Caution. Yet let us know that grace is increased in the exercise of it, not by virtue of the exercise itself, but as Christ by his Spirit floweth into the soul, and bringeth us nearer unto himself the fountain, and instilleth such comfort in the act, whereby the heart is further enlarged. The heart of a Christian is Christ’s garden, and his graces are as so many sweet spices and flowers, which his Spirit blowing upon makes them to send forth a sweet savour: therefore keep the soul open for entertainment of the Holy Ghost, for he will bring in continually fresh forces to subdue corruption, and this most of all on the Lord’s day. John was in the Spirit on the Lord’s day, even in Patmos, the place of his banishment, Rev. i. 10; then the gales of the

Spirit blow more strongly and sweetly. As we look, therefore, for the comfort of this doctrine, let us not favour our natural sloth, “but exercise ourselves to godliness,” 1 Tim. iv. 7, and labour to keep this fire always burning upon the altar of our hearts, and dress our lamps daily, and put in fresh oil, and wind up our souls higher and higher still: resting in a good condition is contrary to grace, which cannot but promote itself to a further measure; let none turn this “grace into wantonness,” Jude 4. Infirmities are a ground of humility, not a plea for negligence, not an encouragement to presumption. We should be so far from being ill, because Christ is good, as that those coals of love should melt us; therefore those may well suspect themselves in whom the consideration of this mildness of Christ doth not work that way: surely where grace is, corruption is as “smoke to their eyes, and vinegar to their teeth,” Prov. x. 29. And therefore they will labour in regard of their own comfort, as likewise for the credit of religion, and the glory of God, that their light may break forth. If a spark of faith and love be so precious, what an honour will it be to be rich in faith! Who would not rather walk in the light, and in the comforts of the Holy Ghost, than to live in a dark perplexed estate? and not rather to be carried with full sail to heaven, than to be tossed always with fears and doubts? The present trouble in conflict against a sin is not so much as that disquiet which any corruption favoured will bring upon us afterward; true peace is in conquering, not in yielding. The comfort in this text intended is for those that would fain do better, but find their corruptions clog them; that are in such a mist, that ofttimes they cannot tell what to think of themselves; that fain weuld believe, and yet oft fear they do not believe, and think that it cannot be that God should be so good to such sinful wretches as they are; and yet they allow not themselves in these fears and doubts.

5. And among others, how do they wrong themselves and him, that will have other mediators to God for them than he? Are any more pitiful than he, who became man to that end, that he might be pitiful to his own flesh? Let all at all times repair to this meek Saviour, and put up all our suits in his prevailing name. What need we knock at any other door? can any be more tender over us than Christ? What encouragement have we to commend the state of the church in general, or of any broken-hearted Christian, unto him by our prayers? Of whom we may speak unto Christ, as they of Lazarus, Lord, the church which thou lovest, and gavest thyself for, is in distress: Lord, this poor Christian, for whom thou wert bruised, Isa. liii. 5, is bruised and brought very low. It cannot but touch his bowels when the misery of his own dear bowels is spread before him.

6. Again, considering this gracious nature in Christ, let us think with ourselves thus: when he is so kind unto us, shall we be cruel against him in his name, in his truth, in his children? how shall those that delight to be so terrible “to the meek of the earth,” Zech. ii. 3, hope to look so gracious a Saviour in the face? they that are so boisterous towards his spouse, shall know one day they had to deal with himself in his church. So it cannot but cut the heart of those that have felt this love of Christ, to hear him wounded who is the life of their lives, and the soul of their souls: this maketh those that have felt mercy weep over Christ, whom they have pierced with their sins. There cannot but be a mutual and quick sympathy between the head and the members. When we are tempted to any sin, if we will not pity ourselves, yet we should spare Christ, in not putting him to new torments. The apostle could not find out a more heart-breaking argument to enforce a sacrificing ourselves to God, than to conjure us by the mercies of God in Christ, Rom. xii. I.

7. This mercy of Christ likewise should move us to commiserate the state of the poor church, torn by enemies without, and rending itself by divisions at home. It cannot but work upon any soul that ever felt comfort from Christ, to consider what an affectionate entreaty the apostle useth to mutual agreement in judgment and affection. “If any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil my joy, be likeminded,” Phil. ii. 1; as if he should say, Unless you will disclaim all consolation in Christ, etc. labour to maintain the unity of the Spirit in the bond of peace. What a joyful spectacle is this to Satan and his faction, to see those that are separated from the world fall in pieces among themselves! Our discord is our enemy’s melody. The more to blame those that for private aims affect differences from others, and will not suffer the wounds of the church to close and meet together. Which must not be understood, as if men should dissemble their judgment in any truth where there is just cause of expressing themselves; for the least truth is Christ’s and not ours, and therefore we are not to take liberty to affirm or deny at our pleasures. There is a due in a penny as well as in a pound, therefore we must be faithful in the least truth, when season calleth for it. Then our “words are like apples of gold with pictures of silver,” Prov. xxv. 11. One word spoken in season will do more good than a thousand out of season. But in some cases peace, by “keeping our faith to ourselves,” Rom. xiv. 22, is of more consequence than the open discovery of some things we take to be true; considering the weakness of man’s nature is such, that there can hardly be a discovery of any difference in opinion, without some estrangement of affection. So far as men are not of one mind, they will hardly be of one “heart, except where grace and the peace of God, Col. iii. 15, bear great rule in the heart: therefore open show of difference is never good but when it is necessary; howsoever some, from a desire to be somebody, turn into by-ways, and _ yield to a spirit of contradiction in themselves; yet, if St. Paul may be judge, “are they not carnal?” 1 Cor. iii. 3; if it be wisdom, it is wisdom from beneath: for the wisdom from above, as it is pure, so it is peaceable, James iii. 17. Our blessed Saviour, when he was to leave the world, what doth he press upon his disciples more than peace and love? And in his last prayer, with what earnestness did he beg of his Father that “they might be one, as he and the Father were one!” John xvii. 21. But what he prayed for on earth, we shall only enjoy perfectly in heaven. Let this make the meditation of that time the more sweet unto us.

8. And further to lay open offenders in this kind, what spirit shall we think them to be of, that take advantages of the bruisedness and infirmities of men’s spirits to relieve them with false peace for their own worldly ends? A wounded spirit will part with anything. Most of the gainful points of popery, as confession, satisfaction, merit, purgatory, etc.,, spring from hence, but they are physicians of no value, or rather tormentors than physicians at all. It is a greater blessing to be delivered from the “sting of these scorpions,” Rev. ix. 5, than we are thankful for. Spiritual tyranny is the greatest tyranny, and then especially when it is where most mercy should be shewed; yet even there some, like cruel surgeons, delight in making long cures, to serve themselves upon the misery of others. It bringeth men under a terrible curse, “when they will not remember to shew mercy, but persecute the poor and needy man, that they might even slay the broken in hgart,” Ps. cix. 16.

Likewise, to such as raise temporal advantage to themselves out of the spiritual misery of others, join such as raise estates by betraying the church, and are unfaithful in the trust committed unto them: when the children shall cry for the bread of life, and there is none to give them, bringing thus upon the people of God that heavy judgment of a spiritual famine, starving Christ in his members; shall we so requite so good a Saviour, who counteth the love and mercy shewed “in feeding his lambs,” John xxi. 15, as shewed to himself?

Last of all, they carry themselves very unkindly towards Christ, who stumble at this his low stooping unto us in his government and ordinances, that are ashamed of the simplicity of the gospel, that count preaching foolishness.

They, out of the pride of their heart, think they may do well enough without the help of the Word and Sacraments, and think Christ took not state enough upon him; and therefore they will mend the matter with their own devices, whereby they may give the better content to flesh and blood, as in popery. What greater unthankfulness can there be than to despise any help that Christ in mercy hath provided for us? In the days of his flesh, the proud Pharisees took offence at his familiar conversing with sinful men, who only did so as a physician to heal their souls. What defences was St. Paul driven to make for himself, for his plainness in unfolding the gospel? The more Christ, in himself and in his servants, shall descend to exalt us, the more we should, with all humility and readiness, entertain that love, and magnify the goodness of God, that hath put the great work of our salvation, and laid the government upon so gentle a Saviour, that will carry himself so mildly in all things wherein he is to deal betwixt God and us, and us and God. The lower Christ comes down to us, the higher let us lift him up in our hearts: so will all those do that have ever found the experience of Christ’s work in their heart.