The Doctrine of the Saints Infirmities, Sermon 2

The Doctrine of the Saints Infirmities · Sermon 2

p. 101THE 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.

p. 10219. 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 p. 103Text: 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 p. 104most 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 p. 105crushed reed, or as small as aspark of fire, that onelyonly 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 Iudgmēt into victory. p. 106For the first and second of these.

The office (I say) of Doct. 1Christ, 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 1waies 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 p. 107to a shepherd, in the 10^th 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 p. 108one that commeth into the world, in some sort teacheth them so much as shal make thē inexcusable

It is his office to teach 2men, 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 gētlenes. We say whē 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, p. 109he 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 p. 110them. 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 p. 111our 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 1out of the way through vanity and weaknesse of p. 112their 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 p. 113to 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 p. 114weake, 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 p. 115must 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: p. 116See 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, p. 117and 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 whats added: Ezek. 34. 16. He saith he will feede them with judgement: That is, with wisdome and discretion: p. 118for hee is wise, and knows how to feed thē, 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 p. 119make 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 p. 120delight 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 p. 121who 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 p. 122sprout 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 p. 123learne 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, p. 124and 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.

p. 125A 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 p. 126like 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, p. 127that 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 p. 128will 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 p. 129overtake 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 p. 130from 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 p. 131person 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. p. 13214. 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, p. 133so 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 p. 134is) 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 p. 135men 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 p. 136a 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 p. 137the 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, p. 138if 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 p. 139that'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 p. 140deferre 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 p. 141with every wind, and not onelyonly 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.

p. 142That 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 p. 143blinde man, not altogether, but by little and by little.

First we see more darkly 1and 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 p. 144our 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 1to humble them.

Secondly, to let them know that hee did it for for his owne sake. So he doth here to humble p. 145them, 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 p. 146oake, 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, p. 147though 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 p. 148daily.

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 p. 149him: 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, p. 150the 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?

p. 151I 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 p. 1524.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 p. 153sin, 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, p. 154but 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 p. 155many times poore & contēptible 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 p. 156likewise, 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 p. 157was 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, p. 158and 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 p. 159eyes 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 p. 160& 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 p. 161are 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 p. 162things 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 p. 163of 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 p. 164will destroy the wisdome of the wise, & bring to nought the understanding of the prudent.

Fiftly, they differ in the effects w^ch 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.

p. 165Secondly, 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 p. 166should 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 p. 167knowes 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 p. 168a 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, p. 169(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 p. 170knowes, whereas another man knowes much, practiseth little, but this Iudgemēt 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 cōbate; p. 171if 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 p. 172bring forth Iudgement into victory.

For the first of these, there must be a reed w^ch 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 p. 173the 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, p. 174then 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 p. 175wherein they walke.

There is a two-fold perswasion: one is, that the wayes of God are good; a bare perswasion onelyonly, 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 p. 176the 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.

p. 177Consider 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, p. 178Christ 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, & lets 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 p. 1793. 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 p. 180hath a desire to come to it; After he had said, he had not yet attaind to perfection, Phil. 3. 14. 15.Phil 3:14Phil 3:15but 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 p. 181be strength of resolution, but it is not a selfe moving strength, & therfore it cō tinues 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 Christiās have their period which they grow up to, & this period is perfect holines, w^ch they cannot attaine to in this life: and therfore they are stil growing so lōg 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 p. 182that 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 p. 1831.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, w^ch is the third thing 3.to be considered, let those therefore that are thus weak, cōsider this promise here, that Christ will heale all these bruisings, and so all other, the promise for this purpose that p. 184he 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 p. 185hath 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 sōe cases of Cases of conscience.conscience to be resolved

First, some will be ready Quest. 1to say, that they have none of these bruises, that p. 186they are not thus weary and heavy laden, because they cannot greive for sin, so much as for other things.

To w^ch 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 p. 187from 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 p. 188of 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 onelyonly, but this is not sufficient; but when thy sorrow shall so bring thee p. 189home 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 p. 190long 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 governmēt.

Now the government of Christ, consists p. 1912. 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, p. 192let 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; thē the people submitted themselves unto God, saying, Doe with us what pleaseth thee, and put away their strange Gods, p. 193ver. 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, p. 194to 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 p. 195is 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, p. 196there 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, 11.1 Cor 7:11were stirred; and what fruits it wrought, they were moved by motives taken from God, and with p. 197desire 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: p. 198but 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 p. 199man may finde the fire it selfe, somtimes onelyonly 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. 12Ps 5:1Ps 5:12wont, 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 p. 200wayes 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 p. 201victory there goes a combate: this then is implied, Math. 18. 1.Matt 18:1there 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.Luke 13:24the 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 p. 202paines 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 Heavē. The difference betweene the wise Virgins and the Math. 25.Matt 25foolish 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, 25.1 Cor 9:241 Cor 9:25him to doe so? why, hee p. 203considered 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 argumēt 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 p. 204hearts; 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. Whē I would Rom. 7. 21.Rom 7:21doe good, evill is still present with me: there is something lay at the fountainehead, 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 hauehave begun, how ready we are p. 205to 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 p. 206to 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. 12.1 Tim 6:12of 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.Eph 6:16what a shield is for the defence of the body, that faith is for the defence of the soule. Whē any temptations p. 207are 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 onelyonly want of faith: What was it that overcame Eve? but onelyonly that shee did not beleeve stedfastly the word of God. On the cōtrary, 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 p. 208use 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 p. 209first meanes.

The second meanes, St. 1 Pet. 2. 11.1 Pet 2:11Peter sets downe: Dearely beloved I beseech you as strangers and Pilgrims abstaine from fleshly lusts w^ch 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 p. 210that 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 p. 211them, keepe them out, not onelyonly 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 p. 212will satisfie them but your life. Every time they set upon you, it is a buffetting; every time you yeeld to thē, 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 strā gers & 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 p. 213grace 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 iudgmēt 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.Phil 1:61 Thess 5:24worke, will perfit it: For he will do it, for he is faithful, and in him wee are rich: 2 Cor. 8. 9.2 Cor 8:9through 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 p. 214wee 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 p. 215our lusts to subdue them, and for the enemies of the Gospell, hee will crample thē 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.Isa 44:4them to spring up as Willowes by the water courses: his branches shal spread, & his beauty shall be as the Hosea 14. 7.Hos 14:7Olive-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 p. 216be 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.

End of the text · John Preston, The Doctrine of the Saints Infirmities (1636)