The Christians in Complete Armor, Religious treatise · Introduction 4 · Chapter 10
CHAP. X. Of pride of Grace.
SEcondly, pride of grace. This is another way Satan aſſaults the Chriſtian. 'Tis true, grace cannot be proud, yet 'tis poſſible a Saint may be proud of his grace, there is nothing the Chriſtian hath or doth, but this worme of pride will breed in it. The world we live in is corruptible, and all here is ſubject to putrefie, as things kept in a rafty muggiſh room, ſubject them to mould. It is not the nature of grace, but the ſalt of the Covenant keeps and preſerves the purity of it; in heaven indeed we ſhall be ſafe. But how can a Saint be ſaid to be proud of his grace? Then a ſoule is proud of his grace, when he truſts in his grace. Truſt and confidence is an incommunicable flower of Gods Crown as Soveraign Lord, even among men it goes along with royalty. Set up a King, and as ſuch he expects you ſhould give him this, as the undoubted Prerogative of his place, and therefore to ſeek protection from any other, is (as it were) to ſet up another King, Judg. 9.15. If indeed you anoint me King over you, then come and put your truſt under my ſhadow; therefore when a ſoule puts his truſt in any thing beſide God, he ſets up a Prince, a King, an Idol, to which he gives Gods glory away. Now it doth not make the ſin leſſe, that it is the grace of God we crown, then if it were a luſt we crowned. 'Tis idolatry to worſhip a holy Angel as well as a curſed devil, to make our grace a god, as well as our belly our god, nay rather it addes to it, becauſe that is now uſed to rob him of his glory, which ſhould have brought him in the greateſt revenue of glory; certainly the more treaſure you put into your ſervants hands, the greater wrong to you for him to run away with it. I doubt not but David could have borne it better to have ſeen a Philiſtine drive him from his throne then a ſonne, an Abſalom. But how can or may a Saint be ſaid to truſt in his grace?
Firſt, by truſting to the ſtrength of his grace.
Secondly, by truſting on the worth of his grace. Indeed a profeſſed truſt in grace, I conceive, cannot ſtand with grace: but there is an oblique kinde of truſt, or that which by interpretation may ſavour of it. Satan is ſlie in his aſſaults.
SECT. I.
Firſt, of the firſt, to truſt in the ſtrength of grace is to be proud of grace. This is oppoſed to that poverty of ſpirit ſo commended by our Saviour, Matth. 5. by which a man lives in the continual ſenſe of his ſpiritual beggery and nothingneſſe, and ſo hath his recourſe to Chriſt, as the poor to the rich mans door, knowing he hath nothing at home to maintain him. Such a one was Paul, not able to do any thing of himſelf; he is not aſhamed to let the world know that Chriſt carries his purſe for him. Our ſufficiency is of God, yea, after many years trading, this holy man ſees nothing he hath got, Phil. 3.13. I count not my ſelf to have apprehended: he is ſtill preſſing forward; ask him how he lives, he'll tell you who keeps houſe for him; I live, yet not I, Gal. 2.20▪ as ask a beggar where he hath his meat, cloathes, &c. he'll ſay, I thank my good Maſter; Now Satan chiefly labours to puffe the ſoul up with an over-weening conceit of his own ability, as the readieſt means to bring him into his ſnare; Satan knows 'tis Gods method to give his children into his hands, when once they grow proud and ſelf-confident: Hezekiah was left to a temptation, 2 Chron. 32.31. to try him. Why? God had tried him to purpoſe a little before in an affliction; what needs this? O Hezekiahs heart was lift up after his affliction. It was time for God to let the tempter alone a little to foile him; probably now Hezekiah had high thoughts of his grace; O he would never do as he had done before, and God will let him ſee what a weak creature he is. Peter makes a whip for his own back in that bravado; Though all ſhould forſake thee, yet will not I. Chriſt now in meer mercy muſt ſet Satan on him, to lay him on his back; that ſeeing the weakneſſe of his faith, he might be diſmounted from the height of his pride. All that I ſhall ſay from this, is to ent…eat thee (Chriſtian) to have a care of this kinde of pride. You know what Joah ſaid to David, when he perceived his heart lift up with the ſtrength of his Kingdom, and therefore would have the people numbered; The Lord God adde unto thy people, how many ſoever they be, a hundred fold; but why doth my Lord the King delight in this thing? 2 Sam. 24.3. The Lord adde to the ſtrength of thy grace a hundred fold, but why delighteſt thou in this? why ſhouldeſt thou be lift up? is it not grace? ſhall the Groom be proud becauſe he rides on his Maſters horſe? or the mud wall becauſe the Sun ſhines on it? mayeſt thou not ſay of every dram of grace, as the young man of his hatchet, Alas, Muſter, it is borrowed? nay, not only borrowed, but thou canſt not uſe it without his skill and ſtrength that lends it thee. O beware of this, let not thoſe vain thoughts lodge in thee, left thou enter into temptation. It is a breach a whole troop of ſins may enter at, yea will, except ſpeedily fill'd up.
Firſt, it will make thee ſoon grow looſe and negligent in thy duty. 'Tis ſenſe of inſufficiency keeps a ſoul at work, to pray and heare, as want in the houſe and hutch holds up the market, no man comes thither to buy what he hath at home. Ʋp, ſaith Jacob, go down to Egypt for corne, that we live and not die. Thus ſaith the needy Chriſtian, Up ſoul to thy God, thy faith is weak, thy patience almoſt ſpent, ply thee to the throne of grace, go with thy homer to the Ordinances, and get ſome ſupplies. Now a ſoule conceited of his ſtore, hath another ſong; Soul, take thine eaſe, thou art richly laid in for many dayes. Let the doubting ſoule pray, thy faith is ſtrong; let the weake lie at the breaſt, thou art well grown up; nay, 'tis well if it goes not further to a deſpiſing of Ordinances, except they have ſome more courtly fate then ordinary: ſuch a paſſe were the Corinthians come to, 1 Cor. 4.8. Now ye are full, now ye are rich, ye reign like Kings without us. I pray obſerve how he layes the accent on the particle now; now ye are rich, as if he had ſaid, I knew the time, if Paul had been come to town, and newes ſpread abroad in the City that Paul was to preach, you would have flock't to hear him, and bleſſed God for the ſeaſon, but then you were poor and empty; now ye are full, you have got to a higher attainment; Paul is a plain fellow now, he may carry his cheere to a hungry people if he will, we are well apaid. And when once the heart is come to this, 'tis eaſie to judge what will follow.
Secondly, this truſting to the ſtrength of grace will make the ſoule bold and venturous. The humble Chriſtian is the wary Chriſtian, he knows his weakneſſe, and this makes him afraid. I have a weak head, ſaith he, I may be ſoon diſputed into an errour and hereſie, and therefore I dare not come where ſuch ſtuffe is broach't, leſt my weak head ſhould be intoxicated: the confident man he'll ſip of every cup, he fears none; no, he is ſtabliſh't in the truth, a whole team of hereticks ſhall not draw him aſide. I have a vain light heart, ſaith the humble ſoule; I dare not come among wicked debautch't company, left I ſhould at laſt bring the naughty man home with me: but one truſting to the ſtrength of his grace, dares venture into the devils quarters. Thus Peter into the rout of Chriſts enemies, and how he came off you know; there his faith had been ſlain on the place, had not Chriſt founded a retreat, by the ſeaſonable look of love he gave him. Indeed I have read of ſome bragging Philoſophers, who did not think it enough to be temperate, except they had the object for intemperance preſent; and therefore they would go into Taverns and Whore-houſes, as if they meant to beat the devil on his own ground; but the Chriſtian knows an enemy nearer then ſo, which they were ignorant of; and that he need not go over his own threſhold to challenge the devils He hath luſt in his boſome that will be hard enough for him all his dayes, without giving it the vantage ground. Chriſtian, I know no ſin, but thou mayeſt be left to commit it, except one. It was a bold ſpeech of him, and yet a good man (as I have heard,) If Clapham die of the plague, ſay Clapham had no faith, and this made him boldly go among the infected. If a Chriſtian, thou ſhalt not die of ſpiritual plagues, yet ſuch may have the plague-ſores of groſſe ſins running on them for a time, and is not this ſad enough? therefore walk humbly with thy God.
Thirdly, this high conceit of the ſtrength of thy grace will make thee cruel and churliſh to thy weak brethren in their infirmities, a ſin that leaſt becomes a Saint, Gal. 6.1. If any one be overtaken, you that be ſpiritual, reſtore ſuch a one with meekneſſe; but how ſhall a ſoul get ſuch a meek ſpirit? It follows, conſidering thy ſelf, leſt thou alſo be tempted. What makes men hard to the poor? they think they ſhall never be ſo themſelves. Why are many ſo ſharp in their cenſures, but becauſe they truſt too much to their grace, as if they could never fall? O you are in the body, and the body of ſin in you, therefore feare. Bernard uſed to ſay, when he heard any ſcandalous ſin of a Profeſſour; Hodie illi, cras mihi. He fell to day, I may ſtumble tomorrow.
SECT. II.
The ſecond way a ſoule may be proud of his grace, is by reſting on it for his acceptance with God. The Scripture calls inherent grace our own righteouſneſſe, (though God indeed be the efficient of it) and oppoſeth it to the righteouſneſſe of Chriſt, which alone is called the Righteouſneſſe of God, Rom. 10.1. Now to reſt on any grace inherent, is to exalt our own righteouſneſſe above the righteouſneſſe of God; and what pride will this amount to? If this ware ſo, then a Saint when he comes to heaven might ſay, This is Heaven which I have built, my grace hath purchaſed; and thus the God of Heaven ſhould become tenant to his creature in Heaven. No, God hath caſt the order of our ſalvation into another method, of grace, but not of grace in us, but grace to us. Inherent grace hath its place and office to accompany ſalvation, Heb. 6.9. but not procure it. This is Chriſts work, not graces. When Iſrael waited on the Lord at Mount Sinai, they had their bounds, not a man muſt come up beſides Moſes to treat with God, no, not touch the Mount leſt they die: thus all the graces of the Spirit wait on God, but none come up to challenge any acceptance of God beſides faith, which is a grace that preſents the ſoul not in its own garments. But you will ſay, what needs all this? where is the man that truſts in his grace? Alas, where is the Chriſtian that doth fully ſtand clear, and freely come his off his own righteouſneſſe? he is a rare Pilot indeed, that can ſteere his faith in ſo direct a courſe, as not now and then to knock upon this duty, and run on ground upon that grace. Abraham went in to Hagar; and the children of Abrahams faith are not perfectly dead to the Law, and may be found ſometimes in Hagars armes, witneſſe the fluxe and refluxe of our faith, according to the various aſpect of our obedience: when this ſeems full, then our faith is at a ſpring-tide, and covers all the mountains of our fears; but let it ſeem to wain in any ſervice or duty, then the Jordan of our faith flies back, and leaves the ſoule naked. The devils ſpight is at Chriſt, and therefore ſince he could not hinder his landing, which he endeavoured all he could, nor work his will on his perſon when he was come; he goes now in a more refined way to darken the glory of his ſufferings, and the ſufficiency of his righteouſneſſe, by blending ours with his; this doctrine of Juſtification by faith, hath had more works and batteries made againſt it, then any other in the Scripture. Indeed many other errours were but his ſlie approaches to get nearer to undermine this; and laſtly, when he connot hide this truth, (which now ſhines in the Church like the Sun in its ſtrength) then he labours to hinder the practical improvement of it, that we (if he can help it) ſhall not live up to our own principles, making us at the ſame time, that in our judgement we profeſſe acceptance only through Chriſt, in our practice confute our ſelves. Now there is a double pride in the ſoule he makes uſe of for this end, the one I may call a mannerly pride, the other a ſelf-applauding pride.
Firſt, a mannerly pride, which comes forth in the habit and guiſe of humility, and that diſcovers it ſelf, either at the ſoules firſt coming to Chriſt, and keeps him from cloſing with the promiſe, or afterward in the daily courſe of a Chriſtians walking with God, which keeps him from comfortable living on Chriſt.
Firſt, when a poor ſoul is ſtaved off the promiſe by the ſenſe of his own unworthineſſe and great unrighteouſneſſe; tell him of a pardon, alas, he is ſo wrapt up with the thoughts of his own vileneſſe, that you cannot faſten it upon him. What, will God ever take ſuch a toad as he is into his boſome, diſcount ſo many great abominations at once, and receive him into his favour, that hath been ſo long in rebellious armes againſt him? he cannot beleeve it, no, though he heares what Chriſt hath done and ſuffered for ſin, he refuſeth to be comforted. Little doth the ſoule think what a bitter root ſuch thoughts ſpring from, thou thinkeſt thou doeſt well thus to declaim againſt thy ſelf, and aggravate thy ſins; indeed thou canſt not paint them black enough, or entertain too low and baſe thoughts of thy ſelfe for them: But what wrong hath God and Chriſt done thee, that thou ſhouldeſt ſo unworthily reflect upon the mercy of the one, and merit of the other? Mayeſt thou not do this, and be tender of the good Name of God alſo? Is there no way to ſhew thy ſenſe of thy ſin, except thou aſperſe thy Saviour? Canſt thou not charge thy ſelf, but thou muſt condemn God, and put Chriſt and his blood to ſhame before Satan, who triumphs more in this then all thy other ſins? In a word, though thou like a wretch haſt undone thy ſelf, and damned thy ſoule by thy ſins, yet art thou not willing God ſhould have the glory of pardoning them, and Chriſt the honour of procuring the ſame? or art thou like him in the Goſpel, Luke 16.3. who could not dig, and to beg was aſhamed. Thou canſt not earne heaven by thy own righteouſneſſe, and is thy ſpirit ſo ſtout that thou wilt not beg it for Chriſts ſake, yea, take it at Gods hands, who in the Goſpel comes a begging to thee, and beſeecheth thee to be reconciled to him? Ah ſoule, who would ever have thought there could have lien ſuch pride under ſuch a modeſt veile? and yet none like it. 'Tis horrible pride for a beggar to ſtarve, rather then take an alms at a rich mans hands: a malefactour rather to chooſe his halter then a pardon from his gracious Princes hand: but here is one infinitely ſurpaſſing both; a ſoule pining and periſhing in ſin, and yet rejecting the mercy of God, and the helpng hand of Chriſt to ſave him, Though Abigail did not think her ſelf worthy to be Davids wife, yet ſhe thought David was worthy of her, and therefore ſhe humbly accepted his offer, and makes haſte to go with the meſſengers: That's the ſweet frame of heart indeed, to lie low in the ſenſe of your own vileneſſe, yet to believe; to renounce all conceit of worthineſſe in our ſelves, yet not therefore to renounce all hope of mercy, but the more ſpeedily to make haſte to Chriſt that wooes us. All the pride and unmannerlineſſe lies in making Chriſt ſtay for us, who bids his meſſengers invite poor ſinners to come and tell them all things are ready. But may be thou wilt ſay ſtill, it is not pride that keeps thee off, but thou canſt not believe that ever God will entertain ſuch as thou art. Truly, thou mendeſt the matter but little with this, either thou keepeſt ſome luſt in thy heart, which thou wilt not part with to obtain the benefit of the promiſe, and then thou art a notorious hypocrite, who under ſuch an out-cry for thy ſins, canſt drive a ſecret trade with hell at the ſame time; or if not ſo, thou doeſt diſcover the more pride in that thou dareſt ſtand out, when thou haſt nothing to oppoſe againſt the many plain and clear promiſes of the Goſpel, but thy peremptory unbelief. God bids the wicked forſake his wayes, and turne to him, and he will abundantly pardon him; but thou ſayeſt thou canſt not believe this for thy own ſelf. Now who ſpeaks the truth? One of you two muſt be the liar, either thou muſt take it with ſhame to thy ſelf, for what thou haſt ſaid againſt God and his promiſe, (and that is thy beſt courſe) or thou muſt proudly, yea, blaſphemouſly caſt it upon God, as every unbeliever doth, 1 John 5.10. Nay, thou makeſt him forſworn for God, to give poor ſinners the greater ſecurity in flying for refuge to Chriſt, who is that hope ſet before them, Heb. 6.17, 18. hath ſworn they ſhould have ſtrong conſolation: O beatos quorum cauſâ Deus jurat! O miſerrimos ſi nec juranti credamus. Tertul. de poenit. O happy we, for whoſe ſake God puts himſelf under an oath; but O miſerable we, who will not believe God, no, not when he ſweares!
Secondly, when the ſoul hath ſhot the great gulfe, and got into a ſlate of peace and life by cloſing with Chriſt, yet this mannerly pride Satan makes uſe of in the Chriſtians daily courſe of duty and obedience, to diſturb him and hinder his peace and comfort. O how unchearfully, yea, joyleſly do many precious ſoules paſſe their dayes! If you enquire what is the cauſe, you ſhall finde all their joy runs out at the crannies of their imperfect duties and weak graces; they cannot pray as they would, and walk as they deſire with evenneſſe and conſtancy; they ſee how ſhort they fall of the holy rule in the Word, and the patterne which others more eminent in grace do ſet before them, and this though it doth not make them throw the Promiſes away, and quite renounce all hope in Chriſt, yet it begets many ſad fears and ſuſpitions, yea, makes them ſit at the feaſt Chriſt hath provided, and not know whether they may eat or not. In a word, as it robs them of their joy, ſo Chriſt of that glory which he ſhould receive from their rejoycing in him, I do not ſay, (Chriſtian) thou oughteſt not to mourn for thoſe defects thou findeſt in thy graces and duties, nay, thou couldeſt not approve thy ſelf to be ſincere, if thou didſt not. A gracious heart, ſeeing how far ſhort his renewed ſtate (forthe preſent) falls of mans primitive holineſſe by Creation, cannot but weep and mourn, (as the Jewes to behold the ſecond Temple▪) yet (Chriſtian even while the tears are in thy eyes for thy imperfect graces, (for a ſoule riſeth with his grave-clothes on) thou ſhouldeſt rejoyce, yea, triumph over all theſe thy defects by faith in Chriſt, in whom thou art compleat, Col. 1.10. while imperfect in thy ſelfe. Chriſts preſence in the ſecond Temple, (which the firſt had not) made it (though comparatively mean) more glorious then the firſt Hag. 2.9 how much more doth his preſence in this ſpiritual temple of a gracious heart, imputing his righteouſneſſe to cover all its uncomelineſſe, make the ſoule glorious above man at firſt? This is a garment for which (as Chriſt ſaith of the lilie) we neither ſpin nor toile; yet Adam in all his created royalty was not ſo clad, as the weakeſt believer is with this on his ſoul. Now, Chriſtian, conſider well what thou doeſt, while thou ſitteſt languiſhing under the ſenſe of thy own weakneſſes, and refuſeſt to rejoyce in Chriſt, and live comfortably on the ſweet priviledges thou art intereſſed in by thy marriage to him. Doeſt thou not bewray ſome of this ſpiritual pride working in thee? O, if thou couldeſt pray without wandering, walk without limping, believe without wavering, then thou couldeſt rejoyce and walk chearfully, It ſeems, ſoule, thou ſtayeſt to bring the ground of thy comfort with thee, and not to receive it purely from Chriſt. O how much better were it if thou wouldeſt ſay with David: Though my houſe, my heart, be not ſo with God, yet he hath made with me a Covenant ordered in all things and ſure; and this is all my deſire, all my confidence; Chriſt I oppoſe to all my ſins, Chriſt to all wants, he is my all in all and all above all. Indeed all thoſe complaints of our wants and weakneſſes, ſo far as they withdraw our hearts from relying chearfully on Chriſt, they are but the language of pride hankering after the Covenant of works. O 'tis hard to forget our mothertongue, which is ſo natural to us, labour therefore to be ſenſible of it, how grievous it is to the Spirit of Chriſt. What would a husband ſay, if his wife in ſtead of expreſſing her love to him, and delight in him, ſhould day and night do nothing but weep and cry to think of her former husband that is dead? The Law (as a Covenant) and Chriſt are compared to two husbands, Rom. 7.4. Ye are become dead to the Law by the body of Chriſt, that ye ſhould be married to another, even to him who is raiſed from the dead. Now thy ſorrow for the defect of thy own righteouſneſſe, when it hinders thy rejoycing in Chriſt, is but a whining after thy other husband, and this Chriſt cannot but take unkindely, that thou art not as well pleaſed to lie in the boſome of Chriſt, and have thy happineſſe from him as with your old husband the Law.
Secondly, a ſelf applauding pride, when the heart is ſecretly lift up, ſo as to promiſe it ſelf acceptation at Gods hands, for any duty or act of obedience it performes, and doth not when moſt aſſiſted go out of his own actings, to lay the weight of his expectation entirely upon Chriſt; every ſuch glance of the ſoules eye is adulterous, yea, idolatrous. If thy heart, Chriſtian, at any time he ſecretly enticed, (as Job ſa…th of another kinde of idolatry) or thy mouth doth kiſſe thy hand, that is, dote ſo farre on thy own duties or righteouſneſſe, as to give them this inward worſhip of thy confidence and truſt, this is a great iniquity indeed; for in this thou denieſt the God that is above, who hath determined thy faith to another object. Thou comeſt to open heaven-gate with the old key, when God hath ſet on a new lock. Doeſt thou not acknowledge tnat thy firſt entrance into thy juſtified ſtate was of pure mercy? thou wert juſtified freely by hit grace, through the redemption that is in Jeſus Chriſt, Rom. 7.24. And whom are thou beholden to, now thou art reconciled for thy further acceptance in every duty or holy action? to thy duty, thy obedience, thy ſelf, or Chriſt? The ſame Apoſtle will tell you, Rom. 5.2. By whom we have acceſſe by faith into this grace wherein we ſtand. If Chriſt ſhould not lead thee in and all thou doeſt, thou art ſure to finde the door ſhut upon thee: there is no more place for deſert now thou art gracious, then when thou wert graceleſſe, Rom. 1.17. The righteouſneſſe of God is revealed from faith to faith, for the juſt ſhall live by faith. We are not only made alive by Chriſt but we live by Chriſt; faith ſucks in continual pardoning, aſſiſting, comforting mercy from him, as the lungs ſuck in the aire. Heaven way is paved with grace and mercy to the end.
Be exhorted above all, to watch againſt this play of Satan,Ʋſe. beware thou reſteſt not in thy own righteouſneſſe; thou ſtandeſt under a tottering wall, the very cracks thou ſeeſt in thy graces and duties, when beſt▪ bid thee ſtand off, except thou wouldeſt have them fall on thy head; the greateſt ſtep to heaven, is out of our own doors, over our own threſhold. It hath coſt many a man his life when his houſe on fire, a grippleneſſe to ſave ſome of the ſtufte, which venturing among the flames to preſerve, they have periſhed themſelves; more have loſt their ſoules by thinking to carry ſome of their own ſtuffe with them to heaven. Such a good work or duty, while they, like lingring Lot, have been loath to leave in point of confidence, have themſelves periſh't. O Sirs, come out, come out, leave what is your own in the fire, flie to Chriſt naked, he hath cloathing for you better then your own: poor to Chriſt, and he hath gold, not like thine, which will conſume and be found droſſy in the fire but ſuch as hath in the fiery trial paſt in Gods righteous judgment for pure and full weight; you cannot be found in two places at once; chooſe whether you will be found in your own righteouſneſſe or in Chriſts. Thoſe who have had more to ſhew then thy ſelfe have thrown away all, and gone a begging to Chriſt. Reade Pauls Inventory, Phil. 3. what he had, what he did, yet all droſſe and loſſe: give him Chriſt, and take the reſt who will. So Job, as holy a man as trod on earth, (God himſelf being witneſſe) yet ſaith; Though I were perfect,Job 9.21. yet would I not know my own ſoule, I would deſpiſe my life. He had acknowledged his imperfection before, now he makes a ſuppoſition, (indeed quod non eſt ſupponendum:) If I were perfect, yet would I not know my own ſoule; I would not entertain any ſuch thoughts as ſhould puffe me up into ſuch a confidence of my holineſſe, as to make it my plea with God, like to our common phraſe; We ſay, Such a one hath excellent parts, but he knows it, that is, he is proud of it. Take heed of knowing thy own grace in this ſenſe, thou canſt not give a greater wound both to thy grace and comfort then by thus priding thy ſelf in it.
SECT. III.
Firſt, thy grace cannot thrive ſo long as thou thus reſteſt on it. A legal ſpirit is no friend to grace, nay, a bitter enemy againſt it, as appeared by the Phariſees in Chriſts time. Grace comes not by the Law, but by Chriſt; thou mayeſt ſtand long enough by it, before thou getteſt any life of grace into thy ſoule, or further life into thy grace. If thou wouldeſt have this, thou muſt ſet thy ſelf under Chriſts wings by faith; from his Spirit in the Goſpel alone, comes this kindly natural heat to hatch thy ſoul to the life of holineſſe, and increaſe what thou haſt and thou canſt not come under Chriſts wings, till thou comeſt from under the ſhadow of the other, by renouncing all expectation from thy own works and ſervices. You know Reubens curſe, that he ſhould not excel, becauſe he went up into his fathers bed; when other tribes encreaſed, he ſtood at a little number. By truſting in thy own works thou doeſt worſe by Chriſt, and ſhalt thou excel in grace? Perhaps ſome of you have been long Profeſſours, and yet come to little growth in love to God, humility, heavenly-mindedneſſe, mortification, and 'tis worth the digging to ſee what lies at the root of your Profeſſion, whether there be not a legal principle that hath too much acted you. Have you not thought to carry all with God from your duties and ſervices, and too much laid up your hopes in your own actings? Alas, this is as ſo much dead earth, which muſt be thrown out, and Goſpelprinciples laid in the room thereof; try but this courſe, and ſee whether the ſpring of thy grace will not come on apace. David gives an account how he came to ſtand and flouriſh, when ſome that were rich and mighty, on a ſudden withered and came to nothing. Lo, (ſaith he) this is the man that made not God his ſtrength, but truſted in the abundance of his riches. But I am like a green olive-tree in the Houſe of God; I truſt in the mercy of God forever and ever, Pſal. 52.7, 8. While others truſt in the riches of their own righteouſneſſe and ſervices and make not Chriſt their ſtrength, do thou renounce all, and truſt in the mercy of God in Chriſt, and thou ſhalt be like a green olive when they fade and wither.
Secondly, Chriſtian, you will not thrive in true comfort ſo long as you reſt in any inherent work of grace, and do not ſtand clear of your own actings and righteouſneſſe. Goſpelcomfort ſprings from a Goſpel-root, which is Chriſt, Phil. 3.3. We are the circumciſion, which worſhip God in the Spirit, and rejoyce in Chriſt Jeſus, and have no confidence in the fleſh. Now a ſoule that reſts on any holineſſe in himſelf; he graffs his comfort upon himſelf, not Chriſt; he ſucks his own breaſt, not Chriſts; and ſo makes Chriſt a dry nurſe: and what comfort can grow on that dry tree? The Spirit is our Comforter as well as our Teacher and Counſellour. Now as the Spirit when he teacheth comes not with any new or ſtrange truth, but takes of Chriſts owne; (what he findes in the Word) ſo where he comforts, he takes of Chriſts own, his righteouſneſſe, not our own: Chriſt is the matter and ground of his comfort: all cordials are but Chriſt diſtill'd, and made up in ſeveral promiſes: his acting, not ours; his ſuffering, not ours; his holineſſe, not ours; he doth not ſay, Soul, rejoyce, thou art holy; but, Soule, triumph, Chriſt is righteous, and is the Lord thy righteouſneſſe; Not, Soul, thou prayeſt ſweetly, feare not; but thou haſt an Advocate with the Father, Chriſt the righteous: ſo that the firſt ſtep to the receiving of comfort from the Spirit, is to ſend away all Comforters of our own. As in learning of the Spirit, he that will be taught by him, muſt firſt become a fool, (that is, no way lean to his own underſtanding,) ſo he that would be comforted, muſt firſt be emptied of all ſelf-ſupports, muſt not lean to his owne comforts. As a Phyſician firſt bids his Patient caſt off all others he hath tampered with, he asks what Phyſick he hath had from them, takes off their plaiſters, throws away their Phyſick, and goes about the work de novo: So the Spirit when he comes to comfort a poor ſoul; Firſt, perſwades the ſoule to ſend away all its old Phyſicians. O, ſaith the ſoule, I have been in the hand of ſuch a duty, ſuch a courſe of obedience, and have thought ſure now I ſhall be well, and have comfort now I do this duty, ſet upon ſuch a holy courſe. Well, ſaith the Spirit, if you will have me do any thing, theſe muſt all be diſmiſt in point of confidence. Now, and not till how, is the ſoule a ſubject fit to receive the Spirits comforts. And therefore, friends, as you love your inward peace, beware what veſſel you draw your comfort from. Grace is finite, and ſo cannot afford much. 'Tis leaking, and ſo cannot hold long; thou drinkeſt in a riven diſh, that haſt thy comfort from thy grace. 'Tis mixt, and ſo weak; and weak grace cannot give ſtrong conſolation, and ſuch thou needeſt, eſpecially in ſtrong conflicts; Nay laſtly, thy comfort which thou draweſt from it is ſtollen, thou doeſt not come honeſtly by it, and ſtollen comforts will not thrive with thee. Oh, what folly is it for the childe to play the thief for that which he may have freely and more fully from his Father, who gives and reproacheth not? that comfort which thou wouldeſt filch out of thy own righteouſneſſe and duties; behold, it is laid up for thee in Chriſt, from whoſe fulneſſe thou mayeſt carry as much as thy faith can hold, and none to check thee, yea, the more thou improveſt Chriſt for thy comfort, the more heartily welcome; we are bid to open our mouth wide, and he will fill it.