The Bruised Reed, Text (1 of 2)

The Bruised Reed · Text (1 of 2)

p. 1THE Bruised Reed, and Smoaking Flax.

MATT. 12. 20.

A bruised Reed shall be not breake, and smoking Flax shall he not quench, till he send forth judgement into victorie.

THE Prophet Esay being lifted up, and caried with the wing of propheticall spirit, passeth over all the p. 2time betweene him, and the appearing of IESVS CHRIST in the flesh, and seeth with the eye of prophesie, and with the eye of faith, CHRIST as present, and presenteth him in the name of GOD to the spirituall eye of others, in these words, Behold my servant whom I have chosen, &c. which place is alledged by Saint Matthew, as fulfilled now in CHRIST. Wherein is propounded,

First, The calling of CHRIST to his office:

Secondly, The execution of it.

For his Calling: GOD p. 3Division.stileth him here his righteous 1.servant, &c. CHRIST was GODS servant in the greatest piece of service that ever was; a chosen, and a choice servant: hee did and suffered all by commission from the Father: Wherein we may see the sweet love of GOD to us, that counts the work of our salvation by Christ his greatest service. And that he will put his onelyonly beloved Son to that service. He might well prefixe [Behold] to raise up our thoughts to the highest pitch of attention and admiration. In time of temptation, misgiving p. 4consciences looke so much to the present trouble they are in, that they need bee rouzed up to behold him in whom they may finde rest for their distressed soules: In temptations it is safest to behold nothing but CHRIST, the true brazen Serpent, the true Lambe of God that taketh away the sinnes of the World: this saving object hath a speciall influence of comfort into the soule, especially if we looke not onelyonly on CHRIST, but upon the Fathers authority and love in him. For in all that CHRIST did and suffered as Mediator, wee must see p. 5GOD in him reconciling the World unto himselfe.

What a support to our Faith is this; That GOD the Father, the party offended by our sinnes, is so well pleased with the worke of Redemption? And what a comfort is this, that seeing GODS love resteth on CHRIST, as well pleased in him; we may gather that hee is as well pleased with us, if we be in Christ. For his love resteth in whole CHRIST, in Christ mysticall, as well as Christ naturall, because hee loveth him and us with one love. Let us therefore imbrace CHRIST, and in p. 6him GODS love, and build our faith safely on such a Saviour, that is furnished with so high a Commission.

See here (for our comfort) a sweet agreement of all three persons: The Father giveth a cōmission to Christ: The Spirit furnisheth, and sanctifieth to it: CHRIST himselfe executeth the office of a Mediatour. Our Redemption is founded upon the joynt agreement of all three persons of the Trinitie.

For the execution of 2.this his calling, it is set downe here to be modest, p. 7without making a noise, or raising dust by any pō pous comming, as Princes use to doe: [his voyce shall not be heard:] his voyce indeed was heard, but what voyce? Come vntounto me all Matth. 11.Matt 11yee, that are weary and heavy laden &c, he cryed, but how? H… every one that Isai. 55. 1.Isa 55:1thirsteth, come &c. And as his comming was modest, so it was mild, which is set downe in these words The bruised Reed shall he not breake, &c. wherein wee may observe these three things.

First, the condition of those that CHRIST had to deale withall. 1, They p. 8were bruised Reedes. 2, smoaking Flax.

Secondly, CHRISTS 2.carriage towards them he brake not the bruised Reed, nor quenched the smoaking Flax: where more is meant, them spoken; sor hee will not onelyonly not breake the bruised Reed, nor quench &c. But hee will cherish them.

Thirdly, the constancie and progresse of 3.this his tender care, untill Iudgement come to victory, that is, untill the sanctified frame of grace begunne in their hearts, be brought to that perfection, that it prevaileth over all opposite p. 9corruption. For the first, the condition of 1.men, whom hee was to deale withall, is that The condition of such Christ had to deale with.they were bruised Reeds, and smoaking Flax, not Trees, but Reeds; and not whole but bruised Reeds. The Church is compared to weake things; to a Dove amongst the fowles; to a Vine amongst the Plants; to The Church likened to weake things.Sheepe amongst the beasts; to a Woman, which is the weaker vessell: and here GODS Children are compared to bruised Reeds, and smoaking Flax. And first we will speake of them as they are bruised p. 10Reeds, and then as smoaking flax. They are bruised reeds before their conversion, and often times after: Before Conversion all (except such as being bred up in the Church, GOD hath delighted to shew himselfe gracious vntounto from their Child-hood) yet in different degrees, as GOD seeth meete; and as difference is in regard of temper, parts, manner of life, &c. so GODS intendment of imployment for the time to come: for usually hee empties such of themselves, and makes them nothing, before hee p. 11will use them in any great services.

This bruised reed is a Bruised Reed wha….man, that for the most part is in some miserie, as those 1.were, that came to Christ for help, and 2, by miserie, 2.brought to see sinne the cause of it; for whatsoever pretences sinne maketh, yet bruising or breaking is the end of it: 3, hee is sensible of sinne, 3.and miserie, even unto bruising, and 4, seeing 4.no helpe in himselfe, is carried with restlesse desire to have supplie from another with some hope, which a little raiseth him out of himselfe to Christ; p. 12though hee dareth not claime any present interest of mercy. This sparke of hope being opposed by doubtings, and feares rising from Corruption, maketh him, as smoaking flax, so that both these together, A bruised reed and smoaking flax, make up the state of a poore distressed man, such an one, our Saviour Christ termeth Poore in spirit, Math. 5. who seeth a want, & withall seeth himselfe indebted to divine Iustice, & no meanes of …uppie frō himselfe or the Creature, and thereupon mournes, and upon some hope of mercy p. 13from the promise, & exā ples of those that have obtained mercy is stirred up to hunger, & thirst after it.

This bruising is required before conuersion, 1. Why bruising is requisite, 1. Before conversion.that so the spirit may make way for it selfe into the heart, by levelling all proud high thoughts, and that wee may understand our selves to be, what indeed we are by nature: we love to wander from our selves, and to be strangers at home, till GOD bruiseth us by one Crosse, or other, and then wee bethinke our selves, and come home to our selves with the Prodigall. p. 14A marvellous hard thing it is, to bring a dull, and a shifting heart to cry with feeling for mercy. Our hearts (like malefactors) untill they be beaten from all shifts, never cry for the mercy of the Iudge. Againe, this bruising maketh us set a high price upon 2.CHRIST, the Gospell is the Gospell indeed then, then the fig-leaves of morality will doe us no good: and it maketh us more thankefull, and from 3.thankefulnesse more fruitfull in our lives; For what maketh many so cold, and 4.barren, but that bruising for sinne never indeered p. 15Gods Grace unto them. Likewise this dealing of 5.God doth establish us the more in his wayes, having had knockes and bruisings in our owne wayes. This is the cause oft, of relapses, & apostasies, because men never smarted for sinne at the first, they were not long enough under the lash of the Law. Hence this inferiour work of the Spirit, in bringing downe high thoughts, is necessary before conversion. And for the most part, the Holy Spirit to further the worke of conviction, ioyneth some afflictiō, which sanctified, hath a healing p. 16purging power.

Nay, after Conversion 2. After conversion.wee neede bruising, that reedes may know themselves 1.to be reedes, & not Oakes; Even Reedes need bruising by reason of the remainder of pride in our nature, and to let us see, that we live by mercy, and that weaker Christians 2.may not be too much discouraged, when they see stronger shaken and bruised. Thus Peter was bruised, when he wept bitterly; This Reed, til he met with this bruise, had more wind in him, then pith. Though all forsake thee, I will not, Mat 26.Matt 26&c.

p. 17The people of God cannot be without these examples. The Heroicall deeds of those great worthies comfort the Church not so much, as their falls and bruises doe.

Thus David was bruised, until he came to a free Psal. 32.Ps 32confession without guile of spirit: nay, his sorrowes did rise in his owne feeling, unto the exquisite paine of breaking of bones, Psal. 51.Ps 51Psalm. 51. Thus Hezekiah Isai. 38. 13.Isa 38:13complaines, that God had broken his bones as a Lion. Thus the Chosen vessell S. Paul needed the messenger 2 Cor. 12.2 Cor 12of Satan to buffet him, lest hee should bee lifted p. 18up above measure.

Hence wee learne, that wee must not passe too harsh judgment upon our selves, or others, when God doth exercise us with bruising upon bruising; There must bee a conformitie to our head Christ, who was bruised for us; Isa. 53.Isa 53that wee may know how much wee are bound unto him. Profane spirits ignorant of Gods wayes in bringing his children to Heaven, censure broken hearted Christians for desperate persons, when as GOD is about a gratious good worke with them. It is no easie matter to bring p. 19a man from Nature to Grace, and from Grace to Glory; so unyeelding, and untractable are our hearts.

The second point is, 2, Point.That Christ will not breake the bruised Reed; Physitians, though they put their Patients to much paine, yet they will not destroy nature, but raise it up by degrees; Surgeons will launce and cut, but not dismember; A mother that hath a sicke, and froward Child, will not therfore cast it away; and shall there bee more mercy in the streame, then in the spring? shall wee thinke p. 20there is more mercy in our selves, then in GOD, who planteth the affection of mercy in us? But for further declaration of Christs mercy to all bruised Reedes: Consider the comfortable relations hee hath taken upon him of Husband, Shepherd, Brother, Isa. 53.Isa 53&c. which hee will discharge to the utmost; for shall others by his grace fulfill what hee calleth them unto, and not he that out of his love hath taken upon him these relations, so throughly founded upon his fathers assignement, and his owne voluntary undertaking? Consider p. 21his borrowed Names from the mildest Creatures, as Lambe, Henne, &c. to shew his tender care: Consider his very name Iesus, a Saviour, givē him by GOD himselfe: Consider his Office, answerable to his name; w^ch is that he should heale the broken hearted, Esay. 61. 1. At his Baptisme the Holy Ghost sate on him in the shape of a Dove, to shew that he should be a Dovelike gentle Mediator. See the gracious manner of executing his Offices, as a Prophet, he came with blessing in his mouth, Blessed Matth. 5.Matt 5be the poore in spirit, &c. and p. 22invited those to come to him, whose hearts suggested most exceptions against themselves, Come unto me, all yee that are weary, Mat. 11. 25.Matt 11:25and heavy laden: how did his boweis yearne, when hee saw the people as sheepe without a Sheepherd? Mat. 9. 36.Matt 9:36he never turned any backe againe, that came unto him, though some went away of themselves. Hee came to dye as a Priest for his enemies: In the dayes of his flesh hee dictated a forme of prayer unto his Disciples, and put Petitions unto GOD into their mouthes, and his Spirit to intercede in p. 23their hearts, and now makes intercession in heaven for weake Christians, standing betweene Gods anger, and them; and shed teares for those that shed his blood: so he is a meeke King, he will admit mourners into his presence, a King of poore, and afflicted persons: as hee hath beames of Majesty, so hee hath bowels of mercies & compassion: A Prince of peace; Why was hee tempted, but that hee might succour those that are tempted? What mercy may we not expect from so gracious a Mediatour, that tooke our nature vponupon him, that hee p. 24might bee gracious; hee is a Phisitian good at all diseases, especially at the binding up of a broken heart, that hee might heale our soules with a plaster of his owne blood, and by that death save us, which we were the procurers of, our selves, by our owne sinnes, and hath he not the same bowels in heaven? Saul, Saul, why persecutest Act. 19.Acts 19thou me, cryed the Head in heaven, when the foot was trodden on, on earth. His advancement hath not made him forget his owne flesh: though it hath freed him from passion, yet not from compassion p. 25towards us. The Lion of the Tribe of Iudah will onelyonly teare in pieces those that will not have him rule over them. Hee will not shew his strength against those that prostrate themselves before him.

What should we learn Vse 1. Incouragement to the bruisedfrom hence, but to come boldly to the throne of Grace in all our grievances? Shal our sinnes discourage us, when hee appeares there onelyonly for sinners? Art thou bruised? Be of good comfort, he calleth thee; concoale not thy wounds, open all before him, keep not Satans counsell. Go to Christ though trembling p. 26(as the poore woman) if wee can but touch the h…m of his garment, we shall be healed, and have a gracious answer: Goe boldly to God in our flesh; for this end that wee might goe boldly to him, he is flesh of our flesh, and bone of our bone. Never feare to go to God since we have such a Mediatour with him, that is not onelyonly our friend, but our brother, and husband. Well might the Angells proclame from Heaven, Behold, we bring you tidings Luke 2.Luke 2of joy: well might the Apostle stir us up to rejoice in the Lord againe and againe: Phil. 4.Phil 4he was well advised p. 27vponupon what grounds he did it: peace and joy are two maine fruits of his Kingdome. Let the world be as it will, if we cannot rejoyce in the world, yet wee may rejoyce in the Lord. His presence maketh any condition comfortable. Bee not afraid (saith hee to his Disciples when they were afraid as if they had seene a Ghost) it is I; as if there were no cause of feare where he is present.

Let this stay us, when Vse 2.wee feele our selves bruised; Christ his course is first to wound, then to heale; No sound whole p. 28soule shall ever enter into heaven: think in temptation, CHRIST was tempted for mee, according to my tryalls will be my Graces, and Comforts. If CHRIST bee so mercifull as not to break me, I will not breake my selfe by despaire, nor yeeld my selfe over to the roaring Lyon Satan to break me in pieces.

Thirdly, see the contrary Vse 3.disposition of CHRIST and Satan, and his instruments. Satan setteth upon us when we are weakest, as Simeon and Levi upon Gen. 34.Gen 34the Si…hemites, when they were sore; But CHRIST p. 29will make up in us all the breaches sinne and Satan have made, hee bindes up the broaken hearted, and as a mother tendreth most the most diseased, and weakest childe; so doth CHRIST most mercifully incline to the weakest: and likewise putteth an instinct into the weakest things to rely upon something stronger than themselves for support. The Vine stayeth it selfe upon the Elme: and the weakest creatures have oft the strongest shelters. The consciousnesse of the churches weaknesse makes her willing to leane on her p. 30beloved, and to hide her selfe under his wing.

But how shall we know Object.whether wee are such as those that may expect mercy?

By bruising here is not Answ.meant those that are brought low onelyonly by crosles, but such as by thē are brought to see their sinne, which bruiseth most of all. When conscience is under the guilt of sinne, then every judgement brings a report of GODS anger to the soule, and all lesser troubles runne into this great trouble of conscience for sinne: As all corrupt humours runne to p. 31the diseased, and bruised part of the body: And as every Creditor falls upon the Debtor, when hee is once arrested; so when conscience is once awaked all former sinnes, and present crosses joyne together to make the bruise the more painfull: Now he that is thus bruised will be content with nothing, but w^th mercy frō him that hath bruised him, he hath wounded, and he must heale. 2. Againe, a man truly bruised, judgeth sinne the greatest evill, and the favour of God the greatest good. 3. Hee had rather heare of mercy, than of a p. 32kingdome. 4. Hee hath meane conceits of himselfe, and thinketh hee is not worth the earth hee treads on. 5. Towards others, he is not censorious, as being taken up at home, but is full of sympathy and compassion to those that are under GODS hand, 6. He thinketh those that walke in the comforts of GODS Spirit the happiest men of the world. 7. He trembleth at the word of Isa. 66.Isa 66God, and honoureth the very feet of those blessed Rom. 10.Rom 10instruments that bring peace unto him. 8. Hee is more taken up with the inward exercises of a broken p. 33heart, than with formality, and yet carefull to use all sanctifyed meanes to convey comfort.

But how shall we come to have this temper?Quest.

First, we must conceive of bruising either as a state Ans. Meanes of bruising.into which God bringeth us, or as a duty to be performed by us: both are here meant, we must joyn with GOD in bruising of our selves; when hee humbles us let us humble our selves, and not stand out against him, for then hee will redouble his strokes; and let us justifie CHRIST in all his chastisements, knowing that p. 34all his dealing towards us is to cause us to returne into our owne hearts; his work in bruising, tendeth to our worke in bruising our selves. Let us lament our owne untowardnesse, and say, Lord, what an heart have I, that needs all this, that none of this could bee spared? Wee must lay siege to the hardnesse of our owne hearts, and aggravate sinne all we can: wee must looke on CHRIST, who was bruised for us, looke on him whom wee have pierced with our sinnes. But all directions will not prevaile, unlesse GOD by his p. 35Spirit convinceth us deeply, setting our sinnes before us, and driving us to a stand. Then we wil make out for mercy. Conviction will breed contrition, and this humiliation. Therefore desire GOD, that hee would bring a cleere and a strong light into all the corners of our soules, and accompany it with a spirit of power to lay our hearts low.

A set measure of bruising our selves, cannot be prescribed, yet it must be so farre, as we may prize CHRIST above all, and see that a Saviour must be had: And secondly, untill p. 36we reform that which is amisse, though it be to the cutting off our right hand, or pulling out our right eye. There is a dangerous slighting of the worke of humiliation; some alledging this for a pretence for their overly dealing with their owne hearts, that CHRIST will not breake the bruised Reed; But such must know that every sudden terrour and short griefe is not that which makes us bruised Reeds; not a little hanging downe our heads Isa. 58. 5.Isa 58:5like a Bulrush, but a working our hearts to such a griefe, as will make sinne p. 37more odious unto us, than punishment. Vntill we offer an holy violence against it: else favouring our selves, we make work for GOD to bruise us, and for sharpe repentance afterwards. It is dangerous (I confesse) in some cases with some spirits, to press too much, and too long this bruising; because they may die under the wound and burthen, before they be raised up againe. Therfore it is good in mixt assemblies to mingle comforts, that every soule may have its due portion. But if wee lay this for a ground, that there is more p. 38mercy in CHRIST, than sinne in us, there can be no danger in through dealing. It is better to goe bruised to heaven, than sound to Hell. Therefore let us not take off our selves too soone, nor pull off the plaister, before the cure be wrought, but keep our selves under this work till sinne bee the sowrest, and CHRIST the sweetest of all things. And when GODS hand is upon us in any kinde, it is good to divert our sorrow, for other things, to the root of all, which is sin: let our griefe runne most in that channell, that as sin bred p. 39griefe, so griefe may consume sinne.

But are we not bruised Quest.unlesse wee grieve more for sinne, than we doe for punishment?

Sometimes our griefe, Answ.from outward grievances may lye heavier upon the soule, than griefe for Gods displeasure; because in such cases the griefe workes upon the whole man, both outward and inward, and hath nothing to stay it, but a little sparke of faith: which by reason of the violent impression of the grievance is suspended in the exercises of it: and this is most p. 40felt in sudden distresses which come upon the soule as a torrent or land flood, and especially in bodily distempers, which by reason of the sympathy betweene the soule and the body, worke upon the soule so farre, as they hinder not onelyonly the spirituall, but often the naturall acts. Hereupon S. Iames wisheth in affliction to pray, our selves, but in case of sicknesse to send for the Elders; that may, as Iam. 5. 14.Jas 5:14those in the Gospell, offer up the sick person to GOD in their prayers, being unable to present their owne case. Hereupon GOD admitteth p. 41of such a plea frō the sharpnesse and bitternesse of the grievance, as in David, Psal. 6. &c. the Psal. 6.Ps 6Lord knoweth whereof we are made. Psal. 103. he Ps. 103. 14.Ps 103:14remembreth wee are but dust, that our strength is not the strength of steele. It is a branch of his faithfulnesse unto us as his creatures, whence he is called a faithfull Creator, God is 1 Pe. 4. 19 1 Cor. 10. 131 Cor 10:13faithfull, who will not suffer us to bee tempted above that wee are able. There were certain Commandements which the Iewes called the hedges of the Law: as to fence men off from cruelty, hee commanded they p. 42should not take the dam… with the young, nor seeth the Kid in the mothers milke, nor muzzle the mouth of the Oxe: Hath GOD care of beasts, and not of his more noble creature? and therefore we ought to judge charitably of the complaints of Gods people, which are wrung from them in such cases: Iob had the esteeme with GOD of a patient man, notwithstanding those passionate complaints; faith overborne for the present, will get ground againe; and griefe for sin, although it come short of griefe for misery p. 43in violence, yet it goeth beyond it in constancy; as … running stream fed with … spring holdeth out, when a sudden swelling brooke faileth.

For the concluding of this point, and our incouragement to a thorow worke of bruising, and patience under Gods bruising of us, let all know that none are fitter for comfort than those that thinke themselves furthest off. Men (for the most part) are not lost enough in their owne feeling, for a Saviour. A holy despaire sin our selves is the ground of true hope. In GOD, p. 44the fatherlesse finde merciemercy: Hosea 14. ….Hos 14if men were more fatherless, they should feele more Gods fatherly affection from heaven: For GOD that dwelleth in highest Isa. 66. 2.Isa 66:2heavens, dwelleth likewise in the lowest soule. Christs sheepe are weake Sheepe, and wanting in something or other; hee therefore applyeth himselfe to the necessities of every Sheepe. Ez. 34. he Ez. 34. 16.seeks that which was lost, and brings againe than which was driven out of the way, and bindes up that which was broken and strengthens the weak… his tēderst care is over the p. 45weakest. The Lambs he ca…ieth Es. 40. 11.Isa 40:11in his bosome: Peter, …eed my Lambs. Hee was most familiar and open to …he troubled soules. How carefull was he that Peter & the rest of the Apostles should not bee too much dejected after his resurrection, Goe tell the Disciples, and tell Peter. Christ Mar. 16. 7.Mark 16:7knew that guilt of their unkindnesse in leaving of him, had dejected their spirits. How gently did hee indure Thomas his unbeleefe? & stooped so far into his weaknesse, as to suffer him to thrust his …and into his side.The secōd branch.

For the second branch, p. 46GOD will not quench the smoaking flax, or wieke, but will blow it up till it flameth. In smoaking flax there is but a little light, & that weake, as being not able to flame, and this little mixed with smoake. The observations hence are first, That in GODS Children, especially in their first conversiō, there is but a little measure of grace, and that little mixt with much corruption, which as smoake is offensive. Secondly, that Christ will not quench this smoaking Flax.

For the first. Grace is Observ.little at the first. There are p. 47severall Ages in Christians, some Babes, some young men: Grace is as a graine of Mustard-seed. Nothing so little as grace at first, and nothing more glorious afterward: things of greatest perfection are longest in comming to their growth. Man, the perfectest creature, comes to perfection by little and little; Worthlesse things, as Mushromes, and the like, like Ionas Gourd, soon spring up, and soone vanish. A new creature is the most excellent frame in all the world, therefore it groweth up by degrees. Wosee in Nature, that a p. 48mighty Oake riseth of an Akorne. It is with a Christian as it was with Christ, who sprang out of the dead stocke of Iesse, out of Davids family, when it Jsa. 53. 2.Isa 53:2was at the lowest, but hee grew up higher than the heavens. It is not with the trees of righteousnesse, as it was with the trees of Paradise, which were created all perfect at the first. The seeds of all the creatures in this goodly frame of the world, were hid in the Chaos, in that confused Mass at the first, out of which GOD did command all creatures to arise; in the small seeds of p. 49plants lye hid both bulke and branches, bud and fruit. In a few principles lye hid all comfortable conclusions of holy truth. All those glorious fireworkes of zeale and holinesse in the Saints, had their beginning from a few sparkes.

Let us not therefore be discouraged at the small beginnings of Grace, but looke on our selves, as elected to bee blamelesse; and Ephes. 1.Eph 1without spot. Let us onelyonly look on our imperfect beginning, to inforce further strife to perfection, and to keepe us in a low conceit. Otherwise, in case of p. 50discouragement, we must consider our selves, as CHRIST doth, who looks on us, as such as he intendeth to fit for himselfe. CHRIST valueth us by what we shall bee, and by that we are elected unto. Wee call a little Plant a Tree, because it is growing up to be so. Who is hee that despiseth the day of little things? Zach. 4. CHRIST would not have us despise little things.

The glorious Angells disdaine not attendance on little ones: little in their owne eyes, and little in the eyes of the world. Grace, though little in p. 51quantity, yet is much in vigour and worth.

It is CHRIST that raiseth the worth of little and meane places and persons. Bethlem the least, and yet not the least; the least in it selfe, not the least in respect CHRIST was born there. The second Temple came short of the outward magnificence of the former: yet more glorious than the first, because CHRIST came into it. The Lord of the Temple came in to his owne Temple. The pupill of the eye is very little, yet seeth a great part of the heaven at once. A pearle, though p. 52little, yet is of much esteeme. Nothing in the world of so good use, as the least dram of graces.

But Grace is not onelyonly little, but mingled with corruption; whereof it is that a Christian is said to be smoaking flax: whence we see, that Grace doth not waste corruption all at once, Observ.but some is left to conflict withall. The purest actions of the purest men need CHRIST to performe them, and so is his office. When we pray, we need to pray again for CHRIST to pardon the defects of them. See some instances Instances.of this smoaking flax. Moses p. 53at the red Sea being in a great perplexity, and knowing not what to say, or which way to turn him, groaned to GOD: no doubt, this was a great conflict in him. In great distresses we know not what Rom. 8.Rom 8to pray, but the Spirit makes request with sighes that cannot bee expressed. Broken hearts can yeeld but broken prayers.

When David was before the King of Gath, and 1 Sam. 21.1 Sam 21dis-figured himselfe in an uncomely manner, in that smoake there was some fire also; you may see what an excellent Psalme he makes upon that occasion, p. 54Psalme 34. Wherein Ps. 34. 18.Ps 34:18upon experience, vers. 18. he saith, the Lord is neare unto them that are of a contrite spirit, Psal. 31. 22. I Ps. 31. 22. David.Ps 31:22said in my haste, I am cast out of thy sight, there is smoake; Yet thou heardest the voice of my prayer, there Matth. 8. M…r. 9. 24.Matt 8is fire. …, carest thou not that we perish? (cry the Disciples,) here is smoake of infidelity, yet so much light of faith, as stirred them up to pray to Christ: Lord I beleeve, there is light; But help my unbeliefe, there is smoake.

Ionas 2. 4. cryes, I am Ionas.cast out of thy sight, there is smoake; yet will I looke againe p. 55to thy holy Temple, there is light.

O miserable man that I Rom. 7. 24.Rom 7:24am, (saith Saint Paul upon sense of his corruption;) but yet breakes out into thanks to God through Iesus Christ our Lord.

I sleepe (saith the Church Cant. 5. 3.Song 5:3in the Canticles) but my heart wakes. In the seven Churches, which for their light are called seven golden Candlestickes, most Rev. 2. & 3.Rev 2of them had much smoke with their light.

The ground of this mixture is, that we carie about us a double principle, Grace and Nature. The end of it is especially p. 56to preserve us from those two dangerous Rockes our Natures are prone to dash upon, Security and Pride, and to force us to pitch our rest on Iustification, not sanctification, which besides imperfection hath some soile.

Our spirituall fire, is like our ordinary fire here below (mixt.) But fire is most pure in its owne Element, above: So shall all our graces be, when we are where we would bee, in Heaven, which is our proper element. From this mixture it is that the Vse.people of GOD have so p. 57different judgements of themselves, looking sometime at the work of grace, sometimes at the remainder of corruption; and when they look upon that, then they think they have no grace: though they love CHRIST in his ordinances, and children; yet dare not challenge so neer acquaintance as to be his. Even as a Candle in the socket sometimes sheweth its light, and sometimes the shew of light is lost: so sometimes well perswaded they are of themselves, sometimes at a losse.

Now for the second p. 58observation, Christ will not Doct.quench the smoaking Flax: First, because this sparke is from heaven, it is his owne, it is kindled by his owne Spirit. And secondly, that tendeth to the glory of his powerfull grace in his children, that he preserveth light in the middest of darknesse, a sparke in the middest of the swelling waters of corruption.

There is an especiall blessing in that little spark Isay 56. 8. When Wine is found in a cluster, one saith, Destroy it not, for there is a blessing in it. We see how our Saviour CHRIST p. 59bore with Thomas in his Ioh. 20. 27.John 20:27doubting: with the two Disciples that went to Emaus, who staggered, whether Luke 24.Luke 24he came to redeeme Israel or no: hee quencheth not that little light in Peter, which was smothered: Matth. 26.Matt 26Peter denyed him, but he denyed not Peter. If thou Matth. 8.Matt 8wilt, thou canst, said one poore man in the Gospell: Lord if thou canst, said another; both were this smoking flax, neither of both were quenched. If Christ had stood upon his owne greatnesse, he would have rejected him that came with his [if,] but CHRIST answers his [if] with a p. 60gracious and absolute grant, I will, be thou cleane. The woman that was diseased with an issue, did but touch, and with a trembling hand, and but the hem of his garment, and yet went away both healed and comforted. In the seven Churches wee see he Rev. 2. & 3Rev 2acknowledgeth and cherisheth any thing that was good in them. Because the Disciples slept of infirmity, being oppressed Matth. 26.Matt 26with griefe, our Saviour CHRIST frameth a comfortable excuse for them, The spirit is willing, but the flesh is weake.

If CHRIST should p. 61not be mercifull he would misse of his owne ends; There is mercy with thee that thou maist be feared. Now all are willing to come under that banner of love which hee spreadeth over his. Therefore to thee shall Psal. 65.Ps 65all flesh come. Hee useth moderation and care, lest the spirit should faile before Esay 57.Isa 57him, and the soules which he hath made. CHRISTS heart yerned, the Text saith, when hee saw them without meat, lest they should faint: Much more will hee have regard for the preventing of our spirituall faintings.

Here see the opposite p. 62disposition betweene the holy nature of CHRIST, and the impure nature of Man. Man for a little smoake will quench the light: CHRIST ever wee see cherisheth even the least beginnings. How bare hee with the many imperfections of his poor Disciples? If he did sharply checke them, it was in love, and that they might shine the brighter. Can we have a better patterne to follow than this of him by whom we hope to bee saved? Rom. 15. 1. We that are strong ought to beare with the infirmities of them that are weak. I become all things p. 631 Cor. 9.1 Cor 9to all men, that I may winne some. O that this gaining and winning disposition were more in many! Many (so farre as in us lyeth) are lost for want of incouragement. See how that faithfull fisher of men S. Paul, labours to catch his Iudge, I know thou Act. 26.Acts 26beleevest the Prophets; and then wisheth all saving good, but not bonds; hee might have added them too, but he would not discourage one that made but an offer, hee would therefore wish Agrippa only that which was good in Religion. How carefull was our blessed Saviour p. 64of little ones that they might not bee offended? How doth he defend his Disciples from malitious imputations of the Pharises? Mat. 121 & 23.How carefull not to put new wine into old vessels, not to alienate new beginners with the austerities of Religion (as some indiscreetly.) O (saith hee) Mat. 9.Matt 9they shal have time to fast when I am gone, and strength to fast when the Holy Ghost is come upon them.

It is not the best way to fall foule presently with young beginners for some lesser vanities, but shew them a more excellent p. 65way, and breed them up in positive grounds, and other things wil be quickly out of credit with them. It is not amisse to conceale their wants, to excuse some failings, to commend their performances, to cherish their towardnesse, to remove all rubs out of their way, to helpe them every way to beare the yoake of Religion with greater ease, to bring them in love with God and his service, lest they distaste it before they know it. For the most part we see CHRIST planteth in young beginners a love, which we call p. 66the first love, to cary them through their profession with more delight, and doth not expose them to crosses, before they have gathered strength, as wee breed up young plants, and fence them from the weather, untill they bee well rooted. Mercy to others should move us to deny our selves in our lawfull liberties oftentimes, in case of offence of weake ones, it is the little ones that are offended. The weakest are aptest to think themselves despised, therfore wee should bee most carefull to give them content.

p. 67It were a good strife amongst Christians, one to labour to give no offence, and the other to labour to take none. The best men are severe to themselves, tender over others.

Yet people should not tyre and weare out the patience of others: Nor should the weaker so farre exact moderation from others, as to beare out themselves upon their indulgence, and so to rest in their owne infirmities, with danger to their own soules, and scandall to the Church. The Church suffereth much from weake p. 68ones, therefore wee may challenge liberty to deale with them, as mildly, so oftentimes directly. The scope of true love, is to make the party better, which by concealment oftentimes is hindred: with some a spirit of meeknesse prevaileth most, but with some a rod. Some must be pulled out of the fire with violence, and they will blesse God for us in the day of their visitation. Wee see our Saviour multiplyes Mat. 23.Matt 23woe upon woe, when hee was to deale with hardhearted Hypocrites; For Hypocrites doe neede stronger conviction than p. 69grosse sinners, because their will is naught, and thereupon usually their conversion is violent. An hard knot must have an answerable wedge, else in a cruell pity wee betray their soules. A sharpe reproofe sometimes is a precious pearle, and a sweet balme. The wounds of secure sinners will not bee healed with sweet words. The Holy Ghost came as well in fiery tongues, as in the likenesse of a Dove, and the same holy Spirit will vouchsafe a spirit of prudence and discretion, (which is the salt to season all our words and actions) p. 70And such wisedome will teach us to speake a word in season both to the weary and likewise to the secure soule. And indeed he had need have the tongue of the learned that shall either raise up, or cast downe: But in this place I speake of mildness towards those that are weake, and are sensible of it: These wee must bring on gently, and drive softly, as Iacob did his Gen. 33. 14.Gen 33:14Cattell, according to the pace, and as his children were able to endure.

Weake Christians are like glasses which are hurt with the least violent usage, otherwise if gently p. 71handled will continue a long time. This honour of gentle use we are to give to the weaker vessells, by which we shall both preserve them, and likewise make them usefull to the Church and our selves.

In uncleane bodies if all ill humours be purged out, you shall purge life and all away. Therefore though GOD saith, Zach. 13. 9. that he will fine them as silver is fined. Yet Esay 48. 10. he saith, He hath fined them, but not as silver, that is, so exactly as that no drosse remaineth, for hee hath respect to our weaknesse. Perfect refining p. 72is for another world, for the world of the soules of perfect men.

Divines had need to Vse for Ministers.take heed therefore how they deale with these in divers particulars: as first, let them be carefull they straine not things too hie, making those generall and necessary evidences of grace which agree not to the experience of many a good Christian, and lay salvation and damnation upon those things that are not fit to beare so great a waight, whereupon men are groundlesly cast down lower by them, than they can hastily be raised up againe p. 63by themselves or others. The Ambassadors of so gentle a Saviour should not bee over masterly, setting up themselves in the hearts of people, where CHRIST alone should sit as in his owne Temple. How carefull was Saint Paul in cases of conscience not to lay a snare upon any weak conscience!

They should take heed likewise that they hide not 2 Darke speches.their meaning in darke speeches, speaking in the clouds. Truth feareth nothing so much as concealement, and desireth nothing so much as cleerely p. 64to bee laid open to the view of all: When it is most naked, it is most lovely and powerfull.

Our blessed Saviour as he tooke our nature upon him, so he took upon him our familiar manner of speech, which was part of his voluntary abasement. Saint Paul was a profound man, yet became as a nurse to the weaker sort.1 Thes. 2. 7.1 Thess 2:7

That spirit of mercy that was in CHRIST should move his servants to bee content to abase themselves for the good of the meanest. What made the Kingdome of heaven suffer violence after p. 65Iohn the Baptists time, but that comfortable truths were with that plainnesse and evidence layd open, that the people were so affected with them, as they offered a holy violence to them?

CHRIST chose those to preach mercy, which had felt most meroy, as S. Peter, and S. Paul: that they might bee examples of what they taught. Saint Paul became all things to all men, stooping unto them for their good: CHRIST came downe from heaven and emptied himselfe of majesty in tender love to soules: shall not we come p. 64duplicate page p. 65duplicate page p. 66downe from our high conceits, to doe any poore soule good? shall man be proud, after GOD hath beene humble? Wee see the ministers of Satan turn themselves into all shapes to make proselytes. A Iesuite will be every man. We see ambitious men study accommodation of themselves to the humours of those by whom they hope to raise themselves: and shall not wee study application of our selves to CHRIST, by whom wee hope to be advanced; nay, are already sitting with him in heavenly places? After wee are gained to p. 67CHRIST our selves, wee should labour to gaine others to CHRIST. Holy ambition and covetousnesse will move us to put upon our selves the disposition of CHRIST; but we must put off our selves first.

Wee should not thirdly racke their wits with 3 Doubtfull … … … ….curious or doubtfull disputes, for so wee shall distract and tire them, and give occasion to make them cast off the care of all. That age of the church which was most fertile in nice questions, was most barren in Religion. For it makes people thinke Religion p. 68to be onelyonly a matter of wit, in tying and untying of knots, the braines of men given that wayes are hotter usually than A caveat.their hearts. Yet not withstanding, when we are cast into times and places wherein doubts are raised about maine points, here people ought to labour to be established. God suffer questions oftentimes to arise for tryall of our love, and exercise of our parts. Nothing is so certaine Nil tam certum quàm quod ex dubio certum.as that which is certaine after doubts. Shaking settles and roots. In a contentious age, it is a witty thing to be a Christian p. 69and to know what to pitch their soules upon: It is an office of love here to take away the stones, and to smooth the way to heaven. Therefore wee must take heed that under pretence of avoydance of disputes, wee doe not suffer an adverse party to get ground upon the truth: For thus may we easily betray both the truth of God, and soules of men.

And likewise those are 4. Austerity.failing that by over much austerity drive backe troubled soules from having comfort by them, for by this cariage many smother their temptations, and p. 70burne inwardly because they have none, into whose bosome they may vent their griefe, and ease their soules.

We must neither binde where GOD loseth, nor lose where GOD bindeth, nor open where GOD shutteth, nor shut where God openeth; the right use of the Keyes is alwayes successfull. In personall application there must be great heed taken: for a man may bee a false Prophet, and yet speake the truth, if it bee not a truth to the person to whom he speaketh: if hee grieve those whom God hath p. 71not grieved, by unseasonable truths, or by comforts in an ill way, the hearts of the wicked may bee strengthned. One mans meat, may bee anothers bane.

If we looke to the generall temper of these times, rouzing and waking Scriptures are fittest: yet there be many broken spirits, need soft and oily words. Even in the worst time the Prophets mingled sweet comfort for the hidden remnant of faithfull people. GOD hath comfort comfort ye my people, as well as lift up thy voyce as a Trumpet.

p. 72And here likewise there A caveat.needs a caveat. Mercy doth not rob us of our right judgement, as that we should take smoaking firebrands for smoaking flax: none will claime mercy more of others, than those whose portion is due severity. This example doth not countenance lukewarmnesse, nor too much indulgence to those that need quickning. Cold diseases must have hot remedies. It made for the just commendatiōs of the Church of Ephesus, that it could not beare them which are evill. Rev. 2. 2.Rev 2:2We should so beare with p. 73others, as wee discover withall a dislike of evill. Our Saviour CHRIST would not forbeare sharp reproofe, where hee saw dangerous infirmities, in his most beloved Disciples. It bringeth under a curse to doe the worke of the Lord negligently: Even where it is a worke of just severity: As when it is sheathing the sword in the bowels of the enemy. And those whom we suffer to be betraid by their worst enemies their sinnes wil have just cause to curse us another day.

It is hard to preserve just bounds of mercy and p. 74severity, without a spirit above our owne: which we ought to desire to bee led withall, in all things. That wisedome which dwelleth with prudence will Pro. 8. 12.Prov 8:12guide us in these particulars, without which virtue is not virtue, truth not truth: the rule and the case must bee laid together: for if there be not a narrow insight, seeming likenesse in conditions wil be the breeder of errours in our opinions of them. Those fiery, tempestuous, and dist…ctive spirits in Popery, that seeke to promote their Religion by cruelty, shew that they p. 75are strangers to that wisedome which is from above, which maketh men gentle, peaceable, and ready to shew that mercy they have felt before, thē selves. It is a way of prevailing, as agreeable to CHRIST, so likewise to mans nature, to prevaile by some forbearance and moderation.

And yet oft wee see a false spirit in those that call for moderation, it is but to carry their owne projects with the greater strength; and if they prove of the prevailing hand, they will hardly shew that moderation to others, p. 76they now call for from others. And there is a proud kind of moderation likewise, when men will take upon thē to censure either party, as if they were wiser than both, though if the spirit be right, a looker on may see more than those that are in conflict.

So in the censures of the Church, it is more sutable 2. For the Church in censures.to the Spirit of CHRIST to incline to the milder part; and not to As Pari…entis.kill a flye on the forehead with a beetle; nor shut men out of heaven for a trifle. The very snuffers of the Tabernacle were made of pure gold, to shew the p. 77purity of those censures, whereby the light of the Church is kept bright. That power that is given to the Church, is given for edification, not destruction. How carefull was Saint Paul that the incestuous Corinthian repenting, should not bee swallowed up with too much griefe?

As for civill Magistrates, 3. For civil Magistrates.they for civill exigences and reasons of State, must let the Law have its course: yet thus farre they should imitate this milde King, as not to mingle bitternesse and passion with authority derived p. 78from GOD. Authority is a beam of Gods Majesty, and prevaileth most where there is least mixture of that which is mans. It requireth more than ordinary wisedome to manage it aright. This string must not bee too much strained up, nor too much let loose. Iustice is an harmonicall thing. Herbs hot or cold beyond a certaine degree kill. We see even contrary Elements preserved in one body by a wise contemperation. Iustice in rigour is oft extreame injustice, where some considerable circumstances should incline p. 79to moderation, and the reckoning wil be easier for bending rather to moderation than rigor.

Insolent cariage toward miserable persons, if humbled, is unseemly in any who look for mercy themselves. Misery should bee a Loadstone of mercy, not a footstoole for Pride to trample on.

Sometimes it falleth out that those that are under the government of others are most injurious by way wardnesse and harsh censures, herein disparaging and discouraging the endeavours of Superiours for publike good. In so p. 80great weaknesse of mans nature, and especially in this crazie age of the world, wee ought to take in good part, any moderate happinesse wee injoy by government; and not be altogether as a nayle in the wound, exasperating things by misconstruction. Here, Love should have a mantle to cast upon lesser errors of those above us. Oft-times the poore man is the oppressor by unjust clamours: we should labour to give the best interpretations to the actions of Governours, that the nature of the actions will possibly beare.

p. 81In the last place, there is some thing for private 4. For private Christians.Christians, even for all of us in our common relations, to take notice of: we are debtors to the weake in many things. 1. Let us be evill examples.watchfull in the use of our libertie, and labour to be in offensive in our cariage, that our example compell them not. There is a commanding force in an example, as Peter, Gal. 2. A loosnesse of life is crueltie to our selves, and to the soules of others, though wee cannot keepe them frō perishing, which will perish, in regard of the event; yet if wee doe p. 82that which is apt of it selfe to destroy the soules of others, their ruine is imputable to us.

2 Let men take heede Slandring.of taking up Sathans office, in deprauing the good actions of others, as he did Iobs, Doth hee serve God for nought? or slandering their persons, judging of them according to the wickednes that is in their owne hearts. The Devill getteth more by such discouragements, and these reproaches, that are east upon religion, then by fire and faggot. These (as unseasonable frosts) nip all gratious offers in the bud, p. 83and as much as in them lyeth, with Herod labour to kill Christ in yong professors. A Christian is a hallowed and a sacred thing, CHRISTS Temple, and hee that destroyeth his Temple, him will CHRIST destroy.

3 Amongst the things Censuring and Iudging.that are to be taken heede of, there is amongst private Christians a bold usurpation of censure, not considering their temptations. Some will vnchurch & unbrother in a passion, 1 For the vse of indifferent things.But distempers do not alter true relations, though the child in a fit shold disclaime the mother, yet the mother will not disclaime the child.

p. 84There is therefore in these iudging times good ground of S. Iames his Caveat, that there should not be too many masters; that we should not smite one another, by hasty censures especially in things of an indifferent nature: some things are as the minde of him is, that doth them, or doth them not; for both may be unto the Lord.

A holy ayme in things of a middle nature, makes the judgements of men, although seemingly contrary, yet not so much blameable. Christ, for the good aymes hee seeth in us, over-looketh any ill in p. 85them, so farre as not to lay it to our charge.

Men must not bee too 2. For weaknesses Nemo curiosus qui non malevolus.curious in prying into the weaknesses of others; we should labor rather to see what they have that is for eternitie, to incline our heart to love them, then into that weaknesse which the Spirit of GOD will in time consume, to estrange us: some thinke it strength of grace to endure nothing in the weaker, wheras the strongest are readiest to beare with the infirmities of the weake, Where most holinesse is, there is most moderation, where it may be without p. 86prejudice of pietie to God and the good of others, wee see in Christ a marvellous temper of absolute holinesse, with great moderation in this Text. What had become of our Salvation if he had stood upon termes and not stooped thus low, unto us! We need not affect to be more holy then Christ, it is no flatterie to doe as he doth, so it bee to edification.

The Holy Ghost is content to dwell in smoakie offensive soules, Oh that, that spirit would breath into our Spirits the like mercifull disposition? We p. 87indure the bitternesse of Wormwood, and other distastfull plants, & herbs, onelyonly because wee have some experience of some wholsome qualitie in thē; and why should we reject men of usefull parts, and graces, onelyonly for some harshnesse of disposition, which as it is offensive to us, so grieveth themselves?

Grace whilest wee live here is in soules, which as they are unperfectly renewed, so they dwell in bodies subject to severall humours, which will incline the soule sometimes to excesse in one passion, p. 88sometimes to excesse in another.

Bucer was a deepe, and a moderate Divine. VponUpon long experience resolved to refuse none, in whom hee saw (aliquid Christi) something of Christ.

The best Christians in this state of imperfection, are like Gold that is a little too light, which needs some graines of allowance to make it passe. You must grant the best their allowance. We must supply out of our love & mercy, that which wee see wanting in them.

The Church of Christ is a common Hospitall, p. 89in all are in some measure sicke of some spirituall disease, or other; that we should all have ground of exercising mutually the spirit of wisedome and meeknesse.

This that wee may the How to attain a right spirit to deale with infirmities.better doe, let us put upon our selves the spirit of CHRIST: The spirit of GOD caryeth a majestie 1.with it. Corruption will hardly yeeld to eorruption. In another, Pride is intolerable to pride. The weapons of this warfare must not bee carnall. The great Apostles would not Luke 24. 49Luke 24:49set upon the worke of the Ministerie, untill they p. 90were cloathed, as it were, with power from on high. The Spirit will only work with his owne tooles. And we should think what affection Christ would cary to the party in this case. That Aug. in 6. Gal. Nil sic spiritualem virum indicat quam alient peccati tractatio.great Physitian, as he had a quicke eie, and a healing tongue, so had he a gentle hand and a tender heart.

And secondly, put upon us the cōdition of him, 2.whom wee deale withall, wee are, or have beene, or may bee such: make the case our owne, and withall consider in what neere relation a Christian standeth …unto us, even as a p. 91brother, a fellow-member, heire of the same salvation. And therefore let Nil magis ad misericordiam inclinat quam propry periculi cogitatio. Aug.us take upon our selves, a tender care of them every way: and especially in cherishing the peace of their consciences. Conscience is a tender and delicate thing, and so must be used. It is like a Locke, if the Wards bee troubled, it will be troublesome to open.

For tryall, to let vsus see whether wee be this smoking Vse 2. For tryall.Flax, which Christ will not quench. In this Tryall remember these Rules.

1 Wee must have two p. 921.eyes, one to see imperfections in our selves and others; the other to see what is good. I am blacke, saith the Church, but yet comely. Those ever want comfort, that are much in quarrelling with themselves, and through their infirmities are prone to feede upon such bitter things, as will most nourish that distemper they are sicke of. These delight to be looking on the dark side of the cloud onelyonly.

2. We must not judge 2.of our selves alwayes according to present feeling: for in temptations wee shall see nothing but p. 93smoake of distrustfull thoughts. Fire may be raked up in the ashes, though not seene; life in the winter is hid in the root.

3 Take heede of false 3.reasoning; As because our fire doth not blaze out, as others, therefore we have no fire at all, and by false conclusions come to sinne against the Commandement in bearing false witnesse against our selves. The Prodigall would not say hee was no sonne, but that hee was not worthy to be called a sonne. Wee must neither trust to false evidence, nor deny true; for so wee should dishonour p. 94the worke of Gods Spirit in us, and lose the help of that evidence which would cherish our love to Christ, and arme us against Sathans discouragements. Some are so faulty this way, as if they had beene hyred by Sathan the Accuser of the Brethren, to plead for him, in accusing themselves.

4 Know (for a ground of this) that in the Covenant 4.of Grace, GOD requires the truth of Grace, not any certaine measure, and a sparke of fire is fire as well as the whole Element. Therefore wee must look to Grace in the spark p. 95as well as in the flame. All have not the like strong, yet the like pretious Faith, whereby they lay hold, & put on the perfect righteousnesse of Christ. A weak hand may receive a rich Iewell; a few grapes will shew that the Plant is a Vine, and not a Thorne. It is one thing to be wanting in Grace, and another thing to want Grace altogether. GOD knoweth wee have nothing of our selves, therfore in the Covenant of Grace he requireth no more then hee giveth, and giveth what hee requireth, and accepteth what hee giveth; Hee that p. 96hath not a Lambe, may bring a paire of Turtle Doves. What is the Gospell it selfe but a mercifull moderation, in which Christs obedience is esteemed ours, and our sinnes laid upon him; and wherein GOD of a Iudge becommeth a Father pardoning our sinnes, and accepting our obediēce though feeble and blemished. Wee are now brought to heaven under the Covenant of Grace, by a way of love and mercy.

It will prove a speciall help to know distinctly the difference betweene the Covenant of workes, and p. 97the Covenant of Grace; betweene Moses and Christ: Moses without all mercy breaketh all bruised Reedes, and quencheth all smoaking Flax. For the Law requireth, 1, personal, 2, perpetuall, 3, perfect obedience, 4, and from a perfect heart; and that under a most terrible curse, and giveth no strength, a severe Taske-master, like Pharaohs, requireth the whole tale, and yet giveth no straw. CHRIST commeth with blessing after blessing, even upō those whom Moses had cursed, and with healing Balme for those wounds which p. 98Moses had made.

The same duties are required in both Covenāts; as to love the Lord with all our harts, with all our soules, &c. In this Covenant of workes, this must bee taken in the rigour: but under the Covenāt of Grace, as it is a syncere endevour proportionable to grace received: and so it must be understood of Iosias, and others, whē it is said, they loved GOD with all their hearts, &c. It must have an Euangelicall mitigation.

The Law is sweetned by the Gospel and becommeth delightful to the inner p. 99Rom. 7.Rom 7man. VnderUnder this gratious Covenant synceritie is perfection. This is the Death in the pot in the Romane Religion, that they confound two Covenāts: and it deads the comfort of drooping ones, that they cannot distinguish them. And thus they suffer themselves to be held under bondage, when Christ hath set them free; and stay themselves in the prison, when Christ hath set open the doores before them.

5 Grace sometimes is so little, as is undiscernable 5.to us: the Spirit sometimes hath secret operations p. 100in us, which we know not for the present; but Christ knoweth. Sometimes in bitternes of temptation, when the Spirit struggles with sense of Gods anger, wee are apt to thinke GOD an enemy; and a troubled soule is like troubled waters, wee can see nothing in it; and so farre as it is not cleansed, it will cast up mire and dirt. It is full of objections against it selfe, yet for the most part we may discern something of this hidden life, and of these smothered sparkes.

In a gloomy day there is so much light whereby p. 101wee may know it to bee day, and not night: so there is something in a Christian under a cloud, whereby hee may be discerned to be a true Beleever, and not an Hypocrite. There is no meere darknesse in the state of Grace, but some beame of light, whereby the kingdome of darknesse wholy prevaileth not.

These things premised, 2. Particular trials to know if we be smoaking Flax.let us know for a Tryall.

First, if there bee any holy fire in us, it is kindled from heaven by the Father of lights, who commanded 1.light to shine out of darknesse. As it is kindled p. 102in the use of meanes, so it is fed. The light in us, and the light in the word spring one frō the other, and both from one Holy Spirit: and therfore those that regard not the word, it is because there is no light in them. Heavenly truths must have a heavenly light to discerne them. Naturall men see heavenly things, but not in their own proper light, but by an inferiour light. GOD in every converted man putteth a light into the eye of his soule, proportionable to the light of truths revealed unto thē. A carnall eye will never p. 103see spirituall things.

Secondly, the least divine 2.light hath heate with it in some measure: Light in the understanding breedeth heate of love in the affections. In what measure Charitas in intellectu parit ardorem in affectu.the sanctified understanding seeth a thing to be true, or good, in that measure the will imbraces it. Weake light breedes weake inclinations: a strōg light, strong inclinations. A little spirituall light is of strength enough to answer strong objections of flesh and blood; and to looke thorow all earthly allurements, and all opposing hinderances, presenting p. 102duplicate page p. 103duplicate page p. 104them as farr inferiour to those heavenly objects it eyeth.

All light that is not spirituall, because it wanteth the strength of sanctifying grace, it yeeldeth to every little temptation, especially when it is fitted and suted to personall inclinations. This is the reason why Christians that have light little for quantitie, but yet heavenly for qualitie, hold out, when men of larger apprehensions sinke.

This prevailing of light in the soule, is, because together with the spirit of Illumination, there goeth p. 105in the godly) a spirit of …ower, to subdue the heart …o truth revealed, and to …ut a taste and relish into …he will, sutable to the sweetnes of the truths, else … meere naturall Will, will rise against supernaturall truths, as having an antipathy and enmitie against them. In the godly, …oly truths are conveyed by way of a taste, gratious men have a spiritual pallat as well as a spirituall eye. Grace altereth the relish.

Thirdly, where this heavenly light is kindled, it 3.directeth in the right way. For it is given for that use, to shew us the best way, p. 106and to guide in the particular passages of life: if otherwise, it is but commō light, given onelyonly for the good of others. Some have light of Knowledge, yet follow not that light, but are guided by carnall reason and policie: such as the Prophet speakes of, All you that kindle … Isa. 50. …1.Isa 50:1fire, walke in the light of your owne fire, and in the sparkes that you have kindled, but this you shall have of mine hand, yee shall lye downe in sorrow. GOD delights to confound carnall wisedome, as enmitie to him, and robbing him of his prerogative, who is p. 107God onelyonly wise. We must therefore walke by his …ight, and not the blaze of our owne fire. God must light our candle, Psal. 18. 28 or else we are like to abide in darknesse. Those sparkes that are not kindled from heaven, are not strong enough to keepe us from …ying downe in sorrow, though they make a greater blaze and shew then the light from above, as mad men doe greater things then sober, but by … false strength: so the excesse of these mens ioy ariseth from a false light, The candle of the wicked shal …e put out.

p. 108The light that some m… have, it is like lightning, which after a sudden fla… leaveth thē more in darknesse. They can love th… light as it shines, but hat… it as it discovers, and directs. A little holy ligh… will inable to keepe th… word, and not to betray Religion, & deny Christs name, as CHRIST speaketh of the Church of Philadelphia, Rev. 3. 8.

Fourthly, where thi… fire is, it will sever thing… 4of divers natures, & shew a difference between… things, as gold and drosse. It will sever betweene flesh and spirit, and shew p. 109this is of Nature, this of Grace. All is not ill in a bad action, or good in a good action. There is gold in oare, which God and his Spirit in us can distinguish. A carnall mans hart is like a dungeon, wherein is nothing to be seene but horrour and confusion: this light maketh us judicious, and humble, upon clearer sight of Gods puritie, and our owne uncleannes: and maketh us able to discerne of the worke of the Spirit in another.

Fiftly, so farre as a man is spirituall, so far is light 5delightfull unto him, as p. 108willing to see any thing amisse, that he may reform, and any further service discovered that hee may performe: because he truly hateth ill and loveth good: if hee goeth against light discovered, hee will soone bee reclaimed, because light hath a friendly party within him. Whereupon, at a little sight of his errour, hee is soone counsellable, as David in his intendment to kill Nabal, and blesseth God afterwards when hee is stopped in an ill way.

In a carnal man the light breakes in upon him, but he labours to shut the passages, p. 111hee hath no delight to …ome to the light. It is impossible before the spirit of grace hath subdued the hart, but that it should sin against the light, either by resisting of it, or keeping it prisoner under base lusts, burying it as it were in the earth; or perverting of it, and so making it an agent and factour for the flesh, in searching out arguments to plead for it, or abusing that little measure of light they have, to keep out a greater, higher, and more heavenly light, and so at length make that light they have, a misleading guide to utter darknesse. p. 112And the reason is that it hath no friend within, the soule is in a contrary frame, and light alwayes hindreth that sinfull peace that men are willing to speake to themselves, whence we see it oft inrage men the more: as the Sunne in the Spring breedeth agui…h distempers, because it stirreth humours, and doth not wast them. There is nothing in the world more unquiet, than the heart of a wicked man, that sitteth under meanes of knowledge, untill like a thiefe hee hath put out the candle that he may sinne with the lesse p. 113check. Spirituall light is distinct, it seeth spirituall good, with application to our selves; but common light is confused, and lets sin lye quiet. Where fire is in any degree, it will fight against the contrary matter…: GOD hath put irreconciliable hatred betweene light and darknesse at first, so betweene good and ill, flesh and spirit. Grace will never joyne with sinne, no more than fire with water. Fire will mingle with no contrary, but preserveth its owne purity, and is never corrupted as other Elements are. Therefore those that p. 114plead and plot for liberties of the flesh, shew themselves strangers from the life of God. VponUpon this strife gracious men oft cō plaine that they have no grace, but they contradict themselves in their complaints: as if a man that seeth, should complaine he cannot see, or complain that he is asleepe, when the very complaint springing from a displeasure against sinne, sheweth that there is something in him opposite to sinne. Can a dead man complaine? Some things, though bad in themselves, yet discover good; as smoake discovers p. 115some fire. Breaking out in the body shews strength of Nature. Some infirmities discover more good than some seeming beautifull actions; excesse of passion in opposing evil, (though not to bee justified) yet sheweth a better spirit, than a calme temper, when there is just cause of being moved. Better it is, that the water should runne something muddily, than not at all. Iob had more grace in his distempers, thā his friends in their seeming wise cariage. Actions soiled with some weaknesses, are more accepted than complementall p. 116performances.

Fire, where it is 6.in the least measure, is in some degree active; so the least measure of grace is working, as springing from the Spirit of GOD, which from the working nature of it, is compared to fire. Nay, in sinnes, when there seemeth nothing active, but corruption, yet there is a contrarie principle, which breaks the force of sinne, so that it is not out of measure sinfull, as in those that are carnall.

Fire maketh metalls 7.pliable and malliable, so doth Grace, where p. 117it is begunne, it worketh the heart to bee plyable and ready for all good impressions. Vntractable spirits shew that they are not so much as smoaking flax.

Fire turneth all, as 8.much as it can, to fire; so grace maketh a gracious use even of naturall and civill things, & doth spiritualize them, what another man doth onelyonly civilly, a gracious man will doe holily.

Sparkes by nature 9.flye. upwards: so the spirit of Grace carrieth the soule Heaven-ward, and setteth before us holy and heavenly aimes, as it p. 118was kindled from heaven, so it caries us back to heaven. The part followeth the whole: Fire mounteth upward, so every spark to its owne element. Where the aime and bent of the soule is God-wards, there is grace though opposed. The least measure of it is holy desires springing Desires.from faith and love, for we cannot desire any thing which we doe not beleeve first to be, and the desire of it issues from love. Hence desires are counted a part of the thing desired in some measure, but then they must bee, First, constant, for constancy shews p. 119that they are supernaturally naturall, and not inforced: Secondly, they must bee caried to spirituall things, as to beleeve, to love GOD, &c. not out of a speciall exigent, because if now they had grace, they thinke they might escape some danger, but as a loving heart is caried to the thing loved for some-excellency in it selfe: And thirdly, with desire there is griefe when it is hindred, which stirres up to prayer: Oh that my wayes were so directed, Psal. 119. 5.Ps 119:5that I might keepe thy Statutes, Psal. 119. 5. O miserable man that I am, p. 120who shall deliver? &c. Rom. 7. 24.Rom 7:24Fourthly, desires put us onward still, O that I might serve GOD with more liberty; O that I were more free from these offensive, unsavoury, noysome lusts.

Fire worketh it selfe (if it hath any matter to feed on) into a larger compass, and mounteth higher and higher, and the higher it riseth, the purer is the flame: So where true grace is, it groweth in measure and purity. Smoking flax will grow to a flame, and as it encreaseth, so it worketh out the contrary, and refineth it p. 121selfe more & more. Therefore Ignis qu… magis l…cet, eo minus fumat.it argueth a false hart to set our selves a measure in grace, and to rest in beginnings; alledging, that CHRIST will not quench the smoaking flax. But this mercifull disposition in CHRIST is joyned with perfect holinesse, shewed in perfect hatred to sinne: for rather than sin should not have its deserved punishment, himselfe became a sacrifice for sinne, wherein his Fathers holinesse and his owne mo… of all shined. And besides this, in the worke of sanctification, though hee favours his worke in us, yet p. 122favours he not sin in us; for he will never take his hand from his worke, untill hee hath taken away sin even in its very being from our natures: the same Spirit that purified that blessed Masse whereof hee was made, clenseth us by degrees to bee sutable to so holy a Head, and frameth the judgement and affection of all to whom hee sheweth mercy, to concur with his owne, in labouring to further his ends, in abolishing of sinne out of our nature.

From the meditations of these rules and signes, Vse.much comfort may bee p. 123brought into the soules of the weakest; which that it may bee in the more abundance, let mee adde something for the helping them over some few ordinary objections, and secret thoughts against thē selves, which getting within the heart, oftentimes keepeth them under.

Some thinke they have 1.no faith at all, because they have no full assurance, when as the fairest fire that can be will have some smoake. The best actions will smell of the smoak. The morter wherin Garlicke hath beene stamped will alwayes p. 124smell of it: So all our actions will savour something of the old man.

In weaknesse of body some thinke grace dyeth, 2.because their performances are feeble, their spirits being the instruments of the soules actions, being wasted, not considering that GOD regards those hidden sighes of those that want abilities to expresse them outwardly; he that pronounceth them blessed that consider the poore, will have a mercifull consideration of such himselfe.

Some againe are haunted with hideous representations p. 1253.to their fantasies, and with vile and unworthy Vellem servari Domine, sed cogitationes non pa…iuntur.thoughts of GOD, of CHRIST, of the word, &c. which as busie flyes disquiet and molest their peace; these are cast in like wilde-fire by Satan, as may be discerned by the 1 strangenesse, 2 strength and violence, 3 horriblenesse of them even unto nature corrupt. A pious soule is no more guilty of them, than Benjamin of Iosephs cup put into his sack. Amongst other helps prescribed by godly Writers (as abomination of them, and diversion from them to other things, &c.) let p. 126this be one, to complaine unto CHRIST against them, and to flye under the wings of his protection, and to desire him to take our part against his and our enemie. Shall every sinne and blasphemy of man be forgiven, and not these blasphemous thoughts, which have the Devill for their father? When CHRIST himselfe was therefore molested in this kinde, that he might succour all poore soules in the like case?

Some thinke, when 4.they beginne once to bee troubled with the smoake of corruption more than p. 127they were before, therefore they are worse than they were. It is true, that corruptions appeare now more than before, but they are lesse. For first, 1.sinne the more it is seene, the more it is hated, and thereupon is the lesse. Moats are in a roome before the Sun shines, but they then onelyonly appeare.

Secondly, Contraries, 2.the nearer they are one to another, the sharper is the conflict betwixt them: now of all enemies the spirit and the flesh are nearest one to another, being both in the soule of a regenerate man, and in all p. 128faculties of the soule, and in every action that springeth from those faculties, and therefore it is no marvell the soule (the seat of this battell) thus divided in it selfe, be as smoaking Flax.

Thirdly, the more grace, the more spirituall life, 3.and the more spirituall life, the more antipathy to the contrary, whence none are so sensible of corruption, as those that have the most living soules.

And fourthly, when 4.men give themselves to carnall liberties, their corruptions trouble thē not, as not being bounded and p. 129tyed up. But when once grace suppresseth their extravagant and licentious excesses, then the flesh boyleth, (as disdaining to be confined) yet they are better now than they were before. That matter which yeelds smoake, was in the Torch before it was lighted, but it is not offensive till the Torch beginnes to burne. Let such know, that if the smoake bee once offensive to them, it is a signe that there is light. It is better to injoy the benefit of light, though with smoake, than to be altogether in the darke.

Neither is smoake so p. 130offensive, as light is comfortable to us, it yeelding an evidence of truth of grace in the heart, therefore though it be combersome in the conflict, yet it is comfortable in the evidence. It is better, corruption should offend us now, than by giving way to it to redeeme a little peace with losse of comfort afterwards. Let such therefore as are at variance and oddes with their corruptions, looke upon this Text, as their portion of comfort.

Here is an use of incouragement Incouragements.to duty, That CHRIST will not quench p. 131the smoaking flax, but blow it up. Some are loath to performe good duties, because they feele their hearts rebelling, and duties come off untowardly. Wee should not avoid good actions for the infirmities cleaving unto them: CHRIST looketh more at the good in them that hee meaneth to cherish, than the ill in them that he meaneth to abolish. A sicke man though in eating he something increaseth the disease, yet he will eate, that nature may get strength against the disease: So though sin cleaveth to what we doe, p. 132yet let us doe it, since wee have to deal with so good a Lord, and the more strife we meet withall, the more acceptance: Christ loveth to tast of the good fruits that come from us, although they will alwaies rellish of the old stock.

A Christian complaineth hee cannot pray; O… am troubled with so many distracting thoughts, and never more than now. But hath he put into thine heart a desire to pray? he will heare the desires of his; owne Spirit in thee. Rom. 8. 26. Wee know not what to pray as we ought, (nor doe any thing else as p. 133wee ought) but the Spirit helpeth our infirmities, with unexpressible sighes and grones, which are not hid from GOD. My groanings Psal. 38. 9.Ps 38:9are not hid from thee; GOD can picke sense out of a confused prayer. These desires cry louder in his eares, than thy sinnes. Sometimes a Christian hath such confused thoughts, hee can say nothing, but as a childe cryeth, O Father, not able to shew what it needs, as Moses at the Red sea.

These stirrings of spirit touch the bowels of GOD, and melt him into compassion towards us, p. 134when they come from the spirit of adoption, and from a striving to be better. Oh but is it possible Object.(thinketh the misgiving heart) that so holy a GOD shold accept such a praier? Yes, hee will accept that Answ.which is his owne, and pardon that which is ours. Ionas prayed in the Whales belly, being burdened with the guilt of sin, yet GOD heareth him: Let not therefore infirmities discourage us. Saint Iames taketh away this objection, Cap. 5. 17.

Some might object, If I were as holy as Elias, then my prayers might be p. 135regarded: But (saith he) Elias was a man of like passions to us, he had his passions as well as we; For doe we think that GOD heard him because he was without fault? No surely. But looke we to the promises. Psal. 50. 15. Call upon me in the day of trouble, and I will heare thee. Matt. 7. 7. Aske and ye shall receive, and such like: GOD accepteth our prayers though weake, first, because wee are his Why first God accepteth of weake Prayers. 2.owne children, they come from his owne Spirit. Secondly, because they are according to his owne will. Thirdly, because they are offered in Christs p. 136mediation, and hee takes them, and mingleth them with his own odours. There Revel. 8.Rev 8is never a holy sigh, never a teare we shed, lost. And as every Grace increaseth by exercise of it selfe, so doth the grace of prayer; by prayer wee learne to pray. So likewise wee should take heed of a spirit of discouragement in all other holy duties, since we have so gracious a Saviour. Pray as wee are able, heare as we are able, strive as we are able, do… as we are able, according to the measure of Grac… received; GOD i… CHRIST will cast a gracious p. 137eye upon that which is his owne. Would S. Paul doe nothing, because he could not doe the good hee would? Yes, hee pressed to Phil. 3. 14.Phil 3:14the marke. Let us not bee cruell to our selves, when CHRIST, is thus gracious.

There is a certain meeknesse of spirit, whereby The effect of Christian meeknesse, contentation.we yeeld thankes, to God for any ability at all, and rest quiet with the measure of Grace received, seeing it is GODS good pleasure it should bee so, who giveth the will and the deed; yet so, as we rest not from further endeavours. But, when upon faithfull endeavor we come short p. 138of that we would be, and short of that others are, then know for our comfort, CHRIST will no… quench the smoaking flax, and that sincerity & truth (as before was said) with endeavour of growth, is our perfection. It is comfortable what GOD saith, 1 King: 14. 13. He only shall goe to his grave in peace, because there is some goodnesse; though but some goodnesse: Lord I beleeve with a weake faith, yet with …aith; love thee with a faint love, yet with love; endeavor in a feeble manner, yet indeavour; a little fire is fire, though it smoaketh. p. 139Since thou hast taken mee into thy Covenant to be thine of an enemie, wilt thou cast me off for these infirmities, w^ch as they displease thee, so are they the griefe of my owne heart?

Frō what hath bin spokē, (with some▪ little additiō) it wil not be difficult to resolve that case which some A case about indisposition to duty.require helpe in, namely, whether we ought to performe duties, our hearts being altogether indisposed. For satisfaction, we must know, I, our hearts of themselves doe linger after liberty, & are hardly brought under the yoake p. 140of duty: & the more spirituall the duty is, the more is their unto wardnes. Corruptiō getteth ground for the most part, in every neglect, it is as in rowing against the tyde, one stroke neglected will not be gained in three, and therefore it is good to keepe our hearts close to duty, and not to he a rken unto the excuses they are ready to frame.

In the setting upō dutie, God strengthneth his 2.owne partie that hee hath in us: wee finde a warmenesse of heart, and increase of strength, the Spirit going along with us, and raising p. 141us up by degrees, untill it leaveth us as it were in heaven. God often delighteth to take the aduantage of our indisposition, that hee may manifest his worke the more clearely: and all the glory of the worke may be his, whose all the strength is.

Obedience is most direct, when there is nothing 3.else to sweeten the action, although the sacrifice bee imperfect, yet the obedience, with w^ch it is offred, hath acceptance. 4. That which is wonne as a spoile from our corruptions, will have such a degree of comfort afterwards, as for the p. 142present it hath of comber. Feeling and freenesse of spirit is oft reserued untill duty be discharged: reward followeth worke. In and after dutie, wee finde that experience of Gods presence, which without obedience wee may long wait for, and yet go without. This hindreth not the Spirits freedome in blowing upon our soules when it listeth. For wee speake onelyonly of such a state of soule, as is becalmed, and must row (as it were) against the streame. As in sailing, the hand must bee to the sterne, and the eye to the starre: so here, put p. 143forth that little strength we have to dutie, & looke up for assistance.

Yet in these duties that require as well the body Caution.as the soule, there may bee a cessation till strēgth be repaired: whetting doth not lett but fit. …. In sudden passions there should be a time to compose and calme the soule, and to put the strings in tune. The Prophet would hauehave a Minstrell to bring his soule into frame.

So likewise we are subject to discouragements in Discouragement from impatience in sufferingsufferings, by reason of impatiency in us: Alas, I shal never get through such a p. 144crosse. But if God bring us into the crosse, hee will be with us in the crosse, and at length bring us out more refined. Wee shall lose nothing, but drosse, as in Zach. 13. 9. Of our own strength wee cannot beare the least trouble, and by the Spirits assistance wee can beare the greatest, the Spirit wil joyne his shoulders to help us to beare our infirmities. The Lord will put his hand to heave us Psal. 37. 24.Ps 37:24up. You have heard of the patience of Iob; (saith …ames) wee have heard likewise of his impatiency too. But it pleased God mercifully to over-looke that. It p. 145yeelds us comfort also in desolate conditions, as contagious sicknesses, and the like, wherein wee are more immediately under Gods hand. Then Christ hath a throne of Mercy at our beds side, and numbers our teares and our groanes. And to come to the matter we are now about. The Sacrament it was ordained not for Angels, This was preached at the Sacrament.but for Men, and not for perfect men, but for weake men, and not for Christ, who is truth it self, to binde him, but because we are ready by reason of our guilty & unbeleeving hearts to call truth it selfe p. 146into questions. Therefore it was not enough for his goodnesse to leave us many pretious promises, but he giveth us seales to strengthen us: and what though we are not so prepared as we should, yet let us pray as Hezekias did, The Lord 2 Chron. 30. 192 Chr 30:19pardon every one that prepareth his heart to seeke the Lord God of his fathers, if hee be not cleansed according to the purification of the Sanctuary. Then wee come comfortably, to this holy Sacrament, & with much fruit. This should cary us through all duties, with much chearefulnesse, That if we hate our corruptions p. 147and strive against them, they shall not be counted ours. It is not I (saith Saint Rom. 7. 17.Rom 7:17Paul) but sinne that dwelleth in me, for what displeaseth Quod non pl. cet, non nocet. When sin is our sorrow, it shall not be our ruine.us, shall never hurt us, and we shall bee esteemed of GOD to be that we love, and desire, and labour to be. What wee desire to be, we shall be, and what wee desire truely to conquer, wee shall conquer; for God will fulfill the desire of them that feare him. The Ps. 145. 19.Ps 145:19desire is an earnest of the thing. How little incouragement will cary us to the affaires of this life? and yet all the helps GOD offers will hardly prevaile p. 148with our backward natures. Whence are then Discouragements whence?discouragements? not from the Father, for hee hath bound himselfe in 1.Covenant to pitty us as a father pittieth his children, Psal. 103.Ps 103and to accept as a father, our weake indeavors, and what is wanting in the strength of duty, he giveth us leave to take up in his gratious indulgēce, wherby wee shall honour that grace wherein hee delighteth as much as in more perfect performances.

2. Not from Christ, for he by office will not quēch the smoaking flaxe. 3. Not from the Spirit, he helpes p. 1493. Iohn 16.3 John 1:16our infirmities, and by office is a Comforter. Discouragements then must come from our selues and Satan, who labours to fasten on us a loathing of duty, and among other causes of discouragement, some are much vexed with scruples, (even against Discouragement from scruples.the best duties) partly by distemper of body, helped by Satans malice, casting dust in their eyes, in their way to heaven: and partly from some remainder of ignorance, which like darkness breedeth feares: and as ignorance of other things, so especially of this mercifull p. 150disposition in Christ. The perswasion of which would easily banish false fears; they cōceive of him as one sitting at a catch for all advantages against thē, wherein they may see how they wrong not onelyonly thē selves but his goodness This scrupulosity for the most part is a signe of a godly soule, as some weedes are of a good soile: therefore are they the more to be pitied, for it is a heavy affliction, and the ground of it in most is not so much from trouble of cōscience as frō sicknes of fātasy: the end of Christs comming was to free us p. 151from all such groundlesse seares. 2. There is still in some such ignorance of Discouragement from ignorace of our condition in Christ.that comfortable condition wee are in under the Covenant of Grace, as by it they are much discouraged. Therefore we must know, that weaknesses do not breake covenant with GOD: they doe not betweene husband and wife; and shall wee make our selves more pitifull then Christ? who maketh himselfe a patterne of love to all other husbands.

2. Weaknesses do not debarre us from merciemercy, nay they incline GOD the more. Psal. 78. 39. Mercy p. 152is a part of the Churches joynture, CHRIST marrics her in merciemercy. The husbands be bound Hos. 2. 19.Hos 2:19to beare with the wife, as being the weaker vessell, and shall wee thinke hee will exempt himselfe from his owne rule, and not beare with his weake Spouse.Possibilitas tua mensuratus.

3. If CHRIST should not bee mercifull to our infirmities, hee should not hauehave a people to serve him.

Put case therefore wee bee very weake, yet so long as wee are not found amongst malicious opposers, and underminers of p. 153GODS truth, let us not give way to despairing thoughts, wee have a mercifull Saviour. But lest we flatter our selves without groūd, we must know that weaknesses are accounted Weaknesses what?either 1. imperfections cleaving to our best actions, or 2. such actions, as proceed from want of age in CHRIST, whilest we are Babes; or 3. from wāt of strength, where there hath beene little meanes, or 4. they are sudden indeliberate breakings out, contrary to our generall bent and purpose, whilest our judgement is overcast with the cloud of a sudden p. 154temptation. After which, 1 we are sensible of our infirmity, 2 we grieve or it, 3, and from griefe complaine, and with complaining strive, and labour to reforme, and in labouring get some ground of our corruption. There be some (almost) invincible infirmities, as forgetfulnesse, A necessitatibus meis libera me Domaine. Aug.heavinesse of spirit, sudden passiōs, feares, &c. which though naturall, yet are for the most part tainted with sinne, of these we are weary, and would faine shake them off, as a Sickman his Ague; otherwise it is not to bee esteemed weaknesse, so much p. 155as wilfulnesse, and the more will, the more sinne: and little sins when God shall awake the conscience, and set them in order before us, will prove great burthens, and not onelyonly bruise a Reed, but shake a Cedar. Yet GODS children never sinne with full will, because there is a contrary Law of the minde, whereby the Dominion of sinne is broken, which alwaies hath some secret working against the Law of sinne. Yet there may bee so much will in a sinfull action, as may wonderfully waste our comfort afterward, and keepe p. 156us long upon the racke of a disquieted Conscience, GOD in his fatherly dispensation suspending the sense of his love. So much as we give way to our wils in sinning, in such a measure of distance we set our selves from comfort. Sin against conscience is as a theefe in the Candle, which wasteth our joy, and thereby weakneth our strength. We must know therefore, that wilfull breaches in Sanctificatiō, wil much hinder the sense of our Iustification.

What course shall such take to recover their Quest.peace?

p. 157Such must give a sharp sentence against them Answ.selves, and yet cast themselves upon GODS mercy in CHRIST, as at their The way to recover our lost peace.first conversion. And now they had need to claspe about CHRIST the faster, as they see more need in themselves, and let them remember the mildnesse of CHRIST here, that will not quench the smoaking flaxe. Ofttimes wee see that after a deepe humiliation, Christ speakes more peace, then before, to witnesse the truth of this reconciliation, because he knowes Satans enterprizes in casting p. 158downe such lower; and because such are most abased in themselves, and are ashamed to looke Christ in the face, by reason of their unkindnesse. We see GOD did not onelyonly pardon David, but after much bruising, gave him wise Salomon to succeed him in the Kingdome. We see in the Canticles, that the Church after she had beene humbled, (for her slighting of Christ) Christ sweetly entertaines her againe, and falleth into commendation of her Beauty, Cant. 6. We must know for our comfort, that CHRIST was not p. 159annointed to this great worke of the Mediatour for lesser sinnes onelyonly, but for the greatest, if there be but a sparke of true faith to lay hold on him. Therefore if there bee any bruised Reed, let him not except himselfe, when Christ doth not except him; Come unto me all ye, that are weary, and heavy laden, &c. Why should we not make use of so gracious a disposition; we are onelyonly therefore poore, because wee know not our riches in CHRIST. In time of temptation rather beleeve CHRIST, then the Devill, beleeve truth from p. 160Truth it selfe, hearken not to a lyar, an enemy, and a murtherer.

Since CHRIST is thus comfortably set out unto us, let us not beleeve Sarans representations of him. When we are troubled in conscience for our sinnes, his manner is then to present him to the afflicted soule as a most severe Iudge armed with Iustice against us. But then let us present him to our soules, as thus offered to our view by GOD himselfe, as holding out a Scepter of mercy, and spreading his armes to receive us. When we thinke p. 161of Ioseph, Daniel, Iohn the Evangelist, &c. we frame conceipts of thē with delight as of milde & sweet persons, much more when we thinke of CHRIST, wee should conceive of him as a mirrour of all meekness. If the sweetnesse of all flowers were in one, how sweet must that flower needs be? In CHRIST all perfections of mercy and love meete, how great then must that mercy be that lodgeth in so gracious a heart? Whatsoever tendernesse is scattered in, husband, father, brother, head, all is but a beame from him, it is in p. 162him in the most eminent manner. We are weake, but we are his; we are deformed, but yet carry his Image vponupon us. A father lookes not so much at the blemishes of his child, as at his owne nature in him; so Christ findes matter of love from that which is his owne in us. Hee sees his owne nature in us, wee are diseased, but yet his members; who ever neglected his owne members because they were sicke or weake: none ever hated his owne flesh. Can the head forget the members? Can CHRIST forget himselfe? we are his fulnesse as he is ours. He p. 163was Love it selfe clothed with mans nature, which hee united so neere to himselfe, that hee might communicate his goodnes the more freely unto us. And tooke not our nature when it was at the best, but when it was abased, with all naturall and common infirmities it was subiect unto. Let us therefore abhorre all suspicious thoughts, as either cast in, or cherished by that damned spirit, who as he laboured to divide betweene the Father and the Sonne by jealousies, If thou beest the Sonne of Mat. 4. 6.Matt 4:6God, &c. So his daily s…udy p. 164is to divide betwixt the Sonne and us, by breeding misperswasions in us of CHRIST, as if there were not such tender love in him to such as we are. It was his art from the beginning, to discredit God with man, by calling Gods love into question, with our first Father Adam: his successe then makes him ready at that weapon still.

But for all this, I feele Object.not CHRIST so to me (saith the smoaking flaxe) but rather the cleane contrary, he seemeth to be an enemy unto me, I see and feele evidences▪ of his p. 165just displeasure?

CHRIST may act Answ.the part of an enemy a little while as Ioseph did, but it is to make way for acting his own part of mercy in a more seasonable time; hee cannot hold in his bowells long, he seemeth to wrastle with us, as with Iacob, but hee supplyes us with hidden strength, at length to get the better. Faith pulls off the vizard Fides Christo … detra…t.from his face, and sees a loving heart under contrary appearances. At first he answers the woman of Canaan crying after him, not a word; 2. then gives her a deniall; 3. gives an p. 166answer tending to her reproach, calling her dogge, as being without the Covenant; yet she would not be so beaten off; for shee considered the end of his comming. As his Father was never neerer him in strength to support him, then when he was furthest off in sense of favour to comfort him; So CHRIST is never neerer us in power to uphold us, then when he seemeth most to hide his presence from us. The influence of the Sun of righteousnesse pierceth deeper then his light. In such cases, whatsoever CHRISTS present cariage p. 167is towards us, let us oppose his nature and office against it, hee cannot deny himselfe, he cannot but discharge the office his Father hath laid upon him. Wee see here the Father hath undertaken that hee shall not quench the smoaking flaxe; and CHRIST againe undertaken for us to the Father, appearing before him for us; untill he presents us blamelesse before him. The Father hath given us to Christ, Iohn 17.John 17and Christ giveth us back againe to the Father.

This were good comfort, Object.if I were but as p. 168smoaking flaxe.

It is well that thy objection Answ.pincheth upon thy selfe, and not upon Christ, it is well thou givest him the honour of his mercy towards others, though not to thy selfe: but yet doe not wrong the worke of his Spirit in thy heart. Sathan as he slaundereth CHRIST to us, so hee slandereth us to our selves. If thou beest not so much as smoaking flax, thē why doest thou not renounce thy interest in Christ, and disclame the Covenant, of grace? this thou darest not do; why dost thou not give up thy selfe wholly p. 169to other contents? this thy spirit will not suffer thee. Whece comes these restlesse groanings and complaints? Lay this thy present estate, together with this office of CHRIST to such, and doe not despise the consolation of the Almighty, nor refuse thy owne mercy. Cast thy selfe into the Armes of CHRIST, and if thou perishest, perish there; if thou dost not, thou art sure to perish.

If mercy be to be … any where▪ it is there, herein appeares Christs care to thee, that hee hath given thee a heart, in some p. 170degree sensible: he might have given thee up to hardnes, security, and prophanenesse of heart, of all spirituall judgements the greatest. Hee that dyed for his enemies, will hee refuse those the desire of whose soule is towards him? hee that by his messengers desires us to bee reconciled, will hee put us off when wee earnestly seeke it at his hand? No, doutblesse, when hee prevents us by kindling holy desires in us, hee is ready to meete us in his owne wayes. When the Prodigall set himselfe to returne to his father, his p. 171father stayes not for him, but meets him in the way. When hee prepares the heart Psa. 10, 17.Ps 10:17to seeke, he will cause his eare to heare. He cannot finde in his heart to hide himselfe long from us. If God should bring us into such a darke condition, as that wee should see no light from himselfe, or the creature, then let us remember what he saith by the Prophet Esay, Hee that is in Es…. …0. 10.darknesse, and seeth no light, no light of comfort, no light of Gods countenance, yet let him trust in the name of the Lord. Wee can never bee in such a condition, wherin there will be just cause p. 172of utter despaire; therfore let us doe as Marriners doe, cast Anker in the darke. CHRIST knows how to pitty us in this case; Looke what comfort he felt from his Father in his breakings, the like wee Es. 53. 5.Isa 53:5shall feele from himselfe in our bruising.