sin. Nor have they any respect unto the glory of God, who have not the same sense and affections in such cases. Now, if these things are, or ought to be, of such weight with us, as to what comes under the cognizance of men, or that is open and naked unto men according to their capacity of discerning, what ought our thoughts to be of all things of the same nature, that fall fully and solely under the cognizance of Christ, considering his concern in them, and how he is affected with them. And so it is with respect unto the first most secret and imperceptible spiritual decays that may befal us. Yea, he lays most weight on the things that are known to himself alone; and would have all the churches know and consider, that he searcheth the hearts and trieth the reins of men. Neither can we have in any thing greater evidence given unto our sincerity, than when we have an especial watchful regard unto those things which lie under the eye of Christ alone, wherein we have to do with him only. This testifieth a pure, unmixed, uncorrupted faith and love, towards him. Where therefore there is any thing of sincerity, there will be a continual care about these things, upon the account of the concern of Christ in them. And,

Thirdly, We may do well to remember, that he so sees all our neglects and decays, as in an especial manner to take notice of their sinfulness and demerit. Many of the churches in the Revelation pleased themselves in their state and condition, when yet, because of their decays, the Lord Christ saw that guilt in them and upon them, as that for it he threatened them with utter rejection, if they prevented it not by repentance, which accordingly befel some of them. We are apt to take a very undue measure of our failings; and so esteem this or that folly, neglect or decay, to have no great guilt attending them; so that we may well enough spare them, and ourselves in them. And the reason hereof is, because we are apt to consider only acts or omissions themselves, and not the spring from whence they do proceed, nor the circumstances wherewith they are attended, nor the ends whereunto they tend. But, saith our apostle, all things are open and naked before him, neither is there any thing that is hid from his eyes. There is no omission of duty, no neglect of the acting or stirring up of any grace, no sinful miscarriage, or worldly compliance, wherein the beginnings of our decays do or may consist; but that together with all their causes and occasions, their aggravating circumstances, their end and tendency, they are all under the eye of Christ, and so their whole guilt is spread before him. And oftentimes there is a more provoking guilt in some circumstances of things, than in the things themselves. He sees all the unkindness and unthankfulness from whence our decays proceed: all the contempt of him, his love and grace, wherewith they are attended;

the advantage of Satan and the world in them, and the great end of final apostasy whereunto they tend, if not by grace prevented. All these things greatly aggravate the guilt of our inward spiritual decays; and the whole provocation that is in them lies continually under his eye. Hence his thoughts of these things are not as our thoughts commonly are. But it is our wisdom to make his the rule and measure of ours.

Fourthly, He so sees all things of this kind, as that he will pass judgment on us and them accordingly: it may be in this world, by sore afflictions and chastisements, but assuredly at the last day. Alas, it is not the world that we are to be judged by: if it were, men might hide their sins from it; nor is it the saints nor angels, who discover not the secret frames of our hearts; but it is He who is greater than our hearts, and knoweth all things. This our apostle directs us to the consideration of; for, after he hath given the description of the word of God insisted on, he adds, that it is He to whom we must give up our account. And how shall backsliders in heart escape his righteous judgment? Secrecy is the relief of most in this world: darkness is their refuge: before him these things have their aggravation of guilt, and will yield no relief.

Again, He so discerns all declensions in the hearts and spirits of professors, as withal to be ready to give them supplies of help and strength against all the causes of them, if sought unto in a due manner. And there can be no greater encouragement to them that are sincere, unto the use of their utmost endeavours, to preserve their faith and profession entire for him. And this will be further improved in our consideration of the last observation, which we drew from the words of the apostle, and the exposition of them; which is, that,

Obs. X. A due, holy consideration of the omniscience of Christ, is a great encouragement unto the meanest and weakest believers, who are upright and sincere in their faith and obedience. To this purpose are all these properties of Christ proposed unto us, and to be improved by us. They all are suited to give encouragement unto us in our way and course of obedi

ence.

Hence is he able to take care of, and to encourage the least beginnings of grace in the hearts of his disciples. It is his of fice to take care of the whole seed of God, of all the work of the Spirit of grace. This he could not do, without that alldiscerning ability, which is here ascribed unto him. By this he takes notice of the beginnings, increase, growth and decays of it, from first to last. Hence he says of himself, that he will not "break the bruised reed, nor quench the smoking flax," Matt. xii. 20. Be our spiritual strength but like that which is naturally in a bruised reed, which is the next degree to none at

all; he will not break it; that is, he will take care that it be not bruised, despised or discouraged, but will cherish it, and add strength unto it. The smoking of flax also expresseth the least degree imaginable of grace, yet neither under his eye and care shall this be quenched. It is easy with him to discover and blast the hypocrisy of false pretenders. He did so by one word to him who boasted of "keeping all the commandments from his youth," Mat. xix. 18-20. So he "slays the wicked by the breath of his lips," Isa. xi. 4. Be their profession never so specious or glorious; do they please themselves in it, and deceive others by it; he can come to their consciences under all their pretences, and by his word and Spirit, slay all their false hopes, discover their hypocrisy, and strip them naked of their profession to the contempt of all. And so doth he know, and take care of the least dram of sincerity in the weakest soul that belongs unto him. So he did in the poor woman, when she owned herself to be no better than a dog, Mat. xv. 27, 28. He doth not only bear his lambs in his arms, the weakest of the flock who have an appearance of life and of following him in them; but also gently leads those that are with young, Isa. xl. 11. who as yet have but newly conceived his grace in their hearts.

And this gives us a stable ground whereon to answer that great objection, which many souls make against their own peace and consolation. They are convinced of the excellency of Christ, and of the suitableness of his grace and righteousness unto their wants. They are also satisfied in the faithfulness of gospel-promises, and the stability of the covenant of grace; with all other principles and grounds of evangelical consolation. But they look on themselves as unconcerned in all these things. As far as they know, they have no grace in them, and therefore have no interest in, or right unto, what is proposed to them. And hereon ensue various entanglements in their minds, keeping them off from sharing in that strong consolation which God is abundantly willing that all the heirs of the promise should receive. The consideration of the properties of the Lord Christ insisted on, is exceedingly suited to the removal of this objection out of the way. To confirm this, I shall consider the whole case a little more largely. We may then observe,

1. That the beginnings of most things are imperceptible. Things at first are rather known by their causes and effects, than from any things discernible in their own beings. As they are gradually increased, they give evidence of themselves. little fire is known by the smoke it causeth, when itself cannot be seen.

As a

2. That the beginnings of spiritual things in the souls of men, are moreover very secret and hidden, upon many especial accounts and reasons. Grace in its first communication is a thing

new to the soul, which it knows not how to try, examine, or measure. The soul is possibly put by it under some surprise, as was Rebekah when she had conceived twins in her womb. Until such persons seriously consult with God by his word, they will be at a great loss about their own state and condition. Again, Satan useth all means possible to darken the mind that it may not aright apprehend the work of God in it, and upon it. His first design is to keep us from grace; if he be cast therein, his reserve is to keep us from consolation. His sleights and methods herein are not now to be insisted on. Hence most of the objections we meet with from persons under darkness, as to gospelcomforts and refreshment, may be easily manifested to be his suggestions. Moreover, indwelling corruption doth exceedingly endeavour to cloud and darken the work of God's grace in the soul. And it doth so two ways especially: 1. By a more open discovery of itself in all its evil, than it did before. Grace is come upon it, as its enemy, and that which fights against it, designing its ruin. The very first actings of it, lie in a direct opposition to the former rule of sin in the heart. This, inbred corruption meeting withal, sometimes it is excited unto rage, and presseth for its own satisfaction with more earnestness than formerly, when it was as it were in the full and quiet possession of the soul. This causeth darkness and trouble in the mind, and keeps it off from discerning any thing of the work of God in it. 2. By a sensible opposition to gospel-duties. This it will raise against that spiritual manner of their performance, which a gracious soul now aims at; though it was more quiet when only the outward bodily exercise was attended unto. These things surprise beginners in grace; and leave them in the dark as to what is their

interest in it.

3. Believers in this state and condition, have in themselves. many just grounds of fears and jealousies concerning themselves; from which they know not how to disentangle themselves. The many self-deceivings which they either see the example of in, others, or read of in the Scripture, make them jealous, and that justly, over their own hearts. And whereas they find much hypocrisy in their hearts in other things, they are jealous lest in this also they should deceive themselves. And many other reasonings there are of the same nature whereby they are entangled.

Against all these perplexities much relief may be administered from this consideration, that the Lord Christ with whom we have to do, sees, knows, and approves of the least spark of heavenly fire that is kindled in us by his Spirit; the least seed of faith and grace that is planted in us, is under his eye and care, to preserve, water and cherish it. And this may be pressed in particular instances. As,

VOL. IV.

D d

1st, He sees and takes notice of the least endeavours of grace in the heart against the power of sin. This the soul wherein it is, may not be acquainted with, by reason of that pressing sense which it hath, from the assaults that sin makes upon it. These so imbitter it, that it cannot find out unto its satisfaction, the secret lustings and warrings of the spirit against the flesh. As one that is deeply sensible of the weight of his burden, which is ready to overbear him, doth not perceive his own strength whereby he standeth under it. But this lies under the eye of Christ distinctly, and that so as to give in suitable help and succour unto it, in a time of need; as is declared in the next verses.

2d, He sees and perceives the principle and actings of grace, in that very sorrow and trouble wherewith the soul is even overwhelmed, in an apprehension of the want of it. He knows that much of many a soul's trouble for want of grace, is from grace. There is in it the search of grace, after an increase and supply. He sees the love that works in trouble for want of faith; and the faith that works in trouble for want of holiness. And these things he takes care of.

Sd, He finds grace in those works and duties, wherein they by whom they are performed, it may be, can find none at all. As he will manifest at the last day, that he observed that filth and wickedness, that perverse rebellion in the ways of wicked men, which themselves took no notice of, or at least were not throughly convinced of; so he will declare the faith and love which he observed in the duties of his disciples, which they never durst own in themselves. This is fully declared, Mat. xxv. 34. to the end.

4th, How small soever that grace be, which he discovers in the souls of his, he accepts of it, approves it, and takes care for its preservation and increase. The life of it doth not depend on our knowledge, but his. And as these things do really tend to the relief and consolation of believers, so they do justly deserve to be more largely insisted on, and more fully improved, but that the nature of our present design will not admit of it in this place.

VER. 14.-IN the close of this chapter, the apostle gives us a summary improvement of all the foregoing discourses and arguings, contained in it. Especially he insists on a double inference unto the practice of those duties, which by his former reasonings he had evinced to be incumbent on all professors of the gospel. And these are two. The one more general, with respect unto that great end which he aims at in the whole epistle; the other containing an especial means conducing unto that end. The first is expressed in the 14th verse, the other in those two that do enThe first is, that we would hold fast our profession, which

sue.