CHAP. CXIX.

WE have Finished that great and ex­cellent Doctrine of Meekness, we are now to come to the next les­son that we are to Learn of Christ, Low­liness of Heart, and this of a lowly Heart, is of very near affinity unto a meek heart [Page 478] yea the truth is, a lowly Heart is the Mother of Meekness, though Meekness is set before in my Text, yet in some o­ther Scriptures, where we have Meek­ness and Humility joyned together, we have Meekness set after, and Humility, and Lowliness set before, as in Coloss. 3. 12. Put on therefore as the Elect of God, Holy and beloved, Bowels of Mercy, Kindness, Humbleness of mind, Meekness, Humbleness of mind, Meekness, there Humbleness is set before, and that is indeed the true Christian Meekness, that doth come from Lowliness, Lowly in heart, The word here Lowly (in the Greek [...]) it signifies one even lying upon the ground ready to be Trodden on, as some Learned observe, Lowly in Heart. In 2 Cor. 7. 6. There you have this word here Translated Lowly, Cast down, one Cast down. Nevertheless God that comforteth those that are Cast down, [...] the same word that is here Translated in my Text Lowly, is there Cast down, such whose Heart is Cast down. And in 2 Cor. 10. and the first. Now I Paul my self beseech you, by the meekness and gentleness of Christ, who [Page 479] in presence am Base among you, Who am Lowly or Base, so you have the signification of the word, and what it is, in other Scriptures, Lowly.

But Lowly in Heart, Learn of me, for I am Lowly in Heart.

First, Not in a low condition, I do not require of you that you should be in the low condition of Poverty, and the like, as I am, some falsly would imitate Christ to be in such a low condition, because that he had possest nothing in the world, therefore they would not, and so ground their superstitious vows of a voluntary poverty. Indeed, the word Translated, in Heart, signifies somtimes the low condition of a man. As in 1 James, 9. Let the Bro­ther of Low degree, Rejoyce in that he is Exalted, That is, in a Low condition. But many men are in a low condition, and yet far from being Lowly in Heart, There may be a very low condition, and yet a very high, proud Heart; there may be Hu­miliation where there is no Humility, Humiliati­on, and Humility are two several things, a man or Woman may be Humbled, and yet not at all Humble; Many people, that are very low in their condition, Yet, Oh! the pride of their Heart in their low condition, what vexing and fretting of Heart is there against the waies of Gods providence towards them, and disposing of them? Now thou art in a low condition, and thy Heart vexing and froward, thy heart is not a whit low by thy condi­tion. Many men that heretofore have been in a high condition, and God hath brought their estates lower, but not their hearts a whit, Oh, Happy, happy were it for those Men and Women if he had brought their hearts low; this is the way to make Gods bringing them low in condition to be a great blessing to them. You that are marriners, when [Page 480] you meet with storms and tempests, you would think it a very absurd and foolish thing to have your top Gallent, and top sailes spreading to the ful all open in a storme, No, now you narrow your Sailes, and take them all in, and take them down when the storm is up. Now this is a foolish con­dition of many that God pleaseth to bring into a low condition, that when God causeth storms and tempests to be upon a Soul, they keep up their sailes stil, it is just indeed that they should be drow­ned that will not pul down their Sails when the Lord causeth a grievous storm to come upon them, how many that are in very low estate, and yet have extreame stubborn hearts, and stout Spirits, as stout and stubborn as ever before they were, they have envious Spirits at those that are above them, because others are not as low as themselves, and have sullen Spirits, and sinking Spirits, and fro­ward Spirits in their low condition, all these argues a great deal of pride, that though their condition is low, yet their hearts are not low, the Devils themselves, they are low enough, they are cast down to Hell it self, and yet the proudest creatures that are, none so proude as the Devils are, and their pride appears much in their discontentedness, they are proude and discontented, and the most discontented spirit is the proudest Spirit; so that a man may be of a low condition, and yet not low­ly in Heart, Learn of me, for I am Lowly in Heart, it is the Lowliness of Heart that Christ would have us Learn of him.

Secondly, A man may be Lowly in words, sub­missive in words, and yet far from Lowliness in Heart, in Isai. 29. 4. There you may see what some afflictions may work to make us Lowly in words, in expressions, And thou shalt be brought down; and [Page 481] shall speak out of the ground, and thy speech shall be low out of the Dust, and thy voice shal be as of one that hath a Familiar Spirit, out of the ground, and thy speech shall Whisper out of the dust, I will bring thee down saith God. Whereas in the time of mens pro­sperity, they speak swelling words, as the Apostle Jude, 16. Speaks, Great words, high Words, when they are in the ruffe of their pride, and the height of their prosperitty, but you shal have many of these brave spirits, that have such swelling words when they are in their jollity and prosperity, yet when God brings them down upon their sick Beds, Oh, then they Whisper and speak low, as one out of the dust, and then Oh! their words are very sub­missive and yeilding, and will hearken to any thing that you say, I but yet for al this, their hearts are not brought down, their Hearts remaine as stiff as before, which appears by this that assoon as ever the hand of God is off from them, they are as stout and stubborn as ever before. So that there may be Lowliness in expressions, where there is not Lowliness in heart.

And again, many may be Low in Expressions of words in discommending themselves, and yet be proud in heart, either in accusing themselves of such things, as they hope others will not beleeve them, or denying such things as they hope others wil contradict them in, you shal have many people that wil have a seeming kind of humility, and be ready to speak very hard things of themselves, and say, they are very poor weak people, and have but little strength in them, and not fit for such and such imployments, and it is fit that others should be cho­sen in those imployments rather than themselves, and they have wretched, and vile hearts, and when they come amongst others they speak of their vile [Page 482] wretched heart, and they cannot do thus and thus, and very large they will be in speaking very ill of themselves, and deny that they have any excellen­cy as others have; and yet their hearts extreamly proud, which appears in this, because if any body else should be of their mind, they would be ex­treamly discontented, if any others should say, O! God hath given you great Gifts, this pleaseth them, whereas if others that are in Company and hear them charge themselves to have such vile and wret­ched hearts, and to say, they cannot do thus & thus. Suppose they should be of the same mind, and they should say, I thinke it is so, that you are a poor sil­ly Creature, an ignorant Creature, and you have a very hard heart, and a proud and stubborn heart, now if any should be of their mind, they would be angry with them and be displeased. Doth not this argue a great deal of pride of heart? I remember Bernard hath such an expression in his Books, saith he, if another should accuse me as I accuse my self, I were not able to bear it, he confessed this pride of his heart, though he did accuse himself, yet if ano­ther should say the same thing of him he were not a­ble to bear it, and I am confident it would be fo with abundance of people, when they come in company and speak thus of themselves, it is but to fetch out commendations from them, that others might com­mend them, and they would be mightily displeased if others should say of them that which they say of themselves, in Prov. 17. 7. Excellent speech be­cometh not a Fool, much less do lying lips a Prince. Now the words that are thus read in your Books, you may in another way read them, they seem to carry another expression than is carried here, the word signifies Dignity; So Arius Montanus, The lips of Dignity becomes not a Fool, that is, it is not fit for one that is a Fool to speak of excellent [Page 483] things, as if he had any excellent things in him, much less do lying lips a Prince, it is here, but the word doth not only signifie a Prince, but an Ingeni­ous Man, a man that hath an excellency, and worth, so you may turn it, as a Lip of Dignity becomes not a Fool, so neither do lying Lips become one that hath an Excellency in him, one that is of an ingenious spi­rit, it is not for him to dissemble, it is a very unseem­ly thing for one that God hath given an excellency unto to dissemble. In Job 13. 7. It is said there, What wil you lie for God? wil you speak that which is false even for God himself? will you speak wickedly for God, and talk deceitfully for him? We are not to walk deceitfully, no, not for God, not for the Glo­ry of God, though we should think there might come the greatest good from it, yet we must not do it, and therefore certainly not for our own praise, to fish out praise for our selves, this is to be lowly in words, but not in heart.

Somtimes we do not only discommend our selves in a feigned manner to others, but even to God also. How do we in prayer tel God how wretched & vile we are? and deserve to be cast into the nether most Hell, and what a wonderfull mercy it is, that we have the least crumb of bread, and unworthy of the least crumb of bread and drop of water, thus we speak very lowly before God; and yet in the mean time have very proud, and stubborn hearts, this is not to be lowly in heart. Learn of me, not lowly words, not lowly speeches so much, but learn of me to be lowly in heart.

Thirdly: There may be a lowly carriage where there is not a lowly heart, many that have very proud and haughty spirits, yet will in their carria­ges seem to be very affable, and courteous, and ve­ry sweet, and very submissive, and very yeilding: [Page 484] so that those that are of weak spirits, they con­clude, Oh, surely this man is a very humble man, he must needs be a very lowly man, mighty lowly, how sweet, and affable, and courteous, and submis­sive is his carriage? It is true, for to have lowliness in words and carriage is good, and where there is a lowly heart, there will be these in some measure or other, but yet these may be much without a low­ly heart, there may seem to be an excellency in these, and yet no lowliness in heart: there may be a complementing to the ground, a man may be rea­dy to put his hands upon your feet, and yet have a very haughty spirit. I will give you these Srip­tures for it. In 2 Sam. 15. It is the example there of Absolom, Absolom we know, was a most desperate proud spirited man, and he aspired to the Kingdom, and was so set upon pride, that he did plot the very death of his own Father, of David, that he might get up to the Kingdom, and yet mark this Absolom at verse 5. And it was so, saith the Text, that when any man came nigh to him, to do him obeisance, he put forth his hand, and took him, and kissed him, any man, the meanest man that came nigh to him to do him obeysance, he would put forth his hand, and take him, and kiss him, so at verse 6. So Absolom stole away the hearts of the men of Israel. A man by his deceitfulness this way, may steal away the hearts of simple people. Certainly, the men of Is­rael thought Absolom a very humble and lowly man, and thought: O! might we but have this man Absolom to be our King, how happy should we be? and yet at this very time, the very heart of a Devill in him for pride. And another Scripture is that in Psalm. 10. 10. He croucheth, and humbleth himself, that the poor may fall by his strong ones. Who is that He? mark, it is the same that is spake of in verse 2. The wicked in his pride persecutes the poor. And a­gain [Page 485] at verse 4. The wicked through the pride of his countenance will not seek after God. And ye [...] at ver. 10. He croucheth and humbleth himself. He wil seek for his own Glory, and that his own ends may be brought about, he will crouch so low as you will have him, submit to any thing though never so base and vile, rhat he may accomplish his own ends. And therefore all those that will submit to very low things, you must not think presently they a [...]e low­ly in heart, a man may seem to be very lowly in words, and submit to very low things for his own ends, but then he will be proud enough when once he hath got into the saddle, he will rule you then, he will tell you, he will do any thing in the w [...]rld you would have him to do, till once he gets power over you, and then is the time for the manifestation of the pride of his heart. But there may be lowly carriage, and not lowliness in heart.

Now those that carry themselves courteoussy and lowly in carriage, and yet have proud hearts, you may judg of them.

First: Their lowly carriage is to them that are at some distance from them, such as they have n [...]t very much to do withall, you shall have many, that when they come abroad, and come into com­pany with such as they have not very much to deal withall, they will be very lowly in their carriage to them, but may be in their Family they will be dogged enough, perverse enough, haughty enough, sullen and surly enough, though very courteous and yeildable to any thing, and very sweet unto others that are at a distance from them.

Secondly: They are lowly to Servants, or to those that have not had any occasion to cross them, Oh! how sweet is their carriage there, to people that ne­ver crost them: But now come to any that cross [Page 486] them, you shall find them as haughty, surly, and proud towards them, as any man whatsoever, if once they be crost, try but such as seem to be many times so sweet in their carriage to you. I do not mean to cross them wilfully, but observe them when they are crost, and see what a difference there is between the affableness and sweetness of carriage that is in them when all things please them, and when they come to be crossed.

Thirdly: Their carriage is to those that they may accomplish their own ends by somthing or other that they would accomplish, but if they have to deal with such as no way can further any ends of theirs, they shall have no such carriage from them, this is but to shew the distemper of the heart, there may be lowliness in carriage and not in heart: But do not think that I seem in the least manner to dis­commend lowliness in carriage, it is comely in Christians to be gentle one towards another.

Fourthly: There may be lowliness in habit, and yet not in heart, some will please themselves in this, in going very meanly clad, and in all their outward Garb are very mean, and they think they will not be so proud as others are, so high and brave as others. It is true, there is a great deal of pride to be seen in outward habits, but also there may be a great deal of pride seen in lowliness of ha­bit, as well as in brave habits. As there is a great deal of pride in following every vain fashion, so certainly there may be much pride in a sullen reso­lution, that they will never wear any thing but thus and thus, in a fantastical singularity from other kind of people of their own rank, though never so ho­ly▪ yet they will have a singular Garb of their own; this is out of fullenness, as no question there is in many a [...]ullenness of resolution, or a fantasticall [Page 487] singularity, a ridiculous conceitedness, and stub­bornness of spirit, that they will not alter their minds, that others must do as they do, and if eve­ry one do not wear the same Garb as they do, then they are proud, and themselves only are hum­ble. Now there may be in the fullenness of others an extream vanity of spirit and pride, and many of these think to honor Christianity, whereas they do [...]hshonor it hereby, if thou beest so weak as thou dost not know what liberty thou hast in the use of the Creature; Wilt thou judg others that do know? You must take heed of Pride, and singularity in those things which you think to deny your selves. It was a speech that Socrates had concerning Antist­henes, saith he, I see the arrogancy of Antisthenes through the holes of his Coat, he would go ragged, and with holes in his Coat, but saith he, I see the very arrogancy and pride of Antisthenes through the holes of his Coat. And so when Diogenes came to Plato and he had a rich Bed, and Diogenes in his Ci­nickness and pride, tramples upon Platoes rich Bed, saying, I tread and trample upon the pride of Plato, I saith Plato, but it is with thy pride, it is pride that tramples upon this pride, it was the pride of his heart that did so disdain that another should have that he had not himself. There may be much vanity, and pride, and height of spirit, in lowliness of Garb and outward habit. But yet stil we shall come further to open the nature of Humili­ty and the evil of pride that is contrary to it, and we shall come to discover the pride in Habits, and speech, and the like, but only now to make way to what we shall come to, now to get in a little into the point that we may not mistake what Christ would have us learn of him, when he saith, he would have us learn to be lowly in heart.

Fifthly: There may be a kind of lowliness of [Page 488] spirit which Christ disavows, and which Christ would not have us learn of him, not only a lowli­ness of words & habit, but a lowliness of heart, that they must take heed of a base fordid spirit, that is as uncomely for a Christian as any thing in the world. A Christian, though he must have the low­liness of the heart of Christ, yet there is the lowli­ness of a base fordid spirit that is infinitly unbeco­ming the excellency of a Christian. What is that base drossy, low spirit of many people?

First thus: It is a base fordid spirit to imploy themselves in things beneath their Condition in which God hath set them: As for instance, suppose a Magistrate, or a Minister, should fill a Dung-cart, and he should plead thus, it is true, others are so proud they will not do it, but I am content to do the meanest thing, Is this a lowly heart? No, it is a base fordid heart, for men that are of any quality to mingle themselves with poor mean things, to be in the Ditches, in places that are beneath them, to imploy themselves in things that are beneath the condition that God hath set them in, this is not Hu­mility but fordid and base spiritedness.

And then, when men likewise, shall seek low and mean things, and bless themselves in things that are very low, and mean, and allow themselves in them, as if so be they were enough to make them happy, when they shall feed upon others, as the Scripture speaks of that Idolatry: And so wicked men when they shall feed upon ashes, this is a base thing, for a man to have his belly cleave to the earth, to seek to scrape for a little of the world, and bless himself in this, and think himself a happy man if he can get a little money, and if he have a little applause in the world, this is that he placeth his happiness in, and seeks after no higher good, [Page 489] and this he would be content should be his portion, if he can get a little money together, and have House and Lands; this is a low spirit, for one that professeth himself a Child of God, for him to seek after the things of the world, and satisfie himselfe in them, it is as if a Prince should leave the Throne of his Father, and go and scrape in the Kennels, Wil you say, it is the Humility of a Prince? Were it the Humility of a Prince, to leave the Court, and all the Glory there, and those excellent imployments about State affairs, and scrape in the Kennels? Were this the lowliness of a Prince? No, it were a base spirit. As I have heard of some great Heirs, when they have been yong, and stolen by Beggars, afterwards when they have been taken away from Beggars and put into good Cloaths, yet they have got such a base spirit, that they would leave off all to put on Rags again, and go a begging. Thus the greatest men, that seem to be lofty in their aims and designs, they have low spirits, for they do but scrape Kennels in this world, and with the Prodi­gall feed upon Husks and Swil: whereas the Peo­ple of God, though they are to be lowly in heart, yet do aim at high things, to seek after eternity of Glory, to seek after a Crown, after Heaven, to seek after God himself, to live for ever with God in Glory, and though they are to acknowledg them­selves unworthy of the least crumb of Bread, yet they are not to be satisfied with all the world for their portion, they are to have such high Spirits, as not to satisfie themselves with all the world for their portion. You will say, here is a high Spirit indeed, thus it is, nothing will satisfie him except he have the infinite God to be his portion. Your proud men, that are esteemed to be the highest spi­rited, they will be satisfied with a little Muck in the world, but the Child of God hath such a gene­rous [Page 490] Spirit; that if God should offer him the posses­sion of Heaven and Earth for his portion, he wou [...]d count a little pittance, and he would say, Lord, there are higher things that I look for to be my por­tion; and God is very well pleased that his people should have such high Spirits in that sence, to seek after a Kingdome, to seek after Glory, and to think themselves too good for a Lust, for sin to rule over them to think themselves in a higher Condition, than that these poor, mean things should be enough to be their portion, and their happiness.

Thus I have only shewed you the Negative, what it is that Christ doth not mean, when he saith, Learn of me, for I am Meek, and lowly in heart, he means none of these five things.

CHAP. CXX.
QUEST.

YOU will say, What is the lowliness of heart that Christ would have us learn of him.

Answ. It is to be considered two waies.

The first is this, That disposition of spirit where­by one that is in a high, and excellent condition, yet is content to become low for God, and for the good of his Brethren; though he be in an excellent estate, [Page 491] yet is content to be in a Lovv condition, so it be for God, and the good of others; and this is that Lovvliness that belongs only to Christ himself, he vvas thus Lovvly. And also God the Father is lovvly, that God is of a Lovvly Spirit, thus to be content to be lovv for his ovvn Glory, and for the good of others. Ye have it in Psalm. 113. 5. and 6. Who is like unto thee, Lord our God, who dwelleth on high, who humbleth himself to behold the things that are in Heaven, and in the Earth, God is on high and yet God humbleth himself to behold, to have regard to things that are in Heaven and Earth. Observe the Phrase, I beseech you, it is Gods humbling himself, if it be but to behold the things that are in Heaven, God is so high, that if he doth but vouchsafe to look upon the things in Heaven, he doth humble himself, he b [...]ings himself Lovv to behold them, much more upon the things in Earth, Oh! Hovv doth God humble himself then to regard the things on Earth as he hath done. And so Christ, that vvas from all eternity infinitly blessed, vvith the Father, yet for the Salvation of mankind, vvas vvilling to bring himself into a Lovv condition, and so Lovvliness belongs to the Father, and Jesus Christ.

But the lowlines that is most proper unto us, that we may yet learn of Christ, that we may gather from Christs Example arguments to further it in our own hearts, I would describe it thus. It is that grace, whereby the Soul doth behave it selfe to­wards God, and towards it selfe, and towards others, according, or answerable unto that right esteem and sence that he hath of his own vileness, and meanness. Formally this was not in Christ, but only thus far, Christ being once willing to take upon him that low condition, of being a Mediator for man­kind, [Page 492] so there was a meanness that was in Jesus Christ, and Christs demeanour of himselfe, walk­ing answerably unto God, and to others, suitable unto that mean condition that he knew himself was in▪ through his willingness to be a Mediator for mankind▪ that was Christs lowliness, though Christ as the second person in the Trinity, cannot have the Rule of his Low liness to be the esteem of his own meanness, and so of God; and therefore I gave you such a description of Lowliness, that may belong to the Father and the Son; but now this only be­longs to Christ as Mediator, and that Lowliness that should be in our hearts, that vve may gather abundance of Arguments from Christs low conditi­on to further it in our own Soul. The measure of our humility, it doth consist in the right esteem of our own meanness, when a man or Woman hath a right esteem, that is, come to know themselves in that mean condition that they are in, and to be tru­ly sensible of that mean condition that they are in, and accordingly come to behave themselves to­wards God, and towards themselves, and towards others; these are such as indeed have lowly hearts. Now in this description that I have made of Lowli­ness, or of humility, you wil find (when we come to open it, and to shew the workings of an humble heart that ought to be in Christians) there will be very much discovered that nearly concerns us, but all that I shal do now is, to shew how Jesus Christ was lowly in heart himself. And then what Ar­guments may be drawn from the Lowliness of Christ, for the furtherance of Lowliness in our hearts. There is one thing in the Point that I am spared from speaking off, to handle this Lowliness of Chirst, as Christ is a Teacher, that we have spo­ken of.

Learn of me, for I am Meek and Lowly, That is, [Page 493] be willing to Learn of me, for I am a Meek Teacher, and a Lowly Teacher, and therefore be willing to be my Schollers, Now that I have already spoke of, when I spake of being taught by Jesus Christ, and shewed you what a fit Teacher he was, and I think this hath reference unto him, that he is not scorn­ful, but he will Teach the meanest; and suite him­self to all, but now we are to speak of what Low­liness was in Christ, and how we should Learn to be Lowly as he was.

Now for the Lowliness of Christ, that you have in divers Scriptures, in Psalm. 22. is a Prophetical Scripture concerning Christ, and mark what is said of Christ there, verse, 6. But I am a Worm, and no man, a Reproach of Men, and despised of the people. But I am a Worm, They are even the speeches of Christ concerning himself, it is apparent it is a prophetical Psalme, concerning Christ, In the be­ginning of the Psalme you have the very same words that Christ spake upon the Cross, My God, My God why hast thou forsaken me, And here I am a Worm, and no Man, Oh! How Lowly was Christ, that was God blessed for ever, it were lowly enough, one would think, to be a Man, but to be a Worm, and no Man in his own apprehension, Oh, what Lowliness was this? And then in Isai, 53. 2. There you may see the Lowliness of Christ, that likewise is prophetical concerning Christ, that he should grow up before him as a tender plant, and as a Root out of a dry ground he hath no form nor comli­ness, and when we shall see him, there is no Beauty that we should desire him, he is despised and rejected of men, a man of sorrows, and acquainted with grief, and we hid as it were our Faces from hi [...] he was despised, and we esteemed him not. I y [...] will say, this shews the Lowness of his condition, but how [Page 494] doth this argue the Lowliness of his Heart? For you told us even now, that a man may be in a low condition that is not Lowly in Heart. For An­swer, Christ was not compelled to it, but freely took upon him to be in this condition, for the Glory of his Father, and the good of Poor S [...]uls, surely, it is a lowly heart that was willing to be put into such a condition as this was.

But above all Scriptures, that is remarkable to this purpose, in Phillip. 2. 5. Let this mind be in you, which also was in Jesus Christ, What mind was that? There is not only the condition of Christ, but the mind of Christ, a lowly Heart, and let that Lowly heart be in you, What was that? verse, 6. Who being in the form of God, thought it no robbery to be equal with God, but made himself of no Reputation: He made himself, he did e [...]pty him­self, (as the word hath it in the original) empty himself of the Excellency that was in him, And took upon him the form of a Servant, and made him­self in the likeness of men, and being found in fashion as a man, he humbled himself, and became obedient unto Death, even the Death of the Cross. Here is the Lowliness of the Heart of Christ set out unto us, and that as a pattern unto al Christians, to have the same mind that was in Christ. Now to stand upon things largely, to open the Lovvliness of Christ, that vvil not be needful, but to speak generally of it, for that is necessary, forvve cannot bring it home vvith povver to our Point, if we do not open it in general, for it vvould ask many exercises to open the Lovv­liness of Heart that vvas in Jesus Christ. You knovv in opening his Meekness vve shevved you, vvhat Meekness vvas in him, And novv for Lovvli­ness. As thus,

First, There was Lowliness in him to undertake to be Mediator between God, and mankind, it was a great Lowening of himself, as we may speak after the manner of men.

Secondly, If he would undertake to be Mediator, then God [...]els him he must become a man, and take Human Nature upon him, and that in a personal union, that Christ the infinite glorious Son of God, should be content to be made a Man, that it should be said of him, this person is a man, this is a migh­ty lowening of himself. In Hebrews, 2. 16. He did not take the Nature of Angels▪ But the Nature of Man, The Seed of Abraham It had not been so much Lowening of himself, if he had taken upon him the Nature of Angels, No saith God, if you wil be Me­diator for man, you must take the Nature of Man, This Poor Wretched Creature; saith Christ, I will do it rather then man should Perish.

Thirdly, When he takes the Nature of Man, one would think he would be Born of the greatest Queen upon the Earth, if Christ must come, and take the Nature of man, and be Born in the Womb, it would be of the greatest Empress, No, of a poor Woman, a Poor Virgin, a Poor Maid, and therefore she saith, in Luke. 1. 48. For he hath regarded the Low Estate of his Hand-Maiden, It is not there Lowliness, as noting Humility, but the Low condition of his Hand-Maid, The Lord regarded the Lew condition of his Hand-Maid. Of purpose, to that end, to incourage those that are in a Low condition, that Christ should pass by al the Princesses, and Em­peresses in the World, and be willing to be born of a poor Maid, for she was not a Rich Maid, nor had great things, that appears by the offering that she made for Her Purification, in Luke, 2. 22. and [Page 496] the 24. verses. When the daies of her Purification, according to the Law of Moses, were accomplished they brought him to Jerusalem to present him to the Lord, and to offer a Sacrifice according to that which is said in the Law of the Lord, a pair of Turtle Doves or two young Pidgeons. Her Sacrifice was a pair of Turtle Doves, or two young Pidgeons, but mark, it is said according to the Law of the Lord, do but compare this Text, with the Law of God that required an Offering of every Male that open­eth the Womb, in Levit. 12. 6. When the daies of Her purifying are fulfilled, for a Son or for a Daugh­ter, she shall bring a Lamb of the first year for a Burnt offering, and a young Pidgeon or a Turtle Dove for a sin offering unto the Door of the Tabernacle of the con­gregation, she shall bring a Lamb, here is no Lamb brought, for so indeed, the Law did so far indulge, that if they were poor, the Lamb might be spared, as in another Law, so that in this her offering, that she did not bring the Lamb, the Lamb that the Law did appoint, it was meerly from the indulgence of her Poverty, because she was a poor Maid, Noting, that if there be a poverty, and we do what we can, the Lord will not stand so much for great offerings, when we do what we are able, so the Virgin Mary, she had not Money to buy a Lamb, but she brings a pair of Turtle Doves, or two Pidgeons, And this is that which is accepted. And then his Low condi­tion was not only in being born of her, but in being born in one of the meanest Villages, and places, not in the Metropolis Jerusalem, but in BETHE­LEM. And then it was in an Inn, you know he had no stately House, or Country House, or brave place for to be in, but it was in an Inn, and it was in her Journy. Great Women, when they are with Child, will not be travelling in Journies, but will take state [...]pon them, and will not go forth a long [Page 497] while, but she was in her Journey, I, and when she was in an Inn, she could have never a Room, Surely she must be in a Low condition. If a begger Woman should be ready to cry out, if there were a poor Room that had but a Chimney in it▪ they would grant it to her, but she was in a stable to be brought to Bed in a stable, your Vagrants and Rogues that go up and down cannot be worse then this, and she had no provision it seems, but was fain to lay her Child in the Manger; this infi­nite God, and Lord of Heaven and Earth, behold him lie in a Stable and a Manger. And besides he was willing to be in this condition, he chose this condition, surely he had a Lowly Heart.

Fourthly: And further Observe, It may be said, but if he doth come as a man, and come into the world in a Low condition yet he may be some body in time, Nay, but he must be a Servant in the world he might have had possession of the world, and might have had the honor to have been a King, but he must live as a Servant. So the Scripture saith, in Philip. 2. In the Form of a Servant. Nay, he was not only in the Form of a Servant, but in the Form of an evil Servant, a Servant to be beaten, that is a Low condition to be in the state of a Servant, but to be in the state of an Evil Servant, to be bea­ten, that is a Low condition indeed, so was Christ.

Fifthly: Yea, not only to be a Servant that was beaten▪ but to be made a curse, so in Galath. 3. 13. not only Cursed, but a Curse, in the abstract. Yea, more then this, not only to be a Servant, and to be beaten, and made a curse, but to be made Sin, that that is lower, So in 2 Corinth. 5. 2. He that knew no Sin, was made Sin for us: we wil not stand to open these Particulars, only so far is expressed the [Page 498] Low condition that Christ was in, how Lowly in Heart Christ was. And all the way as we go, you cannot but see, that there will be a great many Ar­guments to work Lowliness of Heart in al that pro­fess Christ. After he came into the World, and was put into such a condition, he was fain to flie for his Life, to flie into Egypt to save his Life, and being delivered, then he lives Thirty years in a Low, Poor, Mean condition. He is reputed Low in his parentage, his Father a Poor Carpenter, and his Mother a poor Woman, not able to live in the world, and yet he lives Thirty years together in subjection to this poor Father and Mother, to live in obed [...]ence to them, and seeks to live upon his Trade, to live as a Carpenter, Hewing of Timber, for this is the Reason they cal him the Carpenters Son, he lived not Idly. And when he came to be manifested the Redeemer of the World, even then the Devil himself had some power over him, he was in some kind under him as you may Read in Matth. 4. He was carried by the Devil, and Set upon the Pinacle of the Temple. It is a great matter for the Devil to carry any of our Bodies up and down, for Christ to be carried by the Devil, this was very Low. And when he enters upon his office, he wanted bread Fourty daies together, thus he was brought low & al this was free. And then in the constant way of his Poverty, you know what he said of himself. Matth. 8. 20. The Foxes have Holes, and the Birds of the Air have Nests, but the Son of man hath not wherein to put his Head, Christ had not so much as Birds, and Foxes, No little Cottage. Many of you think it hard that you are fain to live in a poor Smoakey hole, a poor Cottage; you have more then Christ had, Christ had not so much as a Gave to hide his Head, though he was possesser of all the world, he was brought in such a Low condi­tion [Page 499] and all for thee, and to teach thee. And when he came to choose his Disciples, See the lowli­ness of his spirit there, he did not choose the great ones, Emperors, and Kings, and high ones of the world, but chose a company of illiterate men, Publicans and sinners, Illiterate and despised men Christ chose, and Galileans, yea, Men of Gali­lee, the worst place in all the Country, Can any good come out of Galilee? And for the other Disci­ples that should follow. Who were they? When Christ came to his own they rejected him: For a man to be rejected when he shall come out of another Countrey, and come home: Suppose one of you should have a Friend come out of another Countrey, and when he comes home, all h [...]s Friend; should reject him, cast him out, that he should [...]ot have a nights lodging amongst all; Thus it was with Christ, his own cast him out, and his Kindred laid hand; on him. And those that did regard him, Who were they? Not the Scribes and Phari­sees, not the great ones, not the learned ones of the world, But this Multitude, a cursed Generation, a company of poor Wretches, a company of Women that were with Christ, and poor Creatures that did follow him; How loathsome were they in the Eies of all those that did behold Christ. And when he wrought Miracles, there was not many Mi­racles that he wrought at Jerusalem, but his Miracles was for the most part wrought in obscure Villa­ges. When he was transfigured in his Glory, ma­ny must not see him, he carries only those to see him in his Glory that must suffer for him, those that saw him in his Agony, and he charges them not to tell any man at all, which shews the lowli­ness of his Spirit: And not only so but he goes yet further, and he humbles himself as the Scripture saith, to Death, a painfull Cursed Death, as [Page 500] he did upon the Cross, to be first despised, spit up­on: They spate upon his face before, and scorned him, and put Thorns upon his Head, and Buffet­ted him. Yea, his own Disciples forsake him in his sufferings. And then he must die among Theevs, and a Murderer must be chose, before he must be chose, and the [...]e he must hang, and he is scorned: we seldome wil scorn Malefactors upon the Gallows, we pitty Malefactors when they go to be hanged: but now to see one upon the Cross, to be han­ged there, and Crucified, and yet to be scorned and contemned then, and dying the Death as if he had been the greatest Malefactor upon the face of the Earth. And then he was put into the Grave, and there his Humility was seen: and then what his Spirit felt then, was more than all. Certainly, when he cryed, If it be possible let this Cup pass, and My God My God why hast thou forsaken me? Oh! the Spirit of Christ was in a low condition at that time: Now that Christ should be content to put himself into this condition, Surely, the heart of Christ was very low. Not to speak of the lowly carriage of Christ in his life, and his tenderness to­wards those he met withall, that we shewed in ope­ning the Meekness of Christ, but all this you have in the Story of his life.

Sixthly: But further consider what kind of low­liness it was, to omit the consideration of his Per­son, who he was, that was hinted in speaking of his Lowliness, for that is indeed the greatest con­sideration of all to set forth the Lowliness of Christ that such a Person, that is the Brightness of the Fa­ther, the Character and ingraven Image of his Person to be in such a low condition, it is ten thousand times more, then if all the Kings, Princes, and Em­perors in the world, should have been Dogs and [Page 501] Toads, they should not have been so much hum­bled as Christ was humbled, in being made man for mans sin. But now besides the Person, Consider further this, That his Lowliness in all his carriage was not only towards his Father, but towards men, when he was a man, yet he carries himself as if he were under man; there is many my Brethren will carry themselves lowly unto God, and when they come into Gods presence they will have low thoughts, but towards man they cannot, Christ was lowly towards men: You may observe in the spirits of men, many will be very crouching and submissive to those that are above them, but unto those that are under them, of the most domineering spirits that are. I have observed of others, that when they are to deal with those that are Noble men, and above them, they will crouch, and be very submissive and hukmble towards them, but when they come to those that are under them, those that are poor Servants, or Children, they will be as Tyrannicall as can be. But Now Christ was low towards man, as well as towards God, low to­wards his Inferiors, as well as towards his Superi­ors. And that is observable: Christ was low when he was to have Honor and Glory; as when you know they would have come and by force have made him a King, they would have compelled Christ at one time to be a King, and laid hand [...] up­on him, but he would by no means regard it, and he continues in this lowliness: And so the Devill shewed him all the Glory in the world, and saith, All this will I give thee, but it was nothing to him. And there was another time that is very observable for the lowliness of Christ Person, as observable as any time, that in Luk. 23. 8, 9, 10. It was the time when Christ was brought to Herod, the Text saith, When Herod saw Jesus, he was exceeding glad, for [Page 502] he was destrous to see him of a long season, because he had heard many things of him, and he hoped to have seen some Miracles done by him. Herod had a very high esteem of Jesus Christ, he had heard great fame of Jesus Christ, that he had wrought many Mira­cles, and when he came to him, he made account surely, I shall see some great Miracles done by him, and therefore Herod is preparing to Honor Christ, but Mark: because Herod was a vile, and a base man, he would not answer him a word, at verse 9. Then he questioned with him in many words, but he answered him nothing, And the chief Priests, and Scribes stood, and vehemently accused him, and He­rod with his men of war set him at naught and mocked him, and arrayed him in a gorgeous Robe, and sent him again to Pilate. As if Herod should say, What a poor silly man do you bring before me, I had thought you would have brought me a man that would have wrought Miracles, but I see he is a poor silly Fellow? Now Christ he was tempted to have sought Glory at Herods Court, and of men, Christ might have shewed himself to have had that excel­lency in him, that Herod should have had more re­gard to him than to the Scribes and Pharisees, but Christ would not do this, but suffered himself to be accounted a poor, sleight, mean, Person, and to be scoffed and mocked at, and puts up all.

But further, That that I would observe for the lowliness of Christs Spirit, it was when he was a­mong Proud Ones, many men will seem lowly when they are among Christians that are lowly: When they are amongst a company of Christians that are broken in heart, their hearts wil be broken too, and vvhen a company of Christians are be­moaning their condition, and lamenting their state; they vvil do so too, this is nothing, but to be of a [Page 503] lovvly, self denying, yeilding Spirit, vvhen a man is among proud ones, when a man converseth with those that are proud in the world, than still to ma­nifest lowliness, this is to be like Christ.

Yea, and further, that is another circumstance that is very observable, to be lowly and humble when our lowliness and humility shall be contem­ned, it is an ordinary thing for Men and Women to manifest humility, vvhen their Humility shal bring credit to them, for there is a great deal of humility that brings credit to them, and they knovv it well enough, and therefore they will seem to be humble when they are among them that will honor them, and prize them the more for that humi­lity; but if they be in a place, where the more hum­ble they appear, the more they shal be scorned, and they shall not be honoured for their humility, not esteemed the better for it, this is the tryall of thy Grace, and of others Grace, to manifest Grace in such a place, and among such company that no body wil take notice of it, so as to prize it, and prize you for it; but on the contrary wil contemn you, & con­temn you for it, you shal be scorned the more becaus you are humble, yet than to be humble at that time, & in that Company, Here is the Glory of a Christian indeed: In these three or four things especially con­sists Humility, To be humble towards our Inferi­ors, and when you are tempted to the contrary, many are humble many times when they have no temptation, but set a Beggar a Horse back, if he have any temptation, and then they will not be humble, Christ had the greatest temptation and yet was humble. And then to be in company where they will scorn you, and contemn you for your Humili­ty, and yet to be Humble consists in this Humility. And al this in the constant course of your Life, to [Page 504] be humble at a fit, and a start, there is but few men and Women in the world, but take them in some fit or start, and they will be humble, but at other fits they will be proud; but Christ had a constant Lowliness of Spirit, what ever the variety of his condition was that he was put into, yet stil his Heart was low, if the people did cry Hosanna to him, yet he carried himself with a Lowly Spirit: so for a man or Woman to have such a strength of Spirit, that though they be put into varieties of conditions, somtimes one way, and somtimes ano­ther way, yet to keep a constant Lowliness of heart in all conditions, this is to Learn of Christ, and this is but to set forth the Lowliness of Christs Spirit, Learn of me, for I am Meek and Lowly, Well, may Christ say of himself, that he was Lowly in Heart.

Yea and to add this one more.

He was lowly for others, Christ was lowly for the good of others, we may be lowly and crouch perhaps for some design of our own: but Christs Lowliness, His Emptying of himself was for the advantage of others, and therefore, as for himself in John 17. the beginning, saith Christ there unto his father in his praier, Father Glorifie me with the Glory that I had with thee before the beginning of the world. It seems Christ is content with the same Glory he had before the vvorld vvas, What should become of all that Glory that he had purchased by his lovv­liness, It is as if Christ should say? Let my people have all that, vvhatever Glory is purchased by my lovvliness, by my humbling of my self I am con­tent that they should have that Glory, but as for me, Father, The hour is come, Glorifie thy Son, I have Glorified thee on Earth, O Father Glo­rifie me vvith thine ovvn self, vvith the Glory [Page 505] I had with thee before the world was, I will be content with the same Glory I had from thee before the world was, Surely there should be a great deal of Glory purchased by his Humility, yet saith he, Let me but have that, and as for the other Let my people have that, thus Christ is lowly, for us, to teach us to be lowly, and deny our selves for others as well as for our selves. But of this more when vve come to shevv hovv vve should be lowly as Christ was in the opening of our Lovvli­ness.

CHAP. CXXI.

BUt novv to shevv vvhat Arguments might be dravvn from the lovvliness of Christs Spirit so as to work Lowlines in our hearts. Austin hath a Speech concerning the Lowliness of Christ, saith he, Are ye ashamed to imitate an humble Man? Imitate then an humble God, Imitate God that was content to be Humble: but take these three or four things.

First: Consider in this, As if Christ should call upon you, Learn of me for I am Lowly, I am sent by God the Father into the world, this is one speciall [Page 506] end that I am sent into the world for, to hold forth unto all the world a pattern of humility, there were these two things that were the errand of Christ: First he was sent into the world to be made a Sacri­fice and satisfaction to Gods Justice; And then to be made a Pattern of Holiness, and especially of this Grace of Holin [...]ss, namely of Humility, I am appointed as a great Ordinance of God the Father to hold forth this: God the Father doth shew three things in Christ so demonstratively, as we cannot conceive that an infinite Wisdom was able to devise a way to shew them forth more than in them.

1. The Vileness of Mans sin, and the desert of it, is such an Argument, that we would not Imagine an infinite Wisdome could devise more, as if God should say, I have such an Argument to shew the vileness of mans sin, and the desert of it, as infinite Wisdome could not devise a geater.

2. And then the Second thing God would shew that he would manifest infinite Wisdom, he would shew his love to mankind; saith God, I have such an Argument of my love to mankind, that infinite Wisdom could not devise a greater, and that is, sending of Christ into the World.

3. And the Third Argument of humility and self denial, God would have the Children of men to have low hearts before him, this was the great de­sign of Gods sending Christ into the world, Well, saith God, I give many precepts in my word for men to deny themselves, and if they look into themselves, the low condition they are in, they may have many Arguments to be low, I but, I have an Argument beyond all Arguments in the world, and that is, I send my Son into the world, and he [Page 507] shall manifest such Lowliness in his carriage and Conversation, that it will be the greatest Argument in all the world that an infinite Wisdom could de­vise. Now hath he sent us such a pattern, then he teacheth us to follow, and to be sure to Learn of him that was of such a lowly heart, to Learn of him, so as to be lowly in Heart as he was.

Secondly, The second thing is, That this pat­tern of humility it makes pride in man a desperate evil, it aggravates the pride of man, with what in­dignation shal God look upon a wretched worm, that shall be proud when his own Son was so Low­ly? Bernard in a Sermon of his upon the Nativity of Christ, saith, What more unworthy? What more despicable? What more vile to be punished then this? That thou seest even the God of Heaven to be made a little one, made Low, yet thou being a man, Magni­fiest thy self, when God is made Low, it is most into­lerable impudency, saith he, Whereas he emptyed him­self, when Majesty indeed hath emptied himself, That is his word, that a worm should swel, vvhen Ma­jesty hath emptied himself, what intolerable im­pudency is this? Oh! it vvil be that which will cause God to come in a horrible rage, when he shal say, What? Shal my Son thus deny himself, and be thus Low? A [...]d what! Shalt thou be proud? What! Shall be willing that my Son should be Low, and deny himself, and shalt not thou a Worm deny thy self? Nothing argues more the Lowliness of Christ, then this emptying of himself and denying of himself.

Thirdly, Consider this, In the Example of Christs Lowliness, vve may see Tha [...] the greatest humility, and the highest Excellency may be both together in one: Humility may stand vvith the grea­test [Page 508] Nobleness of Spirit it that possibly can be. Ma­ny men and Women, they vvould not be Lovvly and Humble, because they think it vvould note too mean and too abject a Spirit, they think it an excel­lent thing to have a brave Spirit, a Noble Heroical Spirit, but to deny themselves and to be Lovvly, they think it is to have too Mean a Spirit, and can­not stand vvith excellency and nobility, but novv vve see by the Example of Christ, that the highest excellency, and the greatest humility may stand both together, for never vvas there such a Noble, Heroical Spirit as Christ had, and yet never such a Lovvly Spirit, the truth is, a proud Spirit is a base and mean Spirit, but an humble Spirit is a raised Spirit, as we shal hear afterwards, only now we see in Christs Example, that nobleness, and braveness of spirit, and yet lowliness of heart may stand together, I confess this is one of the greatest Misteries of Godliness, and yet those that are taught in the Misteries of Godliness do understand this.

Fourthly, And Further, in this Example of lowliness there is this more: for in this we may see that lowliness and Wisdom, yea the very height of Wisdom may stand together: many are not wil­ling to deny themselves to be of lowly Hearts, be­cause they think it is Folly, it is Foolishness for them to deny themselves: but in Christ we may see, that the highest Wisdom, and the lowest hu­mility in denying our selves may stand together, Christ the Wisdom of the Father, and yet he is of a lowly Spirit, indeed, pride is the greatest folly, as will appear afterwards.

Fifthly, And further, Another force of the Ar­gument of Christs Example to Teach us lowliness is this, we may in Christs Example see, what it is [Page 509] that is infinitly pleasing unto God the Father, Christ did please his Father infinitly, in whatso­ever Christ was most eminent, in that he did most eminently please the Father. Now of any vertue that the Scripture notes, Christ was most eminent in the vertue of humility, that is a principal one, and therefore it must needs be, that in that Jesus Christ did eminently please the Father. Now, as if Christ should say, Learn of me, for I am Meek and Lowly. Would you know what it is that would please my Father most, that would make you most acceptable unto my Father? Look upon my Exam­ple, I please my Father my Father delights in me, he professeth that in me his soul is well pleased, Now I know what would please him, namely, for me to be willing to deny my self so far for his Glory, and for the good of others, for me to be willing to be in such a low condition, as I was willing to be in, I know that this would Please him, now look upon my Example, if you would know what would please my Father, follow me in my steps, be you Lowly in heart.

Sixthly, Another is this, here we may see in this Example, that great things may be done where there is a Lowly heart, that lowliness of heart, and doing very great thing may stand together. Many men think that if they should be of lowly Spirits, they should not be able to do great things in the world, and therefore they think they must have their hearts up, and their spirits up: Now God did greater things, being humbled, then ever he did before he was humbled, to speak after the manner of men. Gods infinite po­wer did not do such great things before, as in his be­ing humbled, for the work that Christ did in his humility, by being humbled for mans sin, it was a [Page 510] greater work then the creation of the world; now his Exaltation is made but a fruit of his humiliat on, God by his infinite power creati [...]g the world, did no [...] do so great a thing, as Christ did in the hum­bling of himself to be as a w [...]rm, and no man, as the Scripture speaks, therefore the greatest thing that ever was done by God himself, it was by being brought into a low condition, Now therefore, low­l [...]ness of spirit, and doing great things may stand together, Yea, We shall▪ further clear it to you, that no man is so fit to be regarded in great services, as that man that hath the most lowly spirit, and God doth not delight to use any man in great works so much as that man that is of a lovvly spirit. Wel therefore, Christs Example is to be set before us; to be lowly as he was Lowly. And further, there is this also in Christs Example to work lowliness in us, Christ was lowly for us, and therefore why should not we be lowly for him? I was lowly for you, and therefore why will not you be lowly for me? There is a great deal more Reason that you should be Lowly for me, then that I should be lowly for you. And if we consider the difference between Christs lowliness, wherein he was lowly for us, and what he requires of us to be lowly for him; we shall see the Reason very strong, As now, Christ was made lower for us, then he doth require of us to be made for him. As for instance, Christ was made sin for us, God doth not require that we should be made sin for him. It is lower for Christ to be made sin for us, Then for us to endure all the afflictions in the world for him. The utmost that God requires of us in our lowliness is▪ that we should be willing to bear afflictions, and troubles, and deny our selves in our comforts, and the like; but to be made sin, God never put his creature to this, to be in such a low condition for him, that [Page 511] the creature should be willing to be made sin, No, not for the Glory of God, he never put that to us, that he did put Christ to, God never put us to this, that we should be willing to take the guilt of any mans sin upon us, to stand before the Lord to answer for the sin of another man, but this was put upon Christ, he must take the guilt of all the sins in the world upon him, of the Elect, the world of Elect upon him, and must stand charged withal and that before his Father, here is a low condition.

Again God doth not require that of us that he did of him, that is, that we should be willing to bear the wrath of God, that we should be willing that the Lord should forsake us, and we should stand under his wrath: but this vvas required of Christ, and Christ vvas vvilling for our sakes to be put into this lovv condition, but the Lord never required this at our Hands, to be put into such a lovv condi­tion as this is.

Yea▪ Further, Christ had God the Father vvith­dravving himself from him, and forsaking of him, vvhen he vvas lovv, and vvhen God puts us into a lovv condition vve have usually the presence of God more comfortably, and more glorious vvith us then ever, and vve may expect it, at that time, vvhen vve are put into the lovvest condition for God, that vve should have the most glorious pre­sence of God vvith us, and God vvould incourage us to be lovvly upon that ground, because the spirit of God, and Glory should then rest most upon us. But novv Christ, he knevv that vvhen he should be put into the lowest condition, that then God the Father would withdraw himself from him, that then he should have least of his presence, that then God would Leave him in that low condi­tion, we are not put upon this: Yea, the least [Page 512] thing that Christ suffered was a thousand thousand times more then the greatest thing that we can suf­fer, yet Christ was called to be in a lower conditi­on, (and was willing to be so) then ever God cals us to be, now is there not a great strength in this Ar­gument? If it were only thus, if Christ should say, there is Reason you should be as I was, low as I was low, As we read of Rebecca, when she was coming unto Isaac, and she sees him walking in the Field, and asked the Servant who it was, and he said it was his Masters Son, presently Rebecca lighted down, and goes on her Feet, she would be as he was, he walked, and Rebecca lights off her beast that she Rode upon. And there is a great deal of Reason the Spouse of Christ should be low as Christ is, if Christ should but say, I am lowly thus and thus, be you content to be as I was, I but Christ never re­quired that, I was low indeed, and I expect that you should be low, as I was, but not so low, I will never put you to be made so low as I was, be but content to be low as I was, in some little thing, but for the great things wherein I was made low, I will never put you to this, now there is a great strength of Argument in this, when as Christ propounds to us his Example, that in that Example he doth not require we should be so lovv as he vvas.

CHAP. CXXII.

WEll then, having shevved the lovvliness of Christ, and the force of his Example: Let us novv come to shevv hovv vve should be lovvly in Heart, and that according to the description that vve gave of Lovvliness of heart, that con­cernes us, for there is somthing indeed vvherein vve are to be lovvly othervvise then Christ vvas capable of, according to the description, It is that virtue whereby the heart behaves it self towards God, and it self, and others, according to the right low esteem it hath of it self, and the sence of its own vileness. That is the Description of Humility as it concerns us▪ Novv then here observe, First, What rule an Humble Heart goes by, And then Secondly, The behavior of an Humble Spirit according to those three Objects, God himself, and others, the rules that an humble heart goes by, it is the right esteem of its ovvn meanness, and sence of its ovvn vileness, That is the first thing that is in humility, a right knovving our selves, not knovving our ovvn excel­lencies, as men are too too ready to knovv their ovvn excellencies. We use to say of a man, [...]uch a one hath excellent parts, and he knovvs it him­self; but the knovvledg of our selves that vvay may puffe up, but this knovvledg of our selves, to knovv our ovvn meanness and vileness, and vvret­chedness, this is that that humbles us; and so an humble Heart makes that to be the rule of his beha­vior, [Page 514] according to vvhat he shal have made knovvn to him of his ovvn meanness, and vileness. This knovvledg of our selves is that that the Heathen did commend, to knovv thy self, it vvas a great Maxime of theirs, a great point of Wisdom for them to knovv themselves, but certainly, they meant espe­cially their ovvn excellencies, but a Christian that knovvs himself, it is especially to knovv thine ovvn vileness, and thine ovvn vvretchedness, and because humility doth order the heart according to this knovvledg, therefore the Scripture speaks of hum­bleness of mind, in Collos. 3. 12. To be low in our mind, First the mind must be lovv before the Heart be lovv, in the judging of our selves, vve must judg of our selves right before the heart can lie lovv, vve must judg of our selves by the right rule, by no false rule, but by examining of our selves according unto the vvord, according to vvhat the vvord of God doth reveal concerning us after Serious, Faith­full, and strict examination of our selves, then fol­lovvs the vvork of Humiliation a right judging of our selves first. A Heathen Phylosopher being ask'd What is the hardest thing in the World? He an­svvers. Noscere teipsum; to knovv thy self, the bravest thing in the World for a man to knovv him­self, and indeed vve that profess our selves to be Christians, vve may find it by experience to be so, the hardest thing in the World to know our selves, The heart of man is deceitfull above all things, and who can know it? The heart of man is, Grande profundum, a very great depth, there's not one of ten thousand that knovvs himself, there is a great Art, and Skil in being able to know ones self, and that is the reason that there is so little Humility in the World because we do not knovv our selves, every proud man is a Fool, a Fool in this, Because he knovvs not himself, he doth not give a right judgment of himself.

Now for the way of knowing our selves, and what the word of God doth help us to know our selves in, that we shal not speak of in this place, but only to shew the ground of Humility, it is the knowledg of our own vileness, and the judging of our selves, according to what we know of our selves, not according to what others think of us. A humble man doth not much go according to what any body else knows of him, or esteems of him, but according to what he knows and esteems of him­self. It was a Speech of another Heathen, Do not beleeve others of thy self, more than thy self of thy self, It is a Foolish thing for any man to go by the esteem that others have of him, and not by the esteem that he hath of himself upon right examination, it may be other men may in Charity judg that thou hast this, and this, such and such Graces, and such ex­cellencies, while in the mean time thou mai'st know thy self to be a vile, mean, wretched, base Creature; Novv a proud heart will rather go according to what others think of him, than indeed according to what he knovvs of himself, it may be other men that live vvith thee, that see but the outside, they give a good report of thee: But vvhat report doth thy ovvn Conscience give of thee? What dost thou knovv of thy self? That thou should'st look most after. While our friends do rejoyce in those ex­cellencies they esteem us to have, in the mean time thou mai'st see the cause to be confounded in thine ovvn thoughts, and to be ashamed before the Lord, and to have such thoughts of thy self, that if the Lord should discover unto thy friends, that now esteem highly of thee, what thou knowest of thy self, thou would'st think that they would kick and spurn thee out of their Company, and be ready to spit in thy face. I make no question but those that look into their own hearts, and observe the wor­kings of their own spirit, those that know what is [Page 416] within, and are acquainted with themselves, ma­ny times when others have high esteems of them, they see cause to look upon themselves with such shame, as to beleeve that if others should but see the inside, if God should turn their insides outward, all their friends that have such esteems of them now, would be ready to abhor them, and be rea­dy to loath them, if they did but know what they are of themselves. And indeed it is a great Argument for to make those that have any acquaintance with their own hearts to be humble, to suffer any outward meanness, to be willing to suffer any thing that might make them low outwardly, Why? Because of the great mercy of God to conceal from men what evill is in them. Thou art loth to suffer some outward affliction, but if God should discover to all the world all that evill that is in thee, and that thou art conscious to thy self of: Yea, take the best Man and Woman that is, if all the evill that they themselves are conscious to themselves of, were discovered, it would make them more vile than any mean condition that ever God put them into, Yea, than any outward affliction can possibly put them into. God rather doth esteem of us, & wil rather judg us according to what we esteem of our selves, than according to what others think of us; And therefore in 1 John 3. 20. that place that is well known, If our Consciences condemn us, God is greater than our Consciences, and knoweth all things. It is no matter what others say, others may justifie us, others may think we have excellent Gifts, and exccellent Graces, and we perform duties in an excellent manner, but in the mean time our own Consciences may condemn us. Now the behavior of a proud heart, is rather according at what others think of him, then what he thinks of himself, though he knows never such vileness in his own [Page 517] heart, as now in Duty, he joyns with us in Prayer, perhaps he hath excellent expressions in Duty, in Prayer, that the hearts of those that are with him, are taken with him, and bless God for the Gift of God in him, and what Graces he exerciseth in Prayer, and so others are blessing God for him and highly esteeming of him, and themselves happy that they joyn with him, now upon that he hath a proud heart, and blesseth himself in that and rejoy­ceth in that, while in the mean time his Conscience tels him, that he hath a base heart, a proud spirit, an empty heart, and a dead heart, and that all this while there hath been a mighty unsutableness be­tween his heart, and the expressions: Now if his heart be humble, he will not look what others speak of him in this kind, but be ashamed and confounded in his ovvn spirit, because of vvhat he knovvs of himself, Certainly vve may see some ground vvhy others should think vvell of us, and ye [...] vve may be most vvretched, and abominable, and loathsome in the eyes of God at that present vvhen other Godly people have high thoughts of us, Do not rest in that, not only others, but vvise men, and Godly men have high thoughts of us, and yet in the mean time we may be wretched & abominable in the sight of God, and our ovvn Consciences may condemn us. We read of the spirit of Man in Prov. 20. 27. it is said of the spirit of Man, That it is the Candle of the Lord, searching all the the inward parts of the Belly. Now you know that by a Candle, if you bring a Candle into a Room, you may search in corners, secret corners, under every bench hole, and see fil [...]h in many places, that perhaps the light of the Sun may not come to, the light of the Sun may not come into some secret places in a House where is a great deal of filth, but a Candle may discover it, Now the Spirit of man is the Candle of [Page 518] the Lord, That is, a man by the help of his own Spirit, may be able to search into the secret corners of his own Heart, but no other light can discover it, we are to labor to look into our selves, and to make use of our own Spirits, as a Candle, to be searching into every corner of our own hearts, that we may know our own meanness, our own wretch­edness, a man that hath a proud spirit, is satisfied that others have a high esteem of him, though he knows himself to be vile. As mark the difference between an humble Spirit, and a proud spirit in this, one that [...]s a proud man, he is dejected, if others think ill of him, whereas an humble heart takes ad­vantage from the vile thoughts that others have of him to make himself more vile, & thinks thus, Lord, do I thus, & thus to make others think vilely of me, Oh! What a deal of filth do I see more then they see: and so likewise takes an advantage the more he finds that others honor him, and respect him, to be the more low in his own Eyes, because he sees such a difference between what he knows of him­self and what others know of him.

Yea, And further, because a proud heart rather cares for the credit he hath by what others think of him then takes care to make g [...]od what others think of him: but an humble heart rather ingageth him­self to make good what others think of him then look after the credit he hath by what others think of him, Oh! Let me labor to attain unto it, that they may not be deceived in the esteem they have of me, this is the work of an humble heart, not to rest in it, but according to what esteem he hath of himself, a right esteem he hath of his own mean­ness, and sence of his own vileness, but that must be added too, not only Esteem but sence of his own vileness. There must be such a cleer light, as must [Page 519] convince him what a wretched creature he is in him­selfe, notwithstanding al the excellencies that God bestowes upon him, and al gifts and parts, yet still he keeps a right esteem of what he is in him­selfe, and he hath the sence of al, he doth feel the Load, burden, and weight of this, and his Heart is willing to acknowledg this, for so it comes beyond the understanding, it comes to the Heart, that the Heart is willing to owne it, as I am con­vinced that my Heart is vile and mean, so Lord, I am willing to acknowledg this in wh [...]t ever way thou wouldest have it discovered. It is true, I am not bound to discover my own vileness and wretch­edness to every one, except in such a way as God may have glory, and others may receive good, but stil an humble Heart keeps this principle, that though God doth not yet cal me forth to discover my own vileness, yet I have this in my heart, I am willing to do it when God calls me to it, if God may have glory, and good may be done to others, I am willing to have all opened before men, as wel as opened before God. Many are willing to open all their vileness before God in Prayer, what abun­dance can they speak in the presence of God of their own vileness; but to be willing as wel that it should be opened before men, so as it should be for the glory of God, the heart to be willing to this, I judg my self to be thus, and I am willing to be dealt with as a Creature that thus judgeth it self to be, though few come to have a right judgment of their own vileness, but for a man to lie under this judgment, and that willingly, not to oppose it, but let the truth of God that discovers my vileness, let that have rule, and c [...]mmand, and shine more, and more, I will not turne away mine Eyes from it, but I will look to it, and take it and apply it to my self in what I can, and I will be content to be dealt [Page 520] withal according to what vileness I see in my self, here is a sence of his own vileness. For there are many that know much evil of themselves, and yet have proud hearts, Why? Because they have not the sence of their own vileness that they are con­scious to themselves of, it may be said to them in this case as Daniel spake to Belshazar in Dan. 5. 22. And thou Oh Belshazar, hast not humbled thy Heart, though thou knewest all this. These words may be very well applied to many men, and Women, God knows, and thy conscience knows, a great deal of vileness in thy self, that that might make thee Low, and humble thy Heart before the Lord, but this may be said of thee, That thou hast not humbled thy self before the Lord, though thou knowest all this, though thou knowest all this wretchedness, and vileness, of thy self, that might have abased thee to the very dust, yet thou hast not humbled thy self before the Lord, therefore there must be those two.

CHAP. CXXIII.

NOw these two being laid as the ground of Hu­mility, the proportion upon which an humble Soul goes. Let us come to the Particulars. It is that vertue whereby the Heart behaves it self, towards God, and it self, and others, according to the right low esteem that it hath of it self, and the sence of its own vileness. Having laid that first as the ground, The right low esteem of it self, and sence of its own vileness. Now let us come to open the behavior of this hum­ble Heart. You will say, it is a behavior answer­able to this: It is First, in respect of God: Secondly, It self: Thirdly, Others.

First, I should shew you what is in an humble Heart in this respect, and then come to shew the great excellencies of a Lowly Heart.

First, In regard of God, as God hath a special Eye to a Lovvly Heart, so a Lovvly Heart hath a [Page 522] special Eye to God, there is no object that God Eyes more then an humble heart, and there is no object that an humble heart Eyes more then God.

Now the behavior of an humble heart towards God is especially in these Particulars.

1. An Humble Heart doth acknowledg the infi­nite distance that there is between God and it self, and from this infinite distance that he sees between God and himself he comes to be more, and more vile, no man or woman in the world is humble, ex­cept they have a knowledg of God, they cannot be vile in their own Eyes in a Christian way, except God hath made himself known to them, but when the Lord doth acquaint the Soul with himself, and the Soul comes to see and acknowledg the infinite distance between God and it, and upon that comes to have high thoughts of God, and low thoughts of it self, this is the first work of an humble Spirit in respect of God. You know that in Job, 42. 4, 5. I have heard of thee by the hearing of the eare, but now mine Eye seeth thee, therefore do I abhor my self in dust and ashes, Here was Jobs Humility, Oh, Lord, I have a sight of thee, I see an infinite distance be­tween thee and me, and it is this that makes me have such high thoughts of thee, and low thoughts of my self, and therefore I abhor my self, and repent in dust and ashes: It may be, many of you, when you are put into an affliction, perhaps God takes away your estate that makes you dejected, God laies an affli­ction upon your body, your Wife, or Husband, and that dejects you, Oh, but the right dejection of the Spirit is this, I see an infinite distance between God and me, and that is it that lowens my spirit more then any thing in the world. I appeal unto you▪ hath God beaten this upon your spirits, the in­finit distance between God and you, and upon that [Page 523] you have layen low. There is a notable Scripture in Prov. 30. and the beginning, The words of Agur the Son of Jakeh, even the Prophecy, the man spake unto Ithiell, even unto Ithiell, and Ucal, Surely I am more brutish then any man, and have not the un­derstanding of a man, he spake to Ithiell even unto Ithiell, and Ucal. Now there is a great variety of interpretations of this place, but I find the most car­ry it, Ithiel, and Ʋcal, being two Names of Christ that Agur makes use of, and so he speaks unto Christ as God, for so Ithiel is, God with me, and it is suitable to that name of Christ that you have in the first of Matthew, the 23. Christ is there called Emmanuel, God with us, and here his name is Ithiel, God with me, that is the dif­ference between those two Names of Christ, Ithiel and Emmanuel, Immanuel is to signifie Christ being God and Man in generall for the good of man­kind, God with us, but Ithiel, is that name of Christ whereby a Beleever applies Christ to himself parti­cularly, not only is the Savior of the Elect, the Savior of all Beleevers, is God with all Beleevers, but Ithiel, he is God with me, my Soul, I apply him particularly to my own Soul, he is God with me, I look upon Christ as God to all Beleevers, and to all Beleevers for their good, but looking upon Christ as applying him to my own Soul, So I look upon Christ as Ithiel, God with me, and therefore he repeats this twice, The man spake unto Ithiel, even unto Ithiel, Oh! he loves to look upon Jesus Christ as God with him, particularly with him. And then Ʋcal, Ʋcal signifies, I shall be able to prevail, and so it is the name of Christ, noting that the confi­dence of a Gracious heart is, to prevail in the strength of Christ against temptation, against sin, against corruption, against all trouble whatsoever, though I look upon my self as weak, vile, yet I [Page 524] look upon Christ as one in whom I shall prevail, and so I call him Ʋcal, I shall be able in him, I shal prevail in him, that is the meaning of these two words, Ithiel and Ʋcal, The man spake unto Ithiel, even unto Ithiel and Ʋcal, that is, spake to Jesus Christ, God in me, and God in whom I shall prevail, though I be weak in my self, and now mark how he came to be low in his own eyes upon this, Surely, I am more brutish than any man, and have not the un­derstanding of a man in me, I neither learned wisdom, nor have the knowledg of the Holy; and so he goes on, he is hereupon very vile in his own eyes, and yet mark, before he doth express himself so vile, he can look upon Christ as his Christ, and he in whom he hath confidence to prevail, so that Faith and Humility may go both together, and the truth is, one furthers the other, the more faith and con­fidence we have in God, the more we come to be vile in our own Eyes, that is the first thing.

Secondly, Upon this follows, That an humble heart in behavior towards God, hath a trembling heart, walkes with God in a trembling way, fears this great God that he hath such high thoughts of, & reverenceth before him. In Isai. 66. 4. There those two are put together, The poor Contrite Spirit, and one that trembles at his Word, Herein the Soul shews it self to be a poor, contrite, low Spirit, in that it trembles at any thing of God, at any manifestati­on of God, not in a slavish way, but in a reveren­tiall way, having this fear struck into him, because of the greatness of that God that I see so infinitely above me, and I see my self so low under this God, and this makes me fear before him, especially when he co [...]es into the presence of God, this makes him fear before him, thro [...]gh the apprehen­sion of his own meanness. So Abraham, when he [Page 525] speaks to God, Gen. 16. 27, 28. Dust and ashes hath begun to speak to thee, O Lord: This is the Reason of the reverentiall behavior of the Saints of God in the presence of God; be­cause of the fear of God: Whereas a proud heart is bold before the Lord, and presumptuous before the Lord, and stands it out against God, stands ou [...] against what is manifested in the Word, that might make him tremble, but the least word makes the humble heart to tremble. As we go along we may examin our Humility, whether your behavior be the behavior of an humble heart before God? Do you find this? That as heretofore your hearts were bold in the presence of God, you could walk in a daring way before God, now you can tremble at Gods word, tremble in his peresence in a reveren­tiall way?

Thirdly: An humble heart in the presence of God, hath a relenting spirit, humility of spirit ma­nifests it self in walking towards God in this dispo­sition, that it relents and melts in Gods presence at any manifestation of Gods displeasure against him. And this is likewise cleer in Scripture, that Famous Example of Josiab in 2 Kings 22. 19. Because thine heart was tender, or because it did Melt, for so some Books hath it, And thou didest humble thy self before the Lord, Mark how these two are put together, a melting heart, and an humble heart, whereas if Josiah had had a proud heart, he would have contemned the reading of those papers that was brought unto him, as his Son afterwards did, he took a Pen-knife, cut them, & threw them into the fire, the Son of this Josiah, but Josiah being a man of a very lowly heart, though a King, upon reading of the Law of God that was found in a corner of the Temple, his heart did tremble presently. And hence in Matth. 5. those two are put together, Blessed are the poor [Page 526] in spirit, and blessed are those that mourn, so that one that is of a poor and low spirit, I mean, low in a gra­cious manner, not in a base way, is one that mourns, is not of a hard heart. It is said of Bel­shazzar that he did harden his heart in pride, Pride had hardened his heart in Dan. 5. 20. But when his heart was lifted up, and his mind hardened in pride &c. Certainly, a hard heart is a proud heart: So far as a heart is hard, it is proud, and it is proud a­gainst God, and that is the worst pride in the world, for a Creature to be proud in its behavior before God. When you come to hear the Word, now you come near to him, and [...]he Lord reveals his displeasure against you, and expects your heart should melt before him, and you harden your heart, you gather those thoughts together that may har­den your hearts, Oh! this is the pride of thy Heart, the Lord looks upon thee as a desperate proud heart, that shal thus harden thy Heart, but now if upon the least manifestation of Gods dis­pleasure to thee thy heart melts, here is an humble heart now, that according to the esteem of its own meanness, and sence of its vileness behaves it self thus.

4. It makes the will of God to be the rule of its will, it is emptied of its own wil, and makes God [...] wil the rule of his Will, Not my will be done, but thy will be done, saith Christ, and in this the low­liness of the Heart of Christ is discovered as much as in any one thing. Not my will▪ but thy will, shall Jesus Christ say thus, that had no evil in his wil? Is there not infinite more cause that thou shouldest say so, not my will, but thy will be done? For thy will is a crooked will, a perverse ungodly, wicked will, and there is abundance of wickedness in thy will, for indeed, the wil is the seat of all kind of abominable wickedness, and therefore [Page 527] there is infinite, cause when thou comest once to know thine own vileness, and to be sensible of thy own wretched, and mean condition, when thou comest before the Lord, that thou shouldest say, Lord, Not my will, but thy will be done. A wilful man and Woman is ever a proud man and Woman, especially when it comes to God, [...]hen you are set to have your wills, I will have this, and I will have that, if one come and give you but a place of Scrip­ture, you will presently yeild if you be humble, but now if men be wilful against God himself, these are the desperate proud hearts. You think there is pride in fine Cloaths, and vanity of spirit, it is true, there may be vanity in outward things. but here lies the desperateness of the proud heart of man, that thou art proud against God, and when any thing of Gods wil is revealed to order thy con­versation, yet thou wilt follow thine own wil, the language of thy actions is but thus much▪ Lord, here is thy wil, and my wil, but Lord, my wil must be regarded before thine, my wil must be lifted up before thy will. I will give you a Scripture for this in Jeremiah, 44. 10. They are not humbled unto this day, neither have they feared, nor walked in my Law, nor in my statutes that I set befo [...]e you, and before your Fathers. Here is a proofe of their not fea­ring God, and setting up the wil of God, they are not Humbled to this day, How doth that appear? Neither walked in my Laws n [...]r in my statutes, For so it ap­pears that it was their own wills that they set up. In Jeremiah, 43. 2. All proud men came to Jeremiah, saying, thou speakest falsly, the Lord our God hath not sent thee to say, go not into Egypt to sojourn there. The proud men, they came and opposed what Jere­miah had spoken▪ and they did confess afterwards, that what was spoken of Jeremiah, for their own parts, they were convinced of the word that was [Page 528] spoken to him, as at the 16. verse, As for the word which thou hast spoken to us in the Name of the Lord, we will not hearken unto thee. First, That pride of Heart got them to an acknowledging of the word of the Lord, but afterwards they came to this pass, As for the word of the Lord that thou hast spoken, we will not hearken to it, And so the Lord chargeth them with this, that they did not humble themselves to walk in his Statutes and Commandements. A Stoutness and stubborness of Heart against God, that is the great pride of heart. And another text you have in John, 5. 30. Christs Lowliness of heart in submitting to the wil of his Father, saith he, I can of my own self do nothing, as I hear I judg, and my Judgment is just, because I seek not mine own will but the will of the Father which sent me; Oh, That we were but able to say so! that we were but Lowly in heart as Christ manifests himself to be lowly in heart, that we could say, Lord, thou that know­est all things, thou knowest, that it is not mine own will that I seek, but thine own wil, and what is our wills that they should be regarded more then the wil of Christ? He could deny his own will, what art thou that thou shouldest not deny thine own will?

5. An humble heart, it is willing that God should choose his condition let it be what it wil be, to be put into what condition God himself will put him into, he wil not be his own carver, to carve out his own condition, but let God do with me what he will, as I am willing to do what God will, his wil shall be the rule of my actions, so I am willing to be done withal as God pleaseth, it is fit that I should be at Gods disposing who am Gods Crea­ture, and have all from God, and wha [...]ever I have besides Hell, is a mercy, and therefore [...] I [Page 529] should be at Gods dispose. An humble Spirit, if God change and alter the condition of such a one, upon the apprehension of its own meaness and vile­ness, and what it deserves, it is willing to [...]e at Gods dispose, and to accept of what he shal chuse for us, God shal chuse the inheritance of an humble heart, Lord, we will not chuse our inheritance, our own portion what it shal be, but, O Lord, thou shalt chuse our inheritance, thou shalt lay out our lot and our portion, that is the behavior of an humble spirit in respect of God.

Yea, And whatever befals▪ it, it looks upon God rather then the thing it self, and that is the thing I speak of now, whatever befals it, it looks upon God, and its own meanness, and so makes it wil­ling that God should order al things: There is no­thing wherein the pride of a mans heart appears more then in this, that he would fain be his own disposer and orderer of himself, would fain put himself into what rank he pleaseth, and order his own actions and waies, this is as much as to say, I would fain be in Gods place, that God would come down, and let me be in his Throne, and let me order things that concern my self thou dost not think that there is so much evil in thy discontent­edness, it is as much as if thou shouldest say, Lord, do thou come down, and let me come into thy place, into thy Throne, and order and dispose of things that do concern my self. One said to the King of Spain, one that was a Schollar, and had great skil in Arts and Sciences, a great Phyloso­pher, he had this Blasphemous speech; That if he had been at the making of the world, he would have disposed of things better then they are now, any one would shake at such a Speech, such a thought as this; but yet in a discontented Spirit [Page 530] there is this language, if I had the ordering of my affairs and condition, I could dispose of them better than they are a great deal, yea, there is this in those that do beleeve that God loves them too, and yet they cannot submit to the dispose of God, they cannot say in the truth of their heart, Lord, thou shalt chuse an inheritance for me.

6. The behavior of an humble Soul is in this, and this mainly, That it is willing that God should be advanced in all, and that in his own way, and the latter branch hath most dependance upon this, it is willing that God should be advanced above all, and in his own way.

First, an humble Spirit is willing that God should be advanced, and above all, it is willing that God should be advanced as the highest of all, the first cause of all, I look upon my self as nothing, but look upon God as the first cause of all; and therefore I being nothing, and having nothing, and am worthy of nothing, it is fit that God should have all Glory, though I have no share; many would be content that God should have Glory, so they might have some share, I but an humble heart is content that God should have all Glory alone, being willing to lift up Gods Name, and advance him above all. Here is the right temper of an humble heart: Let him increase, though I decrease, as John saith, Joh. 3. 27. he rejoyced that he should increase, though himself decreased, so saith an humble heart, le [...] God be mag­nified, though I be mean, God hath given me many mercies, but the Glory of all he reserves to himself, the rent penny he reserves to himself: and now an humble heart is willing to this, Oh, blessed be God that I may share in the comfort and blessing, though I do not share in the Glory. Now a proud heart would not only have the comfort and blessing, but the Glory too, an humble heart saith thus, Oh, it [Page 531] is mercy that God will imploy me in any thing, it is a wonder that God will use me in his service, when he hath used me, there is infinite cause that what is done he should have the Glory of all after it is once done: So if I be made a Vessel of mercy that I may retain that, if I am not made a Vessel of Glory to retain that; indeed, we are Vessels of Gods mer­cies, that we may keep them: but we are Vessels of Gods Glory that may run through us, and we should satisfie our selves thus, that we may be Ves­sels of Gods mercy to keep them in us, and to be Vessels of Gods Glory to have that run through us. Not unto us, not unto us, saith the Psalmist, Psal. 115. 1. and least it should arise, not unto us, not un­to us, not unto us, the third time, but unto thy Name be praise, reflects all upon the Lord. I remember, Gulielmus Parisiensis hath this expression concer­ning the Grace of Humility, concerning Praise, saith he, Get you unto God, unto Praise, I repel you and I transmit you unto that God whose proper Pro­priety you are. Thus an humble heart would be, when there would be any pranking of it self in what he hath, or is, or doth, he should with an holy in­dignation repel the Glory to God, Get you away to God, as a man would send away a Run-way Servant, Away, get you gone to your Master, and you are your Masters, you do not follow your work; it wer [...] an evil thing, you would say, in any to entertain a Run-away Servant, though you should not inveigle him away: So we should still repell and cast it upon God, that is the way. As I remember the same learned man, speaking of applause, saith he, it is like unto the Wind, now if a man turn his back to the Wind, it will help him to go his Journey, but if he go against the Wind it will hinder him: So in applause, if he turn his back it will help him in his Journey, but if he think to [Page 532] take it to himself, it will hinder him and make him go slower: but let all return to that God to whom it is due. The example of Joab is very Fa­mous to this purpose, in 2 Sam. 12. 18. Joab was there sent to fight against the City, he sends to Da­vid, at verse 27▪ and said, I have fought against Rab­bah, and have taken the City of waters, I have as good as taken the City that thou sentest me against: Now therefore gather the rest of the People together, and encamp against the City, and take it, least I take the Ci­ty and it be called after my Name. Here Joab shew­ed himself a faithfull Servant to David, he had al­most taken the City, and he thought the City should be called by his Name, and David should have no part in it, now Joab having endured the hardship of the work, he was content to have Da­vid his Master to have the Glory of it, and therefore he saith, come and you shall have the Glory, Least I take the City and it be called after my Name. Here what a faithful Servant was Joab, though an excel­lent Warrier, and yet generally it is questioned, whether he had Godliness in him or no, though some think there was some Godliness in him, he was of an excellent Spirit, and Joab he regarded more to do a worthy work, than to have the Glory and the Name afterwards. Now if Joab shall do this for his Master, how much more should we do for God? when God sets us about a work, let us be suspicious least God should not have the Glory, we should lift up Gods Name; as one that lifts up another upon the wall, he that is lifted up sees, but the other sees not, so we should lift up God so as God should be alone seen, though we be hidden our selves, and if at any time there should any pride a­rise to take part of the Glory from him, (for we wil be ready to be fingring and filching of the glory of God from him) then humility takes an [Page 533] advantage by pride, as somtimes pride will take the rise from humility, a man may be proud of his own humility, so humility will take the rise from pride, a gracious heart wil be humble for his pride, and for this we have a notable example too, in 2 Chron. 32. 25. It is the Example of Hezekiah, But Hezekiah rendred not according to the benefit done unto him, for his heart was lifted up. verse, 26. Notwithstanding Hezekiah humbled himself for the pride of his Heart, If at any time an humble graci­ous Heart, whom God is pleased to imploy in any great Service, shal find his heart rising up, to be filching any of Gods glory from him, presently it beates down it self so much the lower, and no­thing will more humble him then to consider the vileness of his heart that would r [...]b God of his Glory.

I but this is not al, to be humble to have the Lord advanced, every one wil say so, but this makes the behavior of an humble heart indeed, to be willing that God should be advanced his own way, for God to chuse his own way to be advanced, this goes hard, we would fain have God advanced in our liberty, in our comfort, and our blessings. But what if God wil have al our comforts? Wil have himself advanced by our estates, and by our liber­ty? What if God wil have al our comforts and al we have to be but as a footstool to get up unto his glory. And indeed an humble spirit, appears not only in this, because he submits to what is Gods due, but if the Lord at any time cross him in any thing, yet an humble heart will think al his crosses is made up in this that God may have any glory by it, here is the genuine humble Spirit, there is such and such a thing that I am crossed in, that I have a mind unto, yet it yields to this now, that though I am crost yet God hath Glory, and I can see this [Page 534] that God hath glory in my affliction. Now when I can account that my afflicton is made up, if any glory can come to God hereby, here is the true Genuine and humble spirit, when a man is called to any hard Service, it may be he finds the Service harder then he thought of, I but saith he, God is glorified in this Service, and whatever hardship I endure it matters not, I account al is made up in Gods glory, and now God is glorified by me in this way, let God be advanced his own way. Som­times you think if you should be put into such and such a condition, God may have more glory, if you had more in largement, and more comfort, but what if God will chuse to glorifie himself in your afflicti­on, your low condition? An humble heart wil be content that God should advance himself in his own own way.

7. Another form of an humble spirit is this, that it admires [...]t the least mercy that it is so much, and wonders at the greatest affliction that it is no more, I wil give you one Scripture for it, because it hath reference to what I named Last and this both toge­ther, and it is a notable Scripture to shew the form of an humble Spirit, it is that of David in Sam. 2. 7. in this Chapter God promiseth mercy to David, and the first that I wil observe is, that which con­cerns the former, of advancing of God in whatso­ever we have, if you read this Chapter you shal find, how God promiseth that he should be magni­fied, and his name and house Magnified, but now we find David, he is more affected with Gods name being magnified than his own, as if he should say, Lord, I bless thee for what thou hast done for me, but this is that that rejoyceth me more that thy name is magnified. Now is it thus with thee? Art thou sollicitous that Gods name should be [Page 535] Magnified, then rejoycest that thy Name is magni­fied? I put this to thee, when God bestows great things upon thee art thou Sollicitous that Gods name should be glorified rather then thine own.

And then for the other, he admires Gods mercies, that we have likewise in David, in 2 Sam. 7. 18, 19. When the Lord tels him what great things he would do. Then went David in and sate before the Lord, and said, who am I, O! Lord God, and what is my House that thou hast brought me hitherto? And this was yet a smal thing in thy sight. O Lord God, but thou hast spoken also of thy Servants House for a great while to come, and is this the manner of man O Lord God. What am I? I bring this Scripture to this end, to shew, that the mercies of God will humble an humble Heart, the more God bestowes any mercy upon an humble heart, the more low wil it grow, in admiring that God should deal thus and thus with it. Whereas a proud heart, when God bestows mercies, presently his heart swels, but novv if the higher that God raiseth you in your estates or othervvise, the lovver you are, here is true humility. Let the Brother of high degree be so much the lower in Heart, Because his degree is made higher, So it vvas vvith David, and Lord, saith David, Who am I? That thou shouldest do these things. And so Jacob, you have him admiring Gods mercy to him in Genesis, 32. 9, 10. There you have the good man, vvhen the Lord had manifested his goodness to him in his journey, I am not worthy, saith he, of the least of all thy mercies, and of all the truth that thou hast shewed unto thy Servant, for with my staffe, I passed over this Jordan, and now I am be­come two bands, I am not worthy of the least of all the mercies that thou hast shewed to thy Servant, He stands admiring at the mercies of God tovvards [Page 536] him, and doth look upon himself as vile, because Gods mercies were so great. There is nothing more proper to Christian humility then this, therefore to look upon our selves as vile, because God be­stowes great mercies upon us. Many men, they seem to be low in time of affliction, O then they are humble and low, but when God raisth them in prosperity then their hearts are high, now a Christian in affliction he is low too, but in prospe­rity he is more humble, humility takes as much advantage upon Gods mercies to be humble as in affliction, and when it is thus with you, then you have Christian humility in your hearts. Humility doth not say of any mercy as Hieram of the Cities that Solomon gave him, what are these my Brother? But what am I that I should have such a mercy? Ma­ny because they have not what they would have, they reject what they have, as thus, because they have not ful assurance of saving grace, though God be putting them into the way that he useth to lead them that he purposeth to save, this is nothing, all is nothing, Now thou shouldest say, Lord, Who am I, that I should have the least mercy from thee? This is the work of an humble spirit. And if any affliction befal thee, to be so far from thinking thy affliction great, to say, never any had such afflicti­on as I, Oh that is from the pride of thy heart, it is because of thy pride that the affliction is so great, were thy heart humbled the affliction would not seem so great, but the mercy of God would seem great unto thee. As now put a ball into a great Vessel and it seems to be nothing, but put it into a little vessel and it wil seem greater, so when the heart is little by humility, then Gods mercy seems great, and the truth is the lesse the heart is, the mercy of God will seem the greater, and the affli­ction seem the lesser, it is because we are not sensi­ble [Page 537] of our own vilenss, and wretchedness, and of what our condition might be, that our afflictions are so great in our eyes as they are. That is the next thing of an humble Spirit, that it admires at the least mercy that it is so much, and wonders at the greatest affliction that it is no more, I am less then the least of all thy mercies.

8. An humble spirit it is willing that God should put him into mean imployment, and into hard im­ployment, and into imployment that it can see no Reason for but only the wil of God, Yea, if the Lord should put him into the lowest work that ever creature was put into, an humble spirit submits and thinks, it is well if I may be in any service at al, Let me be but as the hired Servant, saith an humble Spirit, As it was with the Gibeonites, they were content that they might be but as Hewers of Wood, and Drawers of Water, So they might but live. The very Angels shew themselves humble in this kind, to be willing to be Ministring Spirits, to the poorest Saint in the world, the poorest Saint in the world hath a guard of Angels about him night and day, this shews the Lowliness of Angels, and there­fore we should be willing to be serviceable from their example in the lowest work for God, and not think that my parts and my Spirit is fit to be im­ployed in higher waies, As a Servant to think, why am not I a Govenor? I but to think that it is the condition God hath put me into, this is his Duty. And so for Services hard to Flesh and Blood, Yet an humble Spirit will go on, and the truth is, hu­mility in the behavior of the Spirit towards God appears in this, to be content to obey God in what I see no Reason for in the world, I know it is the mind of God, and though I can see no Reason for it, yet I will be content to do it, here is subjection [Page 538] of the heart to God, not stand wrangling, Why should I perform Duties? And why should I do so and so? No, but this is that that shal sway my Rea­son and all, because God cammands it. Now these are the main frames of an humble heart tovvards God, and as long as vve go along, Oh, that vve vvould examine hovv far short vve come of Lovvly hearts, it may b [...] vve vvere taught before that vve ought to be lovvly, but here vve may that vve find come short, and there vve may find matter of humi­liation in our Prayers.

9. An Humble Spirit and one Lowly in heart, is willing to wait upon God his own time, and in whatever way or means God shall please to work in; it is fit that I should wait upon God for any thing I have who am so unworthy of any mercy, and the Lord being so high above me, between whom and my self there is such an infinite distance in Isa. 27. 8. saith the Church there humbling it self before the Lord, they do manifest their Humi­lity thus, Yea, in the way of thy judgments O! Lord, have we waited, it is easie to wait upon God in the way of his Mercy, but not so easie to wait upon him in the way of his judgments, but an humble Spi­rit is willing to wait upon God even in the way of his judgments. So in Lament. 3. 26. It is good that a man should both hope and quietly wait for the Salva­tion of the Lord, It is good for a man to bear the yoke in his youth. An humble heart is willing to wait upon God in the waies of his judgments, as wel as in the way of his mercies.

10. The behavior of an humble heart in respect of God is this, That it is resolved to do what it can to honor God whatever God doth with it, though God destroy me, and that everlastingly yet I desire [Page 539] to keep this resolution in my heart, I will do what I can to Honor Him. Many that are afflicted and trou­bled in Conscience, they have some kind of Humi­liation wrought, but their Spirits have some kind of bitterness and sowrness against God, and be­cause they think somtimes God will cast them off, therefore they are ready to cast off Duty too, now that is an evident sign the heart is not throughly humbled, so far as thou findest thy heart work thus: when thou art afraid that God wil cast thee off; ther­fore thou thinkest that it is best for thee to cast off Duty, and to do no more▪ Here is an Argument that thy heart is not humbled. But now when thy heart is wrought to this, that even at that t [...]me, when thou art afraid that God will cast thee off for ever, thou shalt resolve let God do with me what he wil, though I perish for ever yet I am resolved I wil do what I can to Honor Him: this is one that hath a lowly heart, now the heart is brought low indeed, such a heart is prepared for Gods mercies when it is in such a condition as this, and this is that God ex­pects from us, we must not indent with God, we must not thus stand upon our Tearms with God; as many in time of trouble of Conscience when we speak to them to wait upon Him, I, they wil say, they would be content to wait never so long, if they might be sure at last that God would grant Mercy to them: But wilt thou not be willing except thou maist be sure? Thou must wait though thou art not sure; it is thy Duty to wait though God do not for the present assure thee of Mercy. Indeed, if God were so much bound to thee as thou art bound to him, then thou mightest stand upon thy tearms: But know that thou art infinitly bound to God, and God is not at all bound to thee, and therefore if thy heart be brought humble before the Lord, thou wilt resolve whatever God doth with thee, yet thou [Page 540] wilt do what thou Canst to Honor Him. And these are the principal things of the behavior of an hum­ble heart towards God, and indeed the special work of Humility, it is the work of the heart towards God, which people little look upon: People look upon pride in respect of others habit, in their car­riage towards others, in their vanity of Cloaths, and outward demeanors, but the main work of Pride is in the behavior of the heart towards God, and then we Sanctifie the name of God, when we Sanctifie our hearts in an humble manner, and the Reason why the hearts of sinners are not lowly be­fore the Lord, it is because they know not this God, they know not that infinite distance that there is between the Lord and their Souls, and here is the Reason why the Spirit of bondage lies so long many times upon sinners, Why the Lord doth ter­rifie their Consciences; It is, that he might bring their hearts to be low before him, that there might be the right behavior of a lowly Spirit before God himself.

CHAP. CXXIIII.

BUt now the second thing that hath been pro­pounded is, The behavior of a Lowly & Hum­ble heart, in respect of it self, and there are many things in this, and they are of very great use for us, for the ordering of our conversations before the Lord, and the ordering of the behavior of our spi­rits in respect of our selves. As,

1. An Humble heart is very suspicious of it self, I speak of that Humility that may concern our pre­sent condition here, it is afraid lest there should be some secret evill in it self that yet it doth not know, it is very fearful of the deceitfulness of its own heart, though it doth not know for the present much evil by it self, yet stil fears there is much lies hid that is not yet discovered: It is a good thing for us to be jealous of our selves, knowing how deceitful our hearts are▪ the proud heart is ready to run away vvith all, is content, and thinks it self better than it is, vvhereas the humble heart fears the worst of it self, if it sees an evil in another Man or Woman, it begins to reflect upon it self, and is not this my [Page 542] heart too? I am afraid that this evill is in my heart. It is reported of Plato, that vvhen he saw other men doing evil, he vvould say to himself, Nonne ego talis? And am not I such a one? have not I that evil in my heart? So it is repor [...]ed of Bradford, that vvhen he saw others commit sin, he vvould fal a vveeping, and a lamenting, because he was afraid that there vvas that evil in himself that he saw in others, though it did not break forth. An humble heart, vvhen it hears the threatnings of the vvord against any sin, it begins to think thus, And doth not this belong to me? I am afraid that it may belong to me as vvel as to any others, very suspicious and jealous of it self. That is the first.

2. An humble heart is unfeignedly vvilling to know the vvorst of it self; and therefore it makes much of any truth that comes the nearest to its heart, and that discovers it self unto it self, it is glad of those truths, vvhen there is a truth comes home to it, to discover any evil that it did not see before, it is glad of those truths, and blesseth God that it comes to know any thing of it self more than formerly; whereas a proud heart vvil rather vex vvhen any truth comes to discover any evil that it did not see before, As some being deformed, are not vvilling to have a Glass to present their true I­mage to them, but an humble heart cries to God, Lord try me, Lord discover to me vvhat evil is in my heart. And an humble heart loves that Com­pany that vvil help it to see vvhat evil there is in it self, or any vvay may discover vvhat evil there is in it, and it vvil be meditating upon those things that may further discover it self, unfeignedly vvai­ting to know the vvorst of it self: for vvant of this many a Soul goes on in an unsound false vvay, and miscarries to all eternity, because it is not willing [Page 543] to know the vvorst of it self. That is the second.

3. An humble Spirit doth often look back to its poor beginnings, it loves to do it, one that is lowly in heart, doth love to be often looking back to its poor beginnings, what once he was. If God hath made an alteration in my condition, let me consi­der what once I was, what a vile wretch once I was, loves to be often meditating upon that, and so to be working upon it self to humble its own heart with such thoughts as those are, Oh! what a poor condition! was I not long since in, both in regard of my outward condition, and my inward spirituall condition: An humble heart is not unwilling to be put in mind of both. If God hath raised him from the Dunghil to a higher condition, he puts himself in mind of what he was once, is not willing to have the record of his own Parentage to be razed out, but is willing to have it known what he was, what poor breeding he had, my Father a poor Man, and my Mother a poor Woman, and how poorly they lived notwithstanding God hath raised my estate, he is willing to put himself in mind of it▪ that he may get his proud heart to be humbled. Agatha­cles, that was raised to be a Prince, he would be ser­ved in Earthen Vessels, to put him in mind of his low condition that once he was in. And that is ve­ry famous that we have of Jacob in Gen. 32. 10. I am not worthy of the least of all the Mercies and of all the truth which thou hast shewed unto thy Servant, for with my staff have I passed over this Jordan, and now I am become two bands, I had nothing but even the poor Staff to pass over this Jordan withall, but now I am become two bands; so for men that perhaps came up to the City, and that are come to live wel, they were poor Boyes, and had little at first, and God hath blest their Estates, and they are not unwilling to look back to what they [Page 544] were, it may be some of you, were poor ship Boyes, and God hath in some Voyages raised you up to what you are, Do you look back to what you were? and that in the presence of God, and to that end that your hearts may be humble and low, Do you make that use of what your poor condition was? Or rather do not you forget your poor con­dition, and now your mind is puft up, this is an evil sight. And another example for this you have like­wife in David, David was exceeding willing to be put in mind of the mean condition in which he was as that in 2 Sam. 2. when Nathan came to him when he would have built an House to God, in 2 Sam. 7. the Lord bids Nathan go to him and say to him, I have taken thee from the Sheep-fold verse 8. Thus saith the Lord of hosts, I took thee from the Sheep-cote, from following the sheep, to be Ruler over my People, over Israel. Now David was not offended at this, but he blessed God at verse 18. He went in and sate be­fore the Lord, and he said, Who am I, O Lord God, and what is my House that thou hast brought me hi­therto? stands a wondring at Gods mercy, that God had brought him so far as he had done, unto such a comfortable condition, as indeed the Lord had brought him to. And so Paul in 1 Tim. 1. 13. he looks back to what he once was, saith he, who was before a Blasphemer, and a Persecutor, and injurious, but I obtained mercy▪ because I did it ignorantly in unbelief, and the Grace of our Lord was exceeding abundant, with Faith and Love which is in Christ Jesus, who was before a Blaspemer and a Persecutor. And so he saith of himself, that he was the least of all (which afterwards we shal further make use of) the least of the Saints. Thus one that is lowly in heart, is willing to rip up his former life, and consider what a poor wretch once I was, what an Ignorant sottish Creature I was, knew nothing of God, nor Christ, [Page 545] nor the things of eternity, I vvas not able to open my heart to God in Prayer any further than I had learned it, and could look upon a Book. What a mercy of God is it, in that God hath shewed himself further to me; and so the heart vvorks upon the low condition that once it was in. And so in Ezek. 16. vvhen the Lord vvould humble his People, there the greatest part of the Chapter is spent in she­wing vvhat they vvere. Thy Father was an Amo­rite, and thy Mother an Hitite, shewing thereby, that the Lord vvould have us look back to vvhat once we vvere, that thereby our hearts may be kept low. And indeed by this means an humble heart sees hovv strange the vvorkings of God vvas to­vvards it, and vvhat it might have been at present, had it not been for the meer mercy of God. This is the thing, vvherein the frame of an humble heart consists in respect to it self, it looks back to the poor mean condition that once it vvas in.

4. In the midst of al the excellencies that God doth give unto an humble heart, yet he is ashamed of himself, or rather thus: An humble heart is asha­med of it self, yea, even vvhen God bestovvs the greatest excellencies of all upon him, In Ezra 9. vvhen Ezra vvas humbling himself before the Lord together with the Church, he saith thus, We are a­shamed of our selves and confounded because of this. And in Jerem. 31. 19. Ephraim humbles himself and smiting upon his Thigh he confesseth that he vvas ashamed. And so the Church speaks in Jerem. 3. 25. We lie down in our shame. An humble spirit is asha­med of himself; vvhatever others think of him, yet such a one is conscious of so much evill in him­self, that he is humbled vvhen he looks upon his black Legs: though others may think, O! such a one hath excellent abilities, and the like; yet an [Page 546] humble spirit hath such thoughts of it self, as makes it ashamed of it self. And so, in Ezra 9. it was the time when God began to bring them from Cap­tivity, and yet that was the time when they were ashamed of themselves, and were shaming them­selves.

5. One that is of a lowly heart, the behavior of it self is to loath and abhor it self, in Ezek. 6. 9. there saith the Prophet. And they that escape of you shall remember me among the Nations whither they shal be carried Captives, because I am broken with their whorish heart, which hath departed from me, and with their Eyes which go a whoring after their Idols, and they shal loath themselves for the evils which they have committed in all their abominations, It is an excel­lent Scripture this, I am broken with your whorish heart, and they shall see this how their sins they have broken the very heart of God, we have not such an expression that I know in Scripture that might humble the heart of a sinner more than this, What! have I by my sins broken the heart of God? what cause is there that my heart should be broken? and when they shall see this, they shall loath them­selves. An humble heart when it sees what it hath done towards God, doth loath it self, looks upon it self with abhorring. So you have it likewise in Ezek. 20. 4. And there you shal remember your waies, and all your doings, wherein ye have been defiled, and you shall loath your selves in your own sight, for all your evil that you have committed. And the like ex­pression you have in Ezek. 36. 31. Then shall ye re­member your own evil waies, and your doings that were not good, and shall loath your selves in your own sight for your iniquity and for your abominations, and this was in a time of mercy, that is observable, it was in a time when the Lord promised mercy, [Page 547] and did shew mercy to them, even then they shall loath themselves. Many men they may be brought down so low upon their sick beds, with some loath­some Disease that may be upon them, that may force them to loath themselves; but here is the property of an humble Spirit when the Lord shews the grea­test mercy, when it is in the greatest prosperity, then an humble heart loaths it self before the Lord. And that is a notable Scripture that we have like­wise in Job for this purpose in Job 9. 21. Though I were perfect, yet would I not know my Soul, I would despise my life though I were perfect, I would even despise and loath my self, that is, though he were not so pol­luted as others charge him withall, yea, though he were not able to see nothing in himself; yet be­cause of [...]he infinite distance between God and him, and because of his mean condition that he was in as a Creature, because of what he had been, or what he might be without the Grace of God, if God should withdraw his Grace from him; therefore saith he, though I were perfect, yet would I not know my Soul, I would despise my life, How much more Cause have we to despise and loath our selves, when we are conscious to our selves of so much evil. And so that other place in Job that I named about the Souls behavior before God, when he saw the Glory of God, In Job 42. 5. I have h [...]ard of thee by the hearing of the Ear, but now mine Eyes see thee, wherefore I abhor my self in dust and ashes, this is the work of an humble heart, to loath and abhor it self before the Lord.

6. The behavior of a Lowly heart in respect of it self, it is to judg it selfe, judgeth it self.

First, Unworthy of any imployment, unworthy of any service that ever God should imploy him in. So you have it in that of Gideon, in Judges 6. 15. [Page 548] when the Lord had revealed to Gideon what im­ployment he would use him in, Who am I saith he, or my Fathers House? He judgeth himself unworthy of any such imployment, one lowly in Heart doth think it a great mercy of God to be imployed in any work, it judgeth it self unworthy of su [...]h a mercy as this. May be you may think that God should be beholding to you to imploy you in any work or service for him, but if your heart were Lowly, you would judg your selves unworthy to be imployed in any work of God.

Secondly, It judgeth it self unworthy of the least of the Creatures of God, I am less then the least of all thy mercies, saith Jacob, unworthy of the to bread that it Eates, and the Air that it breathes in▪ it doth not think much that it hath not what others have, but judgeth it self before God unworthy of what it hath, acknowledging that it hath forfeited all the comforts that God hath vouchsafed to it.

Yea, Thirdly, It is ready to charge it self with any evil, even that which comes in somtimes by temptation; an humble heart is ready charge it self to be the only cause of it: as other men, Hipo­crites, they are ready to charge temptation with what comes from their own corruption; So an humble heart rather chargeth its own corruption with what comes from temptation. You shal have vaine and carnal Spirits, think to excuse the evil that comes from them with this, the Devil tempted them, this was a temptation, the strength and vio­lence of a temptation, and they were led to it by the Devil, and so judg the Devil for it, and not themselves, whereas the truth is, it was not thy [Page 549] temptation so much as thy corruption, the heart that is lowly and humble chargeth himself with all; this is my corruption, this is my wretched and wicked heart, it is true, the Devil might tempt me, but were it not for my corruption the Devil could never prevaile.

Yea, Lastly, It judgeth it self worthy to be destroyed. So that place in Ezek. 36 31. Whereas some Books have it You shall loath your selves▪ The old Translation hath it, And shall judg your selves worthy to be destroyed, A Lowly heart is willing to pass sentence upon it self, to accuse it self before the Lord, and therefore passeth the sentence of e­ternal death upon it self, so as to justifie God, God is clear when he judgeth, whatever the judgment of God is against the sin that I have committed, I joyn with it, I close with the judgment, and I judg my self as God doth judg in his word, it takes the sentence of Gods word and laies it to it self, and judgeth it self. If you judg your selves, you shall not be judged, saith the Apostle, 1 Cor. 11. 32. This is the work of a Lowly Spirit, it judgeth it self be­fore the Lord. That is the Sixth.

Seventhly, An Humble Spirit denies it self.

First, It denies its own Reason, if the truth of God be revealed in his word, he wil not set his own Reason against the evidence of the truth, but though I cannot see a Reason of what is in the word, it is fit that I should yeild to what the Lord reveales in his wodr, it is willing to deny his Reason in matters of Faith, and there is a great deal in this, and a special ground why the Lord batters the Heart of sinners many times, it is to bring them down to de­ny their own reason. So I remember Luther hath a speech concerning Reason in matters of Faith, Rea­son [Page 550] it is a most bitter enemy to God, and of Faith, he means unsanctified Reason, now an humble heart can deny its own Reason.

Yea, Secondly: He is much in denyal of his own will, though my will be set strong to have such and such a thing, yet what great matter is it, saith a Lowly heart, for the will of such a wretched Creature as I am to be crossed? What if my will be crossed, and that for ever? I that have been guilty of crossing God so much, an humble heart never thinks much to have its will to be crossed: whereas there is nothing more todious and grievous to a proud Spirit, then to have its will crossed, but now when we can get that power over our selves, as to be willing to deny our own wils, then our hearts are indeed broken, and we are brought to be lowly in heart before the Lord, the heart of a sinner is never broken and humble til it can deny its own will, ma­ny of you would know when you are humble enough, if you find this, that whereas before you thought it very much to have your wils crossed, you find now that it is a very little matter to you to have your wills crossed, this is a sign that your heart is humble.

And Thirdly, An Humble spirit can deny his own ends, whatever my ends were wont to be, what plottings, contrivings, what designes I was wont to aime at; now I find I can deny them, I can re­nounce mine own ends, and am not for my self, an humble Spirit is not a selfish Spirit, not aiming at his own ends.

Yea, Further: An humble heart can deny its own lawful contentments for God, even those things that are in themselves lawful contentments, that it might have much liberty in, yet if I see that God may have more honor by my being abridged of [Page 551] such lawful contentments, and my Brethren may have more good, I am willing to deny my self in them, to let them go, it is not fit I should look after my self, such a wretched Creature as I am, that might have been in Hell long ago, it is not so much for me to look at my self, but if God may have a­ny Glory, and my Brethren any good, I am willing to deny my own lawfull contentments: so that an humble Spirit denies, not only its sinful self, but its lawful self, denies all its own excellencies what­ever they be, willing that they should be buried, denies his own honor, cares not for his own dis­grace, I have been perhaps of such an opinion, and if I should alter I should be dishonored and disgraced, but if the truth of God may come up, let my honor lie in the dust, let the truth of God be advanced, he is willing to deny himself. This is the behavior of a lowly Spirit in regard of it self, it doth deny it self, and that is the Lesson that Christ would have us indeed learn. Come, if you would be my Disciples, you must deny your self, and take up my Cross. The word in the Greek is more than deny your selves, you must throughly deny your self, deny your self to pur­pose indeed, if you will be the Disciples of Christ, and indeed, this Humility is the proper Christian Humility. Your Heathens, they were altogether for men to know their own excellencies, and to seek themselves altogether, but for such a Lesson as this, to deny themselves, you never read of any such thing in Heathen Authors, never such a Lesson that they would teach them, that they would deny themselves.

8. An humble heart keeps down it self: that is, he would be no higher except he be worthier, one that hath a vain, proud Spirit, stil would fain be higher and higher, and is not so solicitous to be [Page 552] worthier of a higher place; but one that is humble thinks thus, I am unworthy of what place I am in, and I would not be higher except I be worthier, I would not be in a higher condition except God give me a heart to improve that condition that he shall put me into, and though God keep me in a low con­dition in respect of outwards, yet the truth is, I have as much as I have Grace to manage, and there­fore when there is any rising thoughts within it a­bout a higher condition, an humble heart is willing to beat down it self, and is ready to speak to it self, as Jeremy to Baruch in Jerem. 45. Dost thou seek great things for thy self? Seek them not: So saith an humble Spirit to it self, What! art thou rising in thy Spirit, and seekest great things for thy self? Seek them not, it is well thou hast thy life for a prey, it is well thy Soul may be saved in the day of Jesus Christ. And so David it is said of him in Psal. 131. As a weaned Child he quieted himself, and behaved himself, restraining himself, and keeping down himself; whereas his Spirit would have been froward against God, he did keep down his Spirit that was ready even to rise against God. One that hath a lowly heart, yet whilst it remains in this world, hath much to do to keep dovvn it self.

9. An humble lovvly Spirit hides it self, is vvil­ling to hide it self, and doth much hide it self, it doth therefore good in secret more than in pub­lique, though such a one, vvhen God cals him to publique service, is vvilling to serve God publique­ly, yet especially is vvilling to do good in secret, vvhere none knows vvhat it doth, and vvhere none is conscious to it self but it self, and God. The ful ears of Corn hang down vvhereas the blasted ears vvil stand bolt upright: So it is vvith a heart that is humble, the more excellency it hath the more it hangs dovvn it self and is lovv, vvhereas the blasted [Page 553] Spirits of Men and women that have a little in them, they stand bolt upright. Or rather as the Violet, the Violet doth hide it self with its own Leaves, So the Fig Tree; and the Violet grows low in the ground, you can hardly perceive it, but only it dis­covers it self by its sweet smel, you may many times smel it before you can see it, it grows so low, and the discovery of it is from the sweet savor of it: and so it is with an humble heart, the discovery of the excellency that is in an humble heart is from the sweet savor it hath, rather than from any comenda­tions of it self by speaking of it self, No, it is that which is abhorred by a lowly humble heart to be speaking high things of it self: and it doth not love to hear others commending of it, and doth not de­ny them in a modesty, because they would have them to confirm it the more strongly, as many o­thers will do, but unfeignedly is willing to have them hidden, any futher than God is pleased to draw them forth. It doth a great deal of good when no body can know it, as it was the similitude of an Antient, saith he, An humble heart in this is like to the Lightening, that may work strong effects on a suddain, and goes away and no body takes notice of it, somtimes it may be melts the Sword in the Scabbard, and is gone and no body knows who did it: So it is with an humble heart, it wil not make a noise in what it doth; whereas a proud heart wil be brought to no good exercise except every one take notice of what it doth, an humble Spirit is willing to hide it self when God may nay have Glory by an action, though I may have disgrace, yet I am content.

10. An humble Spirit goes out of it self, being conscious of its own weakness, I say, it goes out of it self for a principle to act by, and for strength, for assistance, for help, it goes out of it self, and emp­ties [Page 554] it self; we may put both together, it is unbot­tomed of it self, is one that is willing to live upon Alms, upon Gods Alms continually, upon a conti­nued influence of the Grace of God, being sensible of its own weakness, i [...] goes out to catch hold of strength without it self; Like the Vine, though a fruitful Creature, yet a weak Creature, therefore God in nature hath made it ful of little strings, to catch hold of any thing that is next it, to support it self: So it is with an humble Spirit, though very fruitfull yet weak, and therefore is catching hold of strength without it self, supports it self upon God, and therefore it dares not go forth in its own strength [...]n any business that God sets it about, but is unbotomed of it self, depends upon a strength be­yond its self and looks for assistance in all actions that it doth from another, it lives upon a principle that is without it self continually, whereas a proud heart lives altogether upon its own principles: But there is nothing more discovers our humilty than this, than to live upon nothing in our selves, but to go out to strength without our selves.

11 This is the true behavior of an humble Spirit in respect of it self, a lowly and humble Spirit is often bemoaning it self alone, for its own wretchedness and vileness, in Jerem. 31. 13. I have heard of E­phraim bemoaning himself before the Lord, I have heard him bemoaning himself. Is not Ephraim my dear Child? saith God, Oh! how frequently doth the Lord hear lowly hearts bemoaning of themselves before the Lord. It may be it doth not pine so much before others in complaints, but gets into the pre­sence of the Lord, and there it is often bemoaning it self, and pouring forth it self before the Lord.

12. The last is this▪ an humble heart doth afflict it self, is willing to afflict it self, you know that the Lord requires (in the day of a Fast especially) [Page 555] that there should be an afflicting of our selves, In Levit. 23. 26. The Text saith, That every Soul should afflict it self, and that Soul that doth not afflict it self in the day of a fast shouldbe cut off. Now an hum­ble Soul is an afflicted soul, is willing to afflict it self before the Lord, it is not so much sollicitous of comfort, and is altogether for comfort, would fain have comfort: and comfort, no, but is willing to afflict it self, and to burden it self with its own sin, and to beat down it self, as we read of Paul 1 Cor. 9. 27. the Text saith, He beat down his body, least after he had Preached unto others, he himself should be a Reprobate: Not to afflict our selves as Papists, to be whipping our selves, and to do those things that God never aequired at our hands, but so far as any way God shal require it, such a one is willing to afflict it self before the Lord, the main work of the heart in this thing is, that it is not sollicitous so much for comfort, as to be willing to be afflicted before the Lord, so far as God would have it affli­cted.

So now put all these together, and you may see the behavior of a lowly heart in respect of it self▪ 1. It is suspicious of it self jealous least the [...]e should be some secret evil in the heart that it doth nor know of. 2. It is willing to know the worst of it self. 3. It looks often to its poor beginnings. 4. It is ashamed of it self, and th [...]t in the midst of its own excellencies, 5. It loaths and abhors it self before the Lord. 6. It judgeth it self. 7. It denies it self. 8. It keeps down it self. 9. It hid [...] it self. 10. It goes out of it self, and empties it self▪ 11. It bemoans it self. And lastly it afflicts it self so that your hearts now having these workings in them in reference to your selves, you may by this examine whether you have humble and▪ lowly hearts yea or no.

CHAP. CXXV.

ANd from all these things there are these three Consequences.

CHAP. CXXVI.

THere is yet one of these three things to be spo­ken unto in this Grace of Humility, which is the third Particular, what the behavior of an hum­ble heart is in reference unto others. For Humility much appears in that, though the principal work in humility is, in the carriage of the Soul in reference unto God, and in reference unto it self, yet there is very much in this grace of humility, in the carriage of the Soul in reference unto our Brethren. Now then the First thing wherein the behavior of an hum­ble heart is in reference unto others, and a principal thing, it is of very great concernment, and that is this.

First, It thinks better of others then it self, this [Page 559] great work of humility (that hath very much in it as I shal shew in opening of it) is held forth▪ unto you in 2 of Phillipians, 3 verse. Let Nothing be done through strife, or Vain Glory, but in Lowliness of mind, let each esteem others better then themselves. Mark, This is the Work of a Lowly mind, Learn of me for I am Lowly in Heart, You must be of lowly Hearts, of Lowly minds, what is that? Saith the Apostle Let each esteem others better then themselves. You wil say, this indeed upon the very hearing of it, doth make us judg it to be a great work of the Grace of God in the heart, to esteem others better then them­selves, and [...]ow that should be, that I shall speak unto by and by in the opening of it, but I shall first shew some Examples of it, of esteeming others bet­ter then themselves. That which Paul did Exhort the Phillipians to, he did himself, he did not preach to others, that they should esteem others better then themselves, and yet he would lift up himself above others; No, see it in himself, In 1 Corin. 15. 9, For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the the Church of God. I am the least of the Apostles, Saith Paul; and yet (as somtimes I have said upon other occasions) there was no man since the begining of the world that ever did God more Service then Paul, We may safely say it, no man upon the Face of the Earth, that was a meer man, that ever did God more service then this man did, and yet he was the least of the Apostles. Well, But though he may be the least of the Apostles, yet he may have high thoughts of himself enough, Mark then the 1 of Tim. 1. 15. This is a Faithful saying, and wor­thy of all acceptation, that Jesus Christ came into the world to save Sinners, of whom I am chief, The least of the Apostles. but chief of Sinners, he looks upon himself as Chief of Sinners. Yea, yet one diminu­tion, [Page 560] to be the chiefest of sinners, it shewes he was low in his own Eyes, and that is in Ephes. 3. 8. Ʋnto me who am less then the least of all Saints, Mark, to be the least of the Apostles was somwhat, but to be the Least of Saints is more, but to be less then the least of al Saints, here Paul would Teach Gra­marians a new Grammar Lesson, Gramarians know but three degrees of Comparison, but Paul had a fourth here, he had one beyond the superlative, the least Minimus, it is the superlative you know, to be the least of al, but here beyond the superlative, less then the least, or I am the worst. So it is in the Greek. Now [...], that is the superlative in the Greek Tongue, but here is a comparison beyond the superlative, less then the least, less then the least of all Saints: thus you see it was with Paul, one that did God more Service then thousands, and ten thousands of the best that we know, and never are like to do God that Service as this Paul, and yet he is the least of all Saints, in his own Eyes, here is a lowly heart. In Judges, 8. 2. We have Gideon likewise an example of Lowliness of Spirit in his own Eyes, (we might name a great many others) when some were provoked and Angry with him, he said unto them, what have I done now in comparison of you, is not the gleaning of the Grapes of Ephraim bet­ter then the vintage of Abiezer? By this means he pa­cified his angry Brethren, saith he, we account our selves but as the Gleanings of the Grapes of Ephraim to the vintage of Abiezer. And by that means he quieted his Brethren that were provoked. Well, but for the opening of this, the Lowly heart doth judg others better then himself.

First, If so be that there appear any evil in others, if the evil be not apparent in other men, a Lowly heart wil be ready to judg the best of any one, and [Page 561] think there is more good secretly. If there appear but a little good, yet it will be ready to think that others have more good in secret then he hath himself, I know how little good I have in secret in mine own heart, saith a lowly Soul, Well, but I do not know but such and such may have a great deal more good in secret then I have, their thoughts may be more holy, more spiritual then mine, not so wandring in Duties as mine are, I have no Reason to think any in the world have so many wandring thoughts, and such uncleanness and filthiness in their thoughts as I have. It is ready to think, that the affections of others are a great deal more cleane then his, and more Heavenly and spiritual, and prepared more for holy duties, and that their hearts are in a better temper in holy Duties then his is. And if so be that there be any good done by others, he is ready to think, that surely there is in them better principles, that acts better in their minds then there is in me, they do such and such good things, I and their hearts are more sincere, and are carried on by divine prin­ciples in what they do, I am conscious to my self of a great many of base and vile principles that act in me, I know no such evil in others, and therefore I am to hope that there is not the like in them as there is in me. If he sees any good in another, a lowly heart is ready to think that there are other things correspondent to the good that doth appear unto him, as there appears such a good thing, so there is all other things answerable unto that good that doth appeare, but as for it self it saies, I find though I do somthing that is good, Yet I am conscious to my self that there is a great deal of non-correspon­dency in me, that though there be such and such par­ticular good things yet other things are not answer­able unto that that doth appear. Thus because one that is lowly knows much evil of it self, and knows [Page 562] more evil of it self then it doth of any other, there­fore it sees cause to judg of others better then it self, I do not know that such have such secret evils as my self, I do not know that they have such base principles that act them as in my self, that there is such a non-correspondency to good as in my self, upon this ground, because it knows more evil of it self then others know, therefore it is ready to think better of others then of it self.

Answ. I Answer stil, for all this I am to think of others better then my self.

First, Because, though I see others out­wardly evil, yet I do not know whether there be such inward evil in them as in my self, it is true, they do break into outward evils more then I do, I but there may be swarmes of evils within me that I know I am guilty of, now because I know more evil inwardly in my self, then I can know in any in the world, therefore I am bound to judg of others better then of my self.

Secondly, And further, Though I see some evil in others that I am not guilty of, yet how do I know what temptations they have, and how can I tel, but that if I had as great temptations as they I might commit as great evils and greater then they; and therefore, though they do commit greater evils then I do, yet I am bound to judg of them better then my self, because I do not know but if I had as strong temptations as they, I might commit greater evils.

Yea Thirdly, Though they do commit evils grea­ter then I do, yet I know that it is the restraining hand of God upon me, and that if God should but leave me to my self a little, as he leaves such a one, I should be as vile as such a one, and it may be viler: so that though the Saints of God must not wrong the grace of God, must not (if they see one live in notorious wickedness) think that his condition is better then mine, but yet he may be better then I, considering my self meerly in my self, I have no cause to lift up my self above him, if I be better it is no thanks to me, it is not because I am better in my self, for I have that evil in my self, that if God should take off his hand, and leave me to my self as he leaves such and such, I should be as bad as they; you are to look upon your selves, that there is not any vile wretch in the Town or Family where you live though they be the worst of men, that are more vile and wretched then you are. Yea, And for ought you know viler, that is, if you should be left to your self, you may be viler then they are, and so an humble heart is willing thus to judg of others better then it self.

Answ. I Answer, Yet we are to look upon others better then our selves in these respects.

First: They had not such education as you had they had not such droppings in of God as I had when I was young, they lived in a wicked Family, and had [Page 564] wicked Parents, but I had Godly Parents, had they had such Godly Parents and good education as I, they might have been better, and done better, it may be they have been cast among those that have given them wicked examples to provoke to sin, but I have had Gracious examples, it may be they ne­ver lived under such means as I have, had such pre­cious truths, such heart melting truths been presen­ted before others, as hath been presented before me, they might have wrought upon the heart of the vilest in the world more than they have upon my heart, it may be they have not had the awakings of Conscience, God never darted that light into their Consciences as into mine, they never had the terrors in their Spirits as I have had, God never made them know what sin meant as he hath done me, had God inlightened them as he hath done me, and awa­kened their Consciences, and terrified them as he hath done me, Surely, there would not have remai­ned such evil in them as is in me, they never had such drawings of Gods spirit (it may be) as I have had, O! the allurements of Gods Spirit that I have had, to have drawn me away from sin, and to have drawn me to that that is good, and yet how did I keep back? Do I wonder to see them drawn by vain and wicked Company? What great wonder is it when they have nothing else to draw them back? But had they the drawings of the Holy Ghost, and those words of love, and those stirrings of the Spi­rit of God in them as I have had, and as I have dai­ly, how would they be as ready to be drawn to good as they are to evil? I wonder that they are not moved more by the word, I but my heart is not mo­ved by the drawings of Gods Spirit, had they but ta­sted how sweet God is, they never tasted the sweet­ness of the word, nor the sweetness that there is in [Page 565] the waies of God as I have done, had they tasted what I have tasted, and felt what I have felt, it would have been better with them than it is with me. And so many such Considerations being put into the bal­lance, though others be very vile and wicked, yet we have good reason to look upon others better than our selves, at least to look upon our selves as vile as any in the world; yea viler, because (I say) we cannot know what helps others have had, nor what inward good is in others, as we may of our selves.

Secondly: And further, We have cause to judg of others better than our selves, though prophane and wicked, for their si [...]s do not do so much hurt as our sins do; though the [...] be wicked outwardly, yet all the sins of all the prophane people in a Town, do not do a quarter so much hurt as the sins of a few professors of Religion▪ thy Lightness, thy Wantonness, thy Pride and Covetousness, doth more hurt than the open sins of others, the Covetousness of a Profesior of Religion, doth more hurt than the theft of another if another should rob & steal, it doth not dishonor God, and pollute Gods name, so much as the Covetousness of a Professor of Religion: the Swearings of other men do not dishonor God so much as thy passion doth. You think those notorious wretches, that take Gods name in vain, and swear, but I say thou pollutest Gods name more by thy Passion, and it may be puttest off many from Reli­gion more by thy froward carriage than Swearing doth in another man; for it is true, they sin against God, but what hurt d [...]th it do, there is nothing ex­pected from them; but this thing is expected from thee, it may be thou maist be a means to convert thy Husband, or Wife, and thou hardenest them [Page 566] by this means, now what reason hast thou to judg others worse than thy self, when thou dost God as much dishonor as others? Now such considerations and many others that might be named, shews ground enough why we should judg of others better than our selves.

And by the way therefore let this Consideration teach those that are wicked, let it inform them like­wise in a mistake of theirs, They think those that profess religion do judg of others worse than them­selves, now by this that you hear you may know that it is quite otherwise, had you but a Window opened into their bosome, into their heart you would find that they look upon none living so vile as them­selves.

Object. I but you wil say, They think others are wicked, and that others shall go to Hell, and that they shall go to Heaven.

Answ. This must be granted indeed, and this would wrong the Grace of God, if they should not think their condition better than others, if they should think that they were in as dangerous a condi­tion as the wicked and ungodly, No, they bless God for the condition that they are in, that God hath opened their Eyes, and shewed them the evilness of their hearts and lives, and they would not for a thousand worlds venture their condition with theirs: Certainly, one that knows the difference between a converted estate, and an unconverted, would not for a thousand worlds venture for a quarter of an hour to be in their condition, yet this doth not hinder, but that they look upon them­selves, as in themselves, as vile and as wretched as any; & for one time that thou dost condemn thy self before God, they do it a hundred times it may be [Page 567] a thousand times, and God knows they judg of themselves worse than thou dost of thy self; thou goest on merrily, and thinkest thy self in a good condition, but they are daily judging of them­selves and humbling themselves before God, and admiring Gods goodness that they are out of Hell, but thou dost not so, and therefore they may look upon themselves as more vile, and so be more hum­ble.

Object, But you wil say, If the best should judg of others better than themselves; this may be well then for others, for they may say, then our condition is not so bad, if the best of all may be as bad as we.

Now to that I answer.

Though they are to judg of themselves worse than others, yet if thou wouldst look into thine own heart, thou mai'st see a great deal more evil in thy heart than is in theirs, it may be they may judg themselves to be worse than thee, so far as they see into themselves, but thou maist see more evil in thy heart than is in theirs.

Object. But then may not this make wicked men se­cure and say, Well, we may find mercy and be saved as well as the best, for the best may know so much evill of themselves, that they may judg themselves worse than others.

To that I answer,

For Mercy, I grant you, it is possible thou maist have as much mercy as they, it is possible thou maist come into as good a condition as they, and therefore thou maist make this use of it, and much good it may do thee, that is to say, well, it is then possible that my Soul may be saved, and find mercy as well [Page 568] as the best of them all, I but do not say it may be so, and thou remainest as bad as thou art, there must be then that change in thee that is in them.

Well, but then this may not be abused that we speak of: Know this, that Gods Grace is free, God may let them be saved and yet damn thee.

And yet Lastly, I would have thee raise thy meditations upon this, What! Are they as vile as I of themselves, and yet do I continue in an un­converted estate? Oh! How fearfull is my condi­tion then, that God hath manifested that he hath chosen some as vile as I, and hath left me, hath ta­ken others that are as vile as I, and may be worse than I, and leaves me to go in the common road of death and destruction? Oh! the sad condition that that man is in! the truth is, it is a very daunting consideration, for a man to think thus, there are such and such that are as bad as I, and have as bad hearts as I, and yet God for the present hath left me unchosen, and hath chose them, this should daunt the heart of any man. Hast thou not known some wicked Companion of thine own, some wicked Woman or Sister that God hath been plea­sed to dart light into them, and humbled and con­verted them, and hath left thee that art not so vile? Oh! thou shouldst tremble and fear at the thoughts of this! What am I? though I lived more civilly than they did, yet shal God choose them and leave me? What a dangerous sign is this that I am not one that God will choose? though I do not know what God may do hereafter, but for the present (I say) thou hast cause to be humbled, and not to rest in this condition. Wel, That is the first thing. The behavior of an humble Spirit in respect of o­thers is, To judg of others better than themselves, Oh! what a great deal of mischief would [...] hin­der [Page 569] in the world? What a great deal of hurt is there in the world for want of this humble heart? What quiet lives might Men and Women live a­mongst themselves? How would they enjoy this Promise in the Text? Learn of me for I am meek and lowly in heart, and you shall find rest unto your Souls. It would keep us from censoriousness which makes a great deal of disturbance in the world, Oh, the disturbance, that censoriousness makes in the world; the giving rigid censures of others, keeps many from professing Religion, and makes them complain of those that profess Religion, you com­plain that when you profess Religion you are so ha­ted of others, and you think it is only because the world loves only their own, therefore because you are of the world therefore the world hates you; Nay, it may be it is because of the Pride of your hearts, and censoriousness of others, had you an humble heart to look upon your own Spirits, and judg of others better than your selves, you might live more quiet lives, and have more respects from others that you converse withall, and sooner convince them, and draw them to the love of God­liness, for one that hath an humble Spirit will be willing to take notice of any good in others; now because there is not so much good in others as in you, therefore you take no notice of others, but an humble Spirit takes notice of any good in others, and if his judgment fails in any thing, it shall be in this, that he wil judg others better than himself, that is the first.

CHAP. CXXVII.

SEcondly: Another thing in the behavior of an humble Spirit in respect of others is this, It is very fearful of giving offence to others, and not very ready to take offence from others. I will put both together. It will not give offence to others, and that you have very frequently in Scripture in Rom. 14. 10. But why dost thou judg thy Brother? or why dost thou set at naught thy Brother? We shall all stand before the judgment seat of Christ. Now this is in case of giving offence to others, that is the plain scope of this place, the Argument that is driven at in this 14. of the Romans, it is the Argument of gi­ving offence to our Brethren, and here you may perceive in this place the Reason why men do not care what offence they give unto others, why they set at naught their Brethren, and judg them. Why dost thou set at naught thy Brother? Why dost thou make thy Brother as no body to thee? so the Greek, one that hath a proud heart, if he think he hath li­berty himself for such and such things, what cares he for others? Others are offended and grieved, but what cares he for others? they are no body to him, he maketh nothing of them: For that is the word, Why dost thou set at naught thy Brother, in being careless in giving offence unto thy Brother? Oh, this is the pride of thy heart, a gracious heart is loath to grieve any body in the world, so in the [Page 571] 15. verse of this Chap. But if thy brother be grieved with thy meat, now walkest thou not Charitably, de­stroy not him with thy meat for whom Christ dyed. There the Apostle shewes, that he was loath, and so he would have all the Romans to be loath so much as to grieve their brother. O! this is a very gracious Lowly spirit indeed, that is so tender of others that he is not willing to grieve any one in the world, he is so with others, as he is afraid to be a grief to others; here is a Spirit that Jesus Christ shall have a great deal of Glory from, that lives so, as that he is careful and very tender of grieving the spirits of others. It was a Speech once of a great Captain, a Roman, when others commended the great Exploits he did, I but saith he, I Bless God never any one wore a Mourning Garment for my sake, Oh, It is a blessed thing, for a man or woman to go out of the world so, that every one can say, ne­ver any wore a mourning Garment for such a man or woman. In Phillip. 2. 3. Let nothing be done through strife, or vain glory, but in Lowliness of mind, let each esteem others better then themselves. Verse, 4 Look not every man on his own things, but every man also on the things of others, let this mind be in you which was also in Jesus Christ, who being in the form of God &c. Do not look upon your own things but upon the things of others, And be careful not to be offensive to any body living, not to be occasion of grief to any body. And so in Rom. 15. 2. Let every one of us please his Neighbor for his good to Edification, for even Christ pleased not himself, but as it is written, the reproaches of them that reproached thee fel upon me. We should be careful not to please our selves but our Neighbor from the Example of Christ, now what is his Example? But that here in the Text, Learn of me for I am Lowly. Christ, though he were so great, that [Page 572] he stood in no need of any body he was God blessed for ever in himself, yet he did not seek to please himself but others, for the Text saith, for even Christ pleased not himself, but as it is written, the reproaches of them that reproached thee fel on me. Now stil this is in deference to the case of offence, for so you see in the beginning of the Chapter, We then that are strong, ought to bear the infirmities of the weak, and not to please our selves, Let every one please his Neighbor, not please our self, but every one please our Neighbor, And that according to the ex­ample of Jesus Christ, in this Lowliness of heart. To see Men and Women to walk so, as not to care to give content to any body but themselves in the Family, they must have al the content and no body else pleased: And so among their Neighbors, so­cieties, and companies, they expect that every bo­dy in the Company should speak so as to please them, but they care not to speak so as to please others: but here is the guise of a Lowly spirit, to be careful not so much to please it self, as to please others, is careful not to offend others though it may not please it self, is solicitous and studious how he may give content to others, and no way to offend them, that he may no way be an offence unto another, and if they hear any thing that is offensive indeed unto another, and is a grief to the Soul of another, they are much in the denial of themselves in the thing they require, that they may give content to them; here is the guise of an hum­ble Spirit, it is affraid to offend others. So in 1 Cor. 10. 32. 33. Give none offence, neither to the Jews, nor to the Genteles, nor to the Church of God, even as I please al men in al things, not seeking mine own profit, but the profit of many, that they may be saved.

You will say, We must be careful to give no [Page 573] offence to the Saints and Church of God; Nay, saith he, give not offence only to them, but to the Jew, the Gentiles and all that live about you, be careful to please them for good in all that you can, here is the Lowliness of the heart of Paul. So in 2 Cor. 6. 3. There you have another expression of the gracious Lowliness of the heart of the Apostle, Giving no offence in any thing, that the ministery be not blamed, This he speaks especially as a minister, but it is true in all, but mark what principle it was that carried him, to make him so careful not to give offence, verse, 4. But in all things approving our selves as the ministers of God, in much patience, in necessities, in afflictions, in distresses, and so he goes on in verse, 8. By Honor and dishonor, by evil re­port and good report, as deceived and yet true, As if he should say, we are willing to bear any thing in the World, rather then to give offence, we are willing to beare reproach, and to be accounted dishonorable in the World, we are willing to bow down our Necks, to bow down our backs to any thing; this should be the frame of Godly men and Women, of godly Christians. Not as soon as ever any thing crosseth them, presently to fling off all, and regard nothing any more, No, but to submit to every condition, rather then to be any waies offen­sive unto others.

And then likewise you must take that in too, that an Humble Heart is not ready to take offence from others, as it is Pride of Spirit for one not to be care­ful of others whether they be offended or not offended, so on the other side it is Pride of Spirit to be ready to take offence from others, and by this meanes through their weakness they prove to be very burdensome to others, the ground of their offence is only this, because they think that every [Page 574] body must do as they themselves, and because they think that such a thing is better, therefore others must do it, and if they do not it, then they are lofty, and then they are proud, and stout, and you shal many times have people that are very weak in plea­ding with others, if they cannot bring them to yeild to what they would have, they will break out into very unseemly speeches, that manifest that it is not only through weakness, and tenderness, but through the pride of their hearts, because they would have every body do as they do. Now an humble spirit Reasons thus, it is true, such and such do so and so▪ and indeed I do not see Reason why he doth so, but he or she sees more then I do, and therefore though I do not do that that they do, or dare not do that they dare do, yet because they keep close to God, and seek to know the mind of God, and are more able to search into the mind of God then I am, and God hath revealed to them more then he hath to me, why should I be offended at my brother, upon that Reason I may not be offended. This is an Argument of an humble Spi­rit. Indeed it is true, God doth give you leave, if the matter be of Consequence, (if any one should walk in a way that you should take upon you in your conscience that it is a just offence to you) to desire and you may demand a Reason of them, and they are bound to give you a Reason (for we are bound to give a Reason of our Faith) if you come meerly in humility to ask a reason of any of our waies, so as that you might not be offended, and we see that it is through Tenderness of Spirit that you are offended, we ought to give account to any that we walk with, I do not speak of any one in any society only that should demand a Reason, but if any man living upon the Earth should come in an humble way, not in a peremptory, proud, and [Page 575] contentious way, to know, and desire to know the grounds and Reasons of our actions, because they fear our actions are not according to God, we are bound to do it upon that in Paul, Give no offence neither to Jew, nor to the Gentiles, nor to the Church of God: If we must give no offence, then certainly we are bound to give an account of our [...]ctions, so as to satisfie those that are offended, now though you may require a Reason for satisfaction, yet when you have a Reason, (unless it be very appa­rent to the contrary) suppose you your selves be not satisfied, yet if you see such and such do walk close with God otherwise, then you are rather to judg and think that God hath revealed more to them then he hath to you; and so rather to leave them to God then to be ready to be offended, or stil continue to be offended, because they do not do as you do, and do not judg what you do to be right, there is a great deal of difference between the na­tural complections of some. As for example, some have not their Spirits so taken with the things of Religion as others have, and yet are very faithful to God, and keep close to God. Truths they come in by degrees one after another, and therefore it is a notorious and abominable pride in men, to judg of others that they shut their Eyes against the light, and that they sin against their conscience because they do not the things that they do. That is the second thing in the behavior of an humble spirit in respect of others, it is afraid of giving offence to others, and it is not ready to take offence from others.

CHAP. CXXVIII.

THirdly, Another thing in an humble Spirit in reference unto others is this, he gives due ho­nor, and due respect unto all living that he doth any way converse with, in Rom, 12. 10. Be kindly affected one to another with brotherly Love▪ in hon [...]r preferring one another, Strive who shall give most honor to one another, Oh, this is a gracious tem­per, to strive who shal give most honor, not who shal get most honor, who shal be most honorable and greater then another, But in honor preferring one another every man should strive who should give most honor to one another, my Brother strives to give respect and honor unto me, and I should strive to give more respect and honor to him, if I should be above my Brother in any thing, I should strive to give more respect to him then he doth to me, quite contrary to the common course of the world, how hard is it for men to acknowledg that others have more Grace then they, meerly because they would not give more honor to others then to them­selves, now an humble heart doth this. Men should [Page 577] give to men due honor, if God hath lifted a man up above me in Estate, or in civil respects, it may be you think him not so gracious a man as you, What then? You are to give him honor according to the place that God hath set him in. And so in another Relation, as now the Wife to the Husband: For the Husband, apparently the Scripture shews that God sets the Husband above the Wife, perhaps the parentage of the Wife is better then the Husbands, perhaps the Estate of the Wife is better then the Husbands, perhaps the gifts of the Wife may be more then the Husbands, the Wife may have more understanding in Religion then the Husband hath, yet she must Honor her Husband above al, as one that God hath set above her. And so Servants to Honor their Governors, though they are of greater parentage, may be better then your Master or Mistris, yet God having set them over you, you are to give due honor and respect to them, this an hum­ble Heart will do, and an humble Heart gives re­spect unto all. In Rom. 12. 16. Be of the same mind one towards another, Mind not high things, but con­descend to men of Low Estate, Here is a lowly heart, he gives honor to those that are above them, and due respect to all men in the world, a man, as a man is worthy of some respect, but then according to any Relation he standeth in, any one that God hath given any place unto above others, so we are to give him due respect. Perhaps they are meaner in estate, lower then thou art in the world, yet mark what the Apostle saith, Condescend to men of low Estate. You must be affable in your carriage to men and women, you must not scorn, not look with disdaine upon any though they be never so much under you, hath God placed you above them, given you a higher place in estate, given you more Riches, better parts, better imployments then [Page 578] they have, yet you must condescend to the lowest, and think with your selves, who hath made the difference? I might have been as low in condition and parts as they, and therefore you must conde­scend to them, not look above them, not despise to look upon them, what art thou more then they? Are ye not of the same Mould? Are ye not made of the same Clay? If you be made of a little more fine Clay then others, If you have a little more painting of fine Cloaths upon your Clay then o­thers, what is that? All outward things make but a little difference between man and man; I confess Grace makes a great deal of difference between man and man, but the ordinary way whereby men lift themselves up above their Brethren, it is because they have finer Cloaths then others, and better Estates then others, and better parts then others Alas! If thou hast wit, and understanding, let God but touch thy brain a little with a few humors, with a little too much heat, or cold, or moisture, or drawing a few ill Vapors out of thy Stomach, thou maiest go like a Fool or a mad man. I re­member one Albertus Magnus, who was one of the greatest scorners in the world, yet was many years before he died a very Fool, the parts of a man are very poor things to lift up any man, considering how they depend upon a little temper of the brain, and a little sickness may make thee as mad a man as any in Bedlam, therefore there is no Reason to look upon thy self above others in that respect.

Fourthly, Another thing in an humble Spirit in reference unto others is this, which is somewhat more then the other, he not only gives respect, but rejoyceth in the good of others, in whatever excel­lency God hath bestowed upon others, in what success God gives to others, what esteem God [Page 579] hath of others, an humble heart will rejoyce in all, you know, Paul, he rejoyced that the Gospel was Preached, though he was nothing. There are two Cases in which we are to rejoyce in respect of o­thers, to be glad that others are above us: As first, If God raiseth any in spirituall Grace: Doth God give any spirituall Grace more than to thee; I say, thou art bound not only to be content but to re­joyce in it, and it is a wickedness in the hearts of Men and Women, that because their Glory shall be somewhat eclipsed by the Graces of others, they could even almost wish that they did somewhat to darken their Graces, because then they should not shine so bright, and they should be some body as well as they, if there be this wickedness in thy heart, know, that this is as cursed a wickedness as the heart of man is capable of in the world, next to the sin against the Holy Ghost, there is as cur­sed an evil in this distemper of thine, as can almost be imagined to be in the heart of a man or woman, What! shal thy eye be evil because thy Brothers is good? because thy name must suffer a little, what is thy name, or thy Glory in comparison of the Glory that God may have by the Grace of thy Brother? And so for the gifts of others, not only the Graces, but the gifts of others, the Scripture saith, When the wicked are exalted, the People mourn, and may not we mourn because the wicked are lifted up? There­fore that is the second case, when God gives any gifts, so as to make another more instrumentall for good than he doth our selves, we are to rejoyce in that though it be not true Grace, yet if he give any gifts whereby they come to be more instrumental for God and his Glory than our selves, we are bound to rejoyce in this, and to bless God for it, this many times comes very neer the hearts of men, & yet there is infinite reason, for what is my name, [Page 580] my credit, my estate, in comparison of the work that is done for God? If I be sincere for God, cer­tainly, if the work do go on, though not by me, I may rejoyce, if my heart be upright, and be not damnable proud, I am bound to rejoyce in it, and bless God, though I can do but little for God, yet blessed be God that there be any can do more than I can, this indeed would be a great deal of comfort in your hearts, you complain of your own weak­ness, O! you say, you cannot pray, when you go to prayer you have a dead heart, I but can you say, though I have a strait heart, and cannot pray, Oh, I bless God that others have a heart enlarged in prayer, you are not (I hope) wishing that others had as straitned hearts as you, And so thou hast a weak memory, and canst not remember good things, I but blessed be God that hath given gifts to others, that they can remember, and that God hath a great deal of Glory by them, and thus when I am in secret, in my Closet, to be blessing of God that he hath given gifts to others, whereby he hath more Glory than by my self. And so I might name many particulars that are to be objects of an envi­ous heart, but humility rejoyceth in other respects, and if there be any lifted up above me, God sees that he is like to do him more service than I, if I should be lifted up as they are, God sees that I am not able to bear it. It is the speech of old Mr. Dod, he wished himself to be the worst Preacher in al the world, I would to God (saith he) that I were the worst Preacher in all the Kingdom, not that he thought himself worse than he was, but this, that he would have all in the Kingdom better than he. You know Moses when they told him of Eldad and Medad that prophesied in the Camp, he answered, Why dost thou envy them for my sake? I would to God all the Lords People were so, An humble heart [Page 581] never is troubled that any credit is gotten from him so God may have Gloty. When as God chose Mo­ses to go to the People of Israel, he would have Aa­ron to be [...]he mouth, but Moses should be the chief, Exod. 4. 14. Behold Aaron he cometh forth to meet thee, and when he seeth thee, he will be glad in his heart, no question but God made known to Aaron what his work should be that made him glad at the heart, and though Aaron knew Moses should be above him, and Aaron was the elder brother, yet when he met with Moses he was glad at the heart: As if he should say, blessed be God, though he be my youn­ger Brother, yet I am willing to further the service that God hath called my younger Brother to; So though thou maiest think thou hast other gifts, than other men have, and act above other men, yet if Gods Glory goes on, thou shouldest bless God that his Glory comes about by any others. I remember Plutarch tels of one Philertus that was in election for a place, and it was a place that three hundred were in nomination, and were chosen before him, he should have been but one of them, and he goes a­way rejoycing, and was glad with this expression, I am glad that there is three hundred in this City better deserving than my self, not fretting and fuming, but was glad that there was three hun­dred better than himself fit for such a place: So should we, knowing how God casts things in provi­dence, rejoyce upon this, that others are found bet­ter than our selves.

Fifthly: An humble Spirit in reference unto o­thers, is willing to receive good from the meanest, i [...] there be any one, though never so mean, yet he is willing to receive good from him, he doth not scorn it because it comes from a mean man, but on the contrary saith, Hath God bestowed any Grace [Page 582] upon others, though not so much as upon me, yet I may get some good by them? it may be they have not so great gifts as I, I but I may get some good by the meanest, and the weakest, as I have said some­times, little Chips will kindle great Logs, so an humble heart will get somthing from the meanest, he will go away blessing God for the comfort he hath by the company of those that are meaner than himself. Mark Paul; saith he, in Jesus Christ that you would strive together with God for me. What! this Apostle, that was so much above them, for them to strive together with God for him: Yes, thus it is with a true gracious heart. I remember I have read of a German Divine, when he lay sick and some of his friends came to him, and would be speaking to him, and they thought it would be grievous to him, because he was so weak, Oh, saith he (though they were but those that you cal Lay-people) if so be that when I die I shall learn any thing of any bo­dy, I should account my departure more sweet to me. And so it was the Speech of Oecolampadius, If a truth come, though by a Child, by the meanest, we must not refuse: But know sometimes, that God may speak by a poor body, when he doth deny to speak by those of greater abilities, and therefore we do not know what we lose by contemning those that are under us, for God (I say) many times may speak that to our hearts by those that are be­neath us, when he denies to speak it by those that are above us. Now an humble Spirit is willing to learn of every body, of the meanest, Oh, if there were such a temper in the hearts of Men & Women, what abundance of sweetness and peace might we have? Now by that we have said, you may see how the promise may be fulfilled, if we had but an hum­ble heart, there would be abundance of rest that we should have in this, Oh, the abundance of peaceable­ness [Page 583] that there would be in the world, were it not for this pride of heart; it is Pride of heart that makes all this ado and combustion in the world, and were we thus carrying our selves lowly in heart one towards another, Oh! the rest that there would be in the world, and in our own Spirits!

Sixthly: Another is this, An humble heart is a tender heart towards others, a lowly heart is a mel­ting heart, In Colos. 3. 12. you have those two put together, Put on therefore, as the elect of God, Holy and beloved, bowels of mercies and kindness hum­bleness of mind, Bowels of mercies and humbleness of mind are put together, an humble Spirit is merciful towards others, is of a tender heart, either to for­give others, or to give unto others, he readily passeth by the offences done by others, he forgives others, he reasons with himself, What am I, that I should think it so great a matter for me to be offended, that hath sinned so much against God as I have done? Who am I, to take so much upon me against my Brother that hath offended, when I deserve to be roaring and yelling in Hell? I that have so ma­ny talents forgiven me, Why should not I forgive to others? And then for giving unto others, he con­siders, Who hath made the difference between me and others? Why is it that I should be able to give, and not to have need of others? Why should my Brother be in such a poor condition and I have such accomodations? An humble hear [...] loves such rea­soning, hath his bowels yern towards the necessities of his Brethren, whereas a proud Spir [...]t thinks all is for himself, Shall I give my bread, and my flesh▪ and my Beer that I have provided for my Servants? (saith Nabal) but an humble heart thinks all that he hath is mercy, and therefore gives to others. That which makes men and women stand so much [Page 584] upon it, that they will not forgive wrongs, and makes them so merciless towards others in mi­sery, it is from the pide of their Spirits; an humble heart, is a heart tender and melting towards others.

Seventhly: And then the last that I shall name is this: That an humble heart is not needlessly singu­lar from others; abundance of pride appears in sin­gularity: there is a singularity that is of necessity, that is, we must do our Duty, what Conscience re­quires in Duty towards God, though none in the world should do the like: So we should be singular, What singular thing do you? but I say, an humble heart is not needlesly singular from others, and that you have in Rom. 12. 16. it is a notable Scripture for this, Be of the same mind one towards another, mind not high things, but condescend to men of low estate. Now the words I confess as they are in your Books do not seem to hold forth that I bring it for, yet if it be examined as the learned know in the originall it is thus [...], So it is translated, Go the same way with those that are of a low estate, go on in the same way together with them. Do not go in a singular way by your selves, there is the danger of Pride, for men to go in the way of those that are not mean, they will go on in the way of those that have credit and esteem in the world, they will not be singular from them, here is the Pride of singularity for men to be singular from poor, God­ly, Gracious People, thou Professest thy self to be a Christian, and thou canst comply with men that are full of Pomp, and Glory of the world, and wilt not be singular from them: but thou wilt be singu­lar from those that are mean, Godly and gracious souls, that is Pride, we must go on in the way with those that are most Godly, and most Holy, and most Gracious. Now there is a great deal of Pride in sin­gularity, [Page 585] in going in waies from them that are Holy & Godly in matter of things that are indifferent, and you your selves acknowledg it, and yet you must have a peculiar Garb by your selves, as some have a singular tone of speech, and an affected gate, and strange kind of fashion, and a sullen kind of way of keeping what they have had heretofore many yeers, though there be no body else have the same thing, yet they think it is humility, when indeed there is a sullenness of Spirit, and a proud singula­rity in it, and wilfulness, when they wil go in a dif­ferent way, even from the way of Godly, Holy, and Gracious Christians, and would have somwhat peculiar to themselves. For any man to affect sin­gularity, in things wherein he may lawfully suit himself with others, this is Pride wherever it is, and especially those that are Godly, they should suit themselves with others wherein they can, because there is something wherein their Conscience will not give them leave to suit with others, being bound in Conscience, they have not that liberty that o­ther men have to do this or that, to go this way or that way that other men can do, or go in for their own ends: that which they apprehend to be accor­ding to the Rule, they must go on to the utmost in every thing, whatever men do that they live a­mongst, but now because in some things thou art bound up, having a tender Conscience, that you must go according to the Rule, therefore it should be thy wisdom in all things wherein thou canst con­descend, and suit thy self with other men lawfully, to do it, because hereby thou shalt convince the world that when thou dost differ from them, it is not out of proud singularity, but out of Conscience, they will think that if thou couldest in thy Conscience suit with them thou wouldest, because in all things wherein thou canst thou suitest with them, and in­deed [Page 586] those that are Christians, should in as much as they can be Servants to every one, that is, yeild to every one, and suit themselves with every one, upon this ground, that they may by this convince al the world that where they are different from other men, it is not out of honor and pride, but meerly out of obedience to Jesus Christ. Thus you have seen the behavior of an humble Spirit, in reference to God, in reference to himself, and in reference to other men.

CHAP. CXXIX.

THe excellency of this Grace of Humilty, Learn of me, for I am meek and Lowly in heart. This Grace is above all Graces, next to Faith it self, and mightily extolled in Scripture, and it is proper indeed to Christianity, if you read in Phylo­sophers that speak of moral vertues, you shall find high commendations of Justice, Vertue, and the like, and little or nothing said of Humility, No, it is the Christian that counts Humility to have an [Page 587] Excellency in it, it is Christ that is come from the Bosom of his father into the world, to be an example and a pattern to hold forth the excellency and glo­ry of this Grace before the world, and that was one Reason why Christ came into the world, Namely, to hold forth the Glory, and excellency of his Grace: Humility may say but little of its own praise, God takes care for the Glory of it, it will discover it self by the fragrancy of it self; as violets discover themselves by the sweetness of them, though they be covered with Leaves, so the excel­lency of humility will discover it self by its sweet­ness, and no man or Woman needs to take care for the discovery of its excellency, and therefore it is abundant folly for a man or woman to be proud of their humility, or to shew themselves humble that others may take notice of it, and so commend them for it, but true humility shews forth it self, and it must not be forced but let it alone, and let it appear in it self in a genuine way, and its excellency of its self wil be best discovered. Let us see the [...] where­in the true excellency of a Lowly heart appears, that we may be in Love with this Grace.

First, There is no grace in Scripture that God speaks more honorably of, that the Lord hath a more honorable esteem of. In Prov. 16. 19. See what the Testimony of God is of an humble spirit, Better it is to be of an humble spirit with the lowly, than to divide the Spoile with the proude.. Here is Gods Testimony, here is two sortes of people com­pared one with another, the humble spirit, and he that divides the Spoile with the proude, there is no time wherein the heart of man is more lifted up, than when a man hath overcome his enemy, and is triumphing and dividing the spoil, Oh, Now his spirit is above, Now (saith God) you poor crea­tures, [Page 588] when you can get victory, and make a prey of your enemies, then your hearts are lifted up, and you think such a man hath a brave conquest over his enemy, and now he is triumphing, Well, saith God, there is a poor humble contrite heart that the world takes no notice of, and I count it better for one to be of an Humble Spirit with the Lowly, than to divide the Spoil with the proud. Take men in their greatest jollity, and height, and glory, and lustre, that ever men were in the world, yet the poor humble, Lowly spirited men, are more glo­rious in mine Eyes, I count a poor S [...]ul, a Child, a Servant, that hath gotten into a hole, humbling their Souls before me, I look upon these as a more glorious object for me to behold, than great Alex­ander, and Caesar, and the greatest conqueror in the world. We cal the proud happy, but the Lord cals the humble happy. And so in Isa. 66. That Famous place, The Lord that dwels on high, be looks on him that i [...] of an humble and contrite spirit, As if there were no object for the Eye of God to feed upon, to be pleased withal but the humble spirit, whereas the proud he looks afar off upon them, Psalm. 138. 6. Though the Lord be high, yet he hath respect unto the Lowly, but the proud he knoweth afar off, The humble he looks upon; as if God should say, there is nothing in all the world that is worth my looking upon but an humble spirit yea, and God loves to be neer to them, in Psal. 34. 18. The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite Spirit, He loves to be neer one that is of an humble spirit, Yea, and he loves to dwel with them. In Isai. 57. 15. Thus saith the high and lofty one, that inhabiteth eternity, whose name is holy, I dwel in the high and holy place, with him also that is of a contrite and an humble spi­rit, God lifts up himself, and saith twice, first that [Page 589] he is high and lofty in himself, and then that he dwels in the high and lofty place, and yet, faith he, I dwel in an humble spirit, it may be an hum­ble spirit is such a one as proud men scorn their company, cannot indure their company, Well, but God loves to dwel in the House where thou art, let it be never so poor a cottage, he loves to dwel there, God hath but two Houses, he hath the high­est Heavens, and the lowest heart, those are the two Houses God dwels in, the Heavens above, and the heart that is low, and the lower the heart is, the more the Lord loves to dwel there.

Secondly, The excellency of an humble spirit appears in this, that it is a grace that most convinc­eth men, even a proud man sees a lustre of humility in others, one proud man hates another proud man, whereas one humble man loves another humble man, humility is that that glaires in the Eyes of those that are contrary to it, a proud man, if he sees one humble is mightily convinced of the excel­lency of it, those are the Christians that live con­vincingly, which manifest the lowliness of their hearts and humility in their carriage.

Thirdly, And further, It is that grace likewise whereby one walks worthy of the Gospel, you may add this if you will to the former, and in that it is convincing. I [...] Ephes. 4. 1, 2. I therefore the pri­soner of the Lord, beseech you, that you walk worthy of the vocation wherewith you are called, with all low­liness and Meekness, When Lowliness of heart ap­pears in your Demean or and Carriage thus, here is walking now worthy of the vocation to which you are called.

Fourthly, Yea and further, It is an evidence of Gods eternal election, and as here Christ joynes [Page 590] Low liness and Meekness together, so in Scripture they are joyned in this, in walking worthy of your calling, and a note of your election, So in Colos. 3. 12. Put on therefore, as the Elect of God, Holy and beloved, Bowels of mercies, Kindness, humbleness of mind, It is an Argument that God hath set his heart upon thee from al eternity, if he hath given thee a Lowly heart.

Fifthly, And further, Humility is a Grace that is beyond all kind of Sacrifices acceptable to God, in Psal. 51. The Sacrifices of God are a broken spirit, But the place especially that I would fix this upon, it is that in Mic. 6. 6. and so on, There is the question asked, Wherewith shal I come before the Lord, and bow my self before the high God? Shal I come before him with burnt offerings, and Calves of a year Old? Will the Lord be pleased with thousands of Rams, Or with ten thousand of Rivers of Oyl? Shall I give my first born for my Transgression, the fruite of my Body for the sin of my Soul? Here was great things, shal I do all this? We are willing to do all this, Mark verse, 8. He hath shewed thee, O man, what is good, and what doth the Lord require of thee, but to do justly, and to Love Mercy, and to walk humbly with thy God? Here is a Scripture that justifies what we said before, that an humble man is of a tender heart; but now I note it only for this, that when they seem to promise such great things to God, that they would offer if they were able thousands of Rams, and ten thousand Rivers of Oyl, that they would give the fruite of their body for the sin of their Soul, saith God, all this is nothing to me in com­parison of your walking humbly before me, walk humbly before God, and this is more to God, then if you were able to shew your respects unto him in offering thousands of Rams, or ten thousand Ri­vers of Oyl, or give the fruite of your body for the [Page 591] sin of your Soul. You that are poor people, you are not able to give much to God, you think, Oh, if I were able to do much service for God, to do great things for God as others are, what an excel­lent thing were it? But I have nothing; Well▪ but canst thou walk humbly before the Lord? It is more then if thou couldest give Kingdoms unto God, and therefore a great excellency appears in this Grace of Humility.

Sixthly, And then humility it is a main ingredi­ent to the prevalency in prayer, God hath a special Eye to the Humility of the Soul in seeking of him in Prayer, I might give you divers Scriptures for that, in 2 Chron. 7. 14. If my people which are called by my name, shal humble themselves, and seek my Face, and pray, I wil hear them saith God. And so again in Psal. 9. 12. He forgetteth not the cry of the Humble, If an humble man cry, Oh, it takes deep impression in the heart of God, it will not go [...]ut of his mind for a long time together, as you know some things that are spoken that take the heart, are not easily forgotten, as when you come to a Sermon, if you hear somthing that is spoken that takes the heart, it will abide with you, it will not easily be forgotten, so here, he will not forget the cry of the humble, as if he should say, Oh, the cry of the humble doth so take my heart, that I cannot forget it, it may be somtimes when you go abroad, and hear the cries of some miserable people, you cannot forget it, you say, O me thinks in the night, and whatever I am about, I hear the cry of such a one, there is the cry of such a poor creature in mine Ears; so saith God, whatever I am about, me thinks the cry of the humble is in mine Ears, I cannot forget it, and therefore saith the Psalmist, in Psal. 10. 12. Arise O Lord, O God lift up thy hand, forget not the [Page 592] Humble, He doth not instance in any other quali­fication but the humble, do not forget the Humble, the Lord, he can pass by Kings, and Princes, and great ones, but he will not forget the Humble. As I remember that Famous Mr. Fox, that wrote the book of Martyrs, when a poor Woman came to beg of him his Prayers, well saith he, I may forget Kings and Princes, but I hope I shall never forget an humble, broken Soul, this is Gods respect to the humble. And then in Psal. 10. 17. Lord thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt incline thine Ear to hear. An humble heart, if he have but a desire, presently God hears it; Mark▪ thou hast heard the desire of the humble, he doth not say, thou hast heard the Prayer of the humble, but thou hast heard the de­sire of the humble, the very desire of an humble Soul cries aloud in Gods Ears. And therefore (by the way) of all things in the world take heed of wronging those that are humble, take heed of doing wrong to one that hath a Lowly heart, if such a one that hath a broken heart goes and makes his moan to God, woe unto thee, for no cry takes such migh­ty impression in Gods heart, as the cry of the hum­ble, if it be twenty years after he will not forget it, such an humble Soul came and made its moan a­gainst such a Man or Woman, and I remember it; and therefore in these times, when ye cal for Pra­yer, and the Church cals for Prayer, and our own necessity calls for Prayer, we had need be of hum­ble spirits, for this is a maine ingredient for the prevalency of Prayer, and therefore there is an ex­cellency in the Grace of humility.

Seventhly, Further, an humble heart is a tryed heart, no man or woman knows their own hearts but those that are humble, thou canst not know [Page 593] thine own heart till thou beest humble. There is many afraid lest they should be deceived, they cry out, O my heart is deceitful, and I may deceive my self and perrish at last, wouldest thou prevent this? wouldest thou not be deceived in the matters of eternity, and thy eternal estate? Then be very Lowly and humble, and then thou wilt know thy heart; the reason why all Hipocrites go away with a formal profession, and do not know their hearts, and have falsness lie at the bottom, it is from the pride of their own hearts, because their hearts are not broken, and are not humble, therefore mark what God saith in Deut. 8. 2. Saith God to his peo­ple there when he would bring them into the wil­derness, And thou shalt remember al the way which the Lord thy God led thee these fourty years in the Wil­derness, What was it for? For to humble thee, and prove thee, and know what was in thine Heart. Whe­ther thou wouldest keep his commandements or no, all this was to humble thee, and prove thee, and to know what was in thy heart. Did not God know what was in their heart before? Yes certain­ly but he would have them know what was in their heart, and how would he do it? By humbling them, and proving them, God humbles men by bringing their estates Low, and they come to know what is in their hearts thereby, O! men that did prosper in outward things, now in these times God hath taken their estates from them, and they come to know more what is in their own hearts then before, and in this God doth recompence their loss of Estate, that they come to know their own hearts more, Saith an humble soul, true, I have lost much of mine estate, but yet withal I have come thereby to know more of mine own heart then ever I did be­fore: then I argue from the lesser to the greater, if the loosing of a mans estate will try one, then cer­tainly, [Page 594] the humbling of the heart will try one more, that is the excellency of an humble heart, it is a tryed heart, the Lord may trust such a Soul, let God set them about what he will, to do or suffer, an humble heart is fit for it.

Eightly, And then the next thing is this, an humble heart is fit to be imployed in great Services, in any great thing for God, no man or woman is so fit to be imployed in great things as those that are humble, God himself did a more glorious work in his low estate, then in his high estate, the work of Redemption is a more glorious work, then the work of creation, and in what a low estate was the Lord Jesus Christ in redeeming the world? Christ in dying, and in being made a curse, in that he re­deemes the world, and Christ never did from all eternity greater things then when he was made a curse for mans sin, as he was a God, Though he thought it no Robbery to be equal with God, As in Pillip. [...]. Yet he emptied himself as the word is▪ and be­came obedient unto the death of the Cross, I say, there is a greater thing done by God there in that low estate, then ever was done from all eternity before, And as God doth greater things in his low estate, then in his high estate, so it is with man also, he doth greater things in his low estate then when he is raised high, And hence it is that those great instru­ments that God used for his honor were kept but low, as Abraham, he wandered up and down a long time▪ and how was he tryed, and humbled? And so Joseph, and Daniel, that God intended to do such great things by, and so al the worthies of God, that God made choice instruments for his Glory, they must first be low. And Paul, that was the choicest instrument that ever God had, next to Christ, how low was he? in Acts, 20. 19. He tels [Page 595] the elders of Ephesus, He had served the Lord with all humility of mind, and with many Tears and Tem­ptations, And God fitted him to be a great instru­ment of his Glory. In 2 Cor. 12. 9. You have a notable expression of Paul for this purpose, the latter part of the verse, Most gladly therefore wil I rather glory in mine infirmities, that the power of Christ may rest upon me, therefore I take pleasure in infirmities, in reproaches, in necessities, in persecu­tion, in distresses for Christ sake, for when I am weak then am I strong, Paul could Glory in his infirmities, and he speaks of his infirmities that he would take pleasure in, in reproaches, persecutions distresses for Christs sake, but now Mark these two expressions that follow upon this, first, That the power of Christ might rest upon him, The power of Jesus Christ rests upon Paul when he was brought into a low estate, and when he could humbly submit himself so far to the hand of God, as to rejoyce in his infirmities, Paul could never do such great things for God as then. And then again, Saith he, When I am weak, then am I strongest, Oh, Humility is that that makes the Soul fit for any Service for God, though humble men may lie hid for a while and be as it were under the hatches for it, yet certainly. God intends great things for humble Hearts, and what he doth not now, he will reserve for them hereafter, and make them instruments of his Glory in a more special manner, but at one time or other every humble soul shal be a glorious instrument of the praise and ho­nor of God, this we may boldly affirme. You will say, they may live obscurely and die. I grant it, but then God hath another time to make them glo­rious instruments of his praises hereafter, and to shew forth himself in Glory upon them to recom­pence what Glory they were willing to deny here in this world▪ and willing to be deprived of as sub­mitting to the will of God.

Ninthly: Further, Humility hath this excellen­cy in it, That it is that that puts an ornament upon al Graces, it is as it were the Lustre, Beauty, and Or­nament, the Varnish, Nay that is too mean a Phrase, it is the Glory and true Beauty of every Grace in a man. I remember Chrisostome hath such an expres­sion as this, Whatever a man doth without Humility, though he should work Miracles, he were but as a dead Dog, Let a man do never so much, yet there is no Beauty in what he doth where there is no humility, but Humility puts an Ornament and Beauty upon all Graces. That place is known in 1 Pet. 5. 5. we have often had occasion to make use of it, Be clo­thed with Humility, I have told you somtimes, the propriety of the word signifies, the dressing with Ribbons, fine beautiful Ornaments, Be clothed with Humility, it is the beautiful ornament of a Christian, and of al the Graces of a Christian, it puts off Grace, and every action with a Grace, as I may so say, And that some think to be the meaning of the Pro­mise that we shall speak unto afterwards, In 1 Pet. 5. 5. God resisteth the Proud and giveth Grace to the Humble. It is true, (as we shall shew afterwards) that God gives Grace, that is, the Graces of his Spirit, but there is a further sence in it▪ God gives a Grace to that, God puts a Beauty and Ornament upon the Humble, for Humility doth so beautifie a Christian, that whatever they do they do it with a Grace, there is no Christian that doth things with such a Grace as the Humble, and it is that that doth adorn all Graces, Humility Graceth all Graces whatsoever.

Tenthly: And then it is that that preserves all Graces too, and so some take the word there to come from a word that signifies a knot, because it ties all Graces, as it were, with fast knots together, [Page 597] as I find some Interpreters carry the word, it unites, and knits, and strengthens all Graces, Paul walked humbly with God, walked constantly with him, whatever fell out, it did not hinder them from ser­ving God, As in Acts 20, the place I named before, when he called together the Elders of Ephesus at verse 19. when they were come, he speaks to them thus, Serving the Lord with all Humility of mind, and with many tears and temptations which befell me by the lying in wait of the Jews, whatever temptations did befall Paul, yet he was able to go through them, for he served the Lord with all Humility, it is the proud swollen heart that is the backsliding heart, but the humble heart is the heart that keeps con­stant with God, it preserves all the Graces of the Spirit of God in vigor, and in strength, uniting of them together, and uniting the Soul to the Fountain of all Grace, it is the preservative of all Grace.

Eleventhly: And again, Humility it is that that makes all Duties and all Afflictions to be easie, therefore this follows that I shall speak to after­wards, Learn of me and be lowly in heart, and then My Yoak is easie and my Burden is light, it is an easie thing for a man to do any thing that God sets him about if he be once humble, there is no difficulty that a man finds in the service of God but it is through pride of heart. And so there is an ease in all Afflictions in being humble, that that yeilds you know can bear opposition without any great noise, indeed the tall Cedars are broken with winds, but the poor shrubs below they do not suffer so much, but these two will fall more seasonably in when we come to shew how humility gives quiet and rest un­to the Soul.

Twelfthly: Again, There is nothing that makes [Page 598] the life of a man and woman more joyful, and more comfortable, than Humility: You think the proud have the jolly lives, and the comfortable lives, No, but the humble have most comfortableness, because it makes them to prize the least mercy. Chri­sostome, upon Acts 7. hath this expression. None saith he, live so comfortably as the humble, and he gives the reason for it, Because the least thing he enjoyes, he sets such a price upon the mercy, and therefore re­joyceth in it, you shall observe it, come to a poor Godly Family, and you hear nothing but blessing and praising of Gods mercy, and wondring at Gods mercy, you that have great Houses, and great Ta­bles furnished, you are wrangling and snarling at this and the other thing, but an humble heart is praising and blessing God for his mercy and enjoy more of the mercies of Gods that they have than you do in all your abundance. If a man have his flesh swollen, he will not be able to bear it, but it will be mighty toublesome to him: So when the heart is swollen it will bring trouble to thee, but this likewise will come more fully in, when we come to speak of the Promise, I will give you rest. But now there is only one thing more for opening the excellency of this Grace, and that is, the ma­ny gracious Promises in Scripture that are made to humble hearts, as now to name a few, That God will guide the humble in their way, Psal. 25. 9. I confess your Books have it Meek, and so I made use of it in opening Meekness, but the word in the Hebrew is, Humble, and you may take it both waies, and therefore in Prov. 11. 2. you have an excellent Scripture there. With the Lowly there is Wisdom, No man or woman hath that Wisdom for the guiding and governing of their waies, as the Lowly; Proud men will run on upon their own heads rashly, because they be con­ceited of their own waies, but the Lowly will [Page 599] examin, and wait, and suspect themselves, they wil try and examin their waies, and go in an humble way, With the Lowly there is Wisdom. Oh! into what Labyrinths, straits, aed extremities, do proud people hurry themselves, but now the Lowly they have the guidance of the Spirit of God carrying them on in their way, and therefore they can quiet their hearts, and listen to know what the mind of God is. And another Promise is, That God will re­vive the Humble, the humble is ready to be trod un­der foot, but in Isay 57. 15. The Lord saith, he will revive the humble. And another is that in Peter He will give Grace to the Humble. And that same Pro­mise that you have in Prov. 3. That he will give Grace to the Lowly. Thou wouldest have more Grace (it is taken for the Graces of Gods Spirit) you would fain have more Grace to subdue your corrup­tions. Are you thankful for what you have? An humble heart will take notice of every little it hath & wait upon God for more. Make use of this Promise, true Lord, I have not such Grace as I would have, but I have my heart subdued to this condition, then here is the Promise, The Lord will give Grace to the Humble. And then there is the Promise of Exalta­tion, in Prov. 15. 33. and Math. 23. 12. Those that do most abase themselves, shall be most exalted by God. It was an Answer that a Phylosopher gave to one, that asked him. What God did in Heaven? he gives this Answer, He is beating down the Proud, and lifting up the Humble, that is the thing that he is doing in Heaven; and therefore those in Scripture that have been lowest, you see how afterwards God hath exalted them. Humble your selves under the mighty hand of God, and he shall exalt you in due time, in 1 Pet. 5. 6. speaking there of Humility, there is but one word in the Greek there for due time, [...], the opportunity of time, God will [Page 600] exalt you when a fit opportunity comes. And then there is the Promise of safety also to the humble, in Job 22. 29. God makes a Promise there to keep those that are humble in a safe condition, whatever dan­ger is abroad, the Lord will preserve them, When men are cast down, then thou shalt say there is a lifting up, and he shall save the humble Person, the Lord wil save the humble Person in time of trouble, He shall find mercy frrom God in troublesom times. And so in Zeph. 3. 12. I will also leave in the midst of thee, an afflicted and poor People, and they shal trust in the name of the Lord, it is spoke of the times of Captivity, and great misery, that People should be in times of trouble.

Yea, All outward needfull things is promised to the humble, in Prov. 22. 4. By Humility and the fear of the Lord is Riches, and Honor, and Life. You wil say, Humble people (may be) are poor, but they have more assurance of Riches than any in the world have, they have Gods bond for Riches, but still ever to be understood with the condition of the Cross, ever understood so, as may be usefull for the enriching of their Souls, God hath promised to enrich their outward estates. You think by the pride of your hearts, and your busseling in the world, you may get much, but by walking hum­bly with God, you may expect more blessing upon your estate than from any thing in the world.

But now that which is the main Promise of all, is, that in the Text, Learn of me for I am Meek and Lowly in heart and you shall find rest for your Souls, and there are no People in the world that have so much rest in their hearts, such satisfaction in their Souls, as those that are of humble hearts, there is a great deal of disquiet in the world and men com­plain [Page 601] that they cannot live at quiet, and they have no rest at all in their Spirits, know, that is from that proud Spirit of thine that there is no rest in thy bones and Spirit, but if God come once to work this Grace of humility in thy Soul, thou wilt find rest unto thy Soul in all thy waies, thou wilt walk with such a quiet, and contented Spirit, that none in the world walks with. Would not any of you have this Promise fulfi [...]led in such troublesome times as this, when there is no rest in any thing in the world? Here is that Scripture that will shew that though you cannot have rest in any thing in the world, yet you shall have rest in your Souls, it was in the former verse, when Christ did invite poor laden Sinners to come to him, I will give you rest, there is the rest of the Gospel that comes to the soul by Jesus Christ, I do not intend to look back to those things, all that I intend in this Promise is, to shew you how Humility brings rest unto the Soul (I have shewed before how Meekness brings rest un­to the Soul,) and then we shall come to the words following, the easiness of the Yoke of Jesus Christ to those that are thus lowly as Christ would have them to be.

Thirteenthly: Humility is an excellent Grace, next unto that Grace that the Scripture makes to be the condition of the new Covenant, Faith it is that Grace that is most useful and necessary to give God the Glory of the new Covenant, and that upon this ground: For God though he did intend Salvation to some wretched and unworthy Creatures, yet he hath so wrought in his Wisdom, that he will save them in such a way as he shall have all the Glory and the Creature shall be debased as much as can be. We cannot think how an infinite Wisdome could find out a way to save mankind, and [Page 602] that in a way of Covenant too, to save lost man in a way of a Covenant, wherein man that is saved should be debased, and the name of God so much honored as that way is that God hath done in the Covenant of Grace, for it is this. God will save them in the way of a Covenant, a Covenant you wil say, that is somwhat, it is true, God will require somwhat of man in the Covenant, I but yet in that manner, as man is as much debased as possibly can be, for the condition is so, as man must be emptied of al, be nothing in himself, he must go wholly out of himself for a principle of life, yea, and when he hath it, he must live upon that that is out of himself, for so a Christian must do, not only go first in Jesus Christ for a principle of life there, but this principle of life must depend upon Christ, it cannot be with man now as it was with Adam, God gave Adam Grace and he was to live upon that stock, but now we have grace from Christ, and we cannot live upon that stock but we must still live upon him, still up­on the life that is in him: So that man is the most emptied, and debased, in that way that God hath appointed to save him by, he must deny himself in the greatest manner that a Creature can be put to. We think this is a great deal of self deniall, for a man to be willing to be mean in the world, and to suffer much in the world for Christ, it is a great deal of self deniall I confess: but when the Soul goes to Christ in the way of Faith, in the Covenant of Grace, there is the greatest self deniall of all, for there a man doth not only deny his outward comforts here for the present, but he denies his own Righteousness, his own abilities, his own gifts, yea, and afterwards when he comes to have Graces, he denies them too, and wholly goes out of himself for justification, and reconciliation with God, and all those things that are excellent in their own▪ na­ture, [Page 603] he doth look upon as Dross and Dung in compa­rison of what he finds in Jesus Christ, so that Faith is that that carries with it as great a self denial as we can conceive a Creature is capable of in this world, Faith makes one like Christ in that respect, Christ, though he was glorious, yet he did empty himself, Faith makes one empty ones self of all that is good, and therefore of all Graces, humility is the most subservient and helpful to Faith, and pride is the greatest enemy to Faith, and especially pride in those things that a man counts his greatest excellency, some men indeed have a pride in their Cloaths, and others in their Estates, these are but poor things, but when a man comes to have pride in his Duties, and graces, this is the pride of heart that is an enemy to Faith, And therefore that place is very obseruable, in the Prophecy of Habakkuck, How living by Faith, and pride are opposed to one Another. In Habakkuck, 2. 4. Behold his Soul which is lifted up is not upright in him, but the just shall live by his Faith, This Text will serve both for this I now bring it for, and to confirme another thing that I spake of even now, that is, how humility preserves Grace, and keeps men and women from being Apostates, It is apparent here, saith he, Behold his Soul which is lifted up is not upright, in time of trouble He will fal off, But the just shal live by his Faith, It is all one, where there is no pride, there is humility, where the heart is emptyed of pride, there the heart is fit to beleeve, and that is the Reason why many poor Souls are so long under the Spirit of bondage, because God would be weakening the pride of their hearts. You think that a poor Soul that hath horror and trouble of conscience hath little pride in him, one that is ready to despair, and to conclude of it self that it shall go to Hell, is that Soul proude? Certainly, there is a great deal of pride in it then, you will say, how will that appear that it is pride? Because it would fain find somwhat in it self [Page 604] to present unto God for its mercy, though it do not think to merit, yet it would present somthing to God for its mercy, and here is pride, the heart hath not denied it self thus as to venture it self upon Christ, though it have nothing to present to God, it is not brought to this, to go to Jesus Christ as a meer beggar that hath nothing to live upon; now because the Soul is not brought to this, therefore it is that the Soul is many months and years without comfort, the Lord hath not humbled and emptied the Soul yet, but now, when the Lord comes to empty the Soul, perhaps by the work of his Spirit, though not by Gods Sanctifying Grace, though there is not a Sanctifying principle put into the Soul, yet it is that that is very like it, and it is that whereby the Soul doth act by, as it doth when a prin­ciple of Sanctification is put into it, but this Grace is very useful, for that is one special aime that God hath in the Covenant of grace, though he wil glorifie his creature, yet he wil debase it in such a way that the Creature shal have nothing to boast of, what should we Boast of? Saith Paul, if it were of works, then we might boast, but because it is of Faith we have nothing to boast of. Thus much for the Excellency of the grace of Humility.

CHAP. CXXX.

BUt now we come to open the promise, and then we will apply altogether, the promise here made to those that are lowly in Heart, I will give you Rest. Now I shal not need to open the Rest that a Christians heart hath that comes to Christ, that hath been done at large in the former verse, Come unto me all ye that are weary and heavy Laden, and I will give you Rest. Therefore here I shall only shew, how Humility, and Lowliness of heart gives Rest unto the Soul, There is, I confess, a great correspondency between those two Graces, and therefore I shal speak the less now of the Rest of the Soul in humility, because there is a great affinity between this and Meekness, now one that is Lowly in heart must needs live at Rest.

First, Because such a one dares not venture upon any thing before he sees Gods cal, a bold spirit will venture upon any thing when he hath not Gods cal, and there he meets with trouble, but now a Lowly Spirit thinks [Page 606] thus, is this Gods way? Have I a word for it? And a cal for it? If I have, Let me go on whatever comes of it, if he meet with trouble in such a business, if he can say, I undertook it thus, I had Gods cal, what abundance of Rest hath he? What is the Reason that men are dis­quieted in the world, and troubled? It is because they rush upon things without Gods cal. When the Soul can appeal to God, Lord, I would not undertake such a thing, nor such a thing, though I say, there might be some preferment by it, and somewhat got by it, yet, Lord, thou seest the uprightness of my heart, that I would not venture upon it without thy cal, and then when I saw that, I ventured upon it, such a Soul must needs have a great deal of quiet.

Secondly, One that is humble hath Rest because he can never be in so low a condition, but his heart is lo­wer then his condition. This is an excellent frame of Spirit, though my Estate is low, yet my heart is lower, if you be able to say so, you that have low Estates▪ your care is how you can raise your Estates▪ if I could raise my Estate as high as others. Then I should have a great deal of Peace and comfort, No, thy way must be to lowen thy Heart, that is the way to raise thy Estate. If a mans affliction be above his Heart, and his heart be­neath the affliction, if the fire he under the fewel then the fire quickly catcheth the fewel, but now if the Fire be above the fewel, it will not so soon kinkle it, so I say in a mans affliction, if a mans heart be above his affli­ction I mean in a sinful way, he hath lifted up his heart, and he would have higher things then these things are, and these things are beneath his spirit, he hath a higher design and plot, and aimes at greater things, and these things are beneath what he would have, Oh! Then the affliction troubles the Spirit, but when a mans spirit is beneath his afflictions then a man hath a great deal of Rest and quiet, he is lower then his afflictions and there­fore he is quiet.

Thirdly, Another thing in the Lowliness of heart that doth bring quietness, and hath affinity with it, is this: One that is Lowly in heart, hath never any disappointments in the world; nothing is more troublesome, and disquieting to a mans spirit then disappointment, now one that is Lowly in Heart, he expects no great matters in this world, and there­fore he cannot be much disappointed in any thing that befals, and so he is quiet; you that have great plots and designes in your heads and make account of great things in the world, there will follow many Crosses that wil disappoint you, and how do they disquiet you, you may account of such a voy­age, and when it is lost, how unquiet are you? Whereas one that is Lowly in heart, he is quiet, and goes on in obedience to God, and that is that he looks to most, to go on in his calling in obedi­ence to God, and leaves the issue to God, and there­fore if there be any thing coming in, he receives it thankfully, because he is most unworthy, if he be crossed he is not much disappointed, because he looks for no high things.

Fourthly, An humble heart must needs bring Rest, because this is the guise and frame of it, it would have God to have his glory his own way; and this one principle, Oh, What abundance of quiet, and Rest would it bring to a mans spirit. That God should have his Glory, we all yeild to that, I but that God should be glorified in his own way, this is hard, now let this and the other fal out, I but yet, saith a Lowly heart, it is fit God should have his Glory which way he pleaseth, and there­fore he is not troubled.

Fifthly, Humility brings a great deal of quiet, because it freeth us from opposition, or if it come, [Page 608] it makes us yeild to the opposition, it freeth us from opposition of men, for so I told you in the ope­ning of it, an humble heart is afraid to give any offence, and so it is not likely that others will offend him, but if opposition do come, a Lowly heart yeilds to it, and when there is a yeilding in time of opposition, when a blustring wind comes, yet if there be a yeilding to it, it doth no great hurt, and so the heart that yeilds to opposition it hath quiet and Rest.

Sixthly, Humility brings a great deal of quiet, because it makes us rejoyce in the prosperity of o­thers, the great trouble and disquiet of the spirits of men in the world is, that others are above them, now an humble heart blesseth God that any are above it.

Seventhly, An humble heart is under a great ma­ny of promises, and there must needs be Rest and quiet to that Soul.

Eightly, All crosses are smal to an humble Soul, because he is smal in his own Eyes, according to what proportion a man bears to his own Eye, so his crosses are, if his Crosses be great in his own eye, then they are great crosses to him, and therefore you account your afflictions great, if you account your affliction in your own Eye, I but now, if you were smal in your own Eyes, you would count your afflictions smaller. But we cannot open the parti­culars of these, except we go further in the opening of the Grace of humility, and therefore as ever you would have Rest and quiet in these troublesome and restless times, labor for humble and quiet spirits.

CHAP. CXXXI.

NOw then we come to the Use and Application, some time might be spent in speaking about Examination, to shew whether we are humble or not, and then to shew the difference between being humble, and humbled, many are humbled by affliction, brought low, or by Terror Tormented, but their hearts are not humble, there is a great deal of difference between Humiliation and Hu­mility, but I shal refer that as a seasonable point to be handled at another time, Certainly God hath made many people to be humbled, and yet not humble in their Spirits.

And then another use may be, to humble our Souls for the want of humility, and indeed that is a good Humiliation, to be humble for the want of humility, to be humbled for our pride is an argu­ment of the truth of humility as much as any thing whatsoever, and certainly, if I should go back and open the Particulars of the behavior of an humble Soul towards God, its self, and others, Certainly, never a Man and Woman but may lay his hand upon [Page 610] his Mouth, and say, Lord, have mercy upon me, how have I failed in the behavior of my spirit to­wards God, my self, and others? Lord, my heart hath not answered to that that hath been spoken in the word, the truth is, the best of us all have cause to be humbled before God because they are not humble as they ought. To be proud of heart, one compares it to an Onion, that if you pill off one part of it, there is another pil afterwards, pill off that and there is another still, and another, and another til you come to the end; so when there is some pride, take off one, and under that pride there lies more, take off that, and under it there lies more, and take off that, and under it lies more, continually more and more pride there lies in the heart of Men, and Women, and that man and wo­man that thinks they have not proud hearts, I dare challenge them, in the Name of God, that they have proud hearts, As John saith, 1 John, 1. and last vers. If we say we have not sin, we Lie, so if we say we have not pride, it is an evident Argument we Lie, and it is an evident Argument we have pride. Pride is like the Garment, the first that is put on, and the last that is put off, and it is that that the heart sticks more in then any thing else, and therefore Christ saith of his Disciples that were humbled, they denyed al for Christ, and yet mark what Christ saith concerning them, In Matth. 18. There they inquired▪ who should be greatest in the Kingdom of Heaven. Jesus takes a little Child, and sets him in the midst of them, and saith, Verily, Verily, I say unto you, except ye be converted, and become as little Children, ye shal not enter into the Kingdom of Hea­ven, Now, were not they become as little Chil­dren? Had not they humility? They were graci­ous, and godly, I, but this is true of one that is gracious, and humble, he hath a great deal of pride [Page 611] stil, and he had need be converted, and become as little Children, to be humbled more and more. It is an excellent frame of Spirit that we read of in Hezekiah, he had an humble Spirit, and yet lifted up in Pride, yet mark what the Text saith, in 2 Chron. 32. 25. 26. Notwithstanding Hezekiah humbled himself for the Pride of his heart, it is said in ver. 25. But Hezekiah rendred not according to the benefit done to him, for his heart was lifted up, Notwith­standing Hezekiah humbled himself for the Pride of his heart. It is true, the best of all have Pride in their hearts: But can you say, I have humbled my self for the Pride of my heart? that you are jea­lous of your own hearts? You are afraid of the Pride of your hearts, and you watch over your hearts, that upon the first stirring of your heart, you labor to keep it down, that you find your heart humbled for your Pride? if you have this, you have that that an Hypocrite hath not the least of, either to be jealous, over his heart, or to keep down his heart, or to watch over his heart, or to observe the stirrings of his heart: An Hypocrite hath not the least of this. Now if you find this, perhaps you find temp­tation prevails with you to commit a great sin, for that you are humble; and to neglect your Duty, for that you are humble, I but are you humbled for the Pride of your own hearts? when you can charge your Souls for the Pride of your hearts be­tween God and your Soul, when you can search your heart, and find it out, and go & lament it in the bit­terness of your heart, this is a good sign. Perhaps when the pride of your heart breaks out, and shames you before men, for that you are humbled, but when you can be humbled for the first stirring of your heart towards pride, here is a sign of Humili­ty. But this I shall not stand upon, because I will take occasion to handle this sin, and shew the foul­ness [Page 612] of this sin more largely, and therefore all I wil now do shall be, to work this upon your hearts, that you may become the Schollars of Christ, to be lowly as Christ was.

It is a Use of Exhortation, That we would all la­bor for Lowliness of heart: Know, it is that that is necessary for us, all that we do else is nothing, ex­cept we come to learn this of Christ we learn no­thing of him, you cannot be said to be a Christian, whatever your profession is, all your brave Duties, and performances are nothing. I remember Chri­sostome hath such an expression, saith he, If a man be able to raise the dead, cure the Lame, cleanse the Lea­per, yet if he be not humble he is the most filthy thing in the world, this is the Grace that we have constant need of upon every occasion, in what state soever. Doth God afflict you? then you have a great deal of need of this Grace to bear your affliction patient­ly, if you be lifted up, then you have need of this Grace to carry your self so, as you be not raised up against God, Oh! that you would have care of that, when you find God coming in most upon you, that is the time to keep your heart down most. As we read of the Devill to Christ, in Matth. 3. After Christ had that Testimony from Heaven, This is my beloved Son in whom I am well pleased, and the Spirit of God came upon him like a Dove, the next words in the beginning of Chap. 4. is. Then was Jesus led by the Spirit into the wilderness to be tempted by the Devil, just then; thus it is with Christians as it was with Christ, somtimes in Duties, in Prayer, they are mightily enlarged, and have mighty com­forts, and God comes in abundantly unto them, and doth even as it were say, this is my beloved Son, and my beloved Daughter, I have chosen you to life, but expect the very next thing will be, the Devill wil take and set thee upon a Pinacle of the [Page 613] Temple to tempt thee, and tempt thee especial­ly to Pride. If God imploy you in any great ser­vice, then you have need of Humility, it was the be­ginning of Christs publick work of his Ministry that the Devill came to tempt him, then the Devill fell upon him: So if God imploy a man in publick service, Oh! then the Devil will fall upon him, and tempt him most of all then. I remember Lu­ther, when God began to work upon him, and he appeared to stand up in witnessing for God, it was one special Prayer of his, Oh, that God would de­liver me from Pride, and those that God imploies in publick works had need to pray for this. If God take a man off from any service, he had need have much humility then; and so I might instance in al kinds of things, that Humility must have an ingredient in them. I remember Bernard hath such an expression, That except it doth come before, and accompany, and follow, Pride doth extort all out of our hands, and spoil all, Humility is to come before any thing you do, to accompany any thing you do, and it is to follow any thing you do or else all is spoiled

And in this Exhortation consider, that you cannot come all of you to be eminent do what you can, you that are weak do all what you can, you shall never come to have any great parts, you cannot have great Estates do what you can, but it is possible for you to come to be humble. You would think it a great mat­ter, you that are weak, if one could shew you how you should come to have excellent parts, gifts, memo­ry, & the like; & you that are poor to be rich & emi­nent in the place where you live, & to be above others; Now God will not grant you these things, but here I can shew you how you can come to be as humble as any man, and that is as much as if God gave you Ships, and they brought home to you the Riches of the Indies, you may come all to be humble, though [Page 614] you cannot come all to be eminent in the world.

Quest. You wil say. How shal we come to get an humble heart.

Answ. First: Labor to set the excellency of this Grace before your Souls set this Grace in the ex­cellency of it much before you, and meditate on the beauty and excellency of this Grace of Humili­ty, so as to account your excellency to be in Hu­mility, that which a man accounts his excellency to be in, he is in a good forwardness to get it especi­ally in morals. Look upon Humility as your ex­cellency, as a glorious beautifull Grace, and set it before your Soul as that that hath a great deal of beauty and excellency in it, to be in love with this Grace. As sin prevails in the heart by meditation, a corrupt heart by meditating and plotting about a corruption or sinfull distemper, comes to defile it self with that corruption: So a gracious heart by meditation of the sweetness and excellen­cy of a Grace, comes to be adornd with that Grace: How comes it that men fall into wickedness and sin, but at first this is the beginning of it, they by medi­tation suck out the sweetness of sin into their Souls, and look upon it as that which they may get so much good by, now by delighting in the thoughts of a sin, they come to fall into a sin, therefore take heed of delighting in the thoughts of sin, it is the way to come to fal into a sin: So by delighting of our selves in the meditation of the excellency of Grace, we may come to have that Grace.

Secondly: Labor to convince thy Soul of the emp­tiness and vanity of all those outward excellencies that are the usuall things that puff up the heart; it is nothing but wind that puffs up any mans heart, if they had what is truly excellent their hearts would not be puffed up, but that that puffs up the heart is [Page 615] wind, Now consider all things in the world under these three Notions.

1. They are things beneath the true excellency of an immortall Soul, the way to cure sinful pride, is to have a holy, gracious pride; Now a Holy pride is to know what is the end of a rational Crea­ture, what he is capable of, to enjoy communion with Father, Son, and Holy Ghost, the knowledge of this will take off the heart from all things below, look upon these things as Dogs meat, if you could but take off your heart from al these things it would keep your hearts Low.

2. Another Notion is this, Consider, That al these outward Excellencies make no great difference be­tween man and man, it may be you have more parts than another, you have more Estate than another, you have more honor and esteem than another, What great difference makes this between man and man? But now Grace makes a great difference be­tween man & man, one hath Grace another hath not, this makes a mighty difference; one hath Humili­ty, & another not, this makes a very great difference, there is not so much difference between the natural excellency of an Angell of Heaven and a Worm upon the earth, as between an humble Soul and the greatest Prince in the world that hath not the Grace of Humility, Were we but throughly principled in this one thing, we may hear it, and confes it I sup­pose, but none of you when you go away will say this is true, that Grace makes the great difference, except you be principled in this thing, that it is not the having much and little that makes any great difference between man and man.

Thirdly: Seriously work upon your hearts the meditation of the vanity of all these things, how quickly all the beauty and excellency of these [Page 616] things will be gone; what is become of all the great pomp and excellency of the world, when death comes, what is the difference between one that was poor and contemptible, and one that was rich and honorable? Death makes all even, The Glory of the world passeth away, and the lustre of of it, eve­ry thing here is but as flesh and grass that withereth, by looking upon all these things that puff up the heart to be but as wind, is the main thing to make the soul humble.

But the main thing is the setting God before us, and Christ before us, and the right understanding of our selves, these are the three principall things that are helps for the Lowliness of the heart.

3. The knowledg of God, and the setting God before us, is a principal thing to make us humble, you know how it was with him, in Prov. 30. and the beginning, The man spake unto Ithiel and Ucal, I have opened the meaning of this to you at another time, he spake to Ithiel, God with me, Surely, I am more brutish than any man, and have not the under­standing of a man, Oh! how low was he in his own eyes when he had to deal with God, the sight of God is that that humbles one more than any thing in the world. And so that of Job, that famous place in Job 42. after God had made himself known to Job at verse 3, 4. I have heard of thee by the hearing of the ear, saith he, but now mine eye seeth thee, wherefore I abhor my self and repent in dust and ashes. What an humble heart, and a broken heart had he? I set alwaies God before me. And so Isay when he had the vision of God, and the Seraphims cry Ho­ly, Holy, Holy, the whol earth is full of thy Glory, wo to me, saith he, I am undone, because he had seen God. Thus al the Servants of God that did converse much with God, were very humble, Jesus Christ himself [Page 617] that had a lowly heart, he conversing much with God, and knowing so much of the divine nature, having such interest in him, therefore there was never such an example of a Lowly Spirit as Christs example was, whenas we come to know God, the infinite distance that is between God and us, then what is all the excellencies in the world, when thou comest to know the infinite excellency of God? What is the glimerings of a Glo-worm when we come to see all the Glory of Heaven?

And then also, we come to see the infinite depen­dance we have upon God, I wonder not to see men in the world that do not know God, to have bold and presumptuous Spirits, and see men that have knowledg, that they are humble, though the others have their spirits lifted up in vanity: But for the soul that ever had any sight of God, it is a wonder that such a Soul should have any rising of Spirit, that any sinfull height of Spirit should be in that Soul that knows what an infinite God it hath to deal with. Oh, converse much with God, and then you will have humble Souls, that Soul that never goes from Duty but hath much converse with God, that Soul is very humble, As Bernard said, Lord I never go from thee without thee, I carry thee out in my heart when I am in thy presence. Now an Hypocrite con­verseth not with God, you that converse with men, you would be higher than your Neighbors, and live better than your Neighbors, O! this is the fruit of converse with men, but now true Humility comes from converse with God, nothing hath that excel­lency in it as that which comes from conversing with God, and upon the sight of his excellency. May be God laies affliction upon you, takes away a Child, or some of your Estate, and this (may be) may humble you, but true humility comes from con­versing [Page 618] with God and the sight of his excellency.

4. Another is from the right knowledg of Jesus Christ, saith he, Learn of me, for I am meek and low­ly in heart: There is no such means of Humility, as conversing much with Christ, for there was never such an example of Humility as Christ, and it was one of Gods ends to send his Son for an example in­to the world, to honor this Grace of Humility, and therefore they that know Christ much, and the way of Salvation, cannot but have empty hearts. It is a speech of Austin; saith he, It may be thou wilt be asha­med to imitate an humble man, such a one as is humble to make him thy pattern, thou thinkest thou hast more excellency in thee than him: I, but be not ashamed to imitate an humble God. Do but consider how wil­ling Christ was to have that Glory and excellency of his to be eclipsed and darkned for so many yeers, though he was one that the Angels adored, and he might have let out that Glory to have filled all the whol world, and have made the world astonished with his Lustre, yet he was content for thirty two or thirty three yeers together to go up and down in the world as a man without form and comeliness, to be despised, contemned, and spit upon. If you have a little excellency, you shew it presently, in Cloaths, in Speeches, and the like, Christ shewes you by this what vanity this is, what an excellency and Glory was upon him, and yet he was up and down in the world without form and comliness.

And when we look upon Christ: Consider that he was not only humble, but humble for us, to fa­tisfie for thy sin, without which thou must have gone to Hell eternally; to be humble for thy sin, there lies the power and efficacy of Christs exam­ple, in Christs example thou seest what a mean thing any outward excellency of the world is, [Page 619] What did he care for any outward excellency? When they would have made him a King, he cared not for it; look up higher, God hath made man­kind for higher things than these below, I that had the divine nature hypostatically joyned to the hu­mane nature, I that was one that God intended to make use of for the greatest purposes that ever he did in the world, I did not enjoy the world, I had no ho­nor in the world, I had no honor nor esteem among men, I had no riches, no hole to hide my head, and yet I have that that hath more excellency than all the things in the world, and therefore, Children of men you may see by this, that God intends humane nature for higher things than these below; and therefore it should humble thee that the Son of God should be so low, and thou so lifted up.

And for this example, take this one thing that is of great use to help us to lowliness of heart; Do but consider the way of God towards Jesus Christ, and how Jesus Christ submitted himself unto the way of God towards him, as in this one thing espe­cially; when God manifested himself in the fullest way to him, yet Jesus Christ presently comes into a low condition, as in that famous example in Math. 3. 4. when God manifested so much of his Glory, then presently Jesus Christ was content to be low, to come down. And I will give you ano­ther tha [...] is as famous as this, and that is in the transfiguration that you heard lately opened to you, in Math. 17. there his Glory was let forth, His face did shine like the Sun, and it came through his rayment, a great deal of Glory appeared, but now observe, presently upon this Jesus Christ is not lif­ted up, but begins to talk of his Sufferings, and Death, that he must die, and suffer, and fall into the hands of men, of sinners, see twice this, [Page 620] Moses and Elias talked with him, and his Disciples being afraid, he comes to them at the 7. verse, and said, arise and be not afraid, and when they had lift [...]d up their Eyes, they saw no man but Jesus only, and as he came down from the Mountain, Jesus char­ged them saying, tel the Vision to no man til the Son of man be risen again from the dead, and his Disciples asked him saying, why then say the Scribes that Elias must first come? He speaks of his Death, and they wondred why Elias must first come, Jesus Answered at the 11. verse, And said unto them, Elias truly shall first come, and restore all things, But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed, likewise shal also the Son of man suffer of of them, as they did to Elias, so the Son of man shall suffer of them, They wil deal with me as they did with him, presently he talks with his disciples of his sufferings, The Son of man must suffer. And further at verse, 22. And while they abode in Galilee Jesus said unto them the Son of man shall be betrayed into the hands of men, and they shal kill him, Present­ly you find the discourse of Christ was about his low condition after any glory put upon him; you, when you have any glory put upon you, and God hath lifted you up more then your brethren, you talk of that, and live upon that, but Christ when he had been transfigured, he talked of his suffe­rings, and if we did but know what Christ is, and his sufferings, that such a one being so high, yet was brought so low, it would make us to be humble; But now compare this with that you have in Mark, 14. And there you shall find, that when Christ was in an Agony, and when he was in trouble of Spirit, then in his Agony in the Garden when the hand of his Father was upon his spirit who did Christ take with him into the Garden? Only these [Page 621] three, Peter, James, and John, at verse, 33. And he taketh with him Peter, and James, and John, and began to be sore amazed, and to be very heavy, and saith unto them, my Soul is exceeding sorrowful unto Death. Now the thing I would note from hence is this, the Reason why Christ would take only those three that had seen him in his glory to see him in his Agony it was, because they were the fittest of all those that saw Christ in his Glory to see him in his Agony, they would make the best use of this more then any. If the other disciples had seen him only in his Agony, and not in his Glory, they might have been offended, to have seen their master so when he came to die to be so amazed, they might say, Lord, is this he we have trusted so long unto, that now when he comes to die he sweats blood, I but these that saw him in his Glory, they would rather think, Oh, How willing should we be to suffer for Jesus Christ, that he that is so glorious as we saw him but the other day, now we see him in such a case; if God should alter our condition, and bring us never so low, we have cause to humble our selves because he was so Low: And that he might prepare their hearts also to suffer, for James was the first of the Apostles that suffered for him, Steven indeed suffered before, but of the Apostles James was the first, and Peter, you know what he was to suffer, and John he was the beloved disciple, and one of an humble Spirit, and of a loving spirit, therefore he was taken in, now the sight of these two together was a special means to help the humility of the spi­rits of these three Disciples that they saw him in his glory and Agony: And so for us to meditate first on his Glory, and then of his condition in his Agony, it is a mighty means to humble our spirits.

[Page 622]5. But now the last thing is: The right knowledg of our selves, this is another Means to make us hum­ble, now, the right knowledg of our selves is that which should bring our hearts low; it was that that the Heathen did admire, Sotrates was accoun­ted the famous man for this sentence, I know no­thing, because I know my self, you may conclude it, a man or woman that is lifted up in pride, it is a sign thou dost not know thy self, if thou knewest all the Mysteries in nature, the nature of the Sun, Moon and Stars, and Arts and Sciences, all is no­thing to the knowing of thine own heart: Dost thou know thine own heart, prize this as a choice thing, it is such a thing thou shouldest spend much time to read▪ many of you perhaps cannot read in a book, I but you must be learned in the books of your own heart, read that well, and you will know enough there:

Further, For the knowledg of our selves, take pains in frequent examining, and observing of thy heart, and examin it by the holiness and justice of God, set Gods infinite holiness and justice, even with thine own heart, and that wil make thee know thy heart.

And if you would know your selves, you must not judg of your selves by what you are in a fit, at a time, but what you are in a constant way, those that are the vilest of all, yet they have some good moods and fits, sometimes stirred by the word, and when they are above some good motions, and yet be vile and abominable for all this, but you must judg what the frame of your Spirits are in re­ference to God, and especially what you are in time of temptation, how you find your hearts work ordinarily in times of temptation, when you are put to it. There is many a man when there is no [Page 623] temptation, he seems to be as fair, and as humble a man, as lowly a man as can be, but when temptation comes then he flies out. And so many men and wo­men think they trust in God, and have Faith in God, but when temptation comes, then they find such distrust and such shifting unto unlawfull means to help themselves; Thus you must see what you are in an ordinary way; I do not say, that a man should judg his condition or his heart for any par­ticular, but what he is in an ordinary way, as thus: you may know you have a froward Spirit, if you are froward in an ordinary way. When a tempta­tion comes you may know you are unclean and sen­suall, though you are not unclean, and drunk every week, but when a temptation comes in an ordinary way, and when a temptation comes & you fal upon that which is evil, and it is not the trouble of your spirit, but you say, it is the strength of temptation, and we are all sinners▪ and you can pass it over so: Take these two Considerations with you: First, If that in an ordinary way when temptation comes you find your heart taken. And Secondly, If that you can pass over a sin without any trouble in Spi­rit, I say then, what you are in your temptation, that you are in the sight of God, and not what you are in some good mood and some good fit, but there is the guise and the frame of your heart, that that doth appear then, were you otherwise in your temptation then you would complain of your heart, and you would say, O! here is a temptation, & that makes me see that corruption I never saw before, and Oh! how doth this trouble you? but if you vent your corruption in a temptation, then you are to judg of your selves, according to what you find your selves in a temptation, and God will so judg you, if there be not an alteration, and if men must come to judg of themselves this way, Oh! what a­bundance [Page 624] of filth, and vileness, and matter is there, that men may come to know themselves by, that they may loath themselves in their own eyes for ever? Oh! it is a wonder that we should have any high thoughts of our selves at all, when we consi­der what we are in our selves.

CHAP. CXXXII.

FIrst: Consider what ye were once, I speak to those that are best of all of the Disciples of Christ consider what once you were.

Secondly: What you might have been.

Thirdly: What great cost God was at in brin­ging you out of that condition.

Fourthly: What now you are.

Fifthly: What you would be if God should but leave you a little to your selves.

Sixthly: In what case ye all one day shall cer­tainly be in.

These are the Heads to meditate upon to know your own vileness, and so to humble your selves before God, these are the meditations that may serve to prick the bladders of Pride, and beat down the heart when it is lifted up.

As First: Meditate what once you were, consider that there is never a one of you whatever your con­dition is now, but you were a Child of wrath, and that as wel as others, as well as the vilest, basest wretch in the world, as you were by nature you you were such as lost God, had departed from him, were deprived of the Image of God, your ex­cellency was departed from you, you were under the curse of the Law, you were enemies unto God, your life was a continuall enmity unto God, all your daies you did nothing else but fight against him, you were guilty, condemned Creatures, you were ful of sin, of the Seeds of all kinds of sin, there is no sin in Hell it self but the Seeds of it were in your hearts, your hearts and lives were full of sin, all the faculties of your Souls were full of sin, and all the members of your bodies instruments of sin, all the good things you had was defiled, Soul and Body was polluted, and al loathsome▪ you were even cast out in your blood, and even lived in fil­thiness, for al the time of your natural condition, al the Creatures that you had use of you defiled with sin, and all Ordinances were polluted, all things were unclean to you: Now these are some certain Heads to meditate upon, to work upon us the knowledg of our selves, what we were in that natu­rall state.

Besides add to this, you were succorless, help­less, shiftless in your selves, you could never deli­ver your selves, you were wandring from God, and would have wandred eternally if God had not looked upon you in mercy, you were in such a con­dition, that all the Angels in Heaven, and all the Creatures in the world could not have helped you, there was such a dreadfull breach between God and your Souls, that if all the Angels in Heaven, and men on earth would have been content to have di­ed [Page 626] to have made up our breach, it could not have been, this is your condition. Is there not cause then you should be low in your own eyes? look back to this condition, you see many vile Creatures going on in waies of wickedness, provoking the infinite wrath of God against them, and hanging over the pit of Hell by a twined Thred, and every moment are ready to be plunged into the bottom­less Gulf, you were once thus, you were in as vile a condition as they.

And consider further, What you might have been, you that are now in such a condition, that have perhaps excellent parts, I have spoken now only of our condition in regard of our spirituall E­state, you may consider of your condition in your rise and beginning, that what you find your selves made of was but Dust, what poor matter you were made of at first and so many of you have great estates that now you are proud of, but you were low enough, look back to what you were. So the Holy Ghost in Ezek. 16. when he would humble the People, he bids them look back to what they were, Your Father an Amorite, and your Mother an Hitite, and you were cast out into the Streets. These things if we intended to speak of them largely, they would take up a great deal of time to shew them, only now to hint the heads of some meditations to you to humble your selves.

But Secondly: Consider what you might have been if the Lord had taken advantage of you, you are now in a comfortable condition, now you come among the People of God into the assembly of the Saints, but you might have been among the damned Reprobates, you might have been roaring in Hell, and sweltring under the wrath of the infinite God; when others▪ of Gods people were assembled to [Page 627] pray and hear the word, you might have been roa­ring under the wrath of God in those everlasting flames, consider what you might have been.

Yea, If God had taken you away divers yeers since without the knowledg of him, and the know­ledg of his Son, In what case had you been in, if you had died when such a kinsman of yours died, or such a Neighbor of yours died, where had you been? When you fit in your houses with your Wife and Children about you, consider what you might have been, I that sit here, and have the day of Grace continued to me, might have been in the bot­tomless Gulf, I might have been cursing and blas­pheming God, you that God hath wrought some­thing upon, you desire to fear him, and you come to worship him, and have some delight to worship him, if God had left you to your self, you might have gone cursing and swearing, and blaspheming, & committing any vileness that any the most vilest have committed. It may God hath enlarged your heart in Prayer, I but if God had left you to your self, instead of being enlarged in prayer, you might have been cursing and blaspheming God: Now this is a mighty means to humble your heart.

Besides, What you might have been in regard of poverty, in regard of paine and sickness, you now are comfortable in your Houses, and sit with wives and Children, and delight one in another, you might have been in extreamity of torment and pain, you might have lost your senses, and lost your limbs, and a Hundred such things might be named, that if you would give your meditations out upon these things, you might find enough to keep your hearts low before God.

Thirdly: And the third head is this, If God hath made any change in your State, What a trouble it put Heaven and Earth unto, that the Son of God must take your nature upon him, and die, and be made a Curse, to deliver you from that condition? Now this is a mighty humbling consideration, for if a Man or Woman had done any such thing as de­serves punishment, though they be delivered, yet if they know that the deliverance cost abundance of trouble, for a Child to think, my Father might have cast me off, and I might have been a lost Child, I but what a deal of charge and trouble have I put my Father to? I have been a trouble to the Family, and to my Friends: So here, God hath not cast us down to Hel as he might have done; But O! what a deal of trouble have we put God unto, & Heaven unto, that the Lord Jesus Christ, the Son of God, must come and be made a Curse for me? the thoughts of this should humble us, it is true, to consider of the torments of Hel is very humbling, but to consider of the way of Gods delivering us from those torments, is as great a means to humble us as any thing in the world.

Yea, Fourthly: Consider what thou art now, though God hath delivered thee: Thou hast yet a body of sin and death that thou carriest about with thee, Oh, abundance of sin and corruption remains in thy Soul, Consider that of Paul, Rom. 7. 24. O! wretched man that I am who shal deliver me from this body of death? Consider thine unworthy walking for all those good things thou hast received from God, that notwithstanding all that ever God hath done for thee, yet thou walkest so unworthily as thou dost and God foresaw this, that thou wouldest walk thus unworthily and wretchedly before him, the thoughts of this, that there is such unkindness [Page 629] offere do God, that thou that hopest to receive such greatt things from God, and perswadest thy self that God hath done such great things for thee, as he hath in sending his Son to die for thee, I say, the thoughts of this, is as humbling a consideration as any can be conceived of, next unto that one, what Christ did for us, and what our souls cost, our unworthi­ness of such a mercy, and our unanswerableness to such a mercy is a mighty humbling considerati­on, and indeed, it would be a good Argument to perswade, that thou art one that God hath done such things for in Christ, if so be thou canst find, that the thoughts of what he hath done for thee, makes thee humble so much the more, in the con­sideration of al thine unworthy walking for what he hath done for thee, here is matter enough for meditation to humble the Soul in the presence of God, if these things be considered, what yet thou art.

Fifthly: Another head is this, what thou woul­dest be if God should but leave thee; though he hath done great things for thee, and shewed thee himself, and Christ, and shewed thee the evil of sin, and eternal life, yet for al this if he should but leave thee to thy self one quarter of an hour, thou woul­dest depart from him, and lose al that Grace thou hast, and be brought into a miserable condition as ever thou wert, thou wouldst be plunged into the depth of al evil. Yea, if God should but withdraw his Spirit from thee one moment Oh consider what thou wouldest be! and if God should come out a­gainst thee in his anger and displeasure, what a dreadful change would there be of that condition in which now thou art. Now indeed thou hast a great many things wherein thy heart is satisfied and delighted and many excellencies thou hast that [Page 630] perhaps thy heart is lifted up in, but what woul­dest thou be in regard of thy spirituals if God should withdraw from thee, thou wouldest leave all thy spiritual estate, thou wouldest be in a worse condition than ever thou wert. And for thy natu­ral estate, thy parts of nature, or activity of body, or strength, what would become of them if God should withdraw from thee. And so thy outward estate, how soon might God send fire upon thy House, or upon thy Ship, and how soon mightest thou lose all, and be brought into woful extremity; you that enjoy much now, yet meditate what you might be in a moment, if God should withdraw himself from you, and especially if he should come out against you.

Sixthly and Lastly: Consider what you will be ere long, certainly your outward estate will be gone, whatever you pride your selves in, Beauty, or Health, or Strength, or Parts, it wil be gone and va­nish, your strength wil be turned into weakness, and your Health into sickness, this body of yours that now you deck and trim must be Wormes meat ere long, and lie rotting in the Dust; And what difference wil there be between those that are rich and those that are poor. I remember I have read of one, that coming into a place where was a heap of Skuls▪ and among others he heard that Alex­anders Skul lay there, he desires to know of the man which was Alexanders Skul, saith the man, yonder Skul that hath hollow eyes, saith he to the man, al Skuls hath this, I saith the man, and Alex­anders too, there is no difference between Alex­anders Skul, and others Skuls, Death makes al the same. You that are rich and above others, and your Hearts are ready to be [...]uft up within a while what difference will there be between an [Page 631] Almes-body and you? may be this difference will then be, that the poor man if he dies, he hath not so much to answer for so many Talents, and you die and have had great talents, and you have all them to answer for; Do but consider of this, what you wil be if these things be taken from you, and that will prick the Bladder of Pride in respect of your natu­rall condition.

And what State you will be in, Consider this, you must stand naked before the great judgment Seat of God, every one of you that are here, you must after a while stand naked before the dreadful judgment Seat of God, to receive your dreadful doom for whatsoever you have done in the Flesh. Now you had need to walk humbly before the Lord here, considering what you shal be brought under, to stand naked before him, and give an account of al your waies; whatever you are proud of you must give account of it before God▪ of all your Grace, how you have used it. Now you that want matter of meditation, and want matter of Prayer, when you go to Prayer, you would fain go and humble your heart, and you would go and meditate, and you cannot meditate, you find your thoughts very barren, these things that have been here spoken, may be some kind of supply to you for meditation, and to help you in Prayer to humble your selves there, and bring your spirits Low, cast but your thoughts upon these several heads, What was I? What was I in my natural estate? What I might have been if God had taken advantage of me, how he might have taken me in the Act of sin, at such a time, in such a place, and if he had taken me, what had become of me then? And then, what a great deal of trouble it was to Heaven and Earth to redeem my soul; and what am I yet, in al the faculties of my soul, and [Page 632] members of my Body, what a wretched heart I car­ry about with me stil; and what should I be if God should withdraw himself from me? the Lord hath been gracious to me, but if he should▪ withdraw himself from me, what should become of me? And what shal I be both in my naturals, and likewise when I shal stand before the great God to give ac­count of all my waies? now the working of these things again and again upon my heart, and especi­ally the making use of these things in Prayer, to ex­press these things before the Lord in Prayer, or mention these things when you are between God and your own souls, and beseeching the Lord that he would settle these things upon your souls, to humble your hearts, it would be a mighty means to bring your hearts low, and to keep them low. This shal suffice for adding to what was said, for the wor­king of us to this humble frame of heart.

CHAP. CXXXIII.

AND now we come to the last verse, For my Yoke is easie, and my Burden is light. Here we have the Reason, and Encouragement, the Reason why we should take the Yoke of Christ upon us, and the encouragement to take it, because it is easie and his Burden is light.

MY YOAK. Christ would have us take his Yoak upon us, that you had in the former verse, but the Spirits of men are loath to be brought un­der a Yoak, they count it burdensome, therefore saith Christ, Learn of me for I am Meek and Lowly in heart, and then My Yoak is easie, and my Burden light, when once you have but learned Meekness and Humility, you shall then find my Yoak easie, and my Burden light.

Easie. The word here that you have translated in your Books, Easie, is Crestos in the Greek, a word that signifies Profitable, Ʋtility, and Commodious: so it might be turned; and upon this, those that were called Christians (Justin Martyr hath such an expression) he called them Crestians, from this word, because they were men that were usefull and profitable, and so they might be called Crestians as wel as Christians, my Yoak is profitable and that makes it easie, whatsoever it be that a man under­takes, yet if it bring much profit with it, you count it easie, you that take a great deal of pains and en­dure much difficulty at Sea, go to the Indies, yet if it bring in profit, you count it easie, because there is so much profit co [...]es in.

Secondly: As the word signifies Profit, so it sig­nifies Gentleness, in opposi [...]ion to Severity, to rough­ness, harshness, or rigidness, and so I find the word in Rom. 11. 22. saith the Apostle, Behold the good­ness and severity of God, there it is, Crestos, of ea­siness, for so Crestos there is the same word, only here is the Adjective, and there the Substantive, the easiness, and gentleness, and severity of God, severity and gentleness op­posed to one another, God is very gentle, and sweet, and good unto some, and is very severe un­to others. So, Take my Yoak upon you, for it is ea­sie, [Page 635] that is, it is gentle, in opposition to severity, and this is very suitable to what Christ hath said before, Learn of me, for I am Meek and Lowly in heart, and my Yoak is as I am, Low as I am, of a gentle disposition, as I am Meek, so you shall find my Yoke, my Yoke is very genle, you shall find no rigidness, no harshness, no hardness in in my Yoke, that is the meaning of the Yoke; For my Yoke it easie, and my Burden is light, it may be a Yoke and seem to be heavy to you, but the Yoke is easie: but it may be a burden▪ wel, if [...]t be a bur­den it is light, the word is Nimble agile, it is a very strange thing that it should be a burden, and yet light, it may be a burden to flesh and blood, it may be in some respects burdensome many waies, I but when you have taken it upon you, you will find it light. Now the word translated here Light, it is taken from the lightness and agility of Stags, of those Creatures that are very swift, and agill, and nimble, and light in their motion, from thence the word comes.

My Burden is light. The meaning in the origi­nal is this, it is such a light burden as man may have it upon him, and dance with it, leap and dance, have joy, and delight with this burden upon their back [...]; other burdens presseth down, makes a man go heavily, but this burden is so light, that those that have it on, it makes their hearts light and ea­sie, that they can go, and skip and dance with this burden upon them, that is the word in the ori­ginall, we have not a word in the English to ex­press it thus, and the word that you have in 2 Pet. 1. 5. hath some likeness to that that Christ means. Add to your Faith Virtue, and to Virtue Knowledg, and to Knowledg Temperance, and to Temperance Pa­tience, and to Patience Godliness, and so multiplies [Page 636] particulars. And now the word is in the originall [...] to lead in the dance, and these virtues one to another; it is true, it signifies the ministring of the supplies that Members have from the Head, only in your English it is said, Add to your Faith Virtue, it either signifies the ministring of the Head to the Members, that which the Members receive by the ministring of the Head, and so [...]t is pro­per there, that all the virtues we have they are but added one to another, from the virtue that is mi­nistred from Christ our Head to us Members. Or else the word signifies, to lead in a dance, as first one goes, and the other follows, so Faith goes first, and that leads on the other, it signifies the de­lightfulness in Christianity, when Faith goes be­fore, and al the other virtues coming after, there is a delightfulness in all the waies of Godliness and Christianity, and in the excercising of Virtues: That for the meaning of the word, My Burden is light, such a Burden as will make the heart light, and that one may have a Burden on, and go light­ly▪ and skipping, as if he had none. Only one thing more for the opening of the words, My Yoke is easie, and my Burden is light▪ I confess these two expressions many make but all one, Yoke and Bur­den, and others think there is a little difference, tha [...] by Yoke is meant, what Jesus Christ requires of us in the Gospel to do, and by Burden is meant, what we are required in the Gospel to suffer, both active and passive obedience, the coming under the rule and government of Christ in the Gospel, that is a Yoke, I but it is a very gentle Yoke▪ and so when we come under the obedience of Christ, to be pro­fessors of the Gospel, we must expect to suffer much, and bear great Burdens of affliction in the world, I but saith Christ, these Burdens of afflicti­ons, if they come and persecute you never so much [Page 637] here, you shall find them but light burdens, all that I require of you to do shall be easie, and all that I require of you to suffer shall be light. So that from hence we have this Point of Doctrine, for I shal not handle them asunder, but put them both together.

CHAP. CXXXIIII.
DOCT.

THat whatsoever Jesus Christ requires of us, either in doing or in suffering, it is very easie, and ve­ry light, The way of the Gospel that brings to Hea­ven is an easie way: That is the Point. And when we name it, I suppose it will seem one of the strangest points that ever was preached or that you have heard of: That the way of the Gospel to bring People to Heaven, is an easie way, it seems contrary to other Scriptures, Strive to enter in at the straight Gate, for straight is the Gate, and narrow is the way that leads to life, and few there be that find it, and Mini­sters tel us, the way to Heaven is a very difficult way, and many times it is made an evidence of men that are but carnal, and have not the power of God­liness in them, that they find so much ease in their way; I suppose these you have heard of. Well, before we have done with the Point, we shall re­concile all these things, only for the present seeing [Page 638] they are the words of Christ, we must yeild them to have a truth in them: That the Yoke of Christ whatever it is that Christ would have us submit unto, it is easie, whatever Burden he would have us bear in this world, it is a light Burden: Let all those that are continually complaining of the diffi­culties that lie in the waies of Godliness take no­tice of this Point, many there are, that make it their Religion to be continually complaining of difficulties that there are in Gods waies, as if by that they would shew that they saw somewhat, and felt somewhat more than others did, and are never in waies of thanksgiving, or in waies of rejoycing, but alwaies complaining of the waies of God, and what difficulties they find in them, let them take notice, that whatever thy thoughts have been here­tofore, or what thy Speeches have been about them, yet Jesus Christ himself saith, that his Yoke is easie, and of his Burden that it is light.

Now therefore, First I shall confirm it by Scrip­tures, and then come to branch it into several par­ticulars for the opening of it.

For Scriptures, take these three, the first is in Psal. 119. 44, 45. So shall I keep thy Law continually for ever and ever, and I will walk at liberty, for I seek thy Precepts. The Soul that doth truly seek Gods precepts, to be under the command of the precepts of God, such a one walks at liberty, never hath so much liberty as at that time when he seeks Gods precepts You may think that to be under the command of the word, and especially that in see­king the commands of the Lord, it will bring you into bondage: There is no such liberty in the world as being under the command of God, and seeking the commands of the word. And then in [Page 639] Prov. 15. 19. The way of the slothfull is as a hedg of Thorns, that is, there is a great deal of difficulty in the way of the slothful, now this is an opposition to the waies of the s [...]othfull, But the way of the righ­teous is plain, there is no such difficulty in his way, a righteous mans way to Heaven it is a plain way, a plain path, he may go in it with ease, it is not a ri­gid way, it is not a stony way, a thorny way, but it is a plain way, that a man may go easie there. Now if you be walking in any place from Town to Town, if you walk in a place where is plain way in the fields, it is easie all the while. Now you go to the City, and you walk in the fields, it is plain, it is easie, but when you come upon stones, it is more difficult, So it is here, The way of the righteous is plain, the righteous have a plain path to Heaven, but the wic­ked they are upon the stones, they are upon the dirt, when one comes upon the stones, and it be dirty too, that is more difficult, But the way of righteousness is plain. And there is one Scripture more remarkable than these, and that is, in 1 John 5. 3. And his commandments are not grievous, the commands of God have no grievousness in them, there is nothing in Gods Commandments to be so much as grieving to a▪ Gracious Soul. It is said in the Scripture, that God delights not to grieve the Chil­dren of Men, certainly, there is n [...]thing that God requires of thee if thou understandest it aright that will grieve thee; when you tender a Child or a Friend, you wil not require of them any thing that may grieve them, now Christ hath so tender regard unto you that are the Servants of God, that he will require nothing of you that wil grieve you, and ther­fore if nothing be grievous in Gods Command­ments, surely his Yoke is e [...]sie, and his Burden is light.

But now for the opening of this Point (for there [Page 640] is a great deal that had need to be said to it for the opening of it, and making it usefull and profita­ble) I shall cast what my meditations have been about this Point into these Six heads.

The first is, To give you some Evidences of it, that this is so.

And then the second thing is, The differences that there are between the ease that a carnall heart finds in the waies of Religion, and the ease that a true Gracious heart finds in the waies of Religion; those that are carnall, and take up but a meer for­mality of Religion, they find not ease, but those that are truly religious, they find rest.

And the third is this, If the waies of God be easie▪ How comes it to pass, that many that we hope are truly Gracious and Godly, yet make such com­plaints of so much difficulty as they do find in Gods waies.

And then fourthly, We are to open (which is the principal of all in the explication) wherein the easiness of Gods waies appears, what are those things that do make the waies of God so easie, and in what particulars doth consist the easiness that there is in the waies of Religion.

And then fifthly, Some Consequences that are to be drawn from this, which is by way of Applica­tion.

And sixthly and lastly, Some Directions, what we should do to make the waies of God easie, These are the six Heads that I cast the handling of this Point into.

CHAP. CXXXV.

FOr the first then: The Evidences that do de­monstrate, that certainly the waies of God are easie, and his Burden is very light unto those that have indeed submitted their necks unto the Yoke of Jesus Christ.

CHAP. CXXXVI.

BUt now many carnal hearts, they think it easie: Gracious hearts may think this point at first hearing very strange, but carnal hearts they think, I, we like this point wel enough, for men keep such a do, and make the waies of God so difficult, to go on in a faire way, that is easy, but to be put to so much trouble and pains, there must be Such praying, and humbling, and such strict keeping of the Sabbaths, this is that disturbs, now because civil men, they find ease as well as carnal hearts, that will be the next thing, for Indeed, I was loth to speak so much of the easiness of the waies of Christ without shew­ing the difference between the rest, and ease of a carnal heart or an Hipocrite, and a true Gracious [Page 650] heart, an Hipocrite and a carnal heart shal find no ease and rest at al though a gracious heart shal

Wherfore the differences between that ease which a carnal heart finds, and that which a gracious heart finds in Gods ways they are many.

First of al, a carnal heart finds ease in Christs yoke and ease in the yoke of sin both, they find ease in both yokes, when they have a temptation to sin, that is comfortable to them, when it is suitable to their own ends to their own waies, when they come to performe duty and come to the Church, and somtimes pray, and receive Sacraments, and the like, they think they find a great deal of ease there, they are content with both, now it is quite otherwise with a gracious heart, a gracious heart finds ease in the yoke of Christ, but there is nothing more burdensom to a gracious heart then the yoke of sin, the yoke of Christ is such an ease as cannot stand: with ease un­der the yoke of any sin, but the yoke of sin it is burdensome and intollerable unto the heart that hath true ease in the yoke of Jesus Christ. Yea, and the more ease any gracious heart hath in bear­ing the yoke of Christ, the more intolerable is the burden that such a heart hath when it is under the yoke of sin; if at any time sin doth prevail with one that is come under subjection to Jesus Christ, O! how greivous is that sin, and therefore greivous, be­cause such a foul knows what the difference is be­tween the yoke of Christ, and the yoke of sin, there­fore it is grievous, It is not only greivous, because it brings terror to the soul through fear of judgment and fear of hell, but it is grievous, because the soul knows a difference between the yoke of Christ and the yoke of sin. As now, if a man hath been ac­quainted with a service to some Noble man or [Page 651] Prince, and hath a great deale of Honor and re­spect, and gained very much, and afterwards this man should come to be a slave in the Gallies, Oh, how burdensom would this be to him upon this ground, because he once knew a better service, he knew what it was to serve such a Prince, that was a gracious Prince, and loved him and delighted in him, and required nothing of him but that that was very suitable to him, now if such a one comes to the Gally, it will be very greivous. Truly thus it is, a true Gracious heart, that hath been acquainted with the yoke of Christ, if at any time he is over­come with any corruption, with any sin▪ he is like one in the Gally, Oh, this soul considers, I am in a different way from what I was wont to be, I was wont to be in the service of Jesus Christ, and my heart had soul satisfying contentments while I was there, but O what a difference is there in this work? here is a base drudgery in comparison of what I was wont to have, Oh, the sweet communion I had with Jesus Christ while my heart kept close to him, but now, now I am raking in kennells, and rowing in Gallies, Oh! wretched man that I am, who shal deli­ver me from this burden? now this is a wide, a broad difference, between the easiness of the yoke of Christ to one and to the other, one finds a great deal of ease in the yoke, but the other finds all one, if he goes amongst company that are vaine, and sleight, and prophane, and when he comes to hear the word to read or receive the Sacrament, almost all one; and indeed, if there be any difference, his greatest ease is in that of sin; he hath ease in the duties of re­ligion, in performing duties, but his greatest ease is in the other way; I but now, the ease of a Saint is such as cannot stand with the ease of sin, a child of God can beare the yoke of Christ with ease, but he cannot beare the yoke of sin, it is death to [Page 652] him to beare the yoke of sin, that is the First

Secondly, Another difference is this, a carnall heart may have some ease in duties of religion, in the yoke of Christ, but it is because he mistakes the yoke of Christ, it is because he doth not know the yoke of Christ, he thinks that the yoke of Christ is only some external duties that Christ requires, or to keep from some grosse sins, and now and then to say his prayers, and now and then to read a chap­ter, and come to Church, and to receive Sa­craments, he thinks this is all that Christ requires of him, what needs any more to do then this? May not I go to Heaven as well with this, as with keep­ing so much a do as others do? and he thinks here is the yoke of Christ, and this is fine and easy indeed. If this were the way that would bring to Heaven, it were a very easy matter to go to Heaven, that is, for a man to keep from a gross foul sin, that would make him odious in the place where he lives, and for him only to come from his house, and sit an hour or two and heare a Sermon, and come at Easter and other times and receive the Sacrament, this is the easiest thing in the world, who would not go to Heaven if this were all: But now, if thou wert ac­quainted with the spiritualness of holy duties that Jesus Christ requires, with the power of Godliness that there is in holy duties that Christ requires in the word, mortification of thy Lust, and the keep­ing of thy thoughts, and of thy heart holy and spi­ritual▪ he requires that thou shouldest serve the Lord thy God withal thy heart and all thy might, if thou knewest (I say) the spiritualness of holy duties, and the power of Godliness that is in holy duties, then it would be an intolerable burden to thee, it [Page 653] would be very grievous to a carnall heart to put it self under the spirituall acts of Religion; to put it self under the outward acts of Religion that is easie, but to put it self upon the inward acts of Religion, they would find that to be somwhat indeed. For one that hath learned a Prayer, to go and say it over, and read it in a Book: What an easie matter is that part of Religion? for a man in the morning and evening, to go and turn over two or three Leaves, and shake himself and go away, and then there is Religion for all that day. But now if you would set your selves to the power of Godli­ness in Prayer, that is, when you come to Prayer, to meditate what an Infinite, and Glorious, and eternall God you have to deal withall in Prayer, I am now coming to tender up that high respect that I owe to the infinite God, that which the Creature ows to an infinite Creator, now I am coming to open my Soul to God, to search out all the corruptions of my heart, and I am now coming to bewail them in the presence of the infinite God, and to set my self before the Lord, as in my self a condemned Creature before an infinite Judg, I am coming now to plead with God for my life, for my Soul, for my eternall estate, I am now coming to engage my Soul to God, that as ever I expect mercy in the day of Christ, so I am willing to give up my self to God, here is some power of Godliness in this, now I would have you put your selves to this divine ease, the more a Gracious heart doth this, the more ease he hath in Prayer, as I will appeal to you; Take a carnall heart, such a one thinks he must pray, and so he comes in the morning, and speaks a few words, such words as he was wont to do, and such words as may be he hath heard o­ther men speak when he joyns with others in prayer, and he hears some expressions in prayer [Page 654] from them, and he gets them, and comes in the morning and speaks them, and perhaps gets into his Closet, and barely speaks them over, now if it be one that hath true Grace, alas, he is in a trouble­some condition all the day after, if he find not the power of Godliness in it, such a one hath no quiet in his Spirit al the day after, Why? because there hath not been the power of Godliness in his Duty, and therefore he is troubled all the day long. But now, let such a one come to Prayer to purpose in the morning, and stir up the life and power of God­liness in Prayer, worshipping God as a God, Oh! the ease and quiet that such a one hath all the day, he can go on in his work, and can sing at his work: So that the ease of a Gracious heart, comes from the power of Godliness in a Duty, and from the spiritualness that is in a Duty: but the ease of a car­nall heart comes from the formality of a Duty, as because the Duty is formall, and he thinks that it is the Yoke of Christ and this is pretty wel, it is ea­sie indeed, to have no other Yoke than this, to worship God in a few words, and not to have the power of Godliness in the Duty. And so we might instance in the hearing of the word, you come to the word barely, you rise out of your bed, and come and sit here an hour, that is easie enough, but now if you come to the word with preparation, and think now I am going into the presence of God, to hear what God hath to say to my Soul this mor­ning, Oh, my Soul, what is it that is in thee amiss? What is it that thou wouldest fain have the word come close unto, to help thee against? What is the speciall corruption thou wouldest have the word to mortifie in thee? If now you set your selves before you come to the word, to examin your hearts, and when you are there, to attend to the word as that which is your life, upon which your eternall [Page 655] estate depends, and so to sanctifie the name of God in his word, and not to dare to cast off any truth, knowing that your Soul may lie upon that very truth, and to drink in the word of God in every thing that is revealed according to Gods mind, this will be a very hard thing, you will complain of almost an intolerable Burden. But now a gracious heart finds more ease, when it Sanctifies God in the power of Godliness in hearing the word, than in a formall Duty. Alas! when such a one comes in a formall way, and goes away and gets nothing, such a one is troubled at such a Sermon, it brings more Burden and grief to such a heart, to come to the word and not find profit by the word, than any other thing can do, almost nothing can be more dif­ficult than this. You find no difference, you come to the word and you get nothing, and you go away with as much comfort as at other times, it is as easie to you; but now a Gracious heart cannot find ease except he finds Christ in the Duty, but you can find ease in holy Duties though you never find Jesus Christ in holy Duties; I appeal to you, if this thing God would be pleased to settle upon the hearts of Men and Women, it might be a very great settle­ment to their hearts, you perform holy Duties, What is the ease in holy Duties? meerly the per­formance of the Duty, but now if your ease were that which is the ease of a true Gracious heart, it comes from the meeting with Jesus Christ in holy Duties.

And so for the Sabboth, how easie is it to keep the Sabboth, to do as the most, it is easie, Why? Because you do not now work in your calling as o­ther daies you do, and you put on your best Cloaths, and come and meet with your Neighbors, and so you come to Church and home again, and have better fare at your Tables than other daies, and [Page 656] somtimes walk up and down the Fields, this is ea­sie: But now the Saints find the ease of the Sabboth to be this, that whereas upon the week day I am busied about other things, and so have not that im­mediate Communion with Jesus Christ as at other times, now upon the Sabboth my Soul comes to en­joy more immediate communion with Jesus Christ, when I awake I am put upon it more to mind spiri­tuall things, to prepare my heart for him, And now this whol day is dedicated for my converse with Jesus Christ, and it is no more to me but the very Type and forerunner of that eternall Sabboth that I hope to enjoy in the highest Heavens hereaf­ter, and so it is easie to me. Now methinks, whatever trouble I have in the week time in my business in my calling, the Sabboth day that refresheth me again and makes me fit for my calling, and my heart that was so perplexed with outward crosses, and with the troubles of the world, that did so dead and dul my Spirit, the Sabboth quickens me again and adds new strength again, for I have found Christ refreshing my Soul? Now is there not a wide dif­ference between the ease of a carnall heart and a Gracious heart in holy Duties? The one meerly mi­stakes the Yoke of Christ.

And so for the Sacrament, It is an easie thing for a man to come in his best Cloaths, and take a piece of Bread and a cup of Wine, but he knows not what is the power of Godliness in such a holy Duty, he thinks that the outward coming to the Sacrament makes amends for all, though he hath been a wick­ed carnall wretch the week before, now if he comes to the Sacrament, the meer performing the Duty, that makes amends, though there be no preparati­on before, no spiritualness in the Sacrament, no discerning of the Body of Jesus Christ, and the My­steries of Jesus Christ, no closing of his heart with [Page 657] Jesus Christ in the Sacrament, no engaging his Soul to God, no renewing his Covenant with God as he comes to receive the Seal of Gods Covenant with him, no such things. But now a Gracious heart cannot find ease in taking the Sacrament, except it find Christ, the ease it hath in the Sacrament, it is in preparing the Soul for communion with Jesus Christ, it is in the exercise of Faith and repentance, the more Faith is exercised and the more Repen­tance exercised, the more the heart is broken in the Sacrament, the more ease a man hath, and the more he gets his heart engaged to God in the Sacra­ment, and the more he hath renewed his Covenant, the more ease he hath, I, when a man can go to the Sacrament and do this▪ O! this is a good day indeed. And indeed this I am speaking upon, is as great a point of Religion for the helping of you to know the frame & disposition of your hearts, & how things stand between God and your Souls, as any thing I know; What it is in holy Duties that brings most ease to your Souls, whether it be the bare externall performance of them, or the spirituall performance of them, is the power of Godliness in them? that holy Duties for the matter of them cannot satisfie your heart, except you find your hearts sanctified by them, and Gods name sanctified [...]n them, that is the second note of difference, between the ease a carnall heart finds in the waies of God, and the ease a gracious heart finds.

CHAP. CXXXVII.

THirdly: Another Difference is this: The ease a carnall heart finds, it may not only stand with the ease under the Yoke of sin to the Flesh, but the truth is, even the Duties of Religion are easie to their corruptions, to their very corruptions, not only may stand with their corrupt waies, but are easie to the very corruption it self, to the very sin­full distemper of their hearts, this is a very evill and vile ease, for to perform holy Duties so, as to be easie to the very flesh, to the fleshly part, Indeed, the Yoke of Christ is easie unto the Saints, but it is not easie unto the flesh, I mean to the corrupt part, it is not easie to that, I but the waies of Religion to carnall hearts is easie to their very corruption, to their corrupt part.

For, First: There is agreement enough between any Duty they perform and their secret sins, they can perform holy Duties and keep their sins both together, and this now they find very easie. There is nothing in holy Duties that is against their sin, yea, there is somthing in holy Duties that makes for their sins, I do not say holy Duties in their own natures makes for their sins, but their performing of them makes for their sins, makes them the more quiet in their sins. As thus, It makes more for [Page 659] their sins, and they have more quiet in them up­on two Peasons.

As first by this means sometimes their corruption and sin is hidden, as you that have many Servants that are naught and vile, they will be very forward in good things, and go to Sermons, and Prayer and the like, that they might hide much of their sin, that they might not be uspected to be such and such, therefore they perform Duties of Religion; and now these Duties must needs be very easie to them: And so it is with many Hypocrites that go beyond civill men, and the Duties of Religion that that they perform, are more than civill men do, they will not only come to Church, but seem to be affected, not only be ex [...]ercised in the ordinary Duties, but in extraordinary, Fasting and Prayer, not only come to hear the word, but repeat it in their Families afterwards, not only pray here, but pray in their Families, and Closets, yet so, as to cover their corruption, to cover their very filthiness, now these Duties are very easie.

Or Secondly, which is a amore close way, Be­cause it satisfies their Consciences, their Conscien­ces would not be at quiet except they did somthing, a Man and Woman that walks in a carnall way, that hath a vile Spirit, a sensuall spirit in his con­stant way and course, if such a one should not do some good thing, having some enlightening of mind, his Conscience being somwhat awakened and stirred, he could not be at quiet if he did not now and then pray, and now and then come to hear the word, and desire Sacraments, his Conscience would fly in his face, and would not be at quiet, now having many secret corruptions that he is loth to part with, he is content to do somthing, to take a Book, and read a Chapter, and go into his Clo­set, [Page 660] and pray in his Family, and will not neglect the word, but come to hear the word all the Lords day, come twice, and thrice to hear the word, now all these things are very good, and they are to be encouraged in them, but now examin I beseech you, whether all the good and comfort that you find is not only this, that by these things your Conscien­ces are quieted, and so you go on more easie in some sinfull way, because of this, you can with the more ease let out your heart unto the world, you can with more ease take liberty to some haunt of evil that you are conscious of, some secret sin, you can take the more liberty, because you have been exercised in holy Duties at another time. I beseech you examin your heart in this, there is a great deal of secret corruption in this, & it is not very rare, not an extraordinary thing that I am speaking of, but I fear it is an ordinary thing that I am speaking of, that many people take the more liberty in some se­cret haunt of evil, because they have been exercised in holy Duties at other times, they have been at fa­sting and prayer and perhaps their hearts have been stirred in Fasting & Prayer, but now what use make they of this? it is that they may be more sluggish at other times, this is a cursed ease, an ease that may stand not only with your corruptions, but an ease to your corruptions, make you to go on in the way of sin more quietly, What a horrid sin is this? for a Man & Woman to make no other use of the Or­dinances of Jesus Christ than this, to this end, that he may go on more quietly in the waies of sin, now this is an abhorring thing to a gracious heart, a gra­cious heart finds ease in the way of Duty but it is more easie because it strikes at their corruptions, and mortifies their corruptions, Oh! blessed be God for his Ordinances, for before I came to be exercised in them, and had power and life in the [Page 661] use of them, I had ease in my sin, but since the time I set my self to follow God indeed in his Ordinan­ces, and have had communion with God in his Ordi­nances, I thank God I can have no ease in my sin, that though my corruptions sometimes overcome me, yet by the performance of holy Duties I find it makes my corruptions more burdensome to me, and God that knows my heart knows this, it is my desire that I may never find ease in any sinfull way, and I love all the waies of God better, because they will not let me be at quiet in the waies of sin. And this is the reason that you that come to the word of God, many times, you hear many things that you like well, and you love them wel, but be­cause they disquiet your corruptions, and you can­not have quiet in your sinfull way, therefore you sit at home, and you wil not come to hear the word. Oh, many men, they would love Sermons, and love to hear such a man, but only for this one thing, that they wil not let them be at quiet, they cannot go on fo quietly in some sinfull way which their hearts hanker after, and therefore those Sermons that do not disquiet them in this kind, Oh, they love them exceedingly, it is that I have observed; you shall have many Women, ignorant People and others, when they come to hear a Sermon that hath a great deal of Latin, and quaint expressions in it, Oh, how they commend this, and what an excellent Sermon was this? and what an excellent Man was this? It may be said of those Sermons, as Bradford said of the Mass, The Mass doth not bite, there­fore you love it; and so men used to love the common Prayer, alas, it did not bite, they would come, and stand, and hear a man read out of a Book a while, this did not bite, whereas a Prayer that comes from the heart, and fearcheth into mens hearts▪ that stirs their corruptions, and therefore they do not love it. And so it is in regard of the [Page 662] word, let the word come to search the heart, and come neer, to divide between the marrow and the bones, to come into the secret of the hearts of men and women then for the soul to love the word so much the more, and to say Oh! this is the word of God that gives ease to my soul, I find more ease by such a ministry then I find by any ministry, this is the ease of a Gracious heart: but a corrupt heart wil have ease only in that way that is most subser­vant to his own lusts That is the third difference.

Fourthly, Another difference is this, The ease that a corrupt heart hath in the waies of God, it is that ease that he hath in taking up the waies of God but by holiness, it is in partial obedience, it is but in part of the yoke of Christ, it is not in all the yoke of Christ he can take up some part, some pieces of the yoke of Christ but if you come to urge him to take up all the ways of God then he crys out, what! must we make Conscience of all our thoughts, of al our words, and all our actions? must we answer for every action before the judgment seat of Christ? Oh! this he counts to be hard & greivous to him, he could be content with somthing, but to take up the ful yoke, and all the yoke of Jesus Christ, that he thinks an intollerable burden; that he must have the scripture, the word of God to be the rule of all his actions, that is somwhat hard: But now a gracious heart finds the greatest ease when he comes up unto all Gods commands, It is true▪ indeed saith he, I cannot come to that pitch as to obey them perfectly but yet my heart is so far brought off as to subject my self to all the commands of God if at somtimes he yields to some, and then at other times unto o­thers, that brings more trouble to his spirit, but now when he can find his heart submitting to all the precepts of God, then he finds most rest, all the waies of wisdom are pleasant. A Child of God finds [Page 663] no one thing in the waies of God that is not easy, and the more it comes to an universal obedience in eve­ry thing, the more ease it hath when indeed it doth but begin to make some enterance upon Gods waies, and takes up some duties and not all, then it finds trouble, but when it comes to take up all, and comes to yeild universal obedience, then it finds ease. Now examin your hearts in this you find it may be some ease in the waies of religion, O! but it is but partial obedience, you take this, and leave that, observe this, a partial obedience, is an easy obedience to a carnal heart, but an universal obe­dience is the most easy obedience to any Gracious heart.

CHAP. CXXXVIII.

Fiftly, Another is this, A carnal heart finds ease, from the liberty of taking up and laying down the duty, it is easy because he can take it up and lay it down when he will, if a beast have a yoke that he can shift the collar when he wil it is easy, when he can put in his head when he will, and slip out his head when he please, this is no grievousness to the beast, so it is with carnal hearts, the waies of [Page 664] God are easy to them, why? because somtimes they can take up duties, and somtimes lay them down, when they are in a good mood, then they can take up duties, and read, and pray; and the like if any thing vex and trouble them▪ then they can lay them down again; and somtimes when they list they can come and heare Sermons, and when they list they can go into bad company, go into the Tavern, and the like; but now a gracious heart finds the greatest ease when it can be constant in the waies of God, when I can bring my heart to this, that there is an evenness and proportion between what I do at one time, and what I do at another time, there is the grea­test ease to a gracious heart, and indeed, there can be no true comfort in any holy duty where the heart is not constant, the constancy and the even­ness of spirit, and the proportion that there is be­tween one thing and another, is that that makes the waies of God easy unto the Saints. As in going in any way or common path if a man have one ledg long and another short, or if the way be uneven, somtimes plain, somtimes rugged, somtimes down hill, and somtimes uphil, that is hard to a man in his walking; and so it is with the work of a Christian, that that makes it difficult is this, Oh, I cannot find my heart in a constant evenness, were my heart so, then I should find ease, but that which makes it most difficult, it is the unevenness of my heart, on the contrary, put now a carnal heart to this, to a constancy in any duty or work for God, O! it will cry out of weariness in Gods waies, perhaps he wil be content to be a while in holy duties, to hear a short Sermon, and go away again, but to spend the whol Sabboth, that is wearisom to him; Nay perhaps he could be content to keep one Sab­both, but to keep Sabboth after Sabboth, that is burdensom to him, and perhaps he could be con­tent [Page 665] to pray one morning in his family, but to pray every morning, and every night, and to go on from morn­ing to morning, and from day to day, and from week to week, and from yeare to yeare, Oh! this is weari­som, truly, we have no reason to grudge God any ser­vice all our daies, but thus it is with a carnal heart.

Sixtly, The ease that a carnal heart hath, it is in his remissness in duty, in the remissness of his spirit, in his moderation that he pleads for, there lyes his ease, but for the other, the extension of duty, that he pleads not for; you shal have a carnal heart plead for holy du­ties, but with moderation, we must be moderate, and if we do somthing that God requires, though we be not so hot and fiery as others, I hope it is wel enough, doth not vertue consist in the middle way? As I like not the profaneness of some men, that are Swearers, and drun­kards, & whoremongers on the one side, so I do not like your precise men on the other side, so that his ease lyes in the remissness, in the lukewarmness of his spirit in holy duties. But now the ease of a gracious heart lyes in the exactness of his spirit, to come to the very top of ho­ly duties. It is with a gracious heart, as it is with ma­ny fowls, you shall have many fowls that fly, when they are low, they flutter, and it is a trouble to them to get on high, but when they are aloft, then it is no trou­ble to them; so it is with a gracious heart, to get up his heart, is some trouble to him, but now when he hath got up his heart, then he is in his element, there he can fly swiftly, when he hath got up into the highest region, there he gets the most ease. It is quite otherwise with a carnal heart, when he pleads for moderation, this vertue of moderation that he pleads for, it is not a middle of participation, the middle in which virtu consists; it is not a middle that doth participate of a degree of both the contraries, but a denying of the extreams of both, as the true virtue of liberality consists not between prodigallity [Page 666] and covetousness, but denies the extreams, of both, it will have nothing to do with either of both the etreames, but that which a carnal heart cal [...] for in mode­ration, is the mixture of both extreames together, and so makes up a religion of the mixture, as thus, there is open profaneness, that is one kind of extream, and there is deadness of spirit the other way, that that is opposite unto the open profaneness in wickedness of many people that of drunkennhss, and uncleanness and the like they will none of this, And then there is the Strictness of power and life in the waies of God in the other way; that that is in their hearts is a deadness of spirit, there is a mixture, there is some profaneness of heart, though they would have somwhat of religion too, of that which is the hypocrisy not the power of religion, there is hipo­crisy and profaneness, those are the too extteams, he will not be a profane man in the grossness of it, nor will he be strict in the waies of God in the exactness of them, but mix them both, he will not be only profane, and only have a shew in religion, but he will retain some profane­ness of heart; that is, though he wil not be drunk & pro­phane, yet he wil retain an inward prophaneness of heart, that is, when he comes to perform holy duties, he counts them but as common things, the blood of Jesus Christ, he counts it as a common thing and so he hath a profaneness of heart when he comes to perform holy duties, and yet he will not be profane neither, and so he will have a mix [...]ure of both, and this makes up a civil man, and yet the civil man will cry out for both he thinks he is not an hipocrite, and he thinks he is not profane, but he is a middle man, a mixture of a profane person and a strict person, he is between both: But now a gracious heart equally opposeth profaneness and hipocrisy, so that the right moderation, is such a moderation as is a middle between two evills and partakes of none, the ease of a carnal heart lyes in his moderation of holy duties, and [Page 667] therefore those duties that would lift up the heart high, those are troublesom unto him. As now, you shal find in some beasts, a horse that is a jade and tyred, wil go pretty well in some smoth way, but if he come to the least rising of a hill, Oh, how hard is it for such a beast to draw? and how ready is he to stand still? perhapps, when the way is down hill he will draw, but at no rising or up-hil, now it is otherwise with a horse of mettle, you shal find no difference between one way & another, nay, he will go better up-hill then down hill: So it is with Carnal hearts perhaps in some kind of things that may be suitable to them, and are smoth they may go apace, but in that that raiseth his spirit, that that is uphill, Oh, that is difficult, but now a God­ly heart, is lively, and spiritual, and joyful, and finds most quiet and ease when he riseth highest.

Seventhly, A carnal heart, the ease that it hath in Gods waies, it is all a like aswel one time as at another time, it is not so with the Saints, they have ease, but they do not find it all alike when indeed they can be constant in Gods waies, then they find constant ease, but because sometimes they find cor­ruption prevail then indeed the waies of God are di­fficult, more difficult then at other times, when they find a temptation that overcomes their hearts, they find a great deal of difficulty before they can get it off, but this will discover many men to be naught, when you find your corruptions prevail, you can have as much ease as at other times, As suppose you have been the last week drunk, or have been com­mitting uncleaness, or have been in Company, and you can come to the Sacrament on the Lords day, and joyne with the Minister when at prayer, you can come and put on your sunday clothes (as you cal them) and sit at the word, and it is as easy to you [Page 668] as any other thing, surely, now thy heart is but car­nal, wert thou spiritual, if thy heart were consci­ous of some sin committed the week before when thou wert in company, Oh! when thou comest to the word, thou wouldest find the word as a dagger stuck to thy soul, thou wouldest find the presence of God terrible to thee, in prayer, and in the word and Sacrament: but canst thou give way to thy sin in the week time, and God knows that thou hast not been humbled before the Lords day, and yet canst thou come and joyn in prayer, and the word, and Sacrament with ease, this is a sign of a carnal heart, that thou art not acquainted with God or any of his waies: but it is otherwise with a gracious heart, he hath ease, the presence of God is comfortable unto him so long as he can keep his reckoning even be­tween God and his Soul, but if he should give way to sin, and draw the power of the devil upon him when he comes into the presence of God, he finds the presence of God terrible unto him.

Eightly, Another Difference between the ease of a carnal heart, and a gracious, heart is this: In the effect of it there are other manner of effects that are produced by the ease of a Gracious heart, than of any carnall heart: As thus, A carnall heart, the more ease he hath, the more sluggish he is, and the more barren he is; but a gracious heart, the more ease it hath in Gods waies, the more fruitfull it is. As we say of States and Kingdomes, that peace in States and Kingdomes brings plenty, and so it doth, we have had experience of it, so peace in the Conscience of one that is Gracious makes him plentifull in all good works, a heart that is truly Godly, is never so fruitfull in the waies of God, as when he hath the most ease and rest in Gods waies; but now take a carnall heart, if his Conscience be [Page 669] troubled, Oh, then he will set upon holy Duties, but if he be at ease and quiet, he grows more barren, and more sluggish, by how much the more ease he hath. I do not know any one thing, to help you better to exam in your own hearts in a great case of Conscience than this: How do I know when I have peace and quiet, whether it comes from presumpti­on, or from true Faith? I bless God, I have hope of Gods mercy, and so I have quiet in my Conscience, well, but now here is the case of Conscience, whe­ther is this quiet that I have in my Conscience from the hope I have of Gods mercy, from presumption in me, or from true Faith? It concerns every one to get this case of Conscience answered. Now I know no greater help for the answering this case of Conscience, than this one thing that I have spoken of. Hast thou quiet and ease? and hast thou hope of Gods mercy? and doth that bring thee quiet? if it be but presumption, it makes thee secure, it makes thee barren, and sluggish: but on the other side, if thou hast ease and quiet in thy Spirit, and thou fin­dest, that the more that ease and quiet encreaseth, the more fruitfull thou art in all good works, it makes thee the more active and stirring in all good works, this is a sign that it comes from Faith; as you heard before, a gracious heart hath the more activeness in it the more ease it hath, now as his activeness in goodness causeth easiness in his heart, so the easiness in his heart causeth activeness in goodness, there is a mutuallness in these two, and indeed this latter is the more facile for people to exam in themselves by, perhaps every one cannot group to that activeness of heart, but now hath it this power upon your hearts, that you are more fruitfull than before? This is the ease of a gracious heart, if it doth so.

Ninthly, And then the ease that a carnall heart hath in the waies of God is from hence, because he hath but only one principle in his heart, when he is in the waies of God, and when he is in the waies of the world, he is acted but by the same principle in both, there is not a contrary principle in his heart, one that carries him one way, and another that carries him another way: but the ease of a gracious heart, is this, that he finds a stronger prin­ciple, that overcomes a contrary principle of cor­ruption in him, there lies his ease, a carnall heart goes on and performes Duties, and hath not divers principles in his heart to cary him this way or that way, but hath only one principle, a carnal principle that carries him on to serve his own ends, and som­times he can serve his ends in one thing, & somtimes in another thing, but one that is Godly finds ease from hence, from the power of Gods Grace that doth overcome his corruption, I find a stirring in my heart, but I thank God I can get the victory, the ease of a Godly heart comes from the victory that it gets, but it is not so with a carnall heart, your civill men do not find ease from their victory, be­cause what they do is not suitable to them, but a Godly man finds that there is a principle of Grace that opposeth the principle of lust and corruption, and therefore can say since I set my heart towards God and his waies, I have found more corruption than before stirring, but I thank God I have got victory over them, I find a conquest gotten over the corruption that is stirring in my Soul, and that is my ease, another man, he finds no corruption stirring in his heart, and therefore no marvell if he find ease, but now a Godly man finds a contrary principle to that which is good stirring in his heart, and then finds Gods Grace coming in upon his heart to help him against that corruption, and this brings ease and quiet to him.

Tenthly, And then the last is this, That the ease the one hath comes from this, that all that he doth he preformes in his own strength, and he doth not see any need of any further strength than that which he hath in himselelf, to enable him to per­form Duties, and so he finds ease: As a man finds his Trade to be easie if he trades with his own stock, and hath nothing but his own stock to trade with, and trades in no higher things then what him­self can reach unto, whereas another man, that must have the stocks of other men to trade with, finds a great deal more trouble that sees his trade re­quires more stock than his own. It is so with a Gra­cious heart, he sets upon duty so, as needs he finds he more stock than his own, his trade is beyond his own strength: but now a Godly heart when he comes to want strength, he fetcheth strength from Christ, he fetcheth strength from the Covenant of Grace, he fetcheth strength from the Promise, and when he hath got strength from Christ, from the Covenant of Grace, from the Promise Oh, now he finds rest and ease in his Duty, and you shall see the reason of it in the next Point, why the Sants finds difficul­ties, many times they will think to be trading with their own strength, and their own stocks, whenas the things they trade about is beyond their own strength, but now when they can look higher and see a fulness in Jesus Christ, in the Mediator of the new Covenant, and of his fulness we must receive Grace for Grace, and fetcheth strength from this, Oh! then here is quiet and ease, when the Soul comes to trade with another stock. Observe this, you will find it as certain as can be, all those that are meer civill People, that find it so easie to go on in the waies of God, they were never sensible of any need they have of any more strength than their own, whereas the Yoke of Christ is heavier than [Page 672] any naturall strength is able to bear, and therefore if you find ease, in that you have strength of your own to perform it, Certainly, it is not the Yoke of Christ. But now, when you find your own strength too short, when you go to perform any Duty, and find a great deal of difficulty, you can go to Christ, and to the Covenant of Grace, and to the Promise, and there fetch in strength, you have ease and qui­et. Oh, that you were acquainted with this My­stery of Godliness, that when you go out to per­form Duties, and you find them difficult and hard, that then you can go out to Christ, and the Cove­nannt of Grace, and the Promise, and fetch strength from them to perform Duties, this is the ease of a Godly heart, when it finds ease in Gods waies af­ter this manner; and all you that are acquainted with this Mystery of Godliness, know that whatso­ever ease you have found hitherto, it is not the ease of a Gracious heart, but rather of a carnal heart.

CHAP. CXXXIX.
QUEST.

BUT do we not find that Christ hath said in his word, that the way to Heaven is difficult, and the Gate to Heaven is strait and narrow? and do [Page 673] we not find Preachers ordinarily speaking so, that the way to Heaven is difficult and strait? accor­ding to what is in Scripture, yea, do we not find that the People of God themselves complain, that there is a great deal of difficulty in the waies of God? and do they not oftentimes complain of the hardness of them? Yea, and what though some things may be easie, yet some others are very hard, As, you will say to the Discipline of Christ in his Church: Is that easie? Is not that hard? and what will you say to the sufferings that Christ requires of his people, Doth it not seem very hard?

Answ. Now to clear the point from all these dif­ficulties, either what Christ saith of the straitness of the way to Heaven, or what the Saints of God find, or what may be said in regard of the Disci­pline of Christ in his Church, or what in regard of the suffering that Christ requires, notwithstanding all these, yet we hope we shall make it cleer, that yet his yoke is easie, and his burden is light, and further we are to shew how it comes to be easie and light.

But first to cleer the Point from all these difficul­ties.

First: That of Christ, That the way to Hea­ven is a strait way, a very strait way, there must be crowding, and taking a great deal of pains.

It is true, It is strait, it is a very strait way to men that are but naturall, that are not his Disci­ples, it must needs be a strait in their apprehensi­ons, in the esteem of the world, the way that Christ doth propound to come to Heaven it must needs I say be very strait, and a very difficult way in the e­steem of the men of the world, and that upon these grounds.

[Page 674]1. They do not know wherein the true spirituall excellenc [...]es of the waies of Christ dorh consist, they do not understand what the excellency of Christs waies are.

2. The things that are required are unsutiable to them, they are not suitable to what there is in their spirits, and to put a man upon a work that is no way suitable to his spirit must needs be difficult, must needs be tedious, it is not suitable to them; Yea, it is contrary to them, contrary to the spirits of those that are natural, cross unto the grain, they go quite contrary to their own spirits, when they venture upon doing what is required in the waies of God.

3. They are weak, and have not the strength that should carry them on in the waies of God, in­deed it must needs be difficult, to think to do that which is supernatural & have nothing but a natural strength, it must needs be hard to nature that hath nothing but weakness, it must needs be hard to the men of the world, for they have a great many pre­judices against the waies of Christ, they must denie themselves in many things that are as dear to them­selves as their very Souls, and their lives, and they have nothing to make up their comforts, they must denie their comforts, and have nothing to make up their comforts, this must needs be difficult and hard, and so many grounds might be shewn, that the way to Heaven is hard to the men of the world, a hard thing for them to enter upon the way to Heaven, and so it is strait to them in their esteem.

Quest. I but further. Is it not strait unto the Saints, even to the very Disciples of Christ, Do not they find difficulties in the waies of God?

Answ. Now for the answering of that, to shew how the waies of God are easie, notwithstanding what even those that are the people of God find in them, and notwithstanding all their complaints, those that are Godly, they say, they find much dif­ficulty in the waies of Religion.

1. It may be the difficulty thou speakest of, it is but in opinion rather than reality, it is but an ima­ginary difficulty, when thou lookest upon a Duty a great way off: Oh! thou thinkest it is very hard, but when thou comest to it thou dost not find it so hard: I appeal to those that are ac [...]uainted with the waies of God, Hath it not been so with you, that things have seemed to be hard and difficult a great way off, but when you have come unto them, & ventured upon them, you have not found them so? It is just in this case for all the world, like as it was with the women that we read of in Mark 16. that went to the Sepulchre of Christ, as they were go­ing at verse 3. O! they were very solicitous about the Stone that was rouled upon the Sepulchre, Who shall ro [...]l away the Stone, but now when they came to the Sepulchre the Stone was rouled away. So it is here when there are many Duties to be done, it may be you cry out; Oh, it is very hard, and how shall we be able to do such a thing? such a poor weak body as I am, how shall I be able to do it? but when you come to the Duty you do not find it so, I suppose there are many, that at first thought it a very difficult Duty to keep a watch over their heart, and to pray in their Families and Closets, and to keep close to God, but when they have come to the thing, somtimes when you have had no heart to pray, when you have thoughts to go to prayer▪ and you have thought it impossible for you to make any work of it, but when you have come to it, you [Page 676] have found it before you have done to be a very sweet and comfortable Duty; you have found a stone hardness of heart, and indisposition to the Duty before you have come to the Duty, but when you have come to the work, you have found the stone rouled away, and the work not so hard. As we read of Peter in Acts 12. 10. When he was coming out of the City and those with him, When they came to the Iron Gate in was open, It may be if they had known there had been such an Iron Gate to pass through, they might have been trou­bled, Oh, how shal we get through, but when they came there, the Iron Gate was open, so that the diffi­culty is before we come to make tryall, rather than when we make tryal.

2. But you will say, It is reall, not in opinion, but reall. I but it is so but at the entrance, at the beginning, and it may be the greatest difficulty is but to get the neck into the collar, to get the yoke upon the neck, there lies the great difficulty, when once you are in the yoke, then you will find it easie, the greatest difficulty many find in the waies of Re­ligion it is their first entrance, because they have not been accustomed to such things. You shall have many times some kinds of Bullocks that come into their yoke, there is more stir to get their necks in, to get their yokes upon their necks, then there is for them to bear it afterwards: So there is with many men and women a great deal of stir▪ and a great deal of do to get their necks under Christs yoke, to come under the burden of the yoke of Christ, but were they come in▪ they would not find it so difficult. Somtimes indeed, the work of God in converting of a Soul comes to it so, as the Soul finds a great deal of difficulty: The Ministry of John by way of preparation comes in a terrible way, to make smooth the rough paths, and level the lofty [Page 677] hils, comes in a fiery way to prepare them, many times it is very terrible, and they find a great deale of difficulty, much trouble of conscience, and ter­rour at first, I but this is but to get [...]hy neck into the yoke, this is not the difficulty of Christs yoke, but it is the bringing thee under the yoke of Christ, ther­fore let not those that God is beginning to stir them in awakn [...]ng their Consciences, be offended because they find difficulty, because they find the waies of God terrible to them, and conscience terrible to them, and they find the flashes of Hell upon their spirits, be not offended because thou hast more trouble now then before, it is but in getting that unruly spirit of thine under the yoke of Christ, if once thy spirit be subdued to Jesus Christ, and brought under his yoke, thou wilt not find it so terrible and it may be the more terrour thou hast now the more sweetness and comfort thou wilt find afterwards.

Thirdly, Thou complainest of difficulty that thou findest in Gods waies, do not therefore com­plaine of the yoke of Christ, it may be it is from the distemper of thine own heart, not from Christs yoke, we know that a light yoke to one that hath a sore neck, seemes to be very grievous, but the fault is not in the yoke, but in the soreness of the neck if the neck were sound, and made whol, the yoke would seem light, so it is with many that profess religion, and it may be have true grace, they find the yoke very ha [...]d to them, and they complain of the yoke, and think that which Christ requires of them is greivous to them, but truly it is the distem­per of thy heart, and the unsoundness of thy spirit that makes it so if so be thy heart were but healed, if thy hear [...] were but sound, thou woul­dest not find any such difficulty in any way of Christ. In 2 Tim. 1. 7. There the spirit of power, of love [Page 678] and of a sound mind are joyned together, where there is a sound mind a sound spirit, the [...]e will be power, there will be strength, there will be love and sweetness, but where the mind and the heart is unsound, and diste [...]pered▪ there you will find a great deal of difficulty in the yoke of Christ, so that I say, where you find the yoke of Christ difficult, do not complain of that so much, as of your own heart, and labor to heal your own soul, and then it it will not be so difficult, and that is the third an­swer I would give to the Godly that yet find diffi­culty in the waies of religion, it is not because of the yoke, but it is because you are not enough under the yoke, that is the difficulty, if your hearts were un­der it more then it is, it would not be so difficult, and this expression may serve to enlighten us into the fourth answer which is this.

Fourthly, the yoke of Christ may seem to be hard but it is because of the disordered carriage of thy spirit when thou art under it, not only from a di­stempered heart, that thy heart hath distempers, and habitual corruptions, but now when thou art doing a duty thou dost behave thy self in a disor­derly way in the performance of the duty, the dis­orderly behavior of thy heart in the performance of duty. As now we know it is with some Bullocke, some creatures that are unruly, when they are in the yoke they keep such a stir, and riggle this way and that way, and they are so unquiet when they are under the yoke, that they toil and trouble them­selves abundantly more then another that can carry the yoke quietly▪ that goes on quietly with his yoke so it is with many Christians when they are in the performance of duty, if they cannot do it as they would, they do so vex▪ and frett, and are so disqui­eted in their spirits, and so tumultuous in their spi­rits [Page 679] and are ready to cast it off, Conscience will keep it on, and they are ready to cast it off there is such a disorderliness of spirit, and such tumultu­ousness of spirit, this makes duties difficult, where­as now, when thou art in performance of duties if thou couldest be under the yoke of Christ with a calme, quiet Spirit, and carry it in a meek way, Oh! the sweetness that thou wouldest find there, how many times shall you have many people, that when they go to prayer, if they cannot pray as they would do, then they vex and fret and are ready to think to pray no more, and why should they pray any more? they are so disturbed in the duty, they think it is better to cast it off, and they begin to have hard thoughts of the duty, and so their spirits are all in a d [...]stemper and disorderly working presently, and there is the difficulty. Whereas another, though he cannot do what he would, yet he hath an hum­ble dispose to God, and thinkes I will try another time, may be God may come in another time, still I love the duty, the law is good, the duty is just and good, and though through the untowardness, of my spirit I cannot do it now, yet I hope God will come at another time, I will do my duty, and leave it to God to come in when he pleaseth; as you heard be­fore, when the Bullock or the Heifer that beares the yoke,, if he goes on quierly, his yoke is not so grievous, but if he flings, this way and that way, and turnes to this side and that side, every way, he makes his yoke grievous to him, and so it is with many Christians, it is the disorderly carriage of people under this yoke that makes it so difficult.

Fiftly Thou complainest and sayest this yoke is hard, consider that the casting of the yoke off would be a great deal harder, and therefore there is no cause to complain, can a man in a rational way [Page 680] complain of a yoke to be hard, whenas the casting of the yoke off would be a harder thing then the bearing of it? therefore the Hebrew word that sig­nifies sin, signifies also labor and trouble, there is more trouble if thou shouldest cast off the yoke, thou wouldest find more distress of spirit, and more difficulty in casting off the yoke, then to be under the yoke. It is true, those that be carnal and wic­ked, do not find it so, but if thou hast Grace, if thou shouldest cast off the duty because of the difficulty thou wouldest find it more difficult to be without the duty, then to perform it. As I will instance to your own experiences, you fiend sometimes that your hearts are loth to come off to prayer in a morning, or if you do pray, you do it sleightly, now do not you find your hearts off the hooks al the day long after, have not you more trouble all the day long when your conscience tells you that you should go and seek God and pray, I but other things are more easy, and that is a hard thing, and there­fore you neglect it, now do not you find it more di­ficult to be with out prayer in a morning, then is in all the labour of prayer? compare one day with another, and see which is the easyest. The yoke of Christ that was upon David, might be somwhat hard to the flesh but the casting off the yoke broke his bones, therefore in Psal. 51. He cries to God, to restore to him the joy of his Salvation and to heale those Bones of his that were broken, That the Bones that thou hast broken may rejoyce, that expression the Prophet hath, Psalm, 51. vers. 8. Make me to hear joy and Gladness, that the Bones that thou hast broken may rejoyce, so that it broke the very Bones of Da­vid, the casting off the yoke of Christ, the trouble that David felt in his heart, it was such a burden to him as broke his bones, now when did ever any duty that David performed break his bones? though [Page 681] it might a little paine his flesh, and be a little bur­densom to his flesh, yet it was not that which broke his bones, the casting off the yoke of Christ is a grea­ter burden, and more troublesom to a gracious heart then to keep it on.

Sixthly. Thou complainest of difficulty in du­ty, in Christs yoke. may be it is not the yoke of Christ that is upon thee, that is so heavy upon thee, if thou examinest it again, perhaps thou shalt find it is not Christs yoke that is upon thee.

1. May be it is a yoke that thou hast taken upon thy self, perhaps somthing that thou hast put upon thy self that Christ never required of thee, then it may be grievous to thee, if we will put that upon our selves that Christ never required, as Papists do that put that upon themselves that Christ never re­quired, who required these things at your hands? It may be some men have put somthing upon you that Christ never required of thee, it may be thou puttest upon thy self a duty at this time, that is not the du­ty of this time, but is the duty of some other time, when thou wilt enjoyne thy self to do such a duty that is not the duty of this time, but the duty of another time, then it may be troublesom; as many poor Christians are pestered this way, when God would have them do such a duty, conscience puts them upon another duty, God calls them to a duty of their calling, but conscience puts them upon prayer, now that is not the duty it may be of this time, and this is the way of Satan, of the Devil, to weary them, and tire them, by putting them upon duty unseasonably, when he cannot by temptation hinder them from duty, then he labors to weary and tire them, by putting them unseasonably upon duty, As I have known some, they could not be at [Page 682] their work a quarter of an hour, but suddenly they must leave all and go to prayer, and they thought it was the motion of Gods Spirit, and the dictates of conscience, and they thought they must not neglect it, and so made their lives uncomfor­table upon that ground; whereas the Spirit of God puts people upon duty seasonably, every thing in its right order, and right way, and in its due time, it will put you upon prayer in a fit time, and put you upon duties of your calling in a fit time, and when it comes unseasonably to disquiet you, it is rather a suggestion of Satan to disquiet you, then to make you to obey Christs yoke.

2. May be it is not the yoke of Christ, but meerly the yoke of the Law, as thus, though it may be the same thing that Christ would have you do, yet you may have it laid upon you in a legal way, to do it meerly out of fear of the wrath of God, and dam­nation, and so it may be as a scourge to force you to it, and so to look upon every duty as if your eter­nal estate depended upon it, as if you were to be cast or saved by the meer performance of your duty, this is rather the yoke of the Law then the yoke of Jesus Christ, to be put and hurryed upon duty, as if your eternal estate did depend upon your duty, and you were to be cast in your eternal estate by that rather then any thing, here is the yoke of Mo­ses, not the yoke of Christ, Christ puts you upon duty for the honor of God, yet so, as the hazard of your eternal estate is over, and thou art not to be cast upon the performance of the duty this way or that way, that if thou failest thou wert to be cast for ever to everlasting destruction upon thy failing, he doth not bring you before God as before a severe and revenging judg, but puts you upon service, as a Child is put upon doing service by a Father, now [Page 683] it is a great deale easyer for a child to do service to a father, then for a slave to do service to one that hath him in bondage, that will be continually lashing him, and beating him black and blue; so indeed the yoke of the Law (which we are to speak of af­terwards when we come to speak of the easiness of Christs yoke) that is greivous, and many Christians they do their duties meerly in a legal way, and so it is rather Moses yoke, then the yoke of Jesus Christ, and so it comes to be hard; whereas when thou comest to understand what the yoke of Christ is, and what the duties are that are required by Je­sus Christ, and so to take them from him by a cove­nant of Grace, for so they are required, there is no duty in the Morral Law, but is required of you in the Gospel, and in a stronger bond then ever it was required upon the first Covenant, but in another way, coming unto it in another way in Christ▪ and through the hand of the mediatour Jesus Christ, so it comes to be a great deal more easy, and when duties are taken up in an evangelical way▪ then they are easy▪ but so long as you take them up in a legal way, then they come to be very grievous, that is the Sixth Answer.

Seventhly, Another answer is this, that difficul­ty that you find, it is not the Yoke of Christ, if you consider, That now Corruption is more Stirred then ever it was before, the difficulty is in the disco­very of corruption, & in the Stirring of your corrup­tion more then before, so that your Corruption through this, by means of the yoke of Christ comes to be more stirred then formerly it was: As thus now (sometimes I think, I have given you this Similitude) if there be a few embers of fire that is covered under the ashes, while no body medles with those embers, the ashes lye Still, but if you [Page 684] come to blow up these ashes, the ashes fly up and down: So it is with the Soul that hath Grace, while corruption lies stil all is at quiet, but when Grace comes and stirs corruption, that makes a trouble, you come now to see your sins more, and to oppose them more. As when a Physician comes to give Physick, the stirring of the humor makes the Party more sick, should the Patient complain of the Physician and say, this Physick makes me more sick, & I wil take no more of his Physick? if the Physick did not make thee more sick, it would do thee no good. And so when thou comest to the practice of Religion, if Grace do not stir thy corruptions, it wil not cure thy corruptions, thou comest to be sensible of thy sin more than ever, & thou art ready to think that it is the yoke of Christ that troubles thee, but it is the sight and the further sence of thy sin that makes thee thus, and thou hast cause to bless God for this trouble, there is nothing more ordinary than for Christians that are not wel experienced in the waies of God to think thus, that they are worse than ever, they never had such thoughts, they never were troubled with such blasphemous thoughts in Prayer, they never found such stirrings of corruption in their hearts as now they have, and they think they are declined, and they are fur­ther off from God and eternal life than before, be­cause they see more evil in themselves, & find more stirring of corruption than before, be not discou­raged by this, it is the stirring of thy corruption though the thing in it self is evill, yet it is a good sign, it is a sign the word of God is working in thee, and God stirreth in thee, therefore do not complain of the word of Christ, that it makes thee worse, but it is a meer accidental cause of the stirring of thy corruption, and it wil do thee good at the latter end.

Eighthly: Another Answer is this, The yoke of Christ is hard, but to what? It is hard to flesh and blood, it is hard to the unregenerate part, it is hard unto that that should endure hardness, it is fit that flesh & bood should endure hardship, & there is no cause to complain that it is hard to them, to flesh & blood, wo to thee if so be the waies of God should prove easie to flesh and blood, it is a sign that it is the true yoke of Christ, because it is hard to flesh and blood▪ it is hard to that we should beat down, it is hard to that that is our enemy, Is there any cause to complain that such a thing is very difficult, hard and grievous unto our enemy? unto one that we should beat down? Now it should be the care of a Christian, to beat down flesh and blood as long as we live, and therefore that that is most hard unto flesh and blood, that they should rejoyce in, if they find it to be so, Should any one complain, if the City should have Rebels and Traitors that should rise in the City, to have Bolts and Fetters cast up­on them? Is not this an ease to a City? Doth a Kingdom or City suffer by this, because Iron Bolts and Fetters are upon Traitors, Rebels, and Male­factors? What greater Traitors, Rebels, and Male­factors are there against Jesus Christ, our happi­ness, and everlasting good▪ that ariseth up in rebel­lion against Jesus Christ, than flesh and blood? and if Iron Bolts and Fetters be upon them which we should seek to subdue and crush, why should we complain of hardness there? Wouldst thou have ease to flesh and blood, that is a cursed ease, But now is not the yoke of Christ easie to the regenerate part in me? In my flesh (saith Paul) there is no good, but the regenerate part finds an ease in the waies of Christ, and they are very sweet, and very comfortable to the Soul.

Ninthly: Thou complainest of difficulty, it may [Page 686] be it is because thou hast not learned the former les­sons, Learn of me (saith Christ) for I am meek and lowly in heart, and you shal find rest unto your Souls, for my yoke is easie and my burden is light. Art thou ure that thou hast learned of Jesus Christ these two lessons that you have heard so much of heretofore, Meekness and Humility? Have you meek spirits, quiet spirits? Have you humble spirits, lowly spirits? Angry flesh wil not endure any great burden, if you touch angry flesh, Oh, it is a burden to it, and so proud flesh, a swoln Leg, and swoln Arm, and Shoulder, and Neck, if the Neck be swoln it cannot bear a yoke: So the proud flesh in thee it is that that makes the yoke of Christ so grievous, and burdensom to thee. But now if thou hast lear­ned throughly these two Lessons, of Meekness of Spirit, and Lowliness of heart, Oh, how easie is every thing that Jesus Christ requi [...]es to a meek and lowly spirit? if once thou gettest thy heart down, the bladder pricked, to be low in thine own eyes, and thy heart low, then every thing wil be easie that Christ requires, thou complainest that they are dif­ficult, but it is because of pride.

Lastly, Another Answer is this: Though there be some kind of difficulty in the waies of God, and the Saints find it so yet there is more delight than there is trouble, and more ease than pain▪ and com­pare one with another, and take all together, and then it may be said to be rather easie than any way burdensome, and light than any way heavy. As I wil express it by this similitude, a sick mans cloaths, the cloaths that a sick man hath upon him, may be they are somwhat burdensom, a man that is weak, to put on the cloaths that he was wont to weare, he feels it a burden, a paine, I but he finds more good by his cloaths then the burden comes to, his cloaths keep him from catching cold, and keeps him warm [Page 687] from the air, and so he finds the benefit of his cloaths more to him than the burden of his cloaths come to: So though there may be some burden, some kind of trouble in the waies of God to one that is sanctified, being but in part sanctified here, yet there is more delight, and more ease, and more good that he doth find in the waies of God than there is trouble, and therefore put all together, and then the yoke of Christ is easie, and his burden light, these severall considerations will satisfie against all the difficulties that any of the Saint▪s do find in Christs yoke.

CHAP. CXL.

WEll, this we cannot but be convinced of, that the Duties of Religion and the waies of Godliness (all things considered) they are easie, But what will you say to the other two: The waies of God indeed and Religion, and walking in the waies of God we must needs acknowledg to be ea­sie, but there is two other things, as the Discipline of Jesus Christ, and the sufferings that Jesus cals us unto: How will that be made out to be easie to us? Now I verily beleeve, that Jesus Christ had an aim at these two, as well as to any other, to let them know what Discipline and Goverment he would have his people come under in the times of the Gos­pel, and indeed we cannot be the Disciples of Jesus Christ as we ought, except we be willing to put our necks under the yoke of the Discipline of Jesus [Page 688] Christ, the Goverment of Christ as it is in his Church; we must not think it sufficient meerly that we profess Religion, and profess God [...]ness that we keep from the sins of the world, that we walk close with God in our Families, but Christ requires likewise that we should come and sub [...]it our selves to what Goverment he appoints in his Church, and that is a part of the Kingdom of Jesus Christ, as wel as his ruling in our hearts, indeed, that is the prin­cipall work of Christ, in ruling in our hearts, but Christ hath a Kingly power in ruling in his Church, the main yoke is inward, but there is an outward yoke too, for Christ would not have men live as they list, in a disorderly way, but it is the mind of Jesus Christ that all his Saints though some in one place, and some in another, should joyn together in exercising such Ordinances as he hath appointed, in the externall governing of his Church, and yet so, that all these are very easie to a spiritual heart, though it may seem very difficult to a carnal heart, for I should wrong the Text, and not be faithfull if I should not give you what I verily beleeve is the scope of the Text; I say this yoke is the order of Christ in his Church, if it be neglected by people, it is a great dishonor unto Jesus Christ, and hinders them exceedingly in the waies of Religion, and though it be very hard to carnal hearts, it is very easie to spiritual hearts. I am verily perswaded, that one of the greatest things that causeth so much malignity in this Kingdome at this day, it is the fearing of the yoke of Christ, men are afraid of the goverment of Christ in his Church, they are afraid they shall not have that liberty for their lusts and wickedness as formerly, but that there shall be yokes to restrain and keep them from those loose waies that formerly they lived in, and you may see plainly it is so, who are they that joyn with the [Page 689] malignant party that have such spirits, but such as have loose spirits? they are those that live very loos­ly, & others that have meer civility, and know little of the power of Godliness, they are afraid of this, and Oh, how is it said by most, we will not have this man reign over us? they even said they will break his bonds asunder, and cast away his cords, that is the controversie that it is come to at this very day, and that Prophecy in Psalm 2. seems to be ful­filled at this day, at verse 2. The Kings of the earth set themselves, and the Rulers take counsel together a­gainst the Lord, and against his anointed, saying, Let us break their bonds asunder, and cast away their cords from us, he that sitteth in the Heavens shall laugh, the Lord shall have them in derision, Then shall he speak to them in his wrath, and vex them in his sore displeasure yet have I set my King upon my holy hill of Zion, for al this I wil set my King upon my holy hil: Certainly, Christ is not set up as King as he ought to be, whate­ver profession we make, except we be willing to come in, & put our necks under the yoke of Christ, and Oh, what a heavy burden and yoke it is? For instance, That Men and Women should not make a meer verbal profession, and say, I beleeve, and I hope to be saved by Christ, but should give an ac­count of their Faith, and give an account of some work of God upon their hearts, that God hath cal­led them out of the world, certainly, that is one thing that Christ doth require in his peoples joy­ning together, to set up the Ordinances as they ought to be, that they should have some knowledg one of another, knowledg of some work of the Holy Ghost upon their hearts. You will say, that is secret. I but though the Holy Ghost wor­keth in secret, yet certainly, this may some way or other appear, we cannot know it certainly, for there may be many Hypocrites (no question) in [Page 690] the Church of God, and it is a very vain cavil for men to say, can the Church of God be without Hy­pocrites? that is taken indeed for granted, and no body in the world denies it, I but there must be that in the judgment of Charity, so as by the judg­ment of Charity we may see so far as we are able to see, that the Holy Ghost hath been working upon the Soul of this Man and Woman, and hath called them out of the world, this is the first thing in co­ming under the yoke of Christ in his Church. Now how hard is this to carnal hearts? the very mentio­ning of it, is enough to make a mutiny in many pla­ces, What! have we lived al this while, and must we now come to give account of our faith? But now it is an easy thing to a gracious heart, what is more easy to a Gracious Heart, then to speak of the work of God upon his Heart, & to give Glory to Jesus Christ in manifesting the work of God in calling him out of the world, and bringing him out of the King­dom of darkness, and translating him into the Kingdom of his dear Son? the manifestation of this is exceeding delightful to a gracious Heart. And whereas many think, that some wil lay a greater yoke upon them by coming in, and sub­mitting to the gouerment of Christ in his Church, they say, they wil make them to enter into a so­lemn Covenant before they wil admit them. I confess, were it so, that this were urged as a thing necessary, that they should not come in and joyn in the ordinances of Christ, without an explicit so­lemn Covenant, then I cannot but acknowledg it were a yoke that I think Christ never laid upon his Church, not an explicit solemn Covenant, to urge it as necessary, that they cannot come and joyn in the ordinances without it, and as for my part, I know not any that urge it as necessary, though it is used it is true, because it is the way of manife­sting [Page 691] themselves one way or another, and some way they would have for the manifestation of the grace of God, and of their willingness to joyn with them in all the Ordinances of Christ, so far as is revealed to them, and I know no other way that is urged than this, but to manifest the Grace of God upon the [...]r hearts, the work of God upon them.

And for the matter of Covenant, only to pro­fess a willingness to joyn with such a Society of People in all the Ordinances of Jesus Christ, so far as they know, suppose I should not be convinced of this particular Ordinance, or the other particular Ordinance, if there be a willingness to walk in the Ordinances of Christ so far as I know, this is the uttermost that is required, and for the other it is only for edification, but for necessity, I know none that do require it. Now what an easie Yoke is this? that one should come to be partaker of al the priviledges of the Gospel, and all the Ordinances that Jesus Christ hath be trusted his Church with, and this is al that we must come, and profess our wil­lingness to walk with all the People of God in all the Ordinances of Jesus Christ, so far as is revealed to them, is there not an easiness in this to a Graci­ous heart, Certainly, this that is complained of hath no great difficulty in it.

Object. I but you wil say, There is more difficul­ty than this, It is required that every one should watch over another, a narrow watching over one another in their waies, and observing one another, and this is true, a carnal heart cannot do it, we were wont to have a loose kind of way, that we lived in a Church communion one with another, and never knew one another, perhaps never saw one anothers face in all your lives, but when you came to the Sacrament, and whatever evil you [Page 692] had heard of one another, you never minded their re­formation,

Answ. Now it is true, That in the way of the Go­spel, when the Saints are joyned together in that way, they must and ought to watch over one another, And what great burden is this to a Gracious heart? to a carnal heart it is true, all the waies of God are burden­some, but to a Gracious heart it is an ease, that there shal not only be my own care, and the Grace of God in me to watch over me, but I shal have the use of al the Graces in the al Saints of God to watch over me, And is here a­ny hurt in this? It is an honor that God puts upon thee, that he gives not only his Angels charge over thee, but all his Saints a charge over thee likewise. A Prince hath a great Guard for the safety of his Person, and that is the honor of a Prince, he cannot go alone so as others do, but must go with a Guard: Now as the Prince in an outward way, so the Saints in a spirituall way, they are dear to Jesus Christ, and therefore they shall never go up and down, but they shall have their Angels to have charge over them, But what have they charge over them for? it is as the Scripture saith, that they should not dash their foot against a stone, they have charge over your Bodies in a more peculiar way, and the Saints have charge over you in a more spiritual way: now that you shall have Angels to watch over your Bodies, and I make no question but they keep Sa­tan off from hurting of you, and then you shall have the Saints of God with whom you shall live eternally in Heaven, and they shall watch over you for your spi­ritual good, and so they shal communicate all their Graces, and Gifts, and they are bound in Conscience, so to do, and this is a great ease to a Gracious heart.

Object. I, but you wil say▪ there is another difficul­ty, if so be we fall at any time, then we must give pub­lick [Page 693] Satisfaction, if we fall into that which gives publick offence there must be publick Satisfaction given, for private offence we▪ must give private Satis­faction, and Oh! this is a heavy Iron yoke to a carnal heart, if we should come to such a reforma­tion as we desire, Oh! what a burdensom thing would every carnal heart think it? let me look now to my walking, I cannot do as I was wont before time, let me be never so vile, do what I will, I could give a Proctor a little mony, or an Archdeacon, or a Commissary, or the like, and then let the Minister and the Congregation do what they dare, Oh! this is fine and easy to a wicked and corrupt heart. But now to come to this, that whatever you are, Rich or Poor, if you fall into scandalous sins, it is not making freinds this way or that way, or to a Mini­ster, no, but you must come and make publick con­fession, & give publick Satisfaction, and this is a yoke that is hard to a carnal heart, but to a gracious heart it is easie. What difficulty to a gracious heart is this? I have publickly dishonoured the name of God, and now I come publickly to repaire the name of God that I by my sins have darkned, and done hurt unto, I come now to repaire it openly, nay, what ease canst thou have till that be done? certainly, if thy heart be throughly humbled for the sins of thy soul, wherein thou hast sinned publickly against God; if thou hast sinned secretly, then Christ requires not publick Satisfaction, but if thou hast sinned publick­ly, what more suitable to thy heart if Gracious then this? Oh! that I might publickly repaire the honor of God, that hath publickly been dishonored by my sin? how canst thou sleep, or die before thou hast done this? I cannot possibly see how such a man or woman can die quietly, and go out of the world quietly, except they have had some opportunity to repair the honor of God publickly, as they have [Page 694] sinned publickly, and therefore this is not a way of punishment and p [...]nnance for thy sin, but a restor­ring of the honor of God that thou hast impaired, and this is that that is no burden un [...]o a Gracious heart, the sin indeed is a burden, the sin is a shame; it is a shame to me that I should ever dishonor the blessed God, that hope to receive such great satisfaction from God, it is fit that I should come and repaire the ho­nor of this God, Oh! this is the honor of a Christi­an, and therefore I beseech you have no hard thoughts of the waies of Jesus Christ in his Church.

And consider yet further, for the easiness of it, that Christ gives a charge to all his Saints, that if thou be humbled and givest Satisfaction, that they should restore thee with all meekness, and Gentle­ness, and if there should be any one that should in­sult over thee, and any way deride and scorne thee certainly, Jesus Christ will reckon with such a one for that, and there is no sin that goes more against the Spirit of Jesus Christ, then For any one to insult over those that come in the trouble of their spirits to repaire the honor of God that they have impair­ed by their sins. Christ requires that every one should mourn with thee, as thou art sorrowfull and lamentest over thy sin, so they should have their hearts melt for thy sins, and should endeavor to have their hearts sensible of thy sins as thou art, and and they that are acquainted with the waies of Christ in his Church, they have found it so, they have found all the Congregation aswell to fall a la­menting and bursting ou [...] in tears aswel as thy self, thou bursting out in pea [...]es for thy sins, and they praying and seeking unto God that he would for­give thy sins, and al the congregation doth thi [...], now is not this better, then [...] should go on to rancle in his sin, is in not better that he should [Page 695] come into a Congregation, and give glory to God and lament it before him, and all the Congregation lament, and they all send up their sighes and groans for pardoning of this offender, and restoring of him, and for the lifting up the light of Gods coun­tenance upon him, if your heart were humble, you would find it a great d [...]ale of ease, for the truth is, you cannot expect to have ease before you have done this, those that have offended, though they have gone in their closets and sought God, yet have had no rest but upon this, now God doth usually grant abundance of ease, peace, and joy in Christ, that it is a thousand times more ease to their spirits, then for them to go on in their sin, and let their sin ranckle.

And further, Christ in the goverment of his Church will not have any officer over you but whom he ap­points; indeed in a Civil State, they may appoint taskmasters, and what officers they please, but now in a Church State, Christ appoints every offi­cer, and therefore all that rabble of Commissaries, Archdeacons, Deans, and Deanes and Chapters is gone away, for there ought to be none such, and it is a great ease unto the Church of God to bee rid of them.

And again, you are to have none forced upon you, but what you your selves shall yield unto, they cannot in a domineering way say, you shall have such a Minister. It was enough before, that if a wench in an Alehouse, or an Hostler should have an uncle die, and leave them to be his heire, and an Advouson belonged to him, this Wench that lives in an alehouse, or an Hostler, Should have power to send any fellow that he will, if he can give account of his creed in Latin, to send one a [Page 696] hundred miles, or one that they never saw in all their lives, and they to whom he was sent, must take this man to have charge over their souls, to depend upon this man for dispensation of all the ordinances of Jesus Christ as long as they live together, here was a burden. But now the way of Christ is, that there should be none that should take the Charge of Souls to dispence the ordinances of Christ, but such as the people themselves shall choose to themselves, that they shal be satisfyed in before, and that they are faithful, and that they are fit by the gifts and graces of the spirit of God to take charge over their souls, and to dispence the ordinances of Christ in a right way, is not this now a great deal of ease?

And further, what a great deal of ease is in the waies of Christ in his Church, when the officer is such as Christ appoints and you approve?

And further, when they are there, they have no liberty to make any new law, but just as Jesus Christ hath made, they cannot obtrude any thing upon you to beleeve and do, but they must shew that Jesus Christ would have you to beleeve and do the same: Now in Civil states, it is otherwise, there you may be required to do things that you cannot find direct­ly in the word, if it be a thing that the officer thinks reasonable to be done, if it be not contrary to the word, it is enough, if it be a thing rational, that may suite with the publick good of a Country, or Kingdom, it is enough: but now, when it comes to the Church, the Church officers, it is not enough for them that there is nothing in the word against it, but they must have it out of Gods word, and this is a great ease, that I shall have nothing imposed upon me but what Jesus Christ would have me to have, and to do many other particulars might be shewed [Page 697] for the opening of the yoke of Christ, differing from the yoke of the Civil State.

Yea, And Christ requires nothing to be done in his Church, but what he would have a Reason given for it, but if a Prelate did but sit at his Table amongst his Cups, and write but a line or two, what a disturbance was there thereby, unto many thousand Congregations? he never came to them himself, but meerly he commands, and they must do it. But now the commands of Christ are otherwise, whatever is required of them from Christ, they may require a Reason of it, they are to be satisfied themselves in the Reason of the thing, and how Christ requires it before they submit unto it. Indeed, I am not bound in a Civil State to satisfie my self in all they do, but I may-think that they understand more of the Civil good than I do, but it is not so in a Church state, the meanest in a Congregation is not to say, the Ministers and Officers they know more than I, and therefore though I see no Reason to the contrary, I will submit: Now Christ hath such a tender care over every one of his members, that whatever they do they must know it themselves, they must do it in Faith, they must know how this comes out of the word, and they must do it then in Faith, now what an ease is this? and if men did know this, how readily would they come under the government of Jesus Christ? it is as great an Argument of the carnality of the hearts of men, that they having been under the yoke of Antichrist, and now they have some inkling of the yoke of Christ, that they cry out of it, and say, they had rather be in the former way; just as the Children of Israel▪ they desired to go back into Egypt again, and they liked not their deliverance, but would fain have gone back to their bondage again; and hath there not been the same murmurings in the hearts of men▪ that they would willingly return to their former bondage? Oh, it were just with God that we should return back again to Egypt, to our former condition, [Page 698] and [...]wo unto us if we should come to this, to return un­to our former condition again: But for any of you that desire to fear the Lord, and keep your Consciences cleer, and that walk in the way of eternall life, I ap­peal to your Consciences, what is there that I have na­med to you that would not be easie in your spirits? What difficulty would there be in the waies of Christ in the Church? Truly, I have told you the main diffi­culties, and I have dealt plainly with you in this thing, the chief difficulties in all the outcry in the world about the waies of Christ in his Church I have told you. Now is there any Gracious heart, (if I should single out any Gracious heart) that would count this a difficulty? & truly, we should not only think it easie, but we should pray for the government of Christ, for his government is better than the government of Antichrist. We must know that if we be those that profess Christ, we have certainly need of all the Ordinances of Jesus Christ, and they are not instituted in vain, and therefore if you have not been sensible of them heretofore, Labor to be sensible now, for if you did understand your selves, you would see a need of them, and those that have had them, they have found this yoke of Christ to be very easie, and the other yoke to be a very heavy yoke unto them.

CHAP. CXLI.

VVE are now to proceed unto another thing, and that is, The sufferings about those things that Christ requires: though to do those things that [Page 699] Christ requires may seem to be easie, yet to bear and suffer those heavy things that we read that Christians did suffer in former times when they came under the yoke of Christ, and which we are like to suffer in the cause of Christ, now especially, if the Lord should let the Adversary prevail over us, we may come to suffer those things that would be very hard, wheras if we had liberty of Conscience as others have, that we could go any way this way or that way, so as may serve our own turn, and be suitable to our own ends, we might avoid a great deal of suffering, but now when we come under the yoke of Jesus Christ, we must keep on in the right way, we must keep on in the way of suffering, whatever sufferings come we must not decline the waies of Christ in the word.

Now for Answer unto this: The Scripture doth not judg it so hard a thing to suffer for Christ as thou see­mest to judg it to be, see what the Scripture judgeth it to be, St. Paul speaking of his sufferings that he endu­red, in 2 Cor. 12. 10. Therefore I take pleasure in Infir­mities, in Reproaches, in Necessities, in Persecution, in Distresses for Christs sake, the word is in the Origi­nal, I am well pleased, here I take pleasure, I am well pleased in Infirmities, in Reproaches, in Necessities, in Persecutions, in Distresses, I am well pleased in them all: Certainly, that that a man hath a good pleasure to, that he can be well pleased with, that is easie, a man must needs have ease in a thing that he is well pleased in, now the Apostle professeth that he is well pleased in that which he suffered for Christ, and we are never like to be called to suffer so great things as he suffered.

And as the Scripture sets out sufferings as those things that a man may be well pleased in, so likewise we may rejoyce in them. That place in Luke 6. 23. there our Lord Christ would have his Disciples when they [Page 700] met with hardship, to rejoyce in it, Rejoyce (saith he) in that day, yea, to rejoyce exceedingly; that is the third degree, rejoyce, and leap for joy: when is this? it is when they shal be separated from their company, and they shal be reproached for Christs sake, yet re­joyce saith he, and leap for joy. Yea, the Scripture sets out our sufferings for Christ, our suffering that we meet withal any way in the waies of Christ, as that wherein above al things we may rejoyce, there is wel pleasing, there is joy, and exceeding joy, even to lea­ping, yea, and there is al kind of joy, all joy; so the Apostle in James 1. 2. My Brethren, count it all joy when ye fall into divers temptations; and among other temptations, these are great ones, the temptations of sufferings, count it al joy. Yea, and lastly, there is the glorying in them: so in Rom. 3. 5. We glory in tribu­lations: surely then there is not such difficulty in suffe­ring for Christ, if there be wel pleasing, and joy, and exceeding joy, and all joy, and glorying: Thus the Scripture sets out our sufferings for Christ.

And so I might give you the examples of abundance of Martyrs, that found a great deal of ease in their suf­ferings for Christ, the example of James Bainham, in the Book of Martyrs, when they kindled the fire under his feet, saith he, me thinks you strew Damask Roses under my feet, truly, there is sweetness enough in the Roses that are strewed under ones feet, that ones feet go upon. And so Basil speaking of a Martyr, he saith, that he did account the Prison that he was in, as a plea­sant Garden, & the several kinds of Tortures that he was put unto, as several sorts of sweet flowers in the Garden, so delightful were they to him. And Luther reports of one Agaba a young Virgin, that when she went to mar­tyrdom she went as if she went to Marriage, & to a Ban­quet. And the story of Mr. Sanders, that excellent Martyr is famous, when he came to suffer, he found such an issuing and going of his heart into all the Mem­bers of his body, and from all the members of his body [Page 701] to his heart again, an intercourse as it were in a bodily way. And it were endless to name you the particulars, and to shew wherein even the easiness of suffering for Christ appears, but I shal not do this at large, some of you may see that in your hands of Moses, counting it grater riches to suffer for Christ than to enjoy all the treasures of Egypt, and a man counts not his riches a burden: Now this is the judgment of Moses that had the Spirit of God in him, that whereas he might have had any riches that might have been enjoyed in all the land of Egypt, yet he accounts the sufferings with the Peo­ple of God greater Riches than all the Treasures of Egypt Oh! there is the highest improvement of our sufferings for Christ as can be, somwhat higher im­provement of our sufferings than Angels are called un­to, Angels are not called to such high improvement of their abilities for God, as when a Christian suffers for Christ, there they do confess with a glorious Voice. Saith an Ancient concerning the Martyrs in the primi­tive times. We do abundance of service in a little time then, and never have the Saints such a Spirit of glory resting upon them, as in the time of suffering, they are under most glorious promises in those times, and have more glorious comforts in those times, than at other times; and so in such respects, and divers others that might be mentioned, there is a great deal of ease and contentment in their sufferings for Jesus Christ. I was in prison til I got into prison for Christ, saith one Mar­tyr. And many professed that they never knew the dif­ference, between the comforts of the world, and the comforts of God, so much as then when they suffered. Saith Ignatius, when the wild beasts crusht his bones between their teeth, Now I begin to be a Christian. And another profest he had rather be a Martyr than work miracles; and therefore there is no such difficulty or heavy burden in suffering for Christ as ye are afraid of. Many poor Christians, when they hear what things others have suffered, they think, Oh, if I should be [Page 702] called to suffer such things, I should never go through them: Be not discouraged, the more sensible thou art of thy weakness, the better: Poor women and chil­dren that have been afraid to suffer as well as you, when they have come to suffer, it hath been given to them to suffer, a mighty presence hath come from Jesus Christ upon them, and it hath been easie to them; indeed the thing that is difficult to one that is weak, is easie to one that is strong: Now when you come to suffer for Christ, there comes in a great deal of strength from Christ, and therein you will find ease; for cer­tainly, Christ never calls us to do hard things, but he will give us strength proportionable; and then that which appeared more difficult, will appear more easie than before.

CHAP. CXLII.

BUt now we are to proceed to a further thing to shew you what there is in the way of Christ that makes it easie, which wil be a further manife­station of the ease that there is in the waies of Christ that it is so, that hath been shewed you be­fore!: but now that it must needs be so, and how it comes to be so, how it comes to pass that the waies of Christ should have such ease to a gracious heart, Certainly, there is a great many Grounds for it.

First: They are such waies as have much in them, that if a gracious heart were put to it freely, that he may either impose them upon himself or not, he would rather impose them upon himself than otherwise, supposing him to be himself; that is, his mind enlightened and his heart in a good frame, he would take them upon himself, and cer­tainly [Page 704] this is no hard thing, that if a man were left to his liberty he will take it upon himself rather than not. Let any Christian lay this to his heart and consider what way of Jesus Christ he would be without, every gracious heart is a Law to himself, that Law is not a very hard Law that a man would make to himself, so the Scripture saith of the God­ly that they are a Law to themselves, a Godly heart chooseth the waies of Christ, not as one chooseth the less evil of the two, so you may say he may chuse them as the less evil, for he may be put to chuse, [...] but I say, if he were left free & not put to it of necessity, if there were neither Hel nor Heaven, I do not know any thing in the waies of Jesus Christ and dare chal­lenge any one to tel me, that if there were no Hel o [...] Heaven that any thing is in the waies of Christ but he would choose them: What is there that Christ requires of any Soul, but without any such conside­ration such a heart would chuse? Would not he go rather according to the rules of equity and righte­ousness than iniquity and injustice? Is it not better to walk according to the rules of right reason, than to walk in irrational waies? But then a Beleever one that hath Faith, acts from a Principle above Reason, a Principle that is supernatural, and look as one that is a rational creature, would chuse those things that have the most agreement with the rules of right reason, so one that hath a higher principle a divine Principle, he would chuse that that is ac­cording to the Principles of Divinity, according to the Divinity (as I may so say) that he hath in his heart; Yea, Afflictions, when we bring our hearts to Gods will, have no great burden in them, but are easie, but they are not so easie as Gods waies are for Afflictions, though they come to be easie, yet they are such, as if a Godly heart were put to it, he would, and he ought rather to choose to be without them. Here is the diffe­rence [Page 705] between Afflictions and Duties, that if God would set a gracious heart free, he should choose ra­ther to be without afflictions though it is true, in regard of the good that God brings about in them, so they are good, but in themselves they are evil, and so a Godly man should rather desire to be without them but now, for the duties of religion & Godli­ness, there we are not to desire & wish to be without them, or that they were otherwise then they are, A gracious heart is not to wish any command of Jesus Christ to be otherwise then it is, and when at any time you find such a rising in your hearts, as to wish that such a thing were not a duty, know, that now temptation comes and corruption stirrs. You may not do it perhaps, but you may have a corrup­tion stir so farr, as to wish it were otherwise, cer­tainly, this is a great temptation, when the heart is in a right frame, it would not wish any thing in the waies of Christ otherwise then they are, if he were left to himself, he would himself choose them. That is the first.

Secondly When he hath chose them, this makes them easy because they are such waies as himself comes freely on unto, what a man comes freely on unto that is easy, and all the people of God are a willing people in Psal. 110. Now when he comes freely on, per­haps, you will say, a man may come freely on to a thing, yet when he is come on, he may find more difficulty then he thought of. Therefore in the second place they are easy in this respect, because they are suitable unto the temper and disposition of a gracious heart, such a one finds the waies of Christ very suitable and agreeable to him. Now Similis Simili gaudet, every like thing doth rejoyce in that which is like, a Godly heart finds the coun­terpane (as I may so speak) of the Lord Jesus Christ written in his own heart, that as it was in the first creation, there the Law of God, the Mor­ral Law, it was written in the heart of man fully, [Page 706] and that that we have written in scripture, it is but as it were an extract and counterpaine of what was written in the heart of man in the first creation, now by sin a great part of it is blotted out, but now when the soul comes to Jesus Christ, then Christ writes again the Law of God in the heart of the sin­er, writes it faire out againe, & writes the Law as it comes to be Evangelical, in an evangelical way, for so it is, the Gospel comprehends all that holyness that was in the Law before, the same holyness that was in the Law, the Gospel that takes it in, and makes it more compleat, and raiseth it up higher, and makes it more spiritual, and hath more of God in it, and doth shew us how to enjoy God in a higher, better, and fuller way, that the Law of the Gospel is written in the heart of beleevers as the Morrall Law was in the heart of Adam at first was, when he was made, and the Law of the Gospel takes in the holiness of Gods Law, and adds a fur­ther spiritualness, and shews a higher way of en­joyment of God then before was, when man at first was created, now therefore it must needs be easy in that respect It is easy for a fish to swim in the water, and it is easy for a bird to fly in the aire, for it is their own element, so the waies of the Gospel are the proper element of a true godly, & gracious heart And as we say, nullum corpus grave in suo loco▪ no ele­ment is heavy in his own proper place. It is true, the waies of Godlyness is a heavy burden to a car­nal heart, Why? because he is not in his element, when he is in holy duties, and sanctifying the Sab­both, he is not in his element, when he is in wick­ed company, drinking, and Swearing, then he is in his element, but now that which is your elements is but sand to a Godly heart, and that is the reason that you think that such Godly people are dump­ish, and heavy, and Melancholy, because they are not merry as you are, it is because of your compa­ny, they are not in their element, when they are [Page 707] amongst company that they can converse withall, and talk of Godlyness, and shewing and discover­ing one anothers hearts, and telling the experien­ces of Gods working in their hearts one to another, and so breathing graces one upon another, and pray­ing one with another, then they can be as merry, and be as delightful in such things as you can be a­mongst your companions, swearing, rioting, and the like, you think it is impossible they should be so, but it is so, that is their proper element, as the other is your element, and therefore it is as easy for a Saint to go on in the waies of religion, as for a fish to swim in the water, so farr as the regenerate part prevails, all Satisfaction flows from a suitableness between the faculty and the object, now the waies of God are the most suitable things to a gracious heart that can be, therefore there is a great deal of ease in them, there is nothing required in them but he finds it in his heart before it is required. It is said in Prov. 18. 2. Of a fool, that he doth not receive the way of Wisdom, the instruction of Wisdom, it is in your books, a fool hath not delight in understand­ing, but that his heart may discover it self, but I find it translated in the old vulgar Latin, that a fool receives not understanding, receives not what you say to him, except those things that are in his heart be spoken, except you speak to him such things as are in his heart, so they turn it, and so it is true in this, speak to any man any thing, if there be not a principle in his heart, to close with the thing that you speak, he will not easily receive it, therefore a fool will not receive that which you speak to him of, because it is not suitable to his heart. But now a Godly man, when you speak to him the things of God, and what the waies of Christ are, such a man receives them, because you speak to him that that is in his heart, it is in his heart be­fore, [Page 708] you speak to his heart, and he finds somwhat in his heart that comes presently to close with it, which makes it easy, there is in his heart such a principle, as upon mentioning any thing of the waies of Christ, he closeth with it, and takes hold upon it, there being the same thing in his heart, for though there be an object seen, except there be something in the eye suitable to the object to close with it, there would be no sight, so the heart of a Christian makes the waies of God easy, and readi­ly imbraceth them, because there is somthing in the heart that is like to Gods waies, and therefore it is ready to receive and close with them. As now if you bring fire to a stick that hath some fire in it, as soon as ever you bring the fire, the fire that was in the stick before, will come out to the other fire that you bring neare to it, and will joyne together and so grow into a flame. If you bring a candle that hath some fire remaining upon it unto a fire, it lights presently, so it is with the heart of a Godly man, a gracious heart sets before him the excellen­cy of the waies of God, now there is a holy princi­ple, a principle of holiness in the heart that comes out unto what is said in the word of the waies of God, and so closeth with them: I, these are the things that I find in my heart; now these things must needs be easy, because they are the very element of a gracious heart, and they are suitable to his heart, there is a freeness to chuse, That is the Se­cond.

Thirdly, Another thing that makes them easy is this, The waies of Christ, there is an evenness in them, there is a proportion in all the waies of Je­sus Christ, there is not one thing contrary unto an­other, but every thing helps one another, and so they come to be easy. You know in other things, when [Page 709] you are going in any path where there lyes things, to interrupt you, there lyes a great deal of Difficul­ty in your going, but when the way is so laid, as that there is no one thing in it but helps to another, if you take one step that helps you to another, and that step helps you to another, and so there is such an evenness and proportion as one helps to another If you be drawing a thing that one link helps ano­ther, and one lets into another, this makes it easy, when every action of a mans work is such, as the first makes the second easy, and the second the third, and the third the fourth, that work must needs be easy; so in all the waies of Jesus Christ, one duty lets in another; and this is the difference between one that is truly acquainted with the waies of religion, and an Hypocrite, the one, when he sets upon one duty, that one duty so tires him, that he hath no mind to another, but now a godly heart, one duty doth but let him in another, by perform­ing one duty, he is fitted to another duty, and this is a sign you performe duty in a right way, when it is thus with you, it is true, the outward man may be tired, but yet the heart is in a better frame to performe duty the next time, one duty is an in let into another, and helps on the other, that is a Third.

Fourthly, The waies of Christ they are easy, be­cause they bring strength with them, and encrea­seth strength, certainly, that work must needs be an easy work that a man gets strength by his work, and the more he works the more strength he gets. It is true, great works come to be difficult, because you do not only not get strength, but you spend strength, but now the waies of religion, the more you work, the more strength you have, and the more work you do, the more strength comes in. It [Page 710] is true, the natural strength may be spent, I but there is inward strength comes in & encreaseth, and is supplied by Jesus Christ: the Body that carries the Soul, I but the Soul is no burden to the Body, the Soul supports the Body, and enables the body to move and makes it lighter, if the Soul were gone, the body would be a heavy lump, heavier than when the soul lives in it, so such a kind of burden is the waies of Religion to a gracious soul, no other burden than the soul is to the body, when the soul is there, it is no burden, but it rather helps the Body, it makes the Body lighter and so when any work of Grace is added more than before, the burden comes to be lighter, and easier. In Prov. 10. 29. The way of the Lord is strength to the upright, their very way is strength, surely then their way is easie, that which is strength, cannot be a hard way, now the way of the Lord is strength to the upright, an Hypo­crite indeed, if he wil meddle with the way of God, he is tired, as those in Malachi, What a weariness is the waies of God to them? I but it is to an Hypo­crite, but the way of the Lord is strength to the up­right. A man that hath a carnal heart, he is tired presently, you that complain for want of strength, and you have no heart to set about Duties of Reli­gion, because you say you are weak, the more ye set about these Duties, the more strength you shall have. There is many a Man and Woman, that praies away their strength in prayer, and streng­thens their sin in prayer, and I shewed you, how to carnal hearts their very duties may be easie to their sins, but now a gracious heart doth not pray away his strength, but he shal have more strength in his Soul for the present, and he shall see it after­wards. You wil say, How shall I know that? for my body is weary and tired, if you get but a litle time to refresh your body with sleep, or the [Page 711] like, when you come to prayer again, you wil have more strength to the Duty, there was more strength in your Spirit then when you were in the Duty, on­ly your natural strength did fail, and therefore do as much as you can in holy Duties, do not fear tire­somness in them, you will do more than you did before. That is the fourth thing that makes them to be easie, because they beget strength.

Fifthly: They must needs be easie, because that in all the waies of Religion there is ever more good fuccess, a gracious heart evermore finds success in the waies of Godliness, now that way that a man alwaies hath success in, is very easie to him, you count that work very easie work that alwaies thrives in your hand, and that you may certainly, know that it wil succeed before you go about it. If a man go about a work, and he is uncertain in the success, and he thinks; I may take a great deal of pains, but I know not how I shall speed, Oh, that is tedious, I but now, when he goes out to the work of the Lord, where he knows he shal never fail of success, this work is very easie to him, In the first Psalm it is said, that a Godly man prospers in every thing that be doth, whatever he doth shall prosper, it is true, we may set upon outward things and not have success, but there was never any gra­cious action since the beginning of the world but had success, here is the difference between your outward imployment, and your gracious imploy­ment, your earthly and your spiritual imployment in one, though we work never so well according to the Rules of our Art, yet there wil not be success in what we do alwaies, but now let us perform a­ny holy Duty, we shal never lose any action, though we may not see it, yet we shal certainly prosper in it; and therefore there is a great deal of ease.

Sixthly: A great deal of ease must needs be in Gods waies, because that a gracious heart▪ is conti­nually receiving his wages in all his work: Now that is a very easie work, ye shal not need be wor­king all the day and receive no wages at night, but a Godly man is receiving his wages continually while he is working. In 1 Pet. 9. Receiving the end of your Faith, the Salvation of your Souls, Re­ceiving the end of your Faith, he doth not say, that ye shal hereafter receive the end of your Faith, but ye are now receiving, every moment in eve­ry Duty ye perform, you are receiving the end of your Faith, there is no holy action but there is somwhat of the Glory of Heaven in it, and the Soul doth receive somwhat of the Glory of Heaven in every holy action, so that he shall not need to stay for Heaven hereafter, that indeed were enough one would think to make any of the waies of God easie, the beleeving the Glory we shal here­after have in Heaven, it were enough to make any journey easie, that we shal have a Crown at the end of it, but it is not so with the Saints, they have not ease because they know that they shal have Glory hereafter, but they have a Heaven while they are doing their holy Duties, therefore are easie in re­gard of their end, as many things may be easie in regard of that that comes afterwards, and so may be good in regard of the good which is to come, but the actions of Religion are part of the happiness, and of the Glory of the Soul, and if we were well principled in this, it would be a great means to help us to go on with a great deal of ease in the duties of Religion: That it is the happiness and Glory of our Souls, and the perfection of holiness is our highest end, the Angels have no higher end than the perfe­ction of Holiness. In Hosea 10. ver. 11. Ephraim is a Heifer that is taught, and loveth to tread out the [Page] Corn, Eph [...]aim counted that an easy worke to tread out the corne, the meaning is this, the Cattel in those times, some were used to plow the ground, and others to tread out the corn, Now those that were plowing, they were abroad in the fields, and indured the stormes, and all the while eate nothing til they come home, and then they eate, But now those cattel that were treading out the corne, all the while they were treading out the corne, and working, they were feeding upon the corn, now saith God, Ephraim is a tender delicate thing, he doth not love to go all the day to his work, and receive his wages at night, but he loves to tread out the corn, he loves to receive his wages conti­nually in his work. Thus it is with a Godly heart he is upon the receiving hand continually and his work is but as the treading out of the corn, rather then plowing. That is the Sixth.

Seventhly, The waies of God must needs be eas [...] because let a man set upon the waies of Godliness, and every thing in the world shall help him, no passage of Gods providence but shall help him, no creature but shall help him, no ordinance but shall help him, nay those things that seem to go quite contrary they Shal help him; now it is easy to go when all things help one, when wind and Tide help you. I but you will say, may be we may meet with a contrary wind, I but when that contrary wind shal help you, as I have seen some that have made use of a contray wind, So it is with Godly people, all all good things help and encourage them, and ill things are turned by God to be helpful to them, and to be good to them, Yea, many have found help in the waies of God, by the strongest temptation that they have met withall in their very faces, Yea, somtimes that God turnes [Page 714] their sins, their stepping out of the way to be helps unto them, their very falls, as a man when [...]e stum­bles in his way, it makes him go the softer, you wil put your Horse out upon his stumbling, and make him go the faster, God turnes the worst things of al to the People of God to help them in their way, so that by Grace now, we do not only help our selves so, as to keep off the hinderances to other things, we do not overcome the world (as some­times I have said) thus to keep our selves from be­ing hurt by it, but to make all things usefull and serviceable to our graces, and that is the excel­lency of a Christian, that he can by grace make all things in the world serviceable to his grace, that is the glory of grace, it shews that grace is of a royall breed indeed, that it can bring all things to be ser­viceable to its end, therefore the waies of God are easie, because all things are helpfull to the incou­ragement of a Child of God in those waies.

And further, If a man were going in a way, and there were many stones lay in the way, it would be rough going, and uneasie, but were they laid in that fashion that they should be laid in a slough, in such a place that it should help me to step over such a slough then it would be more easie: Now here is the difference between wicked and Godly men, God in his just judgment laies stumbling blocks in the plainest waies of Godliness, so as to hinder wic­ked men in waies that are good, to the wicked I say, wicked men, they meet with stumbling blocks in plain waies, in waies that are the best waies; but now God is plealed to lay stumbling blocks in the waies of sin to the Godly, to hinder them from going on in the waies of sin, he takes all the stumbling blocks that were before in the waies of sin, and laies them in their way to Heaven. As now if there be divers [Page 715] paths to go to a place, those that would give marks to others that they might not go out of the way, they dig a ditch or lay somwhat in the way, perhaps some boughs of Trees or the like, to keep them off that they may go in the right way, So when the Lord sees any thing that lies in the waies of his peo­ple that may occasion stumbling to them, he takes them away, and laies them in such a place that may keep them from going out of their way, and if there be any slough, he takes the stones, and laies them to help them over the slough, and therefore the waies of God must needs be easie.

Eighthly, They must needs be easie, because they bring so much ease to the Conscience, they bring a­bundance of ease to the Conscience of a man or wo­man; When hath any man or woman ease to their consciences, but when they have gone in the waies of Religion? though before they had throbs of conscience, and terrors of conscience, an angry conscience. Thou couldest never lie down to sleep, but thy consicence was as it were a hard stone to thy head, and as pricks in thy side, but now when thou art got into the waies of Religi­on, thou canst lie down in the bosome of a reconci­led Father in peace, and thy conscience very easie, and thy soul easie, thou feelest no more of the throbs of conscience that thou wast wont to feel▪ the waies of God bring ease to thy conscience. Ma­ny of you love your estates, because you can have means coming in when you are old, and you can sit in a Chair, and can have maintenance brought in unto you, Oh, but if that be good, what is it to have quiet and ease in your consciences, which only the yoke of Jesus Christ brings in? and therefore the waies of Jesus Christ are easie.

Ninthly: The waies of Christ are easie, because they bring ease and freedome from al cares, al your troubles and cares, all your carking cares you have hereby ease from under them, come once under the yoke of Christ, and then you have nothing to do but to make known your requests to God, you need not care what shal become of you, either for the present or for erernity, if you be once got into the yoke of Christ. Do not mistake me, to think that if once you come to profess religion you need take care for no­thing, No, But I say, from al carking cares, and trou­blesome cares, you may be delivered from them as­soon as ever you come into the waies of Christ; many Christians have it at the first, and if not at first, yet if you continue in them, you may come to have so much satisfaction in them, that any carking care that may cause trouble to your souls, in regard of your outward or inward, your present or eternal estate, all will be gone, for whatever you would take care for to help you, it is taken care for you there. Luther hath such an expression I remember, A Christian may keep a perpetual Sabbath all his life, and all the week long, any thing that you would have to help you otherwise, God him­self wil take care for you that you shal have it in himself, you shal have all in himself. We have a place in Isaiah for the encouragement of the people of God, in Isa. 30. 7. For the Egyptians shall help in vain, and to no purpose, therefore have I cryed concer­ning this▪ their strength is to sit still. Here they did depend much up [...]n the Egyptians for help, I but saith God, you need not trouble your selves about this, the Egyptians to help▪ Their strength is to sit still. The word Strength here in the Original is E­gypt, their Egypt is to sit still▪ as in another place, in Isaiah 51. 9. Awake, Awake, put on strangth, O Arm of the Lord, awake as in the ancient daies, in [Page 717] the Generations of old, Art thou not it that cut Ra­hab, and wounded the Dragon, Rahab, that by most Interpreters is used as a word that comes of Egypt, and so in some other Scriptures the word Rahab comes of Egypt, and so in this place too, The Egyptians shal help in vain, and to no purpose, therefore have I cried concerning this, their Rahab, or their Egypt is to sit still, that is, look what help others would have from Egypt, you need not care how Egypt shal come to help you, you shal sit stil, you shal have help in me in your sitting stil, you shal have an Egypt, all the strength you should have in Egypt you shal have in me, Be quiet and sit stil, and whatever strength you think may be otherwaies, I will supply in my self, O! the holy security that there is in the waies of God, and if there be a holy security in those waies, there must needs be a­bundance of ease in them.

Tenthly: There is abundance of ease in the waies of Christ in this respect, because they make other things easie, that which will make other things easie, that must needs be easie, as thus, The waies of Christ wil make hard things easie, afflicti­ons easie, for afflictions come to let out thy sin, and thy corruption: And is there not a great deal of ease in that? When a man hath a sore and there is a great deal of corruption in that sore, if one come and prick the sore▪ and the corruption comes out, there is a great deal of ease: So here, afflictions to Gods people, they are but as that which comes to prick their corruptions, and to let out their sins, and their corruptions, and that gives ease to the soul, A mans cal [...]ing is easie to him if he have grace, the going on in ones calling in a gracious m [...]nner is easie, and the going about any thing that a man sets himself a­bout [Page 718] it is easie, O! with what abundance of sweet­ness doth Godly Men and Women go about their business more then those that have corrupt hearts? You shall have many that have wicked and corrupt hearts, go about their business with such fretting and vexing, if any thing fall amiss they are so vexed: I but now, one that is Godly sets about his business in obedience to God, and com­mits all to God, and leaves the success to God, and so he is at ease. A Servant now, if he have not grace in his or her heart, if the Master or Mistress do not please them, they go about their works, and fret and vex themselves. But now those that have grace, and know that they are in the way that Christ would have them, and that they obey Christ, and serve Christ in that way, they can find abundance of ease, for I am serving Christ in this work, though the work is a low work, a poor work, yet I am about Christs work, I am serving Jesus Christ, and so they go about it with ease. And thus the waies of Religion make every thing easie, our lives easie, and our death easie, our passage out of this world wil be easie too.

But there are two or three things more to be ad­ded; the yoke of Christ is easie in regard of the yoke of the Law, therefore saith Christ in the Text, Take my yoke upon you, for my yoke is easie, the yoke and bon­dage you were under in respect of the Law, that was a burden, but my yoke is easie. And it is easie in re­spect of Antichrist, that was spoken prophetically in­deed, but now we may open the yoke of Christ in re­spect to that. But then compare it with the yoke of sin, then it is easie too, the yoke of Christ not only in regard of all the former yokes, but if you compare it with the yoke of the Law, the yoke of sin, and the [Page 719] yoke of Antichrist, their yokes are far harder than the yokes of Jesus Christ. I con [...]ess I need not spend much time upon those two of the yoke of the Law, and the yoke of sin, somwhat I would speak of either of them, to open the difference between the yokes in them, and the yoke of Christ, though there hath been a great deal said in opening of the Text, Come unto me all ye that are weary and heavy laden and I will give you rest, there we spake of the rest from the Law, and the rest from the burden of sin, only I shal in this but a little compare the diffe­rence betwen the burden that there is in the yoke of the Law, and the yoke of Christ, and see which is easiest, and so compare the yoke of sin with the yoke of Christ, and then you shal see when I have set them both together, that one is a great deal ea­sier than the other.

CHAP. CXLIII.

THE waies of Christ are easie.

First: In regard of the yoke of the Law.

Secondly: In regard of the yoke and burden of sin.

For the easiness of Christs waies, in comparison [Page 720] of the yoke of the Law, you know what the Scrip­ture saith, in Acts 15. 10. That the Law it was a Yoke, which our Fathers nor we were neither able to bear. Even the Ceremonial Law, the way of Christ is easie in respect of that.

For First: The Ceremonial part of the Law re­quired abstaining from the comforts of the Crea­ture, the People of the Jews in the times of the Law were forbidden the use of many Creatures that we have a great deal of use of now; this is one ease that we have by Jesus Christ, that we are to make use of all the Creatures, we need make no question for Conscience sake of the use of any Creature, in the world, that is somwhat easier than to be re­strained from this Creature and the other Crea­ture.

And then, Secondly: We have a great deal of ease in respect of the Jews that were under the bur­den of the Ceremonial Law, because that their ser­vice it self was very chargeable to their outward estates, their Sacrifices that they did offer up to God, How chargeable was it? What a great part of the estates of men did go forth, partly in the main­tenance of their Levites? There is a great deal of murmuring now for a little Money for maintenance of Ministers, but there if the account be summed up, the maintenance of the Levites was a great part of their estates, not barely the tenth of their Sacrifi­ces. They had their Cities, divers, forty or more Cities that were theirs for their possession. And many things might be shewed that way, the mighty charge that they were at for the service of God se­veral waies, not Tithes only, but Cities and the like; now God hath in a great part eased us of those things that he required, of the People of the Jews, there is nothing now required but what is in moral equity, what is in common reason due to the Labo­rer [Page 721] for his work, only somwhat is due by that Scripture, Thou shalt not muzle the mouth of the Ox that treadeth out the Corn, so that all the mainte­nance now for the work of God is due in a way of common reason, but there was other things requi­red in the service of God in the times of the Jews, and that is an ease that is very suitable to many men, to have ease that way from their outward service, yet certainly, the Lord (as we shal hear more by and by) requires of us more service other waies.

And then Thirdly, In the ceremoniall Law, there the very service of God had a kind of burden in it, for there were so many external performances, that the Holy Ghost cals them beggarly Rudiments, so many outward ceremonies, outward things, that were a burden to the outward man, and they were mean things, and childish things, in comparison of the Gospel, they are called by the Apostle Beg­garly Rudiments: And truly, one would think, that when we shall read such a Scripture as that, that shall call the ceremonies of the Law beggarly rudi­ments, that were the ceremonies appointed by God himself, and yet when they came to be abrogated they were called but beggarly rudiments, one would admire how it is possible that any one that profes­seth Christianity, should come and conform them­selves to so many ceremonies as they have done, to such beggarly rudiments; certainly, these must needs be beggarly rudiments much more, and what a strange pass were we brought into, that we should count such things the great Ornaments of Gods ser­vice, whenas God did not require them but at that time, and that they are so vilified by God now. But inventions are never required by God, and therefore they are to be accounted more vile, and [Page 722] it is a great mercy to be delivered from the bondage of the outward ceremonies of the Law, though such things as were once appointed by God, to spend so many daies as they did from their outward business, this is somwhat, Surely, if it were in mans power to appoint ceremonies, and make daies holy as ma­ny did undertake heretofore, we had been brought into a greater bondage than ever the Jews were un­der the Law, but Christ would have ease in the outward administration of his worship.

And then likewise, though God hath appointed some outward things, yet very few, for the outward part of his vvorship, What a few things are appoin­ted by Jesus Christ? vvhereas in the times of the Law, there vvere multitudes of external things, yea, and how easie are they that Christ hath appoin­ted for the outvvard part of his vvorship; whereas in the times of the Lavv it vvas hard, as circumci­sion, vvhat a hard thing vvas it to have to foreskin of the flesh cut off? and you knovv it made them sore, vvhen the men of Sichem vvere circumcised, they vvere so sore, that two or three men vvere able to destroy a vvhol City, novv Christ hath re­quired no such hardness of us.

And truly that may be one thing that may make us much doubt of the waies of many that put people upon such vvaies, as in the Winter time to go into Rivers, and venture their healths & lives as they do, certainly, Christ requires no such thing, if Christ did require such a thing, I dare appeal to any to give me any one place in the old Testament vvhere there is a harder commandment than that, if that vvere a commandment then Christs yoke in that one thing is harder than any one thing that Christ required of the Jews, no one Duty so difficult to the outward man as that thing i [...], now certainly the yoke of Christ as he himself saith, it is but easie, it is not [Page 723] hard to the outward man in such external services, Christ did not change one Ordinance from another to make it harder, there is no Ordinance that Christ did change from the Law to the Gospel to make it harder, and there is no mercy that is allowed in the times of the Law, but is allowed in the times of the Gospel.

And further, That is another Argument that is very perswa [...]ive to the Beleever and his children, for if God should deny this condition to the chil­dren in the times of the Gospel that was in the times of the Law, it would make the Gospel to be har­der than the Law, and the truth is, the denying such a mercy to Beleevers children would be a harder yoke to Beleevers, a greater burden to them than all the ceremonies were to the Jevvs in the times of the Lavv. As suppose this, if a Beleever should plead thus, Lord, there vvas a time vvhen thou didst not only receive me into Covenant, but re­ceive my child too, and give my child the seal of the Covenant likevvise, and there vvas a time that I had such a priviledg, that not only I, but my child vvas in a different condition from the Heathen, the Heathen round about me vvas not in such a conditi­on as I vvas in, in regard of my posterity, and I counted this a great mercy, but Lord, since the time I vvas converted, and imbraced Christian Re­ligion, and since the time that Jesus Christ is come, as suppose a Jevv should speak thus, one that vvas a Jevv before Christs time, and should live til Christ came, and should plead thus, Lord, hast thou brought a greater burden on me since Christ came than I had before Christ came, for before Christ came I had such a liberty that vvas as dear to me as my life, that I vvould not be vvithout for all the vvorld, that I should not only have my self, but my [Page 724] child separated from the world, and be in covenant with thee, and under the Seal of thy Grace, but Lord▪ since Christs coming into the world and since I imbraced religion, though I may come and take the seales, though I may be in covenant with thee, yet now my child may not, there is no difference between my child and the child of a heathen, Lord is there no difference between this and the times of the Law? thou sayest, thy yoke is easy, and thy burden is light, but here is a great burden upon me, that I have not that benefit that heretofore I had, certainly, my brethren, Christ did not come into the world to lessen the Grace of God: you will say, they were in a worse condition then this, but how are they in a better? as for the covenant of Grace in Jesus Christ, that certainly a Jew had, they were saved by the same way that we are, namely by be­leeving in Jesus Christ, now those that were belee­vers, and did understand Jesus Christ, they had the same benefit by Jesus Christ that we have, I but if their children now should not have the same benefit that they had, I say then Christ hath brought a grea­ter yoke upon beleevers in the times of the Gospel, then was upon beleevers in the times of the Law, and this is contrary to what Christ saith, my Yoke is easy, and my Burden light. Methinks, I wonder that any men that are Beleevers, that have children of their own, that should drinke in that opinion; for certainly, it cannot but be a greater Yoke upon them, and if they should think there were no differ­ence between their children and the children of hea­then, they should count it a great Yoke, and they should think it better for them if they had lived in the times of the Law, and before Christ came into the world, for then they had benefit for their chil­dren. Now we are delivered from the Yoke of the ceremonial Law that required hard things, and we [Page 725] are not brought into a worse condition, you cannot be in a worse condition saith Christ in coming unto me then you were in the times of the Law.

But especially the Morral law, that was a great burden, a great yoke, as looked upon in the Cove­nant of works: now for that I shal not need to speak much, because I have opened it in the invitation of Christ, Come unto me, al ye that are weary and hea­vy laden, and there I shewed unto you the burden of the Law, and from that, saith Christ, I will give you rest. I shewed how Christ delivers from the burden of the Law, Certainly, the Gospel then is a great ease, to mention to you but two or three particulars in this, then I shewd you there how it required absolute, impossible things, impossible un­to us now, not unpossible unto Adam, n [...]t impossi­ble to that power that Adam had at first, but im­possible to us. Now it requires absolute perfection in every thing, it doth not admit of any repentance, no nor of any endeavour, not to accept of it, the Law accepts of no endeavour, except he continue in every thing, he accepts of no repentance. But now, saith Christ, my yoke is easy, I require no­thing of you but what is easy, the Law doth not ac­cept of endeavour, but I will accept of endeavour, if there be a will I will accept of it, if there be re­pentance I will accept of it, the Law would not do [...]t, let a Sinner weep his heart out, the Law would [...]ot accept of it; after you have sinned▪ the Law binds [...]ou over to an eternal curse, and had not Jesus [...]hrist come into the world, you had been bound o­ [...]r to an eternal curse for ever, and that is the rea­ [...] that the Angels cannot be saved, and therefore sa [...]h Christ, take heed of this yoke, this is a heavy b [...]den, that there should be no mediating, no­thing should be accepted, but saith Christ, I will [Page 726] bring you an easyer yoke, it is not so when you come to beleeve in mee, now your endeavours shal be accepted, and though you be imperfect, yet if you be upright, it shall be accepted.

CHAP. CXLIV.

WEll, the next is the Yoke of Sin, the Yoke of Christ is farr easyer then that, sin is the greatest slavery in the World, it makes a man or woman a slave to the worst of Creatures that ever was made; to the Devil himself, to be a slave to sin it is to be a slave to the Devil, we have many bills sent up to us, to pray for those that are taken cap­tives in Argire, it may be there are some of you here that have been taken slaves there, and you count that a miserable Yoke, when you are made slaves to the Turke, you thought your freinds that were at home were happy that had their liberty to go up and down. Now Oh! you that ever felt that Yoke, or that have heard the doleful complaint of that Yoke by your freinds, that you would by that be sensi­ble of the slavery to sin, and to the Devil: is it no [...] better to be in slavery to any men in the world then to the Devil? When you go abroad you must nee [...]s go into the Alehouses, to drink, and to be amon [...]st company, and abuse your bodies to drunkenn [...]ss, and uncleanness, and you have eyes ful of adul [...]ery that cannot cease to sin, and you will excuse your selves, and say, you cannot do otherwise, [...]hen you are slaves, and are taken captive by the Devil to do according to his will, that Text you ha [...]e for [Page 727] it in 2 Tim. 2. And the last, That they may recover themselves out of the Snare of the Devil, that are taken captive by him at his will. When a man is taken cap­tive, he cannot do his own will, he cannot go whi­ther he will, but he must go whither his master wil have him, and he cannot do what work he wil, but he must do what his Master will have him. So you cannot do what you would, but you must do what the Devil would have you to do, sin is a slavery to the Devil. But now the obedience of the Gospel, is that that brings the soul to be a subject to Jesus Christ your King, so that here is the diffe­rence between the Devills service, and Christs, that in the one, your work is a base slavery, and in the other, it is an honorable service, Christ re­quires no base slavery of his subjects, it were better to do any slavery and drudgery to Jesus Christ, then to do any work for the Devil, the Devil requires nothing but drudgery, and Christ requires nothing but honorable service, and therefore the Yoke of Jesus Christ is easyer then the Yoke of sin; yea, the Yoke of sin, hath a great deal of contradiction in it, there are cross commands, they serve divers lusts, one lust would have them do one thing, and another would have them do another: but now in the service of Christ there is a blessed agreement be­tween them, in the service of sin there is nothing but contradiction, but in the service of Christ there is nothing but comly order, and therefore his service is a great deal easier then the service of sin, and the truth is, if so be you did but know both of them you would say as much. We cannot compare two things together, to know which is heavier then the other, except we understand both of them, you that are beleevers, and are got under the Yoke of Christ, yet through temptation you are brought to some service of sin, now though sin do reign [Page 728] over you, yet you are brought under the service of sin in a great measure, but now if you would com­pare when you keep closes [...] to Christ, and the waies of holiness, whether you do not find more ease to your spirit, then when you have liberty to sin. You think it is fine to go abroad, and be merry with your friends, and abuse your selves, you think this is a fine thing, I but when you come home your hearts ake upon it, and your bodies are worse two or three daies after, O! but when you walk with God in a holy manner, and walk with God in your calling, and pray morning and evening, and walk close with God, and ever and anon have ejaculati­ons to God, and have the face of God shining upon you, and so when you go to rest, and lie down in the bosom of a reconciled Father, to have for your pillow the bosom of a reconciled Father, & eat your food as that which comes from the fruit of your la­bor, and the blessing of God, and sitting with your yoke fellow blessing God for those good things he grants unto you, and looking upon your children as the blessings of God unto you, and seeing the grace of God in them, and in all these things expe­cting, that after a while you shal be taken from the world, that you shall never sin more, nor sorrow more, nor never be troubled more, nor never temp­ted more, when you shall see the face of God, and enjoy his presence everlastingly, Is not here a bet­ter life than to be under the bondage and drudgery of the Devil? to swear, and rail, and vex, and fret, and contend one with another, Is not here a great deal more ease? Certainly, if you will make triall, you shall find abundance of ease, and it is a good means to draw the heart of any one to repentance, when they hear, O! what a difference is there be­tween my state now, and that whenas I walked close with God? What a deal of vexation and [Page 729] trouble have I now? whereas when I kept close with God, how much better was it then with me then it is now? one day then was better then ten thousand worlds now, If I should live a thousand years, to live [...]ne day as I did before when I walked close with God, O! this is far better, and the thoughts of this makes them to returne to God, and say with them in Hose [...], let me re­turne again, for then it was better with me then now, thus for the yoke of sin.

And then to name one thing more, the yoke of Christ is easier then the yoke of Antichrist, for so Christ speaks not only for what is for the present, but what is after­wards, and this scripture is an exhortation to us now, aswell as to the Disciples in Christs Time, now, saith Christ, it is easyer then the yoke of Antichrist, he saith so to you, now suppose Christ were here in this time a­mong you, and should say, take my yoke upon you, for my yoke is easy, and my burden light; you have heard somwhat of the yoke of Antichrist, my yoke is easier, you will say, what is the yoke of Antichrist? I opened it a little in Christs discipline, and you shall see it here in the yoke of Antichrist.

First. Take my yoke upon you, and I require you to be under no kind of government, but what you shal appoint your own officers, Antichrist he will appoin [...] hi [...] officers; but Christ he allows you to chuse your own officers.

And Secondly, No law that you shal be under for your spiritual estate, as a Church, that which is pro­perly ecclesiastical and spiritual, no law but what I ap­point in my word, I will not give liberty to men to make what laws they will make, no law enjoyned for your spiritual estate but what I appoint: if there be a company of men and women that meet in a congregati­on, [Page 730] and meet not only as Christians, but as men and women, there is somwhat common to them as men and women, and there indeed the lawes of men may take hold of them, in those actions that are but humane and civill, but now in those things that are pro­perly ecclesiastial and spiritual, that concerns the spi­ritual man, such things as I must expect for spiritual efficacy upon my Soul, to work upon my heart, to draw me to God, or to bring God to me, in these things I am under no law but the law of Jesus Christ, no men in the world have power, no not Church officers, nor civil officers, neither Magistrates, nor Ministers, have any power to put any Law upon a church in regard of the spiritual estate of it, in regard of any spiritual ordi­nance, but such as are in the word of God. Christ is the great Law-giver, and hath made them already, and and they are to look that those Lawes be kept, but they are to make no new ones, there is no new act, no new Statute, for the ordering of men in their spiritual estate. Those things that are properly spiritual, to work upon the inward man, that concernes the worship of God, to draw their hearts to Christ, or Christ to them, to work upon their hearts, there can be no new act, no new Law made by Magistrates, or any church officers in the world, but only such as you find in the Scripture▪ now this is a great ease to a Christian, to think, Lord thou tenderest my Soul so much, that none can command any thing but what thou hast set down in the word, and what thou hast commanded: indeed Lawyers are to shew men the Lawes of the state, and Ministers are bound to shew the people if there be any Law, and to teach it the church, but there is no law that Ministers are bound to open but only the commands of Jesus Christ, they may be made use of as men, as publick men, and as opportunity serves be helpful in the civil State, but as Ministers, they have nothing to do but to open the [Page 731] Laws of Jesus Christ: and this is a great ease, whereas this is the bondage of Antichrist, he will make laws to bind conscience, and so though a man should keep all Gods laws, yet he may be damned to eternity by breaking his laws, and therefore he makes it a bondage in this regard, that a man should be not only in danger of eternal damnation by diso­bedience to Christs laws, but a thousand laws that he never knows. And that is the second ease of the yoke of Christ, that there shall be no Laws to govern the Church but the laws of Jesus Christ.

Thirdly: The difference between the yoke of Antichrist, and the yoke of Christ is this: Anti­christ requires submission to his laws by violence & compulsion, and you must do them whether you un­derstand them or not, you must understand them by a Prison else, that which shal befal you is impri­sonment, and banishment, by inflicting corporal punishment upon you, he wil force you that way to come to beleeve, if you cannot come to beleeve this to be a truth, that is the way to make you to beleeve it, imprisonment, and banishment, and mulcts upon your estate, and corporal punish­ments upon your bodies; but Christ takes no such course, and gives no such commission, to inforce to beleeve things by such a way as this, but his waies are gentle, & meek waies, saith he, come unto me, & learn of me, for I am meek & lowly, & take my yoke upon you, for my yoke is easie; and it is easie in this, that what I require of you to beleeve, I do not use violent and compulsive waies and means to bring you to beleeve, No, but the way that I would have my people use, it is instruction and informa­tion, it is the shewing of them the truth, and answe­ring their Objections that they have against this way, it is gently to lead them, and not compel­ling [Page 732] of them to beleeve, that if a man cannot be­leeve such a truth they shall be compelled to it, certainly, to use violence and to compel such a man, is not the way of Jesus Christ. Indeed for some outward waies to be used to keep men from doing hurt to others, that is another thing, from doing that which may do mischief to another man: But for a violent compelling of a man, meerly to alter his judgment, though he will keep it to himself, and live quietly, yet to compel him to subscribe to such Articles that he cannot sub [...]it unto, certainly, Christ would not have any such yoke, to have a compulsory way, to make men beleeve that which hey cannot see any reason for, but Christ would first have the soul be convinced of the thing before he beleeves it, and it is a mighty ease, if we did understand it, we would think it to be worth al the trouble we have been under since these wars began, to be delivered from what the Prelatical, An­tichristian men did determin, that they would put upon all those that should have any office or exer­cise any Gift in the Church of God, they would force them, either to beleeve what they say to be true, or otherwise not to live among them, yea, all people were brought unto it, though they did not understand it. As thus, many people were brought under this bondage, Suppose any of you were com­plained of by a Parator in their Court, well, when you were once complained of, if you had not ap­peared, then presently excommunicated if they had got any advantage over you, wel, if once they got you under the censure of their Court, you could not get off for your lives without taking an Oath, and in that Oath you must acknowledg such things, as I dare say not one▪ in five hundred under­stood what it was, and yet you must acknowledg subjection to them; Now what an intolerable bon­dage [Page 733] was this? and if you did not, you were un­done for your outward estates, they would force it by violence, saith Ch [...]ist, my yoke is otherwise, Oh, what a bondage were we in, and yet not sensi­ble of it? and did we understand it, we would not so murmur and complain of some trouble that we meet withal, and we would cry to God that we might never come under such a bondage again, in such a violent way, to be forced to such an Oath, and to beleeve such and such things to be true, though o­therwise we lived quietly and peaceably, yet not to be suffered so to live, except we would change our judgments, certainly, this is an intollerable burden. And would you know what is Antichri­stianism, and what not? It is in this, that herein the Yoke of Antichrist is an Iron Yoke, that it will have a violent, Base, Forced beliefe, and forced alteration of a mans ju [...]gment, that if he were but meerly a man▪ he▪ must suffer all the torments [...]n the world rather then come to alter his judgment before he be convinced of it: Certainly, if a man have but reason▪ the Reason of a man, the spirit of a man, if one should come and say, you must be­leeve this to be t [...]ue, he would say, I but I must un­derstand first that it is true, Certainly, he would be [...]orne in pieces with wild Horses, rather then alter his judgment before he be convinced of i [...], but for a man to come and s [...]y, you must beleeve this to be true, and he say, I but I do not beleeve it to be true, no, then you must be made to beleeve it by impri­sonment, and Banishment, and confiscation of your goods, and the like, Oh what a bondage is this? And this is the bondage of Antichrist.

And then there is another thing in the yoke of Antichrist, and that is not to accept of repentance, of any general repentance and mourning, except [Page 734] there be a reforming of the particular thing wherein they judg men to be amiss, which is contrary to the yoke of Christ. Saith Christ, you must do what you are convinced of to be true, what you see to be my will, but now, because of your weakness, you cannot perhaps understand it to be my will, this is your sin, wel but I wil accept of a general repen­tance, that if I see your Heart upright, and sincere▪ and you mourne, not only for your sins of know­ledg, but sins of ignorance, although you should die and reforme none of this all your life, I will pardon and accept you. But now mark how the yoke of Antichrist is, Antichrist requires such things to be done, Well, but I cannot do them, I cannot see Reason why I should do them, Well, he will never remit no punishment, he will inflict punish­ment, and never remit any til you revoke your judgment; you may say, well, though I cannot be­leeve I will live quietly, and wait, and use all the means I can to convince me that this is the right way, and if I cannot, I will live quietly with you, that will not serve the turne, Nay, but if you do not see it, you must lie under this punishment til you come to revoke your Error, and profess and pra­ctice the contrary, Thus Antichrist layes more weight upon his lawes, then Christ doth upon his, for Christ saith thus, there is such a Law I require of you, it is true, if you do not do it, or understand it, it is your sin, but because of your weakness I wil accept of a general repentance, you repent of all the sins you do know, there you repent in general for sins of ignorance, and though you should not reforme all your daies, I will accept of it, but now when you come to their Court, there would be no help for you, except you promise the con­trary thing that you did before, you must come and reforme, and amend, and do the thing that before [Page 735] you did not do, or else never be absolved by them, but Christ will absolve you, though you should never come to do the thing that he would have you to do, if there be a willingness of heart to inquire into his mind, and a willingness to do so farr as you know. Now what a deal of difference is here? Though you do not reforme the outward action, yet if your heart be upright, I will pardon your offences, come to me, saith Christ, for my Yoke is easier then the yoke of the Law, then the Yoke of sin, and then the yoke of Antichrist, Oh how just were it for us to be brought under the Yoke of Antichrist indeed, that are not willing to be brought under the Yoke of Jesus Christ, it is a great argu­ment indeed, that we are under the Yoke of sin, when we are not willing to be under the yoke of Christ. In Exodus, 12: 25: You shall read there of the Passover, which was to put them in mind of the bondage that they were in spiritually, it was to put them in mind to bless God for the deliverance from that bondage now, Saith the Lord there, It shal come to pass, when ye be come to the Land which the Lord wil give you according as he hath promised, that he shal keep this Service. Now the word that is Translated Service, it is the same word in the Origi­nal that is used when they were in Service under Pharoa [...], in the first of Exodus, 14. They made their lives bitter in al manner of Service. Now when they were delivered, saith God you shall keep this Service▪ as if the Lord should say. Oh, this is a great deal better Service, then the Service you were in under P [...]aroah, you shall keep this Service. Oh, if you did but think of the difference between the Service of Antichrist, and the Service of Christ, it would be a very strong motive to perswade us to this Service rather then the former. And so the Scripture you shal find comparing the Service of sin, [Page 736] and the Service of Christ together, it is said of sin, that the service of sin it is a hard service, sin hath a great deal of hardness in it. In Prov. 13. 15. The way of transgressors is hard, That you may annex to the former, about the way of Antichrist, and yet it is strange to think, how men had rather be under any yoke then the yoke of Jesus Christ. Therefore the Apostle saith, in 2 Cor. 11. 20. Ye suffer, if a man bring you into bondage, if a man devoure you, if a man take of you, if a man exalt himself, if a man smite you on the Face, If the false teachers did any thing against you, whatever they did to you, you suffered it, though they would exalt themselves over you, bring you to bondage, make themselves Lords of your faith, you would suffer them, but you will not suffer me; and this is usual with men, to suffer any kind of bondage from fals teachers, rather then from the ministers of Jesus Christ, men will complain of any Service under Jesus Christ, rather then they wil be under the yoke of Jesus Christ. If you were under a great bondage in the Prelatical Courts you cannot but know that if a minister would be a slave to the Bishop, he might inslave all his parrish: As now, any people in the country, if he would be gracious with the com­missary, he would bring any gentleman into sla­very to attend upon him as he pleased, and yet how willing are many rather to be under that bondage, then any other whatsoever, and men are loath for to come under this, though we shew it to be Cano­nical out of Scripture, this shewes the perversness of mens spirits.

CHAP. CXLV.

COme we now to the First, for I have two things yet to do, having opened in what respects the yoke of Christ is easie, there is, First, The Conse­quences and Corollaries to be drawn from all this that hath been said by way of Use. And Secondly, To shew how you may make the yoke of Jesus Christ easie to you, what it is that facilitates it.

CHAP. CXLVI.

THe last thing that I intend in this point is, To shew how we may come to facilitate the waies of God­liness to our selves, that is, how we may come to live so under the yoke of Christ, as to make it easy unto our selves, for certainly, though Christs yoke be easy, yet many people of God find more difficulty in Gods waies then they need, there is an art, a skill, a mystery of [Page 751] Godlyness, which if you come to hit on right, you may carry on the work of Godliness with power, and yet with a great deal of ease and sweetness. As you know a workman that is skillful in his trade indeed, and can handle his tools well, and is exercised in it, he carries on his work with ease, it goes on before him delightfully whereas an unskilful young workman, that cannot tell how to handle his tools, he will keep a bungling and stir, and tires himself, and doth not carry his work on with ease, and doth but a little work, and doth it not wel neither, those Workmen that do their work well, with most ease, they do the most work. Now for those rules to be observed, that may help us to make the waies of Christ easy to us, they are these.

1. Be sure that all your obedience be evangelical o­bedience, when you are tendering up any service to God let it be (I say) an evangelical service; you will say, what is the meaning of an evangelical work, or evan­gelical obedience, or service? certainly, the want of the knowledg of Christ, is the chiefe thing that makes the waies of God difficult to Godly people, their obe­dience is legal, not evangelical. I have already, in the former part of the invitation of Christ, shewed much of the difficulty that there is in legal obedience, I will give you but the heads of some four or five things for e­vangelical obedience, and shew what it is, or what ease there is in evangelical obedience, in comparison of the other.

First, Evangelical obedience, is an obedience that the child tenders up unto the father, when you come to do any work, do not look upon God as a severe Judge, passing judgment, and condemning of you, But look upon God as a father, and all your obedience to be nothing but the obedience of a child to his father, this wil make it easy; it is a greater ease for a child to obey his father; when he knows that he is a loving and ten­der [Page 752] father, then for a gally slave to obey him that hath the power over him.

Secondly, Evangelical obedience, is to know that the Gospel accepts of uprightness, where there is not perfection, many Christians are exceedingly troubled in the duties of religion, and they are very difficult to them, because they think, that God being an infinite, Holy God, he looks for absolute perfection from them in their duties, and if there be any imperfection in their duties, they think they shall not be accepted, but now Evangelical obedience, accepts of uprightness, when there is not perfection, if there be uprightness this is ac­cepted of God.

Thirdly, Evangelical obedience, the Duties of the Gospel, hath ever a promise going along with them, whatever the Gospel requires, it joyns a pro­mise to it, as it is in the body, there is an Artery that goes along together with the Veins in the body, that carries the blood, and the Spirits through the body, we must look upon every Duty as having a promise joyned to it, and this will make our obe­dience easie, evermore joyn promises unto com­mands.

Fourthly, Evangelical obedience, it bears the heart upon the strength of Jesus Christ, upon Christs strength, to look up to him; when we go to Duty, not to be tiring our selves, and think to carry it out by main strength of our own, but to look up to him, and bear our selves upon Christ, upon his strength.

Fifthly, Evangelical obedience, it is not an obe­dience upon which our eternal life depends, we are not to look upon what we do, as any part of the Covenant of eternal life, as that which our eternal [Page 753] life depends, not as a covenant of works upon which eternal life depends: but the safety of our Souls and eternal life is in another way, and all that which we do is rather in way of thankfulness unto God for the mercy that God hath granted to us, and the eternal life that Christ hath purchased for us already; this is Evangelical obedience, now if our obedience and Duties were after this manner performed, they would be very easie, if we would but do thus, this it is to obey evangelically▪ If we could come as children to obey our Father, and know, that the uprightness of our hearts is ac­cepted, and to look upon every Commandment as having a promise annexed to it, and to bear our selves upon the strength of Christ, and to look up­on every Duty only as a testimony of our thankful­ness to God for eternal life purchased for us, rather then a part of the Covenant of eternal life: Now this obedience hath a great deale of ease in it. But because we have spoken largely heretofore about the difficulty of the burden of the Law, and of the rest of the Soul from under it, it shal be sufficient to nam [...] it at this time, but if we would have ease in the waies of Christ, we must performe all our obe­dience in an Evangelical way, and I will add this one thing to it.

As our obedience, so our humiliation for want of obedience must be evangelical, for many Christians, may find their obedience somwhat easy to them, I but, when they do not obey, then the sorrow for their sin that is grievous, their humiliation that is a burden to their Spirits, sin lyes upon them as a burden, I but, we should be humbled for our sins in an evangelical way, as wel as performe duty, in an evangelical way. Now evangelical humiliation, it is a sorrow for sin, not that we might purchase p [...] ­don [Page 754] for that sorrow, as we must not perform a du­ty to think to purchase Heaven, neither must we sorrow for sin to think to satisfie for sin, and to purchase pardon for our sin, but our very sorrow for sin must have a sweetness from Christ in it, it must be out of love, our very mourning must be a fruit of love, and not come from the fear of being destroyed eternally for such sins, that is legal sor­row, I have sinned against God, and therefore am afraid that God will destroy me eternally, and therefore I am sorry, No, but I have sinned against the Lord, a gracious, and a merciful Father, and the Lord yet hath made a Covenant with me, that he will not take advantage of my sin, that he will not destroy me, and therefore my soul mourns and laments the rather for my sin, that I have sinned so much against the grace of the Gospel as I have done: Sorrow evangelically, and then your sorrow wil have more sweetness in it then all the joy that the men of the world have, when all their Corn and Wine and Oyl is encreased, not only when God lifts up the light of his countenance, but even the very sorrow of your heart for sin may have more sweetness in it, then all the men of the world have, when their Corn and Wine and Oyl encreaseth. Many Christians have much bitterness in their sor­row, but certainly, Evangelical sorow, the tears of it is Rose water, that hath a great deal of sweetness, it is sweet both unto God, and sweet unto the soul, even while the soul is sorrowing, there is sweetness in the heart, and this is the difference between legal terror, and Evangelical sorrow, the one hath no­thing but bitterness and gal in it, and the other no­thing but sweetness. That is the first thing.

Secondly, Another way to facilitate and make easie that we do is this, Labor to keep our hearts in [Page 755] a constant readiness and preparation to every duty; Duties are very hard because we fall upon them un­prepared, we are not in a readiness continually unto every good work, you know when you are set a­bout any work, and if you have many things to pre­pare, and to look for, when you should go about your work, it will go off but heavily, and it will be more troublesom, but now, when every thing is prepared in a readiness, then how soon and how easie doth the work go on? when you are going to Sea, there is making a great deal of preparation a­forehand, now when the Ship is rigged and trimmed & every thing ready, then you are at an instant able to put off, and set saii, and go away, when al things are ready, you go off with ease. If you would en­tertain Guests, if they come upon you suddenly, and you have nothing ready, what a deal of stir is in the house? what running up and down this way and that way, but now, if things be ready when they come, they are entertained with a great deal of delight, and all things in the house are in order, and things go off very easily, and there is no trouble in it. Truly, thus it should be with a Christian, he should not only perform duties now and then, but his life should be a constant walking with God, so that he should be alwaies in readiness for every duty that God requires of him, & so it comes to be easie. As now for the duty of Prayer▪ you should keep your hearts in a praying frame continually, and then prayer would be easie, it would be an easie thing for you to pour forth your souls to God, when you keep your hearts in a praying frame all the day long. It may be when you go to prayer, you find a great deal of trouble within you, your thoughts wander, and your affections are dead and dul, and you rise up discouraged: But what is the reason, you do not keep your heart all the day [Page 756] long in a praying frame, in a heavenly temper and frame in the day time, and therefore when you come to pray at night, there is no readiness in your hearts to the duty, but you are altogether indispo­sed to it. And so to come unto the Sacrament, you find it a great labor and toyl to prepare for the Sa­crament as you should, I speak of those that make conscience of preparation, many times they find it a mighty toyl, a hard work; I, but Christians should keep themselves alwaies in a Sacramental disposition, a Sacramental frame, alwaies having their spirits savoring of the meditation of the death of Jesus Christ, that nothing should be more fami­liar to a Christians Soul than the meditation of the death of Christ, and of discerning the Lords Body, and the Covenant of grace, and giving it self like­wise to God in a Covenant of grace, this should be continually, and then if you should receive the Sa­crament every day, you might be fit for it, or eve­ry week, you would be fit for it. Now People think it a great matter, and make a great deal of do about receiving of it often, whereas the truth is, the Saints of God, they should be in as great a rea­diness to receive the Sacrament, as to hear the word, or to pray, and that would be a mighty ease unto them, therefore if things were as they should certainly, it would be more convenient to have it more ordinary and constant, every Lords day the Sacrament. The Christians in the primitive times would receive it every day in the year, and they kept their heart in readiness to such kind of duties, let it be what work it wil be. You should be pati­ent in affliction, if affliction come upon you and your heart is not in a readiness to alter your condi­tion, Oh! it wil be a grievous burden to exercise patience, it wil be a hard thing for you; now you should keep your hearts ready for every condition, [Page 767] that is the true work of grace in the Soul, to keep the soul in a constant bent Godward and that Soul wil do things very easily. Somtimes you have much ado with your children when strangers come, to keep them in good order the reason is, you neg­lect them at other times▪ and that is the reason that they trouble you when strangers come; but keep them in a good order at all times, and then you wil have them right at those times; So it is with the heart, keep the heart prepared and ready to every good work, and then every work wil be easie.

Object. But you wil say, That is a great deal of toyl and labor, to keep our hearts alwaies bent, and ready to good works.

To that I answer, at first it may be some labor and toyl, but those that have once got their hearts into a readiness, find it not so hard, but have a great deal of ease, As now it is a great deale of toyl for one that neglects his accounts, he is not ready, but his accounts are intangled, if he be called to give a perfect account, it is a great deal of toyl to him, but now let a man get over the difficulty, and make all his accounts cleer, now for him every day to keep his Books streight and cleer, this wil not be so great a trouble. This is the difference between one Christian and another for all the world, one that shall take his pleasure all the week long, and ride this way and the other way, and neglects his Books, and but one day in the week will look them over, he wil have a great deal of trouble, and it wil break his head somtimes, when he hath multitude of business. But now the other Mer­chant, looks into his Books every day, spends half an hour, or a quarter of an hour every day, and he goes on with a great deal of cheerfulness: So it is [Page 758] with many Christians, they think on the Lords day they must have their hearts in a good frame and temper, but all the week they have no thoughts of God, and of the word, and now when the Sabbath comes, or Sacrament and holy duties come, they are burdensome to them; whereas another that keeps his heart in a holy frame, he rejoyceth in the Sabbath, for he hath had a Sabbath day frame of heart all the week long. Luther saith, a Christi­ans life should be a perpetuall Sabbath. And that is the second means to facilitate every good work.

3. Another is this, Labor to inflame your hearts with love unto the Duty, Do not do duties because you must do them, but use all the means that you can for to kindle in you a love unto the duty, never satisfie your selves with this, I see I must do duty, Conscience puts me upon duty, therefore I must do it, so it may be burdensom but labor to use all ar­guments you can to make you in love with the du­ty. A Schollar that is in love with his Book, will not cry when he goes to the School, and especially if he delight in it, and be in love with his Master, there is many that are put to go to School, that dare not go, Oh, their Father will be angry, and their Master wil be severe, if they should not learn, and so they learn but with much ado, they had ra­ther do any thing in the world than go to School, neither love their Books, nor love their Master, and so seldom come to any eminence of learning. Love takes away all difficulty, love is ashamed to com­plain of difficulty at any time, as now take a man that loves recreation, that loves that kind of sport of hunting or hawking, if he love it, he wil be run­ning in the dirt all the day long, though it be a hot day, run over hedg and ditch, whereas now if such a man had not a love to such a thing, but were injoy­ned [Page 759] to such a thing, that you must all the day from morning to night eate not a bit of bread, but all the day long run after doggs over hedg and ditch, and through waters, it would take away the love that such a one should have in his sports, and what a miserable bondage would this be? so it is in the waies of God, let there be love to the waies of God then whatever difficulty, there may seem to be in them, it is taken away presently, love to the per­son of Jesus Christ will take away the difficulty of the waies of Christ; you know when Jacob loved Rachel, he cared not how long he served for her, the hard nights were not hard to him, Love God, and love Christ, and then his waies will not be diffi­cult.

4. Another rule is this, do not loose your incou­ragements, that that you have had from what good God doth bestow upon you, and inable you to do, take heed of loosing that incouragement, many Christians are altogether looking upon what they ought to do, what God requires of them to do, and because they have had not yet attained unto what they ought to do, and what is required of them to do, therefore they find no incouragement from what the Lord hath already bestowed upon them what the Lord hath already inabled them to do, they wholly neglect that, and never think of it, they think of what they want, and what they should have, and what they should do, and so they are labouring to get what they should have, and to do what they should do, but for what God hath ina­bled them to do already, or what God hath given them already, that they do not think of, and for want of those incouragements, they make their en­deavours for the getting of more to be burdensome to them; but now, when we are endeavouring to do [Page 760] more we should go on in the strength of this incou­ragement, Oh, blessed be God for any little. You shal have Christians thinking of what they should do, and therefore they think all the grace they have is nothing, Oh! say they, that which I have done what is it? It is true, if we were looked upon in the way of the Covenant of works it is nothing, but in the way of the Covenant of Grace, it is a great deal: now that wil be a great ease to your souls, labour to get more, and do more for God, but stil carry a­long with you the incouragement of what God hath done for you, when you pray for any grace, bless God for any grace you have: Take notice of al the in­couragement that God doth give you, and that will help you to go on in any further work that God calls you unto, and the want of this makes the lives of many Christians to be very greivous and burdensome unto them, because they neglect those incouragements they might have from what God hath inabled them to do, and from what God hath done already for them.

5. Take heed of lying in the guilt of any sin, I meane, though in respect of God the guilt is taken away from beleevers, but of lying so in any sin, as not to cleer up all between God and your soul for the discharge of it, of having any thing not cleered up in your own consciences, take heed of lying in any sin unrepented of, that is my meaning, every sin that a man commits, excepting those daily in­cursions and infirmities of the Saints, which they cannot while they are here in the flesh be altogether without, but every other sin, it is as a thorne, at least a thorn [...]n the foot, every sin that a man hath com­mitted by strength of temptation, it is a thorn in the foot, and if it be a greater sin it is a gash in his flesh. [Page 761] Now a man that hath a thorn in his foot, he cannot go very fast, but especially, if he have a gash in his flesh: when thou hast been overcome with a great sin, thou hast given a great gash unto thy soul, and other sins, the sin of thy passion, and the sin of thy giving liberty to thy thoughts, may be as a thorn to thy foot, to make thy way very hard unto thee. No marvel though thou complainest the way is hard, it is not the hardness of thy path, but the tenderness of thy foote that makes thee to think the way hard; therefore let every Christian, if he would go on with ease in the waies of religion, as soon as ever a thorn is got into the conscience, Oh! get it out presently, do not let it lye and fret in the flesh, Oh! if we would as soon as we had committed sin get it out of the conscience presently, then repen­tance would not be so difficult, and you would find your heart at a mighty deal of ease. When a man goes with pain, and hee lookes upon his foote, and pulls the thorn out, he goes with ease then. As the beast, when you go in the way, and your beast halts and shufflles, you will have him searched, if you cannot see it your selfe, then when you come to the next Smith, you have him searched; so, do you find the waies of God difficult, that you cannot go the pace you were wont to go, search your hearts see whether there be not a stone in your hearts, or some gravel, see if there be any particular sin that you know to be a sin, and particularly repent of that, and that will make the way of God easy to you, the often renewing of repentance will make the way of God easy.

6. Labor by wisdom to order the duties of your condition, that is thus, Labor for wisdom to know what is suitable to your condition, and order the duties about that condition: many think, Oh! if I [Page 762] were in such a place as such a one is, I would doe thus and thus, but you should look upon the duties of your present condition, what is the condition that I am now in? I am a servant, what is my duty in that condition? not what is the duty of a gover­nour. And so in a single estate, what is the duty of this condition? not what is the duty of a marryed Condition, and so in a Married Condition, what is the duty of that? And so when you are in affliction, what is your duty at that time? or if so be that God cal you to humiliation, you should mind the duty of humiliation, And when God calls you to rejoycing you should know the duty of that time. Some when God calls them to rejoycing, they think they must be humbled, and when they are called to be humbled, they think they should rejoyce, and when they are called to belee­ving, then they wil be poring upon their corrupti­ons, and when God calls them to searching of their hearts, they have thoughts of matter of joy. Now wisedom to suite our duty to our condition, and to apply our duty to that condition, is a great ease to the soul. Now many times we are thinking of a du­ty at one time, that is not the duty of that time, may be when one is sick, Oh! they are many times trou­bled that they cannot go to heare the word, and meere with Gods people, and spend so much time in prayer, and meditation, and reading as they were wont to do, and upon this they trouble themselves, now this is not the duty of your condi­tion, the duty of your condition at that time is to fanctify Gods name in your affliction and to quiet your heart under the hand of God and the duty of your condition is not to go to heare sermons now, but to think of what you have heard heretofore, the duty of your condition now is not to spend so much time in your closet in prayer as when you were in [Page 763] health, and you are troubled for the want of this, we often trouble our selves about those duties that are not the duties of our present condition, and that makes them difficult, now wisdom in ordering our duties wil much help to facilitate them.

7. Another Rule is this, In the performance of duties, you should ease your selves of the care of the success of what you do, about success, or discourage­ment for want of success; nothing makes our lives more troublesom, and our work more difficult than our carking care about success, I wil do this and this, but I am afraid I shal not have success, or if I have success, not such as I desire, but now, if you would perform duties in a gracious manner, look to the duty perform that, and cast the care wholly upon God, it is enough for me to do what is required of me as a creature to do, and let God himself take care of that that belongs to him, and that is the suc­cess. I told you, in the opening of the ease, that there is certain success, and yet we might trouble our selves in carking about success; now if we can go on in performance of duty, and never be trou­bled about success, it wil be exceeding easie, but Christians find somtimes that though they have been diligent in performance of duty, yet they do not find success, they find nothing comes of it, and this troubles them, & this makes them go heavily to the duty at another time, I but observe that whatever duty you perform, if you do not find present success you must not conclude that there wil be no success, the carking about the success in things, makes the work extraordinary difficult, now if we could bring our hearts to this, Lord, I am where thou wouldst have me, and doing what thou wouldst have me, and as for the success that belongs not to my work but to thy self, I walk according to that that is thy wil, and as for success I will leave that to thy self.

[Page 764]8. Another rule is this, do not tye your selves to what Christ doth not tie you unto; there are many Christians, bring upon themselves many snares that way, by tying themselves to that which Christ doth not tie them to, tying themselves to such a time of prayer, to spend so much time in such a duty, we must take heed of laying a yoke upon our selves, do not put a yoke upon Christs yoke. It is a great question to many, and its to me a question, whether in the Gospel there is required any Vows at all, to vow any thing that is not a du­ty before we have vowed it, indeed to strengthen our selves to do what God requires, as David, I have sworn to keep thy righteous Laws, we may en­gage our selves that way, but properly in the Law it was a free will Offering, but for a Vow now, I do not find that the Gospel hath any such thing, for men to bind themselves to that that they were not bound to before by the word▪ Indeed whate­ver we are bound to by the word, that we are to engage our selves to the utmost, but now to bind our selves to any thing else, as that we will as long as we live keep such a day, this will prove to be a snare to you, God requires it not, it may be that day that you would observe for one duty, God may require it for another duty, may be you will keep a day of fast for such a great deliverance, for such a great mercy, certainly, it may prove a snare unto you, God may call you to another duty on that day, to the duty of thanksgiving. Many will vow to keep such a day, and when they have vowed it, they know not how to go back. And so many will vow they will do so much every morning, and so much that day; this may bring a snare upon you▪ la­bor to do all what you can for Christ all the day long, consider your duties, and lay the word upon you, but to put upon your selves that which Christ [Page 765] puts you not upon, it is that that makes the duties of Religion very tedious, and many have done it that way, not foreseeing the inconveniences that may come upon it, and yet they dare not go back. Therefore I would rather advise Christians, to take heed of such things as those are, but to walk in the way of Christ according to that the Lord re­quires for the present, and not to bring themselves into a snare, and so they shal make the way of God more easie.

9. Another Rule is this, Take all advantages, take all opportunities and advantages, all the gales of Gods Spirit, do not neglect the opportunities you have, the neglect of opportunities may bring us to woful difficulties, As in voyages, if a [...]arriner neg­lect the opportunity of the gale of wind, it is a dif­ficult voyage, and then he cries out, I may thank my self for all this, had I taken such an opportuni­ty, such a wind, then I had been freed from this hardship that now I meet withall: So it is with a Christian, many times the spirit of God comes with a gracious gale, and gives them opportunity to go on with cheerfulness in the waies of God, hadst thou taken the opportunity, the gale of the spirit, Oh, what a deal of trouble mightest thou have a­voided? Those that are watchful for al opportuni­ties find the waies of God easie. It was the speech of Alexander, because he carried things so easie as he did, & in a little time conquered al the world, when it was asked him, how he could do so great things, and carry on things with so great ease? his answer was, by neglecting nothing, he meant, by neglecting no advantage. There are many men, that when God helps them a little, they carry the work on with ease, but then they do not follow on their work, and so they bring themselves into streights. As [Page 766] now we cry out of these wars, what a great deal of trouble they put the Nation to, and one main thing is, for want of taking advantages, and following advantages, We say somtimes, Oh, if such a victo­ry had been followed, such a victory that we had at Brainford, and York, and other places we might have delivered our selves from abundance of trou­ble, and tediousness of war; but when God gives advantages and we do not follow them, no marvel that we find trouble: So it is with many Christians, you find many troubles in Religion, Oh, it is be­cause you do not follow your advantages, if you had ever since you were young, and ever since God revealed himself to you, followed the gale of Gods spirit, your old age might have been spent in no­thing but gales of joy, comfort, and the like, but now no marvel you act with so much difficulty in the waies of God.

10. Another Rule is this, Preserve all your ex­periences that you have had of the goodness of Gods waies, when your hearts have been most en­larged, and you have walked most close with God, and God hath come in to your soul: Preserve those experiences, keep them by, that they may help you against an il day, it may there be may be a time a coming, that you may be in spirituall deser­tion and that may be grievous to you, but if you had kept the experiences you had of God when your heart kept close to God, it would much help you, & sweeten your hearts, to think of the daies of old. As David when he was in desertion, he would many times be thinking of the daies of old: So if Christians would be very careful to observe and lay up all the experiences that they have of God and his waies, the sweet and good of them, it would mightily facilitate them in holy duties, and be a [Page 767] continuall Cordial to them, and put spirits into them, to make them go on with ease in any duty God requires of them.

11. Another Rule is this, Take heed in any duty of disturbing passion, the disturbance of passion puts people ou [...] of frame, that they are fit for nothing when they are passionate, passionate with God, pas­sionate with men, because they cannot have what they would have, fling up all. As Children, that when they cannot have their desires, fling a way all, this makes every thing hard, but if you could but keep your selves in a constant quietness, you should have every condition and every duty delightful but I have spoken of that (you know) of the evil effects of it, and of meekness, & the gracious effects of that, but I bring it only now as a rule, that you may pre­sent all these rules together. As now suppose a company that are in a Boat, and there cometh a strong wind and tosseth the Boat, you shall have some silly people, that wil be shriking out, and mightily troubled, and through their passion will be rising up in the Boat, and be ready to tumble down all through their passionate carriage in the Boat, whereas those that have skil; wil sit stil, and be quiet▪ and give up themselves to the stream, and that is the best way to come with the greatest ease, you make the Boatmans labor so much the more d [...]fficult, by your unquietness in the Boat; So cer­tainly, you make the work of God more difficult when your hearts are unquiet. Let the thing be what it wil, you wil say, Oh, no bodies condition is so as mine, Certainly, your unquietness will not help you, you wil not come the sooner to your lan­ding place, if people toss from one side of the Boat to the other, and be unruly in their carriage, they wil not come the sooner to their landing place, the [Page 768] quieter they sit in the Boat, the sooner they will come to land. So it is in a Christians course, he must not think to come to have his desires satisfied by his froward carriage, to be angry with God or man, or the means, that they do not work as they would have them, but the quieter they sit, and give up themselves to God, the sooner they come to their desires.

12. Another Rule is this, Communion with the Saints, spirituall Communion, Heavenly Commu­nion, not frothy Communion, but a spiritual holy gracious communion with the Saints, wil facilitate the waies of God very much, the experience of this is very much, I do not know how it comes to pass, but certainly, now there is a great deal less commu­nion between Gods people than formerly the times have been, when some that have been alone, have bin striving and tugging, and could not get their hearts into any good frame, they have come bu [...] into the company of Gods people, & laid their experiences together, and warmed themselves together, and then they have gone away, and they have thought nothing too hard that God should require of them to do or to suffer, they would go into their closets and pour out their hearts, if there were trouble in the Family, between Wife and Husband, in regard of passion, when they have been amongst Gods peo­ple, they could carry themselves in a gracious manner, Oh! communion, much communion with the Saints of God, it is that that facilitates the waies of Religion. We know in travelling, if a man be travelling a journey all alone especially if he have wind and weather against him, his way is tedious to him, very hard and grievous, and he is tired in his journey: but now, if he travel and have good company, and good discourse, and is joyfull, [Page 769] and cheerful when he is going, his journey is no­thing, when he comes to the Inn, he saith, I thank God, I am not weary at al, Why is it so? the jour­ney is long, I but the company is good, the d [...]s­course is good, and that makes it easie: So it is in our journey to Heaven, we complain of tediousness in our journy, Why is it? because we love to be alone. As many that are of a dumpish disposition, loving alwaies to be alone, there is a time indeed that people should be alone, & they have sweet re­freshings from God that way, but there is a time to have Society with the Saints, and it is an ordinance appointed by God for the facilitating of Gods waies, while we are passing in the wilderness in our way to Heaven, and therefore make Conscience of that, to have Communion with the people of God, to spiritualize your Communion, and make what use you can of them to help you in your Christian course.

13. Another Rule is this, Exercise much Faith, Faith doth facilitate every action as Unbelief makes every thing difficult, let a man be put upon any duty if he have an unbelieving heart, it is difficult, Why? because before he comes to it, he saith, I shal never go through with it, and therefore comes heavily to it, all the while his unbelief prevails, his work goes heavily on, but let a man come to a work, and come to pur­pose, A man of confidence, and of spirit, he saith, let me take such a thing, another man he is toyling & laboring, and he saith, I shal never bring it to any thing, but now another man, that is of a lively con­stitution, faith he, let me come to it, and he carries it on with ease: and the truth is, when Christians see Gods call to any work, they should not pore upon the difficulty, but exercise Faith, and come [Page 770] with courage to the duty, and God will carry you through, God that cals me to a work, he will give me strength in the work, and therefore let me go to the work as if I were carried through it already, go on with confidence and resolution, and take heed of Unbelief, up and be doing, and the Lord wil be with you▪ so do you say to your souls when you are discouraged in the work, Oh, such and such have miscarried, and how shall so weak a soul as I do? Wel, up and be doing, and the Lord will be with you.

14. Lastly, Do not satisfie your selves that you have grace, but labor to have strength of grace, that is easie to a strong man that is hard to a weak, now Christians should not satisfie themselves with Gods grace, God hath begun grace in thee, you will say, he that hath the least dram of grace, it will carry him to Heaven, I but it is a great deal of grace that must make the waies of Religion easie and delight­ful to thee: Therefore look into the word, and when thou dost exercise Faith, or make use of any Ordinance, Do it for the encrease of grace, for strengthening thy self, strengthen those weak things that are in thee, that thou maist go on steadily in the waies of Religion, and know to that end, that though thou beest never so weak, yet there is strength enough to be had. Look into the word of God, and you shall find there, that there is a most glorious strength that is possibly to be attained un­to by Christians, in Ephes. 1. 18, 19. that place that we have often made use of, What is the excee­ding greatness of his power to us ward which beleeve, according to the working of his mighty power. Mark this Text, it is not only meant of the greatness of Gods power in working Faith in us, but the great­ness of his power toward us who do now beleeve, God doth put forth power, greatness of power, and [Page 771] exceeding greatness of mighty power, and the same that he wrought in Christ when he raised him from the dead, and set him at the right hand of God. Thou mai'st come to have by the exercise of Faith, the power of God put forth, his almighty power to give thee Faith, so now by the exercise of Faith, thou mai'st have the power of God, the great­ness of his Power the mighty power of God, and the exceeding greatness of the mighty power of God, and the same that God put forth when he raised Christ from the dead, & set him at the right hand of the Father. Thou sai'st, thou hast a dead heart, but wil not the power of God that raised Christ from the dead raise thy heart, exercise Faith, Lord, I go about such a business, it is difficult because of the hardness of my heart, But Lord, wil not the power that raised Christ from the Grave, raise my dead heart. And so, Lord I have a heart sunk down to the things of the world, I but Lord hast thou not pro­mised to put forth the same power into the hearts of thy people, that set Jesus Christ at thy right hand? Wil not that power raise up my heart to Heaven, and give me an heavenly heart? Now here is strengthening of thy Faith from the word of God, and that strength that the Scripture holds forth, that God himself wil put forth into the heart of his people upon the exercise of Faith. And so in Ephes. 3. 16. That he will grant unto you, accor­ding to the Riches of his Glory, to be strengthened with might by his spirit in the inner man, what a heap of ex­pressions are here! therefore I put you upon this, not to content your selves with weak grace, for there is abundance of strength, not only the strength in Christ, but the strength that is convey­ed into the heart by the Spirit of Jesus Christ, it is one thing for Christ himself to look upon you, as having a fulness of all strength in him, and for [Page 772] Christ to come and assist you. As now a man that hath a weak Child, he may come with his hand and enable the Child to do that which he could not do, but the strength that I speak of now is, as when one that was a Child before is made a strong man, and hath Marrow put into his Bones, and Blood into his Veins; so this strength is such a strength, that is the Riches of his Glory, according to the inward man, Mark, First, Here is strength. Secondly, Here is strength in the inward man, strength in the out­ward man is not so much as the inward man. Thirdly, Here is strengthened with might. Fourth­ly, This strength is by the Spirit, now the Scripture useth that word Spirit to express strength by. Their Horses are not Spirit, but Flesh. And then a­gain, It is by the Spirit of God. And then it is ac­cording to the Riches of the Spirit of God, such strength and such might, and the Spirit of God in the inward man, such as shall shew forth the riches of Gods Spirit, and then Lastly, The riches of his Glory: So that the Saints may come to have in them such strength in the inward man, with such might by the Spirit of God, and according to the riches of God, and the riches of his Glory; you must not satisfie your selves til you find such a work of Gods grace in you, as may manifest the riches of the glory of Gods power. Now Christi­ans, Do you work so, as by your strength in the waies of Religion, you do manifest the riches of the Glory of Gods power? If you do, then certainly the waies of Religion wil be easie to you, And then another Scripture, which is to shew you that there is a great deal of strength to be had to enable you to go on, is that in the 1. of the Collossians and ver. 11. Strengthened with all might, through his glorious po­wer, unto al patience, and long-suffering with joyfulness, [Page 773] here is strengthened with might, strengthened with all might, and this according to Gods power, and according to his glorious power, and unto all pa­tience, and long suffering, with joyfulness; mark, when we come to have strength from God, that is, when we come to the hardest things, to exercise pa­tience, then we have patience and all patience, and and joyfulness, and giving thanks to the Father and nothing but thankfulness and joyfulness, though our condition be such as needs patience. Now these rules being put together, they may make the way of Christ easy, you may run the waies of Gods com­mandements, and go leaping to Heaven, and cer­tainly, the more easy, and the more sweet they be unto you, the more sweet will they be to others, and you will bring a better report upon the waies of religion, and make the waies of God amiable and lovely unto others. Wel consider what hath been sayed in this text, Many truths you cannot but ac­knowledg that they nearly concerne you, now know, that God will require this text at our hands, this invitation of Christ, come to me al ye that are wea­ry & heavy laden, & I will give you rest, take my yoke up­on you, and learn of me for I am meek and lowly in heart, and you shall find rest unto your souls; for my yoke is easy and my burden light: The truth is, the same and the very marrow of the Gospel is in this invitation of Christ, and therefore I have laboured, to shew you as fully as I could, what the spirit of God doth intend in this invitation, and to lay before you all those truths that are here, and have laboured to work them upon your hearts, hoping that the im­pression of divers things that have been delivered from this scripture, in the invitation of Christ, are upon your spirits, and shall remaine in many of your souls, even to the day of Christ, so that Jesus Christ when he shall come again with another invitation [Page 774] and say, come, come ye blessed of my father, in­herit the kingdom prepared for you, I say, Christ will look upon you, having the impression of this invitation upon your hearts. And certainly, Christ when he shal come to judgment, when poor souls shall bring this impression upon their hearts, he wil entertain them with a great deal of cheerfulness, and he wil give them another invitation, Christ saith now, come, come unto me all ye that are weary and heavy laden, take my yoke upon you and learn of me, for my yoke is easy, and my bur­den light, doth this invitation prevaile? hath these arguments prevailed with your spirits? and do you keep the impression of these upon your spirits? can you if Jesus Christ were to come to judgment, shew the impressions of these invitations upon your hearts, and say Lord, thou hast invited us, and ma­ny arguments hath been used to draw us unto thee, and our spirits are come to thee? and behold now the impressions of those truths upon our hearts. Oh! if you shal be able at the day of judgment to shew the impressions of these truths upon your hearts, you will be happy, and then you shal have the other in­vitation, come ye blessed of my father, that will come fully upon you, the remembrance of the work of this invitation upon you, Oh! how sweet will it be to you? And for others that shall live wicked­ly when they shall come to that day, when Christ shall invite others unto him, come ye blessed of my father when they shall remember, that there was a time when we heard a blessed sweet invitation of Christ opened to us in the Ministry of the word, we heard Christ calling, Come, come, and professing that his yoke was easy and his burden light, and yet we followed after our lusts, and wicked sinful lusts and wicked sinful waies, and now we heare that the Saints that did come upon his invitation, that [Page 775] they shal be blessed for ever, but Christ will not cal us to him, we would not have his yoke upon us then, and therefore now we must be cast off, and have the iron yoke of the wrath, and vengeance, and curse of eternal displeasure upon us, Now the Lord per­swade you to take those easy yokes of Christ upon you for the present, rather then Gods eternal wrath and displeasure should come to be your portion hereafter.