THE BRUISED REED, OR A SERMON Preached at the Cathedral Church of St. ASAPH, FOR THE Support of weak Christians,  
By D. MAURICE D. D. sometime Chaplain in New College, OXON.  
OXFORD, Printed at the THEATER, 1700.   
Matth. 12.20. A bruised reed shall he not break, and the smoking flax shall he not quench, till he send forth judgement unto victory. 
IF the Scope of this Chapter be seriously considered, it may be of use to Preachers, and Hearers, (a division, which contains all the Members of the Church universal, the whole Christian World) for, in the Pharisees here, all Hearers may see what is to be avoided, and, in Christ, all Preachers may see what is to be practised, by what is culpable in the one, and commendable in the other.  
1. The Pharisees entertain hard thoughts of that great Prophet of his Church, which was sent to bring them from Darkness to Light, and from those devious paths of Superstition, and Errors, which they ran into, unto the way of Life, and Salvation. Secondly, This Prejudice against their Teacher was a strong Bolt upon the Doors of their Hearts, that hindered them from [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] receiving the Truth in the Love of it. Thirdly, They proceed to blaspheme Christ's Doctrine, and are offended at his Followers, and, from the weakness of the Disciples in plucking the ears of corn on the Sabbath day, they take occasion to oppose the Gospel, as if it were a door opened by Christ to Licentiousness, and Profaneness. Fourthly, They have a cloak for their Malice, namely the strict command of observing the Sabbath, tho' indeed it was (as Christ proves) but their own superstitious Conceit, and false Exposition of the Command, for the Law allowed of Works of Necessity, such as plucking the ears of corn to satisfy Hunger, and Works of Mercy, such as healing the man with the withered hand on the Sabbath day. Fifthly, They were obstinate in their Errors, and would not be convinced by him, that was Truth itself, tho' he endeavoured it by Scripture, Reasons, and Examples, and those so strong, and forcible, that they could not gainsay them. Sixthly, The Prejudice in their Hearts broke out at their Lips, in calling him a devil, and their Malice was vented in their Counsels, and Purposes, to kill him; so that (as all the Expositors, that I have read on the 31. and 32. v. conclude) they stopped not till they sinned against the holy Ghost, which is the unpardonable Sin spoken of there. Therefore let Hearers take heed lest they give place to the Devil, by entertaining any Prejudices against the Persons, Conversation, or Doctrine, of their Teachers, for that (if cherished) will break out into opprobrious Speeches, and, at last, end in a wilful Opposition to the Truth, against Knowledge, and Conscience, and in a bidding defiance to the Almighty. Take heed you stand not against Convictions, and avoid that rock of offence, on which the Pharisees suffered Shipwreck, but open the windows of your Souls, that the Light of the glorious Gospel may shine in your Hearts, and that you may walk as Children of the Light in your Lives.  
2. Here is a Pattern proposed to Preachers, the grand Exemplar for us to write after, the LORD JESUS; and that in the Prophecy, and the History. First, In supporting the weak Disciples, and defending them against the Aspersions, and Calumnies of their Adversaries, as you may read in the Beginning of this Chapter. Secondly, In stopping the Mouths of Gain-sayers with invincible Arguments, drawn from Scripture, Reasons, Authority, and Examples, v. 3, 4, etc. Thirdly, In Meekness, Patience, and Calmness of Spirit, withdrawing himself from the hand of Violence, and going where he might do more good, v. 14, 15, etc. Fourthly, In Mercyfulness, and Tenderness to Men's Souls, and Bodies, in Diligence, and Constancy, in Preaching and doing good, without any leaven of Ostentation, or vain Glory, v. 15, 16. for he charged them that they should not make him known. Fifthly, In encouraging, and cherishing the least measure of Grace, wherever he found it, and using all means to bring it to perfection, as in the Text, A bruised reed shall he not break, etc. For there is in the words a Litote, where less is spoken, than is meant, and a double Metaphor expressing the wonderful Mildness, Gentleness, and Tenderness of Christ towards his weak Servants, who are so feeble as a Reed, and that bruised too, not only tossed too and fro, like a Reed, by every wind of temptation, but bruised, dejected, and cast down, not able to stand, or look up towards Heaven, being so full of Deadness, and Diffidence, and Despondency. Such weak Believers he is so far from slighting, trampling upon, and laying aside, (as well he might, as being unprofitable and useless, for what is a Reed, crushed, and bruised good for, unless it be for the Fire?) that he will encourage, support, and strengthen, them.  
And, when poor Believers are as smoking flax, having the least Sparkle of Grace in them, for (as the Proverb is, there is no smoke without some fire, tho' it be buried in ashes) Christ will be so far from despising the day of small things, and extinguishing this Sparkle, that he will cherish, and nourish it, and blow it to a Flame, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, donec pronunciet sententiam, quâ se victorem declaret omnium inimicorum suorum,] Till he pronounces the Sentences, and declares himself the Conqueror of his, and their, spiritual Enemies, that would really break the bruised reed, and quench the smoking flax.  
Having thus stripped the Text of its Rhetorical Garments, the Observation is naked and plain, and that is this, The Lord Jesus is very tender of weak Christians, and exceeding careful to preserve the least measure of Grace in them. I am not ignorant that some take the Words for Christ's merciful dealing with troubled Consciences, and afflicted Souls, that are bruised, and crushed under the sense of Divine Wrath for Sin, that are full of Doubts, and Fears, touching their everlasting Condition, without any Candle-light of God's Countenance, and Favour. But I conceive the Metaphor may reach both Senses, especially the first; and methinks the learned Jesuit Maldonate hits the nail on the head, when he saith, Adeo quietè, & attentè ambulabit, ut, etiamsi super arundinem quassatam ambulet, tamen non confringet, He will tread so tenderly, so warily, so gingerly, that, tho' he tread upon a bruised Reed, yet it shall be no more bruised for him. I proceed therefore to handle the point; which I shall endeavour to do by showing, 

I. What is the least measure of Grace;  
II. That Christ is tender of such;  
III How he doth show it;  
iv The Reasons why he does so;  
V and Lastly, Apply the whole to ourselves.    
I. First then I am to show what is that, which we may term the least measure of Grace, the minimum quod non of Grace, without which a Man cannot, upon Scripture Grounds, be denominated gracious, and having which he may be assured that he is translated from death to life, and that he is in the state of Grace, a Child of God, a new born Babe of Grace, and an Heir in hope of the Kingdom of Glory.  
And truly I find by experience the necessity of meditating upon, and handling of, this Subject by us Ministers, who are often to deal with sick Persons on their Deathbeds for to administer unto them some spiritual Physic for the health of their Souls. 'Tis the usual Practice, and Method of our grand Enemy, the Devil, to act the part of Job's Wife, by endeavouring to make a Believer to curse God before he dies, in presenting him with his Sins in the magnifying, and multiplying, Glass of the Law, and so tempting him to despair if he can; at least he will blow out the Candle, that the poor Christian is forced to go to his Bed of Earth in the dark. This Prince of Darkness will cast a mist between the Christian's Eye of Faith, and the Sun of Righteousness, that he shall not be able to see the Light of God's Countenance, and then Death must needs be a King of Terrors to him. Therefore to be well satisfied in this particular must exceedingly encourage a Believer, and infinitely comfort him in that day of Trouble, and Trial, when he is upon the Brink of Eternity, even now entering into those Mansions of Glory, and Satan treading upon his Heel endeavouring to send him halting thither, when he cannot shut the Door against him. This Subject therefore is well worth your Christian Attention, and serious Consideration. Yet before I proceed to my first Proposal, I must necessarily premise two things.  
1. That it is very difficult for any one to discern in himself whether he has the least measure of Grace, whether he be this bruised reed or no? tho' in itself it is easily discernible, and therefore the Schoolmen distinguish betwixt Grace in naturâ suâ and Grace in personâ gratiosâ, Grace in Ideâ, and Grace in subjecto; in it's own Nature 'tis easy to know it by plain Scripture Rules, and Signs, but, in the gracious Person, 'tis hard for him, by a reflex act of Faith, to perceive it, for these Reasons. First, as there is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] a damnable self Love, and self Conceit, in the ungodly, so is there a self Prejudice in the Godly; the one is blown up with a false, ill grounded, Hope, and the other is kept down by a weak Faith; 'tis therefore equally difficult to make the one believe he has Grace, as the other to believe he has none: for so indeed the Scripture describes them; the true Believer is poor in spirit, low, and vile, in his own Eyes, the greatest of sinners, and the least of all Saints, and therefore he hungers and thirsts after Righteousness in a deep sense of the want of it; the other is of a Laodicean temper, lukewarm in his Devotions, careless in his Profession, being rich, and full, and seeing no need of any thing, when indeed he wants all things, his Riches are but Emptiness, the Lord will send him empty away; so we find the proud hypocritical Pharisee blown up (like the Toad in the Fable) with the wind of self applause, lifting himself above his Brethren by his odious Comparisons, when the poor humble Publican, by a serious Reflection on the Infirmity of his Nature, had not so much Confidence as to look up. Secondly, 'Tis hard to discern the least measure of Grace, because false Grace so nearly resembles it. There has been a great deal of stir kept in the late times about common Grace, and special Grace, true Grace, and counterfeit, whether they differed gradually, or specifically, and, if they differed specifically, whether morally, or physically; and many such Distinctions, and Notions, I think, to little purpose; at last it was concluded, (by the Combatants) that there was a specifical moral Difference between them, as between Virtue, and Vice, as Virtue and Vice do differ gradually, and yet specifically too, as for example, the excessive degree of Liberality, which is a Virtue, is Prodigality, which is a Vice. But, however they differ in themselves, it is certain from Scripture, and Examples, that the true Believer, especially the weak Believer, and the Hypocrite, do differ very little; yea many times the Hypocrite exceeds the truly pious in outward appearance, which will appear if we consider the Repentance of Ahab, the Zeal of Jehu, the Faith, and Joy, that were in the Hearers compared to the stony ground, and how Herod heard John the Baptist gladly, and did many things, and there was but one thing lacking in the young Man in the Gospel, to wit his secret Sin of Covetousness, which was the only Remora, that kept him from Christ; and so blameless was the outward Conversation of Judas among the Disciples, that each of them might suspect himself to be the Traitor, as well as he. This makes many a poor Christian to work out his salvation with fear, and trembling, and to endeavour to outrun the most refined Hypocrite in the race that is set before him: and this makes the least measure of Grace so imperceptible by us. 'Tis the Lord Jesus alone, that has the fan in his hand, who will throughly purge his floor, and separate the wheat from the chaff.  
2. The second thing to be premised is, that, wherever the least measure of Grace is, there will be a longing desire, and an earnest endeavour after more Grace, and a constant use of the means appointed for the obtaining of it. But the hypocritical Professor is contented, if he can keep up a more formal Profession, and an external Conformity, so far, as to keep up his Reputation among Men, and he cares for no more. If he knew how much Grace would bring him once within the Precincts of Heaven, he would never look after one degree of Grace more. But the truly gracious, like St. Paul, forgets the things, that are behind, and reacheth forward to the things, that are before, and still presseth toward the mark, for the price of the high calling of God in Christ Jesus, Phil. 3.13, 14. he is as eager for the obtaining of that Perfection of Grace, which accompanies, the Resurrection from the dead, as he was in persecuting the Church, wherein he confesseth he was mad, and enraged with a furious blind Zeal, for he expresseth both by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 20.11. compared with Phil. 3.14.  
And that is the reason why the Acts, and Exercise of Grace are expressed, in Scripture, in terms of Indigency, and Industry, such as poverty, hunger, thirst, panting, breathing, running, wrestling, pressing forward, following hard after, striving, earnest seeking, fight, resisting even to blood, etc. Oh, says the true Believer, that I had communion with God, and a sense of his Favour, and the light of his Countenance upon me! for that would be better than Life. Oh! had I an Interest in Christ, and the assurance of it, and I should never grieve more; oh! could I obtain a mortifying, strengthening, Grace, and a dead blow to every Lust, 'twere enough. This is the Christian's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Ordinance. These things, premised, I now come to my first Proposal, viz. to show what is the least measure of Grace: this I shall do by considering two things:  
1. What Infirmities they are, which do not necessarily exclude it, or with which it may be consistent.  
2. (To come nearer to our purpose) What are its Effects, without which there can be no measure of Grace.  
As to the first, those Infirmities are chief three,  
1. The least measure of Grace may consist with a great measure of Ignorance, for the best and strongest do know but in part, and the great Doctor of the Gentiles includes himself in the number 1 Cor. 13.9, 12. And Christ's own Disciples were unacquainted with the very fundamental Principles of Religion, such as the Resurrection of the dead, till they saw it with their Eyes, in Christ's Resurrection.  
2. It may consist with a great many Doubts, and Fears touching our everlasting Condition; for the assurance of Faith is a Love-token, which Christ sends from Heaven, but to very few, strong, well-grown Christians; lest it should be abused to Licentiousness, Slothfulness, and carnal Security; and as much as is wanting of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the Apostle speaks of, Heb. 10.22.) full assurance of Faith, so much of Doubts and Fears are there in the Soul; as it is in hot Water, whatever is short of the extreme Degrees of Heat, there are so many Degrees of Cold in it, so it is for Faith, and Doubts. Tho' Faith indeed, as 'tis considered objectively for an Act of the Soul laying hold on Christ, admits of no Degrees, but considered as an Habit infused, it increaseth or diminisheth according to the Believer's Care, and Industry: yea 'tis no hard matter to prove that Abraham himself, the father of the faithful, did very much falter in his Faith, Gen. 15.4. The Lord made him a promise of seed by Sarah, and yet, out of Diffidence of God's Promise, he went in unto his maid; else certainly, had his Faith been exercised, he might soon have silenced Sarah, when she made the motion in Gen. 16.2. Behold now the Lord restrained me from bearing, I pray thee go in unto my maid. And in Gen. 17.18. he discovers the weakness of his Faith again; for, when God had told him he would give him a son by Sarah, v. 16. he prays for Ishmael there; and that this proceeded from the weakness of his Faith appears clearly from the Lord's Answer to that Prayer, v. 19 And God said Sarah thy wife shall bear thee a son indeed, and thou shalt call his name Isaac, as if he should say, Why dost thou doubt of my Promise, and misbelieve my Word, and, out of that diffidence of a Child by Sarah, dost thou pray for Ishmael? I tell thee again thou shalt have a Son by Sarah, and that indeed, and of a truth. And how often doth Christ upbraid his Disciples with this? O ye of little faith; and where there is but little Faith, there is much Doubtings, but none dare deny they had Grace, therefore the least measure of Grace is consistent with much Doubtings and Fears.  
3. There may be the least measure of Grace where there are many, and strong, Corruptions, as we read of Rahab, Samson, and others, that were guilty of repeating the same Sins, and those of the first magnitude, and yet we see them reckoned among the Faithful, Heb. 11. 'Tis true the least measure of true Grace disposseth the old Man of the Heart, that Sin shall not sit on the Throne there any more, the Believer is not the Servant of Sin, nor allows the least Sin in himself. In the ungracious Person, Sin, and Satan, rule the roast, and all is quiet, but, when a stronger than he comes, to wit the Lord Jesus, he is dispossessed, and so 'tis no longer Satan's House, he loseth his Title, and Sin is but an Usurper, tho' it remains there, and thence comes the lasting Combat betwixt Flesh, and Spirit, having their Vicissitudes of Prevalency over each other. This made an eminent Champion in Christianity complain, Rom. 7.19. For the good, that I would, I do not, but the evil which I would not, that I do: how much more prevalent are Lusts in a weak Christian!  
But Secondly, As to its Effects, they are again chief three: for,  
1. Where there is a measure of Grace, there is a filial Fear of God; which, when strong Temptations are ready to prevail, will come in to the Soul's rescue, and make a Believer to say with Joseph, How shall I do this great evil and Sin against God? against that good God, that hath done me good, and not evil, all my days? against a holy and just God, which cannot abide Iniquity, and will render unto me, and to every one according to our works? against an allseeing God, that seeth in secret, and rewardeth openly? And, as this Fear fortifys the Soul against presumptuous Sins, so it spurs the Soul on to run the ways of God's commandments; and therefore it is coupled with the keeping of God's Commands, as the cause, and the effect, as the means, and the end, fear God, that thou may'st keep his commandments: This fear of the Lord is the beginning of wisdom, it is the primum vivens, and ultimum moriens, the very heart of the new Creature, for, as soon as ever spiritual Life is breathed into the Soul, this Fear and Awe of God mingles itself with all the Thoughts, Words, and Actions; and this Fear too lays the Top-stone in the spiritual Building, for we are to perfect holiness in the fear of God, 2 Cor. 7.1.  
2. Where there is a measure of Grace, there is a desire to fear God, Neh. 1.11. Lord hear the prayers of thy servants, that desire to fear thy name; they could not say they feared his name, but might boldly say they desired it. And, as it is in Sin, a Desire, tho' it proceeds no farther, is a Sin, so gracious Desires are accepted of God, and the will to do good is taken for the deed. As Heart-adultery, and Heart-murther, (tho' terminated in the Will, yet) are great Sins in the sight of God, so are the gracious Ebullitions and holy Breathe of the Soul, as precious in his sight, as the other are odious. But, lest any should turn this Grace of God into Wantonness, you must consider that this Desire has its Concomitants, and Properties to attend it, which distinguisheth it from the cold, lazy Velleities of the ungodly, for it is, First, a serious, hearty Desire, Secondly, a lasting, growing Desire, Thirdly, it is mingled with Sorrow, that it can go no farther, Fourthly, it is attended with a Restlessness till it can proceed to act, Fifthly, it drives the Believer therefore often on his Knees to beg Strength to do, as well as to will, Sixthly, it is such as is opposed, and resisted by Temptations, that would quench it, this is the smoking flax.  
3. and Lastly, Where there is a measure of Grace, there is a real Love to the Children of God, as such; if you love God's Image of Holiness wherever you meet with it, in the poor, as well as in the rich, it is a sign that you are translated from Darkness to Light, and from death to life, as saith the Apostle, 1 John 3.14.  
II. The Second thing proposed is to show, That the Lord Jesus is tender, and careful of those that have this small measure of Grace, and this will appear,  
1. From his many Promises to such, which are his own Handwriting, and the weakest Christians may plead them, and, with an humble Boldness, press God to perform them, for he is faithful who hath promised. In Psal. 40.11. there is a Prophecy of Christ, where he is compared to a Shepherd, he shall feed his flock like a Shepherd, he shall gather his Lambs with his Arm, and carry them in his Bosom, and shall gently lead those, that are with young, and v. 29. He giveth power to the faint, and to them, who have no might he increaseth strength. Here are most pregnant Promises of Christ's Care toward weak Believers, they have his Arms to defend them, and his Bosom to nourish them, his Hands to provide for them, and his Heart to love them, and, lest they should doubt of this (as they are apt to do) he farther presseth his Truth, and Power, his Faithfulness, and Goodness, to all that wait on him, but especially the weak, and wearied, v. 28, 29, 31. Ps. 72.12, 13, 14. David prays for his Son Solomon, and, from a Priest, turns Prophet, in foretelling the Happiness of Solomon's Reign, as the Type, and of Christ, as the Antitype, the one for temporal, the other for spiritual. He shall deliver the needy, when he cryeth, the poor, and him that hath no helper. He shall spare the poor, and needy, and shall save the Souls of the needy, etc. Psal. 10.17. Lord, thou hast heard the desire of the humble, thou wilt prepare their heart, and cause thine ear to hear. This Promise is to such weak humble Christians, that have not Heart to pray; the Lord will prepare their Hearts, and fill their Mouths; so Ez. 34.16. I will seek that, which was lost, and bring again that, which was driven away, and will bind up that, which was broken, and will strengthen that, which was sick: and to these belong all the Promises that are made to the poor in spirit, the hungry, and thirsty, the weary and heavy laden, for, as the sense of the want of Grace is Grace, so these Promises of Peace, Comfort, and eternal Happiness are entailed upon it, Matt. 5.6. Ps. 101.9. Isa. 55.1, 2. Luke 1.53. John 7.47. Matt. 11.28, 29. Rev. 21.6. Rev. 22.17. Ps. 44.3, 4.  
2. This appears from the strict Charge he gives his Substitutes, and Deputies, on Earth, to wit, Magistrates, and Ministers, to take care of them, and be tender of them, Isa. 49.22, 23. He commands Kings to be their nursing fathers, and Queens to be their nursing mothers. It was in his own Commission at first, Isa. 61.1, 2. and he would have his Messengers, and Ambassadors, that speak in his Name to do the like, to wit, to bring glad tidings to the meek, to heal the broken hearted, and to comfort them that mourn. The only way that St. Peter was to manifest his Love to Christ, and make some amends for his shameful Denial of him, was by his feeding his lambs, John 21.5. and who are those, but young, and weak Christians, not in respect of Age, and Stature in Body, but in respect of Growth, and Strength in Grace, and the double charge he gave him calls for his double Care.  
So he commands his Church in Cant. 1.8. to be careful of his Kids, and feed them beside the Shepherd's tents, and take heed lest they turn aside by the flock of his companions, that is, be seduced by false Apostles, who pretended to be his Companions, and Friends, but indeed were his real Enemies, wolves in sheep's clothing, Zech. 4.10. He expostulates with the People there, and clears himself, saying, who hath despised the day of small things? Not I, neither would I have any other despise that Temple, which was a Type of the Church of Christ, and of every Member of it: It was not so glorious as the First Temple, and therefore the People, that had seen the first, wept, when they saw this, Hag. 2.3. But the Lord would not despise it.  
III. The third Particular is to show how Christ doth manifest this Care, and Tenderness towards weak Christians, this he doth, First, By preserving them from strong Temptations, that are too heavy for them to bear, which well-grown Christians might undergo; an instance whereof we have in St. Peter, Jo. 21.18. When he was young, he had his liberty to go whither he would, because his weakness in Faith could not endure restraint, and hardship, but, when he became an old, grown, strong, Believer, he should be led in Chains whither he would not, for then his strength could bear it: when he could reckon his shackles of Iron, as great Ornaments, as Chains of Gold, and Glory in Tribulation for the sake of Christ, then should he be loaded with them, and no sooner.  
But more particularly he exerciseth his very tender care of their Weakness, 1. In not imposing such hard service upon them, as on other of a greater standing in Christianity, as we see clearly in Christ's tenderness of his weak Disciples, he grants them an Immunity from the severer duties of fasting, and watching, when the Baptist's Disciples charged them with the neglect thereof, Matt. 9.14. Christ makes an Apology for them, v. 15, 16, 17. by comparing their Weakness to old bottles, that were not fit, nor able, to hold strong new Liquors, and to old garments, that were inconsistent with new cloth, because subject to Rents, and Breaches; and so were they to Temptations, and Discouragements, if put upon such hard services, and saluted with such unwelcome duties upon the very threshold of their Profession, their entrance into Christianity.  
So doth he indulge their Weakness in Matt. 26.40, 41. What could ye not watch with me one hour? methinks the shortness of the time might lessen the difficulty of the duty, and yet they were so overcome with Sleep, that they could not watch one hour; but, for all that, instead of sharply reproving them for their Sloth, he puts an excuse into their mouths, The Spirit indeed is willing, but the flesh is weak. So merciful is our high Priest, that, where the ability is wanting, he'll accept the will for the deed. And this was the reason that he was so indulgent of the Catechumeni, we read of in the Gospel, Mark 8.1, 2, 3. His Bowels yearned within him for Pity, (as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) because they were come from far, and, if dismissed them without Meat, they were in danger of fainting by the way, and so might be deferred from such an unwelcome profession, that was so displeasing to Flesh and Blood; and therefore, lest those young Gospelers should be discouraged, he puts his Divinity on work to feed them.  
2. As he will not impose upon them hard services, so he will not expose them to great sufferings. They need not such thorns in the flesh to keep them low, as St. Paul had after his high Raptures, and Revelations. If ye seek me, saith Christ, Jo. 18.1. let these go their way, that is, these are yet unfit to ascend the stage of sufferings, they are not able to act the Tragedy, which I must under your bloody hands; therefore let these go their way excused; and suitable to this care, and tenderness, is his Promise, 1 Cor. 10.13. He will not suffer us to be tempted above that we are able, but will with the temptation also make a way to escape. He is clothed with the same Flesh, and Blood, as we are, (sin only excepted) and therefore he knows what Mould we are made of, and so will proportion our burden to our backs.  
Here, by the way, I might answer the objection of an afflicted Believer, who doubts of his interest in Christ from, or by reason of, his heavy Pressures, and says with Rebeccah, If it be so, why am I thus? If I be a child of God, why do I feel a Hell in my Soul? as if I were in Hell already; if my Soul be bound up in the bundle of Life, why am I become a prey to the roaring Lion? as appears by his continual buffetting of me; but (O believing Soul!) thou shouldst from thence argue the contrary, and conclude (for thy comfort) from these strong struggle in thy Soul, that there are two Nations within thee, such as they in Rebeccah's Womb, the one from Heaven, heavenly, the other from Earth, earthly, and be sure that at last the elder shall serve the younger, Nature shall be subdued by Grace; and therefore thou may'st argue, from the weight of thy afflictions, that thou art not only a true Believer, but a strong Believer, whom God loads so heavily, for he will lay upon none but what they are able to bear.  
3. He preserves them from strong Temptations by praying for them, that they may be able to bear them, and that the bruised reed may never be a broken reed, and the smoking flax be never quenched; this is the drift of Christ's Prayer for his Disciples in Jo. 17. and not for them only, but for all Babes in Christ, that shall be born to him to the end of the World, Jo. 17.20. So Christ prays for St. Peter, when Satan would have winnowed him, Luke 22.31. The poisonous breath of that subtle Serpent had soon fanned away this weak Disciple from Christ's Floor, if Christ had not suddenly interposed by his Intercession, and so does he still continue his prevailing intercession in Heaven for his weak Members, that they shall never miscarry as long as he is at God's right hand to mediate for them; and thus he preserves them from strong Temptations by not imposing hard services on them, nor exposing them to great sufferings, and by praying for them.  
2. He manifests his tender care of weak Believers by sanctifying their Weakness to them, that their failings shall be their Advantages, and that they may be gainers by their losses. St. Peter stood too firm on his own legs, he was too confident of his own strength, when he tells Christ, that, tho' all should forsake him, yet would not he, and yet he was the first that did it, because he leaned too much on his own staff, which proved to him but a broken Reed. He had not yet (it seems) learned that great, and hard lesson of SELF-DENIAL; for, if he had learned to deny himself, he would never had denied his Master, as he did most shamefully three times.  
Therefore doth Christ force him to a triple Confession of his Faith in him, and Love to him, Jo. 21.15, 16, 17. Lovest thou me more than these? where by his modest answer you may observe the self Diffidence, and Humility, which he gained by his Fall, Lord thou knowest that I love thee. There is now no self-exaltation above others, he doth not say now, tho' all should hate thee, yet I will love thee, and cleave to thee; no, but he refers himself to Christ's allseeing eye, who saw more by him, than he could know by himself; and therefore he would say nothing, lest he should judge amiss; so humble, so low, so vile, was he become in his own eyes. Thus when a poor Christian is sensible of his own Weakness, and finds those sons of Zerviah, his Lusts, to be too strong for him, and therefore fears, like David, to fall one day into their hands; then doth he become a daily petitioner to the great God for strength, he prays more feelingly, more fervently, and will not be denied; and this is his strength; so Jacob's wrestling with God is called his strength, Hos. 12.3.  
When he sees how slovenly he is in every work, and duty, which God calls him to, how he bungles in his holiest performances, and has greater reasons, than the Apostle, Rom. 7.18. to say, To will is present with me, but how to perform that, which is good, I find not, he is filled with self-abhorrence, humility, and poverty of spirit, which are precious graces in the sight of God. Whereas naturally we take a pride in our performances, and those duties, which grow upon Nature's stock, do fill the hypocritical Professor with a vain conceit of self-righteousness, and makes him rest in [opere operato] the work done: but, on the other side, a true Believer, out of self-diffidence, runs out of himself to Christ, he dares not venture to stay under the roof of his own works, or duties, but comes up, like the Spouse in the Canticles, from a wilderness of temptation, leaning on his beloved Christ Jesus, and so continually, with St. Paul, magnifies God's superabundant Grace towards him, for else he is in himself but a firebrand of Hell, undone for ever.  
3. He manifests this tenderness, and care towards weak Believers, by sending them help in a time of need, in relieving them at a dead lift: when this sparkle is even extinguished, then will the Lord wonderfully step in, many times, to help, as he promiseth, Heb. 4.16. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a help in a good opportunity. The temporal deliverance, which the Jews had from the Assyrians, Isaiah 37. was a type, and a figure, of that spiritual deliverance, which the Lord gives this bruised reed, when it is ready to break, when the new Creature is ready to give up the Ghost: the City Jerusalem was as a woman in travel, the children were come to the birth, but there was no strength to bring forth; (a miserable strength!) Then came one of Heaven's deputies as a skilful Midwife to give them speedy deliverance.  
Many are the experiences of the Servants of God of his Providence towards them, in rescuing them from the very Jaws of the roaring Lion, when he was ready to devour them, by reclaiming them by some seasonable Providence, when they were ready to commit some horrid abomination, that would have dishonoured God, and made his enemies to blaspheme, and have wounded their Profession, their Consciences, and good Names for ever; a passage to this purpose I have read in the Life of a reverend and godly Divine of this Kingdom, which is so remarkable, that I cannot omit it; This reverend Minister, being at his house very late in a winter night, ready to go to his rest, when all his Family were asleep, a sudden thought took him, that he must go to such a Man's house, that lived a pretty distance from him; at first he struggled against those motions, and endeavoured to stifle them, as being unreasonable, enthusiastical impressions, that should move him to go to such a house without any occasion apparent to him, and that in an unseasonable time of the night (and, for aught he knew, the suggestions might be satanical) But he could have no rest in his Spirit till he took a Candle, and Lantern, and went, and so knocked at the Man's door a while before any Body answered, at length the Man of the house comes, and opens the door; This Minister told him of the strange, and strong, impulse, that moved him to come thither, and that he had no business; Nay then, says the poor Man with tears in his eyes, I see the wonderful mercy of God in sending you hither to rescue my Soul, and Body, from the Devil; for just now was I (when I had got all my household to their rest) fully purposing, with this cord, to dispatch myself away, and now, blessed be God for his gracious providence, in preventing it by your coming. Here was a seasonable help; when the smoking flax was even quenching, the Lord stepped in wonderfully with relief: so careful and tender is he of the weakest Christian.  
4. By preserving them from false Teachers, and Seducers, till they have their senses to discern between Good, and Evil, between Truth, and Falsehood; therefore a strict charge is given by him, Cant. 2.15. Take us the foxes, the little foxes, that spoil the vines, for our vines have tender grapes; especially care is to be had of weak Believers, which are as tender grapes, lest the foxes, and little foxes, that is, Heretics, and Schismatics, seduce them; and here St. Bernard observes touching the Pronouns US and OUR, Poterat dicere capite [mihi,] said maluit dicere [nobis,] consortio delectatus, and he so unites our welfare with his own, that he takes as great care of us, as of himself, and of the whole Church together, and every particular Member thereof, from the greatest to the least.  
iv The Fourth Particular to be considered in the handling of this Text, is to show the Reasons why Christ is so tender of weak Christians, and those are these.  
1. Because Grace may be hindered in its Growth by such things as the Believer cannot prevent, as for instance, A Believer may be living in a wicked Family, where there is no fear of God, and there he has much ado to keep his Sparkle alive, 1 Kings 14.13. The Lord takes notice of that little goodness, that was in Abijah in the house of Jeroboam, a little Grace in such a Family went far. Even so doth the Holy Ghost commend that small measure of Piety, that was in Lot; which surely was but a Sparkle in a sea of Corruption, as we may see by tracing his Conversation; for first, out of a sinful fear of the filthy Sodomites, he proffers them his two Daughters for to commit Uncleanness with them; his Drunkenness, and Incest, recorded in Scriptures, are as a Scylla, and Charybdis for all Christians to beware, and fear to come near them; the latter being such a sin, as the Apostle says, 1 Cor. 5.1. as is not so much as nam d among the unbelieving Gentiles, much less practised by them: and one would think that the commission of one such sin of Incest might terrify the weakest Believer in the World, that had any fear of God before his eyes, from ever committing the like again, and not only so, but would make him go mourning all his days; but we find that the sin of Drunkenness, that opens every door in the Soul to the spiritual enemy, let's in this abomination again, and that suddenly too, for the next night he lay with his other Daughter; from both which incestuous mixtures proceeded the cursed Brood of Moabites, and Ammonites, that were the greatest scourge of the people of God in all the World, yet, for all these gross miscarriages, carriages, and great sins, he was still a smoking flax, and therefore the Lord in mercy passeth by his enormities, and, considering the place of his abode, gives him a grain of allowance for being so good among a people so bad, 2 Pet. 2.7, 8. He has the Epithets of just, and righteous, and godly, because he was vexed that they were so ungodly. So doth the Lord exercise the same indulgence towards the Church of Pergamus, because she dwelled in the very confines of Hell, Rev. 2.13. I know thy works, and where thou dwellest, even where Satan's seat is; and where was that? where Godliness was persecuted, and Idolatry was practised, together with the community of Wives maintained, which was the doctrine of the Nicolaitans. Now to hold fast the Christian Profession, and not to deny the Faith in the Devil's quarters, was an Argument of a Heavenborn Nature, and therefore God will dispense with other Weaknesses.  
Only, when a Christian's lot is cast into such a wicked place, where Satan dwelleth either for false Doctrine, and Worship, or Sodomitical Practices, 'tis his duty to bewail it with the Prophet David, Psalm 120.5, 6. Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar, my Soul hath long dwelled with him, that hateth peace; he longed to be away from them: and so did the Prophet Isaiah mourn, because he dwelled among a people of unclean lips, Isa. 6.5.  
2. Grace may be hindered in its growth by reason of a Believer's constitution of Body, for the philosophical Axiom holds true in Grace, as it doth in Morality, mores animi sequuntur temperamentum corporis; for we find choleric bodies very apt to fall into immoderate Anger, and unbridled Passion, upon the least provocation, and are often to seek for that excellent Grace of Patience: and those, that are phlegmatic, are not so active, and zealous, in the service of God, as others, that are but of an equal stature in Grace; so the melancholic cannot rejoice in God, and be so cheerful in holy duties, as others; and those, that are sanguine, cannot be so serious; and the weak crazy Bodies cannot spend so much time, and strength in Watching, Fasting, and Prayer, as those, that are of a stronger constitution, for, without controversy, tho' Grace does not depend upon the temper of the Body [quoad esse & causam] in its essence and cause, yet it does [quoad esse & exercitium] as to it's well being, and exercise, and therefore the Lord will not quench the smoking flax.  
3. Grace may be hindered in its growth by reason of weak gifts, and want of natural parts, such as Memory to carry away the word, read, or heard, and the gift of Prayer. A Sigh from such is acceptable to God, for God doth not regard the Logic, nor Rhetoric, nor Arithmetic, but the Divinity, of Prayer: 'tis the sincere broken petitions, that flow from a broken heart, that prevail with God more, than all the gaudy Eloquence of any Hypocrite whatever.  
4. A Christian's Grace may be weak for want of the means of Grace, many people have been unfruitful under, and unthankful for, the word of God, and therefore the Lord may in Judgement say of them what David said of Gilboa, 2 Sam. 1.21. Let there be no dew, neither let there be rain upon you: (A dreadful curse!) And, if a weak Christian chance to be in such a barren Wilderness, the Lord will bear with his bruised reed, because he has not the means of growth, and strength, to wit, the milk, and strong meat, of the word. Luke 12.48. Unto whom much is given, much shall be required, that is, he, that has been planted by the rivers of waters, and enjoyed powerful Preaching, and plentiful means of Grace, the Lord does expect from such, an answerable growth in Grace, and Knowledge; and so without question, he doth from you all, that do frequent this Church; but, if a poor Christian's lot has fallen upon a mount Gilboa, the Lord will not expect so much from him, but will consider such weaklings in Grace, that are so for want of spiritual Food, and bear with their weaknesses.  
This is the first reason why our Saviour is so tender of weak Christians, and very careful to preserve the least measure of Grace in them, to wit, because Grace may be hindered in its growth by such things as the Believer cannot prevent, and those are, first, A Believer may be living in a wicked Family, as Abijah was, secondly, It may arise from the temper of the Believer's Body, thirdly, from the weakness of his natural Parts, fourthly from the want of means of Grace, as those in Acts 19.2. that knew not whether there was a spirit or no.  
2. The second reason why Christ is so tender, is, because he is the Purchaser of the least measure of Grace: this smoking flax is the price of Christ's Blood; and what cost him so dear shall never be lost by his good will: and the same good will, that he had to spend his Heart's Blood to redeem them, will surely engage his almighty Power to defend them. This adds weight to the charge of the Pastors of the Church of Ephesus, Acts 20.28. Take heed unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own Blood; as if he should say, the meanest among you is of an inestimable value, no less, than the price of God's own Blood, and therefore see you have an especial care of them. And, if he lays so great a charge on his Ministers to look to them, surely he will not forget them himself, but will make it his constant business in Heaven to intercede for them, that none shall pluck them out of his hands, whom he paid so dear for.  
He, that was made a Priest by God's oath to sacrifice his own Life, to redeem sinners from Death, continues for ever a priest to intercede for, and procure them, the full price of his purchase, to wit Grace, and Glory: and this exceeding great care he takes for weak Believers appeared presently after his ascension into Heaven by the speedy dispatch he made of his Spirit to the supply of the weak Orphans at Jerusalem; (for so the Disciples were, till he sent the Comforter unto them, and so he calls them, Jo. 14.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & the Comforter he sent, to wit the Holy Spirit, assoon as he was warm (if I may so speak) in his seat in Heaven, at God's right hand, to the unspeakable comfort of them, and us, and all Believers to the end of the World.  
3. The third reason is, because this Holy Spirit is the Author of the least measure of Grace, and therefore will not leave his work unfinished, or neglect what he hath so graciously begun, but, having begotten us again unto a lively hope, 1 Pet. 1.3, 5. he will keep us by his mighty power through faith unto salvation. If all the created powers of Heaven, and Earth, were united, and concentred, in one person, yet he could not so much as make this Flax to smoke, 'tis the effect of Divine power, Grace is the product of the Spirit, Jo. 3.5. and therefore, since the Holy Spirit is the Father of such gracious dispensations, he'll engage the same strength to preserve what he hath begot: Jer. 31.18, 19, 20. We see how soon doth the Lord hear Ephraim bemoaning himself, when he was as a smoking flax, a newly tamed heifer brought to God under the yoke of Afflictions; his cry soon pierceth God's ears, and his ear affects his bowels, and his bowels awake his power to be his guardian.  
When Christ brings a wand'ring sheep into his fold, he puts it on his shoulder, and rejoiceth all the way he brings it home, Luke 15.5. The power of his Spirit is that shoulder, on which he carries it, the everlasting arms, wherein he bears his lambs, and those eagle's wings, upon which they are both tenderly, and securely, conveyed to glory, Ex. 19.4. nay he useth more care, and tenderness, towards weak Believers, than the strong, because of their weakness, for the weakest child can call God father, and the more weak, and feeble, the child is, the greater is the care, and stricter is the eye, and observance of the mother upon him, what Job says, Job 31.15. the weakest, and most faint, Believer may say the same of the strongest champion in the Lord's house, did not one, and the same holy Spirit fashion us in the womb? and if they are once the workmanship of his almighty hands, then will he make them strong, and fertile, a little one shall become a thousand, and a small one a strong nation, Isa. 60.22. In a word, the least measure of Grace, being the work of the Holy Spirit of God, is therefore called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a new creation, or a new creature, and be sure none shall be abortive, which he begets, but go on to be an Heir of Glory, and Christ calls this child of the Spirit by his own name, Gal. 4.19. My little children, of whom I travel in birth again till Christ be form in you. This clearly signifies to us, that he will be as careful, and tender, of this Divine nature, this piece of himself, as if it were himself.  
4. The fourth reason is, because the least measure of Grace differs only gradually from the greatest measure, they are the same in kind, and nature; as the least drop of water is water, and the least spark of fire is fire; therefore Christ's care, and love, is not restrained to the degree of Grace, but extends to the whole species of new creatures, small, and great, weak, and strong, 2 Pet. 1.1. The Apostle writes to them, that had obtained like precious faith with us [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] it was not equal in degree with his, but, being of the same nature, and kind, it was of equal price, and value, with God; and therefore Christ will (being exceeding careful to) keep this heavenly treasure: Little Grace is a little grain of mustardseed, which grows, and spreads into a great tree, and it is compared so for its smallness at first, as well as for its growth at last. And, if thou hast but the least Grace, I dare tell thee, that God hath done more for thee in that, than if he should in making that, which is now so weak, as perfect, as the Saints Grace is now in Heaven; and that for two reasons. 1. Because it was an act of greater power to work Grace out of no Grace than to add that Grace by perfectional Grace. There is a greater gulf between no Grace, and Grace, than between weak Grace, and strong; between a Chaos, and nothing, than between a Chaos, and the beautiful frame of this World. The first day's work of both creations is the greatest, and therefore God will by no means despise the day of these small things, which, as inconsiderable as we think them to be, are the effect of the same almighty power, as created the World.  
2. It is an act of greater mercy to give us the first Grace in conversion, than to crown that Grace with Glory; it is a greater favour, and condescension, in a Prince to marry a poor damsel, than, having married her, to clothe her like a Princess; he was free to do, or not to do, the former, but now his relation to her obliges him to do the latter; even so might God have chosen whether he would have given thee Grace or not at the first, but, having done this, thy relation to him, and his covenant also, do oblige him to preserve that Grace, and add more till he hath fitted thee, as a bride, for himself in Glory, therefore let the weakest Christian never doubt of Crist's care, and tenderness, towards him, for he, that hath done the greater acts of power, and mercy, to him, will certainly do the lesser; he, that gave him spiritual life equal to the best Saint in Heaven in quality, and nature, will surely give it nourishment, and growth, till it comes to perfection, or, as it is in my Text, till he bring forth judgement unto victory.  
5. The covenant of Grace comprehends the weak, as well as the strong, Christian, If children, than heirs, heirs of God, and coheirs with Christ, Rom. 8.17. The promise there is not to children grown to this, or that, strength, or stature, if thou be'st a child, tho' in the cradle, the promises are thy portion, yea thou may'st plead for his care, and maintenance, till thou possess the inheritance in Heaven, upon thy state, and relation, and not upon thy weaker, or stronger, Grace. Some Believers have more Grace from Christ, than others, and so have more skill to improve these promises, than their weaker Brethren, whereby their present profits, and incomes, from the promises are greater; but they have no more interest in Christ, than the other, and consequently the weak Christian's title is as true to the promise, as that of the strong: tho' the foot is the lowest member of the body, yet it cannot say, but that the tongue will speak for it, and the head take care of it, for the foot is in the body; and so is the meanest Believer in the body of Christ; therefore those do disfigure the promises, that make them look asquint, with an eye upon one Believer, and not upon another; whereas they equally belong to all; He, that believes on the Son, hath everlasting life, Jo. 3.36. and who is meant there? is it he, that believes above doubting? surely no, but we may be assured of this, that he, that commands us to receive the weak in faith, will not himself reject them.  
6. Grace may be weak in one respect, and yet strong in another; a Christian may be weak in his active, and strong, and resolute, in his passive, obedience; Rahab's Faith was but a grain of mustard seed, yet it was of the right kind, because she held out a professor in Jericho; her godly courage, and hope, were strong in the Lord, else she had never continued her obedience to the true God among such a number of Idolaters. A Believer may be wanting in his zeal, and activity, in God's service, and resisting temptations, in mastering corruptions, yet, as a tree in winter, he grows downward in humility, self-abhorrence, and his whole dependence is upon God through Christ, in the sense of his wants, and so, being deeply rooted in these, the Lord will sooner dispense with his outward infirmities.  
7. The number of weak Believers is far greater, than that of the strong, and therefore, if Christ takes not special care to carry his lambs in his bosom, his fold is like to be very empty. There are more sparrows, than Eagles, more bruised reeds, than Cedars, and more babes in Christ, than strong, well grown, Christians in God's Family, therefore, if he were not a very tender nursing Father to these, those eternal mansions of Glory should be like to want inhabitants.  
8, and lastly, Hereby God showeth his strength, and power, and so more Glory redounds to Christ, by this care in keeping alive a sparkle of Grace in an ocean of corruption, 2 Cor. 12.9. My strength is made perfect in weakness, that is, not intrinsically, but declaratively, not made so, but manifested to the Sons of Men to be so. This cuts the very comb of pride in all, and leaves no room for self-exaltation, when God is both the founder, and finisher of their Grace. And that, which highly advanceth his Glory, is, that he alone holdeth, as our Souls, so our Grace, in life. This not only magnifies, but omnifies, his power, and causeth the poor Christian to lay the crown of all his services upon the head of Christ, and to cry out with St. Paul, It is not I, but the grace of God, which was with me; and when all is done, and the race is run in glory, to cast his crown with the elders before the throne of Christ, saying, Thou art worthy, O Lord, to receive glory, honour, and power, Rev. 4.10, 11. Having thus done with the reasons, I shall answer an objection that meets me in my way, which is this, If Christ be so tender of them, why are they so full of fears, and doubts, and hard thoughts of themselves, touching their spiritual, and eternal condition, as usually they are?  
1. I answer, It is by reason of their ignorance of the nature of Grace, and their mistakes about the exercises, and operations of Grace, especially by reason of the motes in their eyes of Faith; they think they have no Faith, because they want the assurance of faith, (which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which is not of the essence of Faith, but a consequent of it, and a reflex act of the Soul upon itself attained by a long continued course of holy, and close, walking with God, which few Believers have: but Faith is a recumbant act of the Soul upon Christ, and is usually expressed by the instance of one, that, having suffered shipwreck, cast himself upon a floating plank of the ship, and there sticks in a trembling, doubtful hope of coming ashore.  
2. Because they cannot distinguish betwixt Grace in ideâ, and Grace in subjecto, in actu signato, and in actu exercito; as in 1 Cor. 13.7, 8, 9, etc. The wonderful operations of Charity are described there, now, because weak Christians can find no such effects in themselves, they presently conclude themselves to be no better, than sounding brass, and tinkling cymbals, mere empty nothings, and no real Christians; but they ought to distinguish betwixt this Grace in its own abstracted nature, and as it is in the subject mixed with the flesh, and contrary elements of corruptions, and so it is not so operative in the best of Christians, as being obstructed by its contrary qualities. Fire by itself is visible, and active, but not so in the flint, and yet we know it is there, tho' concealed under the other elements: so we may judge of Charity, and other Graces with the mixtures of contrary imperfections, which do retard, and make them come short of their genuine productions.  
3. It is because they compare themselves with the uppermost in Christ's school for proficiency, and, because they are not such glorious lights in the firmament of the Church, as St. Paul, St. John, and other Scripture Saints, therefore, in their own opinion, they are but Meteors, and wand'ring Stars, Hypocrites, and Unbelievers. But they should know that, as it is in the Kingdom of Glory, so it is in the Kingdom of Grace, one star differeth from another, and the members of the body mystical, as in the body natural, are not of equal strength, and bigness: All Christians should therefore labour to be of the body of Christ, and not be discouraged, though they be but the meanest finger, or the lowest toe, for their head will be sure to take care of them, and bring them at last to himself. We must be sure to get the same Grace, as others, for truth, though we cannot attain to the same grace for measure, we must try ourselves by the same touchstone, tho' not weigh ourselves in the same balance, we must be of the same metal as others, though not of the same weight.  
4. Because they examine themselves in an unseasonable time, when overcome with sadness, and black melancholic thoughts: then indeed they are to seek for the least Grace: But we must consider that, though this self-examination is necessary, yet it is not at all times to be used.  
Having thus briefly dispatched what I at first proposed to speak to, I come now in the last place to apply the whole.  
This truth concerns four sorts of people, 1. The Ministers of the Gospel. 2. Strong Christians. 3. Weak Christians. 4. Such as are aliens from the commonwealth of Israel.  
1. Ministers should have the same mind in them, as was in Christ Jesus, when they see a bruised reed, to support it, and carry on the work of Grace in Christian hearts; we must encourage the weak hearted, and strengthen feeble knees, for we are the immediate subordinate, outward, agents to do this work for Christ, and to fulfil this promise of his. Epiphanius calls St. James the Apostle [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the WALL of the people, and so should we be an impregnable wall about our people for to defend them (especially at this time of Apostasy) from Seducers, and false teachers. There are wolves in sheep's clothing, that will soon make a havoc of Christ's lambs, that will, by their Sophistry, seduce young Christians, unless we fortify them not only by our constant preaching of the truth in public, but also by our personal application of that truth to them in private.  
2. Strong Christians should make it appear that they are so by serving the Lord Christ in this work, and labour of love, by taking their weak brethren by the hand, and helping them out of the mire of temptations: you know whose language it was, Am I my brother's keeper? a cursed Cain's: be you therefore blessed in encouraging the feeble, instructing the ignorant, and confirming the doubtful; comfort weak Believers against the violence of the persecutor, arm them against the Sophistry of the Seducer, and, by your exemplary lives teach them to mortify the flesh, to bridle the tongue, to adorn their profession with a holy conversation, and to prepare themselves against approaching miseries. In all your stations, and relations do all the good you can for YOUR LORDS, and MASTER'S, sake.  
3. Here is a word to weak Christians, here is a cordial for them to restore their fainting Spirits, when surprised with any fears touching their persevering to the end of their warfare.  
1. Be of good comfort, thy life spiritual, and eternal, is hid with Christ in God; say not, thou art a bruised reed, for with this will Christ break Satan's head, and he will not cease till he hath brought forth Judgement unto complete Victory in thy Soul. All the power, and malice, of Hell shall not be able to extinguish the least spark of Grace in any Soul.  
2. Take the cup of thanksgiving and call on the name of the Lord, bless God, whilst thou livest, for thy new creation, and preservation; take up David's language, My soul, praise thou the Lord, all, that is within me, bless his holy name, what shall I render unto the Lord for all his care, and kindness, his preservation, and providence? Alas! how soon had Satan winnowed me, if the Lord had not prayed for me, and upheld me? his almighty arm supported me, else I had, long ago, inevitably dropped into everlasting burning.  
3. Love him with all your heart, with all your soul; all this care, and tenderness towards you is the fruit of his love; Oh! then let love in him beget the like love in you, beget an earnest desire to run the ways of his commandments with great delight; Oh! pant, and breath, after him, and rest not where, but in the bosom of his love.  
4. Be you tender of him, and careful to please him, as the Spouse was, Cant. 2.6, 7. she was weak in knowledge, and in Grace, and therefore Christ's left hand is under her head, and his right hand embraceth her; then she chargeth herself in her particular members not to disturb him.  
5. Take heed you quench not this smoking flax, yourselves, which is done, First, by negligence, and carelessness in God's service, we must [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] stir up the Grace of God, that is in us, or else it will die of itself, if we do not blow this fire into a flame it will quench unknown to us. Secondly, By returning to folly again, this is the water, that quencheth the sparkle of Grace, and is abominable to God, and therefore compared by him to the vomiting of a dog, and to the wallowing of a sow in the mire. Thirdly, By accompanying wicked Men, which are as floods of waters, and waves of the sea, to quench this sparkle, and so termed by the Prophet David in several Psalms; therefore avoid them, as you would avoid the Devil, for they are his instruments.  
4. The fourth use is to strangers from the covenant of promise, that they would consider what a blessed condition it is to have Christ for a guardian, and how happy are the people, that are under his tuition; 'tis impossible to conceive how wonderfully careful, and tender, he is of the weakest Believer; the relations of a Shepherd, a father, of a mother, Husband, etc. do prove it, and preach it. Oh! then let all be hence incited to take him upon his own terms, that they may be under his care, and tenderness, that he may keep you in all your ways: defer not therefore to close with him, that you may be thus, and eternally, happy.  Now to God the Father, God the Son, God the Holy Ghost, be ascribed all honour, praise, and dominion, now and for ever. Amen. 
FINIS.