Gospel Holiness, Part 1 · Sermon 9
SERMON 9.
Iſaiah 6. 5. For mine eyes have ſeen the King, the Lord of Hoſts.
THE laſt leſſon that God taught us from theſe words, you know was this, that
A ſaving ſight of God in Chriſt is the principall meanes of the humiliation of the ſoule.
The laſt Uſe we were upon was of examination to know whether the Lord hath given us this grace or no. For the clearing of that, I told you that we may know much of it by our carriage, and demeanour.
Firſt, towards God.
Secondly, towards man.
Concerning our carriage towards God, I inſtanced in five perticulars, which I ſhall not now repeat.
Secondly, we may know it by our carriage towards men, which is the laſt thing, and ſo I ſhall finiſh what I have to ſay on theſe words. I began to ſpeake of this the laſt time. I told you, that men are of two ſorts: eyther Saints, or ſinners, according to the Scripture language: not according to the curſed language of theſe times, that denominate men from every opinion, and call them Seekers, and Presbiterians, and Anabaptiſts, and Independents, I know not what curſed languages; but I ſay all men, are eyther Saints, or Sinners: thou art eyther a Saint, or a Sinner. Chriſt hath but two names for men here: and will have but two hands when he comes to judge, his right hand; and his left hand, and there are but two places after judgement, Heaven, and Hell. So by our carriage towards Saints, and Sinners we may know whether we have this grace of humiliation or no. Of our carriage to ſinners I ſpake ſomwhat the laſt time.
I ſhall now proceed to the laſt thing of all, that is, our carriage, and demeanour to the Saints, and therein, becauſe we are now upon examination. I beſeech you in a ſpeciall manner to have an eye upon your hearts while I am ſpeaking that God may make this as a lookinglaſse to ſome proud ſouls that they may thereby ſee how it is with them. I ſhall therefore endeavour to open this to you as I did the former. Now I ſay thou mayeſt know if thy heart be humbled by the ſpirit of Chriſt in Queſt. Anſw. The carriage of a humble heart towards Saints.the Goſpell by thy carriage towards the Saints.
You will ſay, how is that?
It will appeare theſe wayes.
Firſt, if thou be rightly humbled, thou doeſt uſually conceive thy ſelfe and thou art willing that 1. He thinks himſelfe the leaſt of Saints.all men ſhould ſo conceive of thee, to be the leaſt of Saints. I pray thee remember that. I ſay thou doeſt uſually reflect upon thy ſelfe, and doeſt conceive of thy ſelfe, and art willing to be ſo conceived of, and accounted of by others, as the leaſt of all Saints. I will give you but a Scripture, or two for it. 1 Cor. 15. Paul you know was a glorious Saint: and truly in many things (as far as we may have leave to judg,) more glorious then any of the Apoſtles yet ſayth he, ſpeaking of thoſe that had ſeen our Lord; meaning the Apoſtles: He was ſeene of James, and of Cephas, &c. And laſt of all he was ſeen of me, as one borne out of due time: for I am the leaſt of all the Apoſtles, and am not worthy to be called an Apoſtle. The Greek word ſignifies a child that is borne dead, or as it were into the World, before the time. We ſay ſomtimes of a child when it is borne there is the leaſt child that ever was borne alive; but yet it was borne alive and in ſeaſon: but an abortive is a child that is borne by miſcarriage, that is borne dead, it is leſſe then the leaſt child, and leſſe eſteemed. Job ſayth, O that I had been an abortive, that my mother had buried me in ſecret? Paul could not compare himſelfe to the leaſt Saint; but as it were to an abortive, to a thing not worth the mentioning among the living, I am an abortive ſayth he, not becauſe of the time that I did come after them; though it be true that Paul was made an Apoſtle after the reſt: but ſayth he, I am the leaſt of all Saints; this was the reaſon.
Take but one place more. Epheſ. 3. 8. Unto me, who am leſſe then the leaſt of all Saints is this grace given, that I ſhould preach among the Gentiles the unſearchable riches of Chriſt. To me that am leſſe then the leaſt. The meaning of it is, for in the Greek language, in which the Apoſtles wrote; they have ſix degrees of compariſon; now in Engliſh, and in ſome other tongues there are but three, as we ſay, good, better, and beſt of all; we goe no further: a thing is little, and leſſe, and leaſt of all. But they double it again, and they ſay, little, and leſſe, and leaſt; and a thing leſſe then the leaſt, and more little, and leſſe then the leaſt of all. Paul choſe to goe to the loweſt pin▪ leſſe then the leaſt Saint. Minor minimo, leſſe then the leaſt. As if he had ſayd, ſuppoſe we gather together all the tottered broken profeſſors in the World, that walke diſhonourably to God, the blind, and the lame, (as it were) that doe leaſt reſemble him: yet let them be but Saints, though the blindeſt, and looſeſt, and fooliſheſt, and giddieſt profeſſors, put them all in a company, and put me in the middeſt, and I am leſse then the leaſt of them. Canſt thou ſay ſo, and thinke ſo, when thou walkeſt in the ſtreet, or▪ when thou art in the congregation of Saints, I am leſſe then the leaſt? The Apoſtle Paul could ſay ſo. That now is one thing, that is this Goſpell grace, Goſpell humilitie to think ſo.
Not but that man (underſtand me) may conceive, 1. Though God have beſtowed more mercy on him.that there is more grace ſhewed to him, then to all the World beſides. I meane in a paſſive way; God hath conferred more mereie, and I have had more merciemercy from God, more patience, and long ſuffering, God hath borne more with me, and ſuffered longer, then with any Saint that I know. This is not contrary to the grace of humiliation: for this Paul that ſaid he was the leaſt of Saints, in 2 Tim. 1. 16. He ſayth that he had received more mercy then any other, and that he was made a patterne to all that ſhould beleive, not of any good in him; but of grace, and merciemercy beſtowed on him from God.
Nay, a man may goe further, and yet be a humble 2. And may doe more ſervice for God.hearted Chriſtian. He may ſay, as I have received more favours from God then others, ſo God hath carried me on to doe more then many others, I am leſſe then the leaſt of them ſayth Paul, yet I laboured more abundantly then they all. That was no pride in him, I am leſſe then the leaſt, yet I Preached the Goſpell from Jeruſalem to Illiricum; but not I, but the grace of God. That is the goodneſſe of God that carries us on, if any man be carried on to a good worke, and God bleſſeth it, let him looke on it when he hath done, and he will ſay he was paſsive in it, and was carried on by grace. Now take thoſe two cautions, and then a humble hearted Saint will ſay, put me into the regiment of broken profeſſors, and I am leſſe then the leaſt, and the raggedeſt of them.
But you will ſay, how can that be that a Saint A humble Saint judgeth himſelfe the leaſt.ſhould be taught in the communion of Saints, ſhould ſo conceive of himſelfe, it ſeemes impoſſible?
I anſwer, there are many wayes, I ſhall only 1. In regard of the great meanes hee hath had.name a few.
Firſt, a humble Saint may generally conceive ſo of himſelfe in reſpect of the greatneſſe of the meanes he hath had. It may be he hath lived in a glorious familie that he hath lived under a glorious Goſpell miniſterie, and ſo he may thinke Chorazin, and Bethſaida, better then he: he hath been planted in the Vineyard, and if others had had the Goſpell, and the meanes that he hath had, they would have been better.
And others it may be, may think thus in reſpect 2. In regard of the time.of the time; it may be they are old profeſſors, and have but little grace, and according to the rate, and time they have had, they ſee they have little, or nothing: for profeſſors of a yeare or two old have more grace, and more knowledge of Chriſt, then they have in ſeaventeen, it may be in twentiſeaven yeares.
So, another, in reſpect of the motions of Gods 3. Motions of Gods ſpirit.ſpirit: he may think with himſelfe. the ſpirit of God hath ſtriven more with me then with others. I have ſeen other people runn mad that have not committed one of my ſins, and God hath caſt them off, and I have greived the ſpirit, and vexed him a thouſand times over, and yet the bleſſed ſpirit hath come into my heart againe, and reſtored all againe.
Others are carried with this conſideration; becauſe 4. Seeing more good and leſſe evill in others.for all other Sts they ſee more good in them, and but little ill; but in themſelves they ſee a World of ill and little good: for humble hearted Saints, ſtudie their owne evills, and other mens good. Sayth a humble Saint. I know yonder man, he hath more grace, and holineſſe in his heart then is in mine owne. I have a world of pride, and frowardneſſe. It may be I have ſeen him once or twice angrie, and to love the World too well, but he did not continue ſo: but mine owne heart loves the World every day too well, and I am often ſinfully angrie. With theſe, and the like conſiderations the Lord leads his people that are humbled by his ſpirit, and by the ſight of God in Chriſt, to think themſelves the leaſt of all Saints.
If you ſay, I, but I canot be brought to think Ob. They that think they know more then others.that I am the leaſt in knowledge: it may be in holineſſe and grace, I am the leaſt, but I know more then they and am able to teach, and inſtruct others.
For that, take theſe two or three words.
Firſt, I tell you, when people conceive that 1. They know nothing.they know more then others, ordinarily they know nothing. The Scripture ſayth. If any man think that be knoweth any thing, he knoweth nothing.—And it may be thy knowledge is nothing elſe but darkneſſe: there is a knowledge called ignorance, and a light called darkneſſe.
Secondly, it may be thou mayeſt know more in 2. They have not more ſaving knowledge.divinitie, there is a kind of knowledge of godlineſſe that thou mayeſt have, but in the pure, ſaving knowledge of Chriſt, if thou be a humble man, thou canſt not think that thou knoweſt more then another that is a Chriſtian. I may thinke I know more in the common rode; but in ſaving knowledge, and light revealed by the ſpirit out of the Scriptures: I cannot but thinke I am leaſt.
Thirdly, thou mayeſt know more by way of 3. They have not more knowledg for the manner.expreſsion; beeing a Scholler thou mayeſt be able to expreſſe thy ſelfe better: and thou mayeſt know more matters, more ſubjects, and diſcourſe of many things, that another Saint (it may be) cannot, but for the manner of knowing what thou knoweſt, thou canſt not conceit, but that the leaſt Saint knowes more then thee, if thou be a humbled Saint. I may know more in the rode of divinitie, and more matters, and ſubjects in godlineſſe: but for the manner of knowing it, the pooreſt Saint in the World if he were able to expreſſe hemſelfe, he may know more of God in Chriſt then I. This is one way whereby you may know whether you be rightly humbled by your carriage to the Saints, if you look on your ſelves as the very leaſt of Saints.
Secondly, if at any time your hearts in any 2. By condiſcending to the weakeſt Saint.conſideration, think your ſelves above others, yet notwithſtanding if your hearts be humbled you will then be willing and will eaſily condiſcend to the weakeſt Saints. Sometimes a humble heart may be lifted up to thinke he is ſomething more then his brethren: but then even with a haire you may pull him downe to the loweſt forme, with the leaſt, and loweſt of Saints. This you have Rom. 12. Mind not high things, but condeſcend to them of low eſtate. A humble heart can rank himſelfe with the meaneſt ſort of Chriſtians. Proud hearts (eſpecially in this Cittie) tread poore Saints under feet, you have many that are only for diſputing profeſſors, if he can hold an argument bravely and ſophiſtically, or be a controverſiall Chriſtian, that can diſcourſe upon this, or that controverſie; ſuch your ſpirits are carried after. But a poore Saint that can hardly pray in his familie: or ſpeake a little broken fragments of godlineſſe, you deſpiſe him. But a humble heart knows how to ſuite to the pooreſt Saint, let him be weak in any thing, he can be weak alſo. As the Apoſtle ſayth, 2 Cor. 11. 9. Who is weak, and I am not weak? who is offended and I burne not. If any one be weake I will come downe and be weak with him, if any be offended, I burne, that is, I ſuit my ſelfe to all men that I may win ſome, as he ſpeaks of ſinners: ſo it is with Saints, when they can be weake with the weake, and ignorant with the ignorant, and ſuite themſelves with the meaneſt. So you have two words.
The Third is this breifly (obſerve it) that a 3. He is jealous of thoſe truths he knowes.humble heart, you ſhall ſee it by his carriage towards his brethren, towards Saints by this, that out of the high, and honourable opinion that he hath of all other Saints, he alway hath a kind of jealouſie, even of thoſe truths which he is moſt aſſured of, I ſay meerly out of the very honour, and eſteeme, and reſpect that he hath of all Saints, he ſees them all over, and above him, and from thence even thoſe truths that he is moſt aſsured off, he is jealous of.
O, the pride, and the wretchedneſſe of ſome that are ready to ſay, what doe I care what all the World thinks; all the World now, or they that were before; and it may be it is but a conceit of yeſterday, or it may be it is a truth: but it argueth a vile, proud heart. Shall I ſay what doe I care what others think? why ſhould I be perſwaded that I am ſo ſainted, that I ſhould not care what the Generation of the Saints that are otherwiſe minded ſay. There are many things in our preaching that we may have full aſſurance of: but there may be full aſſurance of underſtanding concerning truths, that a man may preach with boldneſſe, and ſuffer, and die for it with fearleſneſſe, and yet there may be a kind of jealouſie in the ſoul concerning it, when the Generation of the Saints that he looks on as above him, are of another mind. This is a myſterie, and a riddle that is only knowne to humble men. Acts 2…. 9. Say they, let us not be too violent againſt Paul, Who knoweth but that an Angel hath revealed this to him. So a humble heart thinks, this is the will of God, and I dare die for it: but this is the time of pouring out of the ſpirit; and ſuch men as are above me, they are of another mind, and how doe I know, but God may be in it? So there is a holy ſuſpicion, (that yet hinders not full aſſurance) that riſeth meerly out of reverence, and reſpect of all the Saints that he ſees, and thinks are above him.
Therefore we have proud ſpirits; a devillſh ſpirit of pride among us, when a man ſhall conceit that he only is in the right, and ſlight others. We have every good gift from above; and I muſt not be angrie with yonder man, becauſe he doth not beleive as I ſay: for he hath received of God what he hath. But when a man ſhall ſay, this thing I think to be ſo, and all the reſt of the World are Schiſmaticks, and factious people, it is an argument of a devilliſh ſpirit; of a proud ſpirit at the beſt.
Fourthly, from this (for they depend one upon another) you may know a humble heart in his demeanour to the Saints; he is very meek, 4. He is meek to Saints of another mind.and patient: and long-ſuffering towards other Saints that are otherwiſe minded; and hence it is from his humilitie that hee is meeke, and patient. For he thinks eyther be is in the truth. or I, he thinks one thing, and I another, if he be in the truth, and I be not, God will reveale it in due time to me: and if I be in the truth, and he be not, God will reveale it to him in due time. Therefore he ſayth that is a golden rule. Rom. 14. 5. Let every man be perſwaded in his owne mind, whatſoever is not of faith is ſin. Therefore he will not doe as many men doe in our times; if men differ a tittle from them, they crie out, we ſhall have the Common-wealth, and the Kingdome undone, and ſuch, and ſuch are Hereticks, and ſchiſmaticks, and one will have them …ſhed, and another will have them impriſoned, and there muſt be fire, and fagot, and it may be ſome of Gods people may be carried with the rous of blaſpheming creatures that raile at the people of God, who have various diſpenſations, various graces, in a various meaſure, and manner. But theſe are not humble perſons: for I never heard a humble Saint uſe that language. And I dare ſay, it is for want of grace, eyther men have no grace at all, or elſe it is becauſe they have not this grace of humility in their ſoules.
Fiftly, the demeanour of a humble heart toward 5. He yeelds to the reproofe, or inſtruction of others.the Saints will appeare alſo in this, (marke it) a humble heart he dares not reſiſt, or ſlight reproofe or inſtruction from the meaneſt Saint: becauſe he ſees him above him that is the reaſon, you know the Scripture is full of it; how David was a man after Gods owne heart, therefore he had a humble, and good heart: when Ahigal, a woman, comes to give him inſtruction that he ſhould not ſhed innocent bloud, bleſſed be the Lord (ſayth he) and bleſſed be thy councel, it is good councel. And Job ſayth, If I have not hearkened to my maid ſervant it were a wickedneſſe to be puniſhed by the Judg; he would hearken to her, if ſhee reprooved him, and admoniſhed him, and inſtructed him in any thing How was Apollo, an eloquent man taken and inſtructed by a crafts-man, and his Wife? and the wife did teach him for ought I know as much, if not more then her husband; the holy-Ghoſt puts her firſt; he learned the Goſpell of God, and Chriſt from them. David did learne from his enemies, he did take a reproofe from one of the worſt of his enemies. And ſayth Paul, Rom. 2. 12. When I come we ſhall be edified by our mutuall faith. Paul thought they would doe him good; and he would endeavour to helpe them.
Take a humble heart, let him be never ſo excellent in grace, and let him come to the leaſt, and the meaneſt of the people of God, he thinks there is ſomthing in yonder Saint, though he ſpeake not three words of godlineſſe, yet there is ſomething in him if I could draw it out that is able to doe me good. God hath …de us as the members of the body that we ſhould depend one upon another. God hath made the little toe not only for it ſelfe, but for the whole body; and the beſt member is beholding to it. Therefore if it be a poore Saint, though he be never ſo poore, and meane; yet a humble heart ſees there is ſome treaſure of God in that ſoul for me if I can get it: though he be weake, and the thing be a common thing, yet if I have a humble heart I ſhall learne ſomewhat: and if he come, and reproove him, thinks he, I am the leaſt of Saints, and this man is above me, therefore he dares not ſtorme.
Not like many people among us, that ſet themſelves, and their hearts above moſt of the Saints: whereupon they goe on to others, and tell them, there is ſuch a man he will not heare me. Why? Becauſe his heart is ſet above moſt Saints, and above the word of God too; if we ſhould tell Archippus that he ſhould looke to his miniſtry. If a poore Saint ſhould goe to a brave Miniſter as he rides in his Coach, and bid him take heed of the love of money, and of the love of the World, and that he be not proud, how would he diſdaine him? whereas we ſhould be more humble then any other, and readier to receive reproofe, or inſtruction from the meaneſt Saint then any other. The Lord make us ſo; and doe you pray to God that we may be ſo.
Sixtly, you ſhall know the humilitie of his heart 6. He undervalues not grace in others, though it be with mixture.in his demeanour to the Saints by this, that notwithſtanding alll mixtures whatſoever, in the graces of the Saints, yet he dares not undervalue the grace of God in them. I ſay notwithſtanding all the mixtures: for we are Gods wheat; but there is a great deale of chaff in us; there is a ſtrange mixture in the Saints of fleſh and ſpirit, that is one. Then there are other mixtures; want of breeding: it may be courſneſſe, it may be roughneſſe of carriage, it may be, an untoward naturall diſpoſition, it may be, want of naturall parts, as ſome ſay. Now a humble heart, though there be any of theſe mixtures with it, yet he will prize the grace, yea even for theſe mixtures ſake.
Now to proud hearts, bring a clowniſh man, though he be full of grace; alas he is not for their company; they know not what to doe with him, he cannot tell ſtories as they can: he is not a companion for them: but take an humble heart and let it be a Barbarian, or Scithian (and they are ſtrange people) let it be bond, or free, be he what he will be, ſo he ſee Jeſus Chriſt in his ſoul, he is company for him.
Beloved, the very gifts, and graces of God are variouſly diſpenſed to us, and they have various operations. As the diſpenſations are various to us, ſo their works are various from us; but let the diſpenſations and operations be what they will if it be a humble heart that ſees Chriſt in the ſoul he can rejoyce in him.
Seaventhly, (in a word) you ſhall know a humble 7. He is readier to learn then to teach.heart in his carriage towards the Saints by this, He is ſwift to hear, and ſlow to ſpeake, as James ſayth, Chap. 1. 19. You will ſay, what is that? Why is that the marke of a humble heart? The meaning is, he is alway more ready to learne then to teach. The humbleſt heart is alway more apt to receive then to doe: it is more apt to heare then to ſpeake, to learne then to teach others. Now a proud heart will be alway teaching, and talking, take a proud man, or woman, and whatſoever company they are in, they look on themſelves as teachers of that company: all muſt ſtand ſtill (as Job ſayth) to heare their wiſedome, and they muſt faſten ſomething upon them that they would have them learne. But wherever a humble heart comes in company he thinks firſt of receiving; he thinks this people are more fit to teach me, and to doe me good then I can to them; at leaſt we will doe one another good mutually, as Paul ſayth: it is the manner of ſome people you ſhall never add to them; they will talke all if they be in company, they will feed themſelves with their owne ſpeeches; you ſhall never faſten any thing upon them: it is the weakneſſe of ſome women to be over forward in talking and it is the wickedneſſe alſo, or pride of heart in others who elſe would be more willing to heare then to ſpeake, and to learne then to talke out their opportunities.
Eightly, you ſhall know a humble heart by his 8. He is not diſcouraged by ſeeing greater grace in others.demeanour to other Saints in this: he is not diſcouraged in grace, by the ſight of greater grace in others; and he is not diſcouraged in his endeavours to doe good, though all round about him be enabled to doe more good.
He is not diſcouraged in grace by the ſight of greater grace in others. Indeed he is humbled that others are more watchfull, and tender and live more to God: but yet he is not diſcouraged. There are ſome (but it is the pride of their hearts) when they looke one others that are greater in grace; (they are as a weake ſight that looks on the ſun, then they can ſee nothing) there is nothing but mopeing, and louring, whereas they ſhould goe ſweetly, and humble themſelves: ſuch a one hath more grace, but it may be I have had as much time, and as many ſtirrings up of the people of God, and yet what a poore, low creature am I?
Againe, he is not diſcouraged from endeavouring to doe good in any place though others can, and doe more good then he. I have ſeen ſome that have gone for brave Chriſtians heretofore, that a man when he had ſeen them, would have thought he had ſeen an Angel of Heaven, they were ſuch glorious Saints: yet they have been ſtruck in the head when they have come to doe good among people that they thought were more able then they. Though it were their humilitie to be more apt to heare then to ſpeake: yet when I am called to doe good and doe not doe it, becauſe others are more able then I, that is priae of heart, becauſe I think if I ſet up my little candle among ſo many great ones that ſhine brighter mine would not be ſeen. Therefore in Galla. 6. one of the works of the fleſh is emulation: that is, a kind of contending with others about good things: when another brother doth good, and I ſtrive and cannot doe ſo much as he, therfore I am diſcouraged, and will doe none at all, that is emulation. Emulation is taken in a good ſence ſometimes, to do good before another, but not to be diſcouraged becauſe another can doe more good.
A Ninth thing is, there is a conſtant ſweetneſſe 9. There is a ſweetneſſe in his heart to all Saints.in the ſoul towards all the Saints, where there is a humble heart. I cannot expreſſe this ſweetneſſe but a little by the contrary. 2 Cor. 12. 20. ſayth the Apoſtle, I am afraid when I come among you, I ſhall find this, and this: among the reſt he names ſwellings. Now a ſwelling, a boile, or a plague ſore, where a ſwelling, or any tumour is, there is continuall aches, and ſtitches, and prickings, and uneaſineſſe, and the partie cannot ſleep, or wag, or ſtir, but is ankward, and unquiet in his body. So it is in the ſoul where there is pride, there is ſwellings it is puffed up, and blowne as a bladder. And where there are ſwellings in the heart, ſo much ſwelling, ſo much uneaſineſſe, and unquyet. The Lord humble thee, and me for it, there are in our hearts ſtitches, and aches many times, towards this, and that Saint, I am unquyet, I find fault with this, and that and the other man I wrangle with him; and I think the fault is in him, but the ſwelling is in mine owne heart, for we finde by experience, if the Lord prick that bladder, and let downe that ſwelling the heart will be ſweet as a nut, and looke on all Saints with joy. Whereas take a proud profeſſor, put him into what aſſemblie of Saints you will, he is alway jangling, and wrangling; there is a ſwelling, and plague ſore, and prickings in the heart, in Epheſ. 4. It is called bitterneſſe. The Apoſtle may allude to a feaver, when people are in a feaver there is a bitterneſſe on the tongue, the man can take nothing in while he is in that diſpoſition he is angrie with every thing, his wife and his children cannot ſpeake to him. VVhat is the reaſon? Not becauſe his wife is not a loving wife, and his children good children; but there is a bitter humour on his tongue, and the diſeaſe puts him into that aukardneſſe. So where there is pride in the heart, there is bitterneſſe to the Saints: we are mooved with this Saint, and diſpleaſed with that, and fall out with the other, and we are well no where, we like no way in Gods Kingdome, but the reaſon is, there is a bitterneſſe on thy tongue and there is a ſwelling in thee. Therefore a humble heart hath the gallanteſt life of any man in the World, it is full of ſweetneſſe, there is no bitterneſſe, nor ſwelling but it is alway filled with love, and joy when he ſees the leaſt Saint, notwithſtanding all his owne graces.
In the Tenth place, as he is not eaſily offended 10. He is carefull not to offend other Saints.with others (for I might ſpeake much of that) ſo he is carefull of avoyding the leaſt offence to others. Indeed a humble heart, you cannot eaſily provoke him. A hand that is full of ſwellings if you touch it you provoke it, and make it burne; or elſe if it be whole you cannot eaſily chafe and diſtemper it. And he is very carefull alſo of avoyding juſt offence to others; and therefore he doth theſe two things.
Firſt, he will if need be, abate much of his light 1 In abating of his own light.in his practice, for offence ſake. There is a leſſon for theſe times. It may be ſome doe thus, but not the Generalitie of theſe times. Pray Evodiach, and beſeech Syntiche that they be of the ſame mind in the Lord. A humble heart will abate of his light, and knowledge. Paul knew many things that he did not preach nor practiſe. We have men that ſay, this is my light, let all the World ſay as they will, this is my light, and I muſt contend for the faith. O this is contending for corruption, when there is not reſpect to all the Saints, and a doing of our utmoſt to avoid offence.
And Secondly, when he muſt practice any thing 2. He is ſorry that he muſt do that which offends them.that offends them, there is a kind of ſorrow at his heart, unſpeakable ſorrow that he muſt doe any thing that ſhall give them offence. I mean the doing of good things; and his conſcience foreeth him to it: but he is ſorry for it, that he muſt doe them.
A proud heart is glad, and joyfull of any new nik, or notion whereby he may provoke the Saints: I know diverſe ſuch, that live upon found conceits, as Taylors invent new faſhions, and though they provoke the generalitie of other Saints, yet it muſt out every weeke or fortnight: it is not ſo with a humble heart, he will ſee two ſteps before he will tread one (as we ſay in VVales) and when he ſees it, and muſt goe a ſtep that croſſeth the light, and ſpirit of the Saints, it makes his heart ake, though he muſt obey God.
The Eleaventh is this, a humble heart in his demeanour 11. He is gentle to other Saints in their infirmities.to the Saints is very gentle towards the Saints in their Infirmities, and falls. Gall. 5. 1. If any one be fallen by infirmitie, ye that are ſpiritual reſtore ſuch a one with the ſpirit of meekneſſe. He ſhould be like a Phiſitian, or Chirurgeon that gently ſets a bone, Conſidering thy ſelfe. When a man is rough to another he doth not conſider himſelfe what he hath been, and what he may be; how God may leave him, or her to that corruption that he ſees his brother or ſiſter fall into: it proceeds from a proud heart, if a profeſſor fall, men are ready to ſay, I expected no other, I thought he was an Hypocrite, and ſo farewell he. No, thou ſhouldſt goe to him, and with pitty, and love labour to heale him; it may be when you fall, you will fall lower, and worſer then he. This is the nature of an humble heart.
Another thing breiflly is this, he is heartily 12. He is glad to doe any ſervice for the Saints.glad of any ſervice he can doe for the Saints, he rejoyceth in any ſervice he can doe for the leaſt Saint; nay as he is glad to doe the ſervice, ſo he earneſtly deſires that his ſervice may be accepted of the Saints: he will bleſſe God if ſuch a Saint will accept of ſuch a ſervice. There is the ſtrangeſt word one of them in the Book of God (for ought I know) Rom. 15. 30. I have oft wondred at it. Now I beſeech you brethren for the Lord Jeſus ſake, and for the love of the ſpirit, you would thinke there were ſome great buſineſſe, that you ſtrive together with me in prayer to God for me. Why, what was the matter? Paul did never more earneſtly deſire their prayers. That I may be delivered from them that doe not beleive in Judea, and that my ſervice for Jeruſalem may be accepted of the Saints. For Jeſus Chriſts ſake pray for me. VVhy? He was going to Jeruſalem to carry money to the poore. A man would think that they ſhould be beholding to him, that Paul a Preacher would come, and bring it himſelf: but I beſeech you for Chriſts ſake pray that the Saints may accept of my ſervice. O, God give Parliament men, and great ones that they may be Willing to doe for the Saints, and to pray to God for the Saints acceptance. It is a great matter for the Saints to accept the ſervice of the Saints.
The Thirteenth thing to know a humble heart 13. He rejoyceth at the growth of grace in others.by in his demeanour to the Saints is this, he rejoyceth much that grace grows in others though it doe not in himſelfe, and he rejoyceth in the good that is done by others, though he can doe none himſelfe. Paul. 2 Cor. 4. 13. I rejoyce that ye be honourable, though we be beggars. A humble heart rejoyceth, though he be the leaſt of Saints, yet to ſee, ſuch people grow, and to have full grace, and to thrive accordingly: a proud heart will murmur, and it is a ſigne of a curſed heart that doth not rejoyce in the good that is done by another, it is a curſed helliſh diſpoſition, in Numb. 11. We read how diverſe did Propheſie in the Campe, and they come to Moſes, and deſire him to forbid them, O ſay they, looke yonder, he is turned Preacher now. O, ſayth Moſes, I would that all Gods people did propheſie. Now there are ſuch a generation of men among us, that will not indure that any good ſhould be done but by themſelves, and if a poore man goe out of my Pariſh to another place for the good of his ſoul, I muſt envie the man, becauſe he would get more good: and others that have been tradeſ-men though they be men of parts and breeding in the Army, and elſewhere, yet if they have not the languages, though they teach the people gloriouſly, yet we muſt crie them downe as Aereticks: whereas if God will doe good by uſing ſuch we ſhould rejoyce, if I rejoyce not in the good that is done by another in this Congregation, or in the Armie, or any where, as much as if it were done by my ſelfe, I am a curſed, proud man. Let us think of that.
Another thing, which I ſpake of before, is, that 14. He can love though he be not loved.a humble heart, he can love, though he be not loved. As Paul ſayth: Though the more I love you, the leſſe … be loved of you. There is none but a humble heart that can love, when it is not loved.
Laſtly, and ſo to make an end of this text, the 15. He meaſures not himſelfe by himſelfe.demeanour of a humble heart to the Saints it is ſeen in this, he dares not meaſure himſelf by himſelf, nor compare himſelf with himſelf. You ſhall find that word. 2 Cor, 10. 12. VVe dare not make our ſelves of the number, or compare our ſelves with ſome that commend themſelves: but they meaſuring themſelves by themſelves, and comparing themſelves among themſelves are not wiſe. Man naturally is the beſt judge of himſelfe; only every man hath abundance of ſelf-love, whereby every man thinks in every poynt, better of himſelf then he is; and they think themſelves the wiſeſt people in the World, and that other people have no braines, and ſo meaſure themſelves with themſelves. Or rather thus, I have obſerved in proud hearted profeſſors (to their ruyne, unleſſe God work a myracle) that doe not approove their hearts to God, nor to the generality of the Saints, but meaſure themſelves by themſelves: they are good becauſe they think they are good, or elſe they will have two or three fawning flatterers by them that ſhall commend them, though all the VVorld condemne them yet if they approove them, and commend them, they care not. Thereupon I have knowne ſome that have loſt all their reputation with all the Saints excepting only two or three that would call black white, and white black. You ſhall have a great man when he hath done an action, he will goe to his Chaplaine and ſay, is not this well done? and it may be he will flatter him in it. We are all ſubject to this, it is not peculiar to one alone. We ſhould make uſe of ſome friends when we have done an action that ſhould be joynt judges in it, and if they entertaine it for good we ſhould account it ſo, or elſe not for a World, and if theſe condemne us we ſhould hold our ſelves condemned: but beware of ſetting a few creatures like our ſelves to be judges: but to approve our ſelves before the Lord, and before the Generation of Saints. And ſo you have heard the demeanour of the Saints, that they are humble in their carriage towards God, and towards ſinners, and towards Saints. And ſo much for this text.
Mount Sion, OR, The Priviledge and Practice OF THE SAINTS.
By WALTER CRADOCK, late Preacher at ALHALLOWS Great, in LONDON.
HEB. 12.22. But yee are come unto Mount Sion, and unto the City of the living GOD, &c.
GAL. 4.26. But Jeruſalem which is above is free, which is the Mother of us all.
LONDON, Printed in the Yeare, 1649.