The Doctrine of the Saints Infirmities, Sermon 1

The Doctrine of the Saints Infirmities · Sermon 1

p. 1SERMONS BY JOHN PRESTON D^r. 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.

p. 219. 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 onelyonly p. 3into 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 p. 4considered, 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 p. 5of 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 onelyonly to handle two.

1 That in all the parts Doct. 1of publicke worship and performances, the Lord especially requires, and expects, the heart bee right; he would have nothing wanting, but of all p. 6the 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 p. 7were 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 p. 8him 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 onelyonly p. 9Reas. 2part, 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 p. 10Lord 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 p. 11question 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 p. 12my 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 p. 13Hazael, 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 its 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 p. 14aright, 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 p. 15time, 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 p. 16will 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 p. 17should 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 p. 18hearts 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; p. 19yet 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 p. 20from 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 p. 21man 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, p. 22yet 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.

p. 233. 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 p. 24Apostle 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, foreign. 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 p. 25wilt 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 onelyonly such are fitted to bee p. 26wrought 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 p. 27hearts, 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 onelyonly prayes for them that sought the Lord God of their fathers; not that sought the face of the Ruler, p. 28or 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 p. 29face. 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 onelyonly 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, p. 30what 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 p. 31the 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 p. 32bee 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 p. 33knoweth 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 p. 34were 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 p. 35man 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 p. 36upon 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 p. 37marriage knot: As in marriage every offence doth not disanull the marriage; but onelyonly the breach of the marriage vow: to wit, adultery: So onelyonly 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 p. 38doe, 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: p. 39Now 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.

p. 40First, 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 remēber these distinctiōs.

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, p. 41but 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 2that ariseth from want of groweth, for there are some Babes in Christ, p. 42some 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 p. 43mands 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 p. 44from 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 p. 45are 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, p. 46neither have knowne the deepnesse of Satan, I doe not require so much of you, but onelyonly, 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, p. 47or 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, p. 482 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 p. 49he 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 w^ch 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 p. 50us 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 p. 51what 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 p. 52regenerate 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 p. 53against 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 groūd 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.

p. 54Secondly, 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 p. 55worke: 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 p. 56vertue. 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 p. 57Answ.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 welbeing 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 mā resolute, not to part with Christ upon any tearmes, but willing rather p. 58to 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 p. 595.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 p. 60another 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 p. 61from the thron of grace, or weaken their assurance. It Iob. 27. 5. 6.Job 27:5Job 27:6was 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 p. 62as 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 p. 63to 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 upō 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 p. 64Vse 3.the second Caut on, that we do not mistake rebelliō & 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 its 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 p. 65such 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 impedimēt 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 p. 66come 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 p. 67its 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 2amends not upon admonition, it is a signe it is not an infirmity, if a man intends p. 68to 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 p. 69infirmity: 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 goldē ornaments: But if a man after admonitiō & 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 p. 70endeavour 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 p. 71in 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 p. 72infirmity 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 onelyonly 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 p. 73for 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 p. 74spirit 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, p. 75and 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 p. 76duties 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 cha racter, 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, p. 77performe 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 p. 78and meanings, and grieves and complaines, yet all this is for sinnes committed against common light, against naturall conscience, against the secōd 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. 1lust, and done what I can, p. 79and 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 p. 80resisted 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, p. 81as 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 p. 82of 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 p. 83this 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 p. 84at 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, p. 85against 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 p. 86Moses 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 p. 87him, 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 p. 88doe 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, w^ch 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, p. 89…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 p. 90for 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 onelyonly 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 p. 91us 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 p. 92understanding 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 p. 93distemper 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 actiō, but there was much passion mingled with it: p. 94David 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 com ming 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, p. 95and 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 onelyonly 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 p. 96the 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 p. 97God 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 p. 98chiefe 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 p. 99thus 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.