THE BRVISED REED, AND SMOKING FLAX. Some Sermons contracted out of the 12: of Matth. 20. At the desire, and for the good of weaker Christians.  
By R. SIBBES. D. D.  ZACH. 4. 10. 
Who hath despised the day of small things?  
LONDON, Printed for R. Dawlman, dwelling at the sign of the Brazen Serpent in Paul's Churchyard, 1630.   

TO THE RIGHT Honourable, Sir Horatio Veer Knight, Lord Veer of Tilbury, and General of the English Forces under the High and mighty Lords the States general of the united Provinces in the Netherlands. And to his pious Consort, the Lady Mary Veer, increase of grace, etc.  
Right Honourable,  
Soldiers that carry their lives in their hands, had need above all others to carry grace in their hearts, that so having made peace with God, they may be fit to encounter with men. And having by faith in Christ disarmed death before they die, they may sacrifice their lives with the more courage and comfort: which to neglect being a matter of eternity, is not valour but desperate madness, because in this business as in oversights of war, there is no place for a second repentance, the first error being unrecoverable. In evils above the strength of man to prevail and his patience to endure, there God hath planted the affection of fear, which might stir us up to avoid the danger by flying to him in Christ who being our friend it is no matter who is our enemy: we may be killed, but cannot be hurt; so safe it is to be under his command that hath command over Death, Hell, judgement, and all that we most fear. Yet such is our nature that by familiarity with danger, we grow by degrees insensibly to be hardened against it, and to look no further than death, as if to die were only to give up the ghost, and then an end of all. And hereupon it is that they that follow the wars are generally taken to be men not most religious. The more respect those of that profession deserve, that have learned upon what terms to live and dye, that are sure of a better life before they leave this, that have laid up their life in Christ; Amongst whom (right Honourable) the world hath a long time taken notice of you, in whom both religion, and military employment, meekness of spirit, with height of courage, humility with honour, by a rare and happy combination have met together. Whereby you have much vindicated your profession from common imputation, and showed that Piety can enter into Tents, & follow after camps. and that God hath his josuas, & his Corneliuses in all ages. But I will not use many words of yourself to yourself, because though you have done much that may and will be spoken of, yet you love not to hear or speak of what you have done.  
I may seem to some unbefitting to offer a discourse of a bruised reed, to such a strong and flourishing Cedar. But experience showeth, that the strongest plants in God's house are exposed sometimes to strong winds of temptation, and thereupon meet with bruisings; that they may the better know by whose strength they stand, and that the greatest may learn to go out of themselves to the same common rock and fountain of strength with the meanest. DAVID was a valiant man, yet upon experience of his oft failings and recoveries, he became towards God as a weaned child. Lowliness of mind to God-ward, and greatness of spirit against his enemies may well stand together, for the way to be above all other things, is to submit to God first. Besides; this Text speaketh of the prevailing government of Christ in his Church and in his Children, which may be an encouragement to your Lordship still not only to own the c●…use of Christ in these times wherein men are ashamed of what they should glory in, and glory in their shame; but likewise to fight the Lords battles (when called to it) and help him against the mighty, for victory attendeth Christ's side in the end. Though God to revenge the quarrel of his Covenant, suffers his enemies, to prevail yet for a time, to harden them the more, yet they have undertaken a damned cause, and howsoever the Church hath justly provoked God, yet the cause shall stand impregnable against all created power of Devils and men. We naturally desire victory, and many desire it more than truth o●… goodness, which only are victorious, and so out of a depraved judgement they cross their own desires, seeking to overcome in that wherein it were safer for them to be overcome, they then are sure to meet with shame in the conclusion in stead of victory; or else we must deny Christ to be King of his Church, and judge of the world. Proceed on still (honourable Lord) to stand for Christ both in Peace and War, and this shall be found to your Honour, when Christ shall come to be glorious in his Saints, that he thought you worthy to honour himself by, when others that oppose or betray the cause of Christ for base ends, shall not dare to hold up hands.  
I would not divide you from your Honourable Lady, being obliged to both, and both being one as in other bands, so in that above nature, in love to the best things: both exemplary in all religious courses, both in your places likewise having been employed in great services for the common good, so that not only this, but foreign States are bound to bless God for you both. Going on in these ways you will find God making his promise good of honouring them that honour him.  
I do not so far over-value this poor work, as to think it worthy of your Honours, but thus I thought meet to witness my deserved respect to you both. If I be to blame for suffering these Sermons long since preached, thus to come forth, others must divide the fault with me, who had brought it to that pass, that it was almost necessary for me to take this course. The Lord continue to bless your Honours with all your branches, and to maintain his grace in you, until he hath brought forth judgement unto victory.  
Your Honours to command in the Lord, Richard Sibbes.   

To the Christian READER.  
TO prevent a further inconvenience, I was drawn to let these notes pass with some review; Considering there was an intendment of publishing them, by some who had not perfectly taken them. And these first, as being next at hand, and having had occasion lately of some fresh thoughts concerning this argument, by dealing with some the chief ground of whose trouble, was the want of considering of the gracious nature and office of Christ. The right conc●…ipt of which is the spring of all service to Christ, and comfort from him. God hath laid up all grace and comfort in Christ for us, and planted a wonderful sweetness of pity and love in his heart towards us. As God his Father hath fitted him with a body, so with a heart to be a merciful 
Heb. 10. 7.  Redeemer. What doth the Scriptures speak but Christ's love and tender care over those that are humbled: and besides the mercy that resteth in his own breast, he works the l●…ke impression in his Ministers and others, to comfort 
1 Th. s. 5 14  the feeble minded, and to bear with the weak. Ministers by their calling are friends of the Bride, and to bring Christ and his Spouse together, and therefore ought upon all good occasions to lay open all the excellencies of Christ, and amongst others, as that he is highly borne, mighty, one in whom all the treasures of wisdom are hid, &c, so likewise gentle, and of a good nature, and of a gracious d●…sposition. It cannot but cheer the heart of the spouse, to consider in all her infirmities and miseries she is subject unto, that she hath a husband of a k●…nd disposition, that knows how to give the honour of mild usage to the weaker vessel. That will be so far from rejecting her, because she is weak, that he will pity her the more. And as he is kind at all times, so especially when it is most seasonable, he will speak to her heart, especially 
Hosea 2. 24.  in the wilderness. The more glory to God, and the more comfort to a Christian soul ariseth from the belief and application of these things, the more the enemy of God's glory & man's comfort, labours to breed misperswasions of them, that if he cannot keep men from heaven, and bring them into that cursed condition he is in himself, yet he may trouble them in their passage. Some and none of the worst, Satan prevails withal so far, as to neglect the means, upon fear they should (being so sinful) dishonour God and increase their sins: & so they lie smothering under this temptation as it were bound hand and foot by Satan, not daring to make out to Christ, and yet are secretly upheld by a spirit of faith, showing itself in hidden sighs and groans unto God. These are abused by false representations of Christ; all whose ways to such, being ways of mercy and all his thoughts, thoughts of love. The more Satan is malicious in keeping the soul in darkness, the more care is to be had of establishing the soul upon that which will stay it. Amongst other grounds to build our faith on, as the free offer of grace to all that will receive it; the gracious invitation of all 
Rev. 22. 17. M●…. 11. 28  that are weary and heavy lad●…n, those that have nothing to buy withal; The command binding to believe, the danger 
Esay 53. 1. 1 joh. 3. 23. joh. 16. 9 2 Cor. 3. 20.  of not believing, being shut up prisoners thereby under the guilt of all other sins, the sweet entreaty to believe, and ordaining Ambassadors to desire peace, putting tender affections into them answerable to their calling, ordaining Sacraments for the sealing of the covenant. Besides these (I say) and such moving inducements, this is one infusing vigour and strength into all the rest, that they proceed from Christ, a person authorized, and from those bowels that moved him not only to become a man, but a curse for us, hence it is that he will not quench the smoking wick or flax. It adds strength to faith, to consider that all expressions of love issue from nature in Christ, which is constant. God knows that as we are prone to sin, so when conscience is throughly awaked, we are as prone to despair for sin; and therefore he would have us know that he setteth himself in the Covenant of grace to triumph in CHRIST over the greatest evils and enemies we fear, and that his thoughts are not as our thoughts are, that he is God 
Es. 5. 8.  and not man, that there is heights, and depths, and 
Host 11. 9  breadths of mercy in him above 
Eph. 3. 18.  all the depths of our sin and misery; that we should never be in such a forlorn condition, wherein there should be ground of despair, considering our sins be the sins of men, his mercy the mercy of an infinite GOD. But though it be a truth clearer than the Sun beams, that a broken hearted sinner ought to embrace mercy so strongly enforced: yet there is no truth that the heart shutteth itself more against, than this, especially in sense of misery, when the soul is fittest for mercy, until the Holy spirit sprinkleth the conscience with the blood of Christ, and sheddeth his love into the heart, that so the blood of Christ in the conscience may cry louder than the guilt of sin; for only God's Spirit can raise the conscience with comfort above guilt; because he is only greater than the conscience. Men may speak comfort, but it is Christ's Spirit that can only comfort. Peace is the fruit of the lips, but yet created to be 
Es. 57 19  so. No creature can take off wrath from the conscience, but he that set it on, though all the prevailing arguments be used that can be brought forth, till the Holy Ghost effectually persuadeth by a divine kind of rhetoric, which ought to raise up our hearts to him who is the comforter of his people, that he would seal them to our souls. Now God dealing with men as understanding creatures, the manner which he useth in this powerful work upon their consciences, is by way of friendly intercourse, as entreaty, and persuasion, and discovery of his love in Christ, and Christ's gracious inclination thus even to the 
Loquitur Deus ad 〈◊〉 nostrum, agi●… ad modum suum.  weakest and lowest of men. And therefore because he is pleased by such like motives to enter into the heart, and settle a peace there, we ought with reverence to regard all such sanctified helps, and among the rest this of making use of this comfortable description of Christ by God the Father, in going boldly in all necessities to the throne of grace. But we must know this comfort is only the portion of those that give up themselves to Christ's government, that are willing in all things to be disposed of by him. For here we see in this Scripture both joined together, mercy to bruised reeds, and yet government prevailing by degrees over corruptions. Christ so favoureth weak ones, as that he frameth their souls to a better condition than they are in. Neither can it be otherwise, but that a soul looking for mercy should submit itself at the same time to be guided. Those relations of husband, head, shepherd, etc. imply not only meekness and mercy, but government likewise. When we become Christ ans to purpose, we live not exempt from all service, but only we change our Lord. Therefore if any in an ill course of life snatch comforts before they are reached out unto them, let them know they do it at their own perils. It is as if some ignorant man should come into an Apothecary's shop stored with variety of medicines of all sorts, & should take what comes next to hand, poison perhaps in stead of Physic. There is no word of comfort in the whole book of God intended for such as regard iniquity in their 
Psal. 66. 18.  hearts, though they do not act it in their lives. Their only comfort is that the sentence of damnation is not executed, and thereupon there is yet opportunity of safer thoughts and resolutions, otherwise they stand not only convicted, but condemned by the Word, and Christ that rideth on the White horse will spend all his arrows 
Rev. 6. 2.  upon them, and wound them to death. If any shall bless himself in an ill way, God's wrath shall burn to hell against such. There is no more comfort to be expected from Christ, then there is care to please him. Otherwise to make him an abetter of a lawless and loose life, is to transform him into a fancy, nay into the likeness of him whose works he came to destroy, which is the most detestable Idolatry of all. One way whereby the Spirit of Christ prevaileth in his, is to preserve them from such thoughts; yet we see people will frame a divinity to themselves, pleasing to the flesh, suitable to their own ends, which being vain in the substance, will prove likewise vain in the fruit, and as a building upon the sand.  
The main scope of all, is, to allure us to the entertainment of Christ's mild, safe, wise, victorious government, and to leave men naked of all pretences, why they will not have Christ to rule over them, when we see salvation not only strongly wrought, but sweetly dispensed by him. His government is not for his own pleasure, but for our good. We are saved by a way of love, that love might be kindled by this way in us to God again, because this affection melteth the soul, and mouldeth it to all duty and acceptable manner of performance of duty. It is love in duties that God regards more than duties themselves. This is the true and evangelical disposition arising from Christ's love to us, and our love to him again; and not to fear to come to him as if we were to take an Elephant by the tooth. It is almost a fundamental mistake, to think that God delights in slavish fears, when as the fruits of Christ's Kingdom are peace, and joy in the Holy Ghost, for from this mistake come weak, slavish, superstitious conceits.  
Two things trouble the peace of Christians very much, their weaknesses hanging 
1. 2.  upon them, and fear of holding out for time to come. A remedy against both is in this Text, for Christ is set out here as a mild Saviour to weak ones; and for time to come, his powerful care and love is never interrupted, until he bring forth judgement to victory. And thereupon it is that both the means of salvation and grace wrought by means, and glory the perfection of grace, come all under one name of the KINGDOM of GOD so oft; because whom by means he brings to grace, he will by grace bring to glory.  
This maketh the thoughts of the latter judgement comfortable unto us, that he who is then to be our judge, cannot but judge for them who ●…ve been ruled by him here, for whom he gu●…des by his 
Psal 73. 24.  counsel, those he brings to glory. If our saith were but as firm as our state in Christ is secure and glorious, what manner of men should we be?  
If I had gone about to affect writing in a high strain, I should have miss of mine end, and crossed the argument in hand. For shall we that are servants quench those weak sparks which our Lord himself is pleased to cherish? I had rather hazard the censure of some, then hinder the good of others; which if it be any ways furthered by these few observations, I have what I aimed at. I intended not a treatise, but opening of a Text, what I shall be drawn to do in this kind must be by degrees, as leisure in the midst of many interruptions will permit: The Lord guide our hearts, tongues, and pens, for his glory, and the good of his people.  
R. SIBBES.   

A TABLE OF the Contents.  

I. Part. Christ will not break the bruised Reed.  
THose that Christ hath to deal withal are bruised.  
Bruising is necessary. 

1, Before conversion. 10  
2, After conversion. 16    
Use. Not to be rash in judging such. 18  
Christ will not break the bruised Reed. 19  
Confirmed from his borrowed titles. 20  
Relations. 21  
Offices. ibid.  
Use. 1. Go boldly to the throne of grace. 25  
Use. 2. Despair not in thy bruisings. 27  
Use. 3. See the contrary to this in Satan. 28 

1 Signs of bruisings. 30  
2 M●…anes of bruisings. 33  
3 Measure of bruisings. 39  
4 Comfort to the bruised. 43     

II. Part. Nor quench the smoking flax.  
¶ Grace is little at the first. 46  
Use. Not to be discouraged at small beginnings. 49  
¶ Grace is mingled with corruption 52  
Use. Hence we judge so variously of ourselves. 56  
¶ Christ will not quench small and w●…ake beginnings. 58  
Because it is 

from him 58  
for him ibid.    
Use. No more should we; therefore 

1 Let all men in general carry themselves with moderation. 61  
(Yet with wisdom to discern those that are not such) 67  
And tenderness towards beginners. 70  
2 In particular to admonish of this 

1 The Church. 76  
2 Ministers. i●…id.  
3 Magistrates. 77  
4 Private Christians: that they quench not good things in others by their 

1 Example. 81  
2 Slander. 82  
3 Censuring and judging them 

1 For matters indifferent. 83  
2 For weaknesses. 85          
Use. 2. Examine whether we be such as Christ will not quench; 

1 Rules how to examine ourselves 91  
2 Signs whereby to examine ourselves 101    
Some scruples of heart answered, that keep us from the comfort of our examination. 122  
Use. 3. We are encouraged to set upon duties notwithstanding our weaknesses and disabilities. 130  
A case about indisposition to duty resolved. 139  
Two doubts of acceptance, either 

1 From scruples about duties. 149  
2 Ignorance of our condition in Christ. 151  
Weaknesses what, 153  
How to recover lost peace. 157    
Use. 4. Let us frame our conceits accordingly, and not believe Satan's representations of Christ to us. 160  
Or of us unto ourselves. ibid.  
Use. 5. Reproof of such as sin against this merciful disposition in Christ, as those do, 

1 That go on in ill courses, either 

from despair, 175  
or presumption, 177  
or a wilful purpose to quench the light that is in them. ibid.    
2 Neglect good courses from hopes to have comfort, because Christ is thus merciful. 182  
3 That ill require so gracious a Saviour as Christ is, 

1 By neglecting his Mediatorship.  
2 Or by being cruel to him in his 

1 Members 195  
2 Name 195  
3 By divisions in opinion. 197      
4 That walk contrary to Christ in their dealing with the tender, for their own gain, 202  
5 That 〈◊〉 and stumble at this low stooping of Christ. ibid.     

III. Part. Until he send forth judgement unto victory.  
Explanation of the words. 208  
The spiritual government of Christ is joined with judgement and wisdom. 215  
Use. 1. Spiritual wisdom and judgement is excellent, and in what respects. 217  
Why Satan envies and spiteth it. 221  
It is most necessary for the managing of a Christians course. 224  
Where true wisdom and judgement is, there Christ sets up his government, 230  
The best method for practice. 236  
Use. 2. There is no true judgement where the life is ill governed. 238  
Christ's government is victorious. 239  
1 In eve●…y private Christian. 240  
2 In the Church in general. 248  
Why the victory seems sometimes to go on the contrary side. 250  
Use. 1. Confort to weak Christians, the least spark in them if it be right will prevail. 257 

1 Signs whether there be any such grace in us as will be victorious. 260  
2 Means to be used that it may be so. 268    
Use. 2. To admonish, 

1 Nations and States.  
2 Families.  
3 Every one in particular, 

1 For himself, to side with Christ, & to embrace his government 286  
2 His friends, to side with Christ, & to embrace his government 286      
Use. 3. To inform us that then Popery must down. 290  
¶ Grace shall be glory. 291  
Use. Deceit and error shall be shame and confusion. 297  
¶ This government is advanced and set up by Christ alone. 304  
In all spiritual Essays look for strength from Christ, and not from thyself. 307  
¶ This prevailing and victory will not be without opposition, 316  
Because it is, 1 government, 2 spiritual government, 3 government with judgement, 319, 321.  
Use. It is no sign of a good condition to find all quiet. 323  
Wheresoever Christ cometh there will be divisions. 324  
Miserable are those men that stand out against him, and are still under Satan's government. 325  
Conclusion and general Application of all this third part. 328  
To encourage Christians to go on comfortably and cheerfully, with confidence of prevailing, both in respect of ourselves, although beset with corruption; and the Church, although compassed with enemies. 337    

THE Bruised Reed, and Smoking Flax.  MATT. 12. 20. A bruised Reed shall be not break, and smoking Flax shall he not quench, till he send forth judgement into victory. 
THE Prophet Esay being lifted up, and carried with the wing of prophetical spirit, passeth over all the time between him, and the appearing of JESUS CHRIST in the flesh, and seeth with the eye of prophecy, and with the eye of faith, CHRIST as present, and presenteth him in the name of GOD to the spiritual eye of others, in these words, Behold my servant whom I have chosen, etc. which place is alleged by Saint Matthew, as fulfilled now in CHRIST. Wherein is propounded,  
First, The calling of CHRIST to his office:  
Secondly, The execution of it.  
For his Calling: GOD 
Division.  styleth him here his righteous 
1.  servant, etc. CHRIST was GOD'S servant in the greatest piece of service that ever was; a chosen, and a choice servant: he did and suffered all by commission from the Father: Wherein we may see the sweet love of GOD to us, that counts the work of our salvation by Christ his greatest service. And that he will put his only beloved Son to that service. He might well prefix [Behold] to raise up our thoughts to the highest pitch of attention and admiration. In time of temptation, misgiving consciences look so much to the present trouble they are in, that they need be roused up to behold him in whom they may find rest for their distressed souls: In temptations it is safest to behold nothing but CHRIST, the true brazen Serpent, the true Lamb of God that taketh away the sins of the World: this saving object hath a special influence of comfort into the soul, especially if we look not only on CHRIST, but upon the Father's authority and love in him. For in all that CHRIST did and suffered as Mediator, we must see GOD in him reconciling the World unto himself.  
What a support to our Faith is this; That GOD the Father, the party offended by our sins, is so well pleased with the work of Redemption? And what a comfort is this, that seeing GOD'S love resteth on CHRIST, as well pleased in him; we may gather that he is as well pleased with us, if we be in Christ. For his love resteth in whole CHRIST, in Christ mystical, as well as Christ natural, because he loveth him and us with one love. Let us therefore embrace CHRIST, and in him GOD'S love, and build our faith safely on such a Saviour, that is furnished with so high a Commission.  
See here (for our comfort) a sweet agreement of all three persons: The Father giveth a commission to Christ: The Spirit furnisheth, and sanctifieth to it: CHRIST himself executeth the office of a Mediator. Our Redemption is founded upon the joint agreement of all three persons of the Trinity.  
For the execution of 
2.  this his calling, it is set down here to be modest, without making a noise, or raising dust by any pompous coming, as Princes use to do: [his voice shall not be heard:] his voice indeed was heard, but what voice? Come unto me all 
Matth. 11.  ye, that are weary and heavy laden &c, he cried, but how? H●… every one that 
Isai. 55. 1.  thirsteth, come etc. And as his coming was modest, so it was mild, which is set down in these words The bruised Reed shall he not break, etc. wherein we may observe these three things.  
First, the condition of those that CHRIST had to deal withal. 1, They were bruised Reeds. 2, smoking Flax.  
Secondly, CHRIST'S 
2.  carriage towards them he broke not the bruised Reed, nor quenched the smoking Flax: where more is meant, them spoken; sor he will not only not break the bruised Reed, nor quench etc. But he will cherish them.  
Thirdly, the constancy and progress of 
3.  this his tender care, until judgement come to victory, that is, until the sanctified frame of grace begun in their hearts, be brought to that perfection, that it prevaileth over all opposite corruption. For the first, the condition of 
1.  men, whom he was to deal withal, is that 
The condition of such Christ had to deal with.  they were bruised Reeds, and smoking Flax, not Trees, but Reeds; and not whole but bruised Reeds. The Church is compared to weak things; to a Dove amongst the fowls; to a Vine amongst the Plants; to 
The Church likened to weak things.  Sheep amongst the beasts; to a Woman, which is the weaker vessel: and here GOD'S Children are compared to bruised Reeds, and smoking Flax. And first we will speak of them as they are bruised Reeds, and then as smoking flax. They are bruised reeds before their conversion, and often times after: Before Conversion all (except such as being bred up in the Church, GOD hath delighted to show himself gracious unto from their Childhood) yet in different degrees, as GOD seeth meet; and as difference is in regard of temper, parts, manner of life, etc. so GOD'S intendment of employment for the time to come: for usually he empties such of themselves, and makes them nothing, before he will use them in any great services.  
This bruised reed is a 
Bruised Reed wha●….  man, that for the most part is in some misery, as those 
1.  were, that came to Christ for help, and 2, by misery, 
2.  brought to see sin the cause of it; for whatsoever pretences sin maketh, yet bruising or breaking is the end of it: 3, he is sensible of sin, 
3.  and misery, even unto bruising, and 4, seeing 
4.  no help in himself, is carried with restless desire to have supply from another with some hope, which a little raiseth him out of himself to Christ; though he dareth not claim any present interest of mercy. This spark of hope being opposed by doubtings, and fears rising from Corruption, maketh him, as smoking flax, so that both these together, A bruised reed and smoking flax, make up the state of a poor distressed man, such an one, our Saviour Christ termeth Poor in spirit, Math. 5. who seeth a want, & withal seeth himself indebted to divine justice, & no means of ●…uppie from himself or the Creature, and thereupon mourns, and upon some hope of mercy from the promise, & examples of those that have obtained mercy is stirred up to hunger, & thirst after it.  
This bruising is required before conversion, 
1. Why bruising is requisite, 1. Before conversion.  that so the spirit may make way for itself into the heart, by levelling all proud high thoughts, and that we may understand ourselves to be, what indeed we are by nature: we love to wander from ourselves, and to be strangers at home, till GOD bruiseth us by one Cross, or other, and then we bethink ourselves, and come home to ourselves with the Prodigal. A marvellous hard thing it is, to bring a dull, and a shifting heart to cry with feeling for mercy. Our hearts (like malefactors) until they be beaten from all shifts, never cry for the mercy of the judge. Again, this bruising maketh us set a high price upon 
2.  CHRIST, the Gospel is the Gospel indeed then, than the fig-leaves of morality will do us no good: and it maketh us more thankful, and from 
3.  thankfulness more fruitful in our lives; For what maketh many so cold, and 
4.  barren, but that bruising for sin never endeared Gods Grace unto them. Likewise this dealing of 
5.  God doth establish us the more in his ways, having had knocks and bruisings in our own ways. This is the cause oft, of relapses, & apostasies, because men never smarted for sin at the first, they were not long enough under the lash of the Law. Hence this inferior work of the Spirit, in bringing down high thoughts, is necessary before conversion. And for the most part, the Holy Spirit to further the work of conviction, joineth some affliction, which sanctified, hath a healing purging power.  
Nay, after Conversion 
2. After conversion.  we need bruising, that reeds may know themselves 
1.  to be reeds, & not Oaks; Even Reeds need bruising by reason of the remainder of pride in our nature, and to let us see, that we live by mercy, and that weaker Christians 
2.  may not be too much discouraged, when they see stronger shaken and bruised. Thus Peter was bruised, when he wept bitterly; This Reed, till he met with this bruise, had more wind in him, than pith. Though all forsake thee, I will not, 
Mat 26.  etc.  
The people of God cannot be without these examples. The Heroical deeds of those great worthies comfort the Church not so much, as their falls and bruises do.  
Thus David was bruised, until he came to a free 
Psal. 32.  confession without guile of spirit: nay, his sorrows did rise in his own feeling, unto the exquisite pain of breaking of bones, 
Psal. 51.  Psalm. 51. Thus Hezekiah 
Isai. 38. 13.  complains, that God had broken his bones as a Lion. Thus the Chosen vessel S. Paul needed the messenger 
2 Cor. 12.  of Satan to buffet him, lest he should be lifted up above measure.  
Hence we learn, that we must not pass too harsh judgement upon ourselves, or others, when God doth exercise us with bruising upon bruising; There must be a conformity to our head Christ, who was bruised for us; 
Isa. 53.  that we may know how much we are bound unto him. Profane spirits ignorant of God's ways in bringing his children to Heaven, censure broken hearted Christians for desperate persons, when as GOD is about a gracious good work with them. It is no easy matter to bring a man from Nature to Grace, and from Grace to Glory; so unyielding, and untractable are our hearts.  
The second point is, 
2, Point.  That Christ will not break the bruised Reed; Physicians, though they put their Patients to much pain, yet they will not destroy nature, but raise it up by degrees; Surgeons will lance and cut, but not dismember; A mother that hath a sick, and froward Child, will not therefore cast it away; and shall there be more mercy in the stream, then in the spring? shall we think there is more mercy in ourselves, then in GOD, who planteth the affection of mercy in us? But for further declaration of Christ's mercy to all bruised Reeds: Consider the comfortable relations he hath taken upon him of Husband, Shepherd, Brother, 
Isa. 53.  etc. which he will discharge to the utmost; for shall others by his grace fulfil what he calleth them unto, and not he that out of his love hath taken upon him these relations, so throughly founded upon his father's assignment, and his own voluntary undertaking? Consider his borrowed Names from the mildest Creatures, as Lamb, Hen, etc. to show his tender care: Consider his very name jesus, a Saviour, given him by GOD himself: Consider his Office, answerable to his name; which is that he should heal the broken hearted, Esay. 61. 1. At his Baptism the Holy Ghost sat on him in the shape of a Dove, to show that he should be a Dovelike gentle Mediator. See the gracious manner of executing his Offices, as a Prophet, he came with blessing in his mouth, Blessed 
Matth. 5.  be the poor in spirit, etc. and invited those to come to him, whose hearts suggested most exceptions against themselves, Come unto me, all ye that are weary, 
Mat. 11. 25.  and heavy laden: how did his boweis yearn, when he saw the people as sheep without a Shepherd? 
Mat. 9 36.  he never turned any back again, that came unto him, though some went away of themselves. He came to dye as a Priest for his enemies: In the days of his flesh he dictated a form of prayer unto his Disciples, and put Petitions unto GOD into their mouths, and his Spirit to intercede in their hearts, and now makes intercession in heaven for weak Christians, standing between God's anger, and them; and shed tears for those that shed his blood: so he is a meek King, he will admit mourners into his presence, a King of poor, and afflicted persons: as he hath beams of Majesty, so he hath bowels of mercies & compassion: A Prince of peace; Why was he tempted, but that he might succour those that are tempted? What mercy may we not expect from so gracious a Mediator, that took our nature upon him, that he might be gracious; he is a Physician good at all diseases, especially at the binding up of a broken heart, that he might heal our souls with a plaster of his own blood, and by that death save us, which we were the procurers of, ourselves, by our own sins, and hath he not the same bowels in heaven? Saul, Saul, why persecutest 
Act. 19  thou me, cried the Head in heaven, when the foot was trodden on, on earth. His advancement hath not made him forget his own flesh: though it hath freed him from passion, yet not from compassion towards us. The Lion of the Tribe of judah will only tear in pieces those that will not have him rule over them. He will not show his strength against those that prostrate themselves before him.  
What should we learn 
Use 1. Encouragement to the bruised  from hence, but to come boldly to the throne of Grace in all our grievances? Shall our sins discourage us, when he appears there only for sinners? Art thou bruised? Be of good comfort, he calleth thee; concoale not thy wounds, open all before him, keep not Satan's counsel. Go to Christ though trembling (as the poor woman) if we can but touch the h●…m of his garment, we shall be healed, and have a gracious answer: Go boldly to God in our flesh; for this end that we might go boldly to him, he is flesh of our flesh, and bone of our bone. Never fear to go to God since we have such a Mediator with him, that is not only our friend, but our brother, and husband. Well might the Angels proclaim from Heaven, Behold, we bring you tidings 
Luke 2.  of joy: well might the Apostle stir us up to rejoice in the Lord again and again: 
Phil. 4.  he was well advised upon what grounds he did it: peace and joy are two main fruits of his Kingdom. Let the world be as it will, if we cannot rejoice in the world, yet we may rejoice in the Lord. His presence maketh any condition comfortable. Be not afraid (saith he to his Disciples when they were afraid as if they had seen a Ghost) it is I; as if there were no cause of fear where he is present.  
Let this stay us, when 
Use 2.  we feel ourselves bruised; Christ his course is first to wound, then to heal; No sound whole soul shall ever enter into heaven: think in temptation, CHRIST was tempted for me, according to my trials will be my Graces, and Comforts. If CHRIST be so merciful as not to break me, I will not break myself by despair, nor yield myself over to the roaring Lion Satan to break me in pieces.  
Thirdly, see the contrary 
Use 3.  disposition of CHRIST and Satan, and his instruments. Satan setteth upon us when we are weakest, as Simeon and Levi upon 
Gen. 34.  the Si●…hemites, when they were sore; But CHRIST will make up in us all the breaches sin and Satan have made, he binds up the broken hearted, and as a mother tendereth most the most diseased, and weakest child; so doth CHRIST most mercifully incline to the weakest: and likewise putteth an instinct into the weakest things to rely upon something stronger than themselves for support. The Vine stayeth itself upon the Elm: and the weakest creatures have oft the strongest shelters. The consciousness of the church's weakness makes her willing to lean on her beloved, and to hide herself under his wing.  
But how shall we know 
Object.  whether we are such as those that may expect mercy?  
By bruising here is not 
Answ.  meant those that are brought low only by crosles, but such as by them are brought to see their sin, which bruiseth most of all. When conscience is under the guilt of sin, than every judgement brings a report of GOD'S anger to the soul, and all lesser troubles run into this great trouble of conscience for sin: As all corrupt humours run to the diseased, and bruised part of the body: And as every Creditor falls upon the Debtor, when he is once arrested; so when conscience is once awaked all former sins, and present crosses join together to make the bruise the more painful: Now he that is thus bruised will be content with nothing, but with mercy from him that hath bruised him, he hath wounded, and he must heal. 2. Again, a man truly bruised, judgeth sin the greatest evil, and the favour of God the greatest good. 3. He had rather hear of mercy, than of a kingdom. 4. He hath mean conceits of himself, and thinketh he is not worth the earth he treads on. 5. Towards others, he is not censorious, as being taken up at home, but is full of sympathy and compassion to those that are under GOD'S hand, 6. He thinketh those that walk in the comforts of GOD'S Spirit the happiest men of the world. 7. He trembleth at the word of 
Isa. 66.  God, and honoureth the very feet of those blessed 
Rom. 10.  instruments that bring peace unto him. 8. He is more taken up with the inward exercises of a broken heart, than with formality, and yet careful to use all sanctified means to convey comfort.  
But how shall we come to have this temper? 
Quest.   
First, we must conceive of bruising either as a state 
Ans. Means of bruising.  into which God bringeth us, or as a duty to be performed by us: both are here meant, we must join with GOD in bruising of ourselves; when he humbles us let us humble ourselves, and not stand out against him, for than he will redouble his strokes; and let us justify CHRIST in all his chastisements, knowing that all his dealing towards us is to cause us to return into our own hearts; his work in bruising, tendeth to our work in bruising ourselves. Let us lament our own untowardness, and say, Lord, what an heart have I, that needs all this, that none of this could be spared? We must lay siege to the hardness of our own hearts, and aggravate sin all we can: we must look on CHRIST, who was bruised for us, look on him whom we have pierced with our sins. But all directions will not prevail, unless GOD by his Spirit convinceth us deeply, setting our sins before us, and driving us to a stand. Then we will make out for mercy. Conviction will breed contrition, and this humiliation. Therefore desire GOD, that he would bring a clear and a strong light into all the corners of our souls, and accompany it with a spirit of power to lay our hearts low.  
A set measure of bruising ourselves, cannot be prescribed, yet it must be so far, as we may prise CHRIST above all, and see that a Saviour must be had: And secondly, until we reform that which is amiss, though it be to the cutting off our right hand, or pulling out our right eye. There is a dangerous slighting of the work of humiliation; some alleging this for a pretence for their overly dealing with their own hearts, that CHRIST will not break the bruised Reed; But such must know that every sudden terror and short grief is not that which makes us bruised Reeds; not a little hanging down our heads 
Isa. 58. 5.  like a Bulrush, but a working our hearts to such a grief, as will make sin more odious unto us, than punishment. Until we offer an holy violence against it: else favouring ourselves, we make work for GOD to bruise us, and for sharp repentance afterwards. It is dangerous (I confess) in some cases with some spirits, to press too much, and too long this bruising; because they may die under the wound and burden, before they be raised up again. Therefore it is good in mixed assemblies to mingle comforts, that every soul may have its due portion. But if we lay this for a ground, that there is more mercy in CHRIST, than sin in us, there can be no danger in through dealing. It is better to go bruised to heaven, than sound to Hell. Therefore let us not take off ourselves too soon, nor pull off the plaster, before the cure be wrought, but keep ourselves under this work till sin be the sourest, and CHRIST the sweetest of all things. And when GOD'S hand is upon us in any kind, it is good to divert our sorrow, for other things, to the root of all, which is sin: let our grief run most in that channel, that as sin bred grief, so grief may consume sin.  
But are we not bruised 
Quest.  unless we grieve more for sin, than we do for punishment?  
Sometimes our grief, 
Answ.  from outward grievances may lie heavier upon the soul, than grief for God's displeasure; because in such cases the grief works upon the whole man, both outward and inward, and hath nothing to stay it, but a little spark of faith: which by reason of the violent impression of the grievance is suspended in the exercises of it: and this is most felt in sudden distresses which come upon the soul as a torrent or land flood, and especially in bodily distempers, which by reason of the sympathy between the soul and the body, work upon the soul so far, as they hinder not only the spiritual, but often the natural acts. Hereupon S. james wisheth in affliction to pray, ourselves, but in case of sickness to send for the Elders; that may, as 
jam. 5. 14.  those in the Gospel, offer up the sick person to GOD in their prayers, being unable to present their own case. Hereupon GOD admitteth of such a plea from the sharpness and bitterness of the grievance, as in David, Psal. 6. etc. the 
Psal. 6.  Lord knoweth whereof we are made. Psal. 103. he 
Ps. 103. 14.  remembreth we are but dust, that our strength is not the strength of steel. It is a branch of his faithfulness unto us as his creatures, whence he is called a faithful Creator, God is 
1 Pe. 4. 19 1 Cor. 10. 13  faithful, who will not suffer us to be tempted above that we are able. There were certain Commandments which the jews called the hedges of the Law: as to fence men off from cruelty, he commanded they should not take the dam●… with the young, nor seeth the Kid in the mother's milk, nor muzzle the mouth of the Ox: Hath GOD care of beasts, and not of his more noble creature? and therefore we ought to judge charitably of the complaints of God's people, which are wrung from them in such cases: job had the esteem with GOD of a patient man, notwithstanding those passionate complaints; faith overborne for the present, will get ground again; and grief for sin, although it come short of grief for misery in violence, yet it goeth beyond it in constancy; as 〈◊〉 running stream fed with 〈◊〉 spring holdeth out, when a sudden swelling brook faileth.  
For the concluding of this point, and our encouragement to a thorough work of bruising, and patience under Gods bruising of us, let all know that none are fitter for comfort than those that think themselves furthest off. Men (for the most part) are not lost enough in their own feeling, for a Saviour. A holy despair sin ourselves is the ground of true hope. In GOD, the fatherless find mercy: 
Hosea 14. 〈◊〉.  if men were more fatherless, they should feel more Gods fatherly affection from heaven: For GOD that dwelleth in highest 
Isa. 66. 2.  heavens, dwelleth likewise in the lowest soul. Christ's sheep are weak Sheep, and wanting in something or other; he therefore applieth himself to the necessities of every Sheep. Ez. 34. he 
Ez. 34. 16.  seeks that which was lost, and brings again than which was driven out of the way, and binds up that which was broken and strengthens the weak●… his tenderest care is over the weakest. The Lambs he ca●…ieth 
Es. 40. 11.  in his bosom: Peter, ●…eed my Lambs. He was most familiar and open to ●…he troubled souls. How careful was he that Peter & the rest of the Apostles should not be too much dejected after his resurrection, Go tell the Disciples, and tell Peter. Christ 
Mar. 16. 7.  knew that guilt of their unkindness in leaving of him, had dejected their spirits. How gently did he endure Thomas his unbelief? & stooped so far into his weakness, as to suffer him to thrust his ●…and into his side. 
The second branch.   
For the second branch, GOD will not quench the smoking flax, or wieke, but will blow it up till it flameth. In smoking flax there is but a little light, & that weak, as being not able to flame, and this little mixed with smoke. The observations hence are first, That in GOD'S Children, especially in their first conversion, there is but a little measure of grace, and that little mixed with much corruption, which as smoke is offensive. Secondly, that Christ will not quench this smoking Flax.  
For the first. Grace is 
Observ.  little at the first. There are several Ages in Christians, some Babes, some young men: Grace is as a grain of Mustardseed. Nothing so little as grace at first, and nothing more glorious afterward: things of greatest perfection are longest in coming to their growth. Man, the perfectest creature, comes to perfection by little and little; Worthless things, as Mushrooms, and the like, like jonas Gourd, soon spring up, and soon vanish. A new creature is the most excellent frame in all the world, therefore it groweth up by degrees. Wosee in Nature, that a mighty Oak riseth of an Akorne. It is with a Christian as it was with Christ, who sprang out of the dead stock of jesse, out of David's family, when it 
Jsa. 53. 2.  was at the lowest, but he grew up higher than the heavens. It is not with the trees of righteousness, as it was with the trees of Paradise, which were created all perfect at the first. The seeds of all the creatures in this goodly frame of the world, were hid in the Chaos, in that confused Mass at the first, out of which GOD did command all creatures to arise; in the small seeds of plants lie hid both bulk and branches, bud and fruit. In a few principles lie hid all comfortable conclusions of holy truth. All those glorious fireworks of zeal and holiness in the Saints, had their beginning from a few sparks.  
Let us not therefore be discouraged at the small beginnings of Grace, but look on ourselves, as elected to be blameless; and 
Ephes. 1.  without spot. Let us only look on our imperfect beginning, to enforce further strife to perfection, and to keep us in a low conceit. Otherwise, in case of discouragement, we must consider ourselves, as CHRIST doth, who looks on us, as such as he intendeth to fit for himself. CHRIST valueth us by what we shall be, and by that we are elected unto. We call a little Plant a Tree, because it is growing up to be so. Who is he that despiseth the day of little things? Zach. 4. CHRIST would not have us despise little things.  
The glorious Angels disdain not attendance on little ones: little in their own eyes, and little in the eyes of the world. Grace, though little in quantity, yet is much in vigour and worth.  
It is CHRIST that raiseth the worth of little and mean places and persons. Bethlem the least, and yet not the least; the least in itself, not the least in respect CHRIST was born there. The second Temple came short of the outward magnificence of the former: yet more glorious than the first, because CHRIST came into it. The Lord of the Temple came in to his own Temple. The pupil of the eye is very little, yet seeth a great part of the heaven at once. A pearl, though little, yet is of much esteem. Nothing in the world of so good use, as the least dram of graces.  
But Grace is not only little, but mingled with corruption; whereof it is that a Christian is said to be smoking flax: whence we see, that Grace doth not waste corruption all at once, 
Observ.  but some is left to conflict withal. The purest actions of the purest men need CHRIST to perform them, and so is his office. When we pray, we need to pray again for CHRIST to pardon the defects of them. See some instances 
Instances.  of this smoking flax. Moses at the red Sea being in a great perplexity, and knowing not what to say, or which way to turn him, groaned to GOD: no doubt, this was a great conflict in him. In great distresses we know not what 
Rom. 8.  to pray, but the Spirit makes request with sighs that cannot be expressed. Broken hearts can yield but broken prayers.  
When David was before the King of Gath, and 
1 Sam. 21.  disfigured himself in an uncomely manner, in that smoke there was some fire also; you may see what an excellent Psalm he makes upon that occasion, Psalm 34. Wherein 
Ps. 34. 18.  upon experience, vers. 18. he saith, the Lord is near unto them that are of a contrite spirit, Psal. 31. 22. I 
Ps. 31. 22. David.  said in my haste, I am cast out of thy sight, there is smoke; Yet thou heardest the voice of my prayer, there 
Matth. 8. M●…r. 9 24.  is fire. 〈◊〉, carest thou not that we perish? (cry the Disciples,) here is smoke of infidelity, yet so much light of faith, as stirred them up to pray to Christ: Lord I believe, there is light; But help my unbelief, there is smoke.  
jonas 2. 4. cries, I am 
jonas.  cast out of thy sight, there is smoke; yet will I look again to thy holy Temple, there is light.  
O miserable man that I 
Rom. 7. 24.  am, (saith Saint Paul upon sense of his corruption;) but yet breaks out into thanks to God through jesus Christ our Lord.  
I sleep (saith the Church 
Cant. 5. 3.  in the Canticles) but my heart wakes. In the seven Churches, which for their light are called seven golden Candlesticks, most 
Rev. 2. & 3.  of them had much smoke with their light.  
The ground of this mixture is, that we carry about us a double principle, Grace and Nature. The end of it is especially to preserve us from those two dangerous Rocks our Natures are prone to dash upon, Security and Pride, and to force us to pitch our rest on justification, not sanctification, which besides imperfection hath some soil.  
Our spiritual fire, is like our ordinary fire here below (mixed.) But fire is most pure in its own Element, above: So shall all our graces be, when we are where we would be, in Heaven, which is our proper element. From this mixture it is that the 
Use.  people of GOD have so different judgements of themselves, looking sometime at the work of grace, sometimes at the remainder of corruption; and when they look upon that, than they think they have no grace: though they love CHRIST in his ordinances, and children; yet dare not challenge so near acquaintance as to be his. Even as a Candle in the socket sometimes showeth its light, and sometimes the show of light is lost: so sometimes well persuaded they are of themselves, sometimes at a loss.  
Now for the second observation, Christ will not 
Doct.  quench the smoking Flax: First, because this spark is from heaven, it is his own, it is kindled by his own Spirit. And secondly, that tendeth to the glory of his powerful grace in his children, that he preserveth light in the midst of darkness, a spark in the midst of the swelling waters of corruption.  
There is an especial blessing in that little spark Isay 56. 8. When Wine is found in a cluster, one saith, Destroy it not, for there is a blessing in it. We see how our Saviour CHRIST bore with Thomas in his 
joh. 20. 27.  doubting: with the two Disciples that went to Emaus, who staggered, whether 
Luke 24.  he came to redeem Israel or no: he quencheth not that little light in Peter, which was smothered: 
Matth. 26.  Peter denied him, but he denied not Peter. If thou 
Matth. 8.  wilt, thou canst, said one poor man in the Gospel: Lord if thou canst, said another; both were this smoking flax, neither of both were quenched. If Christ had stood upon his own greatness, he would have rejected him that came with his [if,] but CHRIST answers his [if] with a gracious and absolute grant, I will, be thou clean. The woman that was diseased with an issue, did but touch, and with a trembling hand, and but the hem of his garment, and yet went away both healed and comforted. In the seven Churches we see he 
Rev. 2. & 3  acknowledgeth and cherisheth any thing that was good in them. Because the Disciples slept of infirmity, being oppressed 
Matth. 26.  with grief, our Saviour CHRIST frameth a comfortable excuse for them, The spirit is willing, but the flesh is weak.  
If CHRIST should not be merciful he would miss of his own ends; There is mercy with thee that thou mayst be feared. Now all are willing to come under that banner of love which he spreadeth over his. Therefore to thee shall 
Psal. 65.  all flesh come. He useth moderation and care, lest the spirit should fail before 
Esay 57  him, and the souls which he hath made. CHRIST'S heart yerned, the Text saith, when he saw them without meat, lest they should faint: Much more will he have regard for the preventing of our spiritual faintings.  
Here see the opposite disposition between the holy nature of CHRIST, and the impure nature of Man. Man for a little smoke will quench the light: CHRIST ever we see cherisheth even the least beginnings. How bore he with the many imperfections of his poor Disciples? If he did sharply check them, it was in love, and that they might shine the brighter. Can we have a better pattern to follow than this of him by whom we hope to be saved? Rom. 15. 1. We that are strong aught to bear with the infirmities of them that are weak. I become all things 
1 Cor. 9  to all men, that I may win some. O that this gaining and winning disposition were more in many! Many (so far as in us lieth) are lost for want of encouragement. See how that faithful fisher of men S. Paul, labours to catch his judge, I know thou 
Act. 26.  believest the Prophets; and then wisheth all saving good, but not bonds; he might have added them too, but he would not discourage one that made but an offer, he would therefore wish Agrippa only that which was good in Religion. How careful was our blessed Saviour of little ones that they might not be offended? How doth he defend his Disciples from malicious imputations of the pharisees? 
Mat. 121 & 23.  How careful not to put new wine into old vessels, not to alienate new beginners with the austerities of Religion (as some indiscreetly.) O (saith he) 
Mat. 9  they shall have time to fast when I am gone, and strength to fast when the Holy Ghost is come upon them.  
It is not the best way to fall foul presently with young beginners for some lesser vanities, but show them a more excellent way, and breed them up in positive grounds, and other things will be quickly out of credit with them. It is not amiss to conceal their wants, to excuse some failings, to commend their performances, to cherish their towardness, to remove all rubs out of their way, to help them every way to bear the yoke of Religion with greater ease, to bring them in love with God and his service, lest they distaste it before they know it. For the most part we see CHRIST planteth in young beginners a love, which we call the first love, to carry them through their profession with more delight, and doth not expose them to crosses, before they have gathered strength, as we breed up young plants, and fence them from the weather, until they be well rooted. Mercy to others should move us to deny ourselves in our lawful liberties oftentimes, in case of offence of weak ones, it is the little ones that are offended. The weakest are aptest to think themselves despised, therefore we should be most careful to give them content.  
It were a good strife amongst Christians, one to labour to give no offence, and the other to labour to take none. The best men are severe to themselves, tender over others.  
Yet people should not tire and wear out the patience of others: Nor should the weaker so far exact moderation from others, as to bear out themselves upon their indulgence, and so to rest in their own infirmities, with danger to their own souls, and scandal to the Church. The Church suffereth much from weak ones, therefore we may challenge liberty to deal with them, as mildly, so oftentimes directly. The scope of true love, is to make the party better, which by concealment oftentimes is hindered: with some a spirit of meekness prevaileth most, but with some a rod. Some must be pulled out of the fire with violence, and they will bless God for us in the day of their visitation. We see our Saviour multiplies 
Mat. 23.  woe upon woe, when he was to deal with hardhearted Hypocrites; For Hypocrites do need stronger conviction than gross sinners, because their will is naught, and thereupon usually their conversion is violent. An hard knot must have an answerable wedge, else in a cruel pity we betray their souls. A sharp reproof sometimes is a precious pearl, and a sweet balm. The wounds of secure sinners will not be healed with sweet words. The Holy Ghost came as well in fiery tongues, as in the likeness of a Dove, and the same holy Spirit will vouchsafe a spirit of prudence and discretion, (which is the salt to season all our words and actions) And such wisdom will teach us to speak a word in season both to the weary and likewise to the secure soul. And indeed he had need have the tongue of the learned that shall either raise up, or cast down: But in this place I speak of mildness towards those that are weak, and are sensible of it: These we must bring on gently, and drive softly, as jacob did his 
Gen. 33. 14.  cattle, according to the pace, and as his children were able to endure.  
Weak Christians are like glasses which are hurt with the least violent usage, otherwise if gently handled will continue a long time. This honour of gentle use we are to give to the weaker vessels, by which we shall both preserve them, and likewise make them useful to the Church and ourselves.  
In unclean bodies if all ill humours be purged out, you shall purge life and all away. Therefore though GOD saith, Zach. 13. 9 that he will fine them as silver is fined. Yet Esay 48. 10. he saith, He hath fined them, but not as silver, that is, so exactly as that no dross remaineth, for he hath respect to our weakness. Perfect refining is for another world, for the world of the souls of perfect men.  
Divines had need to 
Use for Ministers.  take heed therefore how they deal with these in diverse particulars: as first, let them be careful they strain not things too high, making those general and necessary evidences of grace which agree not to the experience of many a good Christian, and lay salvation and damnation upon those things that are not fit to bear so great a weight, whereupon men are groundlessly cast down lower by them, than they can hastily be raised up again by themselves or others. The Ambassadors of so gentle a Saviour should not be over masterly, setting up themselves in the hearts of people, where CHRIST alone should sit as in his own Temple. How careful was Saint Paul in cases of conscience not to lay a snare upon any weak conscience!  
They should take heed likewise that they hide not 
2 Dark speeches.  their meaning in dark speeches, speaking in the clouds. Truth feareth nothing so much as concealment, and desireth nothing so much as clearly to be laid open to the view of all: When it is most naked, it is most lovely and powerful.  
Our blessed Saviour as he took our nature upon him, so he took upon him our familiar manner of speech, which was part of his voluntary abasement. Saint Paul was a profound man, yet became as a nurse to the weaker sort. 
1 Thes. 2. 7.   
That spirit of mercy that was in CHRIST should move his servants to be content to abase themselves for the good of the meanest. What made the Kingdom of heaven suffer violence after john the Baptists time, but that comfortable truths were with that plainness and evidence laid open, that the people were so affected with them, as they offered a holy violence to them?  
CHRIST chose those to preach mercy, which had felt most meroy, as S. Peter, and S. Paul: that they might be examples of what they taught. Saint Paul became all things to all men, stooping unto them for their good: CHRIST came down from heaven and emptied himself of majesty in tender love to souls: shall not we come down from our high conceits, to do any poor soul good? shall man be proud, after GOD hath been humble? We see the ministers of Satan turn themselves into all shapes to make proselytes. A jesuit will be every man. We see ambitious men study accommodation of themselves to the humours of those by whom they hope to raise themselves: and shall not we study application of ourselves to CHRIST, by whom we hope to be advanced; nay, are already sitting with him in heavenly places? After we are gained to CHRIST ourselves, we should labour to gain others to CHRIST. Holy ambition and covetousness will move us to put upon ourselves the disposition of CHRIST; but we must put off ourselves first.  
We should not thirdly rack their wits with 
3 Doubtful 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  curious or doubtful disputes, for so we shall distract and tyre them, and give occasion to make them cast off the care of all. That age of the church which was most fertile in nice questions, was most barren in Religion. For it makes people think Religion to be only a matter of wit, in tying and untying of knots, the brains of men given that ways are hotter usually than 
A caveat.  their hearts. Yet not withstanding, when we are cast into times and places wherein doubts are raised about main points, here people ought to labour to be established. God suffer questions oftentimes to arise for trial of our love, and exercise of our parts. Nothing is so certain 
Nil tam certum quam quod ex dubio certum.  as that which is certain after doubts. Shaking settles and roots. In a contentious age, it is a witty thing to be a Christian and to know what to pitch their souls upon: It is an office of love here to take away the stones, and to smooth the way to heaven. Therefore we must take heed that under pretence of avoidance of disputes, we do not suffer an adverse party to get ground upon the truth: For thus may we easily betray both the truth of God, and souls of men.  
And likewise those are 
4. Austerity.  failing that by over much austerity drive back troubled souls from having comfort by them, for by this carriage many smother their temptations, and burn inwardly because they have none, into whose bosom they may vent their grief, and ease their souls.  
We must neither bind where GOD loseth, nor lose where GOD bindeth, nor open where GOD shutteth, nor shut where God openeth; the right use of the Keys is always successful. In personal application there must be great heed taken: for a man may be a false Prophet, and yet speak the truth, if it be not a truth to the person to whom he speaketh: if he grieve those whom God hath not grieved, by unseasonable truths, or by comforts in an ill way, the hearts of the wicked may be strengthened. One man's meat, may be another's bane.  
If we look to the general temper of these times, rousing and waking Scriptures are fittest: yet there be many broken spirits, need soft and oily words. Even in the worst time the Prophets mingled sweet comfort for the hidden remnant of faithful people. GOD hath comfort comfort ye my people, as well as lift up thy voice as a Trumpet.  
And here likewise there 
A caveat.  needs a caveat. Mercy doth not rob us of our right judgement, as that we should take smoking firebrands for smoking flax: none will claim mercy more of others, than those whose portion is due severity. This example doth not countenance lukewarmness, nor too much indulgence to those that need quickening. Cold diseases must have hot remedies. It made for the just commendations of the Church of Ephesus, that it could not bear them which are evil. 
Rev. 2. 2.  We should so bear with others, as we discover withal a dislike of evil. Our Saviour CHRIST would not forbear sharp reproof, where he saw dangerous infirmities, in his most beloved Disciples. It bringeth under a curse to do the work of the Lord negligently: Even where it is a work of just severity: As when it is sheathing the sword in the bowels of the enemy. And those whom we suffer to be betrayed by their worst enemies their sins will have just cause to curse us another day.  
It is hard to preserve just bounds of mercy and severity, without a spirit above our own: which we ought to desire to be led withal, in all things. That wisdom which dwelleth with prudence will 
Pro. 8. 12.  guide us in these particulars, without which virtue is not virtue, truth not truth: the rule and the case must be laid together: for if there be not a narrow insight, seeming likeness in conditions will be the breeder of errors in our opinions of them. Those fiery, tempestuous, and dist●…ctive spirits in Popery, that seek to promote their Religion by cruelty, show that they are strangers to that wisdom which is from above, which maketh men gentle, peaceable, and ready to show that mercy they have felt before, themselves. It is a way of prevailing, as agreeable to CHRIST, so likewise to man's nature, to prevail by some forbearance and moderation.  
And yet oft we see a false spirit in those that call for moderation, it is but to carry their own projects with the greater strength; and if they prove of the prevailing hand, they will hardly show that moderation to others, they now call for from others. And there is a proud kind of moderation likewise, when men will take upon them to censure either party, as if they were wiser than both, though if the spirit be right, a looker on may see more than those that are in conflict.  
So in the censures of the Church, it is more suitable 
2. For the Church in censures.  to the Spirit of CHRIST to incline to the milder part; and not to 
As Pari●…entis.  kill a fly on the forehead with a beetle; nor shut men out of heaven for a trifle. The very snuffers of the Tabernacle were made of pure gold, to show the purity of those censures, whereby the light of the Church is kept bright. That power that is given to the Church, is given for edification, not destruction. How careful was Saint Paul that the incestuous Corinthian repenting, should not be swallowed up with too much grief?  
As for civil Magistrates, 
3. For civil Magistrates.  they for civil exigences and reasons of State, must let the Law have its course: yet thus far they should imitate this mild King, as not to mingle bitterness and passion with authority derived from GOD. Authority is a beam of God's Majesty, and prevaileth most where there is least mixture of that which is man's. It requireth more than ordinary wisdom to manage it aright. This string must not be too much strained up, nor too much let loose. justice is an harmonical thing. Herbs hot or cold beyond a certain degree kill. We see even contrary Elements preserved in one body by a wise contemperation. justice in rigour is oft extreme injustice, where some considerable circumstances should incline to moderation, and the reckoning will be easier for bending rather to moderation than rigour.  
Insolent carriage toward miserable persons, if humbled, is unseemly in any who look for mercy themselves. Misery should be a Loadstone of mercy, not a footstool for Pride to trample on.  
Sometimes it falleth out that those that are under the government of others are most injurious by way wardness and harsh censures, herein disparaging and discouraging the endeavours of Superiors for public good. In so great weakness of man's nature, and especially in this crazy age of the world, we ought to take in good part, any moderate happiness we enjoy by government; and not be altogether as a nail in the wound, exasperating things by misconstruction. Here, Love should have a mantle to cast upon lesser errors of those above us. Ofttimes the poor man is the oppressor by unjust clamours: we should labour to give the best interpretations to the actions of Governors, that the nature of the actions will possibly bear.  
In the last place, there is some thing for private 
4. For private Christians.  Christians, even for all of us in our common relations, to take notice of: we are debtors to the weak in many things. 1. Let us be 
evil examples.  watchful in the use of our liberty, and labour to be in offensive in our carriage, that our example compel them not. There is a commanding force in an example, as Peter, Gal. 2. A looseness of life is cruelty to ourselves, and to the souls of others, though we cannot keep them from perishing, which will perish, in regard of the event; yet if we do that which is apt of itself to destroy the souls of others, their ruin is imputable to us.  
2 Let men take heed 
Slandering.  of taking up Satan's office, in depraving the good actions of others, as he did jobs, Doth he serve God for nought? or slandering their persons, judging of them according to the wickedness that is in their own hearts. The Devil getteth more by such discouragements, and these reproaches, that are east upon religion, then by fire and faggot. These (as unseasonable frosts) nip all gracious offers in the bud, and as much as in them lieth, with Herod labour to kill Christ in young professors. A Christian is a hallowed and a sacred thing, CHRIST'S Temple, and he that destroyeth his Temple, him will CHRIST destroy.  
3 Amongst the things 
Censuring and judging.  that are to be taken heed of, there is amongst private Christians a bold usurpation of censure, not considering their temptations. Some will unchurch & unbrother in a passion, 
1 For the use of indifferent things.  But distempers do not alter true relations, though the child in a fit should disclaim the mother, yet the mother will not disclaim the child.  
There is therefore in these judging times good ground of S. james his Caveat, that there should not be too many masters; that we should not smite one another, by hasty censures especially in things of an indifferent nature: some things are as the mind of him is, that doth them, or doth them not; for both may be unto the Lord.  
A holy aim in things of a middle nature, makes the judgements of men, although seemingly contrary, yet not so much unblamable. Christ, for the good aims he seeth in us, over-looketh any ill in them, so far as not to lay it to our charge.  
Men must not be too 
2. For weaknesses Nemo curiosus qui non malevolus.  curious in prying into the weaknesses of others; we should labour rather to see what they have that is for eternity, to incline our heart to love them, then into that weakness which the Spirit of GOD will in time consume, to estrange us: some think it strength of grace to endure nothing in the weaker, whereas the strongest are readiest to bear with the infirmities of the weak, Where most holiness is, there is most moderation, where it may be without prejudice of piety to God and the good of others, we see in Christ a marvellous temper of absolute holiness, with great moderation in this Text. What had become of our Salvation if he had stood upon terms and not stooped thus low, unto us! We need not affect to be more holy than Christ, it is no flattery to do as he doth, so it be to edification.  
The Holy Ghost is content to dwell in smoky offensive souls, Oh that, that spirit would breathe into our Spirits the like merciful disposition? We endure the bitterness of Wormwood, and other distasteful plants, & herbs, only because we have some experience of some wholesome quality in them; and why should we reject men of useful parts, and graces, only for some harshness of disposition, which as it is offensive to us, so grieveth themselves?  
Grace whilst we live here is in souls, which as they are unperfectly renewed, so they dwell in bodies subject to several humours, which will incline the soul sometimes to excess in one passion, sometimes to excess in another.  
Bucer was a deep, and a moderate Divine. Upon long experience resolved to refuse none, in whom he saw (aliquid Christi) something of Christ.  
The best Christians in this state of imperfection, are like Gold that is a little too light, which needs some grains of allowance to make it pass. You must grant the best their allowance. We must supply out of our love & mercy, that which we see wanting in them.  
The Church of Christ is a common Hospital, in all are in some measure sick of some spiritual disease, or other; that we should all have ground of exercising mutually the spirit of wisdom and meekness.  
This that we may the 
How to attain a right spirit to deal with infirmities.  better do, let us put upon ourselves the spirit of CHRIST: The spirit of GOD carrieth a majesty 
1.  with it. Corruption will hardly yield to eorruption. In another, Pride is intolerable to pride. The weapons of this warfare must not be carnal. The great Apostles would not 
Luke 24. 49  set upon the work of the Ministry, until they were clothed, as it were, with power from on high. The Spirit will only work with his own tools. And we should think what affection Christ would carry to the party in this case. That 
Aug. in 6. Gal. Nil sic spiritualem virum indicat quam alient peccati tractatio.  great Physician, as he had a quick eye, and a healing tongue, so had he a gentle hand and a tender heart.  
And secondly, put upon us the condition of him, 
2.  whom we deal withal, we are, or have been, or may be such: make the case our own, and withal consider in what near relation a Christian standeth 
〈◊〉  unto us, even as a brother, a fellow-member, heir of the same salvation. And therefore let 
Nil magis ad misericordiam inclinat quam propry periculi cogitatio. Aug.  us take upon ourselves, a tender care of them every way: and especially in cherishing the peace of their consciences. Conscience is a tender and delicate thing, and so must be used. It is like a Lock, if the Wards be troubled, it will be troublesome to open.  
For trial, to let us see whether we be this smoking 
Use 2. For trial.  Flax, which Christ will not quench. In this Trial remember these Rules.  
1 We must have two 
1.  eyes, one to see imperfections in ourselves and others; the other to see what is good. I am black, saith the Church, but yet comely. Those ever want comfort, that are much in quarrelling with themselves, and through their infirmities are prone to feed upon such bitter things, as will most nourish that distemper they are sick of. These delight to be looking on the dark side of the cloud only.  
2. We must not judge 
2.  of ourselves always according to present feeling: for in temptations we shall see nothing but smoke of distrustful thoughts. Fire may be raked up in the ashes, though not seen; life in the winter is hid in the root.  
3 Take heed of false 
3.  reasoning; As because our fire doth not blaze out, as others, therefore we have no fire at all, and by false conclusions come to sin against the Commandment in bearing false witness against ourselves. The Prodigal would not say he was no son, but that he was not worthy to be called a son. We must neither trust to false evidence, nor deny true; for so we should dishonour the work of God's Spirit in us, and lose the help of that evidence which would cherish our love to Christ, and arm us against Satan's discouragements. Some are so faulty this way, as if they had been hired by Satan the Accuser of the Brethren, to plead for him, in accusing themselves.  
4 Know (for a ground of this) that in the Covenant 
4.  of Grace, GOD requires the truth of Grace, not any certain measure, and a spark of fire is fire as well as the whole Element. Therefore we must look to Grace in the spark as well as in the flame. All have not the like strong, yet the like precious Faith, whereby they lay hold, & put on the perfect righteousness of Christ. A weak hand may receive a rich jewel; a few grapes will show that the Plant is a Vine, and not a Thorn. It is one thing to be wanting in Grace, and another thing to want Grace altogether. GOD knoweth we have nothing of ourselves, therefore in the Covenant of Grace he requireth no more than he giveth, and giveth what he requireth, and accepteth what he giveth; He that hath not a Lamb, may bring a pair of Turtle Doves. What is the Gospel itself but a merciful moderation, in which Christ's obedience is esteemed ours, and our sins laid upon him; and wherein GOD of a judge becometh a Father pardoning our sins, and accepting our obedience though feeble and blemished. We are now brought to heaven under the Covenant of Grace, by a way of love and mercy.  
It will prove a special help to know distinctly the difference between the Covenant of works, and the Covenant of Grace; between Moses and Christ: Moses without all mercy breaketh all bruised Reeds, and quencheth all smoking Flax. For the Law requireth, 1, personal, 2, perpetual, 3, perfect obedience, 4, and from a perfect heart; and that under a most terrible curse, and giveth no strength, a severe Taske-master, like Pharaohs, requireth the whole tale, and yet giveth no straw. CHRIST cometh with blessing after blessing, even upon those whom Moses had cursed, and with healing Balm for those wounds which Moses had made.  
The same duties are required in both Covenants; as to love the Lord with all our hearts, with all our souls, etc. In this Covenant of works, this must be taken in the rigour: but under the Covenant of Grace, as it is a sincere endeavour proportionable to grace received: and so it must be understood of josias, and others, when it is said, they loved GOD with all their hearts, etc. It must have an evangelical mitigation.  
The Law is sweetened by the Gospel and becometh delightful to the inner 
Rom. 7.  man. Under this gracious Covenant sincerity is perfection. This is the Death in the pot in the Roman Religion, that they confound two Covenants: and it deads' the comfort of drooping ones, that they cannot distinguish them. And thus they suffer themselves to be held under bondage, when Christ hath set them free; and stay themselves in the prison, when Christ hath set open the doors before them.  
5 Grace sometimes is so little, as is undiscernible 
5.  to us: the Spirit sometimes hath secret operations in us, which we know not for the present; but Christ knoweth. Sometimes in bitterness of temptation, when the Spirit struggles with sense of God's anger, we are apt to think GOD an enemy; and a troubled soul is like troubled waters, we can see nothing in it; and so far as it is not cleansed, it will cast up mire and dirt. It is full of objections against itself, yet for the most part we may discern something of this hidden life, and of these smothered sparks.  
In a gloomy day there is so much light whereby we may know it to be day, and not night: so there is something in a Christian under a cloud, whereby he may be discerned to be a true Believer, and not an Hypocrite. There is no mere darkness in the state of Grace, but some beam of light, whereby the kingdom of darkness wholly prevaileth not.  
These things premised, 
2. Particular trials to know if we be smoking Flax.  let us know for a Trial.  
First, if there be any holy fire in us, it is kindled from heaven by the Father of lights, who commanded 
1.  light to shine out of darkness. As it is kindled in the use of means, so it is fed. The light in us, and the light in the word spring one from the other, and both from one Holy Spirit: and therefore those that regard not the word, it is because there is no light in them. Heavenly truths must have a heavenly light to discern them. Natural men see heavenly things, but not in their own proper light, but by an inferior light. GOD in every converted man putteth a light into the eye of his soul, proportionable to the light of truths revealed unto them. A carnal eye will never see spiritual things.  
Secondly, the least divine 
2.  light hath heat with it in some measure: Light in the understanding breedeth heat of love in the affections. In what measure 
Charitas in intellectu parit ardorem in affectu.  the sanctified understanding seeth a thing to be true, or good, in that measure the will embraces it. Weak light breeds weak inclinations: a strong light, strong inclinations. A little spiritual light is of strength enough to answer strong objections of flesh and blood; and to look thorough all earthly allurements, and all opposing hindrances, presenting them as far inferior to those heavenly objects it eyeth.  
All light that is not spiritual, because it wanteth the strength of sanctifying grace, it yieldeth to every little temptation, especially when it is fitted and suited to personal inclinations. This is the reason why Christians that have light little for quantity, but yet heavenly for quality, hold out, when men of larger apprehensions sink.  
This prevailing of light in the soul, is, because together with the spirit of Illumination, there goeth in the godly) a spirit of ●…ower, to subdue the heart ●…o truth revealed, and to ●…ut a taste and relish into ●…he will, suitable to the sweetness of the truths, else 〈◊〉 mere natural Will, will rise against supernatural truths, as having an antipathy and enmity against them. In the godly, ●…oly truths are conveyed by way of a taste, gracious men have a spiritual palate as well as a spiritual eye. Grace altereth the relish.  
Thirdly, where this heavenly light is kindled, it 
3.  directeth in the right way. For it is given for that use, to show us the best way, and to guide in the particular passages of life: if otherwise, it is but common light, given only for the good of others. Some have light of Knowledge, yet follow not that light, but are guided by carnal reason and policy: such as the Prophet speaks of, All you that kindle 〈◊〉 
Isa. 50. ●…1.  fire, walk in the light of your own fire, and in the sparks that you have kindled, but this you shall have of mine hand, ye shall lie down in sorrow. GOD delights to confound carnal wisdom, as enmity to him, and robbing him of his prerogative, who is God only wise. We must therefore walk by his ●…ight, and not the blaze of our own fire. God must light our candle, Psal. 18. 28 or else we are like to abide in darkness. Those sparks that are not kindled from heaven, are not strong enough to keep us from ●…ying down in sorrow, though they make a greater blaze and show then the light from above, as mad men do greater things then sober, but by 〈◊〉 false strength: so the excess of these men's joy ariseth from a false light, The candle of the wicked shall ●…e put out.  
The light that some m●… have, it is like lightning, which after a sudden fla●… leaveth them more in darkness. They can love th●… light as it shines, but hat●… it as it discovers, and directs. A little holy ligh●… will enable to keep th●… word, and not to betray Religion, & deny Christ's name, as CHRIST speaketh of the Church of Philadelphia, Rev. 3. 8.  
Fourthly, where thi●… fire is, it will sever thing●… 
4  of diverse natures, & show a difference between●… things, as gold and dross. It will sever between flesh and spirit, and show this is of Nature, this of Grace. All is not ill in a bad action, or good in a good action. There is gold in oar, which God and his Spirit in us can distinguish. A carnal man's hart is like a dungeon, wherein is nothing to be seen but horror and confusion: this light maketh us judicious, and humble, upon clearer sight of God's purity, and our own uncleanness: and maketh us able to discern of the work of the Spirit in another.  
Fiftly, so far as a man is spiritual, so far is light 
5  delightful unto him, as willing to see any thing amiss, that he may reform, and any further service discovered that he may perform: because he truly hateth ill and loveth good: if he goeth against light discovered, he will soon be reclaimed, because light hath a friendly party within him. Whereupon, at a little sight of his error, he is soon counsellable, as David in his intendment to kill Nabal, and blesseth God afterwards when he is stopped in an ill way.  
In a carnal man the light breaks in upon him, but he labours to shut the passages, he hath no delight to ●…ome to the light. It is impossible before the spirit of grace hath subdued the hart, but that it should sin against the light, either by resisting of it, or keeping it prisoner under base lusts, burying it as it were in the earth; or perverting of it, and so making it an agent and factor for the flesh, in searching out arguments to plead for it, or abusing that little measure of light they have, to keep out a greater, higher, and more heavenly light, and so at length make that light they have, a misleading guide to utter darkness. And the reason is that it hath no friend within, the soul is in a contrary frame, and light always hindereth that sinful peace that men are willing to speak to themselves, whence we see it oft enrage men the more: as the Sun in the Spring breedeth agui●…h distempers, because it stirreth humours, and doth not waste them. There is nothing in the world more unquiet, than the heart of a wicked man, that sitteth under means of knowledge, until like a thief he hath put out the candle that he may sin with the less check. Spiritual light is distinct, it seeth spiritual good, with application to ourselves; but common light is confused, and le's sin lie quiet. Where fire is in any degree, it will fight against the contrary matter●…: GOD hath put irreconciliable hatred between light and darkness at first, so between good and ill, flesh and spirit. Grace will never join with sin, no more than fire with water. Fire will mingle with no contrary, but preserveth its own purity, and is never corrupted as other Elements are. Therefore those that plead and plot for liberties of the flesh, show themselves strangers from the life of God. Upon this strife gracious men oft complain that they have no grace, but they contradict themselves in their complaints: as if a man that seeth, should complain he cannot see, or complain that he is asleep, when the very complaint springing from a displeasure against sin, showeth that there is something in him opposite to sin. Can a dead man complain? Some things, though bad in themselves, yet discover good; as smoke discovers some fire. Breaking out in the body shows strength of Nature. Some infirmities discover more good than some seeming beautiful actions; excess of passion in opposing evil, (though not to be justified) yet showeth a better spirit, than a calm temper, when there is just cause of being moved. Better it is, that the water should run something muddily, than not at all. job had more grace in his distempers, than his friends in their seeming wise carriage. Actions soiled with some weaknesses, are more accepted than complemental performances.  
Fire, where it is 
6.  in the least measure, is in some degree active; so the least measure of grace is working, as springing from the Spirit of GOD, which from the working nature of it, is compared to fire. Nay, in sins, when there seemeth nothing active, but corruption, yet there is a contrary principle, which breaks the force of sin, so that it is not out of measure sinful, as in those that are carnal.  
Fire maketh metals 
7.  pliable and malleable, so doth Grace, where it is begun, it worketh the heart to be pliable and ready for all good impressions. Untractable spirits show that they are not so much as smoking flax.  
Fire turneth all, as 
8.  much as it can, to fire; so grace maketh a gracious use even of natural and civil things, & doth spiritualise them, what another man doth only civilly, a gracious man will do holily.  
Sparks by nature 
9  fly. upwards: so the spirit of Grace carrieth the soul Heaven-ward, and setteth before us holy and heavenly aims, as it was kindled from heaven, so it caries us back to heaven. The part followeth the whole: Fire mounteth upward, so every spark to its own element. Where the aim and bent of the soul is God-wards, there is grace though opposed. The least measure of it is holy desires springing 
Desires.  from faith and love, for we cannot desire any thing which we do not believe first to be, and the desire of it issues from love. Hence desires are counted a part of the thing desired in some measure, but then they must be, First, constant, for constancy shows that they are supernaturally natural, and not enforced: Secondly, they must be carried to spiritual things, as to believe, to love GOD, etc. not out of a special exigent, because if now they had grace, they think they might escape some danger, but as a loving heart is carried to the thing loved for some-excellency in itself: And thirdly, with desire there is grief when it is hindered, which stirs up to prayer: Oh that my ways were so directed, 
Psal. 119. 5.  that I might keep thy Statutes, Psal. 119. 5. O miserable man that I am, who shall deliver? etc. 
Rom. 7. 24.  Fourthly, desires put us onward still, O that I might serve GOD with more liberty; O that I were more free from these offensive, unsavoury, noisome lusts.  
Fire worketh itself (if it hath any matter to feed on) into a larger compass, and mounteth higher and higher, and the higher it riseth, the purer is the flame: So where true grace is, it groweth in measure and purity. Smoking flax will grow to a flame, and as it increaseth, so it worketh out the contrary, and refineth it self more & more. Therefore 
Ignis qu●… magis l●…cet, eo minus fumat.  it argueth a false hart to set ourselves a measure in grace, and to rest in beginnings; alleging, that CHRIST will not quench the smoking flax. But this merciful disposition in CHRIST is joined with perfect holiness, showed in perfect hatred to sin: for rather than sin should not have its deserved punishment, himself became a sacrifice for sin, wherein his Father's holiness and his own mo●… of all shined. And besides this, in the work of sanctification, though he favours his work in us, yet favours he not sin in us; for he will never take his hand from his work, until he hath taken away sin even in its very being from our natures: the same Spirit that purified that blessed Mass whereof he was made, cleanseth us by degrees to be suitable to so holy a Head, and frameth the judgement and affection of all to whom he showeth mercy, to concur with his own, in labouring to further his ends, in abolishing of sin out of our nature.  
From the meditations of these rules and signs, 
Use.  much comfort may be brought into the souls of the weakest; which that it may be in the more abundance, let me add something for the helping them over some few ordinary objections, and secret thoughts against themselves, which getting within the heart, oftentimes keepeth them under.  
Some think they have 
1.  no faith at all, because they have no full assurance, when as the fairest fire that can be will have some smoke. The best actions will smell of the smoke. The mortar wherein Garlic hath been stamped will always smell of it: So all our actions will savour something of the old man.  
In weakness of body some think grace dyeth, 
2.  because their performances are feeble, their spirits being the instruments of the soul's actions, being wasted, not considering that GOD regards those hidden sighs of those that want abilities to express them outwardly; he that pronounceth them blessed that consider the poor, will have a merciful consideration of such himself.  
Some again are haunted with hideous representations 
3.  to their fantasies, and with vile and unworthy 
Vellem servari Domine, sed cogitationes non pa●…iuntur.  thoughts of GOD, of CHRIST, of the word, etc. which as busy flies disquiet and molest their peace; these are cast in like wildfire by Satan, as may be discerned by the 1 strangeness, 2 strength and violence, 3 horribleness of them even unto nature corrupt. A pious soul is no more guilty of them, than Benjamin of Joseph's cup put into his sack. Amongst other helps prescribed by godly Writers (as abomination of them, and diversion from them to other things, etc.) let this be one, to complain unto CHRIST against them, and to fly under the wings of his protection, and to desire him to take our part against his and our enemy. Shall every sin and blasphemy of man be forgiven, and not these blasphemous thoughts, which have the Devil for their father? When CHRIST himself was therefore molested in this kind, that he might succour all poor souls in the like case?  
Some think, when 
4.  they begin once to be troubled with the smoke of corruption more than they were before, therefore they are worse than they were. It is true, that corruptions appear now more than before, but they are less. For first, 
1.  sin the more it is seen, the more it is hated, and thereupon is the less. Moats are in a room before the Sun shines, but they then only appear.  
Secondly, Contraries, 
2.  the nearer they are one to another, the sharper is the conflict betwixt them: now of all enemies the spirit and the flesh are nearest one to another, being both in the soul of a regenerate man, and in all faculties of the soul, and in every action that springeth from those faculties, and therefore it is no marvel the soul (the seat of this battle) thus divided in itself, be as smoking Flax.  
Thirdly, the more grace, the more spiritual life, 
3.  and the more spiritual life, the more antipathy to the contrary, whence none are so sensible of corruption, as those that have the most living souls.  
And fourthly, when 
4.  men give themselves to carnal liberties, their corruptions trouble them not, as not being bounded and tied up. But when once grace suppresseth their extravagant and licentious excesses, than the flesh boileth, (as disdaining to be confined) yet they are better now than they were before. That matter which yields smoke, was in the Torch before it was lighted, but it is not offensive till the Torch begins to burn. Let such know, that if the smoke be once offensive to them, it is a sign that there is light. It is better to enjoy the benefit of light, though with smoke, than to be altogether in the dark.  
Neither is smoke so offensive, as light is comfortable to us, it yielding an evidence of truth of grace in the heart, therefore though it be cumbersome in the conflict, yet it is comfortable in the evidence. It is better, corruption should offend us now, than by giving way to it to redeem a little peace with loss of comfort afterwards. Let such therefore as are at variance and odds with their corruptions, look upon this Text, as their portion of comfort.  
Here is an use of encouragement 
Encouragements.  to duty, That CHRIST will not quench the smoking flax, but blow it up. Some are loath to perform good duties, because they feel their heart's rebelling, and duties come off untowardly. We should not avoid good actions for the infirmities cleaving unto them: CHRIST looketh more at the good in them that he meaneth to cherish, than the ill in them that he meaneth to abolish. A sick man though in eating he something increaseth the disease, yet he will eat, that nature may get strength against the disease: So though sin cleaveth to what we do, yet let us do it, since we have to deal with so good a Lord, and the more strife we meet withal, the more acceptance: Christ loveth to taste of the good fruits that come from us, although they will always relish of the old stock.  
A Christian complaineth he cannot pray; O●… am troubled with so many distracting thoughts, and never more than now. But hath he put into thine heart a desire to pray? he will hear the desires of his; own Spirit in thee. Rom. 8. 26. We know not what to pray as we ought, (nor do any thing else as we ought) but the Spirit helpeth our infirmities, with unexpressible sighs and groans, which are not hid from GOD. My groan 
Psal. 38. 9  are not hid from thee; GOD can pick sense out of a confused prayer. These desires cry louder in his ears, than thy sins. Sometimes a Christian hath such confused thoughts, he can say nothing, but as a child cryeth, O Father, not able to show what it needs, as Moses at the Red sea.  
These stir of spirit touch the bowels of GOD, and melt him into compassion towards us, when they come from the spirit of adoption, and from a striving to be better. Oh but is it possible 
Object.  (thinketh the misgiving heart) that so holy a GOD should accept such a prayer? Yes, he will accept that 
Answ.  which is his own, and pardon that which is ours. jonas prayed in the Whale's belly, being burdened with the guilt of sin, yet GOD heareth him: Let not therefore infirmities discourage us. Saint james taketh away this objection, Cap. 5. 17.  
Some might object, If I were as holy as Elias, than my prayers might be regarded: But (saith he) Elias was a man of like passions to us, he had his passions as well as we; For do we think that GOD heard him because he was without fault? No surely. But look we to the promises. Psal. 50. 15. Call upon me in the day of trouble, and I will hear thee. Matt. 7. 7. Ask and ye shall receive, and such like: GOD accepteth our prayers though weak, first, because we are his 
Why first God accepteth of weak Prayers. 2.  own children, they come from his own Spirit. Secondly, because they are according to his own will. Thirdly, because they are offered in Christ's mediation, and he takes them, and mingleth them with his own odours. There 
Revel. 8.  is never a holy sigh, never a tear we shed, lost. And as every Grace increaseth by exercise of itself, so doth the grace of prayer; by prayer we learn to pray. So likewise we should take heed of a spirit of discouragement in all other holy duties, since we have so gracious a Saviour. Pray as we are able, hear as we are able, strive as we are able, do●… as we are able, according to the measure of Grac●… received; GOD i●… CHRIST will cast a gracious eye upon that which is his own. Would S. Paul do nothing, because he could not do the good he would? Yes, he pressed to 
Phil. 3. 14.  the mark. Let us not be cruel to ourselves, when CHRIST, is thus gracious.  
There is a certain meekness of spirit, whereby 
The effect of Christian meekness, contentation.  we yield thanks, to God for any ability at all, and rest quiet with the measure of Grace received, seeing it is GOD'S good pleasure it should be so, who giveth the will and the deed; yet so, as we rest not from further endeavours. But, when upon faithful endeavour we come short of that we would be, and short of that others are, then know for our comfort, CHRIST will no●… quench the smoking flax, and that sincerity & truth (as before was said) with endeavour of growth, is our perfection. It is comfortable what GOD saith, 1 King: 14. 13. He only shall go to his grave in peace, because there is some goodness; though but some goodness: Lord I believe with a weak faith, yet with ●…aith; love thee with a faint love, yet with love; endeavour in a feeble manner, yet endeavour; a little fire is fire, though it smoketh. Since thou hast taken me into thy Covenant to be thine of an enemy, wilt thou cast me off for these infirmities, which as they displease thee, so are they the grief of my own heart?  
Fron what hath been spoken, (with some▪ little addition) it will not be difficult to resolve that case which some 
A case about indisposition to duty.  require help in, namely, whether we ought to perform duties, our hearts being altogether indisposed. For satisfaction, we must know, ay, our hearts of themselves do linger after liberty, & are hardly brought under the yoke of duty: & the more spiritual the duty is, the more is their unto wardness. Corruption getteth ground for the most part, in every neglect, it is as in rowing against the tide, one stroke neglected will not be gained in three, and therefore it is good to keep our hearts close to duty, and not to he a rken unto the excuses they are ready to frame.  
In the setting upon duty, God strengtheneth his 
2.  own party that he hath in us: we find a warmness of heart, and increase of strength, the Spirit going along with us, and raising us up by degrees, until it leaveth us as it were in heaven. God often delighteth to take the advantage of our indisposition, that he may manifest his work the more clearly: and all the glory of the work may be his, whose all the strength is.  
Obedience is most direct, when there is nothing 
3.  else to sweeten the action, although the sacrifice be imperfect, yet the obedience, with which it is offered, hath acceptance. 4. That which is won as a spoil from our corruptions, will have such a degree of comfort afterwards, as for the present it hath of cumber. Feeling and freeness of spirit is oft reserved until duty be discharged: reward followeth work. In and after duty, we find that experience of God's presence, which without obedience we may long wait for, and yet go without. This hindereth not the Spirits freedom in blowing upon our souls when it listeth. For we speak only of such a state of soul, as is becalmed, and must row (as it were) against the stream. As in sailing, the hand must be to the stern, and the eye to the star: so here, put forth that little strength we have to duty, & look up for assistance.  
Yet in these duties that require as well the body 
Caution.  as the soul, there may be a cessation till strength be repaired: whetting doth not let but fit. 〈◊〉. In sudden passions there should be a time to compose and calm the soul, and to put the strings in tune. The Prophet would have a Minstrel to bring his soul into frame.  
So likewise we are subject to discouragements in 
Discouragement from impatience in suffering  sufferings, by reason of impatiency in us: Alas, I shall never get through such a cross. But if God bring us into the cross, he will be with us in the cross, and at length bring us out more refined. We shall lose nothing, but dross, as in Zach. 13. 9 Of our own strength we cannot bear the least trouble, and by the Spirits assistance we can bear the greatest, the Spirit will join his shoulders to help us to bear our infirmities. The Lord will put his hand to heave us 
Psal. 37. 24.  up. You have heard of the patience of job; (saith ●…ames) we have heard likewise of his impatiency too. But it pleased God mercifully to overlook that. It yields us comfort also in desolate conditions, as contagious sicknesses, and the like, wherein we are more immediately under God's hand. Then Christ hath a throne of Mercy at our bed's side, and numbers our tears and our groans. And to come to the matter we are now about. The Sacrament it was ordained not for Angels, 
This was preached at the Sacrament.  but for Men, and not for perfect men, but for weak men, and not for Christ, who is truth itself, to bind him, but because we are ready by reason of our guilty & unbelieving hearts to call truth itself into questions. Therefore it was not enough for his goodness to leave us many precious promises, but he giveth us seals to strengthen us: and what though we are not so prepared as we should, yet let us pray as Hezekias did, The Lord 
2 Chron. 30. 19  pardon every one that prepareth his heart to seek the Lord God of his fathers, if he be not cleansed according to the purification of the Sanctuary. Then we come comfortably, to this holy Sacrament, & with much fruit. This should carry us through all duties, with much cheerfulness, That if we hate our corruptions and strive against them, they shall not be counted ours. It is not I (saith Saint 
Rom. 7. 17.  Paul) but sin that dwelleth in me, for what displeaseth 
Quod non pl. cet, non nocet. When sin is our sorrow, it shall not be our ruin.  us, shall never hurt us, and we shall be esteemed of GOD to be that we love, and desire, and labour to be. What we desire to be, we shall be, and what we desire truly to conquer, we shall conquer; for God will fulfil the desire of them that fear him. The 
Ps. 145. 19  desire is an earnest of the thing. How little encouragement will carry us to the affairs of this life? and yet all the helps GOD offers will hardly prevail with our backward natures. Whence are then 
Discouragements whence?  discouragements? not from the Father, for he hath bound himself in 
1.  Covenant to pity us as a father pitieth his children, 
Psal. 103.  and to accept as a father, our weak endeavours, and what is wanting in the strength of duty, he giveth us leave to take up in his gracious indulgence, whereby we shall honour that grace wherein he delighteth as much as in more perfect performances.  
2. Not from Christ, for he by office will not quench the smoking flax. 3. Not from the Spirit, he helps 
3. john 16.  our infirmities, and by office is a Comforter. Discouragements than must come from ourselves and Satan, who labours to fasten on us a loathing of duty, and among other causes of discouragement, some are much vexed with scruples, (even against 
Discouragement from scruples.  the best duties) partly by distemper of body, helped by Satan's malice, casting dust in their eyes, in their way to heaven: and partly from some remainder of ignorance, which like darkness breedeth fears: and as ignorance of other things, so especially of this merciful disposition in Christ. The persuasion of which would easily banish false fears; they conceive of him as one sitting at a catch for all advantages against them, wherein they may see how they wrong not only themselves but his goodness This scrupulosity for the most part is a sign of a godly soul, as some weeds are of a good soil: therefore are they the more to be pitied, for it is a heavy affliction, and the ground of it in most is not so much from trouble of conscience as from sickness of fantasy: the end of Christ's coming was to free us from all such groundless sears. 2. There is still in some such ignorance of 
Discouragement from ignorace of our condition in Christ.  that comfortable condition we are in under the Covenant of Grace, as by it they are much discouraged. Therefore we must know, that weaknesses do not break covenant with GOD: they do not between husband and wife; and shall we make ourselves more pitiful than Christ? who maketh himself a pattern of love to all other husbands.  
2. Weaknesses do not debar us from mercy, nay they incline GOD the more. Psal. 78. 39 Mercy is a part of the Church's jointure, CHRIST marrics her in mercy. The husbands be bound 
Host 2. 19  to bear with the wife, as being the weaker vessel, and shall we think he will exempt himself from his own rule, and not bear with his weak Spouse. 
Possibilitas tua mensuratus.   
3. If CHRIST should not be merciful to our infirmities, he should not have a people to serve him.  
Put case therefore we be very weak, yet so long as we are not found amongst malicious opposers, and underminers of GOD'S truth, let us not give way to despairing thoughts, we have a merciful Saviour. But lest we flatter ourselves without ground, we must know that weaknesses are accounted 
Weaknesses what?  either 1. imperfections cleaving to our best actions, or 2. such actions, as proceed from want of age in CHRIST, whilst we are Babes; or 3. from want of strength, where there hath been little means, or 4. they are sudden indeliberate break out, contrary to our general bent and purpose, whilst our judgement is overcast with the cloud of a sudden temptation. After which, 1 we are sensible of our infirmity, 2 we grieve or it, 3, and from grief complain, and with complaining strive, and labour to reform, and in labouring get some ground of our corruption. There be some (almost) invincible infirmities, as forgetfulness, 
A necessitatibus meis libera me Domain. Aug.  heaviness of spirit, sudden passions, fears, etc. which though natural, yet are for the most part tainted with sin, of these we are weary, and would fain shake them off, as a Sickman his Ague; otherwise it is not to be esteemed weakness, so much as wilfulness, and the more will, the more sin: and little sins when God shall awake the conscience, and set them in order before us, will prove great burdens, and not only bruise a Reed, but shake a Cedar. Yet GOD'S children never sin with full will, because there is a contrary Law of the mind, whereby the Dominion of sin is broken, which always hath some secret working against the Law of sin. Yet there may be so much will in a sinful action, as may wonderfully waste our comfort afterward, and keep us long upon the rack of a disquieted Conscience, GOD in his fatherly dispensation suspending the sense of his love. So much as we give way to our wills in sinning, in such a measure of distance we set ourselves from comfort. Sin against conscience is as a thief in the Candle, which wasteth our joy, and thereby weakeneth our strength. We must know therefore, that wilful breaches in Sanctification, will much hinder the sense of our justification.  
What course shall such take to recover their 
Quest.  peace?  
Such must give a sharp sentence against them 
Answ.  selves, and yet cast themselves upon GOD'S mercy in CHRIST, as at their 
The way to recover our lost peace.  first conversion. And now they had need to clasp about CHRIST the faster, as they see more need in themselves, and let them remember the mildness of CHRIST here, that will not quench the smoking flax. Ofttimes we see that after a deep humiliation, Christ speaks more peace, than before, to witness the truth of this reconciliation, because he knows Satan's erterprises in casting down such lower; and because such are most abased in themselves, and are ashamed to look Christ in the face, by reason of their unkindness. We see GOD did not only pardon David, but after much bruising, gave him wise Solomon to succeed him in the Kingdom. We see in the Canticles, that the Church after she had been humbled, (for her slighting of Christ) Christ sweetly entertains her again, and falleth into commendation of her Beauty, Cant. 6. We must know for our comfort, that CHRIST was not anointed to this great work of the Mediator for lesser sins only, but for the greatest, if there be but a spark of true faith to lay hold on him. Therefore if there be any bruised Reed, let him not except himself, when Christ doth not except him; Come unto me all ye, that are weary, and heavy laden, etc. Why should we not make use of so gracious a disposition; we are only therefore poor, because we know not our riches in CHRIST. In time of temptation rather believe CHRIST, than the Devil, believe truth from Truth itself, harken not to a liar, an enemy, and a murderer.  
Since CHRIST is thus comfortably set out unto us, let us not believe Sarans representations of him. When we are troubled in conscience for our sins, his manner is then to present him to the afflicted soul as a most severe judge armed with justice against us. But then let us present him to our souls, as thus offered to our view by GOD himself, as holding out a Sceptre of mercy, and spreading his arms to receive us. When we think of joseph, Daniel, john the Evangelist, etc. we frame conceits of them with delight as of mild & sweet persons, much more when we think of CHRIST, we should conceive of him as a mirror of all meekness. If the sweetness of all flowers were in one, how sweet must that flower needs be? In CHRIST all perfections of mercy and love meet, how great then must that mercy be that lodgeth in so gracious a heart? Whatsoever tenderness is scattered in, husband, father, brother, head, all is but a beam from him, it is in him in the most eminent manner. We are weak, but we are his; we are deformed, but yet carry his Image upon us. A father looks not so much at the blemishes of his child, as at his own nature in him; so Christ finds matter of love from that which is his own in us. He sees his own nature in us, we are diseased, but yet his members; who ever neglected his own members because they were sick or weak: none ever hated his own flesh. Can the head forget the members? Can CHRIST forget himself? we are his fullness as he is ours. He was Love itself clothed with man's nature, which he united so near to himself, that he might communicate his goodness the more freely unto us. And took not our nature when it was at the best, but when it was abased, with all natural and common infirmities it was subject unto. Let us therefore abhor all suspicious thoughts, as either cast in, or cherished by that damned spirit, who as he laboured to divide between the Father and the Son by jealousies, If thou be'st the Son of 
Mat. 4. 6.  God, etc. So his daily s●…udy is to divide betwixt the Son and us, by breeding misperswasions in us of CHRIST, as if there were not such tender love in him to such as we are. It was his art from the beginning, to discredit God with man, by calling God's love into question, with our first Father Adam: his success then makes him ready at that weapon still.  
But for all this, I feel 
Object.  not CHRIST so to me (saith the smoking flax) but rather the clean contrary, he seemeth to be an enemy unto me, I see and feel evidences▪ of his just displeasure?  
CHRIST may act 
Answ.  the part of an enemy a little while as joseph did, but it is to make way for acting his own part of mercy in a more seasonable time; he cannot hold in his bowels long, he seemeth to wrestle with us, as with jacob, but he supplies us with hidden strength, at length to get the better. Faith pulls off the vizard 
Fides Christo 〈◊〉 detra●…t.  from his face, and sees a loving heart under contrary appearances. At first he answers the woman of Canaan crying after him, not a word; 2. then gives her a denial; 3. gives an answer tending to her reproach, calling her dog, as being without the Covenant; yet she would not be so beaten off; for she considered the end of his coming. As his Father was never nearer him in strength to support him, then when he was furthest off in sense of favour to comfort him; So CHRIST is never nearer us in power to uphold us, then when he seemeth most to hide his presence from us. The influence of the Sun of righteousness pierceth deeper than his light. In such cases, whatsoever CHRIST'S present carriage is towards us, let us oppose his nature and office against it, he cannot deny himself, he cannot but discharge the office his Father hath laid upon him. We see here the Father hath undertaken that he shall not quench the smoking flax; and CHRIST again undertaken for us to the Father, appearing before him for us; until he presents us blameless before him. The Father hath given us to Christ, 
john 17.  and Christ giveth us back again to the Father.  
This were good comfort, 
Object.  if I were but as smoking flax.  
It is well that thy objection 
Answ.  pincheth upon thyself, and not upon Christ, it is well thou givest him the honour of his mercy towards others, though not to thyself: but yet do not wrong the work of his Spirit in thy heart. Satan as he slandereth CHRIST to us, so he slandereth us to ourselves. If thou be'st not so much as smoking flax, them why dost thou not renounce thy interest in Christ, and disclaim the Covenant, of grace? this thou darest not do; why dost thou not give up thyself wholly to other contents? this thy spirit will not suffer thee. Whece comes these restless groan and complaints? Lay this thy present estate, together with this office of CHRIST to such, and do not despise the consolation of the Almighty, nor refuse thy own mercy. Cast thyself into the Arms of CHRIST, and if thou perishest, perish there; if thou dost not, thou art sure to perish.  
If mercy be to be 〈◊〉 any where▪ it is there, herein appears Christ's care to thee, that he hath given thee a heart, in some degree sensible: he might have given thee up to hardness, security, and profaneness of heart, of all spiritual judgements the greatest. He that died for his enemies, will he refuse those the desire of whose soul is towards him? he that by his messengers desires us to be reconciled, will he put us off when we earnestly seek it at his hand? No, doutblesse, when he prevents us by kindling holy desires in us, he is ready to meet us in his own ways. When the Prodigal set himself to return to his father, his father stays not for him, but meets him in the way. When he prepares the heart 
Psa. 10, 17.  to seek, he will cause his ear to hear. He cannot find in his heart to hide himself long from us. If God should bring us into such a dark condition, as that we should see no light from himself, or the creature, then let us remember what he saith by the Prophet Esay, He that is in 
Es●…. ●…0. 10.  darkness, and seeth no light, no light of comfort, no light of God's countenance, yet let him trust in the name of the Lord. We can never be in such a condition, wherein there will be just cause of utter despair; therefore let us do as Mariners do, cast Anchor in the dark. CHRIST knows how to pity us in this case; Look what comfort he felt from his Father in his break, the like we 
Es. 53. 5.  shall feel from himself in our bruising.  
The sighs of a bruised heart, carry in them some report, as of our affection to CHRIST, so of his care to us. The eyes of our souls cannot be towards him, but that he hath cast a gracious look upon us first; The least love we have to him, is but a re●…ion of his love first shining upon us. As Christ did in his example whatsoever he gives us in charge to do, so he suffered in his own person whatsoever he calleth us to suffer, that he might the better learn to relieve and pity us in our sufferings. In his desertion in the Garden, and upon the Cross, he was content to want that unspeakable solace in the presence of his father, both to bear the wrath of the Lord for a time for us, and likewise to know the better how to comfort us in our greatest extremities; GOD seeth it fit we should taste of that cup of which his Son drank so deep, that we should feel a little what sin is, and what his Son's love was; but our comfort is, that Christ drank the dreggs of the cup for us, and will succour us, that our spirits utterly fail not under that little taste of his displeasure which we may feel. He became not only a man, but a curse, a man of sorrows for us. He was broken, that we should not be broken; he was troubled, that we should not be desperately troubled: he became a curse, that we should not be accursed. Whatsoever may be wished for in an all-sufficient Comforter is all to be found in Christ. 1, Authority, from the Father all power was given him: 2, Strength in himself, as having his name The mighty GOD: 
Esay 9  3, Wisdom, and that from his own experience how and when to help: 4, Willingness, as being flesh of our flesh, & bone 
Es. 9 6.  of our bone.  
We are now to take notice of diverse sorts of men that offend deeply against this merciful disposition of Christ: As, 1. Such as go on in ill courses of life upon this conceit, as if it were in vain to go to CHRIST their lives have been so ill; when as so soon, as we look to heaven, all encouragements are ready to meet us, and draw us forward. Amongst others this is one allurement, that CHRIST is ready to welcome us, and lead us further. None are damned in the Church, but those that will. Such as either enforce upon themselves hard conceits of CHRIST, that they may have some show of reason to fetch contentment from other things: as that unprofitable servant, that would needs take up a conceit, that his Master was a hard man; hereby to flatter himself in his unfruitful courses, in not improving that talon which he had.  
2. Such as take up a hope of their own, that Christ will suffer them to walk in the ways to hell, & yet bring them to heaven: whereas all consort should draw us nearer to Christ, else it is a lying comfort, either in itself, or in our application of it.  
And 3. those that will east water themselves upon those sparks, which Christ labours to kindle in them; because they will not be troubled with the light of them.  
Such must know, that the Lamb can be angry, and they that will not come under his Sceptre of Mercy, shall be crushed in pieces by his Sceptre of Power. 
Psal. 2. 9  Though he will graciously tender, and maintain the least spark of true grace, yet where he findeth not a spark of Grace, but opposition to his Spirit striving with them, his wrath once kindled shall burn to hell. There is no juster provocation, then when kindness is churlishly refused.  
When God would have cured Babylon, and she would 
jer. 51. 9  not be cured, then, she was given up to destruction.  
When jerusalem would not be gathered under the 
Matth. 23.  wing of Christ, than their habitation is left desolate.  
When Wisdom stretcheth 
Prov. 16.  out her hand and men refuse, than Wisdom will laugh at men's destruction. Salvation itself will not save those that spill the potion, and cast away the plaster. A pitiful case, when this merciful Saviour shall delight in Destruction: when he that made men, shall have no 
Es. 17. 11.  mercy on them.  
Oh say the Rebels of the time, God hath not made usto damn us. Yes, if you will not meet Christ in the ways of his mercy, it is fit you should eat the fruit of your own ways, and 
Pro. 1. 3.  be filled with your own devices.  
This will be the hell of hell whéns men shall think that they have loved their sins, more than their souls: when they shall think, what love and mercy hath been almost enforced upon them, and yet they would perish. The more accessary we are in pulling a judgement upon ourselves, the more the conscience will be confounded in itself, when they shall acknowledge Christ to be without all blame, themselves without excuse.  
If men appeal to their own consciences, they will tell them, the Holy Spirit hath often knocked at their hearts, as willing to have kindled some holy desires in them. How else can they be said to resist the Holy Ghost, but that the Spirit was readier to draw them to a further degree of goodness, than stood with their own wills? whereupon those in the Church that are damned, are selfe-condemned before. So that here we need not to rise to higher causes, when men carry sufficient cause of their own damnation in their own bosoms.  
4 And the best of us all may offend against this merciful disposition, if we be not watchful against that liberty our carnal dispositions will be ready to take from it. Thus we reason. If Christ will not quench the smoking Flax, what need we fear that any neglect of our part can bring us under a comfortless condition? If Christ will not do it, what can?  
Ans. You know the Apostles prohibition notwithstanding 1 Thess. 5. quench not the Spirit. These cautions of not quenching are sanctified by the Spirit as means of not quenching. CHRIST performeth his office in not quenching, by stirring up suitable endeavours in us, and none more solicitous in the use of the means, than those that are most certain of the good success: the ground is this, the means that GOD hath set apart for the effecting of any thing, fall under the same purpose that he hath to bring that thing to pass; and this is a principle taken for granted even in civil matters: as who if he knew before it would be a fruitful year, would therefore hang up his plough and neglect tillage.  
Hence the Apostle stirs up from the certain 
1 Cor. 15. 〈◊〉  expectation of a blessing, and this encouragement here from the good issue of final victory is intended to stir us up, and not to take us off, if we be negligent in the exercise of grace received, and use of means prescribed, suffering our spirits to be oppressed with multitudes and variety of cares of this life, and take not heed of the damps of the times, for such miscarriage GOD in his wise care suffereth us oft to fall into a worse condition for feeling, than those that were never so much enlightened. Yet in mercy he will not suffer us to be so far enemies to ourselves, as wholly to neglect these sparks once kindled, were it possible that we should be given up to give over all endeavour wholly, than we could look for no other issue but quenching. But CHRIST will tend this spark, and cherish this small seed so as he will preserve in the soul always some degree of care. If we would make a comfortable use of this, we must consider all those 
Helps of not quenching.  means whereby CHRIST doth preserve grace begun, as first, holy communion 
1.  whereby one Christian heateth another: Two are better than one, etc. Did not our hearts burn, said the Disciples? Secondly, Much more communion 
2.  with GOD in holy duties, as Meditation and Prayer, which doth not only kindle, but addeth a lustre to the soul. Thirdly, we feel by experience 
3.  the breath of the spirit to go along with the ministerial breath, whereupon the Apostle knits these two together, Quench not the Spirit, Despise not Prophecies. Nathan by a few words blew up the decaying sparks in David. Rather than God will suffer his fire in us to dye, he will send some Nathan or other, and some thing always is left in us to join with the word, as connatural to it as a coal that hath fire in it will quickly catch more to it: smoking flax will easily take fire. Fourthly, grace 
4.  is strengthened by the exercise of it, Up and be doing, and the Lord be with thee, saith David to his son Solomon. Stir up the grace that is in thee, for so holy motions turn to resolutions, resolutions to practice, and practice to a prepared readiness to every good work.  
Yet let us know that grace is increased in the 
Caution.  exercise of it, not by virtue of the exercise itself, but as CHRIST by his Spirit floweth into the soul, and bringeth us nearer unto himself the fountain, and in●…illeth such comfort in the act whereby the heart is further enlarged. The heart of a Christian is Christ's Garden, and his Graces are as so many sweet spices and flowers, which his Spirit blowing upon maketh them to send forth a sweet savour: therefore keep the soul open for entertainment of the Holy Ghost, for he will bring in continually fresh forces to subdue corruption, and this most of all on the Lords day. john was in 
Revel. 1.  the Spirit on the Lord's day, even in Pathmos, the place of his banishment, than the gales of the Spirit blow more strongly and sweetly. As we look therefore for the comfort of this doctrine, let us not favour our natural sloth, but exercise ourselves to god linesse, and labour to keep 
1 Tim. 4 7.  this fire always burning upon the Altar of our hearts, and dress our Lamps daily, and put in fresh oil; and wind up our souls higher and higher still: resting in a good condition, is contrary to grace, which cannot but promote itself to a further measure: Let none turn this grace into wantonness. Infirmities 
jud. 4.  are a ground of humility, not a plea for negligence, not an encouragement to presumption. We should be so far from being ill, because CHRIST is good, as that those coals of love should melt us, therefore those may well suspect themselves in whom the consideration of this mildness of CHRIST doth not work that way. Surely where grace is, corruption is as Smoke to their eyes, and vinegar to their teeth. And therefore they will labour in regard of their own comfort, as likewise for the credit of Religion, and the glory of GOD, that their light may break forth. If a spark of faith or love be so precious, what an honour will it be to be rich in faith! Who would not rather wa●…e in the light, and in the comforts of the Holy Ghost, than to live in a dark perplexed estate? and not rather be carried with full sail to heaven, than be tossed always with fears and doubts? The present trouble in conflict against a sin is not so much as that disquiet which any corruption favoured, will bring upon us afterwards: True peace is in conquering, not in yielding. The comfort in this Text intended is for those that would fain do better, but finde their corruptions clog them, that are in such a mist, that oft times they cannot tell what to think of themselves; that fain would believe, and yet oft fear they do not believe, and think that it cannot be that GOD should be so good to such sinful wretches as they are, and yet they allow not themselves in these fears and doubts.  
And among others. 
5.  How do they wrong themselves and him, that will have other Mediators to GOD for them than he: are any more pitiful than he, who became man to that end, that he might be pitiful to his own flesh? let all at all times repair to this meek Saviour, and put up all our suits in his prevailing name. What need we knock at any other door? can any be more tender over us than CHRIST? What encouragement have we to commend the state of the Church in general, or of any broken hearted Christian, unto him by our prayers? Of whom we may speak unto CHRIST as they of Lazarus, Lord, the Church which thou lovest, and gavest thyself for, is in distress: Lord, this poor Christian for whom thou 
Esay 53.  wert bruised, is bruised and brought very low. It cannot but touch his bowels when the misery of his own dear bowels is spread before him.  
Again, considering 
6.  this gracious nature in CHRIST, let us think with ourselves thus, when he is so kind unto us, shall we be cruel against him, in his name, in his truth, in his children? how shall those that delight to be so terrible to the meek of the earth, hope to look so gracious a Saviour in the face: they that are so boisterous towards his Spouse, shall know one day they had to deal with himself in his Church. So it cannot but cut the heart of those that have felt this love of CHRIST, to hear him wounded who is the life of their lives, and the foul of their souls: this maketh those that have felt mercy weep over CHRIST whom they have pierced with their fins; there cannot but be a mutual and quick sympathy between the Head and the Members. When we are tempted to any sin, if we will not pity ourselves, yet we should spare CHRIST in not putting him to new torments. The Apostle could not find out a more heart-breaking argument to ensorce a sacrificing ourselves to GOD, than to conjure us by the mercies 
Rom. 12, 1.  of GOD in CHRIST. This mercy of CHRIST likewise should move us to 
7.  commiserate the estate of the poor Church torn by enemies without, and renting itself by divisions at home. It cannot but work upon any soul that ever felt comfort from Christ, to consider what an affectionate entreaty the Apostle useth to mutual agreement in judgement & affection, If any consolation 
Philip. 2. 1.  in Christ, if any comfort of love, if any fellowship of the Spirit, any bowels and mercies, fulfil my joy, be like minded. As if he should say, unless you will disclaim all consolation in Christ, etc. labour to maintain the unity of the Spirit in the bond of peace: What a joyful spectacle is this to Satan and his faction, to see those that are separated from the world, fall in pieces among themselves. Our discord is our enemy's melody.  
The more to blame those that for private aims affect differences from others, and will not suffer the wounds of the Church to close and meet together. Which must not be understood as if men should dissemble their judgement in any truth, where there is just cause of expressing themselves, for the least truth is Christ's and not ours, and therefore we are not to take liberty to affirm or deny at our pleasures: there is a due in a penny, as well as in a pound, therefore we must be faithful in the least truth, when season calleth for it, than our words are like Apples of gold with pictures of silver. One word spoken in season will do more good, than a thousand out of season. In some cases peace by keeping our faith to ourselves, is 
Rom. 14. 22  of more consequence, than the open discovery of some things we take to be true, considering the weakness of man's nature is such that there can hardly be a discovery of any difference in opinion, without some estrangement of affection. So far as men are not of one mind, they will hardly be of one heart, except where grace and the peace of God bear great rule in 
c●…loss. 3. 15.  the heart, therefore open show of difference is never good but when it is necessary; howsoever some from a desire to be some body, turn into byways, and yield to a spirit of contradiction in themselves; yet if Saint Paul may be judge, Are they not carnal? if it be wisdom, it is 
1 Cor. 3. 3.  wisdom from beneath; for the wisdom from above, as it is pure, so it is 
jam. 3. 17  peaceable. Our blessed Saviour when he was to leave the world, what doth he press upon his Disciples more than peace and love. And in his last prayer with what earnestness did he beg of his Father that They might be one as he and the Father were 
john 17.  one. But what he prayed for on earth, we shall only enjoy perfectly in heaven. Let this make the meditation of that time the more sweet unto us.  
And further to lay open 
8.  offenders in this kind, what spirit shall we think them to be of, that take advantages of the bruisednesse and infirmities of men's spirits, to relieve them with false peace for their own worldly ends. A wounded spirit will part with any thing. Most of the gainful points of Popery, as confession, sasatisfaction, merit, Purgatory, etc. spring from hence, but they are Physicians of no value, or rather tormentors than Physicians at all. It is a greater blessing to be delivered from the sting of these 
Revel. 9 5.  Scorpions, than we are thankful for. Spiritual tyranny is the greatest tyranny, and then especially when it is where most mercy should be showed, yet even there some like cruel surgeons, delight in making long cures, to serve themselves upon the misery of others. It bringeth men under a terrible curse: When they will not remember to show mercy, but persecute the poor and needy 
Ps. 109. 16.  man, that they might even slay the broken in heart.  
Likewise to such as raise temporal advantage to themselves out of the spiritual misery of others, join such as raise estates by betraying the Church, and are unfaithful in the trust committed unto them: when the children shall cry for the bread of life, and there is none to give them, bringing thus upon the people of GOD that heavy judgement of a spiritual famine, starving CHRIST in his members. Shall we so requite so good a Saviour, who counteth the love and mercy showed in feeding his Lambs, as showed to himself.  
Last of all, they carry themselves very unkindly towards CHRIST, who ●…umble at this his low stooping unto us in his government and ordinances, that are ashamed of the simplicity of the Gospel, that count Preaching foolishness. They out of the pride of their heart think they may do well enough without the help of the Word and Sacraments; and think CHRIST took not state enough upon him, and therefore they will mend the matter with their own devises, whereby they may give the better content to flesh and blood, as in Popery. What greater unthankfulness can there be, then to despise any help that CHRIST in mercy hath provided for us. In the days of his flesh, the proud Pharisees took offence at his familiar conversing with sinful men, who only did so, as a Physician to heal their souls. What defences was Saint Paul driven to make for himself, for his plainness in unfolding the Gospel? The more CHRIST in himself, and in his servants shall descend to exalt us, the more we should with all humility and readiness entertain that love, and magnify the goodness of GOD that hath put the great work of our salvation, and laid the government upon so gentle a Saviour, that will carry himself so mildly in all things wherein he is to deal betwixt GOD and us, and us and GOD; The lower CHRIST comes down to us, the higher let us lift him up in our hearts: so will all those do that have ever found the experience of CHRIST'S work in their heart.  
We come to the third part, the constant progress 
The third part. judgements Victory.  of CHRIST'S gracious power, until he hath set up such an absolute government in us, which shall prevail over all corruption. It is said here, he will cherish his Beginnings of Grace in us, until he bring forth judgement unto victory. By judgement here is meant the Kingdom of Grace in us; that Government, whereby CHRIST sets up a Throne in our hearts. Governors among the jews were first called judges, than Kings, whence this inward rule is called judgement: as likewise, because it agrees unto the judgement of the word, which the Psalmi●…ft calleth 
Psal. 72. 7.  judgement, because it agreeth to God's judgement: Men may read their doom in GOD'S: word, what it judgeth of them, GOD judgeth of them. By this judgement set up in us, good is discerned, allowed, and performed; sin is judged, condemned and e●…ecuted. O●… spirit being under the Spirit of CHRIST, is governed by him, and so far as it is governed by Christ it governs us graciously. CHRIST and we are of one judgement, and of one will, he hath his will in us, and his judgements are so invested into us, as that they are turned into our judgement, we carrying his Law in our hearts, written by his Spirit: and the law in the inner man, and the law written answer as counter pa●…es each other.  
The meaning than is, that the gracious frame of holiness set up in our hearts by the Spirit of CHRIST shall go forward until all contrary power ●…ee brought under. The spirit of judgement will be a spirit of burning, to consume 
Es●…y 4. 4.  whatsoever opposed corruption like rust eats into the soul. If GOD'S builders fall into errors and build stubble upon 
1 Cor. 3. 13.  a good foundation, GOD'S Spirit as a spiritual fire will reveal this in time, and waste it: they shall by a spirit of judgement condemn their own errors and courses.  
The whole work of grace in us is set out under the name of judgement, and sometimes wisdom, because judgement is the chief and leading part in grace; whereupon that gracious work of repentance is called a change of the mind, and an after▪ wisdom. As on the other 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  side in the learned languages, the words that express wisdom, imply likewise the general relish and savour of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●…pere.  whole soul: and rather more the judgement of taste, then of ●…ight, or any other sense, because Taste is the most necessary sense, and requireth the nearest application of the object of all other▪ senses. So in spiritual life, it is most necessary that the spirit should alter the taste of the soul, so as that it might savour the things of the spirit so deeply, that all other things should be out of relish.  
And as it is true of every particular Christian, that CHRIST'S judgement in him shall be victorious, so likewise of the whole body of Christians, the Church. The government of CHRIST and his truth whereby he ruleth as by a Sceptre, shall at length be victorious in spite of Satan, Antichrist, and all Enemies. CHRIST riding on his white horse, hath a Bow and goeth forth conquering 
Revel. 6. 2. Rev. 19 11.  in the ministry, that he may overcome either to conversion or to confusion. But yet I take judgement, for CHRIST'S Kingdom and government within us, principally. 1, Because GOD especially requireth the subjection of the soul and conscience as his proper Throne. 2, Because if judgement should prevail in all others about us, and not in our own hearts it would not yield comfort to us; hereupon, it is the first thing that we desire when we pray, Thy Kingdom come, that CHRIST would come and rule in our hearts: The Kingdom of CHRIST in his ordinances serve but to bring CHRIST home into his own place, our hearts.  
The words being thus explained, that judgement here includeth the government of both mind, will, and affections, there are diverse conclusions that naturally do spring from them.  
First, that CHRIST'S 
1. Conclusion. It hath 2. Bra●…ches.  government in his Church and in his children, is a wise and well ordered government, because it is called judgement, and judgement is the life and soul of wisdom. Of this Conclusion there are two branches; 1, that the spiritual government of CHRIST in us is joined with judgement and wisdom. 2, Wheresoever true ●…spirituall wisdom and judgement is, there likewise the Spirit of CHRIST bringeth in his gracious government. For the first, a well guided life by the rules of 
1.  CHRIST, standeth with the strongest and highest reason of all; and therefore holy men are called the children of wisdom, and are able to justify both by reason and experience all the ways of wisdom. Opposite courses are solly and madness. Hereupon Saint Paul saith, that a spiritual man judgeth all things 
1 Cor. 2. 15.  that appertain to him, & i●… judged of none that are of an inferior rank, because they want spiritual light and sight to judge; yet this sort of men will be judging, and speaking ill of what they know not, they step from ignorance to prejudice and rash censure, without taking right judgement in their way, and therefore their judgement comes to nothing. But the judgement of a spiritual man, so far forth as he is spiritual shall stand, because it is agreeable to the nature of things: as things are in themselves, so they are in his judgement. As GOD is in himself infinite in goodness and majesty, etc. so he is to him, he ascribes to GOD in his heart his divinity and all his excellencies. As CHRIST is in himself the only mediator, and All in All in the Church, so he is to him, by making CHRIST so in his heart. As all things are dung 
Philip 3.  in comparison of CHRIST, so they are to Paul a sanctified man. As the very worst thing in religion, the reproach of Christ is better 
Heb. 11.  than the pleasure of sin for a season, so it is to Moses a man of a right esteem, A●… one day in the Courts of God is better than a thousand elsewhere, so it is to David a man of a reformed judgement. There is a conformity of a good man's judgement to things as they are in themselves, and according to the difference, or agreement put by GOD in things, so doth his judgement differ or agree.  
Truth is truth, and error error, and that which is unlawful, is unlawful whether men think so or no. GOD hath put an eternal difference betwixt light and darkness, good and ill, which no creatures conceit can alter, and therefore no man's judgement is the measure of things further than it agrees to truth stamped upon things themselves by GOD. Hereupon because a wise man's judgement agrees to the truth of things, a wise man may in some sense be said to be the measure of things; and the judgement of one holy wise man, to be preferred before a thousand others. Such men usually are immovable as the Sun in its course, because they think, and speak, and live by rule. A josuah and his house will serve God whatsoever others do, and will run a course contrary to the world, because their judgements leads them a contrary way. Hence it is that Satan hath a spite at the eye of the soul, the judgement, to put out that by ignorance and false reason, for he cannot rule in any, until either he hath taken away or perverted judgement: he is a Prince of darkness, and ruleth in darkeness of the understanding. Therefore he must first be cast out of the understanding by the prevailing of truth, and planting it in the soul. Those therefore 〈…〉 ●…ledge, help Satan and Antichrist (whose Kingdom like Satan's is a kingdom of darkness) to erect their throne. Hence it is promised by CHRIST that the holy Ghost shall convince the world of judgement, that is, that he is resolved to set up a Throne of government, because the great lord of misrule Satan the Prince of the world is judged by the Gospel, and the Spirit accompanying it, his impostures are discovered, his erterprises laid open; therefore when the Gospel was spread, the Oracles ceased. Satan fell fr●…m heaven like lig●…g, men were translated out of his Kingdom into Christ's. Where prevailing is by lies, there discovery is victory: they shall proceed no further, for their ●…lly shall 
2 Tim. 3. 9  be manifest to all. So that manifestation of error giveth a stop to it, for none will willingly be deceived▪ Let truth have full soup without check or restraint, and let sathan & his instruments do their worst, they shall not prevail; as jerom 
Sententi●… vestras pr●…didisse, 〈◊〉 perasse est. Hier. i●… Epist. ad Tessep●…. primae f●…nte apparent blasphemi●….  saith of the Pelagians in his time, The discovery of your opinions is the vanquishing of them, your basphemies appear at the first blush.  
Hence we learn the necessity that the understanding 
Use. The necessity of knowledge  be principled with supernatural knowledge for the well managing of a Christian conversation.  
There must be light to discover a further end than nature, for which we are Christians, and a rule suitable directing to that end, which is the will of GOD in CHRIST, discovering his good pleasure towards us, and our duty towards him, and in virtue of this discovery, we do all that we do that any way may further our reckoning: the eye must first be single, and then the whole body and frame of our conversation will be light: otherwise both we and our course of life are nothing but darkness; The whole conversation of a Christian is nothing else but knowledge digested into will, affection, and practice. If the first 〈◊〉 in the stomach be not good, that in the liver cannot be good: so if there be error in the judgement it mars the whole practice, as an error in the foundation doth the building: GOD will have no blind sacrifices, no unreasonable services, but will have us to love him with all our mind, that is, with our understanding part, as well as with all our hearts, that is, the affecting part of the soul.  
This order of Christ's government by judgement, is agreeable unto the soul, and GOD delighteth to preserve the manner of working peculiar unto man, that is, to do what he doth out of judgement as grace supposeth nature as founded upon it, so the frame of grace preserveth the frame of nature in man. And therefore Christ bringeth all that is good in the soul through judgement, and that so sweetly that many out of a dangerous error think, that that good which is in them and issueth from them, is from themselves, & not from the powerful work of grace. As in evil the devil so subtly leadeth us according to the stream of our own nature, that men think that Satan had no hand in their sin: but here a mistake is with little peril, because we are i'll of ourselves, & the devil doth but promote what ill he findeth in us. But there are no seeds of supernatural goodness at all in us, GOD findeth nothing in us but enmity, only he hath engraven this in our nature to incline in general to that which we judge to be good. Now when he shall clearly discover what is good in particular, we are carried to it, and when convincingly he shall discover that which is ill, we abhor it as freely as we embraced it before.  
From whence we may know when we work as we should do or no, that is, when we do what we do, out of inward principles, when we fall not upon that which is good only because we are so bred, or because such; or such whom we respect do so; or because we will maintain a side, so making religion a faction: but out of judgement, when what we do that is good, we first judge it in ourselves so to be: and what we abstain from that is ill, we first judge it to be ill from an inward judgement. A sound Christian as he enjoyeth the better part, so hath first made choice of it with Mary, he establisheth all his thoughts by counsel. GOD indeed useth carnal men to very good service, but without a thorough altering, & conviction of their judgements. He worketh by them, but not in them, therefore they do neither approve the good they do, nor hate the evil they abstain from.  
The 2 branch, is that 
2. Branch.  wheresoever true wisdom and judgement is, there Christ sets up his government, because where wisdom is, it directs us not only to understand, but to order our ways aright; where Christ by his Spirit as a Prophet teacheth, he like wise as a King by his Spirit subdueth the heart to obedience of what is taught. This is that teaching which is promised of GOD, when not only the brain, but the heart it self is taught. When men do not only know what they should do, but are taught the very doing of it, they are not only taught that they should love, fear, and obey, but they are taught, love itself, and fear, and obedience itself. CHRIST sets up his chair in the very heart and altars the frame of that, and makes his subjects good, together with teaching of them to be good. Other Princes can make good Laws, but they cannot write them in their people's hearts. This is CHRIST'S Prerogative; He infuseth into his subjects his own Spirit, upon him there doth not only rest the spirit of wisdom and 
Esay 11. 2, 3  understanding, but likewise the spirit of the fear of the Lord. The knowledge which we have of him from himself is a transforming knowledge. The same spirit that enlighteneth the mind, inspireth gracious inclinations into the will and affections, and infuseth strength into the whole man. As a gracious man judgeth as he should, so he affecteth and doth as he judgeth, his life is a commentary of his inward man; there is a sweet harmony betwixt GOD'S truth, his judgement, and his whole conversation. The heart of a Christian is like jerusalem when it was at the best, a City compact 
Psal. 122. 3.  within itself; where are set up the thrones of judgement. judgement should have a throne in the heart of every Christian. Not that judgement alone will work a change, there must be grace to alter the bent and sway of the will before it will yield to be wrought upon by the understanding; GOD hath so joined these together as that whensoever he doth savingly shine upon the understanding, he giveth a soft and pliable heart, for without a work upon the hart by the Spirit of God, it will follow its own inclination to that which it affecteth whatsoever the judgement shall say to the contrary: there is no connatural proportion betwixt an unsanctified hart and a sanctified judgement. For the heart unaltered will not give leave to the judgement, coldly and so berly to conclude what is best, as the sick man whilst his aguish distemper corrupteth his taste, he is rather desirous to please that, then to hearken what the Physician shall speak. judgement hath not power over itself, where the will is unsubdued, for the will and affections bribe it to give sentence for them when any profit or pleasure shall come in competition with that which the judgement in general only shall think to be good, and therefore it is for the most part in the power of the heart, what the understanding shall judge and determine in particular things. Where grace hath brought the heart under, there unruly passions do not cast such a mist before the understanding but that in particular it seeth that which is best; and base respects, springing from self-love do not alter the case and bias the judgement into a contrary way, but that which is good in itself, shall be good unto us, although it cross our particular worldly interests.  
The right conceiving of this hath an influence into 
Use.  practice, which hath drawn me to a more full explanation: this will teach us the right method of godliness, to begin with judgement, and then to beg of GOD together with illumination, holy inclinations of our will and affections, that so a perfect government may be set up in our hearts, and that our knowledge may be 
Phil. 1. 9  with all judgement, that is, with experience and feeling: when the judgement of CHRIST is set up in our judgements, and thence by the Spirit of CHRIST brought into our hearts, than it is in its proper place and throne, and until than truth doth us no good, but helpeth to condemn us. The life of a●… Christian is a regular life, &. he that walketh by the rule 
Gal. 6.  of the new creature, peace shall be upon him, he that despiseth his way, & loveth to 
Pro. 19: 16.  live at large seeking all liberty to the flesh shall dye. And it is made good by Saint Paul, If we live after 
Rom. 8. 13.  the flesh we shall dye.  
We learn likewise that men of an ill governed life have no true judgement: no wicked man can be a wise man. And that without CHRIST'S Spirit the soul is in confusion, without beauty and form, as all things were in the Chaos before the creation. The whole soul is out of joint till it be set in again by him whose office is to restore all things. The base part of the soul which should be subject, ruleth all, and keepeth under that little truth that is in the understanding, holding it captive to base affections, and Satan by corruption getteth all the holds of the soul, till CHRIST stronger than he cometh, and driveth him out, and taketh possession of all the powers and parts of soul and body, to be weapons of righteousness, to serve him, and then, new Lords, new Laws, CHRIST as a new Conqueror changeth the fundamental laws of old Adam, and establisheth a government of his own.  
The second Conclusion 
2. Conclu●….  is, that this government is victorious. The reasons are: 
The reasons why Christ's government in victorious.   
1, Because CHRIST hath conquered all in his own person first, and he is GOD over all blessed for evermore; and therefore over Sin, Death, Hell, Satan, 
1. Rom. 9 5.  the world, etc. And as he hath overcome them in himself, so he overcomes them in our hearts and consciences. We use to say, Conscience maketh a man a King or a caitiff, because it is planted in us to judge for GOD, either with us, or against us. Now if natural conscience be so forcible, what will it be when besides it own light it hath the light of divine truth put into it? It will undoubtedly prevail, either to make us hold up our heads with boldness, or abase us beneath ourselves. If it subject itself by grace to CHRIST'S truth, than it boldly overlookes Death, Hell, judgement, and all spiritual enemies, because than Christ sets up his Kingdom in the conscience, and makes it a kind of Paradise.  
The sharpest conflict which the soul hath is between the conscience and GOD'S justice: now if the conscience sprinkled with the blood of Christ hath prevailed over assaults fetched from the justice of GOD as now satisfied by CHRIST, it will prevail over all other opposition whatsoever.  
2 We are to encounter 
2.  with accursed and damned enemies; therefore if they begin to fall before the spirit in us, they shall fall: if they rise up again, it is to have the greater fall.  
3 The spirit of truth to whose tuition CHRIST 
3.  hath committed his Church: and the truth of the spirit which is the Sceptre of CHRIST, abide for ever; therefore the soul begotten by the immortal 
1 Pet. 1. 23.  feed of this spirit, and this truth, must not only live for ever, but likewise prevail over all that oppose it, for both the word and spirit are mighty in operation; 
Heb. 4. 12.  and if the ill spirit be never idle in those whom GOD delivereth up to him, we cannot think that the Holy Spirit will be idle in those whose leading and government is committed to him. No, as he dwelleth in them, so he will drive out all that rise up against him, until he be all in all.  
What is spiritual is eternal; truth is a beam of CHRIST'S Spirit both in itself, and as it is engrafted into the soul, there fore it, and the grace (though little) wrought by it, will prevail; a little thing in the hand of a Giant will do great matters. A little faith strengthened by CHRIST will work wonders.  
4 To him that hath shall be given, the victory over any 
4. Mat. 25. 29.  corruption or temptation is a pledge of final victory. As joshua said when he set his foot upon the five Kings which he conquered; Thus God shall 
Jos. 10. 25:  do with all our enemies; heaven is ours already, only we strive till we have full possession.  
5 CHRIST as King, 
5.  brings in a commanding light into the soul, and bows the neck, and softens the Iron sinew of the inner man, and where he begins to rule, he rules for ever, his Kingdom hath 
Luk. 1. 33.  no end.  
6 The end of CHRIST'S, 
6. 1 john 3. 8.  coming was to destroy the works of the Devil, both for us and in us. And the end of the resurrection, was as to seal unto us the assurance of his victory; So I, to quicken our souls from death in sin, 2, to free our souls from such snares and sorrows of spiritual death as accompany the guilt of sin, 3, to raise them up more comfortable, as the Sun breaks forth more gloriously out of a thick cloud, 4, to raise us out of particular slips, and failings, stronger; 5, to raise us out of all troublesome and dark conditions of this life: And 6, at length to raise our bodies out of the dust. For the same power that the Spirit showed in raising CHRIST our Head, from the sorrows of death, and the lowest degree of his abasement; The same power obtained by the death of CHRIST from GOD now appeased by that sacrifice, will the Spirit show in the Church which is his body, and in every particular member thereof.  
And this power is conveyed by faith, whereby after union with CHRIST in both his estates of humiliation and exaltation, we see ourselves not only dead with Christ, but risen and sitting together with him in heavenly places. Now we apprehending ourselves to be dead, and risen, and thereupon victorious over all our enemies in our Head. And apprehending that his scope in all this is to conform us to himself, we are by this faith changed into his likeness, and so become conquerors over all our spiritual enemies as he is, by that power which we derive from him who is the storehouse of all spiritual strength for all his. CHRIST at length will have his end in us, and faith resteth assured of it, and this assurance is very operative, stirring us up to join with CHRIST in his ends.  
And so for the Church in general, by CHRIST it will have its victory: CHRIST is that little stone cut out of the mountain 
Da●…. 2, 35.  without hands, that breaketh in pieces that goodly Image, that is, all opposite government; until it become a great mountain, and filleth the whole earth. So that the stone that was cut out of the mountain; becomes a mountain itself at length; who art thou then O mountain, that thinkest to stand up against this mountain: all shall lie flat and level before it. He will bring down all mountainous high-exalted thoughts and lay the pride of all flesh low. When chaff strives against the wind, stubble against the fire, when the heel kicks against the pricks, when the potsherd strives with the potter; when man strives against GOD, it is easy to know on which side the victory will go. The winds may toss the ship wherein CHRIST is, but not overturn it. The waves may dash against the rock, but they do but break themselves against it.  
If this be so, why is it thus with the Church of 
Object.  GOD, and with many a gracious Christian: the victory seemeth to go with the enemy.  
For answer, remember, 
Answ. 1.  I, GOD'S children usually in their troubles overcome by suffering, here Lambs overcome Lions, & Doves Eagles by suffering, that herein they may be conformable to Christ, who conquered most, when he suffered most, together with Christ's kingdom of patience, there was a Kingdom of power.  
2 This victory is by degrees, and therefore they 
2.  are too hasty spirited, that would conquer so soon as they strike the first stroke, and be at the end of their race at the first setting forth: the Isra●…ites were sure of victory in their voyage to Canaan, yet they must fight it out. GOD would not have us presently forget what cruel enemies CHRIST hath overcome for us, destory them not, lest the people forget it (saith the Psalmist) 
Psal. 59 11.  That so by the experience of that annoyance we have by them, we might be kept in fear to come under the power of them.  
3 That GOD often worketh by contraries, 
3.  when he means to give victory, he will suffer us to be foiled first, when he means to comfort, he will terrify first, when he means to justify, he will condemn us first, whom he means to make glorious, he will a base first. A Christian conquers even when he is conquered; when he is conquered by some sins, he gets victory over others more dangerous, as spiritual Pride, security, etc.  
4, That CHRIST'S 
4.  work both in the Church and in the hearts of Christians often goeth backward, that it may go the better forward: As seed rots in the ground in the Winter time, but after comes better up, and the harder the Winter, the more flourishing the Spring, so we learn to stand by falls, and get 
Virtutis custos infirmitas.  strength by weakness discovered, we take deeper root by shaking; and as torches, flame brighter by moving. Thus it pleaseth CHRIST out of his freedom, in this manner to maintain his government in us. Let us herein labour to exercise our Faith, that it may answer Christ's manner of carriage towards us, when we are foiled, let us believe we shall overcome, when we are fallen let us believe we shall rise again. jacob after he had a blow upon which he halted, yet would not give over wrestling till he had gotten the blessing, so let us never give over, but in our thoughts knit the beginning, progress, and end together, and then we shall see ourselves in, heaven out of the reach of all enemies. Let us assure ourselves that GOD'S grace even in this imperfect estate, is stronger than man's free will in the state of first perfection, and it is founded now in CHRIST, who as he is the author, so will be the finisher of our faith, we are under a more gracious covenant.  
Here upon it followeth, that weakness may stand with the assurance of salvation; the disciples notwithstanding, all their weaknesses, are bidden to rejoice that their names are 
Luke 10. 20  written in heaven. Failings (with conflict) in sanctification should not weaken the peace of our justification and assurance of salvation. It mattereth not so much, what ill is in us, as what good, not what corruptions, but how we stand affected to them: not what our particular failings be so much, as what is the thread and tenor of our lives: for CHRIST'S mislike of that which is ami●…e in us redounds not to the hatred of our person, but to the victorious subduing of all our infirmities.  
Some have after conflict wondered at the goodness of GOD, that so little and shaking faith should have upheld them in so great Combats, when Satan had almost catched them. And indeed it is to be wondered, how much a little grace will prevail with GOD for acceptance, and over our enemies for victory, if the heart be upright. Such is the goodness of our sweet Saviour, that he delighteth still to show his strength in our weakness.  
First therefore for the 
Use 1.  great consolation of poor and weak Christians, let them know, that a spark from heaven though kindled under green wood that sobs and smokes, yet it will consume all at last, Love once kindled is strong as death, much water cannot 
Cant. 8. 6.  quench it, and therefore it is called a vehement flame, or flame of GOD, kindled in the heart by the Holy Ghost. That little that is in us, is fed with an everlasting spring. As the fire that came down from heaven in Elias his time, licked up all the water, to show that it came from GOD, so will this fire spend all our corruption, no affliction without, or corruption within shall quench it. In the morning we see oft clouds gather about the Sun, as if they would hide it, but the Sun wasteth them by little and little, till it come to its full strength. At the first, fears and doubts hinder the breaking out of this fire, until at length it gets above them all, and CHRIST prevails; and then he backs his own graces in us. Grace conquers us first, and we by it conquer all things else, whether it be corruptions within us, or temptations without us.  
The Church of CHRIST begotten by the word of truth, hath the doctrine of the Apostles for her crown, and tramples the 
Rev. 12. 1.  Moon, that is, the world, and all worldly things under her feet; Every one that is borne of God overcomes 
1 Joh. 5. 4.  the world. Faith whereby especially CHRIST rules, sets the soul so high, that it overlookes all other things as far below, as having represented to it, by the Spirit of CHRIST, riches, honour, beauty, pleasures of a higher nature.  
Now that we may not come short of the comfort intended; there are two things especially to be taken notice of by us, ay, whether there be such a judgement, or government set up in us, to which this promise of victory is made. 2, Some rules or directions how we are to carry ourselves, that the judgement of Christ in us may indeed be victorious.  
The evidences whereby 
Trial to know whether this judgement in us is such as will be victorious.  we may come to know, that CHRIST'S judgement in us, is such as will be victorious, are, 1, If we be able from experience to justify all CHRIST'S 
1.  ways; let flesh and blood say what it can to the contrary; and can willingly subscribe to that course which GOD hath taken in CHRIST, to bring us to heaven, and still approve a further measure of grace than we have attained unto, and project and forecast for it. No other men can justify their courses when their conscience is awaked. 2, When reasons of religion, be the strongest 
2.  reasons with us, and prevail more▪ then rea: sons fetched from worldly policy. 3. When we are so true to our ends and fast 
3.  to our rule, as no hopes or fears can sway us anothe●… way, but still we are looking what agrees, or differs from our rule. 4, When 
4.  we can do nothing against 
2 Cor. 13. 8.  the truth, but for the truth, as being dearer to us then our lives, truth hath not this sovereignty: in the heart of any carnal man. 5, When, if we had liberty 
5.  to choose under whose Government we would live, yet out of a delight in the inner man to Christ's government, we would make choice of him only, to rule us before any other, for this argues that we are like minded to CHRIST. A free and a voluntary people, and not compelled unto Christ's service, otherwise then by the sweet constraint of love. When we are so far in liking with the government of CHRIST'S Spirit, that we are willing to resign up ourselves to him in all things, for then his kingdom is come into us, when our wills are brought to his will; it is the bend of our wills that maketh us good or ill. 6, A well ordered uniform 
6.  life, not by sits or starts, shows a well ordered heart, as in a clock when the hammer strikes well, and the hand of the Dial points well, it is a sign that the wheels are right set. 7, When Christ's 
7.  will cometh in competition with any earthly loss or gain, yet if then in that particular case the heart will stoop to CHRIST, it is a true sign; for●… the truest trial of the power of grace is in such particular cases which ●…ch us nearest, for there our corruption maketh the greatest head; when CHRIST came near home to the young man in the Gospel, he lost a disciple of him. 8, When we can practise 
8.  duties pleasing to Christ, though contrary to flesh, and the course of the world. And when we can overcome ourselves in that evil, to which our nature is prone, and standeth so much inclined unto, and which agreeth to the sway of the times, and which others lie enthralled under, as desire of revenge, hatred of enemies private ends, etc. then it appears that grace is in us above nature, heaven above earth, and will have the victory.  
For the further clearing of this, and helping of us in our trial; we must know there be three degrees of victory. 1, When we resist though we be foiled. 2, When Grace gets the better though with conflict. 3, When all corruption is perfectly subdued. Now when we have strength but only to resist, yet we may know CHRIST'S government in us will be victorious, because what is said of the Devil, is said of all our spiritual enemies; If we resist, 
james 47.  they shall in time fly from us: because stronger is he that is in us, that taketh 
john 4. 4.  part with his own Grace, than he that is in the world. And if we may hope for victory upon bare resistance, what may we not hope for when the Spirit hath gotten the upper hand?  
For the second, that is, directions.  
We must know, though Christ hath under-taken 
Directions  this victory, yet he accomplisheth it by training us up to fight his battles; he overcommeth in us, by making us wise to salvation: and in what degree we believe Christ will conquer, in that degree we will endeavour by his grace that we may conquer: for Faith is an obedient and a wise grace: Christ maketh us wise to ponder & weigh things, and thereupon to rank and order them so, as we may make the fitter choice of what is best. Some Rules to help us in judging are these.  
To judge of things as 
Rules whereby we may better judge.  they help or hinder the main: as they further or hinder our reckoning: as they make us more or less 
1.  spiritual, and so bring us 
2.  nearer to the fountain of Goodness, GOD himself: 
3.  as they bring us peace or sorrow at the last: as they 
4.  commend us more or less 
5.  to GOD, and wherein we shall approve ourselves to him most: Likewise to 
6.  judge of things now, as we shall do hereafter, when the soul shall be best able to judge, as when we are under any public calamity, or at the hour of death, when the soul gathereth itself from all other things to itself. Look back to former experience, 
7.  see what is most agreeable unto it; what was best in our worst times. If Grace is or was best then, it is best now. And labour to judge of things as he 
8.  doth, who must judge us, & as holy men judge, who are led by his Spirit: more particularly, what those judge, that have no interest 
9  in any benefit that may come by the thing which is in question: for outward things blind the eyes even of the wise; we see Papists are most corrupt in those things, where their honour, ease or profit is engaged, but in the doctrine of the Trinity, which doth not touch upon these things, they are found. But it is not sufficient that judgement be right, but likewise ready and strong. 
Further directions for judgement.   
Where Christ establisheth this government, he inspireth care to keep the judgement clear & fresh, 
1.  for whilst the judgement standeth strait & firm, the whole frame of the soul continueth strong & impregnable. True judgement in us advancet●… Christ, and Christ will advance it. All sin is either from false principles or ignorance, or mindlessness, or unbelief of true. By inconsideration, and weakness of assent Eve lost her hold at first. It is good therefore to store up true principles in our hearts, and to refresh them often, that in virtue of them our affections and actions may be more vigorous. When judgement is fortified, evil finds no entrance, but good things have a side within us, to entertain them. Whilst true convincing light continueth, we will not do the least ill of sin, for the greatest ill of punishment. In vain 
Prov. 1. 17.  is the ●…et spread in the eyes of that which hath wings. Whilst the soul is kept aloft, there is little danger of snares below: we lose our high estimation of things, before we can be drawn to any sin.  
And because knowledge 
2.  and affection mutually help one another▪ it is good to keep up our affections of love and delight by all sweet inducements, & divine encouragements, for what the heart liketh best, the mind studyeth most. Those that can bring their hearts to delight in Christ, know most of his ways. Wisdom loveth them that love her. 
Prov. 8. 27.  Love is the best entertainer of truth, and when it is not entertained in the love of it, (being so lovely as it is) 
2 Thess. 2.  it leaveth the heart, and will stay no longer. It hath been a prevailing way to begin by withdrawing the love, to corrupt the judgement; because as we love so we use to judge: and therefore it is hard to be affectionate and wise in earthly things, but in heavenly things, where there hath been a right information of the judgement before, the more our affections grow, the better and clearer our judgement ˢ will be, because our affections though strong, can never rise high enough to the excellency of the things. We see in the Martyrs, when the sweet doctrine of Christ had once gotten their hearts, it could not be gotten out again by all the torments the wit of cruelty could devise. If Christ hath once possessed the affections, there is no dispossessing of him again. A fire in the heart overcommeth all fires without.  
3, Wisdom likewise 
3.  teacheth us, wherein our weakness lieth, and our enemy's strength, whereby a jealous fear is stirred up in us, whereby we are preserved. For out of this godly jealousy we keep those provocations which are active and working from that which is passive & catching in us, as we keep fire from powder. They that will hinder the generation of noisome creatures, will hinder the conception first, by keeping male and female asunder. This jealousy will be much furthered by observing strictly what hath helped or hindered a gracious temper in us: and it will make us take heed that we consult not with flesh and blood in ourselves or others. How else can we think that Christ will lead us out to victory, when we take counsel of his and our enemies.  
4, Christ maketh us likewise 
4.  careful to attend all means, whereby fresh thoughts and affections may be stirred up and preserved in us. Christ so honoureth the use of means, and the care he putteth into us, that he ascribeth both preservation and victory unto our care of keeping ourselves. He that is begotten of God, keepeth himself; 
1 john 3. 1●….  but not by himself, but by the Lord, in dependence: on him in the use of means. We are no longer safe, than wife to present ourselves to all good advantages of acquaintance, etc. By going out of God's walks, we go out of his government, and so lose our frame, and find ourselves overspread quickly with a contráry disposition. When we draw near to Christ in his ordinances, he draws near to us.  
5 Keep grace in exercise: it is not sleepy habits 
5.  but Gracein exercise that preserveth us. Whilst the soul is in some civil or sacred employment, corruptions within us, are much suppressed, and Satan's passages stopped, and the spirit hath a way open to inlarge●… itself in us, and likewise the guard of Angels then most nearly attend us; which course often prevails more against our spiritual enemies then direct oppo sition. It stands upon Christ's honour to maintain those that are in his work.  
Sixthly, in all directions 
6.  we must look up to Christ the quickening spirit, and resolve in his strength, though we are exhorted to cleave to the Lord with 
Act. 11. 23  full purpose of heart, yet we must pray▪ with David, Lord for ever keep it in the thoughts of our hearts, and prepare our hearts unto thee: 
1 Chron. 29. 1●….  our hearts are of themselves very loose and unsettled, Lord unite our hearts unto thee to fear thy name, or else without him our 
Ps 86. 11.  best purposes will fall to the ground. It is a pleasing request out of love to GOD, to beg such a frame of soul from him, wherein he may take delight; and therefore in the use of all the means, we must send up our desires and complaints to heaven to him for strength and help, and then we may be sure, that he will bring forth judgement into victory.  
Lastly, it furthers the state of the soul, to know 
7.  what frame it should be in, that so we may order our souls accordingly; we should always be fit for communion with GOD, and be heavenly minded in earthly business, and be willing to be taken off from them, to redeem time for better things; we should be ready at all times to depart hence, and to live in such a condition, as we would be content to dye in: we should have hearts prepared for every good duty, open to all good occasions, and shut to all temptations, keeping our watch, and being always ready armed: so far as we come short of these things, so far we have just cause to be humbled, and yet press forward that we may gain more upon ourselves, and make these things more familiar and lovely unto us, and when we find our souls any ways falling downwards, it is best to raise them up presently by some waking meditations; as of the presence of God, of the strict reckoning we are to make, of the infinite love of GOD in CHRIST, and the fruits of it, of the excellency of a Christians calling, of the short and uncertain time of this life: how little good all those things that steal away our hearts, will do us ere long; and how it shall be for ever with us thereafter as we spend this little time well, or ill, etc. the more we give way for such considerations to sink into our hearts, the more we shall rise nearer to that state of soul which we shall enjoy in Heaven. When we grow regardless of keeping our souls, than GOD recovers our taste of good things again, by sharp crosses, thus David, Solomon, Samson, etc. were recovered: it is much easier kept then recovered.  
But notwithstanding 
Object.  my striving, I seem to stand at a stay.  
Grace (as the seed in the 
Answ. 1.  Parable) grows we know not how, yet at length when GOD seeth fittest we shall see that all our endeavour hath not been in vain, the tree falleth upon the last stroke, yet all the former strokes help it forward.  
Sometimes victory is suspended, 
Ans. 2  because some Achan is not found out, or because we are not humble enough: as Israel had 
judg. 20. 26.  the worst against the Benjamites till they fasted and prayed, or because we betray our helps, & stand not upon our guard, and yield not presently to the motions of the Spirit, which mindeth us always of the best things, if we would regard it. Our own consciences will tell us, if we give them leave to speak, that some sinful favouring of ourselves is the cause. The way in this case to prevail, is I, to get the victory over the pride of our own nature, by taking shame to ourselves, in humble confession 〈◊〉 GOD; and then ●…23 to overcome the unbelief of our hearts by yielding to the promise of pardon, and then 3, in confidence of CHRIST'S assistance to set ourselves against those sins which have prevailed over us; and then prevailing over ourselves we shall easily preuhile over all other enemies, and conquer all conditions we shall be brought into.  
If Christ will have the 
Use 2.  victory, than it is the best way for Nations & States to kiss the Son, and to embrace Christ & his religion; to side with Christ, and to own his cause in the world, his side will prove the strongest side at last, happy are we if Christ honour us so much as to use our help to fight his battle against the mighty. True religion in a State, is as the main pillar of a house, & staff of a tent that upholds all: 2 so for families let CHRIST be the chief Governor of the family; & 3, let cuery one be as a house for CHRIST to dwell familiarly in, and to rule; where CHRIST is, all happiness must follow. If Christ goeth, all will go; where Christ's government in his ordinances, and his spirit is, there all subordinate government will prosper: Religion inspireth life & grace into all other things, all other virtues without it are but as a fair picture without a head. Where Christ's laws are written in the heart, there all other good laws are best obeyed, none despise man's law, but those that despise Christ's 
Nemo huma●…m authoritatem 〈◊〉, nisi qui divinam pri●…s contemps●….  first. Of all persons a man guided by Christ is the best, and of all creatures in the world, a man guided by will & affection (next the devil) is the worst. The happiness of weaker things stands in being ruled by stronger: it is best for a blind man to be guided by him that hath sight; it it best for sheep and such like shiftless creatures to be guided by man; & it is happiest for man to be guided by CHRIST, because his government is so victorious that it frees us from the fear and danger of our greatest enemies, and tends to bring us to the greatest happiness that our nature is capable of. This should make us to joy when CHRIST reigneth in us. When Solomon was crowned the people shouted, so that the earth rang; much more should we rejoice in CHRIST our King. And likewise for those, whose souls are dear unto us, that Christ may reign in them also, that they may be baptised 
Mat. 3. 11.  by CHRIST with this fire, that these sparks may be kindled in them. Men labour to cherish: the spirit and metal (as they term it) of those they train up, because they think they will have use of it in the manifold affairs and troubles of this life. Oh, but let us cherish the▪ sparks of Grace in them: sor a natural spirit in great troubles will fail, but these sparks will make them conquerors over the greatest evils.  
If CHRIST'S, judgement shall be victorious, 
Use. 3.  than Popery being an opposite frame, set up by the wit of man●… maintain stately ●…enesse, must fall. And it is fall'n already in the hearts of those upon whom CHRIST. hath shined. It is a lie, and founded upon a lie, upon the infallible judgement of a man subject to sin and error: When that whi●…h is taken for a principle of truth, becomes a principle of error, the more relying upon it, the more danger.  
It is not only said, judgement 
6 Corclusion.  shall be victorious, but that CHRIST will bring it openly forth to victory. Whence we observe that Grace shall be glory, and run into the eyes of all. Now CHRIST doth conquer and hath his own ends, but it is in some sort invisibly: his enemies within and without us seem to have the better. But he will bring forth judgement into victory, to the view of all. The wicked that now shut their eyes shall see it to their torment. It shall not be in the power of subtle men to see or not see what they would, CHRIST will have power over their hearts, and as his wrath shall immediately seize upon their souls against their wills; so will he have power over the eyes of their souls to see and know what will increase their misery; Grief shall be fastened to all their senses, and their senses to grief.  
Then all the false glosses which they put upon things shall be wiped away. Men are desirous to have the reputation of good, and yet the sweetness of ill; nothing so cordially opposed by them, as that truth which layeth them open to themselves, and to the eyes of others; their chief care being how to daub with the world and their own consciences. But the time will come when they shall be driven out of this fool's paradise, and the more subtle their conveyance of things hath been, the more shall be their shame. CHRIST whom GOD hath chosen to set forth the chief glory of his excellencies, is now veiled in regard of his body the Church, but will come ere long to be glorious in his Saints; and not lose the clear manifestation of any ofhiss attributes, and will declare to all the world what he is. When there shall be no glory but that of CHRIST and his Spouse, Those that are as smoking flax now, shall then shine as the Sun in the firmament, and their righteousness break forth as the noon day.  
Th●… Image of GOD in Adam had a commanding majesty in it, so that all creatures r●…vereneed him, much mo●…e shall the Image of GOD in the perfection of it; command respectin all. Even now there is a 〈◊〉 awe put into the hosts of the greatest, towards those in whom they▪ see any grace to shine▪ from whence it was that Herod ●…eared ●…ohn Baptist, but what will this be in their day of bringing forth, which is called the day of the revelation of the son●…es of God.  
There will be more glorious times, when the 
Rev. 11.  Kingdoms of the earth shall be the Lord jesus Christ's; and he shall reign for ever: then shall judgement and truth have its victory: Then CHRIST will plead his own cause, truth shall no longer be called heresy, and schism, nor heresy catholic doctrine, wickedness shall no longer go masked and disguised, goodness shall appear in its own lustre, and shine in its own beams, things shall be what they are, nothing is hidden but shall be laid open. Iniquity shall not be carried in a mystery any longer. Deep dissemblers that think to hide their counsels from the Lord shall walk no longer invisible as in the clouds.  
If this were believed, 
Use.  men would make more account of sincerity, which will only give us boldness, and not seek for covershames; the confidence whereof as it maketh men now more presumptuous, so it will expose them hereafter to the greater shame.  
If judgement shall be brought forth to victory, than those that have been ruled by their own deceitful hearts, and a spirit of error, shall be brought forth to disgrace: That GOD that hath joined grace and truth with honour, hath joined sin and shame together at the last; all the wit and power of man can never be able to sever what God hath coupled. Truth and piety may be trampled upon for a time, but as the two witnesses after they were slain rose again and stood upon their feet; so whatsoever is of GOD shall at length stand upon its own bottom. There shall be a resurrection not only of bodies but of credits. Can we think that he that throw the Angels out of heaven, will suffer dust and worm's meat to run a contrary course, and to carry it always so; No, as verily as CHRIST is King of Kings, and Lord of Lords, so will he dash all those pieces of earth which rise up against him, as a p●…tters 
Psal. 2.  vessel. Was there ever any fierce against God and, prospered? No doubtless, 
I●…b 9 4.  the rage of man shall turn to CHRIST'S praise: 
Psa. 76. 10.  What was said of Pharaoh shall be said of all heady enemies, who had rather lose their souls, than their wills, that they are but raised up for CHRIST to get himself glory in their confusion.  
Let us then take heed that we follow not the ways of those men, whose ends we shall tremble at: There is not a more fearful judgement can befall the nature of man, then to be given up to a reprobate judgement of persons and things, because it cometh under a w●…e, to call ill good, and good ill.  
How will they be laden with curses another day that abuse the judgement of others by sophistry and flattery, deceivers, and being deceived? Then the complaint of our first mother Eve will be taken up, but fruitlessly; The serpent hath deceived me, Satan in such and such hath deceived me. Sin hath deceived me, a foolish heart hath deceived me. It is one of the highest points of wisdom, to consider upon what grounds we venture our souls. Happy men will they be who have by CHRIST'S light, a right judgement of things, and suffer that judgement to prevail over their hearts.  
The soul of most men is drowned in their senses, and carried away with weak opinions, raised from vulgar mistakes and shadows of things. And Satan is ready to enlarge the imagination of outward good, and outward ill, and make it greater than it is, and spiritual things less, presenting them through false glasses. And so men trusting in vanity, vanish themselves in their own apprehensions. A woeful condition, when both we and that which we highly esteem shall vanish together, which will be as truly as Christ's judgement shall come to victory; and in what measure the vain heart of man hath been enlarged to conceive a greater good in things of this world then there is, by so much the soul shall be enlarged or be more sensible of misery when it sees its error. This is the difference betwixt a godly wise man, and a deluded worldling; that which the one doth more judge to be vain, the other shall hereafter feel to be so, when it is too late. But this is the vanity of our natures, that though we shun above all things to be deceived and mistaken in present things; yet in the greatest matters of all we are willingly ignorant and misled.  
The fourth conclusion is, 
Conclusi●… 4.  That this government is set up and advanced by Christ alone. He bringeth judgement to victory. We both fight & prevail in the power of his might, we overcome by the Spirit obtained by the blood of the Lamb.  
It is he alone that teacheth our hands to war, and 
Ps●…l. 144 1.  fingers to fight. Nature (as corrupted) favours its own being, and will maintain itself against CHRIST'S government. Nature (simply considered) cannot raise itself above itself to actions spiritual of a higher order and nature, therefore the divine power of CHRIST is necessary to carry us above all our own strength, especially in duties wherein we meet with greater opposition; for there, not only nature will fail us, but ordinary grace, unless there be a stronger and a new supply. In taking up a burden that is weightier than ordinary, if there be not a greater proportion of strength than weight, the undertaker will lie under it. So to every strong encounter there must be a new supply of strength: as in Peter when he was assaulted with a stronger temptation, being not upheld and shored up with a mightier hand, notwithstanding former strength foully fell. And being fall'n, in our raisings up again it is CHRIST that must do the work, 1, by removing, or 2, weakening, or 3, suspending opposite hindrances, 4, & by advancing the power of his grace in us to a further degree than we had before we fell; therefore when we are fallen, and by falls have gotten a bruise, let us go to Christ presently to bind us up again.  
Let us know therefore 
Use.  that it is dangerous to look for that from ourselves, which we must have ●…om CHRIST. Since the fall, all our strength lies in him as Sampsons' in his hair, we are but subordinate agents moving as we are moved, and working as we are first wrought upon, free so far forth as we are freed, no wiser nor stronger than he makes us to be for the present 
Sic s●… 〈◊〉: ●…ortalium cord a quae scimus, 〈◊〉 necesse non est, in necessitate 〈◊〉 muss. Ber●…▪ de cons●….  in any thing we undertake. It is his Spirit that actuates and inliveneth and applieth that knowledge and strength we have, or else it saileth and lieth as useless in us; we work when we work upon a present strength. therefore dependant spirits, are the wisest and the ablest. Nothing is stronger 
〈◊〉 ●…ititur qui non 〈◊〉.  than humility, that goeth out of itself; or weaker than pride that resteth upon its own bottom: and this should the rather be observed, because naturally we affect a kind of Divinity, 
Ass●…llalie di●…initatis.  in setting upon actions in the strength of our own parts; whereas CHRIST saith, without me you can do nothing, he doth not say you can do a little, 
job. 15.  but nothing; therefore in all (especially difficult encounters) let us lift up our hearts to CHRIST, who hath spirit enough for us all, in all our exigences; and say with good jehosaphat, Lord we know 
2 Chro●…. 20▪ 2.  not what to do, but our eyes are towards thee; The battle we fight is thine, and the strength whereby we fight must be thine. If thou goest not out with us, we are sure to be foiled. Satan knows nothing can prevail against CHRIST, or those that rely upon his power; therefore his study is, how to keep us in ourselves, and in the creature: but we must carry always in our minds, that that which is begun in self-confidence will end in shame.  
The manner of Christ's bringing forth judgement to victory, is by letting us see a necessity of dependence upon him: hence proceed those spiritual desertions, wherein he often leaveth us to ourselves, both in regard of grace and comfort, that we may know the Springhead of these to be out of ourselves. Hence it is that in the Mount, that is, in extremities, 
Gen. 22. 13.  God is most seen. Hence it is that we are saved by the grace of faith, that carrieth us out of ourselves to rely upon another; and that faith worketh best alone, when it hath least outward support. Hence it is that we often fail in lesser conflicts, and stand out in greater, because in less we rest more in ourselves; in greater we fly to the rock of our salvation which is 
Psal. 61. 〈◊〉.  higher than we. Hence likewise it is, that we are stronger after foils, because hidden corruption undiscerned before, is now discovered, and thence we are brought to make use of mercy pardoning, and power supporting: One main ground of this dispensation, is, that we should know it is Christ that giveth both the will, and the deed: and that as a voluntary worker, according to his own good pleasure. And therefore we should workout our salvation in a jealous fear and trembling, lost by unreverent 
Phil. 2. 〈◊〉  and presumptuous walking, we give him cause to suspend his gracious influence, and to leave us to the darkness of our own heart.  
Those that are under CHRIST'S government, have the spirit of Revelation whereby they see and feel a divine power sweetly & strongly enabling them for to preserve faith when they feel the contrary, & hope in a state hopeless, and love to GOD under signs of his displeasure, and heavenly mindedness in the midst of worldly affairs & alluremets drawing a contrary way; they feel a power preserving patience, nay joy in the midst of causes of mourning, inward peace in the midst of assaults. To make so little grace so victorious over so great a mass of corruption, this requireth a spirit more than humane; this is as to preserve fire▪ in the sea, and a part of heaven even as it were in hell. Here we know where to have this power, and to whom to return the praise of it. And it is our happiness, that it is so safely hid in CHRIST for us, in one so near unto GOD and us. Since the fall, GOD will not trust us with our own salvation, but it is both purchased and kept by CHRIST for us, & we for it through faith, wrought by the power of GOD, and laying hold of the same: which power is gloriously set forth by Saint Paul, I, to be a great power, 2, an 
Ephes' 5. 19  exceeding power, 3, a working and a mighty power, 4, such a power as was wrought in raising Christ from the dead. That grace which is but a persuasive offer, and in our pleasure to receive or refuse, is not that grace which brings us to heaven; but God's people feel a powerful work of the Spirit not only revealing unto us our misery, and deliverance through Christ, but emptying us of ourselves as being redeemed from ourselves, and infusing new life into us, and after strengthening us and quickening of us when we droop and hang the wing, and never leaving us till perfect conquest.  
The fifth conclusion is, that this prevailing Government 
5 Conclusion.  shall not be without fight; there can be no victory where there is no combat; in Esay it is said, he shall bring 
Esay 42. 3.  judgement in truth: here it is said, he shall send forth judgement into victory. The word send forth hath a stronger sense in the original, to send forth with force, to show, that where his government is in truth, it will be opposed, until he getteth the upper hand. Nothing is so opposed, as CHRIST and his government both with in us, and without us. And within us most in our first conversion, though corruption prevails not so far as to make void the powerful work of grace, yet there is not only a possibility of opposing, but a proannesse to oppose, and not only a proanness, but an actual withstanding the working of CHRIST'S Spirit, and that in every action, but yet no prevailing resistance, so far as to make void the work of grace, but corruption in the issue yields to grace.  
There is much: adoc to bring CHRIST into the heart, and to settle a Tribunal for him to judge there, there is an army of lust's mutiny against him. The utmost strength of most men's endeavours and parts, is to keep CHRIST from ruling in the soul, the flesh still laboureth to maintain its own regency, and therefore it cries down the credit of whatsoever crosseth it, as God's blessed ordinances, etc. and highly prizeth any thing, though never so dead and empty, if it give way to the liberty of the flesh.  
And no marvel if the spiritual government of CHRIST be so opposed, 
Reason's why Christ's government is opposed.  1, because it is government, & that limits the course of the will, and casteth a bridle upon its wander, 
1.  every thing naturally resists what opposeth it; so corrupt will labours to bear down all Laws, and counteth it a generous thing not to be awed, and an argument of a low spirit to fear any, even GOD himself, until unavoidable danger seizeth on men, and then those that feared lest out of danger, fear most in danger, as we see in Balthasar. 
Dan 5. 6.   
2, It is spiritual government, 
2.  and therefore the less will flesh endure it: Christ's government bringeth the very thoughts & desires which are the most immediate and free issue of the soul into obedience, though a man were of so composed a carriage that his whole life were free from outward offensive breaches, yet with Christ, to be carnally or 
Rome 8 6 G●…atius est, peccatum diligere quam perpetrare etc. Greg. Moral lib. 25. cap. 11. Object.  worldly mindeded is death, he looketh on a worldly mind with greater detestation than any one particular offence.  
But Christ's Spirit is in those who are in some degree earthly minded?  
True it is, but not as an 
Ans.  allower and maintainer, but as an opposer, subduer, and in the end as a Conqueror: Carnal men would fain bring Christ and the flesh together and could be content with some reservation to submit to Christ, but Christ will be no underling to any base affection; and therefore where there is allowance of ourselves in any sinful lust, it is a sign the Keys were never given up to Christ to rule us.  
3, Because it is judgement, 
3.  and men love not to be judged and censured. Now Christ in his truth arraigneth them, giveth sentence against them, and bindeth them over to the latter judgement of the great day. And therefore they take upon them to judge that truth that must judge them, but truth will be too good for them; Man hath a day now, which Saint Paul calls man's day, wherein he getteth upon 
1 Cor. 4. 3.  his bench, and usurpeth a judgement over Christ and his ways; but GOD hath a day, wherein he will set all strait, and his judgement shall stand. And the Saints shall have their time, when they shall sit in judgement upon them 
1 Cor. 〈◊〉. 2.  that judge them now. In the mean time CHRIST will rule in the midst of 
Psal. 110.  his enemies, in the midst of our hearts.  
It is therefore no sign 
Use.  of a good condition, to ●…nde all quiet and nothing at odds. For can we think that corruption which is the elder in us, and sathan the strong man, that keepeth many holds in us, will yield possession quietly: No, there is not so much as a thought of goodness discovered by him, but he joineth with corruption to kill it in the birth. And as Pharaohs cruelty was especially against the male children; so Satan's malice is especially against the most religious and manly resolutions.  
This than we are always to expect, that wheresoever Christ cometh, there will be opposition: when Christ was borne all jerusalem was troubled; so when Christ is borne in any man, the soul is in an uproar, and all because the heart is unwilling to yield up itself to Christ to rule it.  
Wheresoever Christ cometh, he breedeth division, not only I, between man and himself, but 2, between man and man, and 3, between Church and Church: Of which disturbance Christ is no more the cause, they Physic is of trouble in a distempered body, of which noisome humours are the proper cause, for the end of Physic is the peace of humours. But Christ thinketh it fit that the thoughts of men's hearts should be discovered: and he is as well for the falling, as the rising of many in Israel.  
Thus the desperate madness of men is laid open, that they had rather be under the guidance of their own lusts, and by consequent of Satan himself to their endless destruction, than put their feet into Christ's setters, and their necks under his yoke; whereas indeed Christ's service is the only true liberty, his yoke an easy yoke, his burden but as the burden of wings to a bird, that maketh her fly the higher. Satan's government is rather a bondage then a government, unto which Christ giveth up those that shake off his own, for than he giveth Satan and his factors power over them, since they will not receive the 
2 Thes 2. 20.  truth in love, take him jesuit, take him Satan, blind him, and bind him, & lead him to perdition. Those that take the most liberty to sin, are the most perfect slaves, because most voluntary slaves, the will in every thing is either the best or the worst, the further men go on in a wilful course, the deeper they sink in rebellion; and the more they cross CHRIST, doing what they will, the more they shall one day suffer what they would not. In the mean time they are prisoners in their own souls, bound over in their consciences to the judgement of him after death, whose judgement they would none of in their lives. And is it not equal that they should feel him a severe judge to condemn them, whom they would not have a mild judge to rule them.  
For Conclusion and general application of all that hath been spoken, unto ourselves. We see the conflicting, but yet sure and hopeful state of God's people. The victory lieth not upon us, but upon CHRIST who hath taken upon him as to conquer for us, so to conquer in us. The victory lieth neither in our own strength to get, nor in our enemies to defeat it. If it lay upon us we might justly fear. But CHRIST will maintain his own government in us, and take our part against our corruptions; they are his Enemies as well as ours. Let us 
Eph. 6. 10.  therefore be strong in the Lord, and in the power of his might; Let us not look so much who are our enemies, as who is our judge, and Captain; not what they threaten, but what he promiseth; we have more for us, then against us. What coward would not fight, when he is sure of victory; none are here overcome, but he that will not sight. Therefore, when any base fainting seizeth upon us, let us lay the blame where it is to be laid. We see here what we may look for from heaven. O beloved it is a comfortable thing to conceive of CHRIST aright, to know what love, mercy, strength we have laid up for us in the breast of CHRIST. A good conceit of the Physician (we say) is half the cure; Let us not suffer Satan to transform Christ unto us, to be otherwise then he is to those that are his. Let us make use of this his mercy and power every day, in our daily combats: CHRIST will not leave us, till he hath made us like himself, all glorious within and without, and presented us blameless before his Father. What a comfort is this in our conflicts with our unruly hearts, that it shall not always be thus; let us strive a little while, and we shall be happy for ever. Let us think when we are troubled with our sins, that CHRIST hath this in charge of his Father, That he shall not quench the smoking slaxe, until he hath subdued all. This putteth a shield into our hands to beat back all the fiery darts of Satan: he will object, 
●…hes. 6 16.  thou art a great sinner; we may answer, CHRIST 
1.  is a strong Saviour: but he will object, thou hast no faith, no love? Yes a 
2.  spark of faith and love: but CHRIST will not regard that? Yes, he will not quench the smoking flax. 
3.  But this is so little and weak, that it will vanish, and come to nought? Nay, but CHRIST will cherish 
4.  it until he hath brought judgement to victory. And thus much for our comfort we have already, that even when we first believed we overcame God himself (as it were) by believing the pardon of all our sins; notwithstanding the guilt of our own consciences, and his absolute justice. Now having been prevailers with GOD, what shall stand against us if we can learn to make use of our faith?  
O what a confusion is this to Satan, that he should labour to blow out a poor spark, and yet should not be able to quench it; that a grain of Mustard seed should be stronger than the gates of Hell; that it should be able to remove mountains of oppositions and temptations cast up by Satan and our rebellious hearts between GOD and us. Abimelech could not endure that it should be said a Woman 
judg. 9 54.  had slain him, and it must needs be a Torment to Satan, that a weak child, a woman, and decrepit old man should by a spirit of faith put him to flight.  
Since there is such comfort, where there is a little truth of grace, that it will be so victorious, Let us oft try what: GOD hath wrought in us, search our good, as well as our ill, and be thankful to GOD for the least measure of grace, more than for any outward thing, it will be of more use and comfort then all this world which passeth away & comes to nothing. Yea let us be thankful sor that promised and assured victory, which we may rely on without presumption, as Saint Paul doth; Thanks be to GOD, 
1 C●…. 25. 57  that hath given us victory in jesus Christ. See a flame in a spark, a tree in a seed; see great things in little beginnings; Look not so much to the beginning, as to the perfection, and so we shall be in some degree joyful in ourselves, and thankful unto Christ.  
And let all this that hath been spoken, allure those that are not yet in state of grace, to come under CHRIST'S sweet and victorious government, for though we shall have much opposition, yet if we strive, he will help us, if we fail, he will cherish us, if we be guided by him, we shall overcome, If we overcome, we are sure to be crowned. And for the present state of the Church we see now how forlorn it is, yet let us comfort ourselves, that CHRIST'S cause shall prevail, Christ will rule, till he hath made 
〈◊〉. 110. 1.  his enemies his footstool, not only to trample up on: but to help him up to mount higher in glory. Babylon shall fall, for strong is the Lord who hath condemned her, Rev. 18. 8. Christ's judgement not only in his children, but also against his enemies shall be victorious, for he is King of Kings, and Lord of Lords. GOD will not suffer Antichrist and his supports to revel and ruffle in the Church as they do.  
If we look to the present state of the Church of CHRIST, it is as Daniel in the midst of Lions, as a Lily amongst thorns. As a ship not only tossed, but almost covered, with waves. It is so low, that the enemies think they have buried CHRIST in regard of his Gospel, in the grave, and there they think to keep him from rising: but CHRIST as he rose in his person, so he will roll away all stones, & rise again in his church: how little support hath the Church and cause of CHRIST at this day▪ how strong a conspiracy is against it. The spirit of Antichrist is now lifted up, and marcheth furiously; things seem to hang on a small and invisible thread. But our comfort is that CHRIST liveth and reigneth, and standeth on Mount Zion in defence of 
Re●…. 1 4. 1.  them that stand for him; and when States and Kingdoms shall dash one against another; CHRIST will have care of his own Children and cause, seeing there is nothing else in the world that he much esteemeth. At this very time the delivery of his Church, and the ruin of his enemies is in working: we see not things in motion till CHRIST hath done his work, and then we shall see that the Lord reigneth. CHRIST and his Church when they are at the lowest, are nearest rising: his enemies at the highest are nearest a downfall.  
The jews are not yet come in under CHRIST'S banner, but GOD that hath persuaded japhet to come into the Tents of Shem, will persuade Shem to come into the Tents of 
Gen. 9 27.  japhet. The fullness of the Gentiles is not yet come in, 
Rom. 11. 25.  but CHRIST that hath the utmost parts of the earth given him for his possession, will gather all 
Psal. 2. 8.  the sheep his Father hath given him into one fold, that there may be one sheepfold, and one shepherd. 
joh. 10. 16.   
The faithful jews rejoiced to think of the calling of the Gentiles: and why should not we joy to think of the calling of the jews?  
The Gospel's course hath hitherto been as that of the Sun from East to West, and so in GOD'S time may proceed yet further West. No creature can hinder the course of the Sun, nor stop the influence of heaven, nor hinder the blowing of the wind, much less hinder the prevailing power of divine truth, until CHRIST hath brought all under one head, and then he will present all to his Father; these are they thou hast given unto me; these are they that have taken me for their Lord and King, that have suffered with me. My will is that they be where I am, and reign with me. And then he will deliver up the Kingdom even to his Father, and put down all other rule, and authority, and 
1 C●…. 15. 14.  power.  
Let us then bring our hearts to holy resolutions, and set ourselves upon that which is good, and against that which is ill, in ourselves or others, according to our callings: upon this encouragement, that CHRIST'S grace and power shall go along with us. What had become of that great work of Reformation of Religion in the latter Spring of the Gospel, if men had not been armed with invincible courage to out-stride all lets, upon this faith that the cause was CHRIST'S, and that he would not be wanting to his own cause. Luther ingenuosly confessed, that he carried matters often inconsiderately, and with mixture of passion, but upon acknowledgement, GOD took not advantage of his errors, but the cause being GOD'S, and his aims being holy, to promote the truth, and being a mighty man in prayer, and strong in faith, GOD by him kindled that fire, which all the world shall never be able to quench. According to our faith so is our encouragement to all duties, therefore let us strengthen faith that it may strengthen all other graces. This very belief, that faith shall be victorious, is a means to make it so indeed. Believe it therefore, that though it be often as smoking flax, yet it shall prevail. If it prevail with GOD himself in trials, shall it not prevail over all other opposition? Let us wait a while, and we shall see the salvation of the Lord.  
The Lord reveal himself more and more unto us in the face of his Son jesus CHRIST, and magnify the power of his grace in cherishing those beginnings of grace in the midst of our corruptions; and sanctify the consideration of our own infirmities to humble us, and of his tender mercy to encourage us: And persuade us that since he hath taken us into the covenant of grace, he will not cast us off for those corruptions; which as they grieve his Spirit; so they make us vile in our own eyes. And because Satan labours to obscure the glory●… of his mercy, and hinder our comfort by discouragements. The Lord add this to the rest of his mercies, that since he is so gracious to those that yield to his government, we may make the right use of this grace, and not lose any portion of comfort that is laid up for us in CHRIST. And he vouchsafe to let the prevailing power of his Spirit in us, be an evidence of the truth of grace begun, and a pledge of final victory, at that time when he will be all in all, in all his for all eternity.  
Amen.  
FINIS.