The Unsearchable Riches of Christ, Sermon 1 · Section
The Duties of Strong Saints to the Weake.
WEE come now to the laſt thing propounded, and that is, The Duties of ſtrong Saints to thoſe that are weake. I intend at this time to finiſh this Point, and therefore ſhall not ſpeak every thing that might be ſpoken; being not of their minds, that think a man never ſpeaks enough, that ſpeaks not all that may be ſpoken to an Argument. I ſhall (as near as I can) inſtance in thoſe Duties that are moſt weighty, and worthy; and ſurely thoſe ſoules that are ſerious and conſcientious in the diſcharge of theſe, cannot nor will not be negligent in the diſcharge of the reſt. Now there are eleven Duties that ſtrong Saints are to performe to thoſe that are weak.
And the firſt is this,
Thoſe that are ſtrong, ought to bear with the infirmities of the weake.
Rom. 15. 1. We then that are ſtrong (ſaith the Apoſtle) ought to bear with the infirmities of the weak, and not to pleaſe our ſelves. The word that's rendred to bear (Bastazein) ſignifies to bear, as Pillars doe bear the weight and burden of the houſe: To bear, as Porters doe bear their burdens; or as the bones doe bear the fleſh; or rather as Parents bear their Babes in their armes.
Bear the infirmities: Mark, he doth not ſay the Inormities, but the infirmities,; he doth not ſay the wickedneſſe, but the weakneſſe. The strong ought to bear with the infirmities of the weake. The Lord bears with the weakneſſe of his Children. Peter is weak, and ſinfull through weakneſſe, he will not let the Lord Jeſus waſh his feet, John 13. but the Lord Jeſus knowing that this was from weakneſſe, and not from wickedneſſe, he paſſes it over, and notwithſtanding his unkind refuſall, he waſhes his feet. Thomas is very weak, I John 20. 25.will not believe (ſayes he) except I ſhall ſee in his hands the print of the nailes, and thruſt my hand into his ſide. Now this Chriſt bears with much tenderneſſe, and ſweetneſſe; as you may ſee in verſ. 27. Then ſaid he to Thomas, reach hither thy fingers, and behold my hands, and reach hither thy hand, and thruſt it into my ſide, and be not faithleſſe, but believing. The Lord Jeſus doth as it were open his wounds afreſh; he overlooks his weakneſſe. Well, ſaith he, ſeeing it is ſo, that thou wilt not believe, I will rather bleed afreſh, then thou ſhalt dye in thy unbeliefe. So the three Diſciples that Chriſt had ſingled out to watch with him one houre, Mat. 26. they ſhewed a great deale of weakneſſe to be ſleeping, when their Lord was a ſorrowing; to be ſnorting, when their Saviour was ſighing, &c. Yet Chriſt bears this, and carries it ſweetly towards them, and excuſes their weakneſſe, verſ. 41. The ſpirit is willing, but the fleſh is weake. Oh how ſweetly doth the Lord carry it! Every new man is two men, he hath a contrary principle in him; the fleſh, and the ſpirit: The ſpirit, the Noble part is willing; but the fleſh, the ignoble part, is weak, and way-ward.
Now ſhall the Lord thus bear with his weak ones, and ſhall not ſtrong Saints bear alſo? Remember ſtrong Chriſtians, there was a day when you were as weak as others; as apt to fall, as others; as eaſily conquered, as others; and if then the Lord carried it ſweetly towards you, let the ſame ſpirit be in you, towards thoſe that are weak; it will be no grief of heart to you, if in this you act like your Lord and Saviour.
If you doe not bear with the infirmities of the weak, who ſhall? who will? this wicked world cannot, nor will not: Iſa. 29. 21. Jer. 20. 10.The world will make them tranſgreſſors for a word, and watch for their halting: And therefore you had need to bear with them ſo much the more; the worlds cruelty ſhould ſtir up your compaſſions.
Secondly,
As it is your duty to bear with them, ſo it is your duty to receive them into communion with you.
Rom. 14. 1. Him that is weake in the faith receive you, but not to doubtfull diſputations.
Him that is weake in the faith receive: That is, him that is not throughly perſwaded of all things pertaining to Chriſtian liberty, about things indifferent. Them that are weake in the faith receive. He doth not ſay, Them that have no faith receive: For there is no rule for the Saints or Churches to receive them into Communion that have no faith, that have no fellowſhip with the father and the Son. But him that is weake in the faith, ſaith he, receive.
The word that is here rendred Receive, ſignifies to receive Proſtambaneſthe.into our boſome with charitable affection. The Greek word ſignifies three things.
1 It ſignifies to receive weak Saints as our owne bowels; to receive them with the greateſt tenderneſſe, affections, pity, and compaſſion that poſſibly can be. So the ſame Greek word is uſed in the Epiſtle of Philemon, verſ. 12. where Paul intreats Philemon, to receive Oneſimus as his owne bowels. The word there is the ſame word with this in the Text: So muſt the ſtrong receive the weak, even as their owne bowels; receive them with the greateſt affection, with the greateſt compaſſion that poſſibly can be.
2 The word ſignifies patiently to bear with the weake when they are received: And not to take them into your boſomes, into your communion one day, and caſt them out the next, but patiently to bear with them, as well as affectionately to receive them.
It was a Heathen Prince that Crowned his Steer-man in the morning, and beheaded him in the evening of the ſame day, &c.
3 The word ſignifies by fatherly inſtruction to ſeeke to reſtore him. 'Tis not the will of Chriſt that weak Saints ſhould be rejected, or that the doore of entrance ſhould be ſhut againſt them, till they are ſtronger, or till they have attain'd to ſuch heights, and ſuch perfections of grace, and Divine injoyments of God, as others have attain'd. Remember this, as the weakeſt faith (if true) gives the ſoule a right to all that internall and eternall worth that is in Chriſt: So the weakeſt faith, if true, gives a man a reall right unto all the externall priviledges and favours that come by Chriſt. In Rom. 15. 7. Wherefore receive ye one another, as Chriſt alſo received us to the glory of God. This is the ſtanding rule for all the Saints and Churches in the world to goe by: 'Tis not their wills, but theſe two Scriptures laſt cited, that are the ſtanding rules by which all the Churches on earth are to goe by, in the admiſſion of Members.
Them that are weake in the faith are to be received by you, becauſe the Lord Jeſus ha's received them. Chriſt does not receive the ſtrong to the glory of God, and caſt off the weak: No, the Lord Jeſus gathers the weak into his boſome, and tenderly dandles them upon his knee. He receives the weak to glory, as well as the ſtrong; therefore ſaith the Apoſtle, As the Lord hath received them, ſo doe you.
Bucer ejected none, in whom he ſaw (Aliquid Chriſti) Any thing of Chriſt: But gave them the right hand of fellowſhip. Such perſons and Churches can never anſwer it to Chriſt, that keep the door of admiſſion ſhut againſt ſoules truly gracious, though they are but weak in grace, though they have not attain'd to ſuch a meaſure of light, or degrees of love, or to ſuch pe…ections in holineſſe, as ſuch and ſuch have done: No, the ſtanding Rule is, Him whom the Lord hath received, receive.
If weak Saints ſhall deſire communion, and be willing to walk in the wayes that Jeſus Chriſt hath appointed his Saints to walk in, the Churches ought to give them the right hand of fellowſhip. And that's the ſecond Duty that lyes upon the ſtrong, viz. That they are to receive the weake into communion and fellowſhip with them, and that with the greateſt affection, love, and compaſſion that poſſibly can be.
A third Duty that lyes upon ſtrong Saints to the weak, is this.
They muſt looke more upon their Graces, then upon their weakneſſes.
'Tis a ſad thing when they ſhall borrow Spectacles to behold their weak brethrens weakneſſes, and refuſe Lookingglaſſes wherein they may ſee their weak brethrens graces. Saints that are ſtrong, ought to look more upon the virtues of weak Saints, then upon their miſcarriages. When Chriſt ſaw but a little morall good in the young man, the Text ſaith, that he lookt upon him, and loved him: And ſhall not Mark 10. 12.we look upon a weak Saint, and love him, when we ſee the love of God, and the Image of God upon him? Shall morall If morall virtue could be ſeen with mortall eyes, it would ſo ne draw all hea…s to it ſelfe, ſaith Plato. What then ſhould grace do? the leaſt dram of which is of more worth then all the moral virtues in the world.virtue take the eye, and draw the love of Chriſt? And ſhall not ſupernaturall grace in a weak Chriſtian take our eyes, and draw our hearts? Shall we eye a little gold in much earth? And ſhall we not eye a little grace where there is much corruption.
It is an inſufferable weakneſſe (I had almoſt ſaid) for perſons to ſuffer their affections to run out onelyonly to ſuch that are of their judgements, and to love, prize, and value perſons according as they ſute their opinions, and not according to what of the Image of God ſhines in them. But if this be not far from a Goſpel ſpirit, and from that God-like ſpirit that ſhould be in the Saints, I know nothing. It ſpeaks out much of Chriſt within, to owne where Chriſt ownes, and love where Chriſt loves, and imbrace where Chriſt imbraces, and to be one with every one that is practically one with the Lord Jeſus. Chriſt can't but take it very unkindly at our hands, if we ſhould diſowne any upon whom he ha's ſet his Royall ſtamp: And I bleſſe his grace that ha's drawne out my deſires and endeavours to love, owne, and honour the people of Chriſt, according to what of the appearances of Chriſt I ſee in them. And, if I am not much miſtaken, this is the high-way to that joy, peace, and comfort, the want of which makes many a mans life a hell. God looks more on the bright ſide of the Cloud, then he doth on the dark, and ſo ſhould we.
It was the honour of Veſpatian, That he was more ready to conceale the Vices of his friends, then their virtues. Surely there is much of God in that ſoule, that is upon a Goſpel account more carefull and skillfull to conceale the vices of weak Saints, then their virtues. Many in theſe dayes doe juſtly incur the cenſure which that ſowre Philoſopher paſt Diogenes apud laertium. l. 6.upon Gramarians, That they were beteer acquainted with the evill of Ulyſſes, then with their owne.
Fourthly,
It is the duty of ſtrong Saints, in things indifferent to deny themſelves to pleaſe the weake.
1 Cor. 8. 13. Wherefore if meat make my brother to offend, I will eat no fleſh while the world ſtandeth, leaſt I make my Brother to offend. Strong Saints muſt ſtand unchangeably reſolved neither to give offence careleſly, nor to take offence cauſleſly. Sayes the Apoſtle, I will not ſtand to diſpute my Chriſtian liberty, but will rather lay it downe at my weak brothers feet, then I will by the uſe of it offend one for whom Chriſt ha's dyed. 1 Cor. 9. 22. To the weake became I as weake, that I might gaine the weake. I am made all things to all men, that I might by all means ſave ſome. That is, I condeſcended and went to the uttermoſt that poſſibly I could (without ſin) to win and gaine upon the weak; I diſpleaſed my ſelfe in things that were of an indifferent nature, to pleaſe them. Thou oughteſt not, O ſtrong Chriſtian! by the uſe of thy Chriſtian liberty, to put a ſtumbling-block before thy weak Brother. Rom. 15. 2. We then that are ſtrong, ought to bear with the infirmities of the weake, and not to pleaſe our ſelves. Let every one of us pleaſe his neighbour for his good to edification. He doth not ſay, Let every one of us pleaſe the luſt of his neighbour, but let every one of us pleaſe his neighbour for his good to edification: Let us in things of an indifferent nature, ſo yield as to pleaſe our neighbour. There were ſome that thought they might obſerve dayes, others thought they might not. Some thought they might eat meat, others thought they might onelyonly eat Hearbs. Why, ſaith the Apoſtle, in theſe things that are of an indifferent nature, I will rather diſpleaſe and deny my ſelfe, to profit my neighbour, then I will by the uſe of my liberty, occaſion my neighbour to offend. I, this is true Chriſtian love indeed, for a man to croſſe himſelfe to pleaſe his neighbour, ſo it may be for his ſoules edification: But this heavenly love is driven almoſt out of the world, which cauſeth men to diſlike thoſe things in others, which they flatter in themſelves.
A fifth Duty incumbent upon ſtrong Saints, is
To ſupport the weake.
1 Theſſ. 5. 14. Support the weake, be patient towards all men. Look what the Crutch is to the lame, and the beam of the houſe is to the ruinated houſe, that ought ſtrong Saints to be to the weak. Strong Saints are to be Crutches to the weak; they are to be (as it were) beams to bear up the weak. Strong Saints are to ſet too their ſhoulder, to ſhore Look what the Nurſe is to the child; the O…k to the Ivy, the houſe to the Vine, that ſhould ſtrong Saints be to the weak, &c. 2 Cor. 2. 7.up the weak by their councels, prayers, tears, and examples. Strong Saints muſt not deale by the weak, as the Herd of Deere doe by the wounded Deere, they forſake it, and puſh it away: O no, when a poor weak Saint is wounded by a temptation, or by the power of ſome corruption, then they that are ſtrong ought to ſuccour and ſupport ſuch a one, leaſt he be ſwallowed up of ſorrow. When you that are ſtrong ſee a weak Saint ſtaggering and reeling under a temptation, or affliction; Oh know, it's then your duty to put both your hands underneath, to ſupport him that he faint not, that he miſcarries not in ſuch an houre. Iſa. 35. 3. Strengthen ye the weake hands, and confirme the feeble knees. Strengthen the weake hands. That is, hands that hang downe. And confirme the feeble knees, that is, ſuch knees that by reaſon of feebleneſſe are ready to fall, ſtrengthen ſuch; that is, incourage them, by caſting in a Promiſe, by caſting in thy Experiences, or by caſting in thy Experiences of other Saints, that ſo they may be ſupported. It may be his caſe was once thine; if ſo, then tell him what Promiſes did ſupport thee, what diſcoveries of God did uphold thee: Tell him, what taſts, what ſights, and what incomes thou hadſt, and how bravely thou didſt bear up by the ſtrength of his everlaſting armes, that were under thee, &c
A ſixth Duty that is incumbent upon ſtrong Saints, is
To take heed of making weake Saints halt and goe lame in a way of holineſſe, or of keeping them off from the ways of God, or of turning them out of the wayes of God.
That's the meaning of that Scripture (as I conceive) Luke 17. 2. And of that, Mat. 18. 10 Take heed that ye offend not one of theſe little ones, for their Angels doe alwayes behold the face of my father. You are apt to ſlight them becauſe they are weak in grace and holineſſe, and ſo you are apt to cauſe them to halt, but take heed of this; they have glorious gliſtering Courtiers that doe attend them; therefore take heed that you don't offend them, for their Angels as ſo many Champions, ſtand ready to right them, and fight for them. A man were better offend and anger all the Devils in hell, and all the Witches in the world, then to anger and offend the leaſt of Chriſts little ones. If Caine doe but lower upon Abell, Gen. 4.God will arraigne him for it, Why is thy countenance caſt downe? If Miriam doe but mutter againſt Moſes, God Num. 12 14.will ſpit in her face for it. That is a very dreadfull word, Mat. 18. 6. Take heed how you offend one of theſe little ones, (you make nothing of it, but ſaith Chriſt, take heed) for it were better that a Mill-stone (A huge Mill-ſtone, as the Greek word ſignifies, ſuch a one as an Aſſe can but turne about: This kind of puniſhment the greateſt Malefactors among the Jewes were put to in thoſe dayes, ſaith Jerom) and he caſt into the middle of the ſea; ſo it is word for word in the Greek, the middle being deepeſt, and furtheſt off from the ſhore; rendring his eſtate moſt miſerable and irrecoverable.
Seventhly,
It is the Duty of ſtrong Saints to ſute all things to the capacity of the weake.
To ſute all their prayers and all their diſcourſes to the capacity of the weak. Paul was good at this, To the weake I became as weake: Paul he was a man as ſtrong in naturall and acquired parts, as any living, and he knew how to word it, and to carry it in as lofty ſtraines as any that breathed, yet who more plaine in his Preaching, then Paul? It hath many a time made my heart ſad, to think how thoſe men will anſwer it in the day of Chriſt, that affect lofty ſtraines, high notions, and cloudy expreſſions, that make the p…aine things of the Goſpel dark, and obſcure.
Many Preachers in our dayes are like Heraclitus, who was called The Darke Doctour, they affect ſublime notions, obſcure expreſſions, uncouth phraſes, making plaine truths difficult, and eaſie truths hard. They darken councel with words without knowledge, Job 38. 2. Studdied expreſſions, and high notions in a Sermon, are like Aſahels Carkaſſe in the way, that did onelyonly ſtop men, and make them gaze, but did no wayes profit them, or better them. 'Tis better to preſent truth in her native plainneſſe, then to hang her eares with counterfeit Pearles.
That's a remarkeable Scripture, 1 Cor. 3. 1, 2. And I brethren, could not ſpeake unto you, as unto ſpirituall, but as unto carnall, even as unto Babes in Chriſt. I have fed you with milke, and not with meat, for hitherto ye were not able to bear it, neither yet now are ye able. The Apoſtle did not ſoare aloft in the Clouds, and expreſſe the Myſteries of the Goſpel in ſuch a dark obſcure way, as that poor Creatures could not be able to pick out the mind of God in it: No, but he ſuted all his diſcourſes to their capacities, and ſo muſt you.
Eightly, It is your duty to labour to ſtrengthen weak Saints againſt ſin, and to draw them to holineſſe Argumentatively.
When a ſtrong Saint comes to deale with one that's weak, and would ſtrengthen him againſt ſin, he muſt doe it Argumentatively; and when he would draw to holineſſe, he muſt doe it Argumentatively 1 John 2. 1, 2. compared with Ch. 7. 9. My little Children, theſe things write I unto you, that you ſin not. What things were thoſe he wrote? Mark, Chap. 1. 7. If we walke in the light as he is in the light, we have fellowſhip one with another, and the blood of Jeſus Chriſt his Son, cleanſeth us from all ſins. Here he fenceth them againſt ſin by one of the ſtrongeſt and choyceſt Arguments that the whole Book of God affords, by an Argument that's drawne from the ſoules Communion with God. And then in verſ. 9. If we confeſſe our ſins, he is faithfull and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſſe. If any man ſin we have an Advocate with the father. Here the Apoſtle labours to ſtrengthen weak Saints Argumentatively, even by the ſtrongeſt Arguments that the whole Book of God affords. So verſ. 12, 13. I write unto you little Children, becauſe your ſins are forgiven you, for his names ſake, &c. So in verſ. 18. Little Children, it is the laſt times, and as ye have heard that Antichriſt ſhall come, even now are there many Antichriſts, whereby we know that it is the laſt time. So in ver. 28. And now little Children abide in him, that when he ſhall appear, we may have confidence, and not be aſhamed before him at his coming; If ye know that he is righteous, ye know that every one that doth righteouſneſſe is borne of him. You ſee in all theſe Scriptures, how the Apoſtle labours to ſtrengthen weak Saints in a way of holineſſe, and to fence them againſt wayes of wickedneſſe Argumentatively, and ſo muſt you; this being the ready way to convince them, and to make a Conqueſt upon them, &c.
The Ninth Duty that lyes upon ſtrong Saints, is
To caſt a Mantle over the infirmities of the weake.
Now there is a three-fold Mantle that ſhould be caſt over the infirmities of the weak. There is a Mantle of Wiſedome. Pariſenſis ſaid ſometimes concerning trifles, It is (ſaid he) as if a man ſhould ſee a Fly or a Flea on a mans forehead, and for that ſhould preſently take a Beetle to knock him on the head, to kill the Fly.A Mantle of Faithfullneſſe. And a Mantle of Compaſſion, which is to be caſt over all the infirmities of weak Saints.
Firſt, Strong Saints are to caſt a Mantle of Wiſedome over the infirmities of weak Saints. They are not to preſent their ſins in that uglineſſe, and with ſuch aggravations, as may terrifie, as may ſink, as may make a weak Saint to deſpaire, or may drive him from the Mercy-ſeat, or as may keep him and Chriſt aſunder, or as may unfit him for the diſcharge of Religious duties. It is more a weakneſſe then a virtue in ſtrong Chriſtians, when a weak Saint is fallen, to aggravate his fall to the uttermoſt, and to preſent his ſins in ſuch a dreadfull dreſſe, as ſhall amaze him, &c. It often proves very prejudiciall and dangerous to weak Saints, when their infirmities are aggravated beyond Scripture-grounds, and beyond what they are able to beare. He that ſhall lay the ſame ſtrength to the rubbing of an earthen diſh, as he does to the rubbing of a Pewter platter, inſtead of cleaning it, ſhall ſurely break it all to pieces. The application is eaſie, &c.
Secondly, There is a Mantle uf Faithfullneſſe that is to be caſt over the infirmities of weake Saints. A man ſhould never diſcover the infirmities of a weak Saint, eſpecially to ſuch that have neither skill, nor will to heale and bury them: The world will but blaſpheme, and blaze them abroad, to the diſhonour of God, to the reproach of Religion, and to the grief and ſcandall of the weak, &c. They will with Ham, rather call upon others to ſcoffe at them, then bring a Mantle to cover them, &c. Ham was curſt for that he did diſcover his fathers nakedneſſe to his brethren, when it was in his power to have covered it; he ſaw it, and might have drawne a Curtaine over it, but would not; and for this, by a Spirit of Propheſie he was curſt by his father, Gen. 9. 22. This Age is full of ſuch Monſters, that rejoyce to blaze abroad the infirmities of the Saints, and theſe certainly Juſtice ha's or will curſe.
Thirdly, There is a Mantle of Compaſſion that muſt be I have knowne a good old man, ſaid Bernard, who wh…n he had hevd of any that had committed ſome no…orious offence, was wont to ſay with h…mſelfe, Ille hodie & ego cras, He fell to day, ſo may I to morrow, &c.caſt over the weakneſſes and infirmities of weake Saints. When a weak Saint comes to ſee his ſin, and the Lord gives him to lye downe in the duſt, and to take ſhame and confuſion to himſelfe, that he hath diſhonoured God, and cauſed Chriſt to bleed afreſh, and griev'd the Spirit, &c. Oh now thou muſt draw a covering, and caſt a Mantle of love and compaſſion over his ſoule, that he may not be ſwallowed up with ſorrow; now thou muſt confirme thy love to him, and carry it with as great tenderneſſe and ſweetneſſe after his fall, as if he had never fallen; this the Apoſtle preſſes, 2 Cor. 2. 7. Love, ſayes the wiſe man, covereth all ſinne. Loves Mantle is very large: Love claps a Plaiſter upon every ſoare; Love ha's two hands, and makes uſe of both, to hide the ſcarres of weak Saints. Chriſt, O ſtrong Saints, caſts the Mantle of his righteouſneſſe over your weakneſſes, and will not you caſt the Mantle of love over your brothers infirmities?
Tenthly,
'Tis the Duty of ſtrong Saints to ſympathize with the weake: To rejoyce with them when they rejoyce, and to mourne with them when they mourne.
2 Cor. 11. 29. Who is weake, and I am not weake? who is †foreign. Scandal…ze…ai. Scandalized.offended, and I *foreign As …ot on fire. Thuan. Hiſt.burne not?
Thuanus reports of Ludonicus Marſacus, a Knight of France, when he was led with other Martyrs that were bound with Coards, going to Execution, and he for his dignity was not bound, he cryed, Give me my Chaines too, let me be a Knight of the ſame Order.
It ſhould be between a ſtrong Saint, and a weak, as 'tis between two Lute-ſtrings, that are tuned one to another, no ſooner one is ſtruck, but the other trembles; no ſooner ſhould a weake Saint be ſtruck, but the ſtrong ſhould tremble. Remember them that are in bonds, as bound with them, Heb. 13. 3.
The Romanes puniſhed one that was ſeen looking out at his window with a Crowne of Roſes on his head, in a time of publick calamity, and will not God puniſh thoſe that don't ſimpathize with Joſeph in his afflictions? ſurely he will. Amos 6. 1—ult.
Laſtly,
'Tis the Duty of the ſtrong to give to the weake the honour that is due unto them.
1 Pet. 3. 7. They have the ſame Name, the ſame Baptiſme, the ſame Profeſſion, the ſame Faith, the ſame Hope, the ſame Chriſt, the ſame Promiſes, the ſame Dignity, and the ſame Glory with you; therefore ſpeak honourably of them, and carry it honourably towards them. Let not them be under your feet, that Chriſt ha's laid near his heart, &c. And ſo much for this ſecond Doctrine.
We come now to the next words.