The doctrine of the saints infirmities Delivered in severall sermons by John Preston Doctor in Divinity, Mr. of Emanuel-Colledge in Cambridge. And late preacher of Lincolnes Inne.

THE Doctrine of the SAINTS Infirmities .

Deliverd in Sundry SERMONS .

By Iohn Preston , Dr. in D : Mr. of Emmanuel Colledge , in Cambridge .

AND late Preacher of Lincolnes Inn.

London .

Printed for Henry Taunton , and are to be sold , at his shop in St. Dunstons , Church-yard , Fleet street .

THE DOCTRINE OF THE SAINTS Infirmities .

Delivered in severall Sermons by JOHN PRESTON Doctor in Divinity , Mr. of Emanuel-Colledge in Cambridge .

And late Preacher of Lincolnes INNE .

LONDON , Printed by Nich. and Iohn Okes for Hen. Taunton , and are to be sold at his shop in St. Dunstans Church-yard in Fleet-street . 1636

TO THE LEARNED and Religious Gentleman HENRY LAURENCE Esquire .

WOrthy Sir , although your own native worth might justly draw from us a greater testimony of observance , then the putting of this little Treatise into your hand ; yet have wee been rather hereunto induced , by the consideration of such adornments of wisdome , learning , & piety in you , as had expres relation to the author , and may to be the fruit & issues of his labours in your younger years . It is true indeed that the goodnes of the soile ads much unto the greatnesse of the crop ; but it is as true , that the industry and wisedome of the husbandman ads also much unto the goodnesse of the soile ; yet neither of these without a gracious influence from heaven bring forth a harvest .

It hath pleased God , there should be extant divers monuments wherby the authors eminent abilities doe yet survive in the hearts and eesteeme of men : yet none expresse him more unto the life , then the piety & ver tue of those that grew up under him , he lives 1 Thes. 3. 8. if they stand fast in the Lord . Among whom as you had a greater intimacy , of all the nearest , not of a pupill but of a bosom-friend , & continuall companion ; and therein a longer time : so have you answered it , as then in love and respect to him , so since in a proportionable & happy improvement of what you did receive . And therfore as we conceived , it would bee a derogation injurious to your candid and ingenious disposition , to thinke you unwilling to bee put in minde of him , by whose religious care you were so often put in minde of God , & of your selfe : So also an unworthy and un gratefull direspect , to have omitted inscription of your name ; especially by us , who long have beene and are

Your loving and obliged Friends . Tho. Goodwin Tho. Ball.

SERMONS BY JOHN PRESTON Dr. of D. 2. Chron. 30. 18 , 19 , 20.

18 FOr a Multitude of the people even many of Ephraim , and Manasseh , Issachar , and Zebulon , had not cleansed themselves ; yet did they eate the Passeover otherwise then it was written , but Hezekiah prayed for the saying , the good Lord pardon every one .

19. That prepareth his heart to seeke God : The Lord God of his Fathers , though he be not cleansed according to the purification of the Sanctuary .

20. And the Lord hearkned to Hezekiah , and healed the people .

UPon the occasion of these words was the illegality of some resorters to the Passeover at this Time , for this solemne Duty having beene long neglected , by occasion of the negligence of former Governors : Ezekiah sends his Messengers not onely into Iuda , but also into Israel , to assemble them , if it were possible , unto this great Solemnity , which was effected with various successe , for in some places they were entertain'd with scoffs ; in others , with great readinesse , to submit themselues unto this Sacred ordinance ; but the warning being short , and journey long , there were many wanted legal cleansing ; Hezekiah seeing the promptnesse of the people , and that in the substance of the Duty they had not fayled , puts up this Prayer to Almighty God , in their behalfe .

In which prayer we have these three things to be considered , and understood .

1 The substance of it , which was that God would pardon or be mercifull .

2 The persons for whom he made it , and they are described two waies .

1 From the preparation of their Soules and inward man , they prepared their whole hearts .

2 From the imperfections of their outward and legall preparations , they were not cleansed according to the purification of the Sanctuary .

3 The successe and issue that it had , which was the healing of the people , that is , God blessed that ordinance of his for the removall of that outward guilt , contracted by those ceremoniall neglects , or otherwise , and for the strengthning of their Soules in grace and holinesse , and for the curing of their outward estate , which lay open at this time to many pressures and calamities on every side . The points of Doctrine might be many that would hence arise , but we doe purpose onely to handle two .

1 That in all the parts Doct. 1 of publicke worship and performances , the Lord especially requires , and expects , the heart bee right ; he would have nothing wanting , but of all the rest hee would not have the heart imperfect , or defective , the good Lord , ( saies this good King ) be mercifull to every one that prepareth his whole heart , to seeke the Lord God of his fathers , though he be not clensed , that is , though he bee in other things imperfect & defective , so Solomon , this good Kings predecessor , Pro. 4. 23. Keepe thy heart with all diligence , thy foot is not to be neglected , Eccle. 5. 1. but to be kept , but not with so much care and circumspection as the heart , that part must not be wanting what-ever other parts were , and therefore if any were in this defective Hezechiah praies not for them .

1 Because the heart is Reas. 1. that which God himselfe doth most delight in , no duty can be well performed where God himselfe doth not vouchsafe his his presence , & assistance . Heb. 13. 15. By him therefore let us offer the Sacrifice of praise to God continually , that is , by his assistance and gracious presence , but where there is not a heart to receive and entertaine God in , he never will , nor doth afford his presence . Esay . 66. 1 , 2. Heaven is my throne and the earth my foot stoole , &c. But to this man will I looke , even to him that is poore , and of a contrite heart , according to that of the Psal. 51. 17. The Sacrifices of God are a broken spirit : a broken and contrite heart , &c.

Though to the eye of men it may seeme a despicable and meane abode , for such a glorious and excelling Majesty , yet sure it is not so by him accounted , when a great man is to be received into our houses , we are carefull that there be no breaches in them , but when the Great and glorious God , is to be received into our hearts , he will not stumble at the wounds and breaches .

The heart is that onely Reas. 2 part , whereby God estimates , and makes a judgement of the whole , hee takes measure of a man by his heart , if that bee sound and upright , he never cuririously examines other parts ; wee commonly are taken with the face and countenance , because wee are not able to looke deeper ; but God regards not that , as being able to descend into the secret closet of the heart , 1. Sam. 16. 6. 7 : And hee looked on Eliab , and said , Surely the Lords anointed is before him : But the Lord said unto Samuel , Looke not on his countenance , nor on the height of his stature , because I have refused him ; for the Lord seeth not as man seeth ; For man looketh on the outward appearance ; but the Lord seeth the heart : And accordingly yee have the doome of almost all the Kings of Iudah , according to the goodnesse or badnesse of their hearts : 2. Chron. 25. 2. Hee did that which was right in the sight of God , but not with a perfect heart : And the like is also testified of many other of them .

3. The heart is the hardest peice to manage and Reason 3. manure ; and therefore he that keepes that well in tune , is not likely to bee wanting in the other : if in a Violl , I finde the Treble string in tune ; I make no question of the Base that goes not out so easily : Symon magus had composed the other parts , Acts 8. 13. He did believe and was Baptized : but this string was out of tune , the Apostle findes this jarring , ver. 21. Thou hast neither part nor lot in this businesse , for thy heart is not right in the sight of God ; in his owne sight no question but hee thought it so , but it was not so in Gods sight : And indeede , the heart is so deceitfull , that it will deceive the very owner and possessor of it : like to your Juglers , that will doe a thing before your face , and yet you shall not see him do it , 2. King . Why weepeth my Lord ? ( saith Hazael ) Why ( saies the Prophet ) for the great evill , that I know thou wilt doe unto the Children of Israel ; their strong holds thou wilt set on fire , &c. And Hazael said , Is thy servant a dogge , that hee should doe this great thing : There were Characters of of cruelty ingraven on his heart , which himselfe had never read , nor beene acquainted yet withall , Who knoweth ( saith the Apostle ) 1. Cor. 2. 11. the things of a man , but the spirit of man that is within him : One would think a man should read his owne hand , yet some do write so bad , that they cannot reade it when they have done and so did Hazael , he had hatcht such cursed thoughts within him , that he could not see unto the utmost terminus and end of them ; if a man hath a spot upon his face , hee is warned of it by every body else , because it s knowne hee cannot see it , but he may have a thousand spots upon his heart , and neither he , nor no man in the world beside be able to discover it : he therefore , that hath wel prepared this part , will hardly bee defective in the rest .

4. The heart is the spring Reason 4. and first wheele of all that curious Clocke-worke of the soule ; so that if that be but ordered and kept aright , it will direct and order all the rest , and this is the reason that the Holy Ghost is pleased for to give , Prov. 4. 23. Out of it are the issues of life : If a man had a Wel or Fountaine in his Garden , out of which came all the liquors that he used , he had neede be very diligent to keepe that cleane ; if that were poisoned , it would be hard for himselfe long to escape , . Now the heart is such a fountaine , Rom. 10. 10. With the heart man believeth to righteousnes , And from within , even out of the heart proceed evil thoughts , &c. Mar. 7. 21. the Gentiles were accounted common & prophane before Christs time , but after their hearts were purified , even Peter himselfe , the Apostle of the Circumcision , durst venture on them , Act. 15. 9. For God put no difference betweene them & the Iewes , after that by faith he had purified their hearts : give me never so bad a man , make but his heart right , and I dare venture to close with him , if ye take out the Serpents sting , hee may bee played with , or otherwise imploied , without either danger , or other inconvenience .

Let us everyone be hence Use. encouraged to examine well , and looke unto our hearts ; for if they be any way difordered and out of tune , our actions and performances will not be relished : Remember what the Apostle saith Heb. 3. 12. Take heede brethren lest there be in any of you an evil heart of unbeliefe , to depart from the living God ; an unbeleeving and evill heart will evermore bee drawing backe from God , will not come at him by its good will , Mat. 15. 8 , 9. They honour mee with their lips , but their hearts are remooved far from me : And what then became of all their worship ? why surely it came to nothing , In vaine they worship mee : A hartlesse worship is a worship that God regards not ; but if the heart bee framed and prepared as it should be , God lookes not at the many imperfections that may bee found in circumstantiall matters .

But it will be heere demanded , Question . how one may know when his heart is truely qualified and fitted for a duty ?

When he is perswaded Answer 1. of a speciall , and peculiar eye of God upon him in the duty , that God in a speciall manner doth behold him , and observe him how hee doth it ; he must beleive that God is at his Elbow , Heb. 11. 6. He that commeth to God , must beleive that God is ; that is , must have his heart delivered from that blindnes , wherein by nature al mens hearts remaine . What was the reason that the Gentiles , even in their solemne worship of their Gods , were so abhominable oftentimes , because their hearts were darke and blinde in spirituall and celestiall matters , Rom. 1. 21. 22. 23. Their foolish hearts were darkned , and then they changed the truth of God into a lye , and worshipped the Creature in stead of the Cretor , &c. But when the heart is seriously convinced that God is present , records and registers all our deportments whatsoever : it makes us circumspect and carefull , even those that are otherwise regardlesse of their duties ; yet when their masters eie is on them , will consider what they doe : and therefore the Apostle requires of Christian Servants more , Ephes. 6. 6. Because the Heathen would doe thus much , the very Asse , when shee saw the Angel in the passage behaves her selfe accordingly , Numb. 22. 23 : If a man would therefore know , whether his heart be fitted and prepared for any duty , let him seriously examine , whether hee is thus perswaded of the speciall eye of God upon him in it .

2. The heart is then prepared for a duty and service unto God , when it is sequestred , and taken off from other things : when the drosse and staine of natural selfe-love , and earthly mindednesse is gotten out : as we see , men bring not filthy vessels , unwashed , and uncleansed to their Masters table . Yee may see , perhaps , an impure and filthy vessell in the Kitchin , but upon the Table it is not tollerable : These men that came unto the Passeover , although not washed according to the purification of the Sanctuary ; yet were , no question , purged inwardly : they had , no doubt , a Substantiall , though not a Ceremoniall cleansing , according to that of the Apostle , 2 Tim. 2. 21. If a man doe therefore purge himselfe from these , he shall be a vessell unto honour , sanctified , and meete for the Masters use , and prepared unto every good worke . There 's none of us would have our meate come up upon a dirty Dish , and much lesse God . When David asked for some holy Shew-bread from the Priests , he tels him withall , that the vessels of the young men , that were to carry it , were holy 1 Sam. 21. 5. So must our hearts be , when we adventure to draw neere to God : And though we cannot here attaine a perfect purity , but that corruption will still be mingled with our best performances , yet that must be removed , and laid aside , that kept us back from turning to the Lord : the rubbish of necessity must be removed , that stops the building from going on , 1 Pet. 1. 22 , 23. Seeing yee have purified your soules to the obedience of the truth , unto unfeigned love of the brethren , &c. Being borne againe , &c. That is , seeing that original impurity , that blocked up the soule from turning unto God , is done away , the heapes of muck and rubbish , that stood where now the building is erected ; for that 's done alwayes at the first conversion of the soule to God , and never fully doth returne .

3. When it is softned , and fitted to receave impressions : when the Centurion by much dejection and prostration of his soule to God in secret , had his heart so mollified , that any thing would make a charracter or Print : Hee tels Peter , He was ready to heare whatsoever God should be pleased for to speake , Act. 10 33. It 's not enough that the mettall be refined , and purged from the drosse , that before did cleave unto it : unlesse it likewise be so softned , as that it will accommodate it selfe unto the mold , or stampe it shall be cast into : and therefore it 's powred into that while it is soft and liquid . So the Apostle Rom. 6. 17. argues They now were truely freed from the dominion and power of their former unregenerate estate , because their Hearts did yeeld unto the stampe that was imprinted on them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . As the mettall then is judged to bee sufficiently continued in the Furnace , when it willingly receives the forme and figure of that which it is cast and poured into . Thus Paul was melted by that Sunne of Righteousnesse , that shone into his soule when hee was going upon other errands , Acts. 9. 6. And he trembling and astonish'd , saying , Lord , what wilt thou have mee for to doe ? as if hee should have said , This fire of thy love hath now so thawed and melted my obdurate , and kicking soule , that it is prepared for any mould , to receive what print soever thou shalt bee pleased for to stamp upon it : put mee into whatsoever shape thou wilt , I am now ready for any mold ; to be a preacher that have been a persecutor ; to suffer my selfe , that have beene the cause of so much suffering to others formerly , and therefore no marvaile , if the Lord professeth he would looke to such alone , Isaiah 66. 2. because onely such are fitted to bee wrought upon ; whereas , unbroken and unmollified spirits submit to nothing , but the word is as water spilt upon the Rocke , that makes no manner of impression .

4 The heart is then prepared for a duty , when it makes the duty but a bridge to lead him unto God , when it rests not in the deed , but passeth by it , and through it to God : Yee have many very frequent in the outward acts of duty , will heare , and pray , and fast , and preach perhaps ; yet raise their soules no higher then the outward act alone . Hos. 7. 14. And they have not cryed unto mee with their hearts , when they howled upon their beds : Therefore not with their hearts , because not unto me , or at least , with hearts well qualified , and fitted for that holy duty : There were some ( it may bee ) among these people that came unto the Passeover to please the King , because the King was pleased for to have it so , and so they should , but if they rested there , and went no further , their service would no be accepted , neither were they included in Hezekiahs Prayer , for hee onely prayes for them that sought the Lord God of their fathers ; not that sought the face of the Ruler , or the favour of this godly King , or any other bie and carnall end . So Esa. 55. 6. Seeke the Lord while he may be found . The duty is ordained to draw and to allure the soule to God , no more but an opportunity that God and men may trade and have commerce with one another : As Solomon did therefore build the glorious Temple to the Lord , that he might dwell with men . 2. Chron. 7. 12. But now if any rested in that Temple , and went no higher , he had no interest in any promise that was made unto it , for the condition of the promise was that they should seeke his face . ver. 14. If my people which are called by my name , shall humble them selves and pray , and seeke my face , and turne from their wicked way : Then will I heare from heaven , & wil forgive their sin , and wil heale their Land , if they shall humble themselves , and pray , and seeke my face ; but if they prayed never so much , and in their praiers had onely respect and aime unto themselves , hee would not heare them , It is a strange expression , of the Prophet , Amos 5. 25. 26. Have yee offered unto me Sacrifice , and offerings in the wildernesse , by the space of forty yeares O ye house of Israel . Why , what did they with the Tabernacle , and all their furniture ? but accomodate their publicke service in the wildernesse ; no saies God , Yee did it to your selves ; your ends and aimes were carnall , sensuall and earthly in it , and you had no profit by it , as neither have many now a daies ; for want of disposing and preparing of their hearts for God aright . And so wee have done with the first poynt observed from the Text.

Wee are now to come unto the latter part , and reason of this holy mans request , which was there not being cleansed according to the purification of the Sanctuary , which was a legal barre & lett to stop them from the Passeover , how upright and sincere soever they were : Wherefore he labours by earnest prayer to remoove this barre & great impediment , and the Lord expresseth here his willingnesse to be intreated , for the Lord heard his prayer , and healed the people , whence this will follow .

Where there is uprightnes Doct. 2. and sincerity of heart : Infirmities do not exclude from mercy , this is apparant in the Text , for hee prayes for mercy and hath it granted , although they were not qualified as God required , and may bee further proved .

From the wisedome Reason 1. of God , who knowes what we can doe , and will expect no more , as a wise parent will not looke for so much from a weake childe , as from a strong , nor from a sicke servant , as from a healthfull ; it is his wisedome to consider what we are , and accordingly to deale with us ; and therefore we may bee sure that he wil not cast us off for our infirmities , but as a Father beares with his Sonne that feares him , though hee spyes many faults in him : Like as a Father pittieth his children , so the Lord pittieth them that feare him . For hee knoweth our frame , heremembreth that wee are but dust . Psal. 103. 13. 14. So the Lord hath compassion on them that feare him : Why ? because he knowes whereof we are made , he remembreth that we are but dust : So wee see that when the Israelites had so provoked God , that he could scarce hold his hands off them ; yet he staied his hand , even then when he was ready to strike . And many times saith the Text Psal. 78. 38. 39. But he being ful of compassion , forgave their iniquities , and destroyed them not : yea , many a time turned he his anger away , and did not stirre up his wrath ; For he remembred that they were but flesh , and that they were even a wind that passeth away , and commeth not againe . He called backe his anger , because he remembred they were but flesh . And herein God shewes his wisedome , and wee ours : A wise man lookes for no more of his servant then he is able to doe : but on the contrary , a foolish man expects asmuch from a weaker , as from a stronger , and fals presently upon him if hee does not as much : So wee our selves shew our wisedome in other things ; as for example .

If there were a little Gold , and much drosse mingled together ; A wise man will not for the drosse sake cast away the gold , but purifie and trye it : So if we have corne , although there be some cockle in it , yet a wise husband-man will not reject it , but winnough it , and purge it .

So God being a wise God , doth not cast us off presently for our infirmities , if there be any truth and sincerity in us : And as God is wise , so compassionate , and beares with our infirmities .

The Taske-masters wanted compassion , and therefore expected more from the Israelites , then they were able to do : So whilst we were under the Law , there was a burthen laid upon us , which neither wee nor our our fathers could beare ; but now if wee bee once undergrace , the Lord doth not lay such loads upon us : But if there bee truth in the heart , he accepts of our endeavours , although accompanied with many weaknesses .

A second reason is taken Reas. 2. from the covenant , for so long as a man is in the covenant , his infirmities cannot cut him off from Gods mercy . Now it is certaine , wee may have many infirmities , and the covenant remaine unbroken : for every sin doth not breake the covenant , but those that untye the marriage knot : As in marriage every offence doth not disanull the marriage ; but onely the breach of the marriage vow : to wit , adultery : So onely heere those sinnes that breake the covenant , which untie the marriage knot , ( as it were ) and that is ;

First when wee take any 1. new master , and this wee doe when wee let any sinne reigne in our hearts , if we set up any sinne , that commands and rules us ; then the covenant is broken , for thou hast chosen a new Master .

Secondly , if we take another 2. husband , and this we doe , when we make a league with sinne , if wee be in league with any thing in the world , that doth draw our hearts from God , we breake our covenant in choosing another husband . But other failings doe not breake the covenant , and whiles it remaines in force , wee have interest in Gods mercies , for hee cannot forget his covenant , which if hee should , yet Christ is the Mediator , and would put him in minde of it .

A third reason is drawne Reason 3. from the common condition of all the Saints : Take all the Saints that ever lived , and every one of them have had infirmities : Now if God should be too extreame , to marke our iniquities , ( Psal. 130. 3. 4. ) who should stand : If God should cast off all that have infirmities , then none should be saved , and then wherfore hath Christ dyed ? But saith the Psalmist ; Mercy is with thee , therefore thou art to be feared : That is , if God were so severe a master , that he would endure no failing , then he should have no servants : But it is his mercy , that makes him to be feared . And thus we see , that infirmities doe not cut us off from Gods mercy , if wee be sound at the heart ; but withall we must remember these two cautions .

First , though infirmities Caution . 1. do not utterly exclude us from the mercies of God ; yet they may bring upon us many and sore afflictions ; and hinder us of many blessings , & here we must remember these distinctions .

First , there is a voluntary infirmity , which proceeds 1. from our owne wils ; & by how much the more , will is in an infirmity , by so much the more God is provoked to anger , and to punish and afflict us .

But there is another infirmity which ariseth from some impediment which a man would faine remove , but he cannot . As for example : A man would faine remember all hee heareth , but he cannot , because his memory is fraile , and he cannot help it , he would convert many to God , but he cannot , because he hath weak parts . He would faine have such a lust removed , but God doth not please to set his Spirit at liberty , though he do his uttermost endeavour , for that must still be remembred , for if a man saies hee would pray fervently morning & evening , & yet sits still , & doth not set upon the duty and strive to do it ; this is the act of the sluggard : So also in other things .

Secondly , there is an infirmity 2 that ariseth from want of groweth , for there are some Babes in Christ , some buds that are but tender , even as a tree hath some buds , and sprouts as well as branches : And these sucke sappe from the as well as the branches : Now , God beares much with those that are such , and will not presently punish them for their failings , hee will not in this case quench the smoaking Flaxe ; nor breake the bruised Reede : Hee will not put new Wine into old vessels ; hee knowes there is much of the old man still in them , and therfore wil not enjoyne them to such great duties as they are not able to performe ; hee will not put too much on them at the first : Hee mands us not to reject or despise those that are weake , Rom. 14. 13. Let us not therefore judge one another any more , but judge this rather , that no man put a stumbling-blocke , or an occasion to fall in his brothers way . And sure then , himselfe will practice that rule that he prescribes to us .

But now there are other infirmities that arise from sicknesse , in those that have beene strong . And through some distempers , are become sicke , and are fallen from their first love , as in the 2 of the Rev. 2. 4 , 5. Neverthelesse I have somewhat against thee , because thou hast left thy first love : remember therefore from whence thou art fallen , and repent , and doe thy first workes , or else I will come unto thee quickly , and will remoove thy Candlestick out of his place , except thou repent ; Or that arise from some desertion themselves being then causes of it , by reason of presumption ; as in Peter and Hezekiah : Now in this case , God doth not beare with a man , butwil come against him quickly , and will not stay long , unlesse they repent , & do their first works

We must remember , that to some God hath appointed 3. a lesser stature in grace , & to others greater . There are Christians of all sizes , as it were . Now those that are of the least size , they are the weakest , and these are generally weake , that is , they ate weake in their understandings , weake in affections , weake in all ; & with these God beares much : As wee may see in the Church of Thyatira , Rev. 2. 24 , 25. But unto you I say , & unto the rest of Thyatira , as many as have not this doctrine , & which have not knowne the dephs of Sathan , as they speake : I will put upon you none other burthen ; but that which you have already , hold fast til I come . There were some that were expert , and others that were weaker : Now for those saith God , that have not this learning , neither have knowne the deepnesse of Satan , I doe not require so much of you , but onely , that you hold fast that which yee have .

Fourthly ; but now there is another infirmity , which doth not runne in generall over the whole man , but is some particular infirmity , which is in a man that is strong , and hath attained a greater measure of grace : As a body may be strong , and have some particular weaknesse , and a wall may be strong , yet have some weake parts : so a Christian may have strong lusts : some particular infirmities ; as indulgencies to his Children , or pride , or any other ; so then this rule is true ; that strong infirmities bring strong afflictions : as wee see it did in Elie , for his indulgency , and so in David , he had strong , and long afflictions , for his strong lusts .

Fifthly , we are to remember , 5. that there is an infirmity in a man that hee is sensible of , and strives against it with all his might , and yet cannot get victory over it : God may suffer a man to labour and tugge and yet profit nothing by his paines , but gives him grace which is sufficient for him ; hee gives his pardoning grace , though not his prevailing grace , 2 Cor. 12. 9. In this case God will beare much , though he cannot get the victory , yet he may get pardon .

Sixthly , but there is another infirmity , that befals 6. us in peace and prosperity ; that wee are not sensible of , but are as it were in a sleepe and forget our selves , and so let some infirmity steale uppon us ; and in this case , though it will not quite cut us off from Gods mercy , yet it will bring some great affliction upon us , whereby God doth waken us , and bring us unto our selves againe : So he dealt with Hezekiah , no sooner was he settled in peace and prosperity , but presently he forgets himselfe , suffers pride to steal in upon him , for which we know how the Lord awaked him , So David Psal. 30. when he was in prosperity thought he should never be moved ; but then God hides his face , and makes him looke about him , therefore wee must remember this caution :

That though infirmities doe not cut us off from Gods mercies , yet if voluntary infirmities in which our will hath a hand , if such as are not from weaknesse , and want of growth , but from sicknesse , if they be some particular weaknes in a strong christian , if they steale upon us by our owne sloath , and we are not aware , nor sensible of them , then they will bring upon us some great crosse and affliction , and hinder us of some great blessings .

The second Caution is , Caution 2. that yee take heede , that yee doe not mistake those infirmities that proceede from the regenerate part , for those sinnes that proceed from the ungenerate : For these latter are rebellions , not infirmities , they are wickednesses , not weaknesses , and therefore , we must beware , that we do not mistake the one for the other .

To this purpose , it will bee needfull to know what an infirmity is , and this we may doe by the contrary , if wee consider what strength is .

Now for this wee must know , that there is a twofold strength .

First , a naturall strength . 1.

Secondly , a supernaturall . 2.

First , a naturall strength is that , by which we performe the worke of nature ; this in it selfe , is neither pleasing nor displeasing to God ; but as a Cypher , when it stands by it selfe is nothing , but a figure being set before it , it encreaseth the summe : so this naturall strength neither pleaseth God nor displeaseth , but as it is in a regenerate man , or unregenerate man , so it helps , or hurts .

Secondly , there is a supernaturall 2. strength , by which wee are enabled to doe more than Nature could helpe us to , and this is either for evill , or good things . First , there is a supernaturall strength 1. that tends to evill , when as to the naturall , Sathan addes a supernaturall , to enable men to evill : such a strength have they who dyed for Turcisme , and the like ; who kill Kings , &c. see how the Apostle sets out this , 2 Thes. 2. 9 , 10.

Such a strength have they that write & dispute against the truth , they have the strength of mad men , which we say , are three men strong : So likewise there is a super-naturall weaknes , when to naturall imbecillity there is a superadded weaknesse , in the 8 of Luke . 12 , there we see that the first ground forgat the Word : why ? through weaknesse only ? No ; but Satan he helps on : he comes , & takes away the word , &c. And so we read of a more than naturall unaptnesse to receive the Gospell , 2. Cor. 4. 3. 4. The divel he puts to his hand , he blinds their eyes , that the light of the Gospell should not shine to them : He helps forward the naturall weakenesse .

Secondly , there is a supernaturall strength to doe good , as Christ bad his Disciples to stay at Jerusalem , till they were endued with strength from above , Luke . 24. 49. because they were to enter upon a great worke , above naturall strength : to wit , to preach the Gospel ; therefore they had neede have strength above nature , because they were to preach the Gospell . This supernaturall strength wee may know by this ; it will enable us to doe more then nature can , it over-flies the reach of nature , or mortality our common grace : Nature can doe as much as lyes in her power , or as is her worke : but there are some things which Nature , though never so well refined , can never reach unto . As Iron can doe as much as is in Iron , if it bee made bright and fit for those severall uses it serves unto ; but if you would have this Iron to turne to the North it cannot doe it , till it bee touched with the Load-stone , and hath a higher quality added to it . So take the purest water , and it can doe what is in the power of water ; it can moisten , coole , descend , or the like : But if you would have water to heate , to ascend , it must be by a supernaturall power , and by a superadded vertue . And so take nature , and let it be refined , with more vertues , and common graces , and it can doe as much as is in nature . But if you would have it love God , or some such higher worke , it cannot doe it ; The water riseth no higher than the spring from whence it came : So naturall men can ascend no higher then nature , and therefore for workes of a higher reach , there must be strength from above to performe them .

But what are those things Question . which nature cannot superficially enable a man to doe ?

Take the best of the Answ. heathen , or the best naturall man , and meere nature cannot enable him to do these things following .

First , it cannot bring him 1. to this , to preferre God before himselfe upon this perswasion , that his wel-being doth depend more on God , than on himselfe .

Secondly , it cannot enable 2. a man to see sinne , as the greatest evill in the world , and so to hate it ; and to looke upon Christ as the greatest good in the world , and so to embrace him .

Thirdly , nature cannot 3. make a man resolute , not to part with Christ upon any tearmes , but willing rather to beare the greatest persecutions on the one side , and to refuse the greatest offers on the other side , then to part with his Christ .

Fourthly , nature cannot 4. make a man to love God , for this is a distinguishing property of a godly man , and so are all the other affections ; now a naturall man cannot hate sinne , cannot grieve for wickednes , as abhomination to God : Take this for a rule , that howsoever naturall men may know much , and doe much , yet they have no spirituall affection ; they have no spirituall love , hatred , griefe , or joy .

A fifth thing which nature 5. cannot do , and which this supernaturall strength doth , is this , it overcomes and subdues the lustings of our owne spirits , and that , not by restraint ; but putting in it a contrary lusting ; the spirit lusts against the flesh ; this supernaturall strength of the spirit , it hemmes us about , it comprehends and keepes us : Acts 20. 22. Behold , I goe bound in the Spirit ( saith St. Paul ) to Ierusalem : When a mans owne spirit would fall loose , this supernaturall strength staies and strengthens it ; when God leaves any of the Saints to nakednesse & emptinesse of his owne spirit , hee becomes as another man , as it was said of Sampson , they become weake as water , as we see in Elias , David , and Peter . But when this supernaturall strength is within us , it sits at the sterne , and guids us , and carries us through all . Now then if thou findest that thou hast any strength in thee more than natural , though it be but a little , all thy infirmities shall not exclude thee from the mercies of God in Christ .

Is it so ? be not then discouraged for any thy infirmities , Vse . but come boldly to the throne of grace : it is a great fault in christians , if because of such , or such an infirmity they be kept from the thron of grace , or weaken their assurance . It Iob. 27. 5. 6. was the commendation of Iob , who ( notwithstanding all his infirmities ) would not let go his righteousnes

Looke upon Asa , his infirmities were many , as to imprisone the Prophet : to trust to the Phisitian , more then God , &c. Yet because there was an uprightnesse of heart , see what testimony the Lord gives of him in the 2. Chron. 14. 2. the like in Iehoshaphat . So David had many foule infirmities , yet because sound at the heart , God calls him a man after his owne heart . So Saraah notwithstanding her infirmities , is commended as a paterne to wives . 1. Pet. 3. 6. Rahab , her infirmities are pased over , and she commended for her faith and good workes : Iames 2. Heb. 11. and therefore ( notwithstanding our infirmities ) let us trust perfectly in the grace of Jesus Christ , and if wee see they doe abound , let us lay the more on Christ , as needing his helpe the more .

The second use , is , from the first Caution : seeing Use 2. infirmities , though they doe not cut us off from Gods mercy , yet they may bring upon us many troubles ; therefore let us take heed of them ; it is not a smal matter to be subject to infirmities : so it was but an infirmity in Rebeckah & Iakob to compasse the blessing by indirect meanes .

But consider what it cost him , a great deale of griefe and paine : And see how deare Davids infirmities did cost him : So Moses , when he distrusted God , God would not suffer him to goe into the Land of Canaan ; these were all great afflictions , which their infirmities brought upon them , though they did not cast them out of Gods favour , therefore if wee would avoyde such troubles , let us beware of living under infirmities .

The third use , is from Vse 3. the second Caut on , that we do not mistake rebellion & wickednes for infirmities and weaknes . Now seeing we may easily bee deceived , let us try & examine our selves narrowly ; for it is the use of men to shroud themselves under infirmities , they say , their meaning is good , &c. But it s their infirmity . And on the other side many are upright in heart , & because they have infirmities , they think they have no grace , & therfore we had need to judge both with righteousjudgement .

Now to helpe you in your tryal , consider , first what an infirmity is : Secondly the signes of it .

First , an infirmity is such a weaknesse , as when the heart is upright , yet by reason of some impediment it cannot doe that good it would : and doth the evill it wouldnot . So that there must , be first uprightnesse of heart , else it is not an infirmity , but iniquity , the heart must be perfect with God in all things , there must be a purpose to please God in all .

Secondly the reason , that 2. it cannot doe so , is from some impediment that hinders : and this ariseth from the rebellion of his flesh , which leads him captive , makes him omit the good that he would doe , & doe the evill he would not .

But now secondly to come to the notes and characters : For a carnall man and a godly man , both bee guilty of one and the same infirmities , as to have their hearts wandring in prayer , in reading , and to idlenesse in their calling , &c. Yet these may be wickednesse in the one , but weaknes in the other , and therfore to know this , consider these signes .

First , if it be an infirmity , Signe . it continues not , but assaults thee by fits , and starts , and so away ; and afterwards thou wilt returne to thy former course : As a stone that is throwne up , it flyes as long as the force of the hand that threw it remaines ; but after it takes its owne course againe : But if it continue upon thee , it is signe that it is naturall to thee : As a stone , it rests on the earth , because it is the naturall place of it : my meaning is not , but that an infirmity may assault a man all his life , for so some may , as we shall shew afterwards ; But I say , it comes by fits , and so is gone . This we see in David , in Peter , and the rest of the Saints , that their infirmities continued not so , but that afterwards they returned to their course againe .

Secondly when a man 2 amends not upon admonition , it is a signe it is not an infirmity , if a man intends to goe to such a place , and one should meete him , and tell him , this is not the way , and direct him into the right way , he would thanke him , and returne into the right way , because that is the way hee intended to goe . So if your faces be set towards Ieru salem , and one should tell you , here you went out of the way , he would bee glad of it , and returne .

So it was with David , when hee would have slaine Nabal in a passion , & Abigal met him , and stayed him : oh how thankfull he was to God , and her ! it was a signe it was but an infirmity : and so in the case of Vriah , when Nathan told him , hee was in the wrong : Prov. 25. 12. He that reproveth the wise and obedient , it is as a golden eare ring , or as an ornament of gold , saith Salomon , that is , hee whose heart is upright , whose intent is to grow rich in grace , hee accounts of those that reprove him , as of golden ornaments : But if a man after admonition & reproofe will take his owne course , it is a signe of his wickednesse , and not infirmity .

Againe thirdly , a sinne of infirmity is alwayes 3. with griefe and sorrow of heart for that weakenesse : now what is griefe , but the endeavour and strife of the will , when a man cannot attaine to that he would , or would shun something he cannot avoyd , then hee is grieved and pained : As it is in the body ; all the griefe there , is , when a part or member cannot performe its office or function there : So in the soule when it would faine doe such a thing , when the desire of the minde is set on such , or such an object , and it cannot attaine it ; then followes griefe : so here , when the heart is drawne up to please God in all things , and something comes in the way that it cannot , & therefore it is grieved , and therefore in the 2. Cor. 10. 11. the Apostle makes this sorrow , a ground of their uprightnesse , & it is certaine , where this griefe is not mingled , it is no infirmity .

Every sinne of infirmity , 4. produceth a hearty complaint , and an earnest desire , and a serious endeavour to have it cured , for every infirmity in a body , that is quickned , that hath some life in it , and so is sensible of it . As in a disease , that a man is sensible of , he tels his friends , or any other , that hee is in company with , of it , to see if they can helpe him , if they cannot he complaines to the Physitian , and goes to him to have it cured : so in an infirmity or sicknesse of the soul ; an upright heart , complains to his christian friends , I have such an infirmity , what shall I doe to cure it ? if they cannot help him , he runnes to him that hath the balme of Gilead , to Iesus Christ to have it cured , the 2. Cor. 12. 8. 9. this was so in St. Paul , he praied three times that it might be removed , he doth not onely complaine as in the 7th of the Rom. 24. and desire that it may be healed , as in the forenamed place , where he praies against it , but to this he addes , a serious endeavour , 1. Cor. 26. 27. he beats downe his body , &c. that is , he used all good meanes for the overcomming of this infirmity : and where this complaint , desire , and endeavour is wanting , it is a signe it is not a mans infirmity , but iniquity .

Fiftly , if thy sinne be a 5 Signe . sin of infirmity , thou shalt finde in thy selfe a continuall reluctancy , and strife against it : for as there is in thee a body of sinne ; so also a body of grace , which being contrary to the other , will not suffer thee to be at quiet , the Spirit will be against the flesh , as well as the flesh against the spirit : and as the flesh will not suffer thee to doe a good duty without resisting , and interrupting thee ; so neither will the spirit suffer thee to sinne without striving against , and opposing it .

But if thou canst sitt downe , and let it rest without striving against it , it is no infirmity , but rebel lion , therfore try thy selfe by these signes .

But others besides true Christians are able to doe Objection 1. this ; for take an unregenerate man , and he wil make the same plea for himselfe , that it is but his infirmity : Indeed hee is overtaken sometimes , but it continues not ; and when hee is admonished or reprooved , hee findes his heart yeel to it , and he grieves , and is sorry for it , hee complaines of it , and seekes to helpe it , and strives against it , and therfore these are not sure signes to distinguish him from another .

I answer , that there is Answ. something in an unregenerate man which is much like , and comes very neare to that in the regenerate man , he may doe much by that light he hath , but yet there is a broad difference betweene them : for the regenerate man hath another object about which he is conversant , he hath a new light put into his heart , he is renued in the spirit of his mind , and he hath the Law written in his heart , 2. Cor. 3. 3. Heb. 8. 10. That is , all the spirituall duties that are written in the Law : and hee hath something in his heart that answers to what is in the Law , as tally answers to tally ; or as that fashion in the lead , to that in the mold ; or as in a seale character answers to character , impression to impression , so that which is in the Seale , the same is in the waxe : So whatsoever is in the Law of righteousness , if you could see that which is written in the heart by Iesus Christ , you should see character for character , print for print ; and so , that if there were not a written Law , hee would be a law unto himselfe to obey God , performe duties according to the Law written in his heart : Now when it stands thus with a man , and something , some impediment comes in the way , that he cannot serve God as he would , the law of his members rebelling against the law of his minde , then this troubles and grieves him , this hee complaines of , and strives against , and labours to have it mended .

But now a naturall man , Difference . hath not the law thus written in his heart , he hath all things revealed to him within his sphaere , to wit of nature , he ascends no higher : and although he hath good purposes and meanings , and grieves and complaines , yet all this is for sinnes committed against common light , against naturall conscience , against the second table . Now this is in a lower sphaere , they are sorry , but not godly sorrowful , they cannot grieve for omission of spirituall duties , required in the first table , and so wee see they are not pitcht on the same objects which makes a greater difference . Now for the further and fuller clearing of this point , we will answere some questions or cases .

First , suppose I have striven long against such a Quest. 1 lust , and done what I can , and yet cannot prevaile against it , shall I say that this is an infirmity ?

To this I answer , first , Ans. that we may be , and are often deceived in this , when we have striven long against it ( yet wee grow worse ) and that the infirmity gets ground of us ; for an infirmity may appeare to get strength , when as it looseth it . As when we cleanse a pond , it appeares more muddie then it was before , though in trueth it loseth mud more and more . Every contrary , the more it is resisted , the more it appears ; as fire the more cold is about it , the hotter it is : so an infirmity , the more it is resisted with the contrary grace , the more it appears to prevaile , though in trueth it loseth ground and strength .

And therefore secondly I give this rule , that 2. though you have striven , yet you must not leave off , but continue your striving still , and yet be content with Gods hand in suffering such an infirmity in you : for there is a double contentment ; first , that which is opposed to murmuring against Gods hand , and impatiency , and so we must be content to suffer an infirmity on us : we must not repine at Gods proceedings .

Secondly , such a contentment , as is opposed to striving against the infirmity , and so we must not be content to suffer it on us , but must strive constantly against it : As in a naturall disease wee are to labour to have it cured : but if God will have it lie upon us , we must be content : So here wee should continually strive against our infirmities ; but if God see good to let it rest upon us , wee must be content with his hand : for God doth it that wee might have something to humble us , and Humility is the Nurse of grace , without which all grace would wither and decay .

And againe , the power of God rests and dwells in an upright heart , and that must have an empty place ; and humility makes roome for this , when the power of God dwels in us , when it beginnes to settle in a mans heart : if he now begin to grow up in conceit of himselfe , this expells the power of God , and crouds it out : And therefore God would have something to be in us , to keepe us in an humble condition . It is with us as with Paul , when hee looked on his infirmity ; at the first he was impatient , would have no deniall at Gods hand , but have it removed ; hee prayed thrice , that is , often , to this purpose . But when he saw it was a medicine , which he thought a poyson , that it served to humble him , & by that meanes the power of God dwelt in him , then he was content , and so should we .

Againe thirdly , I answere , 3 Ans. suppose you doe not get victorie over your infirmity , and you be no better then you were before , nay lose ground of it , yet strive still , for this strife makes you hold head against it , which otherwise you would not do : for if when you strive , you doe but keepe your ground , or lose somewhat , then what would become of you , if you did not strive at all , should you not goe quite downe the streame , and lose all ? yes certainely .

As a man that rowes against the streame , so long as he rowes , he doe some good , loseth some ground , and getteth some ; but if he leaves rowing , he goes quite downe the streame . And as a man may keepe the field against his enemie , though he doe not conquer him , yea though he loseth ground ; yet it is one thing to keepe the field , and another thing to bee beaten out , and overcome ; now this continuall striving , makes a man to keepe the field , against his infirmity , and not to be overcome , and therefore its worth the while to continue striving .

Lastly , I say , that 4. Ans. though a man is sure of victory , and that his cause is never so good , and that he goes on a good ground , yet GOD may in his wisedome so dispose of the matter , that hee may lose the victorie for a time , as wee see the Israelites , in a good cause were foiled twice by the Beniamites ; and so the Disciples of CHRIST that were sent on his businesse to fish , they fished all night in vaine . And so Moses though he went on Gods errand , yet he prevailed not a good while , but the people were oppressed more than before , Exod. 5.

And so Paul though he was called to goe to Macedonia , yet see in the storie what a many letts he had , yet afterwards he planted a Church there ; so when wee strive against any sinnefull lust , our cause is good , and wee have a certaine promise , that wee shall overcome , even as certaine a promise as Iosuah had , that he should drive out the Canaanites , and overcome them , when the Lord encouraged him , saying , I will not faile thee nor forsake thee . So sure a promise have wee , in the 1. Luke 74. wee shall be delivered from all our enemies , that so wee might serve God in holines : & therfore be not discouraged , though thy infirmitie hang long upon thee , but strive against it , and in the end thou shalt get the victory .

A second question is , Quest. 2. whether an infirmitie may hang on a man all his life , or no ; for some men may say , I have had a sinne which haunted mee all my life hitherto , and may doe till my dying day for ought as I doe know , and shall I then say this is an infirmity ?

In this case wee must Ans. distinguish of infirmities , for infirmities are either occasionall , which are occasioned by some other accident , or habituall , which stay longer by a man , and these are either naturall to us , and so proceed either from our parents , and so are hereditarie to us , even as some diseases are ; and so wee are subject to the very same infirmities , that our parents are : else they are such , as arise from the temper of our owne bodies .

Such as proceed from our naturall complexion , ● or else such as proceed from custome , which is another nature , now I say that occasionall infirmities such as arise from without , as such as come from Sathan , these continue but for a fit , and doe not last all a mans life , God doth usually set Sathan a limited time , hee may give him liberty to tempt a man , but hee sets him his bounds , thus long he must doe it , and no longer , usually I say God doth thus ; For he may suffer him to doe it longer , but seldome all a mans life . But now for our naturall hereditarie infirmities these may and doe oftentimes continue for tearme of life : for they have a roote in us . Now though you doe loppe off the branches , yet the roote will send forth more againe : I doe not say , that they so prevaile , as that they reigne in a man ; for Grace will continually get ground against it : but it may remaine in a man so long as hee lives , and GOD hath a good end in it ; for he would glorifie his Sonne in us , not onely at our first conversion , but all our life after , he would make us depend on CHRIST alwayes , as well for Sanctification as for Justification : he would make us see what neede wee have of a dayly Mediatour , and therefore leaves dayly infirmities in our nature to exercise us with , and to cause us to looke up to Christ , as the Brazen Serpent was lift up amongst the Israelites .

Another case may be Quest. 3. this , whether a sin against knowledge , and with deliberation may be said to be a sin of infirmity , or no ?

To this I answer , that Answ. a sinne committed simply with deliberation , cannot be an infirmity : that is , let a man be ever himselfe , without let or impediment , let him be his owne man , let the eye of his understanding be as when the Sunne shines , and dispell the mists , so that it may see all before it , and let his will and affections walke at liberty : and in this case a good man cannot sinne deliberately . See the ground of this , Romans the seventh , and the seventeenth vers . If I commit sinne , it is no more I , but sinne that dwelleth in me : That is , when I am my selfe , my owne man , not bound up with any lust , I thus doe not sinne , it is not I : But in this case , which is the usuall and indeed all the case of Christians , namely , when any passion orinordinate affection , or strong distemper doth either blind the eye of reason , or tye up his affection , so that hee is not at liberty , then I may commit a sin , having long deliberated on it . There may be such distemper of affection as may continue long , and though it doe not wholly blind Reason , yet it blinds most of it . And this was the case of David in numbring the people , he deliberated on it : Ioab tells him the truth , and reasoned the case with him , and yet hee did it : and so we know in murdering Vriah , it was consulted on , and a deliberate action , but there was much passion mingled with it : David was not himselfe , there was some strong affection that did binde and tie up the use of the regenerate part , as in drunkennesse , that excesse bindes up for a time the use of reason , so that hee could not walke in the liberty of his spirit , and therefore it was his infirmity : wee may see that passion overcame David for the time , by his comming out of these sinnes : For when after hee came to himselfe , and saw the greatnesse of it ; as usually when a sinne is committed , ( and not before ) then we see the grievousnesse of it ; so then David confessed hee had sinned , and done very foolishly .

So a Christian may fall into a course of worldly mindednesse , or the like , and this lust may hang upon a man , and yet be a sinne of infirmity , ● when a man is himselfe hee sees it , and repents it .

Secondly , I answer , that in this deliberation , Answ. 2. which is mingled with passion , there is a double error ; namely , when a man erres either about the ultimate and last end , or when hee erres onely in the meanes . Now a regenerate man hath set up God for his last end , whom he must never forsake , nor part with for all the world , but in some particular thing hee may erre : As when he thinkes he may doe such a thing , and yet keepe his God still , or else hee may get pardon of sinne quickly , or else minceth his sinne with distinctions , &c. and so may commit a sin deliberately : For this is a true rule , that any sin is a sinne of infirmity , so long as we doe not erre about the last end , though in some particular wee are out , concerning the means and way to it .

But now an unregenerate man , hee deliberates after this manner ; I would have God for my God ; I would not bee without God in the world , but there is such a pleasure , such a profit , which I must needs have , and rather than hee will lose it , hee will part with God , thus hee makes pleasure his uttermost end . A man loves his life , and loves the use of his members ; as of his hand , his arme , or his legge , &c. But he had rather lose his hand or any of his members , than his life . So a wicked man covers his pleasure more than his life , hee cannot live if he have it not ; and God hee esteemes but as one of his members , which hee would not willingly want : But a Christian hath God for his chiefe end , and never sins with deliberation , about this end , he wil not forget God upon any termes , but may erre in the way , thinking hee may fulfill such a lust , and keepe God too .

Another question is , whether a Regenerate Question 4. man may not fall into some presumptuous sins , and so commit a sinne that is not of infirmity ?

For answer to this , wee Answ. 1. must know , that a presumptuous sin is of two sorts : First a sinne that is simply presumptuous , when wee know such a thing to be sinfull , and yet presuming on Gods mercy , we will doe it ; I say thus a godly man cannot sin presumptuously .

But there is a sin that is 2. comparatively presumptuous ; to wit , in comparison of our other sinnes , which wee commit with more reluctancy , with more tendernesse of conscience : but some others we commit more against knowledge , and are more our selves when wee doe them ; these are comparatively presumptuous sins , and a godly man may sometime commit them : As we see it was Davids case in the matter of Vriah , when hee plotted his death .

The end of the first SERMON .

THE SECOND SERMON , BY JOHN PRESTON Dr. of D. Math. 12. 18. 19. 20.

18. BEhold my servant whom I have chosen , my beloved in whom my soule is well pleased : I will put my spirit upon him , and hee shall shew judgement to the Gentiles .

19. He shall not strive , nor cry , neither shall any man heare his voice in the streetes .

20. Abruised reede shall he not breake , and smoaking flaxe shall he not quench , till he send forth Iudgement unto victory .

I HAVE made choice of these words for the Affinity they have with that Text , whereof we have so lately spoken in this place , that out of this Text wee might prosecute the point already entred upon by occasion of the prayer of that good King in the former Text : for Christ is heere brought in shewing Judgment to the Gentiles , and doing it in a meeke and tender manner , as ver. 18. 19. which manner is heere illustrated by the consideration of the persons , to whom this Judgement was declared or shewed , who are here expressed under the similitudes of a bruised reed and smoaking flaxe .

A reed the weakest plant , that is , not a strong tree ; yet this a broken one , none of the strongest : So Flaxe , that takes the fire a great deale sooner than a Reed will , especially if it be dry , and have hung neere the fire , but most of all , if it be already smoaking , the least sparke will doe that , yet Christ will not quench that little sparke .

Then he shews the issue of this teaching , till he bring forth iudgement into victory : that is , untill that little sparke have got the mastery , or that hee may &c. and so it is a reason of his tender dealing ; because otherwise , is roughly dealt withall , it never would prevaile As a little coale , if it bee hard blowne , is soone extinguished , but if nourished , and gently dealt with , increaseth to a mighty flame : So the least grace , though as weake as a bruised crushed reed , or as small as aspark of fire , that onely makes the flaxe to smoake , yet if cherished by Christ , it will increase , & come at last to victory ; so that in these verses yee have foure things .

First , the Office of our Saviour Iesus Christ , which is , to teach men Judgement .

Secondly , the manner how he doth it , namely , with tendernesse and meekenesse .

Thirdly , the persons , namely , such as are very weake in grace and holinesse .

Fourthly , the issue , namely , that He will bring forth Iudgment into victory . For the first and second of these .

The office ( I say ) of Doct. 1 Christ , is to teach men judgement , and this he doth with much tendernesse , compassion , and gentlenes : for the former part , that Christs office , is to shew men judgement .

First , to teach men the just and righteous 1 waies of God , so the word is taken in the old testament . to enlighten men to judge of the waies of God . There be two ends why Christ came ; first , to justify , and secondly , sanctifie us , to give us forgivenesse of sinnes , 3. Act. last , 5. Act. 31. therefore Christ is often compared to a shepherd , in the 10th of St. Iohn , ( and many other places ) that feeds his flocke , and he is also called Iobn 1. 9. the true light , which lighteneth the world , & every man that cometh into the world ( that is ) if Christ had not come into the world , there would not have been one sparke of GODS image left in man , neither Adam , nor his posterity should have knowne any thing , but a cloud of darkenesse should have seized on mens minds . But now by Christs comming every one , even the wicked have this benefit , that they have seen common light : Christ lightens every one that commeth into the world , in some sort teacheth them so much as shal make them inexcusable

It is his office to teach 2 men , and he doth it in the next place , with much gentlenes and tendernes : this we will easily grant , if we consider who it is that teacheth , and who we are that are taught , a rude people so hard to conceive , so ready to forget , therefore he had neede have much gentlenes . We say when one quickly conceives a thing , and then goes to teach it , to another that cannot apprel end it , it will weary him , if hee bee not very meeke . An angry man when he findes any impediment , he flies on the face of it presently , and a proud man , he will not beare so much , nor waite so long . But now Christ is meeke , and thinks not much to waite from day to day , to drop in heere a line and there a line , here a little and there a little : he teacheth with much meeknesse ; the reason is in the verse before , Christ deales with us according to his nature and disposition . Now as it is said before , he shall not strive nor cry ; when the Pharisees would have killed him , rather than he would strive with them , he departed , yeelding to them , went his wayes from them . And againe it is said , neither shall his voice be heard in the streets , alluding to an action of his , when he had wrought a great work , he bad them not utter the matter : he came not with Pomp , and majesty , as great men , that cannot come into a place , but the towne must ring of them ; hee deterres no man by his greatnes , from comming unto him , but was of an humble and meeke disposition . And according as his nature was , so dealt he with us , teaching us with much tendernesse , and meeknesse : then there is no reason , why wee should bee discouraged for any of our infirmities , for Christ will beare with them . If he were not God , and man , that is , if he were not patient in an infinite manner , he could not beare with us : but he is infinitely patient , therefore be not discouraged , in Ezekiel 34. 16. ver . he compares himselfe to a shepherd , and ( saith he ) I will seeke that which was lost , & bring againe that which was driven away , and will bind up that which was broken , and will strengthen the weak : where we see , there be foure causes of weaknesse . Causes . 4

First , men are apt to straggle 1 out of the way through vanity and weaknesse of their owne spirits . Now when a man doth so weaken and lose himselfe through his owne folly ; then Christ seeks him , and will not suffer him to be utterly lost .

David wandred as well as Saul , but God sought David againe , and would not lose him : therefore wee see , that David delights to use this Metaphor in Psal. 119. 176.

Againe a temptation may come on a man which is too strong for him , and drive him out of the way , as sheepe when theeves come , are driven out of the fold , whither else they would not have gone : these Christ promiseth to bring back againe : as David recovered the sheepe , out of the paw of the Lion and Beare , so Christ will recover his children that were carried away with such strong temptations .

Againe , suppose there be some wound made in the soule , by some actuall sinne , if there bee some breach made into the conscience , Christ promiseth in the next place to make up this breach , that he will binde up that which was broken : a man may complaine that hee is weake and ready to straggle , as before : therefore Christ promiseth to strengthen that which is weake , that is , he wil lead them on to a greater measure of strength dayly , whereby they shall bee able to get victory over such infirmities : Isaiah 40. 11. Hee shall feede his flocke like a shepheard , hee shall gather the Lambes with his arme , and shall carry them in his bosome , and shal guide them with young : Here wee see , that in the fold of Christ there is this difference of sheepe .

Some are strong that can goe apace , some are weaker , that cannot keepe pace with the other , and they are compared to the Ewes with yong , that can goe but a slow pace : Some are so weake , that they must be carried , else they cannot goe . Now those that are so weake that they cannot comprehend Christ , hee is ready to comprehend them : when men are weake , and have not that use of their faith which others have to lay hold on Christ ; Christ will take hold on them , and carry them in his bosome , and those that are weake and cannot keepe pace with others , hee wil guide them , and drive them on , according to their pace , and hee will drive on the strong according to their strength , and though hee beare with the weake , hee expects more from the strong : See how Iacob ordered his flocke in that manner that he would not out-drive them , and shall not God doe so also , who hath taught the husbandman this discretion , Isaiah 28. use it himselfe ? surely he will : in the 1. of St. Iam. ver. 5. If any man lacke wisedome , let him aske it of God , that giveth to all men liberally , and upbraideth none , and it shall bee given unto him : that is , you shall finde this difference betweene God and man .

If one be foolish , and goes to man ; man is ready to despise him , and laugh at him : but if hee aske wisedome at Gods hands , he gives it to him liberally , and twits him not with his folly ; upbraides him not with his weaknesse : looke how a tender mother deals with her child , the more its weaknesse is , the more tender she is of it ; so doth Christ guide us according to our weaknesse , and tender us the more , because wee are meeke and humble : and therefore wee have no cause to bee discouraged , for that weaknesse which we finde in our selves . Wee are indeede exceeding backward to beleeve this , and therefore see what s added : Ezek. 34. 16. He saith he will feede them with judgement : That is , with wisdome and discretion : for hee is wise , and knows how to feed them , according to their weak capacities , and so his Wisedome may bee a ground that he will tender us .

Againe , his power may shew that he will doe this with us , because hee is able to make crooked things streight : If a man meete with a crooked piece of wood , which he would streighten for his use , and cannot ; hee throwes it away , because he cannot make it streight . Men if they are to deale with a Scholler that is hard to learne , they give him over , because hee is uncapable ; they cannot make him conceive instructions . But Christ is able to make crooked wayes streight , to quicken those that are dull , to put new natures into us ; and therefore hee will not deale so harshly with us .

Againe , if there be any grace in us , it is his owne worke , and therefore it is for his credit to perfect it . 1 Thess. 5. 24 vers. Phil. 1. 6. hee should not be faithfull else , if he should not doe it ; but he will doe it : as a worke-man loves his owne workes , and will not leave them unperfect , so neither will Christ . Againe , it is his Fathers will , that those who are weake should be cherished , his delight is still in leading them from one degree of strength to another ; for his power is more seene in them and he hath more thankes from them , as he had from Mary Magdalen .

But some will say , oh Obiect . but my heart is so untoward , that I feare I never shall overcome ?

Consider well that place Answ. the 42 of Esay , 5 , 6 vers. Thus saith the Lord , Hee created the Heavens , and stretched them out ; he that spread forth the earth , and that which commeth out of it ; hee that giveth breath unto the people upon it , and spirit to them that walke therein : I the Lord have called thee , &c. Consider who it is that created the Heavens , the Earth , and the buds thereof ; that giveth breath , &c. is it not God ? now then suppose he findeth nothing in the nature of man , but an emptines of grace and holines , is it not he that made the heavens when there was none before , and then is not he able to create grace in a mans heart ?

Againe looke on the earth in the winter , it is very hard , a man would think it should never bring forth flowers , yet in the spring it puts forth many kind of fruites & flowers ; so though thy heart bee as hearbs in the winter , yet God is able to make grace sprout forth there , as flowers in the spring ; besides it is he that giveth breath unto the people , that is , if you looke upon all the creatures in the world , yet none was able to put life in them , but GOD. So though your soules be like unto a clod of earth , he is able to put life into them , the breath of life , as he did at the first , he is able to enlighten and enlarge them further , and therefore be not discouraged for thy weaknesse .

Is it thus ? that Christ teacheth 1. Vse . in judgement , and that with much compassion , and rendernesse ? then this should incourage men to come unto Christ , to learne of him , to take his yoke on them : this use we finde to be made of this Doctrine in the 11th of S. Mat. 28 , 29 , and 30. verses , Come unto me all ye that are weary and heavy laden , and I will ease you : take my yoke on you , and learne of mee , and you shall finde rest to your soules : for my yoke is easie , & my burden is light : that is , let a man look upon Christ and his waies , and usually they are discouraged with the strictnesse of religion , they thinke they shall bee too straight laced , and bound with fetters , that are too straight for them . No ( saith Christ ) feare not , for I am meeke and lowly , and such shall you find my dealings to be towards you .

There be two things in the Text to moove us to come in to Christ , and to bee subject to his yoke .

First , the nature of the 1. thing it selfe , it is an easie yoke : Before you come to me , you are like men in prison , but when you come to me I losen you , and set you at liberty : before you were as in darknesse , but when you come to mee I enlighten you : before you were as men in sicknes , but when you come to mee , I strengthen and heale you .

A second thing , is from 2. the person you have to deale with , that is , Christ : Come unto me , for I am exceeding gentle , and meeke , and such shall you finde mee : Iohn Baptist and Moses came roughly ; but Christ is come in tendernesse ; if you be subject to infirmities , hee is ready to passe them by ; if you bee overcome with them , hee is ready to recover you : and therefore now come in to Christ ; submit your selves to his yoke , to his teaching and discipline , to his rule and government , which is so easie . But if you wil not , he will rule you with a rod of Iron , and breake you in peeces like a Potters vessell ; if you stand out with him , then none is so rough as he , and therefore observe him .

If a King should say at his Coronation , he would open all the prison doors : would not offenders take that opportunity ? or if a Creditor should say to his debtors , come to me at such a time , and I will forgive you and your debts , and give you in your bonds : would the debtor over-slippe that time ?

So let us , when Christ offers himselfe to teach us with such tendernesse , goe to him , take that time especially ; considering , that these are such times as are in Gods owne power ; those things that are in our owne power , we may doe what we will with , and take our owne time : but these times are not in our hands , but in Gods : and therefore take heede of over-slipping that time , when Christ carries himselfe as a nurse unto us : there is a time for every purpose , and that lasts but for a season Eccles. 3. 11 , 12. There is a certaine season which God hath appointed for every purpose , there is a time when the business may be well done , and if that be let slippe , it will not succeede , but he will be snared in an evill time , because hee knoweth not the good time .

Therefore when it is past , his misery is great . So cheifly there is a time of receiving grace , but this time a man knowes not , yet he is undone if he passe it ; therefore take heed of overslipping any offer of grace : procrastination in all things is dangerous , but here especially . Now that which deceives us , is the deferring : but we must not deferre one day , and say , then wee shall doe it another , no , for then we shall let the time be past : as in a chariot , the wheeles runne neere one another , but they never overtake one another . And as in a clocke the minutes are but little distant one from another , yet none of them are together , So the devill by his cunning thinkes to make you doe it now , and by and by , till he have made you passe your houre : therfore take heed of deferring , and come in , whilest Christ doth expresse himselfe thus unto you in these tearmes , whiles he deales thus tenderly and gentlie with you . It is a very dangerous thing to lose the opportunity of receiving Christ when he offers himselfe , when he deales gently , which wee gather from that place , thus ; if there bee a time for every purpose , then certainely there is a time for the greatest businesse that a man hath to doe on the earth , that is , to come in to Christ , and receive him ; and if the miserie of man be great upon him , if hee let slip other seasons , much more if he neglect this ; but now there is a time for every purpose , as these places testifie . And to instance in some few Gehezi tooke a gift of Naaman , 2. Kings 5. saith Elisha to him , is this a time to take gifts ? there was a time when thou mightest have done it , at another time , of another person thou mightest , but this was not a time : for Naaman was a stranger , and did not know the customes , and Elisha would give him his health freely , and therefore it was not the time , and therefore we see the misery was great , the leprosie clave to him and his posterity , because he knew not the time ; so Saul because hee sacrificed before Samuel came , the thing he did was good , but he tooke not the right time , he was too hasty , he knew not his time ; and so his miserie was great upon him ; God tooke the kingdome from him , and gave it to his neighbour , 1. Sam. 13. 13. 14. so Iacob when he sought the blessing , he thought he did a good thing , but he did not stay the time , so the misery was great upon him : see what a long peregrination , what a hard service did he undergoe under his uncle Laban , and all because he knew not the right time : so the Israelites when they sought a King , if they had staied their due time , God would in his due time have revealed unto them , that David should be their King , for he had so appointed it : and therfore because they missed of the time , their misery was great on them , so likewise for other purposes , so for this ; there is a time for a man to come in , and take the offer that Christ makes , a time when he is kind and gentle , and ready to receive us ; if wee know not this time , and so overslip it , our miserie will be great upon us . Now then it is very requisite to know , and finde out this time , because if wee choose Gods time , God will joyne with us in the worke , and so it will bee done with ease , Eccles. 3. 9. 10. A time to love , &c. what profit hath he that worketh , in that wherein he laboureth ? I have seene the travell which God hath given to the sonnes of men , to be exercised in it . ( that is ) men take much travell and paines to bring their purposes & ends to passe ; when they doe not take Gods time , and what profit have they by it ?

Now if you will open when Christ knocks at the doore , harken to the motions of the spirit , and blow them , and nourish them , and it will bee done with much ease ; but if you misse this time , your misery is great ; you may desire , and crye , and pray , and never the better , Eccles. 9. 12. For a man also knoweth not his time , as the fish is , that is taken in an evill net , and as the birds that are caught in a snare , so are the sonne of men snared in an evill time , when it falleth suddenly upon them : There is a double time , as wee may gather out of these words ; a good and acceptable time , so called because God is then ready to accept and receive us , if wee come in that time , and if wee doe not make use and embrace that good and acceptable time , then the evill time shall fall upon us , we shall bee caught in an evill net and snare : there may bee a good net come on us , as affliction , sicknesse , and the like may come upon us , so as to doe us good , as we catch at some things to preserve them alive for a better condition then they were in : but now if we over-slippe the good time , then the evill net shall fall upon us , sicknesse , death , and destruction shal come on us suddenly as a snare : that wee may see the ground of this , see what Christ saies , Luke 19. 42. 43. I thou hadst knowne , even thou , at least in this thy day ; the things which belong to thy peace : but now they are hidden from thine eyes : He speakes it to the Iewes , who yet enjoyed the ministry of Christ , and hee tels them that the time of their visitation was past .

So that a man may have the liberty to liveūder the ministery , long after that God hath rejected him : Christ came then and visited the Iewes , and al profited nothing ; then they were like the Figge-tree that Christ cursed after their day was passed : and this day may be long before a mans death , he may live long rejected : and therefore let us take heed we doe not stand out our time . In outward things we are wont to anticipate and prevent time : so Iacob got the blessing before the time : and the Israelites sought for a King before the time : and so men would be hastily rich ; and so for pleasures , if wee would stay Gods time , to take it after labour , we should doe well , but wee prevent our time here ; but in spirituall things wee are too slow , let slip our time , to come after : But this is dangerous ; take heede of it : It 's a good note which the Stoiks have ; some things are in our owne power , and in them wee may use our owne liberty , but other things are in the power of others ; and then we must take the opportunity while it 's offred , wee must saile when the winde blowes . Now of this latter kinde are spirituall things , and therefore wee must take the time that 's offred : Indeede if the time were in our owne power , or if we knew the time , then wee might delay : Acts 1. 11. It is not for us to know the times which the Father hath kept for his owne power , and no man knoweth what shall bee , neither can any tell it him , and therefore take heede of letting slippe the time : Sathan deceives us in this , just as the Lapwing doth when a manis neere her nest , she flyeth a little before a man , and then lighteth , and flyeth a little further , till it hath led us quite out of the way .

So Sathan makes us deferre a little longer , and a little longer , till our time bee past ; and therefore deferre now no longer , but come in unto Christ whiles hee offers himselfe in a loving and tender manner . And so much for the office of Christ , which is to teach , and his manner of teaching , with much meeknesse and gentlenesse .

Now followes the third thing to be considered , & that is the persons that Christ hath to deale with , such as are very meeke ; compared here to a bruised reed , and smoaking flaxe . A reed is of it selfe very weake , and shaken with every wind , and not onely so , but broken with the least force . So a Christian may be subject to much unevennesse , and inconstancy in his wayes , shaken with every temptation ; but when this shall be a broken reed , this is a further degree of weaknesse : and so for smoaking flaxe , it must be an exceeding little sparke , which will not cause flaxe to smoake , and yet with such weake ones hath Christ to deale : he will not breake the bruised reed , nor quench the smoaking flaxe .

Now from the persons that Christ teacheth , that is , weak ones , observe this point .

That there may be exceeding great weaknesse , in true Christians ; wee see in the text they are compared to the weakest things , a bruised reed , and smoaking flaxe : the first reason of it is this .

Because it pleaseth Rea. 1. Christ in working grace , to doe it by degrees , hee might have perfected the worke of grace altogether as he did in the work of creation in an instant , but he dealeth with us now according to the course of generation , as a plant is first sowne , then riseth by degrees : So we in the beginning of grace are exceeding small , hee heales us as he did the blinde man , not altogether , but by little and by little .

First we see more darkly 1 and confusedly , and then more clearely , and he heales our lamenesse , not altogether by setting us on our feet at the first , but he gives us strength by degrees , first , to goe on crouches , as it were , or to creepe or steppe forward , and afterwards to goe more strongly : and hence it is that there are many weak , because grace is but weakly wrought in them . Now the reason why Christ doth thus lead us on by degrees ; is first to humble us , and to let us see that the worke is not of our selves , it is God that workes in us according to his good pleasure for when wee are brought on by degrees , thus it makes it evident unto us , that we receive strength from another . Secondly , hee doth it for his owne glory , that wee might know the righteousnes of Christ : in the 8 of Deut. 2. 17. there is set downe these 2. ends , why the Lord led them through the wildernesse , & not the nearest way .

First , Gods end in it was 1 to humble them .

Secondly , to let them know that hee did it for for his owne sake . So he doth here to humble them , and for his own glory , God doth not perfect grace at the first , but by degrees , and likewise that they may know his power , that it is his strength in which they walke , that if a Christian should bee left to himselfe , he would quickely finde that it is Christs power that hee must walke in , that must goe along with him to guide him , and to deliver him from his enemies .

Now for the use of this Vse . it may serve to comfort weake Christians ; what though thou art not at that growth as other Christians are ? yet bee of good comfort : a reed hath life in it as well as the strongest oake , what though thou canst not see the flame of an holy conversation , but only the fume ? yet you may know there is fire : men that are in the covenant , are like men that are gonein at a doore , or into a Church or the like . Some are further in then others , but yet all are in ; So though the weake be not so forward as another , yet hee may bee in , though not so farre in : for a budd drawes sappe from the roote , aswell as the fruite , why so thou must be a budd , and have grace in some measure , though not in so great a measure , yet thou maiest bee a true Christian , though a weake Christian .

But you will say that it Objection . is a hard thing to be perswaded , that God will accept of such a weakling as I am .

Therefore consider the Answ. nature of Christ , for wee are deceived in that as in other things , in 2. of the Heb. verse 17. Wee see that it behoved Christ in all things to be made like unto his brethren , that he might bee a mercifull and faithfull high Preist , &c. Christ is our high-Priest , now there are 3 offices of our high Priest :

First he was to receive Three offices of Christ . every sacrifice .

Secondly to offer sacrifice daily .

Thirdly , to lay the wood together , and preserve 3. the fire .

Now then it belongs to Christ to receive every sinner that comes to him , as it did to Aaron to receive the sacrifice ; and if Christ should not doe all that belongs to his office , he should be an unfaithful High Priest : But he is called a faithful High Priest : If then a sinner come to Christ , and saith ; Lord I know that God is a consuming fire , and I dare not come to him in my selfe , but in the merit of that Sacrifice which thou offredst : Christ cannot reject him ; but saies hee to him : Come unto me , and I will receive you : If they doe but come , hee cannot but receive them , else hee should bee unfaithfull in his office , and in his promise : But he is faithfull in both , and not only so , but he is a mercifull High Priest , and so will pitty them that come unto him : and if you have many sins daily renewed , many infirmities and imperfections ; why , it is Christs office to renew the sacrifice daily , hee offers up a daily sacrifice for us , even his owne righteousnesse ; and as he doth this for justification , so for sanctification also . When Sacrifice was laid on the Altar , the Priests could not bring fire from Heaven to consume it ; but God sent it , and so shewed that it was accepted : wee may lay the wood together , but cannot bring fire from heaven : But Christ is a Priest of an higher order than was Aaron ; hee will kindle this fire of Sanctification , and encrease it , and keepe it still burning , it 's his office so to doe ; and therefore doubt not but Christ will receive you .

Oh , but this were some comfort , if I had assurance Obiection . that I had but one sparke of true grace in me : therefore how shall I know that ?

I answere , there bee 5 Answer 5. Signes . signes laid downe in the Text , whereby a man may come to know this .

First , in these words , He will bring forth judgement 1. into victory : That is , the first thing that Christ doth , even to set up a right Judgement in thee : When the Apostle prayes for the Philippians , hee prayes , That they may abound in knowledge and judgment .

Secondly , there is life in a bruised Reede , as 2. in the strongest Oake .

Thirdly , there is fire , though never so 3. small , as in the strongest Oake .

Fourthly , there is 4. a Combate .

Fifthly , there is victory . 5.

Now for the first of 1. these , consider whether Christ hath set up his judgement in thee : when the Apostle praies that the Philippians may abound in knowledge and in all judgement : That is , that they may discerne of things that differ , and hee takes it for granted that it was right , else hee would not pray for the encrease of it .

So that when a man can discerne of things that differ , when hee can put a difference betweene the waies of God and sin , between spirituall priviledges , and outward vanities , between trueth and falshood ; then there is a light come into a man , and this makes them pure and blamelesse , fills them with the fruites of righteousnesse : now then if thou hast this in any degree , thou hast the spirit of Christ : As it was in Christ , Esay 11. 2. 3. Hee had the spirit of wisedome and understanding , the spirit of might , the spirit of knowledge and of the feare of the Lord . So is it in all his members ; they have the same spirit , and doe not judge according to the sight of the eye , or the hearing of the eare , but judge righteously , for there is a two fold judgeing , first , when our eye or eare judge , and wee judge according to that ; when wee send out our spirits and heare what they report , and this is ready to bring in a false report , to say that sinne is sweet and pleasant , and it will represent grace as vile , because it judgeth according to outward appearance , and the outside of Christianity is base , in regard of misreports , that are brought up of it ; As the tenne messengers brought an evill report upon the land of Canaan , and in regard of the outside of it in those that professe it , who are many times poore & contemptible men , & in regard of the infirmities and failings of the Saints ; Now if a man judge by the eye , that sees nothing but the outside , he will esteeme of religion as base . But it is otherwise when a man hath the spirit of judgement , he will looke further into things , he pries into the inside , and then he will not judge of the wayes of God , and of sin as the world doth ; But will see a basenesse in sin , and an excellency in religion , because he is enabled to judge aright .

For Christ , as he makes his Princes and Priests , so he makes them Prophets likewise , to judge and discerne of things aright , and this he doth by opening the eyes , Act. 26 , 18. that is , good things in themselves are very excellent , and desireable , but wee see them not till our eies are opened , there is a vaile drawne over our eies till Christ removes it , and opens them .

What is that ? Question Answer .

Why , Christ he elevates and raiseth up that light which wee have , unto an higher degree , and that is by putting a new light into their soules Iohn 1. 9. that is , the true light , which lightneth every one that commeth into the world .

Before the Creation was compleate there was some light ; the first day after the Sunne was created , and after the fall he enlightned every one that came into the world : ( that is ) all men have some light or other by Jesus Christ ; before there was no sparke of light in us , but all that wee have is by Christ : that glimmering light which is in naturall men , is but a sparke of the new Image , which Christ hath put on us : But in this , Christ raiseth up the light higher and higher ; and when this new light is put in us , then a mans eyes are said to be opened , when hee can see round about him , and discerne that excellency in grace , and that basenesse in sinne , which were in them before , but they could not see it . As the Chariots and horsemen were with Gehezi , but his eyes were not opened to see them : And so the Well was neere Hagar , but shee saw it not till God had opened her eyes , and shewed it unto her .

So death and destruction may be very neere an unregenerate man , and he not see it till God opens his eyes : so also a Christian may have ground of comfort , and he not know it , till God sheweth it unto him . Now where a mans eyes are opened , that hee can see thus round about him , then hath Christ set up this judgement in a man .

But here now all the businesse will bee to discerne between the common judgement of a man , and this right judgement which Christ sets up in him , which difference is seene by these particulars .

First , they differ in the 1. authors of them : another mans judgement is borne and bred with him ; but this comes from above from God : it is a new judgement , yea , a renewed judgement Ephes. 4. 23. Be yee renewed in your spirits & minds : When thou hast such a judgement of sin and godlinesse , which thou hadst not before , this is a new judgement .

Secondly , they differ in regard of the subject : this new light is alwaies in a pure heart ; the other , not : so long as the heart is overwhelmed with lusts , so long the eye of the soule is dimme , as in a mist , that wee cannot see before us ; but Christ takes away this mist : Titus 2. 11 , 12 , 13 , 14. When the Grace of God hath appeared , &c. Then wee see cleerely : wheras the unregenerate man never judgeth aright of an holy way ; because his heart is full of lusts , which are as mists , that they cannot see .

Thirdly , they differ in 3. the measure . Common light wil perswade you of common truth , or of truths in generall , that such and such things are commendable ; but if you come to a particular action , and practice that , you must do this , and this , here it failes him : But this right judgement helpes a man to doe particular actions ; it inlightens him in every particular , takes away all objections , and guides you in the right way 2. Tim. 2. 7 Consider what I say , and the Lord give thee understanding in al things , ( that is ) I have told thee these things in generall , but when you come to particular , the Lord must direct you .

Fourthly , they differ in the growth : this right 4. iudgement growes more and more , it is as the light that shines clearer & clearer , till it be perfect day : Esay 42. 3. 4. Hee shall bring forth judgement unto trueth : when this iudgement is put into a man , every thing adds somthing to it : A good heart makes use of every thing , but another man that hath but a common sight hee doth not grow , but is apt to be offended , and at length that light that he hath turnes into injudiciousnes of minde , you shall find it decrease more and more , 2. Tim. 3. 13. evill men waxe worse and worse , for that light of theirs is but like a flower , which when it is at the best , fades and decayes ; and the reason of it is because God giveth a man leave to use that common wisedome that he hath for a time , but when they doe not improve that knowledge that they have , then God takes it away from them , and turnes it into foolishnesse , as wee may see Rom. 1. 25. Because they changed the trueth of God into a lye , therefore they were given up to vile affections : 1. Cor. 1 , 19. God will destroy the wisdome of the wise , & bring to nought the understanding of the prudent .

Fiftly , they differ in the effects which they produce , 5. for first this right iudgement brings forth poverty of spirit , when as before a man thought he had some good things in him ; now he sees hee is nothing . Saving wisedome makes him see himselfe empty of all that was good , makes him see that before he knew nothing , as he ought to know ; but now common iudgement breeds pride , it puffes a man up , 1 Cor. 8. 1 , 2. and makes him preferre himselfe before his brethren .

Secondly , this right 2. judgment , it causeth a man to know every thing , as they ought to know it , when hee knowes a right use of it : As for example , a man that knowes his ground which hee owes , when hee knowes what graine it will best beare , what tillage and manure is best for it , then a man knowes his toole as hee ought , when hee knowes how to use it as hee ought .

So a man that knowes sinne as he ought , when he lookes upon it so as to lose it and loath it , then knows he the promises as he ought , when he makes that use of them , as hee should make ; when as other men minde them no more than their old shoos : and then we know forgivenesse of sinnes as wee ought , when we thinke it the most precious thing in the world : and so if wee knew earthly vanities as wee ought , wee would weane our selves from them ; yea , from all world ly things : as the lusts of the flesh , and pleasure , the lust of the eye , and riches , honour , and pride of life , or any other excellency in the world , bee it what it can be , wee will not then endure it .

Now when a mans eyes are opened , and he is savingly enlightned , and knowes these things as he ought , then hee lookes on carnall pleasures , and sees they will bring bitternes in the end : when he looks upon riches , hee sees that to be true which is said of them : Why wilt thou set thy heart upon them , which are as nothing ? hee sees they are uncertain , insufficient , and not able to satisfie his soule : And for the pride of life , or any excellency which before he greatly prized , now he accounts it vile and contemptible , this the spirit of right judgement enables a man to doe .

Thirdly , the singlenesse 3. of the eye is another effect of this , it teacheth a man to looke on things with a single eye : Math. 6. 22 , 23. There is mention made of a single eye , and of an evill eye : if a man hath a single eye , hee will not looke on God and on the world , but on God alone , cleave to him , and serve him alone ; the other is called a wicked eye , because there be many lusts on which it looks . But this right judgement makes us looke on God singly , abstracted from all other things .

A fourth effect which this right Iudgment pronounceth , 4. is , Conversion of the whole man unto God : if thine eye be single , thy whole body is full of light , ( that is , ) shall be set straight ; and when this is not done , it hinders our conversion unto God , as we may see in the 13 of Math. 15. wee cannot looke on other things , and turne our eyes upon God at the same time .

Fiftly , this right Iudgement it sets up , and makes 5. a man willing to be guided by the word of God , by the ministers , or any servant of God , a Child may leade him , the weakest Christian may leade him , if they bring Spirituall reason , as naturall men are led by reason , so these by the word of God .

Sixtly , it makes a man 6. able to practise that hee knowes , whereas another man knowes much , practiseth little , but this Iudgement brings forth practice , this knowledge will leade us into action , and so much for the first signe , 1. whereby wee may know whether Christ hath wrought any sparke of grace in us , namely , if he have set up his Iudgement in our hearts .

Now for the second ; this is such a Iudgement 2. as begets life : a Reed hath Life aswell as an Oake now if you would know if this life be right or noe , you shall know it by the heare , there is fire : so if we would know if this bee right , see it by the combate ; if you would know if that be right , try it by the victory : well then , now we have to speake of the second signe ; Consider 2. though you bee weake , whether you are not as a bruised reed yea or noe , which hath some life , some strength in it . A bruised reed will he not breake , here we will consider 3 things .

First that there must be some strength and life in 1. the weakest .

Secondly , this strength is subiect unto bruisings , 2. A bruised reed , &c.

Thirdly , that Christ 3. wil heale al these bruises , he will not breake the bruised reed , but will bring forth Iudgement into victory .

For the first of these , there must be a reed which hath some life in it : Now life is such a faculty wherby creatures move themselves in their owne places , so say Philosophers : other things that have not life , may move themselves when they are out of their owne places : as a stone when it is out of its owne place , moves downwards , and fire here below , being out of its place moves upwards ; but nothing can move it selfe in its place , but that which hath life in it ; To apply this to our purpose , whosoever moves himselfe in the wayes of God , hath life in him ; There bee many things may move us towards God , as good education , a powerfull ministry , good company , and the like , as Ioash and Amaziah , were good while their good friends lived , but all this doth not argue life in us , because they are but extrinsecall causes , as a hand may make a stone move upwards , the stone hath not life therefore ; but when a man is so farre inlightned , so fashioned and formed by Iesus Christ , that hee judgeth aright of the waies of God , and being thus formed , he moves himselfe to doe good , then he is said to be alive , when Christ shall set up Iudgement in the heart of man , to see the evil of the waies of sinne , and the good that is in the waies of God , even then , hee moves towards those wayes naturally & willingly , such a one hath life in him : Let some consider this , that live in the Church , under good Tutors , or Masters , or Parents , that are carried on in a crowde of good company , they may do much , and yet have no life , because it may proceede from an outward cause ; not froman inward perswasion of the heart , of the goodnesse of the waies wherein they walke .

There is a two-fold perswasion : one is , that the wayes of God are good ; a bare perswasion onely , and yet this stirres not men up to walke in these wayes ; but it lyes dead in the heart .

But there is another perswasion 2. which is ingrafted in the heart , that moves a man to new obedience : 1 Iames 21. 22. So wee shall finde there a double expression of light : one , which barely shewes men all evill and good : But there is another light ; with life , Iohn 8. 12. He that followeth me , shal have the light of life : It is an Hebraisme , hee shall have the light of life that is , the lively light : Ephes. 5. 14. Awake from the dead , and Christ shall give thee light .

The first difference betweene them , is , the one 1. reveales the wayes of God , but so , that the affections are not mooved , the hands are not set on worke .

But the other is , when 2. that the wayes of God are so revealed , that wee see an amability , an excellency in them ; and so , that we lift up our hearts unto the waies of the Lord , as before we did unto vanity , ( that is ) wee desire earnestly to walke in them .

Consider how you sitted up your hearts to riches , pleasures , and other earthly vanities ; if now you so lift up your hearts to walke in his waies ; then here is that inward perswasion ; that lively light wrought in you ; that life whereof wee speake : This life is nothing else but that which the Scripture calleth faith .

Now there is a dead faith spoken of : and how shall wee know it to bee dead ? Thus , when it stirs us not up to good works : And howshall wee know it is living ? when it moves us willingly and readily to duties of obedience , Christ dwels in the heart by faith , so saith St. Paul , The life I now live , is by faith in the sonne of God , Gal. 2. 20. ( that is ) there are two men that looke on Christ ; one lookes on him , beleeves all the promises , all threatnings , all his word , opens his heart , & le ts Christ come in , and rule , and doe there what he list .

Another saith ( if you aske him ) that he beleeves all this , but we shall know it by this : because it doth not make him moove forwards unto new obedience : now according to our life that is in us , so is our strength , the lesse life , the lesse strength , Revelations 3. 8. The Church of Philadelphia is said to have a little strength : now if you would know whether you have true strength or no : you must distinguish betweene life and strength , to wit , the least degree of strength will first enable a man to do all things in some measure ; though not in that measure you should : it wil enable you to love God , to beleeve , to pray , &c. you can doe something of every thing . Phil. 4. 13. I can doe all things through Christ that strengthneth mee .

Secondly , though it do 2. not reach the highest degree , yet it aimes at it , and hath a desire to come to it ; After he had said , he had not yet attaind to perfection , Phil. 3. 14. 15. but aimed at it , made forward toward it : he ads , let as many as be perfect , be thus minded : the least spark of fire wil endevour to rise above the Aire , as well as the greatest , and where true strength is , it wilendeavour to be stronger .

Thirdly , this is not an empty leveling at it , but it grows up to it ; so doth not 3. other common strength ; there is a strength in iron to resist violent stroakes , and in a rocke to resist the force of the waves , but this is not a vital strength ; so in other men there may be strength of resolution , but it is not a selfe moving strength , & therfore it continues as it was , & growes not ; but in vitall strength , there is a period to which it growes , & never rests til it comes up to it , as we see in plants , and other living creatures , and men , they grow up to their full strength so Christians have their period which they grow up to , & this period is perfect holines , which they cannot attaine to in this life : and therfore they are stil growing so long as they live . Now then see if you have such a strength ; & if you can find that you have , then there is life in you : and that is the first that we propounded to shew , that there must bee some life , some strength .

The second thing was ; 2. that this strength is subject to much bruising ; A bruised reed will he not breake : A wea Christian , though he have not the strength of a man , yet he hath the strength of a child ; though not of a tree , yet of a plant ; and such strength is subject to bruisings , and the lesse strength , the more subject it is tobruisings , as we see in plants .

Now bruisings are of two sorts , and both arising from sinne .

The first arise from sin as it is unpardoned , ( that is ) as you apprehend sin to 1. be unpardoned , the more ready you are to be bruised .

The second sort ariseth from sinne as it is unmortified , 2. when a man sees still that sinne growes up , which he had thought he had cut down , he is ready to bee bruised . The former sort is contrary to the grace of justification , the latter to that of sanctification , now Christ hath promised to heale these bruises , which is the third thing 3. to be considered , let those therefore that are thus weak , consider this promise here , that Christ will heale all these bruisings , and so all other , the promise for this purpose that he will heale these bruisings , which arise from our doubting of justification , Esay 61 , 1 , 2 , 3 , 4 , ver. this is the bruising for which Christ came into the world , to preach glad tidings to the weak , and to binde up the broken hearted , to proclaime liberty to the captives . Therefore if a poore soule would goe to Christ , and say thus , Lord I am bound with a chaine of my sins , and thou camest to set such at liberty , Christ hee would doe it ; for he was anointed for that very purpose .

And so for the bruisings that arise from sinne unmortified , 2. why Christ hath promised not to leave thee , to thy self , nor forsake thee , but wil de stroy all the works of the devill in thee ; therefore goe to Christ , and put him in minde of this promise , and say , Lord . I am one of them to whom this promise is made , I am as a bruised reed , and as smoaking flaxe ; and thou hast promised , not to breake a bruised reed , nor quench the smoaking flaxe : put Christ thus in minde of his promise , and he wil heare , and help , & heal thee . But now here are some cases of Cases of conscience . conscience to be resolved

First , some will be ready Quest. 1 to say , that they have none of these bruises , that they are not thus weary and heavy laden , because they cannot greive for sin , so much as for other things .

To which I answer , there 1 Answer . may be some violent and sudden griefe , which may exceed griefe for sinne , as Davids griefe for Absalom ; But here is the difference , the griefe for sinne is constant and perpetuall , but the griefe for some losse or the like , is but for the present . Now a spring that runnes and is never dry , yeelds more water then a land flood , which for the present seemes greater , but is soone dryed up : so greife for sin , is like water that runnes from a spring , which continues ; and griefe for other things , is like a land flood which lasts not long .

Againe they differ in regard of the termes of this sorrow : when a man hath lost a friend , he lookes on it as a total & irrepairable losse , and so greives the more ; and so in like manner , if we should look on the favour of God , as a thing irrevocably lost , his griefe for this would exceed the other . But because he alwaies conceives some glimpse of Gods favour , in the mid'st of this mourning , therfore this greife seems the lesse , though in regard of continuance it be greater .

Oh! but I have not attained 2 Case . to a just measure of bruisednesse .

If there bee such a measure of bruisednesse in Answer . thee as brings thee home to Christ , thou hast attained a sufficient measure , to bring thee to heaven . But this distinction must bee remembred , that there is a double bringing of a man home to Christ .

One is , when a man is brought so far towards 1. Christ , as to bee willing to take the crowne , and partake of the priviledges onely , but this is not sufficient ; but when thy sorrow shall so bring thee home to Christ , that thou art willing to take Christs yoke on thee , to subiect thy selfe to Christ in all things , so much sorrow and bruisednesse as this , is sufficient to bring thee home .

Oh , but though I am 3 Case . thus farre bruised , that I am willing to beare Christs yoake , and to doe that hee shall command me ; yet I doe not finde that this promise is performed to me ; God hides his face from mee , and I cannot finde him , whom my soule loves , and that I cannot finde that my sins are pardoned : and so for bruises belonging to sanctification : I have striven long against such a lust , and cannot see it mortified any whit .

To this I answer , that Christ in with-holding Answ. the Comfort , and suffering thee to bee more laded , doth ever fulfill this promise here made , Math. 11. 28. Come unto mee , &c.

But the Objection might be made : We have Object. 1. come unto thee , and yet finde no rest : Christ therfore addes : Take my yoke on you , and learn of me , &c. The yoke of Christ is the government of Christ , the taking of this yoke upon us , is the subjecting our selves to this government .

Now the government of Christ , consists 2. Things . in two things ,

First , it commands us to 1. doe many things .

Secondly , he will have 2. us to suffer many things : and if wee take Christs yoke upon us , we must do both . Now , a man is willing to doe many things that Christ commands , but stoppes at some things ; there is some thing , some duty , which he wil not do ; as prayer , giving of almes , or some other : And so also for suffering , he is willing to endure some things for Christ , but there is somthing againe which he cannot endure : Reproches , Scoffes , and the like . If therefore God hold off comfort for any long season , let a man looke well to his spirit , and see if hee be perfectly willing to take Christs yoke upon him , if he were , the promise is certaine , and shall be made good , hee shall finde rest to his soule : and if hee doe not , there is some fault in himselfe . In the tenth of Iudges ver. 10 , to the end of the Chapter , there the people were burdened , and cryed unto the Lord , and yet found no rest : but God deferres comfort , and tells them , he would deliver them no more ; than the people submitted themselves unto God , saying , Doe with us what pleaseth thee , and put away their strange Gods , ver. 16. and served God . Now when the children of Israel were brought to this , to cast away the reliques of Idolatry , and to serve the Lord perfectly ; then it is said : The Lords spirit was grieved for the misery of Israel . So if a man would have peace , and have sought it long , and cannot find it , let him see whether there bee not some relique of corruption which God would have cast out of thy heart : and when it 's done , and thou art willing to serve god perfectly , then thou shalt finde rest unto thy soule . And so much for the second signe of true grace wrought in a man , to wit , if there be any life & strength in him , though it be mingled with much weaknesse .

The third wee named , that where true grace was 3. there was heat . Smoaking flaxe wil he not quench ; where there is smoake , there is fire , and where fire is , there is heate , be it never so small ; and this added to the former of life ; Life is nothing else but a sublimary heat , and where there is life , there is heate , all life is joyned with heate : but not on the contrary , where there is heate , there is life . For cold things may be warmed from without , by the Sunne ; but where there is heate from an inward principle , there is life . The Spirit is compared to fire and heat ; Quench not the spirit : He shall baptise you with the holy Ghost and with fire : or which is as fire , Therefore where this spirit is in a man , there the holy Ghost hath bin . Now this heat is nothing else , but a solicitous and earnest desire to please God in all things , to get and encrease communion with Christ , and to be built up in grace . I say , it is , first , a solicitous and earnest desire , a desire accompanied with carefulnesse how hee may doe to please God in al things , whereas in other men , there is a lukewarmnesse , a remisnesse in all things , they care not whether they doe it or no : but this is an earnest carefull desire , and that in the second place to please God : an hypocrite may have strong desires , let him bee brought to have an apprehension of Gods wrath , and hell fire , & he would have an earnest desire to bee delivered from it : But all this is not to please God , but himselfe , & not God in all this : But our desire must bee to please God : See how the affections 1 Cor. 7 , 11. were stirred ; and what fruits it wrought , they were moved by motives taken from God , and with desire tending to him , and so must wee be .

Againe this righteous 3. fire hath in it this property , that it purifieth the heart from drosse and filth , and it puts it selfe forth in holy actions , makes a man ready to pray , to speak profitably , and the like ; as fire makes men active and fit for action .

Lastly , it is alway guided 4. by the spirit of judgement , when you minde that most , which the Scripture presseth most , where the heart is upright , a man despiseth none of the waies of God , not the meanest trueth , but would know them all : but that which the Scripture most of all urgeth , that hee most earnestly presseth after , and labours to bring his heart unto them , as the Scripture is most love and the like , so hee taketh most paines with his heart about this : now therfore try by these properties , whether you have heate in you , or no.

Oh! but I cannot finde Object . this heate in me , I cannot finde these holy affections in my heart .

I answer , consider if Answer . thou findest any affections that are holy in thee , though not many ; yea , if thou findest none , consider if thou hast not this smoake , for sometimes a man may finde the fire it selfe , somtimes onely this smoake , what is it ? I answer , when you finde not the affections so moving as you see some others doe , yet you finde in your selfe a carefulnesse , and watchfulnesse over your wayes , that thou wilt'st not runne into sin , though thou canst not doe what good thou would'st : why , here is the smoake , and some fire , though but small ; David was not able to doe as he was wont to doe , to pray as hee was Psal. 5. 1. 12 wont , and therefore hee praies God to restore him his spirit , and the joyes he was wont to have ; but yet he was carefull over his wayes afterwards : And if thou findst but this smoak , this care over thy wayes , this resolution to commit no knowne sinne , though thou findst not the flame of this holy affection , yet be not discouraged , thou hast that which is of the same nature within thee : Smoake is of the same nature with flame , for flame is nothing but smoake set on fire ; and therefore take comfort , & continue constant still , till God inflames thee , and that is the 3 signe .

Where there is true grace wrought , there is 4. combate and strife in the working : and afterwards till hee bring forth judgement into victory . Before victory there goes a combate : this then is implied , Math. 18. 1. there must be a strife . The Disciples strove amongst themselves who should bee the greatest in the kingdom of Heaven . This is a property of all his servants : as Christs kingdome is not of this world : so are they not apt to contend for any thing in this world . But you may know if you be Christs servants , or no , if you contend for spirituall things . Strive to enter in at Luke 13 , 24. the streight gate , for many shall seeke to enter in thereat , but shall not be able . We see there are two dispositions of men , that some seeke , & are willing to goe to Heaven , but take no paines for it ; these seeke saith Christ , to enter , but shall not be able to get in : but others strive and contend with all their power , & such must be our strife , if we will get into Heaven . The difference betweene the wise Virgins and the Math. 25. foolish lay in this , that the wise were more diligent than the other . Formall professors may contend , but it is but for a fitt ; they are soone weary of this contention : they leave off rowing , & suffer the boate to goe down the streame : but wee must strive untill we get the victory , and run with St. Paul untill we get the prize . And what made 1 Cor. 9. 24 , 25. him to doe so ? why , hee considered 2 things first , he look't on the Crowne , an incorruptible Crowne . Secondly , he was loath to run in vaine , & lose all his labour so the reason why we doe not contend , is because we doe not consider these 2 things , namely , the prize & crowne of reward , and that else wee shall but lose our labour ; and therfore we must strive : if we be remisse , it is an argument that wee have a name to live , but are dead .

And therefore consider it , there must be a strife & a combate ; and there will be that , by reason of that original corruption that is in us : We have continuall worke with our owne hearts ; the flesh is ready to have the first hand in every businesse , if wee doe not resist it ; wee shall exceedingly goe downe the winde , if we do not strive , and that hard : For when there is an infused habit as grace is , and a corrupt nature contrary to it , nature is ready to take part with it , which was bred & borne with it . When I would Rom. 7. 21. doe good , evill is still present with me : there is something lay at the fountaine-head , as it were , and stopt him , when hee would doe any good . It is our case also ; in wel-doing we see how backward we are to begin , and when we haue begun , how ready we are to leave off . But if it be a businesse that concernes our selves , we are ready to doe , yea , to over-doe it : How ready we are to idle words , how backward we are to profitable conference ; how ready to spend on our lusts , how backeward to true liberality ; & so I might instance in divers others . And therfore seeing wee have this flesh about us , we had neede to strive ; it is that which a Christian should make account of , to do that which he hath not a mind to doe , and not to doe that which he hath a minde to doe ; and so still to doe the contrary , and strive against the lusts of the flesh , and so to restraine his nature from what he would doe .

But how should we doe 1 Obiect . to contend thus ?

To give you some directions , Answ. Fight the good fight of faith : The acting 1. Tim. 6. 12. of our faith , and setting it on worke when any thing comes to hinder us , will helpe us to overcome in this combate . Let a man beleeve the promises and threatnings of God , and he shall be able to resist the flesh : but let faith bee asleepe , and it will quickly prevaile against us : Take the shield of faith : Now , Ephe. 6. 16. what a shield is for the defence of the body , that faith is for the defence of the soule . When any temptations are suggested unto us , faith is it that repells them ; never is a man overcome but through defect of faith , or when the habit lies hid asleepe in us . Heb. 11. When they set their faith on worke , what marvellous things did they ! what made Ieroboam so weake , but onely want of faith : What was it that overcame Eve ? but onely that shee did not beleeve stedfastly the word of God . On the contrary , what was it that strengthned Daniel , the three Children , and infinite others ? it was their faith . The Saints when they have the use of their faith , are very strong : but when they have not the use of their faith are very weake , as other men ; as Abraham , how weake was hee , when hee exposed his wives chastity , for want of faith ? and David when hee dissembled , and Peter when hee denied his Master ; but when hee was strengthned through faith , how bold was hee before the councell ? it was his faith that enabled him to fight the good fight , because he kept the faith , in the profession of it , and in the practice of it , and in teaching of it : and therefore if we would be strengthened to resist our spirituall enemies , we must labour to set our faith on worke , that is the first meanes .

The second meanes , St. 1 Pet. 2. 11. Peter sets downe : Dearely beloved I beseech you as strangers and Pilgrims abstaine from fleshly lusts which war against the soule . First consider that you are but strangers and Pilgrimes : for if you take the pleasures in the world , you cannot sit by them , why ? you are but strangers , therefore abstaine from them .

Againe consider that these lusts they fight against the soule . No man in the world , that did consider that such a man now knocked at the doore , whom if he did let in , would cut his throat , but that he would use all meanes to barre him out : why this now is our case ; they seeke our lives , nay our soules , they fight , there is their force , they seek to prevaile by maine force if they can ; if they cannot , then they seeke to proceed by fraud & cunning : they are ready to perswade us , that they are friends , and not enemies , and that you may go to heaven though you yeeld to them , and that you may quickely overcome them , that if you satisfy them for the present , they will be gone , and trouble you no more , and a thousand such like : but take heed , fight against them , keepe them out , not onely for the present , for they renew the battell , as an enemy if hee bee too weake at one time , in one place hee increaseth his forces , takes more advantages , and renews his battaile againe : so doe these , they will set upon us againe and againe with a fresh force , & if they cannot prevaile one way , they wil try another way , and if they cannot doe good by one , they will use all wayes .

And then consider the end of this fight , it is to kil and destroy , as we know the end of a fight is : Now these lusts they fight against your soule , and nothing will satisfie them but your life . Every time they set upon you , it is a buffetting ; every time you yeeld to them , it is a wounding , and if you do not resist & strive against them , they wil procure your utter perdition . And therefore I beseech you as strangers & Pilgrims , abstaine from fleshly lusts which warre against your soules .

Yes , I could be content to strive if there were any Obiect. 1. hope of doing any good : but I am affraid I shall be overcome , and therefore as good yeeld at the first , as at the last .

I answer , there is great hope , yea , assurance of victory , Answ. wheresoever true grace is , though it may be held downe long , and saffer many oppositions : yet in the end he shall be sure of victory , till hee bring forth iudgment into victory .

A fift signe to know if 5. there be saving grace , yea , or no ; if there be , it shall at last have the upper hand ; but all through Christ , He that hath begun that good Phil. 1. 6. 1 Thes. 5. 24. worke , will perfit it : For he will do it , for he is faithful , and in him wee are rich : 2 Cor. 8. 9. through him wee shall be more than conquerers , not through our selves ; we are apt to bee discouraged , when wee sit downe and consider what corruptions wee have arising from our natures , which wee thinke wee shall never master . True , we cannot doe it in our owne strength , but Christ hath undertaken to doe it for us , hee shall subdue our iniquities .

There are 2 things in the kingdome of Grace , which when we looke on , are apt to make us discouraged .

First , when a man looks 1. on his owne strength , and sees how little he can doe of himselfe .

Secondly , when hee lookes on the Kingdome 2. of Grace abroad , and sees how it goes downe the wind , and how the wicked prevaile , & the godly are weake , and goe to the wall : But Christ hee will affoord us his strength against our lusts to subdue them , and for the enemies of the Gospell , hee will crample them all under his feet ; it is his promise , He will bring forth Iudgement into victory . Now Christ doth this 2 wayes : first , by watering the buds , the seeds of grace , and maketh Esay 44. 4. them to spring up as Willowes by the water courses : his branches shal spread , & his beauty shall be as the Hosea 14. 7. Olive-tree , and his smell as Lebanon : they shal revive as the Corne , and grow as the Olive , &c.

Secondly , by removing 2. all these impediments , which hinder the growth of grace any way . And therefore now let us not be discouraged , but make use of these promises of Sanctification , which wee are so apt to forget : And though we be as weake as a bruised Reed , or as the smoaking Flaxe , yet let us not faint , nor give over , but bee encouraged to strive , and contend without reasoning , seeing wee are sure the day shall bee ours : for so is his promise , A bruised reed shall hee not breake , and smoaking flaxe shall he not quench , till hee bring forth Iudgement into victory .

FINIS .

Notes, typically marginal, from the original text

Notes for div A09958-e290

Notes for div A09958-e490

Notes for div A09958-e4080