The Unsearchable Riches of Christ, Sermon 1 (2 of 3)

The Unsearchable Riches of Christ · Sermon 1 (2 of 3)

p. 42Secondly, Keep faith in continuall exerciſe, upon Chriſt as 2 Direction.crucified, and upon Chriſt as glorified.

There are two ſpeciall ſights of Chriſt, that tend much to humble and abaſe a ſoule.

The one is, A ſight of Chriſt in his miſery, in the 12 of As one ſcale goes up, the other goes downe: So as faith goes up, the heart goes downe.Zech. ver. 10.

And the other is, A ſight of Chriſt in his glory, Rev. 1. 7. Iſa. 6. 1, 3, 5. compared. 'Tis dangerous to be more notion, then motion; to have faith in the head, and none in the heart; to have an idle, and not an active faith. 'Tis not enough for you to have faith, but you muſt look to the acting of your faith, upon Chriſt as crucified, and upon Chriſt as glorified. Soules much in this, will be very little and low in their owne eyes. The great reaſon why the ſoule is no more humble, is; becauſe faith is no more active.

Thirdly, Study your owne natures more, and what ever evill 3 Direction.you behold in other mens practiſes, labour to ſee the ſame in your owne nature.

There is the ſeed of all ſins, of the vileſt and worſt of ſins, in the beſt men. When thou ſeeſt another drunk, thou mayeſt Imibria ſued Scenola, for that he received not his weapon deep enough into his body. Aug.ſee the ſeed of that ſin in thy owne nature. When thou ſeeſt another unclean, the ſeeds of uncleanneſſe thou mayeſt ſee in thy owne nature. And in that thou doeſt not act uncleanneſſe as others, it ariſes not from the goodneſſe of thy nature, but from the riches of Gods grace. Remember this, there is not a worſe nature in Hell, then that that is in thee; and it would diſcover it ſelfe accordingly, if the Lord did not reſtraine it, it would carry thee to thoſe horrid acts that are againſt the very light of nature.I have read of an Italian Monſter, who taking his Enemy upon an advantage, ſet his dagger to his heart, & made him to abju…e and blaſpheme the Lord, …hat ſo he might ſave his life: which being done, he thruſt him through, and with a bloody triumph, inſulting over him, ſaid, Oh this is right noble and heroicall revenge, which doth not only deprive the body of temporal life, but bringeth alſo the immortall ſoule to endleſſe flames everlaſtingly. See what natures you carry with you. It was a good ſaying of one of the fathers Other Vi…es are in ſins (ſaith he) but pride and high confidence is moſt apt to creep in upon duties wel done.

There was one that was a long time tempted to three horrid ſins; to be drunk; to lye with his mother; and to murder p. 43his father. Being a long time followed with theſe horrid temptations, at laſt he thought to get rid of them, by yielding to that he judged the leaſt, and that was to be drunk: But when he was drunk, he did both lye with his mother, and murder his father. Why, ſuch a Helliſh nature is in every ſoul that breaths; and did God leave men to act according to their natures, men would be all incarnate Devils, and this world a perfect Hell. Such is the corruption of our nature, that propound any Divine good to it, it is entertain'd as fire by water: But propound any evill, and it's like fire to ſtraw; 'tis like the fooliſh Satyr, that made haſt to kiſſe the fire; 'tis like that unctious matter, which the Naturaliſts ſay, that it ſucks and ſnatches the fire to it, with which it is conſumed. There was a holy man that rarely heard of other mens crimſon ſins, but he uſually bedew'd the place with his tears, conſidering that the ſeeds of thoſe very ſins was in his owne nature. In thy nature thou haſt that that would lead thee with the Phariſees, to oppoſe Chriſt; and with Judas, to betray Chriſt; and with Pilate, to condemne Chriſt; and with the Souldiers, to crucifie Chriſt, &c. Oh what a monſter, what a Devil wouldeſt thou prove, ſhould God but leave thee to act ſutable to that finfull and wofull nature of thine?

Fourthly, Dwell much upon the imperfection that followes, and cleaves to thy beſt actions.

Oh the wandrings! Oh the deadneſſe! the dullneſſe! the fruitleſneſſe of thy ſpirit in Religious duties! Man is a creature apt to hugge himſelfe in Religious ſervices, and to pride himſelfe in holy duties; and to ſtroak himſelfe after duties, and to warme himſelfe by the ſparkes of his owne fire (his owne performances) though he does lye downe in ſorrow for it, Iſa. 50. ult. When ever thou comeſt off from holy ſervices, ſit downe, and look over the ſpots, blots, and blemiſhes that cleave to your choyceſt ſervices. The faireſt day ha's it clouds; the richeſt Jewels, their flawes; the fineſt faces, their ſpots; the faireſt Copies, their blots; and ſo have our fineſt and faireſt duties.

Plutarch tells of a private Souldier of Julius Caeſars, who fought ſo val…antly in Brittaine, that by his meanes he ſav'd p. 44the Captaines, which otherwiſe were in great danger to be caſt away (being driven into a Bogge) then marching with great Plutarch in the Life of Caeſar.paine through the mire and dirt; in the end he got to the other ſide, but left his ſhield behind him. Caeſar wondring at his noble courage, ran to him with joy, to imbrace him: But the poore Souldier, hanging downe his head, the water ſtanding in his eyes, fell downe at Caeſars feet, and beſought him to pardon him, for that he had left his Shield behind him. You know how to apply it. He had done gallantly, yet he falls downe at Caeſars feet, after his brave ſervice, with teares in his eyes, upon the ſenſe of his leaving his ſhield behind him. When we have done our beſt, we have cauſe to fall downe at Jeſus feet, and with teares in our eyes, ſue out our pardon.

Fifthly, In the day of thy proſperity, forget not thy former 5 Direction.poverty.

In the day of thy preſent greatneſſe, forget not thy former meanneſſe. Humble Jacob, in the day of his proſperity, remembers his former poverty; With my ſtaffe I paſſed over Gen. 32. 10.Gen 32:10Jordan, and now I am become two bands. And ſo David, in his proſperity remembred that his ſheep-hook was changed Pſal. 78. 71. 1 Chron. 17.Ps 78:711 Chr 17into a Scepter, and his ſeat of Turſe, into a Royall Throne. And when Joſeph was a Royall favourite, he remembred that he had been an Impriſoned ſlave. And when Gideon was raiſed to be a Saviour to Iſrael, he remembred how God took him from the Threſhing-floore (Judges 6. 11.) and how God changed his Threſhing inſtrument of wood, into one of iron, to Threſh the Mountaines, as God himſelfe phraſeth it, Iſa. 41. 15.

Primiſtaus, the firſt King of Bohemia, kept his Countrey ſhooes alwayes by him, to remember from whence he was raiſed.

Agathocles, by the furniture of his Table, confeſt that from a Potter, he was raiſed to be King of Sicily.

We live in times wherein many a man hath been raiſed from the dunghill, to ſit with Princes. And O that ſuch were wiſe to remember their former low and contemptible beings! and to walk humbly before the Lord: Otherwiſe who can tell but that greater contempt ſhall be poured forth upon them, p. 45then that which they have poured upon Princes.

Sixthly, Looke upon all that you have received, and all that 6 Direicton.you ſhall hereafter receive, as the fruit of free Grace.

Look upon thy Adoption, and write this Motto, This is the fruit of free Grace. Look upon thy Juſtification, and write this Motto, This is the fruit of free Grace. Look upon all thy Graces, and write, Theſe are the fruits of free Grace. Look upon thy Experiences, and write, Theſe are the fruits of free Grace. Look upon thy ſtrength to withſtand Temptations, and write, This is the fruit of free Grace. Look upon Divine power to conquer Corruptions, and write, This is the fruit of free Grace. Look upon the Bread thou eateſt, the Beer thou drinkeſt, the Cloaths thou weareſt, &c. and write, Theſe are all the fruits of free Grace. 1 Cor. 4. 7. Who maketh thee to differ from another? and what haſt thou that thou haſt not received? And if thou haſt received it, why doeſt thou glory as though thou hadſt not received it? Who maketh thee to differ? Epiſcopius, a great Inſolent Arminian, anſwered, Ego me ipſum, diſce…ne.I make my ſelfe to differ, to wit, by the improvement of Nature.

This Age is full of ſuch proud Monſters: But an humble ſoule ſees free grace to be the Spring and Fountaine of all his mercies and comforts; he writes free Grace upon all his temporalls, and upon all his ſpiritualls, &c.

The Seventh Direction, is, Meditate much upon theſe two 7 Direction.things.

Firſt, The great miſchiefe that ſinne hath done in the World.

It caſt Angels out of Heaven; and Adam out of Paradice; it hath layen the firſt corner-ſtone in Hell, and uſhered in all the evils and miſeries that be in the world. It hath threw downe Abraham, the beſt Believer in the world; and Noah, the moſt Righteous man in the world; and Job, the Uprighteſt man in the world; and Moſes, the Meekeſt man in the world; and Paul, the greateſt Apoſtle in the world. Oh the Diſeaſes, the croſſes, the loſſes, the miſeries, the deaths, the hells, that ſin hath brought upon the world!

Bazill wept when he ſaw the Roſe, becauſe it brought to p. 46to his mind the firſt ſin from whence it had the prickles, which it had not while man continued in Innocency, as he thought. Oh when he ſaw the prickles, his ſoule wept: So when we ſee, heare, or read, of the blood, miſery, warres, and ruines that ſin ha's brought upon us, ler us weep, and lye humble before the Lord.

Secondly, Mediate much on this, That many wicked men Mat. 23. 15.Matt 23:15take more paines to damne their ſoules, and goe to Hell, then thou doeſt to ſave thy ſoule, and to get to Heaven.

Oh what paines doe wicked men take, to damne their ſouls, and goe to Hell. Lanctantius ſaith of Lucian, that he ſpared Such a mad Devil was Catalin.neither God, nor man. He took paines to make himſelfe twice told a Child of wrath.

It is ſaid of Marcellus, the Roman Generall, That hee could not be quiet (Nec victor, nec victus) neither Conquered, nor Conquerour. Such reſtleſſe wretches are wicked men. The Drunkard riſes up in the morning, and continues till Iſa. 5. 11.Isa 5:11mid-night, till wine inflame him. The unclean perſon waſts his time, and ſtrength, and eſtate, and all to ruine his owne ſoule.

Theotimus being told by his Phyſitian, that if he did not leave his lewd courſes, he would looſe his ſight; anſwered, (Vale lumen amicum) Then farewell ſweet light. What a deale of paines does the Worldling take? He riſes up early, and goes to Bed late, and leaves no ſtone unturn'd, and all to make himſelfe but the more miſerable in the cloſe.

Pambus, in the Eccleſiaſticall Hiſtory, wept when he ſaw a Harlot dreſt with much care and coſt: partly to ſee one Socrates Eccl. Hiſt. l. 4. c. 28.take ſo much paines to goe to Hell; and partly becauſe he had not been ſo carefull to pleaſe God, as ſhee had been to pleaſe a wanton lover. Oh Sirs! what reaſon have you to ſpend your dayes in weeping? when you look abroad and ſee what paines moſt men take to damne their ſoules, and goe to Hell; and then conſider what little paines you take to eſcape Hell, to ſave your ſoules, and goe to Heaven.

Eighthly, Get more internall and experimentall knowledge 8 Direction.and acquaintance with God.

If ever you would keep humble, no knowledge humbles p. 47and abaſes, like that which is inward and experimentall. We live in dayes wherein there is abundance of notionall light; many Profeſſors know much of God notionally, but know nothing of God experimentally: They know God in the Hiſtory, but know nothing of God in the Myſtery. They know 'Tis a ſad thing to be often eating of the Tree of Knowledg, but never to taſt of the Tree of Life.much of God in the letter, but little or nothing of God in the ſpirit; and therefore 'tis that they are ſo proud and high in their owne conceits, when as he that experimentally knowes the Lord, is a Worme, and no man in his owne eyes. As the Sun is neceſſary to the world, the eye to the body, the Pilate to the Ship, the Generall to the Army: So is experimentall knowledge to the humbling of the ſoule. Who more experimentall in their knowledge, then David, Job, Iſaiah, and Paul? And who more humble then theſe Worthies?

Seneca obſerved of the Philoſophers, That when they grew more learned, they were leſſe morall: So a growth in notions will bring a great decay in humility and zeale, as it's too evident in theſe dayes. Well, remember this, a drop of experimentall knowledge will more humble a man, then a ſea of notionall knowledge.

Ninthly, Looke up to a crucified Chriſt for ſpeciall power 9 Direction.and ſtrength, againſt the pride of your hearts. 'Tis ſad in theſe knowing times to think how few there are that know the right way of bringing under the power of any ſin. Moſt men ſcarce look ſo high as a crucified Chriſt, for power againſt their powerfull ſins. One ſoule ſits downe and complaines, Such a Pſal. 10. 4. It was the the blood of the Sacrifice, and the Oyle, that cleanſed the Leper in the Law, and that by them was meant the blood of Chriſt, and the grace of his Spirit, is agreed by all.Ps 10:4luſt haunts me, I'le pray it downe. Another ſaith, ſuch a ſin followes me, and I'le hear it downe, or watch it downe, or reſolve it downe; and ſo a crucified Chriſt is not in all their thoughts. Not but that you are to hear, pray, watch, and reſolve againſt your ſins; but above all, you ſhould look to the acting of Faith upon a crucified Chriſt. As he ſaid of the ſword of Goliah, None like to that: So I ſay, none like to this, for the bringing under the pride of mens hearts. The weaker the Houſe of Saul grew, the ſtronger the Houſe of David grew. The weakning of your pride, will be the increaſe and ſtrengthening of your Humility; and therefore what the King of Syria ſaid unto his fifty Captaines, Fight p. 48neither with ſmall, nor great, but with the King of Iſrael: So ſay I, if you woulk keep humble, if you would lye low, draw forth your Artillery, place your greateſt ſtrength againſt the pride of your ſoules. (The death of Pride, will be the reſurrection of Humility.) And that this may ſtick upon you, I ſhall lay downe ſeverall Propoſitions concerning Pride; and I am ſo much the more willing to fall upon this work, and to make it the ſubject of our diſcourſe at this time, becauſe this horrid ſin doth appeare ſo boldly, and impudently; and that not onelyonly among prophane perſons, but Profeſſors alſo. There are ten Propoſitions that I ſhall lay downe concerning Pride.

And the firſt is this.

Of all ſinnes, Pride is moſt dangerous to the ſoules of Men.

Pride is a ſin that will put the ſoule upon the worſt of ſinnes. Pride is a gilded miſery, a ſecret poyſon, a hidden plague. 'Tis the Ingeneere of deceipt, the Mother of hypocriſie, the Parent of envy, the Moth of holineſſe, the blinder of hearts, the turner of Medicines into Malladies, and A world of inſtances out of Hiſtories might be given, if it were needful, further to evidence this truth.Remedies into diſeaſes. 'Tis the Originall and root of moſt of thoſe notorious Vices that be to be found among the Children of men. It was pride that put Herod upon ſeeking the blood of Chriſt. 'Twas Pride that put the Phariſees upon the perſecuting of Chriſt. 'Twas Pride that made Athaliah deſtroy all the ſeed Royall of the houſe of Judah, that he might reigne, 2 Chron. 21. 10. 'Twas Pride that put Joab upon murdering perfidiouſly, under colour of friendſhip, Abner, 2 Sam. 3. 27. and Amaſa, 2 Sam. 10. 9, 10. Zimri out of Ambition to Reigne, murdered Elah his Lord, 1 Kings 16. 8, 9, 10. Omri out of Pride and Ambition to Reigne, roſe up againſt Zimri, and enforced him to burne himſelfe in the Kings Palace, 1 Kings 16. 18. 'Tis Pride that hath uſhered in all the contentions that be in Townes, Cities, Countries, Families, and Pulpits, throughout the world. It was Pride, and Ambition to Reigne, that put Abſalom upon purſuing his Fathers life, from whom he had received life.

It is very remarkeable, that the Pride and Ambition of Nebuchadnezzar, p. 49did uſher in the deſtruction of the Aſſyrian Monarchy. And the ambition and pride of Cyrus, that did uſher in the overthrow of the Babylonian Monarchy. And the ambition and pride of Allexander, was the cauſe of the annihillation of the Perſian Monarchy. And it was the pride and ambition of the Roman Commanders, was the cauſe of the utter ſubverſion of the Grecian Monarchy. There is no tongue that can expreſſe, nor heart that can conceive the horrid ſins and miſeries that pride hath uſhered in among the Children of men. All ſin will downe with a proud heart, that is reſolved to riſe. Great ſins are no ſins with ſuch a ſoule; he makes nothing of thoſe very ſins that would make the very Heathen to bluſh.

The ſecond Propoſition that I ſhall lay downe concerning Pride, is this;

Where Pride hath poſſeſt it ſelfe throughly of the ſoule, it turnes the heart into ſteele, yea, into a rock.

As you may ſee in Pharoah, pride turned his heart into Proud ſoules are of his mind that ſaid (Non perſuadebts, etiam ſi perſuaſeris) Though you do convince me, yet will I not be convinced.ſteele, yea, into a very rock. God ſtrikes againe and againe, he ſends plague upon plague; and yet the more he is plagued, the more he is hardened. His pride turn'd his ſoule into a Rock; he is no more ſenſible of the frownes of God, the threatnings of God, the plagues, the ſtrokes of God, then a Rock: Pride had heardened his heart, he ſtirs not, he yeilds not.

It was the pride of Saul that turned his heart into ſteele. I have ſinned (ſaith he) yet honour me before the people. God gave him many a blow, many a knock, and many a check, and yet after all, Honour me before the people. Oh how deſperately 1 Sam. 15. 30.1 Sam 15:30was his heart hardened in Pride! In Dan. 5. 10. Nebuchadnezzers mind (ſaith the Text) was hardened in pride: He ſaw the vengeance of the Almighty upon his Predeceſſors, and God took him up and laſht him till the blood came, and yet he made nothing of it, becauſe his heart was hardened in Pride. Pride ſets a man in oppoſition againſt God. Other ſins are averſions from God, but this ſin is a coming againſt God. In other ſins a man flies from God, but in this ſin a man flies upon God. James 4. 6. God reſiſteth the proud. A p. 50man doth not reſiſt another, till he is ſet upon; the Traveller doth not reſiſt, untill ſuch time as the Thief ſets upon him. Saith the Text, God reſiſteth the proud: It intimates thus much to us, That the proud heart ſets upon God himſelfe, and therefore God reſiſts him. The Greek word is, Antitaſetai, he places himſelfe in Battell array againſt the proud: God brings forth his Battalia againſt the proud, and they bring forth their Battalia againſt God. A proud heart reſiſts, and is reſiſted, this is (duro durum) flint to flint, fire to fire, yet in the day of Gods wrath, the proud ſhall be burnt up as ſtubble, both branch and root, Mal. 4. 1.

The third Propoſition concerning Pride, is this,

Pride is a ſin that ſhales forth, and ſhewes it ſelfe, not one way, but many wayes.

For inſtance:

Firſt, Sometimes it ſhewes it ſelfe in the lookes. Prov. 6. 17. he tells you of ſeven things that the Lord hates, and one Profuto oculis animus inhabitat. Plin.is, A proud look. The Hebrew word there, is, The haughty eye. The haughty eye God hates. Mens hearts uſually ſhew themſelves in their eyes. Pſal. 131. 1. Mine heart is not haughty, nor mine eye lofty. There be ſuch who ſhew pride in their very looks, but the Lord looks aloof at them, Pſalme 138. 6.

Secondly, Sometimes Pride ſhewes it ſelfe in words. Dan. 4. 30. Is not this great Babylon that I have built, for the houſe of the Kingdome, by the might of my power, and for the honour of my Majeſty? And in Chap. 3. 15. Who is that God that ſhall deliver you out of my hands? It was a very proud ſaying of one (Coelum gratis non accipiam) I will not have Heaven, but at a rate. And of another, Wee have not ſo liv'd, and deſerved of God, that the Enemy ſhould vanquiſh us. Theſe were the proud ones, that ſpake loftily, and that ſet their mouths againſt the Heavens, as the Pſalmiſt ſpeaks, Pſal. 73. 6, 8, 9. comp. And ſuch a one was Henry the Second, hearing that his City Mentz was taken, he uſed this proud blaſphemous ſpeech, I ſhall never love God any more, that ſuffered a City ſo deare to me, to be taken away from me. Such a proud wretch, both in words and actions, was Senacherib, as you p. 51may ſee in Iſa. 27. from the 8 verſe, to the 18.

Thirdly, Sometimes Pride ſhewes it ſelfe in the habit of the body. So Herod's pride appeared, Acts 12. 21. Herod was arrayed in Royall Apparrell; In cloath of ſilver (ſaith Joſephus) which being beaten upon by the Sun-beams, dazzled the peoples eyes, and drew from them that blaſphemous Acclamation, It is the voyce of God, and not of man. (The people being moſt commonly like the Bohemian Curres, that uſed to fawne upon a good Sute.) So the Rich man, Luke 16. 19. was cloathed in Purple (foreign) and in Silke. He was commonly ſo cloathed, it was his every-dayes weare, as the foreign.Greek word implyeth.

But here a Queſtion may be askt, May not perſons habite Queſt.themſelves according to their dignities, ranks, and places, that God hath put them in, in the world.

I anſwer, They may and ought ſo to doe, if God hath lifted Anſw.them up in the world above others, they may wear better Apparrell then others. Gen. 41. 42. Eſth. 6. 8. Pſal. 45. 13, 14. 2 Sam. 13. 18. Lam. 4. 5. Mat. 11. 8. Gen. 27. 15. Iſa. 52. 1. Hoſ. 2. 13. Exod. 28. 40. I cite theſe Scriptures ſo much the rather, becauſe ſome through weakneſſe and peeviſhneſſe ſtumble, and are not ſatisfied herein. There is nothing in the Law of God or nature againſt it.

But you may ſay, May not perſous ſin in their Apparrell?

I anſwer, Yes, and that in foure Caſes.

1 When 'tis not Modeſt, but carries with it provocation to luſt and wantonneſſe. Prov. 7. 10. There met the young man A woman in the Attire of an Harlot. The Hebrew word ſignifies a Habit or Ornament finely ſet and fitted to the body. And ſaith the Text, She was ſuttle of heart, or truſt up about the Breaſts, with her upper parts naked, ſo Levi-Ben-Gerſom reads the words, She met him with her naked Breaſts: At this day too commonly uſed, by ſuch as would not be held Harlots. Oh what a horrid ſhame and reproach is it to Re…igion, the wayes of God, and the people of God, that Profeſſors ſhould goe ſo. One ſaith, That ſuperfluous Apparrell is worſe then whoredoome, becauſe whoredome p. 52onelyonly corrupts chaſtity, but this corrupts Nature. Another ſaith, If women adorne themſelves ſo as to provoke men to luſt after them, though no ill follow upon it, yet thoſe women ſhall ſuffer eternall damnation, becauſe they offered poyſon to others, though none would drinke of it.

2 Perſons ſin in their Apparell, when as they exceed their degree and rank, in coſtly Apparrell, which is that which is condemned by the Apoſtle, 1 Tim. 2. 9. 1 Pet. 3. 3. The Apoſtle doth not ſimply condemne the wearing of gold, but he condemnes it in thoſe that goe above their degree, and rank. The words are rather an Admonition, then a Prohibition.

3 It's ſinfull, when 'tis ſo expenſive as that it hinders works of Mercy and Charity. Oh how many Proud ſoules be there in theſe dayes that lay ſo much upon their backs, that they can ſpare nothing to fill the Poores bellies. Silke doth quench the fire of the Kitchin, ſaith the French Proverb: The meaning is, that it doth hinder works of Charity and Mercy. Surely thoſe that put on ſuch coſtly Ornaments upon their backs, as cloſe up the hand of Charity, will at laſt ſhare with Dives in his miſery.

4 When perſons habite themſelves in ſtrange and forraine faſhions, which is the ſin, ſhame, and reproach of many among us in theſe dayes. Now that is ſtrange Apparrell which is not peculiar to the Nations where men live. The Lord threatens to puniſh ſuch, Zeph. 1. 8. that are cloathed with ſtrange Apparrell. There are too many women and men in our dayes, that are like the Egyptian Temples, very Gypſies, painted without, and ſpotted within; Varniſh without, and Vermin within.

Mercury being to make a Garment for the Moon (as one ſaith) could never fit her, but either the Garment would be too bigge, or too little, by reaſon ſhe was alwayes increaſing or decreaſing. May not this be applied: to the vaine curioſity of too too many Profeſſors in theſe dayes, whoſe curioſity about their cloaths can never be ſatisfied.

I ſhall conclude this Head with this Councel, Cloath your ſelves with the Silke of Piety, with the Sattin of Sanctity; p. 53and with the Purple of Modeſty, and God himſelfe will be a Suiter to you. Let not the Ornaments upon your backs, ſpeak out the vanity of your hearts.

Fourthly, Sometimes Pride ſhewes it ſelfe by the geſture and carriage of the body. In Iſa. 3. 16. the Daughters of Sion were haughty, and walked with ſtretched out necks, and wanton eyes, walking and mincing as they goe, making a tinkling with their feet. Oh Earth! Earth! doeſt thou not groan to bear ſuch Monſters as theſe?

Fifthly, And ſometimes Pride ſhewes it ſelfe in contemptuous challenges of God; as Pharoah, Who is the God of the Hebrewes, that I ſhould obey him?

Sixthly, Sometimes Pride ſhewes it ſelfe by bragging promiſes. I will ariſe, I will purſue, I will overtake, I will divide Exod. 14.Exod 14the ſpoyle, and my luſts ſhall be ſatisfied.

The fourth Propoſition that I ſhall lay downe, is this.

Pride is a ſin that of all ſins makes a man or woman, moſt like to Satan.

Pride is (Morbus Satanicus) Satans Diſeaſe: Pride is ſo baſe a diſeaſe, that God had rather ſee his deareſt Children to be buffeted by Satan, then that in Pride they ſhould be like to Satan. 2 Cor. 12. 7. When Paul under the abundance of Revelations, was in danger of being pufft up, the Lord rather then he would have him proud, like to Satan, ſuffers him to be buffeted by Satan. Humility makes a Man like to Angels, and Pride makes an Angel a Devil. Pride is worſe then the Devil, for the Devil cannot hurt thee, till Pride hath poſſeſt thee. If you would ſee the Devil Limned to the life, look upon a proud ſoule; for as face anſwers to face, ſo doth a proud ſoule anſwer to Satan. Proud ſoules are Satans Apes, and none imitate him to the life like theſe: And oh that they were ſenſible of it, before it be too late, before the doore of darkneſſe be ſhut upon them.

A fifth Propoſition is this,

Pride cannot climb ſo high, but Juſtice will ſit above her.

One askt a Philoſopher, what God was a doing? he anſwered, That his whole worke was to exalt the humble, and pull downe the proud. It was Pride that turned Angels into Devils, p. 54they would be above others in Heaven, and therefore God caſt them downe to Hell. Pride (ſaith Hugo) was borne in Heaven, but forgetting by what way ſhe fell from thence, ſhe could never find the way thither againe. The firſt man would know as God, and the Babel builders would dwell as God, but Juſtice ſet above them all. This truth you ſee verified in the Juſtice of God upon Pharoah, Haman, Herod, Beltſhazzar, and Nebuchadnezzer; all theſe would be very high, but Juſtice takes the right hand of them all, and brings them downe to the duſt. Yea Pride cannot climb ſo high in the hearts of the Saints, but Divine Juſtice will be above it. Ʋzziah his heart was lifted up, 2 Chron. 26. 27. but Juſtice ſmites him with a Leproſie, and ſo he died, out of griefe and ſorrow, ſaith Joſephus. David glories in his owne greatneſſe, 2 Chron. 29. 32. and for this ſeventy-thouſand fall by the hand of Juſtice. Hezekiah's heart was lifted up, but wrath was upon him, and upon all Judah and Jeruſalem for it, 2 Chron. 29. 32, 33. Pride ſets it ſelfe againſt the Honour, Being, and Soveraignty of God, therefore Juſtice will in ſpight of all, ſit above her. Other ſins ſtrike at the word of God, the people of God, and the Creatures of God, but Pride ſtrikes directly at the very Being of God, and therefore Juſtice will be above her.

Nebuchadnezzer was Proud, and God ſmites his reaſon, and turnes him into a Beaſt. Oh how many young Profeſſors Staupecius was proud of his memory, and Juſtice ſmote it.are there in our dayes, who have been proud of their notions, and proud of their parts and gifts, and Juſtice hath ſo ſmitten them, that they have loſt that life, that ſweetneſſe, that ſpiritualneſſe, that quickneſſe, that once they had; and are dryed and ſhrivel'd up by a hand of Juſtice. They are like the Apples of Sodom, glorious without, but rotten and worthleſſe within. Some there are that have been very ſhining, yet by reaſon of Pride have fallen from a ſeeming excellency, to be naught, and from naught, to be very naught, and from very naught, to be ſtark naught. Iſa. 23. 9. The Lord of Hoſts hath purpoſed it, to ſtaine the pride of all glory, and to bring into contempt (or to make light) all the honourable of the earth. The Hebrew word that is here rendred Purpoſed, ſignifies p. 55to conſult, or take councel: It is conſulted, and agreed foreign Deliberately to conſult & agree upon a thing.upon in Councel, that he will ſtaine the pride of all glory, and bring into contempt the Honourable of the Earth: And the councell of the Lord ſhall ſtand, Pſal. 33. 11. In Iſa. 2. 11, 12. The lofty looks of man ſhall be humbled, and the haughtineſſe of men ſhall be bowed downe, and the Lord alone ſhall be exalted in that day. For the day of the Lord of Hoſts ſhall be upon every one that is proud, and lofty, and upon every one that is lifted up, and he ſhall be brought low.

Divine Juſtice will take the right hand of all proud ones on the Earth. God bears (as I may ſay) a ſpeciall ſpleen againſt Pride. His heart hates it, Prov. 6. 16, 17. His mouth curſes it, Pſal. 119. 21. And his hand plagueth it, as you have ſeen in the former inſtances, and as you may ſee further in theſe following Inſtances.

The King of Egypt, that Jeremiah Propheſied againſt, in his 44^th Chapter, was ſo pufft up with Pride, that he boaſted his Kingdome was ſo ſurely ſettled, that it could not be taken from him either by God, or man; not long after he was taken in Battel by Amaſis, one of his owne Subjects, and hanged up.

Dyoniſius the Tyrant, ſaid in the Pride of his heart, That his Kingdome was bound to him with Chaines of Adamant; but time ſoon confuted him, for he was driven out, and forced to teach a School at Corinth, for a poor living.

Cares, a Souldier, being proud of his valour, becauſe he had given Cyrus a great wound, ſhortly after he ran mad. In all Ages there are notable inſtances to prove that pride ha's not got ſo high, but Juſtice ha's ſet above her.

The ſixth Propoſition, is this.

Of all ſins ſpirituall Pride is moſt dangerous, and muſt be moſt reſiſted.

Spirituall Pride is the lifting up of the mind againſt God, it is a tumor and ſwelling in the mind, and lyes in contemning and ſlighting of God, his Word, Promiſes, and Ordinances, and in the lifting up of a mans ſelfe, by reaſon of birth, breeding, wealth, honour, place, relation, gifts, or graces, and in deſpiſing of others. Of this ſpirituall Pride Habakkuk ſpeaks, p. 56Chap. 2. 4. His heart that is lifted up in him, is not upright. Prov. 16. 5. Every one that is proud in heart, is an Abomination to the Lord, or that lifts up his heart againſt God or his Decrees: as Lewis the Eleventh did, in that proud ſpeech of his, If I ſhall be ſaved, I ſhall be ſaved; and if I Si ſalvab…r. Si vero damnabor, damnabor.ſhall be damned, I ſhall be damned; and there's all the care that I ſhall take. Like to this, was that proud and wretched ſpeech of one Ruffus, who painted God on the one ſide of his Shield, and the Devil on the other, with this mad Motto, If thou wilt not have me, here's one will. Spirituall Pride is a white Devil, as one calls it, a gilded Poyſon, by which God is robbed of his honour, a mans owne ſoule of his comfort and peace, and others of that benefit and fruit which otherwiſe they might receive from us. Satan is ſuttle, he will make a man proud of his very graces: He will make him Proud, that he is not Proud. Pride growes with the decreaſe of other ſins, aed thrives by their decay: Other ſins are nouriſhed by poyſonous roots, as Adultery is nouriſhed by Idleneſſe; and Gluttony and Murder, by malice and envy: But this white Devil, Spirituall Pride, ſprings from good duties, and good actions, towards God and man. Spirituall Pride is a very great Enemy to the good, and ſalvation of men. Pride is like a very great ſwelling, which unfits men for any ſervice.

Againe, Spirituall Pride is a very great Enemy to the good and ſalvation of men. The Greek word ſignifies Swelleth, for Pride is like a great ſwelling in the body, which unfits it for any good ſervice. John 5. 40. You will not come to me, that you may have life. And, verſ. 44. How can ye beleeve in me, which ſeeke honour one of another? Chriſt bleſſes his father, Mat. 11. that he had hid thoſe things from the wiſe and prudent, and had revealed them unto Babes and Sucklings. 'Tis the Pride of mens hearts, that makes them throw off Ordinances, as poor and low things; when alas in their practices they live below the power, beauty, glory, and holineſſe, of the leaſt and loweſt Ordinance. There's more holineſſe, purity, and glory, manifeſted in the loweſt Adminiſtrations of Chriſt, then is held forth by them; in their higheſt practiſes.

p. 57The ſeventh Propoſition is this,

Pride un-mans a man, it makes him doe acts that are below a man.

As you may ſee in Pharoah, Haman, Herod, Nebuchadnezzar, &c. It makes men Bedlams, to ſay they know not what, and to doe they care not what. It was Pride that made Hildebrand to cauſe Henry the Fourth to ſtand 3 dayes at his Gate, with his Wife, & his Child, barefooted. It was Pride that made Adoni-bezek cauſe three-ſcore and ten Kings (with Judges 1. 5. 6, 7.Judg 1:5Judg 1:6Judg 1:7their Thumbs and great Toes cut off) to gather their meat under his Table. Oh what wretched un-manly acts, hath the Pride of many perſons put them upon!

The eighth Propoſition is this,

The Pooreſt are often-times the Proudeſt.

Pretty is the Parable of Jotham, The beſt Trees refuſed to be King, but the Bramble affected it; and did (ſperare & aſpirare) hope and aſpire it, Judges 9. 15. So in 2 Kings 14. 9. The Thiſtle that was in Lebanon, ſent to the Cedar that was in Lebanon, ſaying, Give thy Daughter to my Son to Wife. Hagar the Kitchin-maid will be proud, and inſult Gen. 21. Mat. 20. 20, 21. Job 30. 1.Gen 21Matt 20:20Matt 20:21Job 30:1over her Miſtreſs Sarah. The poor Sons of Zebedee would ſit at Chriſts right hand, and left. And thoſe that Job diſdaines to ſit with the Doggs of his flocke, yet contemne him in the day of his ſorrow. The foot ſtrives to be equall with the head, the Servant, as the Maſter; the Cobler, as the Councellor; and the Peaſant, as the Prince, &c.

The ninth Propoſition is this,

Pride is a ſure fore-runner of a fall.

Pride goes before deſtruction, and a haughty mind, before a fall. Herod fell from a Throne of Gold, to a Bed of duſt. Prov. 16. 18. Chap. 18. 12.Prov 16:18Nebuchadnezzar fell from the ſtate of a mighty King, to be a Beaſt. Adam fell from Innocency, to Mortality. The Angels fell from Heaven, to Hell; from felicity, to miſery.

The tenth and laſt Propoſition, is this,

God will by an inviſible power, carry the day againſt proud ſoules.

You that it eſcape, and ruffle it out, and carry it with a high hand, remember this, God will by an inviſible power, p. 58carry the day againſt you, when you think not of it, he will Pope Innocent the fourth, as he was walking ſecurely in his Pallace heard that ſorrowfull and dreadfull Summons (Veni miſer in judicium) come thou wretch; receive thy judgement, and ſoon after he was found dead. Eccl. 8. 11.Eccl 8:11eat you out like a Moth. Iſa. 47. 10, 11. For thou haſt truſted in thy wickedneſſe, thou haſt ſaid, None ſeeth me. Thy wiſedome and thy knowledge it hath perverted thee: And thou haſt ſaid in thine heart, I am, and none elſe beſides me. Therefore ſhall evill come upon thee, thou ſhalt not know from whence it riſeth, and miſchiefe ſhall fall upon thee, thou ſhalt not be able to put it off. And deſolation ſhall come upon thee ſuddainly, which thou ſhalt not know. Impunity oftentimes cauſeth impudency, but (Quod defertyr non aufertur) Forbearance is no Acquittance: The longer the hand is lifted up, the heas vier will be the blow at laſt. Of all Mettals, Lead is the coldeſt, but being melted, it becomes the hotteſt. Humble ſouleknow how to apply this, and Proud ſoules ſhall ſooner or later experience this.

I ſhall now proceed to a ſecond Obſervation; namely,

That all Saints are not of an equall cize and growth 2 Obſerv:in Grace and Holineſſe.

Some are higher, and ſome are lower; ſome are ſtronger, and ſome are weaker, in ſpirituall Graces, and Heavenly Excellencies. Ʋnto me who am leſſe then the leaſt, &c.

Among true Believers, ſome may be found to be but weak Believers. This Point flowes as naturall from the words, as the ſtream do's from the fountaine; and no Point more clear in all the Scripture, then this.

In Rom. 14. 1. you read of ſome that are weake in the faith, Them that are weake in the faith receive, ſaith the Apoſtle. None are to be rejected in whom (Aliquid Chriſti) any thing of Chriſt is to be found. And ſo, Mat. 14. 31. there is mention made of little faith. 1 Cor. 9. 22. To the weak became I as weake, that I might gaine the weake. You read of Babes in Grace, 1 Pet. 2. 2, 3. As new borne babes, deſire the ſincere milke of the word, that you may grow thereby, if ſo be that yee have taſted that the Lord is gratious. 1 John 2. 12, 13, 14. there is mention made of little children, of young men; and of Fathers. All are not Fathers in grace, nor all are not young men in grace; there are ſome Children in grace. It is with Chriſtians as tis with Planets. The Moon goes her courſe in a month; the Sun in a year, the reſt not in many years yet at length they finiſh.A Chriſtian in this life hath his degrees of growth; he is p. 59firſt a Child in Grace, and then a young Man in Grace, and then a Father in Grace.

For the further opening of this Point, I ſhall endeavour theſe foure things.

1 I ſhall endeavour to decipher to you, ſoules weak in Grace.

2 I ſhall endeavour to lay downe thoſe things that may Incourage, Support, and Comfort ſoules that are weak in Grace.

3 I ſhall ſpeake to the Duties that lye upon thoſe that are weak in Grace.

4 The Duties that lye upon thoſe that are ſtrong in grace, towards thoſe that are weak in grace.

Of theſe foure we ſhall ſpeak, as the Lord ſhall aſſiſt.

I ſhall begin with the firſt, To decipher ſoules weak in Grace.

The firſt thing by which I ſhall decipher ſoules weak in Grace, is this.

Weak Chriſtians are uſually carried much out after the poore low things of this world.

They are much in carking and caring for them, and in purſuing and hunting greedily after them. That's a clear Text for this, Mat. 6. 24. to the end. Chriſt labours by ſeverall weighty Arguments to fence and fortifie his Diſciples againſt thoſe diſſident, doubtfull, carking cares, that divide, diſtract, diſtemper, torture, and teare the heart in a thouſand pieces. And yet neither theſe Arguments, nor yet the preſence of him who was the great Land-lord of Heaven and Earth (and whoſe love and bowels were ſtill yearning towards them, and whoſe ſpeciall eye of providence was ſtill over them) could rid their heads and hearts of theſe worldly cares (that doe but vex and perplex the ſoules of men.) And 'tis very obſervable, that after this ſmart Lecture that Chriſt had read them, they did ſtrive three ſeverall times, who ſhould be greateſt and higheſt in worldly Enjoyments. Their hearts ſhould have been onelyonly in Heaven, and yet they ſtrive for Earth, as if there were no Heaven, or as if Earth were better then Heaven. All which do's cleerly evidence, that their Graces were very p. 60weak, and their corruptions very ſtrong. Men that have little of the upper ſprings within, are carried out much after the ſprings below. Baruch was good, but weak in Grace, he had but ſome ſips and taſts of the glory of that other world, and Jerem. 45. 1, 2, 3, 4, 5.Jer 45:1Jer 45:2Jer 45:3Jer 45:4Jer 45:5that made him (when God was a pulling downe all worldly glory) to ſeek for Earth, as if there were no Heaven. Certainly there is but little of Chriſt and Grace within, where the heart is ſo ſtrongly carried ont after theſe things without. Where there is ſuch ſtrong love, and workings of heart after theſe poor things, it ſpeaks out ſoules enjoyment of God, to be but poor and low.

In the Old Teſtament, the Jewes being Babes and Infants in grace and holineſſe, had a world of Temporall Promiſes, and very few Spirituall Promiſes: But now in the dayes of the Goſpel, the Lord is pleaſed to double and trebble his ſpirit upon his people, and now you meet with very few temporall Promiſes in the Goſpel, but the Goſpel is fill'd with ſpirituall Promiſes; the Goſpel drops nothing but marrow and fatneſſe, love and ſweetneſſe; and therefore God looks in theſe dayes that men ſhould grow up to a greater height of holineſſe, heavenlineſſe, and ſpiritualneſſe, then what they attained to in thoſe dark dayes, wherein the Sun ſhin'd but dimly. Men rich and ſtrong in Grace, look upon the world with a holy ſcorne, and diſdaine, as Themiſtocles, when he ſaw in the dark a thing like a Pearle, he ſcorn'd to ſtoop for it himſelfe, ſaying to another, Stoop thee, for thou art not Themiſtocles. Abraham, a man ſtrong in Grace, look't with a holy ſcorne, and with an eye of diſdaine upon theſe poor things. When Melchiſedech from God had made him Heire of all things, he refuſed the Riches that the King of Sodome offered Gen. 14. 21. Chap. 15. 1.Gen 14:21him, becauſe God was his Shield, and his exceeding great Reward. The greateſt bargaine that a ſoule rich in Grace will make with God for himſelfe, is this, Give me but bread to eat, and cloaths to wear, and thou ſhalt be my God; ſo it was with that brave ſoul, Gen. 28. 21. he deſires but Food and Rayment. Marke, he asks food, not junkets; Rayment, not Ornaments. A little will ſerve a man that is ſtrong in grace; much will not ſerve a man that is weak in grace; nothing will p. 61ſerve a man that is voyd of grace. Soules weak in grace, have their hearts much working after theſe poore low things, as you may ſee, Mat. 18. 1. Who ſhall be greateſt in the Kingdome of Heaven? The Queſtion is ſtated by the Diſciples, that one would have thought ſhould have had their hearts and thoughts in Heaven; but they dream'd of an earthly Kingdome, where honours and Offices ſhould be diſtributed, as in the dayes of David, and Solomon. And 'tis obſerveable in Mark 9. 33, 34. they are at it againe, And he came to Capernaum, and being in the houſe, he asked them, What was it that ye diſputed among your ſelves by the way? But they So in Luke 9. 46.Luke 9:46held their peace, (they were aſham'd to tell him) for by the way they had diſputed among themſelves, who ſhould be greateſt. Saith one, I'le have this, & ſaith another, I'le have that, &c. Or as 'tis in the Greek, they diſputed who was greateſt; ſayes one, I am greater then thou; no, ſays another, I am greateſt. It is an foreign Tis me…n. Who was greateſt.Argument of a Childiſh diſpoſition, to be taken more with Rattles and Baubles, then with Jewels and Pearles. That Chriſtian hath little of the power of grace within him, whoſe heart is ſo ſtrongly carried out to theſe vanities below. Men that are growne up to years of underſtandiug, prefer one piece of gold above a thouſand new Counters, A ſoule that is ſtrong in grace, that is high in its ſpirituall enjoyments, prefers one good word from God, one good look from Chriſt, above all the glory of this world. Lord (ſaith he) lift thou up the The Philoſophers preſer…ed the Kings countenance before his Coyne.light of thy countenance upon me. Warme my heart with the beams of thy love, and then a little of theſe things will ſuffice. You ſee Moſes, and all thoſe Worthies in the 11 of the Hebrewes, (who were men ſtrong in grace) how bravely they trample upon all things below God, they lav'd their Families, and their Countreyes (where they liv'd like Princes) to wander in a Wilderneſſe, upon the bare Command of God. So Luther (a man ſtrong in grace) when he had a Gowne, and Money given him, by the Elector, he turned himſelfe about, and ſaid, I proteſt God ſhall not put me off with theſe poore low things. Soules that know (by experience) what the boſome of Chriſt is, what ſpirituall Communion is, what the glory of Heaven is, will not be put off, by God nor man, with p. 62things that are mixt, mutable, and momentary. And to ſhame many profeſſors in theſe dayes, I might bring in a Cloud of Witneſſes, even from among the very Heathen, who never heard of a Crucified Chriſt, and yet were more Crucified to things below Chriſt, then many of them that pretend much to Chriſt: But I ſhall forbear, onelyonly deſiring, that thoſe that think and ſpeak ſo ſcornfully and contemptuouſly of Heathens, may not at laſt be found worſe then Heathens; yea, be judged and condemned by Heathens, in the great and terrible day of the Lord.

Secondly, In order to a further deciphering of weak Chriſtians, I ſhall lay downe this.

That weak Saints doe uſually over-feare troubles before they come: Yea, thoſe future evills, that forty to one may never fall out.

The very empty thoughts, and conceit of trouble, is very terrible and perplexing to a weak Saint. When it was told The Chamelion (ſaith Pliny) is the moſt ſearfull of all Creatures, and doth therefore turne into all colou…s to ſave it ſelf, and ſo 'tis often with weak Chriſtians.the houſe of David, ſaying, Syria is confederate with Ephraim, his heart was moved, and the heart of his people, as the Trees of the wood are moved with the wind, Iſa. 7. 2. Their heart quaked and quivered (as we ſay) like an Aſpen leaf. It is an Elegant expreſſion, ſhewing (in their extremity) the baſeneſſe of their feares, arguing no courage or ſpirit at all in them. The very newes and conceit of trouble or calamities, oh how doth it perplex and vex, and grieve, and overwhelme weak Chriſtians! The very hearing of trouble at a diſtance, makes them to ſtagger, and reele, and ready to ſay, Will God now ſave? Will he now deliver? It puts them into thoſe ſhaking fits, that they know not what to doe with themſelves, nor how to performe the ſervice they owe to God, or man. Now tell me, can you call that a ſtout ſpirit, a ſtrong ſpirit, Pray for me (ſaid Latimer in his Letter to Ridley) for I am ſometimes ſo fearfull, tha… I would creep into a Mouſehole. Acts & Mon. 1565that is daunted with the very report, and thoughts of Calamity? Or that does torment men with immoderate feare of a thouſand things that happily ſhall never fall out; as feares of forraigne Invaſions, or feares of home-bred Confuſions; fears of change of Religion, or being ſurpriſed with ſuch or ſuch Diſeaſes; or being ruin'd in their outward eſtate, by ſuch and ſuch deviſes, or diſadvantages; or by falling under the p. 63frownes of ſuch a great man; or under the anger and revenge of ſuch and ſuch a man; and a thouſand ſuch like things. Now this ſpeaks out much weakneſſe in grace: Soules ſtrong in grace are carried up above theſe fears; yea, with the Leviathan (in Job) they can laugh at the ſhaking of the ſpear; Job 41. 29. Pſal. 23. 4.Job 41:29Ps 23:4they can ſay with David, Though we walk through the valley of the ſhadow of death, we will feare no evill; for thou art with us, thy rod and thy ſtaffe doe comfort us. But weak ſoules are Bucephalus was not afraid of his burden, the ſhadow onelyonly frighted him. So weak Chriſtians are afraid of the ſhadow of the croſſe.afraid of their owne ſhadow; the very ſhadow of trouble, will exceedingly trouble ſuch ſoules, and oftentimes make their lives a very hell.

Thirdly,

Fainting in the day of Adverſity, ſpeaks out the ſoule to be but weak in Grace.

Weak Chriſtians are overcome with little croſſes; the leaſt croſſe doth not onelyonly ſtartle them, but it ſinks them, and makes them ready to ſit downe, and to cry out with the Church, Behold you that paſſe by, ſee whether there be any ſorrow like my ſorrow. Before trouble comes, weak Chriſtians Lam. 1. 12.Lam 1:12are apt to think that they can bear much, and indure much; but alaſſe when the day of Tryall comes upon them, when they are put to it, they prove but men of poor and impotent ſpirits; and then they roare, and complaine, and lye downe in the duſt, ſuffering croſſes and loſſes to bind them hand and foot, and to ſpoyle them of all their Comforts: And now though they have many comforts for one croſſe; yet one croſſe doth ſo damp and daunt their hearts, that joy and comfort flyes away from them, and they ſit down overwhelmed. Certainly this ſpeaks out little of Chriſt within. All Rachels comforts, were no comforts, becauſe her Children were not. This ſpeaks out much weakneſſe within.

Prov. 24. 10. If thou fainteſt in the day of adverſity, thy ſtrength is ſmall. If thou ſhrinkeſt, if thou abateſt and ſlackeſt in the day of adverſity, thy ſtrength is ſmall. Man hath no triall of his ſtrength, till he be in trouble; faintneſſe then diſcovers weakneſſe. Afflictions try what ſapp we have, as hard weather tryes what health we have. A weak Chriſtian ſinks under a little burden; every frowne, every ſowre word, every p. 64puffe of wind blowes him downe, and makes him ſinke under his burden: But now a ſoule ſtrong in grace, bears up bravely againſt all winds and weather. That's a brave Text (and worthy to be written in letters of gold) that you have in Gen. 49. 23, 24. Joſeph's Bow abode in ſtrength, though the Archers ſorely grieved him, ſhot at him, and hated him. And the armes of his hands were made ſtrong, by the mighty God of Jacob. The Archers that ſorely grieved him, were his Barbarous Brethren that ſould him; his Adulterous Miſtreſſe, that Harlot-like hunted for his precious life; his injurious Maſter, that without any deſert of his, impriſoned him; the tumultuating Egyptians, that were pined with hunger, perhaps ſpake of ſtoning him; and the envious Courtiers, and Inchanters, ſpake evilly of him before Pharoah, to bring him out of favour. All theſe ſhot ſorely at him. The word that is rendred Archers, in the Hebrew is Arrow-maſters, which terme implieth foreigncunning and skilfulneſſe in ſhooting. They were cunning and skilfull to hit the mark, and they ſhot at him, as at a mark. But yet his Bow abode in ſtrength. When God in the midſt of weakneſſe makes a ſoul ſtrong, that ſoul will not only face enemies and difficulties, but triumph over them. Thoſe that are ſtrong in grace, ſeldome want courage or counſell, when they are at the worſt: They alwayes find their hope to be an Anchor at Sea, and their faith a Shield upon Land: and therefore they triumph in all ſtormes and dangers: They ſtand firme when they are under the greateſt preſſures, 2 Cor. 11. 23. I, labours more abundant, In ſtripes above meaſure, If we periſh, Chriſt periſheth with us. ſaid Luther.in priſons more frequent, in deaths often, &c. And yet he triumphs in 2 Cor. 1. 12. Our rejoycing is this, the teſtimony of our conſcience, that in ſingleneſſe and godly ſincerity, not with fleſhly wiſedome, but by the Grace of God, we have had our converſation in the world, and more abundantly to you-wards. Strong Paul rejoyced in his ſufferings for Chriſt; and therefore often ſings out, I Paul a Priſoner of Jeſus Chriſt; not, I Paul wrapt up in the third Heaven. He prefer'd his Crowne of Thornes before a Crowne of gold; his Priſon raggs, above all Royall Robes.

Fourthly, A weak Chriſtian thinks that little to be much that he ſuffers for Chriſt.

p. 65In Mat. 19. 27. Then anſwered Peter, and ſaid unto him, Behold, we have forſaken all, and followed thee, what ſhall we have? Their worldly caſe in following Chriſt, was little worſe then when they onelyonly Traded in Fiſhing; and yet, we have forſaken all, and followed thee, what ſhall we have? This their All was not worth a ſpeaking of, and yet for this they look for ſome great worldly reward, and recompence. We have forſaken all. A great All ſure, a few broken Boats, and a few tatter'd Weak Chriſtians are like Children, they look for a great reward for a little work.and torne Nets, and a little old Houſhold-ſtuffe, and Chriſt maintain'd them too upon his owne coſt, and charge; and yet ſay they, We have forſaken all, and followed thee. Neither is it without an Emphaſis, that they begin with a Behold, Behold we have forſaken all; as if Chriſt were greatly beholding to them. Let their wills but be croſt a little, by ſervants, children, friends, &c. Or let them but ſuffer a little in their Names or Eſtates, &c. and preſently you ſhall have them a ſighing it out, No ſorrow like our ſorrow, no loſſe to our loſſe, no croſſe to our croſſe, &c. Whereas ſoules ſtrong in grace, ſuffer much, and yet count that much, but little. A ſoule ſtrong in grace, can ſuffer much, and yet make nothing of it. I am heartily angry (ſaith Luther, who ſuffered very much) with thoſe that ſpeak of my ſufferings, which if compared with that which Chriſt ſuffered for me, are not once to be mentioned in the ſame day, &c.

Fifthly,

Thoſe that are weak in Grace dwell more upon what may diſcourage them, in the wayes of Grace and Holineſſe, then they doe upon what may incourage them.

They dwell more upon their ſins, then upon a Saviour; more upon their miſery, then upon free grace and mercy; more upon that which may feed their feares, then upon that that may ſtrengthen their faith; more upon the Croſſe, then upon the Crowne; more upon thoſe that are againſt them, then thoſe that are for them. Iſa. 51. 12, 13. I, even I am he that comforteth you. Who art thou, that thou ſhouldſt be afraid of a man that ſhall dye, and of the Son of man, which ſhall be made as graſſe, and forgetteſt the Lord thy maker, that hath ſtretched forth the Heavens, and laid the foundations of the p. 66Earth, and haſt feared continually every day, becauſe of the fury of the Oppreſſor, as if he were ready to deſtroy, and where is the fury of the Oppreſſor? This ſame is intimated, Rom. 4. 19, 20. Abraham being not weak in faith, he conſidered not his owne body, being dead, nor yet the deadneſſe of Sarahs womb. Mark, being not weak in faith. Soules weak in faith are very apt to dwell upon diſcouragements, but ſtrong Chriſtians look above all diſcouragements.

He conſidered not. The Greek is, He cared not for his owne foreignbody, he did not mind that; but in the 20 verſe, He conſidered him that had promiſed. Soules ſtrong in grace dwell more upon their incouragements to holineſſe, and beleeving, then upon their diſcouragements. He conſidered him that had promiſed. He had an eye fixed upon the faithfulneſſe of God, and the Sufficiency and Almightineſſe of God, and this bore up his heart above all diſcouragements. So in 2 Cor. 4. 16, 17, 18. Our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternall weight of glory; while we look not (mark, they are not doting upon their diſcouragements) upon things that are ſeen, but upon things that are not ſeene. The things which are ſeen, are temporall, but the things which are not ſeen, are eternall. An eye fixt upon incouragements, makes heavy afflictions light; long afflictions ſhort; and bitter afflictions ſweet. Thoſe bleſſed Martyrs found it ſo, that were caſt out all night, in a cold froſty night, and were to be burnt the next day; who thus comforted themſelves, The winter is ſharpe, but Paradiſe is ſweet; here we ſhiver for cold, but the boſome of Abraham will make amends for all. Weak Chriſtians have eyes to behold their diſcouragements, but none to ſee their incouragements; they look more upon their corruption, then upon their ſanctification: Upon their diſobedience, then their obedience; upon their diſtruſt, then upon their faith; upon the old man, then upon the new; and this keeps them low and weak in ſpirituals, it cauſes a leanneſſe in their ſoules.

Sixthly,

The zeale of weake Chriſtians, uſually out-ſtrips their wiſedome and knowledge.

p. 67Weak Chriſtians are very Zealous, but not according to knowledge, Rom. 10. 2. For I beare them record, that they They were very zealous, but not true Zelors.have a zeale of God, but not according to knowledge. They are very peeviſh, and pettiſh, and cenſorious; but they want wiſedome and knowledge to mannage their zeale, to Gods glory, and their brethrens good. Such zeale had thoſe two Rabbins that ſet upon Charles the Fifth, to perſwade him to David Rab… nita, and Shilomoh Mol…h…. Alſted. Chr. …26.turne Jew, as judging their Religion to be the onelyonly Religion in the world, and for which they were put to a cruell death, in the year 1530. A great zeale they had to the winning over of him to Judaiſme, but this zeale was their ruine. Zeale without knowledge, is as wild-fire in a fooles hand; 'tis like the Devil in the Demoniack, that ſometimes caſt him into the fire, and ſometimes into the water. So the Diſciples of Chriſt Joſephus in …he 1… & 12 Chapters of his Book, tells you of ſome that impoſed this name of Zelote upon them…elves, as if they were zealous for the honour and ſervice of God, and under this pretence committed all …iots and imaginable wick e…neſſe. 'Twere well if we had no ſuch Monſters among us in theſe dayes.were weak in their light, and furious in their zeale, Luke 9. 54. Let fire come downe from Heaven, and conſume them, ſay they: But mark what Chriſt ſaith, verſ. 55. Ye know not what manner of ſpirit ye are of. That is, you know not what ſpirit acts you; you think that you are acted by ſuch a ſpirit as Elias of old was acted by, but you erre, ſaith Chriſt, You have a zeale, but not according to knowledge; therefore 'tis a humaine affection, and not a Divine motion. Zeale is like fire, in the Chimney, 'tis one of the beſt ſervants, but out of the Chimney, 'tis one of the worſt Maſters. Zeale kept by knowledge and wiſedome, in its proper place, is a choyce ſervant to Chriſt, and Saints: But zeale not bounded by wiſedome and knowledge, is the high-way to undoe all, and to make a hell for many at once.

Weak Chriſtians are uſually moſt zealous about Circumſtances, and things that have leaſt of God and Chriſt, and the power of holineſſe in them; and moſt cold about ſubſtances, as wofull experience doth evidence in theſe dayes. Zeale ordered by wiſedome, feeds upon the faults of offendors, not on their perſons: It ſpends it ſelfe, and it's greateſt heat, principally upon thoſe things that concerne a mans ſelfe. 'Tis moſt exerciſed about ſubſtantials, Titus 2. 14. But that which is raſh, is moſt exerciſed about circumſtantials, Gal. 1. 14. Paul was in the dayes of his ignorance, very zealous for the Traditions of his fathers, &c.

p. 68Seventhly,

Among all Saints, the weakeſt Saints act moſt like carnall ſinners.

No Saint ſo like a ſinner, as a weak Saint. 1 Cor. 3. 1, 2, 3, 4, 5. 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; for are ye not yet carnall? for whereas there is among you envying, and ſtrife, and diviſions, are ye not carnall, and walke as men? for while one ſaith, I am of Paul, and another, I am of Apollo, are ye not carnall? They were advanced but very little above the imperfections, and paſſions, and ſins of meer men, of ſuch which had nothing of the Spirit in them, &c. Doe wicked men quarrell with their Teachers, as ſhallow triviall Teachers, when themſelves are in fault, as being not capable of more Myſterious matter? So did theſe Babes here. Doe wicked In many things weak Chriſtians are carnall mens Apes.men impute their not profiting to the Miniſter, as he that having a thorne in his foot, complaines of the roughneſſe of the way, as the cauſe of his limping, when as it was the thorn, and not the roughneſſe of the way, that hurt him. Or as ſhe that being ſtruck with a ſuddaine blindneſſe, bid open the window, when as it was not the want of light, but want of ſight, that troubled her. So did theſe Babes in the Text, lay the fault of their non-proficiency, upon their Teachers, when the fault was wholly in themſelves.

Now he calls them Carnall, partly becauſe the fleſh was ſtrong in them; and partly, becauſe they followed and reliſhed the things of the fleſh; and partly, becauſe they did in their actions reſemble carnall men. Doe carnall and wicked men cry up one good man, and cry downe another? Doe they lift up one, and abaſe another? So did they: Are wicked men full of envy, ſtrife, and diviſions? So were they. And theſe overflowings of the Gall and Spleen, come from a fullneſſe of bad humours, from that abundance of carnality that was in them. But now ſoules ſtrong in grace, are higher then carnall men, as Saul was higher then the people, by head and ſhoulders. Soules ſtrong in grace have their feet where carnall p. 69mens heads are. Prov. 15. 24. The way of life is above to the wiſe, that he may depart from hell beneath. Soules that are ſtrong in grace, doe act rather like Angels, then like carnall men; they doe as much reſemble the father of Spirits, as carnall men doe the father of Lyes.

Eighthly,

Soules weake in Grace, are eaſily drawne aſide out of the wayes of holineſſe.

You know a man that hath but a little bodily ſtrength, is eaſily thruſt out of the way, ſo it is with ſoules weak in grace, 1 John 3. 7. Little Children, let no man deceive you; he that doth righteouſneſſe, is righteous, even as he is righteous. Saith the Apoſtle, Little Children, let no man deceive you. Many in theſe dayes (under pretences of high and glorious injoyments of God) neglect and deſpiſe righteouſneſſe, and holineſſe, crying up Viſions and manifeſtations, when their Viſions are onelyonly the Viſions of their owne hearts, and their Manifeſtations are plaine deluſions. Ah but ſayes the Apoſtle, Little Children, let none of theſe deceive you. I tell you he (and onelyonly he) that doth righteouſneſſe, is righteous, as God is righteous. Children you know may be eaſily couſened, and made to take Counters for gold, becauſe they are broader, and brighter. Children in grace are ſoon deceived, hence is it that they are ſo couſened. Little Children, keep your 1 John 5. 21. The Idols that are here mentioned, are ſurely thoſe that the Gnoſticks uſed to worſhip, viz. The Images and pictures of Simon Magus, and Helena, as might be made evident out of E…ſebius.1 John 5:21ſelves from Idols. So in Heb. 12. 12, 13. Wherefore lift up the hands which hang downe, and the feeble knees. Some think that the Apoſtle Alludes to thoſe Combates of the Heathens, wherein it was a token of yielding, when a man hung downe his hands. You are weake, ſaith the Apoſtle, and by reaſon of Trials, you are apt to hang downe your hands, and to give up all as loſt, therefore (ſayes he) lift up your hands to fight, and your feet to run, take heart and courage, faint not, give not over, turne not aſide becauſe of the ſharpneſſe of afflictions. But ſoules ſtrong in grace, will hold on in the wayes of grace and holineſſe, in the face of all dangers and deaths, Pſal. 44. &c.

Ninthly,

Weake Chriſtians are apt to make ſenſe and feeling the Judge of their ſpirituall eſtates and conditions.

p. 70And therefore upon every turne they are apt to judge themſelves miſerable, and to conclude that they have no grace, becauſe they cannot feele it, nor diſcerne it, nor beleeve it, and ſo making ſenſe, feeling, and reaſon, the judge of their eſtates. They wrong, and perplex, and vex their precious ſoules, and make their lives a very Hell: As if it were not one thing to be the Lords, and another thing for a man to know that he is the Lords. As if it were not one thing for a man to have grace, and another thing to know that he hath grace.

The Canaanite woman had ſtrong faith, but no Aſſurance, Mat. 15.Matt 15that we read of. Gal. 4. 6. And becauſe ye are Sons, God hath ſent forth the ſpirit of his Son into your hearts, crying Abba father. Mark, they are firſt the Sons of God, and then the Spirit cryes, Abba father. 1 John 5. 13. Theſe things have I written unto you that beleeve on the name of the Sonne of God, that ye may know that ye have Eternall life. Mark, they did beleeve, and they had Eternall life, in reſpect of Chriſt their head, who as a publick perſon was gone to Heaven, to repreſent all his Saints. And they had Eternall life in reſpect of the Promiſes. And they had Eternall life in reſpect of the beginnings of it; and yet they did not know it, they did not believe it. Therefore theſe things write I unto you that beleeve on the name of the Son of God (ſaith he) that ye may know that ye have Eternall life, and that this life is in his Son. Ponder on Mich. 7. 7, 8, 9. Much of this you may read in my Treatiſe call'd HEAVEN ON EARTH, or, A well-grouded Aſſurance of mens everlaſting happineſſe and bleſſedneſſe in this World, and to that I referre you. The word ſhall judge us at laſt, and therefore ſtrong Saints John 12. 48.John 12:48make onelyonly the word of God, the judge of their Spirituall conditions now, as Conſtantine made it the Judge and decider of all opinions.

Tenthly,

Their thoughts and hearts are more taken with the lovetokens, and the good things they have by Chriſt, then with the perſon of Chriſt.

Oh their graces, their comforts, their inlargements, their p. 71meltings, and their warmings, &c. are the things that moſt take them: Their thoughts and hearts are ſo exerciſed and carryed out about theſe, that the perſon of Chriſt is much neglected by them. The Child is ſo taken with Babies and Rattles, &c. that the Mother is not minded. And ſuch is the carriage of weak Chriſtians towards Chriſt. But now ſouls ſtrong in grace, are more taken with the perſon of Chriſt, then they are with the Love-tokens of Chriſt. They bleſſe Chriſt indeed Chriſt is the moſt ſparkling D…amond in the Ring of glory, &c.for every dram of grace, and for every good word from heaven, and for every good look from heaven: I, but yet the perſon of Chriſt that's more to them, then all theſe. This is remarkeable in the Church, Cant. 5. 9, 10. What is thy Beloved more then another Beloved, O thou faireſt among women? &c. My Beloved is white and ruddy, the chiefeſt among ten thouſand, &c. She doth not ſay, My Beloved is one that I That wiſe is but weak in her love, that is more taken with her huſbands preſents, then with his perſon.have got ſo many thouſands by, and heaven by, and pardon of ſin by, and peace of Conſcience by. Oh no; but he is white and ruddy. Her ſoule was taken moſt with the perſon of Chriſt. Not but that every one is to mind the graces of Chriſt, and to be thankfull for them: I, but 'tis an Argument of weakneſſe of grace, when the heart is more exerciſed about the bracelets, and the kiſſes, and the Love-tokens of Chriſt, then it is about the perſon of Chriſt. But now ſaith one ſtrong in grace, My Chriſts perſon to a ſtrong Chriſtian, is the greateſt Cordiall in all the world.bracelets are precious, but Chriſt is more precious; the ſtreames of grace are ſweet, but the fountaine of grace is moſt ſweet; the beams of the Sun are glorious, but the Sun it ſelfe is moſt glorious. A naked Chriſt, a deſpiſed Chriſt, a perſecuted Chriſt, is more valued by a ſtrong Chriſtian, then Heaven and Earth is by a weak Chriſtian.

Eleventhly,

Soules weake in Grace are eaſily ſtopt and taken off from acting graciouſly and holily, when diſcouragements face them.

This you may ſee in that remarkeable inſtance concerning Peter, in the 26 of Matthew, from the 69 to the end. A ſilly wench outfaces him, ſhe daunts and diſ-ſpirits this ſelfconfident Champion, ſhe eaſily ſtops and turnes him by ſaying Thou waſt with Jeſus of Galilee, v. 70. But he denied it p. 72before them all, ſaying, I know not what thou ſayeſt. He makes as if he did neither underſtand her words, or her meaning, and this falſe diſſembling was a true denying of Chriſt. Now Mark ſaith, Chap. 14. 68. That upon the very firſt deniall of Chriſt, the Cock crew, and yet this faire warning could not ſecure him, but when another Maid ſaw him, and ſaid, This fellow was with Jeſus of Nazareth, verſ. 72. He denied it with Cavebis autem, ſi pavebis.an Oath, ſaying, I doe not know the man. This was fearfull and dreadfull, and the worſe becauſe his Maſter whom he forſware, was now upon his Tryall, and might ſay with wounded Caeſar, What, and thou my Son Brutus: Is this thy kindneſſe to thy foreign.friend, to him that ha's loved thee, and ſaved thee, and owned thee? &c. Then, verſ. 73. Surely thou art one of them, for thy ſpeech bewrayeth thee. And, verſ. 74. He began to curſe and to ſweare, I know not the man.foreign. Vide Calvin on the Text. In Rom. 6. 19. There are 3 To's in the expreſſion, of the ſervice of ſin, To uncleanneſſe, To iniquity, and Ʋnto iniquity. But in the ſervice of God there are onelyonly two To's, To righteouſneſſe, and Ʋnto holineſſe. To note, that we were more prone to ſin, before Converſion, then wearetograce and holineſſe after converſion.Rom 6:19

The Greek word that's rendred Curſe, imports a curſing and a damning of himſelfe, an imprecation of Gods wrath, and a ſeparation from the preſence and glory of God, if he knew the man. Some Writers ſay, That he curſt Chriſt, I know not the man, ſaith he. Though it were ten thouſand times better to bear, then to ſwear; and to dye, then to lye; yet when diſcouragement faces him, he is ſo amazed and daunted, that he tells the moſt incredible lye that almoſt could be uttered by the mouth of man. For there was ſcarce any Jew (ſaith Grotius) that knew not Chriſt by ſight, being famous for thoſe abundance of Miracles that he wrought before their eyes. Neither could Peter alledge any cauſe why he came thither, if he had not known Chriſt. But, verſ. 75. He went out, and wept bitterly. One ſweet look of love breaks his heart in pieces; he melts under the beamings forth of Divine favour upon him. Once he leapt into a Sea of waters to come to Chriſt, and now he leaps into a ſea of tears for that he had ſo ſhamefully denied Chriſt.

Clement notes, That Peter ſo repented, that all his lifetime after, every night when he heard the Cock crow, he would fall upon his knees, and weep bitterly, begging pardon for this dreadfull ſin. Others ſay, That after his lying, curſing, and denying Chriſt, he was ever and anon weeping, and that his face p. 73was furrowed with continuall teares. He had no ſooner taken in poyſon, but he vomits it up againe, before it got to the vitals. He had no ſooner handled a Serpent, but he turnes it into a rod to ſcourge his ſoule with remorſe. This truth is further confirmed by the ſpeech and carriage of the Diſciples, Luke 24. 21—ult. We truſted (ſay they) that it had been he which ſhould have redeemed Iſrael, but now we cannot tell what to ſay to it. Here their hope hangs the wing extreamly. Invalidum omne naturâ querulum. Seneca. Weak ſpirits are ever quar…elling and contending.Weak ſoules find it as hard to wait for God, as 'tis to bear evill. This weakneſſe Chriſt checks, verſ. 25. O fooles and ſlow of heart to believe all that the Prophets have ſpoken, &c. And John 16. 5. The firſt newes Chriſt tells them, is of their ſufferings, and of his leaving of them; and upon the thoughts hereof their hearts were ſo filled with ſorrow, that they could not ſo much as ſay, Maſter, whither goeſt thou? verſ. 6. But now ſoules ſtrong in grace, will hold on in holy and gratious actings, in the very face of the greateſt diſcouragements, as thoſe in Pſal. 44. Though thou haſt ſore broken us in the place of Dragons, and covered us with the ſhadow of death, yet our heart is not turned back, neither have our ſteps declined Such a ſpirit ſhin'd in Chryſoſtome, when he bid them tell the enraged Empreſs Eudoxia, Nil niſi peccatum timeo. I feare nothing but ſin.from thy wayes. And ſo the three Children, they hold up in the face of all diſcouragements. And ſo thoſe brave Worthies, of whom this world was not worthy, Heb. 11. their hearts were carried out exceedingly, notwithſtanding all diſcouragements, to hold on in wayes of holineſſe, and in their actings of faith upon God, in the face of all dangers and deaths that did attend them.

When Henry the Eighth had ſpoken and written bitterly againſt Luther; ſaith Luther, Tell the Henries, the Biſhops, the Turke, and the Devil himſelfe, Doe what they can, we are Children of the Kingdome, worſhipping of the true God, whom they, and ſuch as they, ſpit upon, and crucified. And of the ſame ſpirit and mettle, were many Martyrs. Bazill affirmes of the Primitive Saints, That they had ſo much conrage and confidence in their ſufferings, that many of the Heathens ſeeing their heroick zeale and conſtancy, turned Chriſtians.

Twelfthly,

Weake Saints minde their wages and vailes, more then their worke.

p. 74Their wages, their vailes, is joy, peace, comfort, and aſſurance, &c. and their work is waiting on God, believing in Children mind mo…e play-…ayes, then they do working day…, o… Scho… dayes. 1 Sam 15. 14.1 Sam 15:14God, walking with God, acting for God, &c. Now weak Saints minds are more carried out, and taken up about their wages, about their vailes, then they are about their work, as experience doth abundantly evidence. Ah Chriſtians! if you don't mind your wages more then your work, what means the bleating of the ſheep, and the lowing of the Oxen? What means thoſe earneſt and vehement cryings out, and wreſtings for joy, peace, comfort, and aſſurance? when the great work of believing, of waiting, and of walking with God, is ſo much neglected, and diſ-regarded. But now ſtrong Saints are more mindfull of their work, then they are of their wages. Lord, ſaith a ſtrong Saint, doe but uphold me in a way of believing, in a way of working, in a way of holy walking, &c. and it ſhall be enough, though I ſhould never have Aſſurance, comfort, peace, or joy, till my dying day. If thou wilt carry me forth ſo as thou mayeſt have honour, though I have no comfort; ſo thou mayeſt have glory, though I have no peace, I Rom. 4. 18, 19, 20.Rom 4:18Rom 4:19Rom 4:20will bleſſe thee. I know, ſayes ſuch a ſoule, though a life of comfort be moſt pleaſing to me, yet a life of believing (abſtracted from comfort) is moſt honourable to thee, and therefore I will be ſilent before thee. Lord doe but help me in my work, and take thine owne time to give me my wages; to give me comfort, joy, peace, aſſurance. They are none of the beſt Servants, that mind their wages more then their work: Nor they are none of the beſt Chriſtians, that mind their comforts, and their incomes, more then that homage and duty that they owe to God.

Before I come to the ſecond thing premiſed, give me leave to give you this hint, viz. That there is no ſuch way to joy, peace, and Aſſurance, as this, to mind your worke more then your wages. Ah! had many mourning, complaing Chriſtians done thus, their mourning before this, had been turn'd into rejoycing, and their complainings into ſingings. Chriſtians, the high way to comfort, is to mind comfort leſſe, and duty more; 'tis to mind more what thou ſhouldeſt doe, then what thou wouldeſt have, as you may ſee in Epheſ. 1. 13. In whom ye p. 75alſo truſted, after that ye heard the word of truth, the Goſpel of your ſalvation. In whom alſo, after that ye believed, ye were ſealed with that holy ſpirit rf Promiſe.

The Originall runs thus, In whom believing, you were ſealed. foreign.While faith is buſied and exerciſed about Chriſt, and thoſe varieties of glories and excellencies that are in him, the Lord comes, and by his ſpirit ſeales the life and love, and glory of them.

Thus by Divine aſſiſtance I have diſpatched the firſt thing, viz. The deciphering of weake Chriſtians.

The ſecond thing that I propounded for the further opening and clearing of this Point, was, To hold forth to you thoſe things that tend to ſupport, comfort, and uphold weak Chriſtians. And truly I muſt needs ſay, that if ever there were a time wherein weak Chriſtians had need of ſupport, I verily believe this is the time wherein we live; for by the horrid prophaneneſſe of men on the one hand; and the abominable, looſe, and rotten Principles of others on the other hand, the hearts of many, weak Chriſtans eſpecially, are ſadded, that God would not have ſadded, and their ſpirits wounded and grieved, that God would have comforted, and healed; and therefore I ſhall dwell the longer upon this ſecond thing.

And the firſt thing that I ſhall lay downe by way of Support, is this.1 Support. He that lo…kt upon the brazen Serpent, though with a weak ſight, was healed a throughly as he that lookt upon it with a ſtronger ſight. A weak faith is a joynt poſſeſſor, though no faith can be … joynt pur…haſer of Chriſt.

That the weakeſt Chriſtians have as much intereſt and propriety in Chriſt, and all the fundamentall good that comes by Chriſt, as the ſtrongeſt Saints in the world have.

Weak Saints are as much united to Chriſt, as much juſtified by Chriſt, as much reconciled by Chriſt, and as much pardoned by Chriſt, as the ſtrongeſt Saints. 'Tis true, weak Chriſtians cannot make ſo much improvement and advantage of their intereſt in Chriſt, as ſtrong Saints can; they have not that power, that wiſedome, that ſpirituall skill to make that advantage of their intereſt and propriety in Chriſt, as ſtrong Saints have: Yet have they as much intereſt and propriety in the Lord Jeſus, and all the fundamentall good that comes by him, as the ſtrongeſt Saint that breaths. The ſucking Child hath as much intereſt and propriety in the father, and in what p. 76is the fathers, as the Child that's growne up to age: Though the young Child ha's not that skill, nor that power, nor wiſedome, to improve that intereſt to his advantage, as he that's growne up in years hath. It's juſt ſo here, A ſoule weak in grace, hath as much intereſt in the Lord, as the ſtrongeſt Saint hath; though he hath not that skill to improve that intereſt. And is not this a ſingular comfort and ſupport? Verily were there no more to bear up a poor weak Saint from fainting under all his ſins, and ſorrowes, and ſufferings, yet this alone might doe it, &c.

The Second Support and Comfort to weake Saints, is this.

That God doth with an eye of love reflect upon the leaſt good 2 Support.that is in them, or done by them.

And is not this a glorious Comfort and Support, that the Lord looks with an eye of love upon the leaſt good that's in you, or done by you? You cannot have a good thought, but The leaſt Star gives light; the leaſt drop moyſtens.God looks upon that thought with an eye of love. Pſal. 32. 5. I ſaid I would confeſſe my ſin, and thou forgaveſt mine iniquity. I ſaid it in my thoughts, that I would confeſſe my ſin, and thou preſently meeting me with pardoning mercy, forgaveſt mine iniquity. So in Mal. 3. 16. And there was a Book of Remembrance written, for them that feare the Lord, and that thought upon his name. They had but ſome thoughts of God, and God reflects upon thoſe thoughts with an eye of love. Iſa. 38.. 5. I have heard thy prayers, I have ſeene thy teares. Tears we look upon but as poor things, and yet God looks upon them as Pearles, and therefore he puts them into So in Pſ. 6. 8. One obſerves that there are 2 ſtrong things in Tears. 1 Deorſum fluunt, & coelum terunt. They drop downward, and fall to the earth, yet they teach upwards, and pierce the Pere…. 2 Muliae ſunt & loquuntur. They hold their peace, yet cry very loud.Ps 6:8his Bottle, as the Pſalmiſt ſpeaks. There is not a bit of bread, nor a drop of drink thou giveſt, but God caſts an eye of love upon it, Mat. 25. 35, 36.

There is not a deſire that ariſes in thy ſoule, but the Lord takes notice of it. Prov. 10. 17. Thou haſt heard the deſire of the humble. Weak Saints are full of deſires, their whole life is a life of deſires, they are ſtil a breathing out holy deſires: Lord Pardon ſuch a ſin, and give me power againſt ſuch a ſin, and ſtrength Lord to withſtand ſuch a Temptation, and grace Lord to uphold me under ſuch an Affliction, &c. and p. 77the Lord hears and anſwers ſuch gracious breathings and longings.

It was holy Jewell's deſire, That he might dye Preaching, and God lookt with an eye of love upon his deſire, and he had it.

It was Latimer's deſire, That he might ſhed his heart blood for Chriſt, and God lookt with an eye of love upon the breathings of his heart, and he had it.

The Iſraelites did but groan, and God lookt upon their groans with an eye of love, he comes downe, he makes his Arme bare, he tramples upon their proud Enemies, and by Miracles he ſaves them. O weak Chriſtian! Is not this a ſingular comfort, that the Lord reflects with an eye of love upon your thoughts, upon your deſires, upon your tears, and upon your groanings? &c. What though others ſlight you? what though others take no notice of you? yet the Lord caſts an eye of love upon you.

Some think its very ſtrange that God ſhould ſet downe in Scripture, the ſtory of Jacob, a poor Countrey-man, Gen. 31. that he had a few Ewes and Lambs, ſtreaked and ſpotted, and yet take no notice of the great Emperours and Kings of the Earth, nor of their great actions, and Warlike deſignes in the world. But this is to ſhew that tender love and reſpect that God bears to his Children, above what he does to the great ones of this World. God is more taken with Lazarus patcht Coat, then with Dives ſilken Robe, &c.

A third thing that I ſhall propound for the Support and Comfort of weak Saints, is this.

Conſider, the Lord looks more upon your Graces, then he 3 Support:doth upon your weakneſſes.

Or thus:

The Lord will not caſt away weake Saints, by reaſon of the weakneſſes that cleaves to their perſons, or ſervices.

In 2 Chron. 30. 18, 19, 20. there came a multitude of people to eat the Paſſeover, but they were not prepared according to the preparation of the Sanctuary; therefore Hezekiah puts up a Prayer for them, and the Text ſaith, That the Lord hearkened to Hezekiah, and healed the people. p. 78lookt upon their uprightneſſe, and ſo paſt over all their other weakneſſes. He did not caſt off Peter for his horrid ſins, but rather looks upon him with an eye of love and pity. Mark 16. 7. But goe your way, tell his Diſciples and Peter, that he goeth before you into Galilee, there ſhall ye ſee him, as he ſaid unto you. Oh admirable love! Oh matchleſſe mercy! where ſin abounds, grace do's ſuper-abound. This is the glory of Chriſt, that he carries it ſweetly towards his people, when they carry themſelves unworthily towards him. Chriſt looks more upon Peters ſorrow, then upon his ſin; upon his tears, then upon his Oaths, &c. The Lord will not caſt away weake Saints for their great unbeliefe, becauſe there is a little faith in them. He will not throw them away for that hypocrifie that's in them, becauſe of that (little) ſincerity that's in them. He will not caſt away weak Saints for that Pride that's in them, becauſe of thoſe Rayes of humility that ſhine in them. He will not deſpiſe his people for their paſſions, becauſe of thoſe graines of meekneſſe that are in them. We will not throw away a little gold becauſe of a great deale of droſſe that cleaves to it; nor a little wheat, becauſe mixt with much chaffe; and will God? will God?

We will not caſt away our Garments, becauſe of ſome ſpots, nor our Books, becauſe of ſom blots; nor our Jewels, becauſe of ſome flawes; and do we think that the Lord will caſt away his deareſt ones, becauſe of their ſpots, and blots, and flawes? Surely no, God looks more upon the bright ſide of the Cloud, then the dark, James 5. 11. Remember the patience of Job, 'Tis not, Remember the murmuring of Job, the curſing of Job, the complainings of Job, the impatience of Job; but, Remember the patience of Job. God looks upon the Pearle, and not upon the ſpot that is in it. So in Heb. 11. 30, 31. there's mention made of Rahabs faith, love, and peaceable behaviour towards the Spies, but no mention made of her lye: the Lord overlooks her weakneſſe, and keeps his eye upon her virtues. Where God ſees but a little grace, he doth as it were hide his eyes from thoſe circumſtances that might ſeem to deface the glory of it. So in 1 Pet. 3. 6. Even as Sarah obeyed Abraham, calling him Lord. Mark, there was but one good p. 79word in Sarahs ſpeech, to Abraham, ſhe call'd her Huſband Lord, the ſpeech otherwiſe was a ſpeech of unbeliefe, yet the holy Ghoſt ſpeaking of her in reference to that ſpeech, conceales all the evill in it, and mentions onelyonly the reverent title ſhe gave to her Husband, commending her for it.

He that drew Alexander, whilſt he had a ſcar upon his face, drew him with his finger upon the ſcar: So when the Lord comes to look upon a poore ſoule, he layes his finger upon the ſcar, upon the infirmity, that he may ſee nothing but grace, which is the beauty and the glory of the ſoule. Ah but weak Chriſtians are more apt to look upon their infirmities, then on their graces; and becauſe their little gold is mixt with a great deale of droſſe, they are ready to throw away all as droſſe. Well, remember this, the Lord Jeſus hath as great, and as large an intereſt in the weakeſt Saints, as he hath in the ſtrongeſt. He hath the intereſt of a Friend, and the intereſt of a Father, and the intereſt of a Head, and the intereſt of a Huſband; and therefore though Saints be weak, yea, though they be very weak, yet having as great, and as large an intereſt in them, as in the ſtrongeſt Saints, he can't but overlook their weakneſſe, and keep a fixed eye upon their graces.

A fourth Support is this,4. Support.

That the Lord will graciouſly preſerve and ſtrengthen thoſe weake graces that are in you.

Though your graces be as a ſpark of fire in the midſt of an Ocean of corruption, yet the Lord will preſerve and blow up The talleſt Oak was once …n A corn, & the deepeſt Doctor was once in his Horn-book.that ſpark of fire, into a flame. It was the Prieſts Office in the time of the Law, to keep the fire in the Sanctuary from going out; and it is the Office of our Lord Jeſus, as he is our High Prieſt, our Head, our Husband, our Mediator, for to blow up that heavenly fire that he hath kindled in any of our ſoules. His honour, his faithſulneſſe, and his goodneſſe is engaged in it, and therefore he cannot but doe it; elſe he would looſe much love and many prayers and praiſes, did he not cheriſh, preſerve, and ſtrengthen his owne work in his owne people. The faith of the Diſciples was generally weak; as I have formerly ſhew'd you, and yet how ſweetly doth the Lord Jeſus John 16. Acts 2.John 16Acts 2carry it towards them? He was ſtill a breathing out light, life, p. 80and love upon them, he was ſtill a turning their water into wine, their bitter into ſweet, and their diſcouragements into incouragements, and all to raiſe and keep up their ſpirits. His heart was much in this thing, therefore ſayes he, 'Tis neceſſary that I leave you, that I may ſend the Comforter, to be a comfort and a guide unto you. I will poure out my ſpirit upon you, Iſa. 60. 22.Isa 60:22that a little one may become a thouſand, and a ſmall one a ſtrong Nation, and that the feeble may be as David, and the houſe of David as God, as the Angel of the Lord. That's a ſweet Zech. 12. 8.Zech 12:8Text, Iſa. 65. 8. Thus ſaith the Lord, as the new wine is found in the Cluſters, and one ſaith, deſtroy it not, for a bleſſing is in it, ſo will I doe for my ſervants ſake, &c. Oh! ſaith Chriſt (to the father) here are a company of weak Saints, that have ſome buddings of grace; Oh doe not deſtroy it, father! there is a bleſſing in it, though it be but weak. The Genuine ſence of the ſimilitude I think is this, when a Vine being blaſted, or otherwiſe decayed, is growne ſo bad, and ſo barren, that ſcarce any good Cluſters of Grapes can be diſcerned on it, whereby it may be deemed to have any life, or of ever becoming fruitful againe, and the Husband-man is about to grub it up, or cut it downe to the ground: One ſtanding by, ſees here a cluſter, and there a little cluſter, and cryes out, O don't grub up the Vine, don't cut downe the Vine, it ha's a little life, and by good Husbandry it may be made fruitfull. We may look upon the Lord Jeſus Chriſt as thus pleading with his fathers Juſtice, Father I know thou ſeeſt that theſe ſoules are dry, and barren, and that there is little or no good in them; and therefore thou mighteſt juſtly cut them downe: But oh my father! I ſee here a bunch, and there a bunch; here a little foreign Bring forth. It is the cuſtome of all Writers, and very frequent in the ſacred Dialect, to uſe phraſes whereby they underſtand much more then they do expreſſe; an example whereof you have in this verſe; where Chriſts not breaking the bruiſed reed, ſignifies his great mercy and kindneſs in repairing, and reſtoring, and curing the bruiſed weakling. And ſo his not quenching the ſmoking flax, is his enlivening, quickening, and enflaming that fire or ſpark of grace or goodneſſe which was almoſt quencht, &c. Others underſtand the words of Chriſt, ſeting up the profeſſion of the Goſpel in the world, among the Heathens, if the Jewes will not receive it.grace, and there a little grace; ſurely there is a bleſſing in it, O ſpare it, let it not be ſtubb'd up, let it not be deſtroyed. So Mat. 12. 20. A bruiſed Reed ſhall he not breake, nor ſmoking flax ſhall he not quench, till he ſend forth judgement unto victory.

A bruiſed Reed ſhall he not breake. The Jewiſh Commentators carry it thus, He ſhall not Tyrannize over, but nouriſh and cherriſh the poore, weake, feeble ones, that are wont to be oppreſſed by great ones. But men more ſpirituall carry it thus, p. 81Chriſt will not carry it roughly and rigorouſly, towards poore, weake, tender ſoules, whoſe Graces are as a bruiſed reed, and as ſmoaking flax. A Reed is a contemptible thing, a tender thing, it will break ſometimes before a man is aware; a bruiſed Reed is more tender, it will be broken with a touch; yet Chriſt will not breat ſuch a bruiſed Reed, i. e. a ſoule weak in grace.

Nor quench the ſmoaking flax. The wick of a Candle is little worth, and yet leſſe when it ſmoakes, as yielding neither light nor heat, but rather ſmoakes and offends with an ill ſmel, which men cannot bear, but will tread it out. But the Lord Jeſus Chriſt will not doe ſo. Soules whoſe knowledge, love, faith, and zeale, do's but ſmoak out, the Lord Jeſus will not trample under-foot: nay, he will cheriſh, nouriſh, and ſtrengthen ſuch to life Eternall. Look what Tallow is to the wick, or Oyle is to the Lamp, that will the Lord Jeſus be to the Graces of weak Chriſtians.

Till he ſhall bring forth judgement unto Victory. That is, untill the ſanctified frame of grace begun in their hearts, be brought to that perfection, that it prevaileth over all oppoſite corruption. Thus you ſee how ſweetly the Lord Jeſus carries it to ſoules weak in grace. Therefore let not thoſe that bring forth a hundred fold, deſpiſe thoſe that bring forth but thirty; nor thoſe that have five Talents, deſpiſe thoſe that have but two.

The fifth Support is this,

That weake Saints may be very uſefull to the ſtrong, and ſometimes may doe more then ſtrong Saints can.

As you may ſee in 1 Cor. 12. 14. to 28. The Apoſtle in this Scripture diſcovers the ſingular uſe of the weakeſt Saint in the body of Chriſt, by the uſefulneſſe of the weakeſt and meaneſt Member in the naturall body, to the ſtrongeſt. Ver. 21. The eye cannot ſay to the hand, I have no need of thee; nor again, the head to the foot, I have no need of thee. By the head, and by the eye, he means ſuch Saints as were eminent in gifts & graces, that were adorned more richly, and that ſhin'd more gloriouſly in grace and gracious abilities, then others. Oh theſe ſhould not deſpiſe thoſe that were not ſo eminent and excellent as themſelves; for God hath ſo tempered the inequality of the members p. 82in the naturall body, that the more excellent and beautifull members, can in no wiſe lack the more abject and weak members; therefore ſlight not the weakeſt Saints, for certainly at firſt or laſt the weakeſt will be ſerviceable to the It was a ſayink of Generall Vere to the King of Denmarke, That Kings cared not for Souldiers, untill ſuch time that their Crownes hung on the one ſide of their heads.ſtrongeſt. A Dwarfe may be uſefull to a Gyant, a Child to a man. Sometimes a little finger ſhall doe that that a limb in the body can't doe. 'Tis ſo often in Chriſts ſpirituall body: I will give you a very famous inſtance for this.

At the Councel of Nice there was 318 Biſhops, and by the ſubtilty of a Philoſopher, diſputing againſt the Marriage of Miniſters, they generally voted againſt it, that thoſe that were ſingle, ſhould not marry: At length up ſtars Paphnutius, a plain Chriſtian, and in the name of Chriſt, with the naked word of God, he pleaded againſt them all in that caſe, and God ſo wrought by his Arguments, that he convinc't the 318 Biſhops, and carried the cauſe againſt them; yea, and ſo Socrates Eccles. Hiſto.convinc't the Philoſopher of his error, that before all he freely confeſt it. As long (ſaith he) as mens words were onelyonly preſſed, I could repell words, with words; but what is weake man, A little Sta… hath light, & influence, tho nor the glory which is proper to the Sun.to withſtand the word of God? I yield I am conquer'd.

Weak Chriſtians may be of ſingular uſe to the ſtrongeſt; thoſe that know moſt may learne more, even from the weakeſt Saints.