THE Doctrine of the SAINTS Infirmities. Delivered in Sundry SERMONS. By john Preston, Dr. in D: Mr. of Emmanuel College, in Cambridge. AND late Preacher of Lincoln's Inn. London. Printed for Henry Taunton, and are to be sold, at his shop in St. Dunston's, Church-yard, Fleet street. THE DOCTRINE OF THE SAINTS Infirmities. Delivered in several Sermons by JOHN PRESTON Doctor in Divinity, Mr. of Emanuel-Colledge in Cambridge. And late Preacher of Lincoln's INN. LONDON, Printed by Nich. and john Okes for Hen. Taunton, and are to be sold at his shop in St. Dunstan's Churchyard in Fleetstreet. 1636 TO THE LEARNED and Religious Gentleman HENRY LAURENCE Esquire. WOrthy Sir, although your own native worth might justly draw from us a greater testimony of observance, than the putting of this little Treatise into your hand; yet have we been rather hereunto induced, by the consideration of such adornments of wisdom, learning, & piety in you, as had express relation to the author, and may to be the fruit & issues of his labours in your younger years. It is true indeed that the goodness of the soil adds much unto the greatness of the crop; but it is as true, that the industry and wisdom of the husbandman adds also much unto the goodness of the soil; yet neither of these without a gracious influence from heaven bring forth a harvest. It hath pleased God, there should be extant diverse monuments whereby the authors eminent abilities do yet survive in the hearts and eesteeme of men: yet none express him more unto the life, than the piety & ver tue of those that grew up under him, he lives 1 Thes. 3. 8. if they stand fast in the Lord. Among whom as you had a greater intimacy, of all the nearest, not of a pupil but of a bosom-friend, & continual companion; and therein a longer time: so have you answered it, as then in love and respect to him, so since in a proportionable & happy improvement of what you did receive. And therefore as we conceived, it would be a derogation injurious to your candid and ingenious disposition, to think you unwilling to be put in mind of him, by whose religious care you were so often put in mind of God, & of yourself: So also an unworthy and un grateful direspect, to have omitted inscription of your name; especially by us, who long have been and are Your loving and obliged Friends. Tho. Goodwin Tho. Ball. SERMONS BY JOHN PRESTON Dr. of D. 2. Chron. 30. 18, 19, 20. 18 FOr a Multitude of the people even many of Ephraim, and Manasseh, Issachar, and Zebulon, had not cleansed themselves; yet did they eat the Passeover otherwise then it was written, but Hezekiah prayed for the saying, the good Lord pardon every one. 19 That prepareth his heart to seek God: The Lord God of his Fathers, though he be not cleansed according to the purification of the Sanctuary. 20. And the Lord harkened to Hezekiah, and healed the people. UPon the occasion of these words was the illegality of some resorters to the Passeover at this Time, for this solemn Duty having been long neglected, by occasion of the negligence of former Governors: Ezekiah sends his Messengers not only into juda, but also into Israel, to assemble them, if it were possible, unto this great Solemnity, which was effected with various success, for in some places they were entertained with scoffs; in others, with great readiness, to submit themselves unto this Sacred ordinance; but the warning being short, and journey long, there were many wanted legal cleansing; Hezekiah seeing the promptness of the people, and that in the substance of the Duty they had not failed, puts up this Prayer to Almighty God, in their behalf. In which prayer we have these three things to be considered, and understood. 1 The substance of it, which was that God would pardon or be merciful. 2 The persons for whom he made it, and they are described two ways. 1 From the preparation of their Souls and inward man, they prepared their whole hearts. 2 From the imperfections of their outward and legal preparations, they were not cleansed according to the purification of the Sanctuary. 3 The success and issue that it had, which was the healing of the people, that is, God blessed that ordinance of his for the removal of that outward guilt, contracted by those ceremonial neglects, or otherwise, and for the strengthening of their Souls in grace and holiness, and for the curing of their outward estate, which lay open at this time to many pressures and calamities on every side. The points of Doctrine might be many that would hence arise, but we do purpose only to handle two. 1 That in all the parts Doct. 1 of public worship and performances, the Lord especially requires, and expects, the heart be right; he would have nothing wanting, but of all the rest he would not have the heart imperfect, or defective, the good Lord, (says this good King) be merciful to every one that prepareth his whole heart, to seek the Lord God of his fathers, though he be not cleansed, that is, though he be in other things imperfect & defective, so Solomon, this good King's predecessor, Pro. 4. 23. Keep thy heart with all diligence, thy foot is not to be neglected, Eccle. 5. 1. but to be kept, but not with so much care and circumspection as the heart, that part must not be wanting whatever other parts were, and therefore if any were in this defective Hezechiah prays not for them. 1 Because the heart is Reas. 1. that which God himself doth most delight in, no duty can be well performed where God himself doth not vouchsafe his his presence, & assistance. Heb. 13. 15. By him therefore let us offer the Sacrifice of praise to God continually, that is, by his assistance and gracious presence, but where there is not a heart to receive and entertain God in, he never will, nor doth afford his presence. Esay. 66. 1, 2. Heaven is my throne and the earth my foot stool, etc. But to this man will I look, even to him that is poor, and of a contrite heart, according to that of the Psal. 51. 17. The Sacrifices of God are a broken spirit: a broken and contrite heart, etc. Though to the eye of men it may seem a despicable and mean abode, for such a glorious and excelling Majesty, yet sure it is not so by him accounted, when a great man is to be received into our houses, we are careful that there be no breaches in them, but when the Great and glorious God, is to be received into our hearts, he will not stumble at the wounds and breaches. The heart is that only Reas. 2 part, whereby God estimates, and makes a judgement of the whole, he takes measure of a man by his heart, if that be sound and upright, he never cuririously examines other parts; we commonly are taken with the face and countenance, because we are not able to look deeper; but God regards not that, as being able to descend into the secret closet of the heart, 1. Sam. 16. 6. 7: And he looked on Eliab, and said, Surely the Lords anointed is before him: But the Lord said unto Samuel, Look not on his countenance, nor on the height of his stature, because I have refused him; for the Lord seeth not as man seeth; For man looketh on the outward appearance; but the Lord seeth the heart: And accordingly ye have the doom of almost all the Kings of judah, according to the goodness or badness of their hearts: 2. Chron. 25. 2. He did that which was right in the sight of God, but not with a perfect heart: And the like is also testified of many other of them. 3. The heart is the hardest piece to manage and Reason 3. manure; and therefore he that keeps that well in tune, is not likely to be wanting in the other: if in a Viol, I find the Treble string in tune; I make no question of the Base that goes not out so easily: Simon magus had composed the other parts, Acts 8. 13. He did believe and was Baptised: but this string was out of tune, the Apostle finds this jarring, ver. 21. Thou hast neither part nor lot in this business, for thy heart is not right in the sight of God; in his own sight no question but he thought it so, but it was not so in God's sight: And indeed, the heart is so deceitful, that it will deceive the very owner and possessor of it: like to your Jugglers, that will do a thing before your face, and yet you shall not see him do it, 2. King. Why weepeth my Lord? (saith Hazael) Why (says the Prophet) for the great evil, that I know thou wilt do unto the Children of Israel; their strong holds thou wilt set on fire, etc. And Hazael said, Is thy servant a dog, that he should do this great thing: There were Characters of of cruelty engraven on his heart, which himself had never read, nor been acquainted yet withal, Who knoweth (saith the Apostle) 1. Cor. 2. 11. the things of a man, but the spirit of man that is within him: One would think a man should read his own hand, yet some do write so bad, that they cannot read it when they have done and so did Hazael, he had hatched such cursed thoughts within him, that he could not see unto the utmost terminus and end of them; if a man hath a spot upon his face, he is warned of it by every body else, because it's known he cannot see it, but he may have a thousand spots upon his heart, and neither he, nor no man in the world beside be able to discover it: he therefore, that hath well prepared this part, will hardly be defective in the rest. 4. The heart is the spring Reason 4. and first wheel of all that curious Clocke-worke of the soul; so that if that be but ordered and kept aright, it will direct and order all the rest, and this is the reason that the Holy Ghost is pleased for to give, Prov. 4. 23. Out of it are the issues of life: If a man had a Welford or Fountain in his Garden, out of which came all the liquors that he used, he had need be very diligent to keep that clean; if that were poisoned, it would be hard for himself long to escape,. Now the heart is such a fountain, Rom. 10. 10. With the heart man believeth to righteousness, And from within, even out of the heart proceed evil thoughts, etc. Mar. 7. 21. the Gentiles were accounted common & profane before Christ's time, but after their hearts were purified, even Peter himself, the Apostle of the Circumcision, durst venture on them, Act. 15. 9 For God put no difference between them & the jews, after that by faith he had purified their hearts: give me never so bad a man, make but his heart right, and I dare venture to close with him, if ye take out the Serpent's sting, he may be played with, or otherwise employed, without either danger, or other inconvenience. Let us everyone be hence Use. encouraged to examine well, and look unto our hearts; for if they be any way difordered and out of tune, our actions and performances will not be relished: Remember what the Apostle saith Heb. 3. 12. Take heed brethren lest there be in any of you an evil heart of unbelief, to depart from the living God; an unbelieving and evil heart will evermore be drawing back from God, will not come at him by its good will, Mat. 15. 8, 9 They honour me with their lips, but their hearts are removed far from me: And what then became of all their worship? why surely it came to nothing, In vain they worship me: A heartless worship is a worship that God regards not; but if the heart be framed and prepared as it should be, God looks not at the many imperfections that may be found in circumstantial matters. But it will be here demanded, Question. how one may know when his heart is truly qualified and fitted for a duty? When he is persuaded Answer 1. of a special, and peculiar eye of God upon him in the duty, that God in a special manner doth behold him, and observe him how he doth it; he must believe that God is at his Elbow, Heb. 11. 6. He that cometh to God, must believe that God is; that is, must have his heart delivered from that blindness, wherein by nature all men's hearts remain. What was the reason that the Gentiles, even in their solemn worship of their Gods, were so abominable oftentimes, because their hearts were dark and blind in spiritual and celestial matters, Rom. 1. 21. 22. 23. Their foolish hearts were darkened, and then they changed the truth of God into a lie, and worshipped the Creature in stead of the Cretor, etc. But when the heart is seriously convinced that God is present, records and registers all our deportments whatsoever: it makes us circumspect and careful, even those that are otherwise regardless of their duties; yet when their master's eye is on them, will consider what they do: and therefore the Apostle requires of Christian Servants more, Ephes. 6. 6. Because the Heathen would do thus much, the very Ass, when she saw the Angel in the passage behaves herself accordingly, Numb. 22. 23: If a man would therefore know, whether his heart be fitted and prepared for any duty, let him seriously examine, whether he is thus persuaded of the special eye of God upon him in it. 2. The heart is then prepared for a duty and service unto God, when it is sequestered, and taken off from other things: when the dross and stain of natural self-love, and earthly mindedness is gotten out: as we see, men bring not filthy vessels, unwashed, and uncleansed to their Master's table. Ye may see, perhaps, an impure and filthy vessel in the Kitchen, but upon the Table it is not tolerable: These men that came unto the Passeover, although not washed according to the purification of the Sanctuary; yet were, no question, purged inwardly: they had, no doubt, a Substantial, though not a Ceremonial cleansing, according to that of the Apostle, 2 Tim. 2. 21. If a man do therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work. There's none of us would have our meat come up upon a dirty Dish, and much less God. When David asked for some holy Shewbread from the Priests, he tells him withal, that the vessels of the young men, that were to carry it, were holy 1 Sam. 21. 5. So must our hearts be, when we adventure to draw near to God: And though we cannot here attain a perfect purity, but that corruption will still be mingled with our best performances, yet that must be removed, and laid aside, that kept us back from turning to the Lord: the rubbish of necessity must be removed, that stops the building from going on, 1 Pet. 1. 22, 23. Seeing ye have purified your souls to the obedience of the truth, unto unfeigned love of the brethren, etc. Being borne again, etc. That is, seeing that original impurity, that blocked up the soul from turning unto God, is done away, the heaps of muck and rubbish, that stood where now the building is erected; for that's done always at the first conversion of the soul to God, and never fully doth return. 3. When it is softened, and fitted to receive impressions: when the Centurion by much dejection and prostration of his soul to God in secret, had his heart so mollified, that any thing would make a character or Print: He tells Peter, He was ready to hear whatsoever God should be pleased for to speak, Act. 10 33. It's not enough that the mettle be refined, and purged from the dross, that before did cleave unto it: unless it likewise be so softened, as that it will accommodate itself unto the mould, or stamp it shall be cast into: and therefore it's poured into that while it is soft and liquid. So the Apostle Rom. 6. 17. argues They now were truly freed from the dominion and power of their former unregenerate estate, because their Hearts did yield unto the stamp that was imprinted on them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As the mettle than is judged to be sufficiently continued in the Furnace, when it willingly receives the form and figure of that which it is cast and poured into. Thus Paul was melted by that Sun of Righteousness, that shone into his soul when he was going upon other errands, Acts. 9 6. And he trembling and astonished, saying, Lord, what wilt thou have me for to do? as if he should have said, This fire of thy love hath now so thawed and melted my obdurate, and kicking soul, that it is prepared for any mould, to receive what print soever thou shalt be pleased for to stamp upon it: put me into whatsoever shape thou wilt, I am now ready for any mould; to be a preacher that have been a persecutor; to suffer myself, that have been the cause of so much suffering to others formerly, and therefore no marvel, if the Lord professeth he would look to such alone, Isaiah 66. 2. because only such are fitted to be wrought upon; whereas, unbroken and unmollified spirits submit to nothing, but the word is as water spilt upon the Rock, that makes no manner of impression. 4 The heart is then prepared for a duty, when it makes the duty but a bridge to lead him unto God, when it rests not in the deed, but passeth by it, and through it to God: Ye have many very frequent in the outward acts of duty, will hear, and pray, and fast, and preach perhaps; yet raise their souls no higher than the outward act alone. Host 7. 14. And they have not cried unto me with their hearts, when they howled upon their beds: Therefore not with their hearts, because not unto me, or at least, with hearts well qualified, and fitted for that holy duty: There were some (it may be) among these people that came unto the Passeover to please the King, because the King was pleased for to have it so, and so they should, but if they rested there, and went no further, their service would no be accepted, neither were they included in Hezekiahs' Prayer, for he only prays for them that sought the Lord God of their fathers; not that sought the face of the Ruler, or the favour of this godly King, or any other buy and carnal end. So Esa. 55. 6. Seek the Lord while he may be found. The duty is ordained to draw and to allure the soul to God, no more but an opportunity that God and men may trade and have commerce with one another: As Solomon did therefore build the glorious Temple to the Lord, that he might dwell with men. 2. Chron. 7. 12. But now if any rested in that Temple, and went no higher, he had no interest in any promise that was made unto it, for the condition of the promise was that they should seek his face. ver. 14. If my people which are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked way: Then will I hear from heaven, & will forgive their sin, and will heal their Land, if they shall humble themselves, and pray, and seek my face; but if they prayed never so much, and in their prayers had only respect and aim unto themselves, he would not hear them, It is a strange expression, of the Prophet, Amos 5. 25. 26. Have ye offered unto me Sacrifice, and offerings in the wilderness, by the space of forty years O ye house of Israel. Why, what did they with the Tabernacle, and all their furniture? but accommodate their public service in the wilderness; no says God, Ye did it to yourselves; your ends and aims were carnal, sensual and earthly in it, and you had no profit by it, as neither have many now a days; for want of disposing and preparing of their hearts for God aright. And so we have done with the first point observed from the Text. We are now to come unto the latter part, and reason of this holy man's request, which was there not being cleansed according to the purification of the Sanctuary, which was a legal bar & let to stop them from the Passeover, how upright and sincere soever they were: Wherefore he labours by earnest prayer to remove this bar & great impediment, and the Lord expresseth here his willingness to be entreated, for the Lord heard his prayer, and healed the people, whence this will follow. Where there is uprightness Doct. 2. and sincerity of heart: Infirmities do not exclude from mercy, this is apparent in the Text, for he prays for mercy and hath it granted, although they were not qualified as God required, and may be further proved. From the wisdom Reason 1. of God, who knows what we can do, and will expect no more, as a wise parent will not look for so much from a weak child, as from a strong, nor from a sick servant, as from a healthful; it is his wisdom to consider what we are, and accordingly to deal with us; and therefore we may be sure that he will not cast us off for our infirmities, but as a Father bears with his Son that fears him, though he spies many faults in him: Like as a Father pitieth his children, so the Lord pitieth them that fear him. For he knoweth our frame, heremembreth that we are but dust. Psal. 103. 13. 14. So the Lord hath compassion on them that fear him: Why? because he knows whereof we are made, he remembreth that we are but dust: So we see that when the Israelites had so provoked God, that he could scarce hold his hands off them; yet he stayed his hand, even then when he was ready to strike. And many times saith the Text Psal. 78. 38. 39 But he being full of compassion, forgave their iniquities, and destroyed them not: yea, many a time turned he his anger away, and did not stir up his wrath; For he remembered that they were but flesh, and that they were even a wind that passeth away, and cometh not again. He called back his anger, because he remembered they were but flesh. And herein God shows his wisdom, and we ours: A wise man looks for no more of his servant then he is able to do: but on the contrary, a foolish man expects as much from a weaker, as from a stronger, and falls presently upon him if he does not as much: So we ourselves show our wisdom in other things; as for example. If there were a little Gold, and much dross mingled together; A wise man will not for the dross sake cast away the gold, but purify and try it: So if we have corn, although there be some cockle in it, yet a wise husbandman will not reject it, but winnough it, and purge it. So God being a wise God, doth not cast us off presently for our infirmities, if there be any truth and sincerity in us: And as God is wise, so compassionate, and bears with our infirmities. The Taskmasters wanted compassion, and therefore expected more from the Israelites, than they were able to do: So whilst we were under the Law, there was a burden laid upon us, which neither we nor our our fathers could bear; but now if we be once undergrace, the Lord doth not lay such loads upon us: But if there be truth in the heart, he accepts of our endeavours, although accompanied with many weaknesses. A second reason is taken Reas. 2. from the covenant, for so long as a man is in the covenant, his infirmities cannot cut him off from God's mercy. Now it is certain, we may have many infirmities, and the covenant remain unbroken: for every sin doth not break the covenant, but those that untie the marriage knot: As in marriage every offence doth not disannul the marriage; but only the breach of the marriage vow: to wit, adultery: So only here those sins that break the covenant, which untie the marriage knot, (as it were) and that is; First when we take any 1. new master, and this we do when we let any sin reign in our hearts, if we set up any sin, that commands and rules us; then the covenant is broken, for thou hast chosen a new Master. Secondly, if we take another 2. husband, and this we do, when we make a league with sin, if we be in league with any thing in the world, that doth draw our hearts from God, we break our covenant in choosing another husband. But other failings do not break the covenant, and whiles it remains in force, we have interest in God's mercies, for he cannot forget his covenant, which if he should, yet Christ is the Mediator, and would put him in mind of it. A third reason is drawn Reason 3. from the common condition of all the Saints: Take all the Saints that ever lived, and every one of them have had infirmities: Now if God should be too extreme, to mark our iniquities, (Psal. 130. 3. 4.) who should stand: If God should cast off all that have infirmities, than none should be saved, and then wherefore hath Christ died? But saith the Psalmist; Mercy is with thee, therefore thou art to be feared: That is, if God were so severe a master, that he would endure no failing, than he should have no servants: But it is his mercy, that makes him to be feared. And thus we see, that infirmities do not cut us off from God's mercy, if we be sound at the heart; but withal we must remember these two cautions. First, though infirmities Caution. 1. do not utterly exclude us from the mercies of God; yet they may bring upon us many and sore afflictions; and hinder us of many blessings, & here we must remember these distinctions. First, there is a voluntary infirmity, which proceeds 1. from our own wills; & by how much the more, will is in an infirmity, by so much the more God is provoked to anger, and to punish and afflict us. But there is another infirmity which ariseth from some impediment which a man would fain remove, but he cannot. As for example: A man would fain remember all he heareth, but he cannot, because his memory is frail, and he cannot help it, he would convert many to God, but he cannot, because he hath weak parts. He would fain have such a lust removed, but God doth not please to set his Spirit at liberty, though he do his uttermost endeavour, for that must still be remembered, for if a man says he would pray fervently morning & evening, & yet sits still, & doth not set upon the duty and strive to do it; this is the act of the sluggard: So also in other things. Secondly, there is an infirmity 2 that ariseth from want of groweth, for there are some Babes in Christ, some buds that are but tender, even as a tree hath some buds, and sprouts as well as branches: And these suck sap from the as well as the branches: Now, God bears much with those that are such, and will not presently punish them for their failings, he will not in this case quench the smoking Flax; nor break the bruised Reed: He will not put new Wine into old vessels; he knows there is much of the old man still in them, and therefore will not enjoin them to such great duties as they are not able to perform; he will not put too much on them at the first: He mands us not to reject or despise those that are weak, Rom. 14. 13. Let us not therefore judge one another any more, but judge this rather, that no man put a stumbling-blocke, or an occasion to fall in his brother's way. And sure then, himself will practise that rule that he prescribes to us. But now there are other infirmities that arise from sickness, in those that have been strong. And through some distempers, are become sick, and are fallen from their first love, as in the 2 of the Rev. 2. 4, 5. Nevertheless I have somewhat against thee, because thou hast left thy first love: remember therefore from whence thou art fallen, and repent, and do thy first works, or else I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou repent; Or that arise from some desertion themselves being then causes of it, by reason of presumption; as in Peter and Hezekiah: Now in this case, God doth not bear with a man, butwil come against him quickly, and will not stay long, unless they repent, & do their first works We must remember, that to some God hath appointed 3. a lesser stature in grace, & to others greater. There are Christians of all sizes, as it were. Now those that are of the least size, they are the weakest, and these are generally weak, that is, they ate weak in their understandings, weak in affections, weak in all; & with these God bears much: As we may see in the Church of Thyatira, Rev. 2. 24, 25. But unto you I say, & unto the rest of Thyatira, as many as have not this doctrine, & which have not known the dephs of Satan, as they speak: I will put upon you none other burden; but that which you have already, hold fast till I come. There were some that were expert, and others that were weaker: Now for those saith God, that have not this learning, neither have known the deepness of Satan, I do not require so much of you, but only, that you hold fast that which ye have. Fourthly; but now there is another infirmity, which doth not run in general over the whole man, but is some particular infirmity, which is in a man that is strong, and hath attained a greater measure of grace: As a body may be strong, and have some particular weakness, and a wall may be strong, yet have some weak parts: so a Christian may have strong lusts: some particular infirmities; as indulgencies to his Children, or pride, or any other; so than this rule is true; that strong infirmities bring strong afflictions: as we see it did in Elie, for his indulgency, and so in David, he had strong, and long afflictions, for his strong lusts. Fifthly, we are to remember, 5. that there is an infirmity in a man that he is sensible of, and strives against it with all his might, and yet cannot get victory over it: God may suffer a man to labour and tug and yet profit nothing by his pains, but gives him grace which is sufficient for him; he gives his pardoning grace, though not his prevailing grace, 2 Cor. 12. 9 In this case God will bear much, though he cannot get the victory, yet he may get pardon. Sixthly, but there is another infirmity, that befalls 6. us in peace and prosperity; that we are not sensible of, but are as it were in a sleep and forget ourselves, and so let some infirmity steal upon us; and in this case, though it will not quite cut us off from God's mercy, yet it will bring some great affliction upon us, whereby God doth waken us, and bring us unto ourselves again: So he dealt with Hezekiah, no sooner was he settled in peace and prosperity, but presently he forgets himself, suffers pride to steal in upon him, for which we know how the Lord awaked him, So David Psal. 30. when he was in prosperity thought he should never be moved; but then God hides his face, and makes him look about him, therefore we must remember this caution: That though infirmities do not cut us off from God's mercies, yet if voluntary infirmities in which our will hath a hand, if such as are not from weakness, and want of growth, but from sickness, if they be some particular weakness in a strong christian, if they steal upon us by our own sloth, and we are not aware, nor sensible of them, than they will bring upon us some great cross and affliction, and hinder us of some great blessings. The second Caution is, Caution 2. that ye take heed, that ye do not mistake those infirmities that proceed from the regenerate part, for those sins that proceed from the ungenerate: For these latter are rebellions, not infirmities, they are wickednesses, not weaknesses, and therefore, we must beware, that we do not mistake the one for the other. To this purpose, it will be needful to know what an infirmity is, and this we may do by the contrary, if we consider what strength is. Now for this we must know, that there is a twofold strength. First, a natural strength. 1. Secondly, a supernatural. 2. First, a natural strength is that, by which we perform the work of nature; this in itself, is neither pleasing nor displeasing to God; but as a cipher, when it stands by itself is nothing, but a figure being set before it, it increaseth the sum: so this natural strength neither pleaseth God nor displeaseth, but as it is in a regenerate man, or unregenerate man, so it helps, or hurts. Secondly, there is a supernatural 2. strength, by which we are enabled to do more than Nature could help us to, and this is either for evil, or good things. First, there is a supernatural strength 1. that tends to evil, when as to the natural, Satan adds a supernatural, to enable men to evil: such a strength have they who died for Turkism, and the like; who kill Kings, etc. see how the Apostle sets out this, 2 Thes. 2. 9, 10. Such a strength have they that write & dispute against the truth, they have the strength of mad men, which we say, are three men strong: So likewise there is a supernatural weakness, when to natural imbecility there is a superadded weakness, in the 8 of Luke. 12, there we see that the first ground forgot the Word: why? through weakness only? No; but Satan he helps on: he comes, & takes away the word, etc. And so we read of a more than natural unaptness to receive the Gospel, 2. Cor. 4. 3. 4. The devil he puts to his hand, he blinds their eyes, that the light of the Gospel should not shine to them: He helps forward the natural weakness. Secondly, there is a supernatural strength to do good, as Christ bade his Disciples to stay at Jerusalem, till they were endued with strength from above, Luke. 24. 49. because they were to enter upon a great work, above natural strength: to wit, to preach the Gospel; therefore they had need have strength above nature, because they were to preach the Gospel. This supernatural strength we may know by this; it will enable us to do more than nature can, it overflies the reach of nature, or mortality our common grace: Nature can do as much as lies in her power, or as is her work: but there are some things which Nature, though never so well refined, can never reach unto. As Iron can do as much as is in Iron, if it be made bright and fit for those several uses it serves unto; but if you would have this Iron to turn to the North it cannot do it, till it be touched with the Loadstone, and hath a higher quality added to it. So take the purest water, and it can do what is in the power of water; it can moisten, cool, descend, or the like: But if you would have water to heat, to ascend, it must be by a supernatural power, and by a superadded virtue. And so take nature, and let it be refined, with more virtues, and common graces, and it can do as much as is in nature. But if you would have it love God, or some such higher work, it cannot do it; The water riseth no higher than the spring from whence it came: So natural men can ascend no higher than nature, and therefore for works of a higher reach, there must be strength from above to perform them. But what are those things Question. which nature cannot superficially enable a man to do? Take the best of the Answ. heathen, or the best natural man, and mere nature cannot enable him to do these things following. First, it cannot bring him 1. to this, to prefer God before himself upon this persuasion, that his well-being doth depend more on God, than on himself. Secondly, it cannot enable 2. a man to see sin, as the greatest evil in the world, and so to hate it; and to look upon Christ as the greatest good in the world, and so to embrace him. Thirdly, nature cannot 3. make a man resolute, not to part with Christ upon any terms, but willing rather to bear the greatest persecutions on the one side, and to refuse the greatest offers on the other side, then to part with his Christ. Fourthly, nature cannot 4. make a man to love God, for this is a distinguishing property of a godly man, and so are all the other affections; now a natural man cannot hate sin, cannot grieve for wickedness, as abomination to God: Take this for a rule, that howsoever natural men may know much, and do much, yet they have no spiritual affection; they have no spiritual love, hatred, grief, or joy. A fifth thing which nature 5. cannot do, and which this supernatural strength doth, is this, it overcomes and subdues the lustings of our own spirits, and that, not by restraint; but putting in it a contrary lusting; the spirit lusts against the flesh; this supernatural strength of the spirit, it hemmes us about, it comprehends and keeps us: Acts 20. 22. Behold, I go bound in the Spirit (saith St. Paul) to jerusalem: When a mans own spirit would fall loose, this supernatural strength stays and strengthens it; when God leaves any of the Saints to nakedness & emptiness of his own spirit, he becomes as another man, as it was said of Samson, they become weak as water, as we see in Elias, David, and Peter. But when this supernatural strength is within us, it sits at the stern, and guides us, and carries us through all. Now than if thou findest that thou hast any strength in thee more than natural, though it be but a little, all thy infirmities shall not exclude thee from the mercies of God in Christ. Is it so? be not then discouraged for any thy infirmities, Use. but come boldly to the throne of grace: it is a great fault in christians, if because of such, or such an infirmity they be kept from the throne of grace, or weaken their assurance. It job. 27. 5. 6. was the commendation of job, who (notwithstanding all his infirmities) would not let go his righteousness Look upon Asa, his infirmities were many, as to imprisone the Prophet: to trust to the Physician, more than God, etc. Yet because there was an uprightness of heart, see what testimony the Lord gives of him in the 2. Chron. 14. 2. the like in jehoshaphat. So David had many foul infirmities, yet because sound at the heart, God calls him a man after his own heart. So Saraah notwithstanding her infirmities, is commended as a pattern to wives. 1. Pet. 3. 6. Rahab, her infirmities are pased over, and she commended for her faith and good works: james 2. Heb. 11. and therefore (notwithstanding our infirmities) let us trust perfectly in the grace of Jesus Christ, and if we see they do abound, let us lay the more on Christ, as needing his help the more. The second use, is, from the first Caution: seeing Use 2. infirmities, though they do not cut us off from God's mercy, yet they may bring upon us many troubles; therefore let us take heed of them; it is not a small matter to be subject to infirmities: so it was but an infirmity in Rebeckah & jakob to compass the blessing by indirect means. But consider what it cost him, a great deal of grief and pain: And see how dear David's infirmities did cost him: So Moses, when he disinherited God, God would not suffer him to go into the Land of Canaan; these were all great afflictions, which their infirmities brought upon them, though they did not cast them out of God's favour, therefore if we would avoid such troubles, let us beware of living under infirmities. The third use, is from Use 3. the second Caut on, that we do not mistake rebellion & wickedness for infirmities and weakness. Now seeing we may easily be deceived, let us try & examine ourselves narrowly; for it is the use of men to shroud themselves under infirmities, they say, their meaning is good, etc. But it's their infirmity. And on the other side many are upright in heart, & because they have infirmities, they think they have no grace, & therefore we had need to judge both with righteousjudgement. Now to help you in your trial, consider, first what an infirmity is: Secondly the signs of it. First, an infirmity is such a weakness, as when the heart is upright, yet by reason of some impediment it cannot do that good it would: and doth the evil it wouldnot. So that there must, be first uprightness of heart, else it is not an infirmity, but iniquity, the heart must be perfect with God in all things, there must be a purpose to please God in all. Secondly the reason, that 2. it cannot do so, is from some impediment that hinders: and this ariseth from the rebellion of his flesh, which leads him captive, makes him omit the good that he would do, & do the evil he would not. But now secondly to come to the notes and characters: For a carnal man and a godly man, both be guilty of one and the same infirmities, as to have their hearts wand'ring in prayer, in reading, and to idleness in their calling, etc. Yet these may be wickedness in the one, but weakness in the other, and therefore to know this, consider these signs. First, if it be an infirmity, Sign. it continues not, but assaults thee by fits, and starts, and so away; and afterwards thou wilt return to thy former course: As a stone that is thrown up, it flies as long as the force of the hand that threw it remains; but after it takes its own course again: But if it continue upon thee, it is sign that it is natural to thee: As a stone, it rests on the earth, because it is the natural place of it: my meaning is not, but that an infirmity may assault a man all his life, for so some may, as we shall show afterwards; But I say, it comes by fits, and so is gone. This we see in David, in Peter, and the rest of the Saints, that their infirmities continued not so, but that afterwards they returned to their course again. Secondly when a man 2 amends not upon admonition, it is a sign it is not an infirmity, if a man intends to go to such a place, and one should meet him, and tell him, this is not the way, and direct him into the right way, he would thank him, and return into the right way, because that is the way he intended to go. So if your faces be set towards jeru salem, and one should tell you, here you went out of the way, he would be glad of it, and return. So it was with David, when he would have slain Nabal in a passion, & Abigal met him, and stayed him: oh how thankful he was to God, and her! it was a sign it was but an infirmity: and so in the case of Vriah, when Nathan told him, he was in the wrong: Prov. 25. 12. He that reproveth the wise and obedient, it is as a golden ear ring, or as an ornament of gold, saith Solomon, that is, he whose heart is upright, whose intent is to grow rich in grace, he accounts of those that reprove him, as of golden ornaments: But if a man after admonition & reproof will take his own course, it is a sign of his wickedness, and not infirmity. Again thirdly, a sin of infirmity is always 3. with grief and sorrow of heart for that weakness: now what is grief, but the endeavour and strife of the will, when a man cannot attain to that he would, or would shun something he cannot avoid, than he is grieved and pained: As it is in the body; all the grief there, is, when a part or member cannot perform its office or function there: So in the soul when it would fain do such a thing, when the desire of the mind is set on such, or such an object, and it cannot attain it; then follows grief: so here, when the heart is drawn up to please God in all things, and something comes in the way that it cannot, & therefore it is grieved, and therefore in the 2. Cor. 10. 11. the Apostle makes this sorrow, a ground of their uprightness, & it is certain, where this grief is not mingled, it is no infirmity. Every sin of infirmity, 4. produceth a hearty complaint, and an earnest desire, and a serious endeavour to have it cured, for every infirmity in a body, that is quickened, that hath some life in it, and so is sensible of it. As in a disease, that a man is sensible of, he tells his friends, or any other, that he is in company with, of it, to see if they can help him, if they cannot he complains to the Physician, and goes to him to have it cured: so in an infirmity or sickness of the soul; an upright heart, complains to his christian friends, I have such an infirmity, what shall I do to cure it? if they cannot help him, he runs to him that hath the balm of Gilead, to jesus Christ to have it cured, the 2. Cor. 12. 8. 9 this was so in St. Paul, he prayed three times that it might be removed, he doth not only complain as in the 7th of the Rom. 24. and desire that it may be healed, as in the forenamed place, where he prays against it, but to this he adds, a serious endeavour, 1. Cor. 26. 27. he beats down his body, etc. that is, he used all good means for the overcoming of this infirmity: and where this complaint, desire, and endeavour is wanting, it is a sign it is not a man's infirmity, but iniquity. Fiftly, if thy sin be a 5 Sign. sin of infirmity, thou shalt find in thyself a continual reluctancy, and strife against it: for as there is in thee a body of sin; so also a body of grace, which being contrary to the other, will not suffer thee to be at quiet, the Spirit will be against the flesh, as well as the flesh against the spirit: and as the flesh will not suffer thee to do a good duty without resisting, and interrupting thee; so neither will the spirit suffer thee to sin without striving against, and opposing it. But if thou canst sit down, and let it rest without striving against it, it is no infirmity, but rebel lion, therefore try thyself by these signs. But others besides true Christians are able to do Objection 1. this; for take an unregenerate man, and he will make the same plea for himself, that it is but his infirmity: Indeed he is overtaken sometimes, but it continues not; and when he is admonished or reproved, he finds his heart yeel to it, and he grieves, and is sorry for it, he complains of it, and seeks to help it, and strives against it, and therefore these are not sure signs to distinguish him from another. I answer, that there is Answ. something in an unregenerate man which is much like, and comes very near to that in the regenerate man, he may do much by that light he hath, but yet there is a broad difference between them: for the regenerate man hath another object about which he is conversant, he hath a new light put into his heart, he is renewed in the spirit of his mind, and he hath the Law written in his heart, 2. Cor. 3. 3. Heb. 8. 10. That is, all the spiritual duties that are written in the Law: and he hath something in his heart that answers to what is in the Law, as tally answers to tally; or as that fashion in the lead, to that in the mould; or as in a seal character answers to character, impression to impression, so that which is in the Seal, the same is in the wax: So whatsoever is in the Law of righteousness, if you could see that which is written in the heart by jesus Christ, you should see character for character, print for print; and so, that if there were not a written Law, he would be a law unto himself to obey God, perform duties according to the Law written in his heart: Now when it stands thus with a man, and something, some impediment comes in the way, that he cannot serve God as he would, the law of his members rebelling against the law of his mind, than this troubles and grieves him, this he complains of, and strives against, and labours to have it mended. But now a natural man, Difference. hath not the law thus written in his heart, he hath all things revealed to him within his sphere, to wit of nature, he ascends no higher: and although he hath good purposes and meanings, and grieves and complains, yet all this is for sins committed against common light, against natural conscience, against the second table. Now this is in a lower sphere, they are sorry, but not godly sorrowful, they cannot grieve for omission of spiritual duties, required in the first table, and so we see they are not pitched on the same objects which makes a greater difference. Now for the further and fuller clearing of this point, we will answer some questions or cases. First, suppose I have striven long against such a Quest. 1 lust, and done what I can, and yet cannot prevail against it, shall I say that this is an infirmity? To this I answer, first, Ans. that we may be, and are often deceived in this, when we have striven long against it (yet we grow worse) and that the infirmity gets ground of us; for an infirmity may appear to get strength, when as it looseth it. As when we cleanse a pond, it appears more muddy than it was before, though in truth it loseth mud more and more. Every contrary, the more it is resisted, the more it appears; as fire the more cold is about it, the hotter it is: so an infirmity, the more it is resisted with the contrary grace, the more it appears to prevail, though in truth it loseth ground and strength. And therefore secondly I give this rule, that 2. though you have striven, yet you must not leave off, but continue your striving still, and yet be content with God's hand in suffering such an infirmity in you: for there is a double contentment; first, that which is opposed to murmuring against God's hand, and impatiency, and so we must be content to suffer an infirmity on us: we must not repine at God's proceedings. Secondly, such a contentment, as is opposed to striving against the infirmity, and so we must not be content to suffer it on us, but must strive constantly against it: As in a natural disease we are to labour to have it cured: but if God will have it lie upon us, we must be content: So here we should continually strive against our infirmities; but if God see good to let it rest upon us, we must be content with his hand: for God doth it that we might have something to humble us, and Humility is the Nurse of grace, without which all grace would wither and decay. And again, the power of God rests and dwells in an upright heart, and that must have an empty place; and humility makes room for this, when the power of God dwells in us, when it begins to settle in a man's heart: if he now begin to grow up in conceit of himself, this expels the power of God, and crowds it out: And therefore God would have something to be in us, to keep us in an humble condition. It is with us as with Paul, when he looked on his infirmity; at the first he was impatient, would have no denial at God's hand, but have it removed; he prayed thrice, that is, often, to this purpose. But when he saw it was a medicine, which he thought a poison, that it served to humble him, & by that means the power of God dwelled in him, than he was content, and so should we. Again thirdly, I answer, 3 Ans. suppose you do not get victory over your infirmity, and you be no better than you were before, nay lose ground of it, yet strive still, for this strife makes you hold head against it, which otherwise you would not do: for if when you strive, you do but keep your ground, or lose somewhat, then what would become of you, if you did not strive at all, should you not go quite down the stream, and lose all? yes certainly. As a man that rows against the stream, so long as he rows, he do some good, loseth some ground, and getteth some; but if he leaves rowing, he goes quite down the stream. And as a man may keep the field against his enemy, though he do not conquer him, yea though he loseth ground; yet it is one thing to keep the field, and another thing to be beaten out, and overcome; now this continual striving, makes a man to keep the field, against his infirmity, and not to be overcome, and therefore its worth the while to continue striving. Lastly, I say, that 4. Ans. though a man is sure of victory, and that his cause is never so good, and that he goes on a good ground, yet GOD may in his wisdom so dispose of the matter, that he may lose the victory for a time, as we see the Israelites, in a good cause were foiled twice by the Beniamites; and so the Disciples of CHRIST that were sent on his business to fish, they fished all night in vain. And so Moses though he went on God's errand, yet he prevailed not a good while, but the people were oppressed more than before, Exod. 5. And so Paul though he was called to go to Macedonia, yet see in the story what a many let's he had, yet afterwards he planted a Church there; so when we strive against any sinful lust, our cause is good, and we have a certain promise, that we shall overcome, even as certain a promise as josuah had, that he should drive out the Canaanites, and overcome them, when the Lord encouraged him, saying, I will not fail thee nor forsake thee. So sure a promise have we, in the 1. Luke 74. we shall be delivered from all our enemies, that so we might serve God in holiness: & therefore be not discouraged, though thy infirmity hang long upon thee, but strive against it, and in the end thou shalt get the victory. A second question is, Quest. 2. whether an infirmity may hang on a man all his life, or no; for some men may say, I have had a sin which haunted me all my life hitherto, and may do till my dying day for aught as I do know, and shall I then say this is an infirmity? In this case we must Ans. distinguish of infirmities, for infirmities are either occasional, which are occasioned by some other accident, or habitual, which stay longer by a man, and these are either natural to us, and so proceed either from our parents, and so are hereditary to us, even as some diseases are; and so we are subject to the very same infirmities, that our parents are: else they are such, as arise from the temper of our own bodies. Such as proceed from our natural complexion, ● or else such as proceed from custom, which is another nature, now I say that occasional infirmities such as arise from without, as such as come from Satan, these continue but for a fit, and do not last all a man's life, God doth usually set Satan a limited time, he may give him liberty to tempt a man, but he sets him his bounds, thus long he must do it, and no longer, usually I say God doth thus; For he may suffer him to do it longer, but seldom all a man's life. But now for our natural hereditary infirmities these may and do oftentimes continue for term of life: for they have a root in us. Now though you do lop off the branches, yet the root will send forth more again: I do not say, that they so prevail, as that they reign in a man; for Grace will continually get ground against it: but it may remain in a man so long as he lives, and GOD hath a good end in it; for he would glorify his Son in us, not only at our first conversion, but all our life after, he would make us depend on CHRIST always, as well for Sanctification as for Justification: he would make us see what need we have of a daily Mediator, and therefore leaves daily infirmities in our nature to exercise us with, and to cause us to look up to Christ, as the Brazen Serpent was lift up amongst the Israelites. Another case may be Quest. 3. this, whether a sin against knowledge, and with deliberation may be said to be a sin of infirmity, or no? To this I answer, that Answ. a sin committed simply with deliberation, cannot be an infirmity: that is, let a man be ever himself, without let or impediment, let him be his own man, let the eye of his understanding be as when the Sun shines, and dispel the mists, so that it may see all before it, and let his will and affections walk at liberty: and in this case a good man cannot sin deliberately. See the ground of this, Romans the seventh, and the seventeenth verse. If I commit sin, it is no more I, but sin that dwelleth in me: That is, when I am myself, my own man, not bound up with any lust, I thus do not sin, it is not I: But in this case, which is the usual and indeed all the case of Christians, namely, when any passion orinordinate affection, or strong distemper doth either blind the eye of reason, or tie up his affection, so that he is not at liberty, than I may commit a sin, having long deliberated on it. There may be such distemper of affection as may continue long, and though it do not wholly blind Reason, yet it blinds most of it. And this was the case of David in numbering the people, he deliberated on it: joab tells him the truth, and reasoned the case with him, and yet he did it: and so we know in murdering Vriah, it was consulted on, and a deliberate action, but there was much passion mingled with it: David was not himself, there was some strong affection that did bind and tie up the use of the regenerate part, as in drunkenness, that excess binds up for a time the use of reason, so that he could not walk in the liberty of his spirit, and therefore it was his infirmity: we may see that passion overcame David for the time, by his comming out of these sins: For when after he came to himself, and saw the greatness of it; as usually when a sin is committed, (and not before) than we see the grievousness of it; so then David confessed he had sinned, and done very foolishly. So a Christian may fall into a course of worldly mindedness, or the like, and this lust may hang upon a man, and yet be a sin of infirmity, ● when a man is himself he sees it, and reputes it. Secondly, I answer, that in this deliberation, Answ. 2. which is mingled with passion, there is a double error; namely, when a man errs either about the ultimate and last end, or when he errs only in the means. Now a regenerate man hath set up God for his last end, whom he must never forsake, nor part with for all the world, but in some particular thing he may err: As when he thinks he may do such a thing, and yet keep his God still, or else he may get pardon of sin quickly, or else minceth his sin with distinctions, etc. and so may commit a sin deliberately: For this is a true rule, that any sin is a sin of infirmity, so long as we do not err about the last end, though in some particular we are out, concerning the means and way to it. But now an unregenerate man, he deliberates after this manner; I would have God for my God; I would not be without God in the world, but there is such a pleasure, such a profit, which I must needs have, and rather than he will lose it, he will part with God, thus he makes pleasure his uttermost end. A man loves his life, and loves the use of his members; as of his hand, his arm, or his leg, etc. But he had rather lose his hand or any of his members, than his life. So a wicked man covers his pleasure more than his life, he cannot live if he have it not; and God he esteems but as one of his members, which he would not willingly want: But a Christian hath God for his chief end, and never sins with deliberation, about this end, he will not forget God upon any terms, but may err in the way, thinking he may fulfil such a lust, and keep God too. Another question is, whether a Regenerate Question 4. man may not fall into some presumptuous sins, and so commit a sin that is not of infirmity? For answer to this, we Answ. 1. must know, that a presumptuous sin is of two sorts: First a sin that is simply presumptuous, when we know such a thing to be sinful, and yet presuming on God's mercy, we will do it; I say thus a godly man cannot sin presumptuously. But there is a sin that is 2. comparatively presumptuous; to wit, in comparison of our other sins, which we commit with more reluctancy, with more tenderness of conscience: but some others we commit more against knowledge, and are more ourselves when we do them; these are comparatively presumptuous sins, and a godly man may sometime commit them: As we see it was David's case in the matter of Vriah, when he plotted his death. The end of the first SERMON. THE SECOND SERMON, BY JOHN PRESTON Dr. of D. Math. 12. 18. 19 20. 18. BEhold my servant whom I have chosen, my beloved in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgement to the Gentiles. 19 He shall not strive, nor cry, neither shall any man hear his voice in the streets. 20. Abruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgement unto victory. I HAVE made choice of these words for the Affinity they have with that Text, whereof we have so lately spoken in this place, that out of this Text we might prosecute the point already entered upon by occasion of the prayer of that good King in the former Text: for Christ is here brought in showing Judgement to the Gentiles, and doing it in a meek and tender manner, as ver. 18. 19 which manner is here illustrated by the consideration of the persons, to whom this Judgement was declared or showed, who are here expressed under the similitudes of a bruised reed and smoking flax. A reed the weakest plant, that is, not a strong tree; yet this a broken one, none of the strongest: So Flax, that takes the fire a great deal sooner than a Reed will, especially if it be dry, and have hung near the fire, but most of all, if it be already smoking, the least spark will do that, yet Christ will not quench that little spark. Then he shows the issue of this teaching, till he bring forth judgement into victory: that is, until that little spark have got the mastery, or that he may etc. and so it is a reason of his tender dealing; because otherwise, is roughly dealt withal, it never would prevail As a little coal, if it be hard blown, is soon extinguished, but if nourished, and gently dealt with, increaseth to a mighty flame: So the least grace, though as weak as a bruised crushed reed, or as small as aspark of fire, that only makes the flax to smoke, yet if cherished by Christ, it will increase, & come at last to victory; so that in these verses ye have four things. First, the Office of our Saviour jesus Christ, which is, to teach men Judgement. Secondly, the manner how he doth it, namely, with tenderness and meekness. Thirdly, the persons, namely, such as are very weak in grace and holiness. Fourthly, the issue, namely, that He will bring forth judgement into victory. For the first and second of these. The office (I say) of Doct. 1 Christ, is to teach men judgement, and this he doth with much tenderness, compassion, and gentleness: for the former part, that Christ's office, is to show men judgement. First, to teach men the just and righteous 1 ways of God, so the word is taken in the old testament. to enlighten men to judge of the ways of God. There be two ends why Christ came; first, to justify, and secondly, sanctify us, to give us forgiveness of sins, 3. Act. last, 5. Act. 31. therefore Christ is often compared to a shepherd, in the 10th of St. john, (and many other places) that feeds his flock, and he is also called jobn 1. 9 the true light, which lighteneth the world, & every man that cometh into the world (that is) if Christ had not come into the world, there would not have been one spark of GOD'S image left in man, neither Adam, nor his posterity should have known any thing, but a cloud of darkness should have seized on men's minds. But now by Christ's coming every one, even the wicked have this benefit, that they have seen common light: Christ lightens every one that cometh into the world, in some sort teacheth them so much as shall make them inexcusable It is his office to teach 2 men, and he doth it in the next place, with much gentleness and tenderness: this we will easily grant, if we consider who it is that teacheth, and who we are that are taught, a rude people so hard to conceive, so ready to forget, therefore he had need have much gentleness. We say when one quickly conceives a thing, and then goes to teach it, to another that cannot apprel end it, it will weary him, if he be not very meek. An angry man when he finds any impediment, he flies on the face of it presently, and a proud man, he will not bear so much, nor wait so long. But now Christ is meek, and thinks not much to wait from day to day, to drop in here a line and there a line, here a little and there a little: he teacheth with much meekness; the reason is in the verse before, Christ deals with us according to his nature and disposition. Now as it is said before, he shall not strive nor cry; when the Pharisees would have killed him, rather than he would strive with them, he departed, yielding to them, went his ways from them. And again it is said, neither shall his voice be heard in the streets, alluding to an action of his, when he had wrought a great work, he bade them not utter the matter: he came not with Pomp, and majesty, as great men, that cannot come into a place, but the town must ring of them; he deters no man by his greatness, from coming unto him, but was of an humble and meek disposition. And according as his nature was, so dealt he with us, teaching us with much tenderness, and meekness: then there is no reason, why we should be discouraged for any of our infirmities, for Christ will bear with them. If he were not God, and man, that is, if he were not patient in an infinite manner, he could not bear with us: but he is infinitely patient, therefore be not discouraged, in Ezekiel 34. 16. ver. he compares himself to a shepherd, and (saith he) I will seek that which was lost, & bring again that which was driven away, and will bind up that which was broken, and will strengthen the weak: where we see, there be four causes of weakness. Causes. 4 First, men are apt to straggle 1 out of the way through vanity and weakness of their own spirits. Now when a man doth so weaken and lose himself through his own folly; then Christ seeks him, and will not suffer him to be utterly lost. David wandered as well as Saul, but God sought David again, and would not lose him: therefore we see, that David delights to use this Metaphor in Psal. 119. 176. Again a temptation may come on a man which is too strong for him, and drive him out of the way, as sheep when thiefs come, are driven out of the fold, whither else they would not have gone: these Christ promiseth to bring back again: as David recovered the sheep, out of the paw of the Lion and Bear, so Christ will recover his children that were carried away with such strong temptations. Again, suppose there be some wound made in the soul, by some actual sin, if there be some breach made into the conscience, Christ promiseth in the next place to make up this breach, that he will bind up that which was broken: a man may complain that he is weak and ready to straggle, as before: therefore Christ promiseth to strengthen that which is weak, that is, he will lead them on to a greater measure of strength daily, whereby they shall be able to get victory over such infirmities: Isaiah 40. 11. He shall feed his flock like a shepherd, he shall gather the Lambs with his arm, and shall carry them in his bosom, and shall guide them with young: Here we see, that in the fold of Christ there is this difference of sheep. Some are strong that can go apace, some are weaker, that cannot keep pace with the other, and they are compared to the Ewes with young, that can go but a slow pace: Some are so weak, that they must be carried, else they cannot go. Now those that are so weak that they cannot comprehend Christ, he is ready to comprehend them: when men are weak, and have not that use of their faith which others have to lay hold on Christ; Christ will take hold on them, and carry them in his bosom, and those that are weak and cannot keep pace with others, he will guide them, and drive them on, according to their pace, and he will drive on the strong according to their strength, and though he bear with the weak, he expects more from the strong: See how jacob ordered his flock in that manner that he would not out-drive them, and shall not God do so also, who hath taught the husbandman this discretion, Isaiah 28. use it himself? surely he will: in the 1. of St. jam. ver. 5. If any man lack wisdom, let him ask it of God, that giveth to all men liberally, and upbraideth none, and it shall be given unto him: that is, you shall find this difference between God and man. If one be foolish, and goes to man; man is ready to despise him, and laugh at him: but if he ask wisdom at God's hands, he gives it to him liberally, and twits him not with his folly; upbraids him not with his weakness: look how a tender mother deals with her child, the more its weakness is, the more tender she is of it; so doth Christ guide us according to our weakness, and tender us the more, because we are meek and humble: and therefore we have no cause to be discouraged, for that weakness which we find in ourselves. We are indeed exceeding backward to believe this, and therefore see what's added: Ezek. 34. 16. He saith he will feed them with judgement: That is, with wisdom and discretion: for he is wise, and knows how to feed them, according to their weak capacities, and so his Wisdom may be a ground that he will tender us. Again, his power may show that he will do this with us, because he is able to make crooked things straight: If a man meet with a crooked piece of wood, which he would straighten for his use, and cannot; he throws it away, because he cannot make it straight. Men if they are to deal with a Scholar that is hard to learn, they give him over, because he is uncapable; they cannot make him conceive instructions. But Christ is able to make crooked ways straight, to quicken those that are dull, to put new natures into us; and therefore he will not deal so harshly with us. Again, if there be any grace in us, it is his own work, and therefore it is for his credit to perfect it. 1 Thess. 5. 24 vers. Phil. 1. 6. he should not be faithful else, if he should not do it; but he will do it: as a workman loves his own works, and will not leave them unperfect, so neither will Christ. Again, it is his Father's will, that those who are weak should be cherished, his delight is still in leading them from one degree of strength to another; for his power is more seen in them and he hath more thanks from them, as he had from Mary Magdalen. But some will say, oh Object. but my heart is so untoward, that I fear I never shall overcome? Consider well that place Answ. the 42 of Esay, 5, 6 vers. Thus saith the Lord, He created the Heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: I the Lord have called thee, etc. Consider who it is that created the Heavens, the Earth, and the buds thereof; that giveth breath, etc. is it not God? now then suppose he findeth nothing in the nature of man, but an emptiness of grace and holiness, is it not he that made the heavens when there was none before, and then is not he able to create grace in a man's heart? Again look on the earth in the winter, it is very hard, a man would think it should never bring forth flowers, yet in the spring it puts forth many kind of fruits & flowers; so though thy heart be as herbs in the winter, yet God is able to make grace sprout forth there, as flowers in the spring; besides it is he that giveth breath unto the people, that is, if you look upon all the creatures in the world, yet none was able to put life in them, but GOD. So though your souls be like unto a clod of earth, he is able to put life into them, the breath of life, as he did at the first, he is able to enlighten and enlarge them further, and therefore be not discouraged for thy weakness. Is it thus? that Christ teacheth 1. Use. in judgement, and that with much compassion, and rendernesse? then this should encourage men to come unto Christ, to learn of him, to take his yoke on them: this use we find to be made of this Doctrine in the 11th of S. Mat. 28, 29, and 30. verses, Come unto me all ye that are weary and heavy laden, and I will ease you: take my yoke on you, and learn of me, and you shall find rest to your souls: for my yoke is easy, & my burden is light: that is, let a man look upon Christ and his ways, and usually they are discouraged with the strictness of religion, they think they shall be too strait laced, and bound with fetters, that are too strait for them. No (saith Christ) fear not, for I am meek and lowly, and such shall you find my dealings to be towards you. There be two things in the Text to move us to come in to Christ, and to be subject to his yoke. First, the nature of the 1. thing itself, it is an easy yoke: Before you come to me, you are like men in prison, but when you come to me I losen you, and set you at liberty: before you were as in darkness, but when you come to me I enlighten you: before you were as men in sickness, but when you come to me, I strengthen and heal you. A second thing, is from 2. the person you have to deal with, that is, Christ: Come unto me, for I am exceeding gentle, and meek, and such shall you find me: john Baptist and Moses came roughly; but Christ is come in tenderness; if you be subject to infirmities, he is ready to pass them by; if you be overcome with them, he is ready to recover you: and therefore now come in to Christ; submit yourselves to his yoke, to his teaching and discipline, to his rule and government, which is so easy. But if you will not, he will rule you with a rod of Iron, and break you in pieces like a Potter's vessel; if you stand out with him, than none is so rough as he, and therefore observe him. If a King should say at his Coronation, he would open all the prison doors: would not offenders take that opportunity? or if a Creditor should say to his debtors, come to me at such a time, and I will forgive you and your debts, and give you in your bonds: would the debtor overslippe that time? So let us, when Christ offers himself to teach us with such tenderness, go to him, take that time especially; considering, that these are such times as are in Gods own power; those things that are in our own power, we may do what we will with, and take our own time: but these times are not in our hands, but in Gods: and therefore take heed of overslipping that time, when Christ carries himself as a nurse unto us: there is a time for every purpose, and that lasts but for a season Eccles. 3. 11, 12. There is a certain season which God hath appointed for every purpose, there is a time when the business may be well done, and if that be let slip, it will not succeed, but he will be snared in an evil time, because he knoweth not the good time. Therefore when it is past, his misery is great. So chiefly there is a time of receiving grace, but this time a man knows not, yet he is undone if he pass it; therefore take heed of overslipping any offer of grace: procrastination in all things is dangerous, but here especially. Now that which deceives us, is the deferring: but we must not defer one day, and say, than we shall do it another, no, for than we shall let the time be passed: as in a chariot, the wheels run near one another, but they never overtake one another. And as in a clock the minutes are but little distant one from another, yet none of them are together, So the devil by his cunning thinks to make you do it now, and by and by, till he have made you pass your hour: therefore take heed of deferring, and come in, whilst Christ doth express himself thus unto you in these terms, whiles he deals thus tenderly and gently with you. It is a very dangerous thing to lose the opportunity of receiving Christ when he offers himself, when he deals gently, which we gather from that place, thus; if there be a time for every purpose, then certainly there is a time for the greatest business that a man hath to do on the earth, that is, to come in to Christ, and receive him; and if the misery of man be great upon him, if he let slip other seasons, much more if he neglect this; but now there is a time for every purpose, as these places testify. And to instance in some few Gehezi took a gift of Naaman, 2. Kings 5. saith Elisha to him, is this a time to take gifts? there was a time when thou mightest have done it, at another time, of another person thou mightest, but this was not a time: for Naaman was a stranger, and did not know the customs, and Elisha would give him his health freely, and therefore it was not the time, and therefore we see the misery was great, the leprosy clavae to him and his posterity, because he knew not the time; so Saul because he sacrificed before Samuel came, the thing he did was good, but he took not the right time, he was too hasty, he knew not his time; and so his misery was great upon him; God took the kingdom from him, and gave it to his neighbour, 1. Sam. 13. 13. 14. so jacob when he sought the blessing, he thought he did a good thing, but he did not stay the time, so the misery was great upon him: see what a long peregrination, what a hard service did he undergo under his uncle Laban, and all because he knew not the right time: so the Israelites when they sought a King, if they had stayed their due time, God would in his due time have revealed unto them, that David should be their King, for he had so appointed it: and therefore because they miss of the time, their misery was great on them, so likewise for other purposes, so for this; there is a time for a man to come in, and take the offer that Christ makes, a time when he is kind and gentle, and ready to receive us; if we know not this time, and so overslip it, our misery will be great upon us. Now than it is very requisite to know, and find out this time, because if we choose God's time, God will join with us in the work, and so it will be done with ease, Eccles. 3. 9 10. A time to love, etc. what profit hath he that worketh, in that wherein he laboureth? I have seen the travel which God hath given to the sons of men, to be exercised in it. (that is) men take much travel and pains to bring their purposes & ends to pass; when they do not take God's time, and what profit have they by it? Now if you will open when Christ knocks at the door, hearken to the motions of the spirit, and blow them, and nourish them, and it will be done with much ease; but if you miss this time, your misery is great; you may desire, and cry, and pray, and never the better, Eccles. 9 12. For a man also knoweth not his time, as the fish is, that is taken in an evil net, and as the birds that are caught in a snare, so are the son of men snared in an evil time, when it falleth suddenly upon them: There is a double time, as we may gather out of these words; a good and acceptable time, so called because God is then ready to accept and receive us, if we come in that time, and if we do not make use and embrace that good and acceptable time, than the evil time shall fall upon us, we shall be caught in an evil net and snare: there may be a good net come on us, as affliction, sickness, and the like may come upon us, so as to do us good, as we catch at some things to preserve them alive for a better condition than they were in: but now if we overslippe the good time, than the evil net shall fall upon us, sickness, death, and destruction shall come on us suddenly as a snare: that we may see the ground of this, see what Christ says, Luke 19 42. 43. I thou hadst known, even thou, at least in this thy day; the things which belong to thy peace: but now they are hidden from thine eyes: He speaks it to the jews, who yet enjoyed the ministry of Christ, and he tells them that the time of their visitation was passed. So that a man may have the liberty to liveunder the ministry, long after that God hath rejected him: Christ came then and visited the jews, and all profited nothing; then they were like the Figtree that Christ cursed after their day was passed: and this day may be long before a man's death, he may live long rejected: and therefore let us take heed we do not stand out our time. In outward things we are wont to anticipate and prevent time: so jacob got the blessing before the time: and the Israelites sought for a King before the time: and so men would be hastily rich; and so for pleasures, if we would stay God's time, to take it after labour, we should do well, but we prevent our time here; but in spiritual things we are too slow, let slip our time, to come after: But this is dangerous; take heed of it: It's a good note which the Stoics have; some things are in our own power, and in them we may use our own liberty, but other things are in the power of others; and then we must take the opportunity while it's offered, we must sail when the wind blows. Now of this latter kind are spiritual things, and therefore we must take the time that's offered: Indeed if the time were in our own power, or if we knew the time, than we might delay: Acts 1. 11. It is not for us to know the times which the Father hath kept for his own power, and no man knoweth what shall be, neither can any tell it him, and therefore take heed of letting slip the time: Satan deceives us in this, just as the Lapwing doth when a manis near her nest, she flieth a little before a man, and then lighteth, and flieth a little further, till it hath led us quite out of the way. So Satan makes us defer a little longer, and a little longer, till our time be passed; and therefore defer now no longer, but come in unto Christ whiles he offers himself in a loving and tender manner. And so much for the office of Christ, which is to teach, and his manner of teaching, with much meekness and gentleness. Now follows the third thing to be considered, & that is the persons that Christ hath to deal with, such as are very meek; compared here to a bruised reed, and smoking flax. A reed is of itself very weak, and shaken with every wind, and not only so, but broken with the least force. So a Christian may be subject to much unevenness, and inconstancy in his ways, shaken with every temptation; but when this shall be a broken reed, this is a further degree of weakness: and so for smoking flax, it must be an exceeding little spark, which will not cause flax to smoke, and yet with such weak ones hath Christ to deal: he will not break the bruised reed, nor quench the smoking flax. Now from the persons that Christ teacheth, that is, weak ones, observe this point. That there may be exceeding great weakness, in true Christians; we see in the text they are compared to the weakest things, a bruised reed, and smoking flax: the first reason of it is this. Because it pleaseth Rea. 1. Christ in working grace, to do it by degrees, he might have perfected the work of grace altogether as he did in the work of creation in an instant, but he dealeth with us now according to the course of generation, as a plant is first swoon, then riseth by degrees: So we in the beginning of grace are exceeding small, he heals us as he did the blind man, not altogether, but by little and by little. First we see more darkly 1 and confusedly, and then more clearly, and he heals our lameness, not altogether by setting us on our feet at the first, but he gives us strength by degrees, first, to go on crouches, as it were, or to creep or step forward, and afterwards to go more strongly: and hence it is that there are many weak, because grace is but weakly wrought in them. Now the reason why Christ doth thus lead us on by degrees; is first to humble us, and to let us see that the work is not of ourselves, it is God that works in us according to his good pleasure for when we are brought on by degrees, thus it makes it evident unto us, that we receive strength from another. Secondly, he doth it for his own glory, that we might know the righteousness of Christ: in the 8 of Deut. 2. 17. there is set down these 2. ends, why the Lord led them through the wilderness, & not the nearest way. First, God's end in it was 1 to humble them. Secondly, to let them know that he did it for for his own sake. So he doth here to humble them, and for his own glory, God doth not perfect grace at the first, but by degrees, and likewise that they may know his power, that it is his strength in which they walk, that if a Christian should be left to himself, he would quickly find that it is Christ's power that he must walk in, that must go along with him to guide him, and to deliver him from his enemies. Now for the use of this Use. it may serve to comfort weak Christians; what though thou art not at that growth as other Christians are? yet be of good comfort: a reed hath life in it as well as the strongest oak, what though thou canst not see the flame of an holy conversation, but only the fume? yet you may know there is fire: men that are in the covenant, are like men that are gonein at a door, or into a Church or the like. Some are further in than others, but yet all are in; So though the weak be not so forward as another, yet he may be in, though not so far in: for a bud draws sap from the root, aswell as the fruit, why so thou must be a bud, and have grace in some measure, though not in so great a measure, yet thou mayest be a true Christian, though a weak Christian. But you will say that it Objection. is a hard thing to be persuaded, that God will accept of such a weakling as I am. Therefore consider the Answ. nature of Christ, for we are deceived in that as in other things, in 2. of the Heb. verse 17. We see that it behoved Christ in all things to be made like unto his brethren, that he might be a merciful and faithful high Priest, etc. Christ is our high-Priest, now there are 3 offices of our high Priest: First he was to receive Three offices of Christ. every sacrifice. Secondly to offer sacrifice daily. Thirdly, to lay the wood together, and preserve 3. the fire. Now than it belongs to Christ to receive every sinner that comes to him, as it did to Aaron to receive the sacrifice; and if Christ should not do all that belongs to his office, he should be an unfaithful High Priest: But he is called a faithful High Priest: If then a sinner come to Christ, and saith; Lord I know that God is a consuming fire, and I dare not come to him in myself, but in the merit of that Sacrifice which thou offeredst: Christ cannot reject him; but says he to him: Come unto me, and I will receive you: If they do but come, he cannot but receive them, else he should be unfaithful in his office, and in his promise: But he is faithful in both, and not only so, but he is a merciful High Priest, and so will pity them that come unto him: and if you have many sins daily renewed, many infirmities and imperfections; why, it is Christ's office to renew the sacrifice daily, he offers up a daily sacrifice for us, even his own righteousness; and as he doth this for justification, so for sanctification also. When Sacrifice was laid on the Altar, the Priests could not bring fire from Heaven to consume it; but God sent it, and so showed that it was accepted: we may lay the wood together, but cannot bring fire from heaven: But Christ is a Priest of an higher order than was Aaron; he will kindle this fire of Sanctification, and increase it, and keep it still burning, it's his office so to do; and therefore doubt not but Christ will receive you. Oh, but this were some comfort, if I had assurance Objection. that I had but one spark of true grace in me: therefore how shall I know that? I answer, there be 5 Answer 5. Signs. signs laid down in the Text, whereby a man may come to know this. First, in these words, He will bring forth judgement 1. into victory: That is, the first thing that Christ doth, even to set up a right Judgement in thee: When the Apostle prays for the Philippians, he prays, That they may abound in knowledge and judgement. Secondly, there is life in a bruised Reed, as 2. in the strongest Oak. Thirdly, there is fire, though never so 3. small, as in the strongest Oak. Fourthly, there is 4. a Combat. Fifthly, there is victory. 5. Now for the first of 1. these, consider whether Christ hath set up his judgement in thee: when the Apostle prays that the Philippians may abound in knowledge and in all judgement: That is, that they may discern of things that differ, and he takes it for granted that it was right, else he would not pray for the increase of it. So that when a man can discern of things that differ, when he can put a difference between the ways of God and sin, between spiritual privileges, and outward vanities, between truth and falsehood; then there is a light come into a man, and this makes them pure and blameless, fills them with the fruits of righteousness: now than if thou hast this in any degree, thou hast the spirit of Christ: As it was in Christ, Esay 11. 2. 3. He had the spirit of wisdom and understanding, the spirit of might, the spirit of knowledge and of the fear of the Lord. So is it in all his members; they have the same spirit, and do not judge according to the sight of the eye, or the hearing of the ear, but judge righteously, for there is a two fold judging, first, when our eye or ear judge, and we judge according to that; when we send out our spirits and hear what they report, and this is ready to bring in a false report, to say that sin is sweet and pleasant, and it will represent grace as vile, because it judgeth according to outward appearance, and the outside of Christianity is base, in regard of misreports, that are brought up of it; As the ten messengers brought an evil report upon the land of Canaan, and in regard of the outside of it in those that profess it, who are many times poor & contemptible men, & in regard of the infirmities and failings of the Saints; Now if a man judge by the eye, that sees nothing but the outside, he will esteem of religion as base. But it is otherwise when a man hath the spirit of judgement, he will look further into things, he pries into the inside, and then he will not judge of the ways of God, and of sin as the world doth; But will see a baseness in sin, and an excellency in religion, because he is enabled to judge aright. For Christ, as he makes his Princes and Priests, so he makes them Prophets likewise, to judge and discern of things aright, and this he doth by opening the eyes, Act. 26, 18. that is, good things in themselves are very excellent, and desirable, but we see them not till our eyes are opened, there is a veil drawn over our eyes till Christ removes it, and opens them. What is that? Question Answer. Why, Christ he elevates and raiseth up that light which we have, unto an higher degree, and that is by putting a new light into their souls john 1. 9 that is, the true light, which lighteneth every one that cometh into the world. Before the Creation was complete there was some light; the first day after the Sun was created, and after the fall he enlightened every one that came into the world: (that is) all men have some light or other by Jesus Christ; before there was no spark of light in us, but all that we have is by Christ: that glimmering light which is in natural men, is but a spark of the new Image, which Christ hath put on us: But in this, Christ raiseth up the light higher and higher; and when this new light is put in us, than a man's eyes are said to be opened, when he can see round about him, and discern that excellency in grace, and that baseness in sin, which were in them before, but they could not see it. As the Chariots and horsemen were with Gehezi, but his eyes were not opened to see them: And so the Well was near Hagar, but she saw it not till God had opened her eyes, and showed it unto her. So death and destruction may be very near an unregenerate man, and he not see it till God opens his eyes: so also a Christian may have ground of comfort, and he not know it, till God showeth it unto him. Now where a man's eyes are opened, that he can see thus round about him, then hath Christ set up this judgement in a man. But here now all the business will be to discern between the common judgement of a man, and this right judgement which Christ sets up in him, which difference is seen by these particulars. First, they differ in the 1. authors of them: another man's judgement is borne and bred with him; but this comes from above from God: it is a new judgement, yea, a renewed judgement Ephes. 4. 23. Be ye renewed in your spirits & minds: When thou hast such a judgement of sin and godliness, which thou hadst not before, this is a new judgement. Secondly, they differ in regard of the subject: this new light is always in a pure heart; the other, not: so long as the heart is overwhelmed with lusts, so long the eye of the soul is dim, as in a mist, that we cannot see before us; but Christ takes away this mist: Titus 2. 11, 12, 13, 14. When the Grace of God hath appeared, etc. Then we see clearly: whereas the unregenerate man never judgeth aright of an holy way; because his heart is full of lusts, which are as mists, that they cannot see. Thirdly, they differ in 3. the measure. Common light will persuade you of common truth, or of truths in general, that such and such things are commendable; but if you come to a particular action, and practice that, you must do this, and this, here it fails him: But this right judgement helps a man to do particular actions; it enlightens him in every particular, takes away all objections, and guides you in the right way 2. Tim. 2. 7 Consider what I say, and the Lord give thee understanding in all things, (that is) I have told thee these things in general, but when you come to particular, the Lord must direct you. Fourthly, they differ in the growth: this right 4. judgement grows more and more, it is as the light that shines clearer & clearer, till it be perfect day: Esay 42. 3. 4. He shall bring forth judgement unto truth: when this judgement is put into a man, every thing adds something to it: A good heart makes use of every thing, but another man that hath but a common sight he doth not grow, but is apt to be offended, and at length that light that he hath turns into injudiciousnes of mind, you shall find it decrease more and more, 2. Tim. 3. 13. evil men wax worse and worse, for that light of theirs is but like a flower, which when it is at the best, fades and decays; and the reason of it is because God giveth a man leave to use that common wisdom that he hath for a time, but when they do not improve that knowledge that they have, than God takes it away from them, and turns it into foolishness, as we may see Rom. 1. 25. Because they changed the truth of God into a lie, therefore they were given up to vile affections: 1. Cor. 1, 19 God will destroy the wisdom of the wise, & bring to nought the understanding of the prudent. Fiftly, they differ in the effects which they produce, 5. for first this right judgement brings forth poverty of spirit, when as before a man thought he had some good things in him; now he sees he is nothing. Saving wisdom makes him see himself empty of all that was good, makes him see that before he knew nothing, as he ought to know; but now common judgement breeds pride, it puffs a man up, 1 Cor. 8. 1, 2. and makes him prefer himself before his brethren. Secondly, this right 2. judgement, it causeth a man to know every thing, as they ought to know it, when he knows a right use of it: As for example, a man that knows his ground which he owes, when he knows what grain it will best bear, what tillage and manure is best for it, than a man knows his tool as he ought, when he knows how to use it as he ought. So a man that knows sin as he ought, when he looks upon it so as to lose it and loathe it, then knows he the promises as he ought, when he makes that use of them, as he should make; when as other men mind them no more than their old shoes: and then we know forgiveness of sins as we ought, when we think it the most precious thing in the world: and so if we knew earthly vanities as we ought, we would wean ourselves from them; yea, from all world lie things: as the lusts of the flesh, and pleasure, the lust of the eye, and riches, honour, and pride of life, or any other excellency in the world, be it what it can be, we will not then endure it. Now when a man's eyes are opened, and he is savingly enlightened, and knows these things as he ought, than he looks on carnal pleasures, and sees they will bring bitterness in the end: when he looks upon riches, he sees that to be true which is said of them: Why wilt thou set thy heart upon them, which are as nothing? he sees they are uncertain, insufficient, and not able to satisfy his soul: And for the pride of life, or any excellency which before he greatly prized, now he accounts it vile and contemptible, this the spirit of right judgement enables a man to do. Thirdly, the singleness 3. of the eye is another effect of this, it teacheth a man to look on things with a single eye: Math. 6. 22, 23. There is mention made of a single eye, and of an evil eye: if a man hath a single eye, he will not look on God and on the world, but on God alone, cleave to him, and serve him alone; the other is called a wicked eye, because there be many lusts on which it looks. But this right judgement makes us look on God singly, abstracted from all other things. A fourth effect which this right judgement pronounceth, 4. is, Conversion of the whole man unto God: if thine eye be single, thy whole body is full of light, (that is,) shall be set strait; and when this is not done, it hinders our conversion unto God, as we may see in the 13 of Math. 15. we cannot look on other things, and turn our eyes upon God at the same time. Fiftly, this right judgement it sets up, and makes 5. a man willing to be guided by the word of God, by the ministers, or any servant of God, a Child may lead him, the weakest Christian may lead him, if they bring Spiritual reason, as natural men are led by reason, so these by the word of God. Sixtly, it makes a man 6. able to practise that he knows, whereas another man knows much, practiseth little, but this judgement brings forth practice, this knowledge will lead us into action, and so much for the first sign, 1. whereby we may know whether Christ hath wrought any spark of grace in us, namely, if he have set up his judgement in our hearts. Now for the second; this is such a judgement 2. as begets life: a Reed hath Life aswell as an Oak now if you would know if this life be right or Noah, you shall know it by the hear, there is fire: so if we would know if this be right, see it by the combat; if you would know if that be right, try it by the victory: well then, now we have to speak of the second sign; Consider 2. though you be weak, whether you are not as a bruised reed yea or Noah, which hath some life, some strength in it. A bruised reed will he not break, here we will consider 3 things. First that there must be some strength and life in 1. the weakest. Secondly, this strength is subject unto bruisings, 2. A bruised reed, etc. Thirdly, that Christ 3. will heal all these bruises, he will not break the bruised reed, but will bring forth judgement into victory. For the first of these, there must be a reed which hath some life in it: Now life is such a faculty whereby creatures move themselves in their own places, so say Philosophers: other things that have not life, may move themselves when they are out of their own places: as a stone when it is out of its own place, moves downwards, and fire here below, being out of its place moves upwards; but nothing can move itself in its place, but that which hath life in it; To apply this to our purpose, whosoever moves himself in the ways of God, hath life in him; There be many things may move us towards God, as good education, a powerful ministry, good company, and the like, as joash and Amaziah, were good while their good friends lived, but all this doth not argue life in us, because they are but extrinsecall causes, as a hand may make a stone move upwards, the stone hath not life therefore; but when a man is so far enlightened, so fashioned and form by jesus Christ, that he judgeth aright of the ways of God, and being thus form, he moves himself to do good, than he is said to be alive, when Christ shall set up judgement in the heart of man, to see the evil of the ways of sin, and the good that is in the ways of God, even then, he moves towards those ways naturally & willingly, such a one hath life in him: Let some consider this, that live in the Church, under good Tutors, or Masters, or Parents, that are carried on in a crowd of good company, they may do much, and yet have no life, because it may proceed from an outward cause; not froman inward persuasion of the heart, of the goodness of the ways wherein they walk. There is a twofold persuasion: one is, that the ways of God are good; a bare persuasion only, and yet this stirs not men up to walk in these ways; but it lies dead in the heart. But there is another persuasion 2. which is engrafted in the heart, that moves a man to new obedience: 1 james 21. 22. So we shall find there a double expression of light: one, which barely shows men all evil and good: But there is another light; with life, john 8. 12. He that followeth me, shall have the light of life: It is an Hebraisme, he shall have the light of life that is, the lively light: Ephes. 5. 14. Awake from the dead, and Christ shall give thee light. The first difference between them, is, the one 1. reveals the ways of God, but so, that the affections are not moved, the hands are not set on work. But the other is, when 2. that the ways of God are so revealed, that we see an amability, an excellency in them; and so, that we lift up our hearts unto the ways of the Lord, as before we did unto vanity, (that is) we desire earnestly to walk in them. Consider how you sitted up your hearts to riches, pleasures, and other earthly vanities; if now you so lift up your hearts to walk in his ways; then here is that inward persuasion; that lively light wrought in you; that life whereof we speak: This life is nothing else but that which the Scripture calleth faith. Now there is a dead faith spoken of: and how shall we know it to be dead? Thus, when it stirs us not up to good works: And howshall we know it is living? when it moves us willingly and readily to duties of obedience, Christ dwells in the heart by faith, so saith St. Paul, The life I now live, is by faith in the son of God, Gal. 2. 20. (that is) there are two men that look on Christ; one looks on him, believes all the promises, all threatenings, all his word, opens his heart, & le's Christ come in, and rule, and do there what he list. Another saith (if you ask him) that he believes all this, but we shall know it by this: because it doth not make him move forwards unto new obedience: now according to our life that is in us, so is our strength, the less life, the less strength, Revelations 3. 8. The Church of Philadelphia is said to have a little strength: now if you would know whether you have true strength or no: you must distinguish between life and strength, to wit, the least degree of strength will first enable a man to do all things in some measure; though not in that measure you should: it will enable you to love God, to believe, to pray, etc. you can do something of every thing. Phil. 4. 13. I can do all things through Christ that strengtheneth me. Secondly, though it do 2. not reach the highest degree, yet it aims at it, and hath a desire to come to it; After he had said, he had not yet attained to perfection, Phil. 3. 14. 15. but aimed at it, made forward toward it: he adds, let as many as be perfect, be thus minded: the least spark of fire will endeavour to rise above the Air, as well as the greatest, and where true strength is, it wilendeavour to be stronger. Thirdly, this is not an empty levelling at it, but it grows up to it; so doth not 3. other common strength; there is a strength in iron to resist violent strokes, and in a rock to resist the force of the waves, but this is not a vital strength; so in other men there may be strength of resolution, but it is not a self moving strength, & therefore it continues as it was, & grows not; but in vital strength, there is a period to which it grows, & never rests till it comes up to it, as we see in plants, and other living creatures, and men, they grow up to their full strength so Christians have their period which they grow up to, & this period is perfect holiness, which they cannot attain to in this life: and therefore they are still growing so long as they live. Now then see if you have such a strength; & if you can find that you have, than there is life in you: and that is the first that we propounded to show, that there must be some life, some strength. The second thing was; 2. that this strength is subject to much bruising; A bruised reed will he not break: A uvea Christian, though he have not the strength of a man, yet he hath the strength of a child; though not of a tree, yet of a plant; and such strength is subject to bruisings, and the less strength, the more subject it is tobruising, as we see in plants. Now bruisings are of two sorts, and both arising from sin. The first arise from sin as it is unpardoned, (that is) as you apprehend sin to 1. be unpardoned, the more ready you are to be bruised. The second sort ariseth from sin as it is unmortified, 2. when a man sees still that sin grows up, which he had thought he had cut down, he is ready to be bruised. The former sort is contrary to the grace of justification, the latter to that of sanctification, now Christ hath promised to heal these bruises, which is the third thing 3. to be considered, let those therefore that are thus weak, consider this promise here, that Christ will heal all these bruisings, and so all other, the promise for this purpose that he will heal these bruisings, which arise from our doubting of justification, Esay 61, 1, 2, 3, 4, ver. this is the bruising for which Christ came into the world, to preach glad tidings to the weak, and to bind up the broken hearted, to proclaim liberty to the captives. Therefore if a poor soul would go to Christ, and say thus, Lord I am bound with a chain of my sins, and thou camest to set such at liberty, Christ he would do it; for he was anointed for that very purpose. And so for the bruisings that arise from sin unmortified, 2. why Christ hath promised not to leave thee, to thyself, nor forsake thee, but will the stroy all the works of the devil in thee; therefore go to Christ, and put him in mind of this promise, and say, Lord. I am one of them to whom this promise is made, I am as a bruised reed, and as smoking flax; and thou hast promised, not to break a bruised reed, nor quench the smoking flax: put Christ thus in mind of his promise, and he will hear, and help, & heal thee. But now here are sun cases of Cases of conscience. conscience to be resolved First, some will be ready Quest. 1 to say, that they have none of these bruises, that they are not thus weary and heavy laden, because they cannot grieve for sin, so much as for other things. To which I answer, there 1 Answer. may be some violent and sudden grief, which may exceed grief for sin, as David's grief for Absalon; But here is the difference, the grief for sin is constant and perpetual, but the grief for some loss or the like, is but for the present. Now a spring that runs and is never dry, yields more water than a land flood, which for the present seems greater, but is soon dried up: so grief for sin, is like water that runs from a spring, which continues; and grief for other things, is like a land flood which lasts not long. Again they differ in regard of the terms of this sorrow: when a man hath lost a friend, he looks on it as a total & irreparable loss, and so grieves the more; and so in like manner, if we should look on the favour of God, as a thing irrevocably lost, his grief for this would exceed the other. But because he always conceives some glimpse of God's favour, in the midst of this mourning, therefore this grief seems the less, though in regard of continuance it be greater. Oh! but I have not attained 2 Case. to a just measure of bruisednesse. If there be such a measure of bruisednesse in Answer. thee as brings thee home to Christ, thou hast attained a sufficient measure, to bring thee to heaven. But this distinction must be remembered, that there is a double bringing of a man home to Christ. One is, when a man is brought so far towards 1. Christ, as to be willing to take the crown, and partake of the privileges only, but this is not sufficient; but when thy sorrow shall so bring thee home to Christ, that thou art willing to take Christ's yoke on thee, to subject thyself to Christ in all things, so much sorrow and bruisednesse as this, is sufficient to bring thee home. Oh, but though I am 3 Case. thus far bruised, that I am willing to bear Christ's yoke, and to do that he shall command me; yet I do not find that this promise is performed to me; God hides his face from me, and I cannot find him, whom my soul loves, and that I cannot find that my sins are pardoned: and so for bruises belonging to sanctification: I have striven long against such a lust, and cannot see it mortified any whit. To this I answer, that Christ in withholding Answ. the Comfort, and suffering thee to be more jaded, doth ever fulfil this promise here made, Math. 11. 28. Come unto me, etc. But the Objection might be made: We have Object. 1. come unto thee, and yet find no rest: Christ therefore adds: Take my yoke on you, and learn of me, etc. The yoke of Christ is the government of Christ, the taking of this yoke upon us, is the subjecting ourselves to this government. Now the government of Christ, consists 2. Things. in two things, First, it commands us to 1. do many things. Secondly, he will have 2. us to suffer many things: and if we take Christ's yoke upon us, we must do both. Now, a man is willing to do many things that Christ commands, but stops at some things; there is some thing, some duty, which he will not do; as prayer, giving of alms, or some other: And so also for suffering, he is willing to endure some things for Christ, but there is something again which he cannot endure: Reproaches, Scoffs, and the like. If therefore God hold off comfort for any long season, let a man look well to his spirit, and see if he be perfectly willing to take Christ's yoke upon him, if he were, the promise is certain, and shall be made good, he shall find rest to his soul: and if he do not, there is some fault in himself. In the tenth of judge's ver. 10, to the end of the Chapter, there the people were burdened, and cried unto the Lord, and yet found no rest: but God defers comfort, and tells them, he would deliver them no more; than the people submitted themselves unto God, saying, Do with us what pleaseth thee, and put away their strange Gods, ver. 16. and served God. Now when the children of Israel were brought to this, to cast away the relics of Idolatry, and to serve the Lord perfectly; than it is said: The Lord's spirit was grieved for the misery of Israel. So if a man would have peace, and have sought it long, and cannot find it, let him see whether there be not some relic of corruption which God would have cast out of thy heart: and when it's done, and thou art willing to serve god perfectly, than thou shalt find rest unto thy soul. And so much for the second sign of true grace wrought in a man, to wit, if there be any life & strength in him, though it be mingled with much weakness. The third we named, that where true grace was 3. there was heat. Smoking flax will he not quench; where there is smoke, there is fire, and where fire is, there is heat, be it never so small; and this added to the former of life; Life is nothing else but a sublimary heat, and where there is life, there is heat, all life is joined with heat: but not on the contrary, where there is heat, there is life. For cold things may be warmed from without, by the Sun; but where there is heat from an inward principle, there is life. The Spirit is compared to fire and heat; Quench not the spirit: He shall baptise you with the holy Ghost and with fire: or which is as fire, Therefore where this spirit is in a man, there the holy Ghost hath been. Now this heat is nothing else, but a solicitous and earnest desire to please God in all things, to get and increase communion with Christ, and to be built up in grace. I say, it is, first, a solicitous and earnest desire, a desire accompanied with carefulness how he may do to please God in all things, whereas in other men, there is a lukewarmness, a remissness in all things, they care not whether they do it or no: but this is an earnest careful desire, and that in the second place to please God: an hypocrite may have strong desires, let him be brought to have an apprehension of God's wrath, and hell fire, & he would have an earnest desire to be delivered from it: But all this is not to please God, but himself, & not God in all this: But our desire must be to please God: See how the affections 1 Cor. 7, 11. were stirred; and what fruits it wrought, they were moved by motives taken from God, and with desire tending to him, and so must we be. Again this righteous 3. fire hath in it this property, that it purifieth the heart from dross and filth, and it puts itself forth in holy actions, makes a man ready to pray, to speak profitably, and the like; as fire makes men active and fit for action. Lastly, it is always guided 4. by the spirit of judgement, when you mind that most, which the Scripture presseth most, where the heart is upright, a man despiseth none of the ways of God, not the meanest truth, but would know them all: but that which the Scripture most of all urgeth, that he most earnestly presseth after, and labours to bring his heart unto them, as the Scripture is most love and the like, so he taketh most pains with his heart about this: now therefore try by these properties, whether you have heat in you, or no. Oh! but I cannot find Object. this heat in me, I cannot find these holy affections in my heart. I answer, consider if Answer. thou findest any affections that are holy in thee, though not many; yea, if thou findest none, consider if thou hast not this smoke, for sometimes a man may find the fire itself, sometimes only this smoke, what is it? I answer, when you find not the affections so moving as you see some others do, yet you find in yourself a carefulness, and watchfulness over your ways, that thou wilt'st not run into sin, though thou canst not do what good thou wouldst: why, here is the smoke, and some fire, though but small; David was not able to do as he was wont to do, to pray as he was Psal. 5. 1. 12 wont, and therefore he prays God to restore him his spirit, and the joys he was wont to have; but yet he was careful over his ways afterwards: And if thou findest but this smoke, this care over thy ways, this resolution to commit no known sin, though thou findest not the flame of this holy affection, yet be not discouraged, thou hast that which is of the same nature within thee: Smoke is of the same nature with flame, for flame is nothing but smoke set on fire; and therefore take comfort, & continue constant still, till God inflames thee, and that is the 3 sign. Where there is true grace wrought, there is 4. combat and strife in the working: and afterwards till he bring forth judgement into victory. Before victory there goes a combat: this than is implied, Math. 18. 1. there must be a strife. The Disciples strove amongst themselves who should be the greatest in the kingdom of Heaven. This is a property of all his servants: as Christ's kingdom is not of this world: so are they not apt to contend for any thing in this world. But you may know if you be Christ's servants, or no, if you contend for spiritual things. Strive to enter in at Luke 13, 24. the straight gate, for many shall seek to enter in thereat, but shall not be able. We see there are two dispositions of men, that some seek, & are willing to go to Heaven, but take no pains for it; these seek saith Christ, to enter, but shall not be able to get in: but others strive and contend with all their power, & such must be our strife, if we will get into Heaven. The difference between the wise Virgins and the Math. 25. foolish lay in this, that the wise were more diligent than the other. Formal professors may contend, but it is but for a fit; they are soon weary of this contention: they leave off rowing, & suffer the boat to go down the stream: but we must strive until we get the victory, and run with St. Paul until we get the prize. And what made 1 Cor. 9 24, 25. him to do so? why, he considered 2 things first, he looked on the Crown, an incorruptible Crown. Secondly, he was loath to run in vain, & lose all his labour so the reason why we do not contend, is because we do not consider these 2 things, namely, the prize & crown of reward, and that else we shall but lose our labour; and therefore we must strive: if we be remiss, it is an argument that we have a name to live, but are dead. And therefore consider it, there must be a strife & a combat; and there will be that, by reason of that original corruption that is in us: We have continual work with our own hearts; the flesh is ready to have the first hand in every business, if we do not resist it; we shall exceedingly go down the wind, if we do not strive, and that hard: For when there is an infused habit as grace is, and a corrupt nature contrary to it, nature is ready to take part with it, which was bred & borne with it. When I would Rom. 7. 21. do good, evil is still present with me: there is something lay at the fountaine-head, as it were, and stopped him, when he would do any good. It is our case also; in welldoing we see how backward we are to begin, and when we have begun, how ready we are to leave off. But if it be a business that concerns ourselves, we are ready to do, yea, to overdo it: How ready we are to idle words, how backward we are to profitable conference; how ready to spend on our lusts, how backward to true liberality; & so I might instance in diverse others. And therefore seeing we have this flesh about us, we had need to strive; it is that which a Christian should make account of, to do that which he hath not a mind to do, and not to do that which he hath a mind to do; and so still to do the contrary, and strive against the lusts of the flesh, and so to restrain his nature from what he would do. But how should we do 1 Object. to contend thus? To give you some directions, Answ. Fight the good fight of faith: The acting 1. Tim. 6. 12. of our faith, and setting it on work when any thing comes to hinder us, will help us to overcome in this combat. Let a man believe the promises and threatenings of God, and he shall be able to resist the flesh: but let faith be asleep, and it will quickly prevail against us: Take the shield of faith: Now, Ephe. 6. 16. what a shield is for the defence of the body, that faith is for the defence of the soul. When any temptations are suggested unto us, faith is it that repels them; never is a man overcome but through defect of faith, or when the habit lies hid asleep in us. Heb. 11. When they set their faith on work, what marvellous things did they! what made jeroboam so weak, but only want of faith: What was it that overcame Eve? but only that she did not believe steadfastly the word of God. On the contrary, what was it that strengthened Daniel, the three Children, and infinite others? it was their faith. The Saints when they have the use of their faith, are very strong: but when they have not the use of their faith are very weak, as other men; as Abraham, how weak was he, when he exposed his wife's chastity, for want of faith? and David when he dissembled, and Peter when he denied his Master; but when he was strengthened through faith, how bold was he before the council? it was his faith that enabled him to fight the good fight, because he kept the faith, in the profession of it, and in the practice of it, and in teaching of it: and therefore if we would be strengthened to resist our spiritual enemies, we must labour to set our faith on work, that is the first means. The second means, St. 1 Pet. 2. 11. Peter sets down: Dear beloved I beseech you as strangers and Pilgrims abstain from fleshly lusts which war against the soul. First consider that you are but strangers and Pilgrims: for if you take the pleasures in the world, you cannot sit by them, why? you are but strangers, therefore abstain from them. Again consider that these lusts they fight against the soul. No man in the world, that did consider that such a man now knocked at the door, whom if he did let in, would cut his throat, but that he would use all means to bar him out: why this now is our case; they seek our lives, nay our souls, they fight, there is their force, they seek to prevail by main force if they can; if they cannot, than they seek to proceed by fraud & cunning: they are ready to persuade us, that they are friends, and not enemies, and that you may go to heaven though you yield to them, and that you may quickly overcome them, that if you satisfy them for the present, they will be gone, and trouble you no more, and a thousand such like: but take heed, fight against them, keep them out, not only for the present, for they renew the battle, as an enemy if he be too weak at one time, in one place he increaseth his forces, takes more advantages, and renews his battle again: so do these, they will set upon us again and again with a fresh force, & if they cannot prevail one way, they will try another way, and if they cannot do good by one, they will use all ways. And then consider the end of this fight, it is to kill and destroy, as we know the end of a fight is: Now these lusts they fight against your soul, and nothing will satisfy them but your life. Every time they set upon you, it is a buffetting; every time you yield to them, it is a wounding, and if you do not resist & strive against them, they will procure your utter perdition. And therefore I beseech you as strangers & Pilgrims, abstain from fleshly lusts which war against your souls. Yes, I could be content to strive if there were any Obiect. 1. hope of doing any good: but I am afraid I shall be overcome, and therefore as good yield at the first, as at the last. I answer, there is great hope, yea, assurance of victory, Answ. wheresoever true grace is, though it may be held down long, and safer many oppositions: yet in the end he shall be sure of victory, till he bring forth judgement into victory. A fifth sign to know if 5. there be saving grace, yea, or no; if there be, it shall at last have the upper hand; but all through Christ, He that hath begun that good Phil. 1. 6. 1 Thes. 5. 24. work, will perfect it: For he will do it, for he is faithful, and in him we are rich: 2 Cor. 8. 9 through him we shall be more than conquerors, not through ourselves; we are apt to be discouraged, when we sit down and consider what corruptions we have arising from our natures, which we think we shall never master. True, we cannot do it in our own strength, but Christ hath undertaken to do it for us, he shall subdue our iniquities. There are 2 things in the kingdom of Grace, which when we look on, are apt to make us discouraged. First, when a man looks 1. on his own strength, and sees how little he can do of himself. Secondly, when he looks on the Kingdom 2. of Grace abroad, and sees how it goes down the wind, and how the wicked prevail, & the godly are weak, and go to the wall: But Christ he will afford us his strength against our lusts to subdue them, and for the enemies of the Gospel, he will crample them all under his feet; it is his promise, He will bring forth judgement into victory. Now Christ doth this 2 ways: first, by watering the buds, the seeds of grace, and maketh Esay 44. 4. them to spring up as Willows by the water courses: his branches shall spread, & his beauty shall be as the Hosea 14. 7. Olive-tree, and his smell as Lebanon: they shall revive as the Corn, and grow as the Olive, etc. Secondly, by removing 2. all these impediments, which hinder the growth of grace any way. And therefore now let us not be discouraged, but make use of these promises of Sanctification, which we are so apt to forget: And though we be as weak as a bruised Reed, or as the smoking Flax, yet let us not faint, nor give over, but be encouraged to strive, and contend without reasoning, seeing we are sure the day shall be ours: for so is his promise, A bruised reed shall he not break, and smoking flax shall he not quench, till he bring forth judgement into victory. FINIS.