Sermons by John Preston, Doctor of Divinity

2 Chronicles 30:18-20. For a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves; yet did they eat the Passover otherwise than it was written, but Hezekiah prayed for them, saying, the good Lord pardon every one. That prepares his heart to seek God: the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary. And the Lord hearkened to Hezekiah, and healed the people.

Upon the occasion of these words was the illegality of some resorters to the Passover at this time, for this solemn duty having been long neglected, by occasion of the negligence of former governors: Hezekiah sends his messengers not only into Judah, but also into Israel, to assemble them, if it were possible, to this great solemnity, which was effected with various success, for in some places they were entertained with scoffs; in others, with great readiness, to submit themselves to this sacred ordinance. But the warning being short, and journey long, there were many who wanted legal cleansing; Hezekiah seeing the promptness of the people, and that in the substance of the duty they had not failed, puts up this prayer to Almighty God on their behalf.

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

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

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

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

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

3. The success and issue that it had, which was the healing of the people, that is, God blessed that ordinance of his for the removal of that outward guilt, contracted by those ceremonial neglects, or otherwise, and for the strengthening of their souls in grace and holiness, and for the curing of their outward estate, which lay open at this time to many pressures and calamities on every side. The points of doctrine might be many that would hence arise, but we do purpose only to handle two.

1. That in all the parts of public worship and performances, the Lord especially requires, and expects, the heart be right; he would have nothing wanting, but of all the rest he would not have the heart imperfect, or defective. The good Lord (says this good king) be merciful to every one that prepares his whole heart, to seek the Lord God of his fathers, though he be not cleansed, that is, though he be in other things imperfect and defective. So Solomon, this good king's predecessor (Proverbs 4:23): Keep your heart with all diligence, your foot is not to be neglected (Ecclesiastes 5:1), but to be kept, but not with so much care and circumspection as the heart, that part must not be wanting whatever other parts were, and therefore if any were in this defective Hezekiah prays not for them.

1. Because the heart is that which God himself does most delight in, no duty can be well performed where God himself does not vouchsafe his presence and assistance. (Hebrews 13:15) By him therefore let us offer the sacrifice of praise to God continually, that is, by his assistance and gracious presence, but where there is not a heart to receive and entertain God in, he never will, nor does afford his presence. (Isaiah 66:1-2) Heaven is my throne and the earth my footstool, etc. But to this man will I look, even to him that is poor, and of a contrite heart, according to that of (Psalm 51:17): The sacrifices of God are a broken spirit: a broken and contrite heart, etc.

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

The heart is that only part whereby God estimates, and makes a judgment of the whole, he takes measure of a man by his heart, if that be sound and upright, he never curiously examines other parts. We commonly are taken with the face and countenance, because we are not able to look deeper; but God regards not that, as being able to descend into the secret closet of the heart. (1 Samuel 16:6-7) And he looked on Eliab, and said, Surely the Lord's anointed is before him: But the Lord said to Samuel, Look not on his countenance, nor on the height of his stature, because I have refused him; for the Lord sees not as man sees; for man looks on the outward appearance; but the Lord sees the heart. And accordingly you have the doom of almost all the kings of Judah, according to the goodness or badness of their hearts: (2 Chronicles 25:2) He did that which was right in the sight of God, but not with a perfect heart. And the like is also testified of many other of them.

The heart is the hardest piece to manage and cultivate; and therefore he that keeps that well in tune, is not likely to be wanting in the other: if in a viol, I find the treble string in tune; I make no question of the base that goes not out so easily. Simon Magus had composed the other parts (Acts 8:13). He did believe and was baptized: but this string was out of tune, the Apostle finds this jarring (verse 21). You have neither part nor lot in this business, for your heart is not right in the sight of God; in his own sight no question but he thought it so, but it was not so in God's sight. And indeed, the heart is so deceitful, that it will deceive the very owner and possessor of it: like your jugglers, that will do a thing before your face, and yet you shall not see him do it. In 2 Kings: Why weeps my Lord? Says Hazael. Why, says the Prophet, for the great evil, that I know you will do to the children of Israel; their strongholds you will set on fire, and so on. And Hazael said, Is your servant a dog, that he should do this great thing? There were characters of cruelty engraved on his heart, which himself had never read, nor been acquainted yet with. Who knows, says the Apostle (1 Corinthians 2:11), the things of a man, but the spirit of man that is within him. One would think a man should read his own hand, yet some do write so badly, that they cannot read it when they have done — and so did Hazael, he had hatched such cursed thoughts within him, that he could not see to the utmost terminus and end of them. If a man has a spot upon his face, he is warned of it by everybody else, because it is known he cannot see it, but he may have a thousand spots upon his heart, and neither he, nor any man in the world besides, be able to discover it. He therefore, that has well prepared this part, will hardly be defective in the rest.

The heart is the spring and first wheel of all that curious clockwork of the soul; so that if that be but ordered and kept aright, it will direct and order all the rest. And this is the reason that the Holy Ghost is pleased to give (Proverbs 4:23): Out of it are the issues of life. If a man had a well or fountain in his garden, out of which came all the liquors that he used, he had need be very diligent to keep that clean; if that were poisoned, it would be hard for himself long to escape. Now the heart is such a fountain (Romans 10:10): With the heart man believes to righteousness. And from within, even out of the heart proceed evil thoughts, and so on (Mark 7:21). The Gentiles were accounted common and profane before Christ's time, but after their hearts were purified, even Peter himself, the Apostle of the Circumcision, dared venture on them (Acts 15:9). For God put no difference between them and the Jews, after that by faith he had purified their hearts. Give me never so bad a man, make but his heart right, and I dare venture to close with him; if you take out the serpent's sting, he may be played with, or otherwise employed, without either danger, or other inconvenience.

Let us everyone be hence encouraged to examine well, and look to our hearts; for if they be any way disordered and out of tune, our actions and performances will not be relished. Remember what the Apostle says (Hebrews 3:12): Take heed, brethren, lest there be in any of you an evil heart of unbelief, to depart from the living God. An unbelieving and evil heart will evermore be drawing back from God, will not come to him by its good will. In Matthew 15:8-9: They honor me with their lips, but their hearts are removed far from me. And what then became of all their worship? Why surely it came to nothing: In vain they worship me. A heartless worship is a worship that God regards not; but if the heart be framed and prepared as it should be, God looks not at the many imperfections that may be found in circumstantial matters.

But it will be here demanded, how one may know when his heart is truly qualified and fitted for a duty?

When he is persuaded of a special, and peculiar eye of God upon him in the duty, that God in a special manner does behold him, and observe him how he does it; he must believe that God is at his elbow (Hebrews 11:6). He that comes to God, must believe that God is; that is, must have his heart delivered from that blindness, wherein by nature all men's hearts remain. What was the reason that the Gentiles, even in their solemn worship of their gods, were so abominable oftentimes? Because their hearts were dark and blind in spiritual and celestial matters (Romans 1:21-23). Their foolish hearts were darkened, and then they changed the truth of God into a lie, and worshipped the creature instead of the Creator, and so on. But when the heart is seriously convinced that God is present, records and registers all our deportments whatever: it makes us circumspect and careful, even those that are otherwise regardless of their duties; yet when their master's eye is on them, will consider what they do. And therefore the Apostle requires of Christian servants more (Ephesians 6:6). Because the Heathen would do thus much, the very donkey, when she saw the Angel in the passage, behaves herself accordingly (Numbers 22:23). If a man would therefore know, whether his heart be fitted and prepared for any duty, let him seriously examine, whether he is thus persuaded of the special eye of God upon him in it.

The heart is then prepared for a duty and service to God, when it is sequestered, and taken off from other things: when the dross and stain of natural self-love, and earthly mindedness is gotten out: as we see, men bring not filthy vessels, unwashed, and uncleansed to their master's table. You may see, perhaps, an impure and filthy vessel in the kitchen, but upon the table it is not tolerable: these men that came to the Passover, although not washed according to the purification of the sanctuary, yet were, no question, purged inwardly: they had, no doubt, a substantial, though not a ceremonial cleansing, according to that of the Apostle (2 Timothy 2:21). If a man does therefore purge himself from these, he shall be a vessel to honor, sanctified, and meet for the master's use, and prepared to every good work. There's none of us would have our meat come up upon a dirty dish, and much less God. When David asked for some holy showbread from the Priests, he tells him as well, that the vessels of the young men, that were to carry it, were holy (1 Samuel 21:5). So must our hearts be, when we venture to draw near to God: and though we cannot here attain a perfect purity, but that corruption will still be mingled with our best performances, yet that must be removed, and laid aside, that kept us back from turning to the Lord: the rubbish of necessity must be removed, that stops the building from going on (1 Peter 1:22-23). Seeing you have purified your souls to the obedience of the truth, to unfeigned love of the brethren, etc., being born again, etc. That is, seeing that original impurity, that blocked up the soul from turning to God, is done away, the heaps of muck and rubbish, that stood where now the building is erected; for that's done always at the first conversion of the soul to God, and never fully does return.

The heart is then prepared for a duty, when it is softened, and fitted to receive impressions: when the Centurion by much dejection and prostration of his soul to God in secret, had his heart so mollified, that anything would make a character or print: he tells Peter, he was ready to hear whatever God should be pleased to speak (Acts 10:33). It's not enough that the metal be refined, and purged from the dross, that before did cleave to it: unless it likewise be so softened, as that it will accommodate itself to the mold, or stamp it shall be cast into: and therefore it's poured into that while it is soft and liquid. So the Apostle (Romans 6:17) argues they now were truly freed from the dominion and power of their former unregenerate estate, because their hearts did yield to the stamp that was imprinted on them [illegible]. As the metal then is judged to be sufficiently continued in the furnace, when it willingly receives the form and figure of that which it is cast and poured into. Thus Paul was melted by that Sun of Righteousness, that shone into his soul when he was going upon other errands (Acts 9:6). And he trembling and astonished, saying, Lord, what will you have me to do? As if he should have said, This fire of your love has now so thawed and melted my obdurate, and kicking soul, that it is prepared for any mold, to receive whatever print you shall be pleased to stamp upon it: put me into whatever shape you will, I am now ready for any mold; to be a preacher that have been a persecutor; to suffer myself, that have been the cause of so much suffering to others formerly, and therefore no marvel, if the Lord professes he would look to such alone (Isaiah 66:2), because only such are fitted to be worked upon; whereas, unbroken and unmollified spirits submit to nothing, but the word is as water spilt upon the rock, that makes no manner of impression.

The heart is then prepared for a duty, when it makes the duty but a bridge to lead him to God, when it rests not in the deed, but passes by it, and through it to God: you have many very frequent in the outward acts of duty, will hear, and pray, and fast, and preach perhaps; yet raise their souls no higher than the outward act alone. (Hosea 7:14) And they have not cried to me with their hearts, when they howled upon their beds: therefore not with their hearts, because not to me, or at least, with hearts well qualified, and fitted for that holy duty. There were some, it may be, among these people that came to the Passover to please the King, because the King was pleased to have it so, and so they should, but if they rested there, and went no further, their service would not be accepted, neither were they included in Hezekiah's Prayer, for he only prays for them that sought the Lord God of their fathers; not that sought the face of the ruler, or the favor of this godly King, or any other by and carnal end. So (Isaiah 55:6): Seek the Lord while he may be found. The duty is ordained to draw and to allure the soul to God, no more but an opportunity that God and men may trade and have commerce with one another: as Solomon did therefore build the glorious temple to the Lord, that he might dwell with men (2 Chronicles 7:12). But now if any rested in that temple, and went no higher, he had no interest in any promise that was made to it, for the condition of the promise was that they should seek his face. Verse 14: If my people which are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked way: then will I hear from heaven, and will forgive their sin, and will heal their land, if they shall humble themselves, and pray, and seek my face; but if they prayed never so much, and in their prayers had only respect and aim to themselves, he would not hear them. It is a strange expression of the Prophet (Amos 5:25-26): Have you offered to me sacrifice, and offerings in the wilderness, by the space of forty years, O you house of Israel. Why, what did they with the Tabernacle, and all their furniture? But accommodate their public service in the wilderness; no, says God, you did it to yourselves; your ends and aims were carnal, sensual and earthly in it, and you had no profit by it, as neither have many nowadays; for want of disposing and preparing of their hearts for God aright. And so we have done with the first point observed from the text.

We are now to come to the latter part, and reason of this holy man's request, which was their not being cleansed according to the purification of the sanctuary, which was a legal bar and hindrance to stop them from the Passover, however upright and sincere they were. Therefore he labors by earnest prayer to remove this bar and great impediment, and the Lord expresses here his willingness to be entreated, for the Lord heard his prayer, and healed the people, from where this will follow.

Where there is uprightness and sincerity of heart: infirmities do not exclude from mercy. This is apparent in the text, for he prays for mercy and has it granted, although they were not qualified as God required, and may be further proved.

From the wisdom of God, who knows what we can do, and will expect no more, as a wise parent will not look for so much from a weak child, as from a strong, nor from a sick servant, as from a healthful. It is his wisdom to consider what we are, and accordingly to deal with us. Therefore we may be sure that he will not cast us off for our infirmities, but as a father bears with his son that fears him, though he spies many faults in him: Like as a father pities his children, so the Lord pities them that fear him. For he knows our frame, he remembers that we are but dust (Psalm 103:13-14). So the Lord has compassion on them that fear him — why? — because he knows of what we are made, he remembers that we are but dust. So we see that when the Israelites had so provoked God, that he could scarce hold his hands off them; yet he stayed his hand, even then when he was ready to strike. And many times, says the text (Psalm 78:38-39), but he being full of compassion, forgave their iniquities, and destroyed them not. Indeed, many a time turned he his anger away, and did not stir up his wrath; for he remembered that they were but flesh, and that they were even a wind that passes away, and comes not again. He called back his anger, because he remembered they were but flesh. And herein God shows his wisdom, and we ours: a wise man looks for no more of his servant than he is able to do. But on the contrary, a foolish man expects as much from a weaker, as from a stronger, and falls presently upon him if he does not as much. So we ourselves show our wisdom in other things, as for example.

If there were a little gold, and much dross mingled together, a wise man will not for the dross sake cast away the gold, but purify and try it. So if we have corn, although there be some cockle in it, yet a wise farmer will not reject it, but winnow it, and purge it.

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

The taskmasters wanted compassion, and therefore expected more from the Israelites, than they were able to do. So while we were under the law, there was a burden laid upon us, which neither we nor our fathers could bear. But now if we be once under grace, the Lord does not lay such loads upon us. But if there be truth in the heart, he accepts of our endeavors, although accompanied with many weaknesses.

A second reason is taken from the covenant, for so long as a man is in the covenant, his infirmities cannot cut him off from God's mercy. Now it is certain, we may have many infirmities, and the covenant remain unbroken: for every sin does not break the covenant, but those that untie the marriage knot. As in marriage every offence does not annul the marriage, but only the breach of the marriage vow — to wit, adultery. So only here those sins that break the covenant, which untie the marriage knot, as it were, and that is:

First, when we take any new master, and this we do when we let any sin reign in our hearts, if we set up any sin, that commands and rules us; then the covenant is broken, for you have chosen a new master.

Secondly, if we take another husband, and this we do, when we make a league with sin, if we be in league with anything in the world, that does draw our hearts from God, we break our covenant in choosing another husband. But other failings do not break the covenant, and while it remains in force, we have interest in God's mercies, for he cannot forget his covenant, which if he should, yet Christ is the Mediator, and would put him in mind of it.

A third reason is drawn from the common condition of all the saints: take all the saints that ever lived, and every one of them have had infirmities. Now if God should be too extreme, to mark our iniquities (Psalm 130:3-4), who should stand: if God should cast off all that have infirmities, then none should be saved, and then why has Christ died? But says the Psalmist: mercy is with you, therefore you are to be feared. That is, if God were so severe a master, that he would endure no failing, then he should have no servants. But it is his mercy, that makes him to be feared. And thus we see, that infirmities do not cut us off from God's mercy, if we be sound at the heart; yet we must remember these two cautions.

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

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

But there is another infirmity which arises from some impediment which a man would gladly remove, but he cannot. As for example: a man would gladly remember all he hears, but he cannot, because his memory is frail, and he cannot help it. He would convert many to God, but he cannot, because he has weak parts. He would gladly have such a lust removed, but God does not please to set his Spirit at liberty, though he do his uttermost endeavor, for that must still be remembered. For if a man says he would pray fervently morning and evening, and yet sits still, and does not set upon the duty and strive to do it; this is the act of the sluggard. So also in other things.

Secondly, there is an infirmity that arises from want of growth, for there are some babes in Christ, some buds that are but tender, even as a tree has some buds, and sprouts as well as branches. And these suck sap from the root as well as the branches. Now, God bears much with those that are such, and will not presently punish them for their failings; he will not in this case quench the smoking flax, nor break the bruised reed. He will not put new wine into old vessels; he knows there is much of the old man still in them, and therefore will not enjoin them to such great duties as they are not able to perform; he will not put too much on them at the first. He commands us not to reject or despise those that are weak (Romans 14:13): Let us not therefore judge one another any more, but judge this rather, that no man put a stumbling block, or an occasion to fall in his brother's way. And surely then, he himself will practice that rule that he prescribes to us.

But now there are other infirmities that arise from sickness, in those that have been strong. And through some distempers, are become sick, and are fallen from their first love, as in Revelation 2:4-5: Nevertheless I have something against you, because you have left your first love; remember therefore from where you are fallen, and repent, and do your first works, or else I will come to you quickly, and will remove your candlestick out of its place, except you repent. Or that arise from some desertion, themselves being then causes of it, by reason of presumption, as in Peter and Hezekiah. Now in this case, God does not bear with a man, but will come against him quickly, and will not stay long, unless they repent, and do their first works.

We must remember, that to some God has appointed a lesser stature in grace, and to others greater. There are Christians of all sizes, as it were. Now those that are of the least size, they are the weakest, and these are generally weak, that is, they are weak in their understandings, weak in affections, weak in all; and with these God bears much. As we may see in the church of Thyatira (Revelation 2:24-25): But to you I say, and to the rest of Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak: I will put upon you no other burden, but that which you have already; hold fast until I come. There were some that were expert, and others that were weaker. Now for those, says God, that have not this learning, neither have known the deepness of Satan, I do not require so much of you, but only, that you hold fast that which you have.

Fourthly, but now there is another infirmity, which does not run in general over the whole man, but is some particular infirmity, which is in a man that is strong, and has attained a greater measure of grace. As a body may be strong, and have some particular weakness, and a wall may be strong, yet have some weak parts. So a Christian may have strong lusts — some particular infirmities, such as indulgence to his children, or pride, or any other. So then this rule is true: that strong infirmities bring strong afflictions, as we see it did in Eli, for his indulgence, and so in David — he had strong and long afflictions for his strong lusts.

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

Sixthly, but there is another infirmity, that befalls us in peace and prosperity, that we are not sensible of, but are as it were in a sleep and forget ourselves, and so let some infirmity steal upon us. And in this case, though it will not quite cut us off from God's mercy, yet it will bring some great affliction upon us, whereby God does waken us, and bring us to ourselves again. So he dealt with Hezekiah — no sooner was he settled in peace and prosperity, but presently he forgets himself, suffers pride to steal in upon him, for which we know how the Lord awaked him. So David (Psalm 30), when he was in prosperity thought he should never be moved; but then God hides his face, and makes him look about him. Therefore we must remember this caution.

That though infirmities do not cut us off from God's mercies, yet if voluntary infirmities in which our will has a hand — if such as are not from weakness and want of growth, but from sickness; if they be some particular weakness in a strong Christian; if they steal upon us by our own sloth, and we are not aware, nor sensible of them — then they will bring upon us some great cross and affliction, and hinder us of some great blessings.

The second caution is, that you take heed, that you do not mistake those infirmities that proceed from the regenerate part, for those sins that proceed from the unregenerate. For these latter are rebellions, not infirmities; they are wickednesses, not weaknesses, and therefore, we must beware, that we do not mistake the one for the other.

To this purpose, it will be needful to know what an infirmity is, and this we may do by the contrary, if we consider what strength is.

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

First, a natural strength.

Secondly, a supernatural.

First, a natural strength is that, by which we perform the work of nature; this in itself, is neither pleasing nor displeasing to God. But as a cipher, when it stands by itself is nothing, but a figure being set before it, it increases the sum — so this natural strength neither pleases God nor displeases, but as it is in a regenerate man, or unregenerate man, so it helps, or hurts.

Secondly, there is a supernatural strength, by which we are enabled to do more than nature could help us to, and this is either for evil, or good things. First, there is a supernatural strength that tends to evil, when, in addition to the natural, Satan adds a supernatural power to enable men to evil. Such a strength have they who died for Turkism, and the like, who kill kings — see how the Apostle sets out this (2 Thessalonians 2:9-10).

Such a strength have they that write and dispute against the truth, they have the strength of mad men, which we say are three men strong. So likewise there is a supernatural weakness, when to natural weakness there is a superadded weakness. In Luke 8:12, there we see that the first ground forgot the Word: why? Through weakness only? No; but Satan helps on: he comes, and takes away the word, and so on. And so we read of a more than natural inability to receive the Gospel (2 Corinthians 4:3-4). The devil puts to his hand, he blinds their eyes, that the light of the Gospel should not shine to them: he helps forward the natural weakness.

Secondly, there is a supernatural strength to do good, as Christ commanded his disciples to stay at Jerusalem, till they were endued with strength from above (Luke 24:49), because they were to enter upon a great work, above natural strength: to wit, to preach the Gospel. Therefore they had need of strength above nature, because they were to preach the Gospel. This supernatural strength we may know by this: it will enable us to do more than nature can, it over-flies the reach of nature, or mortality our common grace. Nature can do as much as lies in her power, or as is her work: but there are some things which nature, though never so well refined, can never reach to. As iron can do as much as is in iron, if it be made bright and fit for those several uses it serves to; but if you would have this iron to turn to the North it cannot do it, till it be touched with the lodestone, and has a higher quality added to it. So take the purest water, and it can do what is in the power of water; it can moisten, cool, descend, or the like: but if you would have water to heat, to ascend, it must be by a supernatural power, and by a superadded virtue. And so take nature, and let it be refined, with more virtues, and common graces, and it can do as much as is in nature. But if you would have it love God, or some such higher work, it cannot do it; the water rises no higher than the spring from where it came: so natural men can ascend no higher than nature, and therefore for works of a higher reach, there must be strength from above to perform them.

But what are those things which nature cannot [reconstructed: sufficiently] enable a man to do?

Take the best of the heathen, or the best natural man, and mere nature cannot enable him to do these things following.

First, it cannot bring him to this, to prefer God before himself upon this persuasion, that his wellbeing depends more on God than on himself.

Secondly, it cannot enable a man to see sin as the greatest evil in the world, and so to hate it; and to look upon Christ as the greatest good in the world, and so to embrace him.

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

Fourthly, nature cannot make a man to love God, for this is a distinguishing property of a godly man, and so are all the other affections. Now a natural man cannot hate sin, cannot grieve for wickedness, as an abomination to God. Take this for a rule, that however natural men may know much, and do much, yet they have no spiritual affection; they have no spiritual love, hatred, grief, or joy.

A fifth thing which nature cannot do, and which this supernatural strength does, is this: it overcomes and subdues the lustings of our own spirits, and that, not by restraint; but putting in it a contrary lusting; the spirit lusts against the flesh. This supernatural strength of the spirit hemmes us about, it comprehends and keeps us. Behold, I go bound in the Spirit (says Saint Paul) to Jerusalem (Acts 20:22). When a man's own spirit would fall loose, this supernatural strength stays and strengthens it. When God leaves any of the saints to nakedness and emptiness of his own spirit, he becomes as another man, as it was said of Samson, they become weak as water, as we see in Elijah, David, and Peter. But when this supernatural strength is within us, it sits at the stern, and guides us, and carries us through all. Now then if you find that you have any strength in you more than natural, though it be but a little, all your infirmities shall not exclude you from the mercies of God in Christ.

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

Look upon Asa, his infirmities were many, as to imprison the Prophet: to trust to the physician, more than God, and so on. Yet because there was an uprightness of heart, see what testimony the Lord gives of him (2 Chronicles 14:2), the like in Jehoshaphat. So David had many foul infirmities, yet because sound at the heart, God calls him a man after his own heart. So Sarah notwithstanding her infirmities, is commended as a pattern to wives (1 Peter 3:6). Rahab, her infirmities are passed over, and she commended for her faith and good works (James 2; Hebrews 11). And therefore (notwithstanding our infirmities) let us trust perfectly in the grace of Jesus Christ, and if we see they do abound, let us lay the more on Christ, as needing his help the more.

The second use is, from the first caution: seeing infirmities, though they do not cut us off from God's mercy, yet they may bring upon us many troubles; therefore let us take heed of them. It is not a small matter to be subject to infirmities: so it was but an infirmity in Rebekah and Jacob to compass the blessing by indirect means.

But consider what it cost him, a great deal of grief and pain. And see how dear David's infirmities did cost him. So Moses, when he distrusted God, God would not suffer him to go into the Land of Canaan. These were all great afflictions, which their infirmities brought upon them, though they did not cast them out of God's favor, therefore if we would avoid such troubles, let us beware of living under infirmities.

The third use is from the second [reconstructed: Caution], that we do not mistake rebellion and wickedness for infirmities and weakness. Now seeing we may easily be deceived, let us try and examine ourselves narrowly; for it is the use of men to shroud themselves under infirmities, they say, their meaning is good, etc. But it is their infirmity. And on the other side many are upright in heart, and because they have infirmities, they think they have no grace, and therefore we had need to judge both with righteous judgment.

Now to help you in your trial, consider, first what an infirmity is: secondly the signs of it.

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

Secondly the reason, that it cannot do so, is from some impediment that hinders: and this arises from the rebellion of his flesh, which leads him captive, makes him omit the good that he would do, and do the evil he would not.

But now secondly to come to the notes and characters: For a carnal man and a godly man, both be guilty of one and the same infirmities, as to have their hearts wandering in prayer, in reading, and to idleness in their calling, etc. Yet these may be wickedness in the one, but weakness in the other, and therefore to know this, consider these signs.

First, if it be an infirmity, it continues not, but assaults you by fits, and starts, and so away; and afterwards you will return to your former course. As a stone that is thrown up, it flies as long as the force of the hand that threw it remains; but after it takes its own course again. But if it continue upon you, it is a sign that it is natural to you: as a stone, it rests on the earth, because it is the natural place of it. My meaning is not, but that an infirmity may assault a man all his life, for so some may, as we shall show afterwards; but I say, it comes by fits, and so is gone. This we see in David, in Peter, and the rest of the saints, that their infirmities continued not so, but that afterwards they returned to their course again.

Secondly when a man amends not upon admonition, it is a sign it is not an infirmity, if a man intends to go to such a place, and one should meet him, and tell him, this is not the way, and direct him into the right way, he would thank him, and return into the right way, because that is the way he intended to go. So if your faces be set towards Jerusalem, and one should tell you, here you went out of the way, he would be glad of it, and return.

So it was with David, when he would have slain Nabal in a passion, and Abigail met him, and stayed him: oh how thankful he was to God, and her! It was a sign it was but an infirmity: and so in the case of Uriah, when Nathan told him, he was in the wrong. (Proverbs 25:12) He that reproves the wise and obedient, it is as a golden earring, or as an ornament of gold, says Solomon, that is, he whose heart is upright, whose intent is to grow rich in grace, he accounts of those that reprove him, as of golden ornaments. But if a man after admonition and reproof will take his own course, it is a sign of his wickedness, and not infirmity.

Again thirdly, a sin of infirmity is always with grief and sorrow of heart for that weakness: now what is grief, but the endeavor and strife of the will, when a man cannot attain to that he would, or would shun something he cannot avoid, then he is grieved and pained. As it is in the body; all the grief there, is, when a part or member cannot perform its office or function there. So in the soul when it would like to do such a thing, when the desire of the mind is set on such, or such an object, and it cannot attain it; then follows grief. So here, when the heart is drawn up to please God in all things, and something comes in the way that it cannot, and therefore it is grieved, and therefore in (2 Corinthians 10:11) the Apostle makes this sorrow a ground of their uprightness, and it is certain, where this grief is not mingled, it is no infirmity.

Every sin of infirmity, produces a hearty complaint, and an earnest desire, and a serious endeavor to have it cured, for every infirmity in a body, that is quickened, that has some life in it, and so is sensible of it. As in a disease, that a man is sensible of, he tells his friends, or any other, that he is in company with, of it, to see if they can help him, if they cannot he complains to the physician, and goes to him to have it cured. So in an infirmity or sickness of the soul; an upright heart, complains to his Christian friends, I have such an infirmity, what shall I do to cure it? If they cannot help him, he runs to him that has the balm of Gilead, to Jesus Christ to have it cured (2 Corinthians 12:8-9). This was so in Saint Paul, he prayed three times that it might be removed, he does not only complain as in (Romans 7:24) and desire that it may be healed, as in the forenamed place, where he prays against it, but to this he adds, a serious endeavor (1 Corinthians 26:27) he beats down his body, etc., that is, he used all good means for the overcoming of this infirmity. And where this complaint, desire, and endeavor is wanting, it is a sign it is not a man's infirmity, but iniquity.

Fifthly, if your sin be a sin of infirmity, you shall find in yourself a continual reluctance, and strife against it: for as there is in you a body of sin; so also a body of grace, which being contrary to the other, will not suffer you to be at quiet, the Spirit will be against the flesh, as well as the flesh against the spirit. And as the flesh will not suffer you to do a good duty without resisting, and interrupting you; so neither will the spirit suffer you to sin without striving against, and opposing it.

But if you can sit down, and let it rest without striving against it, it is no infirmity, but rebellion, therefore try yourself by these signs.

But others besides true Christians are able to do this; for take an unregenerate man, and he will make the same plea for himself, that it is but his infirmity: Indeed he is overtaken sometimes, but it continues not; and when he is admonished or reproved, he finds his heart yield to it, and he grieves, and is sorry for it, he complains of it, and seeks to help it, and strives against it, and therefore these are not sure signs to distinguish him from another.

I answer, that there is something in an unregenerate man which is much like, and comes very near to that in the regenerate man, he may do much by that light he has, but yet there is a broad difference between them: for the regenerate man has another object about which he is conversant, he has a new light put into his heart, he is renewed in the spirit of his mind, and he has the Law written in his heart (2 Corinthians 3:3; Hebrews 8:10). That is, all the spiritual duties that are written in the Law: and he has something in his heart that answers to what is in the Law, as tally answers to tally; or as that fashion in the lead, to that in the mold; or as in a seal character answers to character, impression to impression, so that which is in the seal, the same is in the wax. So whatever is in the Law of righteousness, if you could see that which is written in the heart by Jesus Christ, you should see character for character, print for print; and so, that if there were not a written Law, he would be a law to himself to obey God, perform duties according to the Law written in his heart. Now when it stands thus with a man, and something, some impediment comes in the way, that he cannot serve God as he would, the law of his members rebelling against the law of his mind, then this troubles and grieves him, this he complains of, and strives against, and labors to have it mended.

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

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

To this I answer, first, that we may be, and are often deceived in this, when we have striven long against it (yet we grow worse) and that the infirmity gets ground of us; for an infirmity may appear to get strength, when as it loses it. As when we cleanse a pond, it appears more muddy than it was before, though in truth it loses mud more and more. Every contrary, the more it is resisted, the more it appears; as fire the more cold is about it, the hotter it is: so an infirmity, the more it is resisted with the contrary grace, the more it appears to prevail, though in truth it loses ground and strength.

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

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

And again, the power of God rests and dwells in an upright heart, and that must have an empty place; and humility makes room for this, when the power of God dwells in us, when it begins to settle in a man's heart: if he now begins to grow up in conceit of himself, this expels the power of God, and crowds it out. And therefore God would have something to be in us, to keep us in a humble condition. It is with us as with Paul, when he looked on his infirmity; at the first he was impatient, would have no denial at God's hand, but have it removed; he prayed three times, that is, often, to this purpose. But when he saw it was a medicine, which he thought a poison, that it served to humble him, and by that means the power of God dwelt in him, then he was content, and so should we.

Again, thirdly, I answer, suppose you do not get victory over your infirmity, and you be no better than you were before, nay lose ground of it, yet strive still, for this strife makes you hold head against it, which otherwise you would not do: for if when you strive, you do but keep your ground, or lose somewhat, then what would become of you, if you did not strive at all, should you not go quite down the stream, and lose all? Yes, certainly.

As a man that rows against the stream, so long as he rows, he does some good, loses some ground, and gets some; but if he leaves rowing, he goes quite down the stream. And as a man may keep the field against his enemy, though he does not conquer him, indeed though he loses ground; yet it is one thing to keep the field, and another thing to be beaten out, and overcome; now this continual striving, makes a man to keep the field, against his infirmity, and not to be overcome, and therefore it is worth the while to continue striving.

Lastly, I say, that though a man is sure of victory, and that his cause is never so good, and that he goes on a good ground, yet God may in his wisdom so dispose of the matter, that he may lose the victory for a time, as we see the Israelites, in a good cause were foiled twice by the Benjaminites; and so the disciples of Christ that were sent on his business to fish, they fished all night in vain. And so Moses, though he went on God's errand, yet he prevailed not a good while, but the people were oppressed more than before (Exodus 5).

And so Paul, though he was called to go to Macedonia, yet see in the story what many obstacles he had, yet afterwards he planted a church there. So when we strive against any sinful lust, our cause is good, and we have a certain promise, that we shall overcome — even as certain a promise as Joshua had, that he should drive out the Canaanites and overcome them, when the Lord encouraged him, saying, I will not fail you nor forsake you. So sure a promise have we, in Luke 1:74, that we shall be delivered from all our enemies, that so we might serve God in holiness. And therefore be not discouraged, though your infirmity hang long upon you, but strive against it, and in the end you shall get the victory.

A second question is, whether an infirmity may hang on a man all his life, or no; for some men may say, I have had a sin which haunted me all my life up to now, and may do till my dying day for all I know — and shall I then say this is an infirmity?

In this case we must distinguish infirmities, for infirmities are either occasional, which are occasioned by some other accident, or habitual, which stay longer with a man. These are either natural to us, and so proceed either from our parents, and so are hereditary to us, even as some diseases are — and so we are subject to the very same infirmities that our parents are — or else they are such as arise from the temperament of our own bodies.

Such as proceed from our natural complexion, or else such as proceed from custom, which is another nature. Now I say that occasional infirmities, such as arise from without — as such as come from Satan — these continue but for a fit, and do not last all a man's life. God does usually set Satan a limited time; he may give him liberty to tempt a man, but he sets him his bounds: thus long he must do it, and no longer. Usually I say God does thus, for he may suffer him to do it longer, but seldom all a man's life. But now for our natural hereditary infirmities, these may and do oftentimes continue for the term of life, for they have a root in us. Now though you do lop off the branches, yet the root will send forth more again. I do not say that they so prevail as that they reign in a man, for grace will continually get ground against it; but it may remain in a man so long as he lives, and God has a good end in it. For he would glorify his Son in us, not only at our first conversion, but all our life after. He would make us depend on Christ always, as well for sanctification as for justification. He would make us see what need we have of a daily Mediator, and therefore leaves daily infirmities in our nature to exercise us with, and to cause us to look up to Christ, as the brazen serpent was lifted up among the Israelites.

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

To this I answer, that a sin committed simply with deliberation cannot be an infirmity. That is, let a man be ever himself, without hindrance or impediment, let him be his own man, let the eye of his understanding be as when the sun shines and dispels the mists, so that it may see all before it, and let his will and affections walk at liberty — and in this case a good man cannot sin deliberately. See the ground of this, Romans 7:17: if I commit sin, it is no more I, but sin that dwells in me. That is, when I am myself, my own man, not bound up with any lust, I do not sin; it is not I. But in this case, which is the usual and indeed the whole case of Christians — namely, when any passion or inordinate affection, or strong distemper does either blind the eye of reason, or tie up his affection, so that he is not at liberty — then I may commit a sin, having long deliberated on it. There may be such distemper of affection as may continue long, and though it does not wholly blind reason, yet it blinds most of it. And this was the case of David in numbering the people: he deliberated on it. Joab tells him the truth, and reasoned the case with him, and yet he did it. And so we know in murdering Uriah, it was consulted on, and a deliberate action, but there was much passion mingled with it. David was not himself; there was some strong affection that did bind and tie up the use of the regenerate part, as in drunkenness, that excess binds up for a time the use of reason, so that he could not walk in the liberty of his spirit, and therefore it was his infirmity. We may see that passion overcame David for the time, by his coming out of these sins, for when after he came to himself and saw the greatness of it — as usually when a sin is committed, and not before, then we see the grievousness of it — so then David confessed he had sinned, and done very foolishly.

So a Christian may fall into a course of worldly-mindedness, or the like, and this lust may hang upon a man, and yet be a sin of infirmity, when a man is himself he sees it, and repents of it.

Secondly, I answer, that in this deliberation, which is mingled with passion, there is a double error; namely, when a man errs either about the ultimate and last end, or when he errs only in the means. Now a regenerate man has set up God for his last end, whom he must never forsake, nor part with for all the world, but in some particular thing he may err: as when he thinks he may do such a thing, and yet keep his God still, or else he may get pardon of sin quickly, or else minces his sin with distinctions, etc. And so may commit a sin deliberately: for this is a true rule, that any sin is a sin of infirmity, so long as we do not err about the last end, though in some particular we are out, concerning the means and way to it.

But now an unregenerate man, he deliberates after this manner; I would have God for my God; I would not be without God in the world, but there is such a pleasure, such a profit, which I must needs have, and rather than he will lose it, he will part with God, thus he makes pleasure his uttermost end. A man loves his life, and loves the use of his members; as of his hand, his arm, or his leg, etc. But he had rather lose his hand or any of his members, than his life. So a wicked man covets his pleasure more than his life, he cannot live if he has it not; and God he esteems but as one of his members, which he would not willingly want. But a Christian has God for his chief end, and never sins with deliberation, about this end, he will not forget God upon any terms, but may err in the way, thinking he may fulfill such a lust, and keep God too.

Another question is, whether a regenerate man may not fall into some presumptuous sins, and so commit a sin that is not of infirmity?

For answer to this, we must know, that a presumptuous sin is of two sorts: First a sin that is simply presumptuous, when we know such a thing to be sinful, and yet presuming on God's mercy, we will do it; I say thus a godly man cannot sin presumptuously.

But there is a sin that is comparatively presumptuous; to wit, in comparison of our other sins, which we commit with more reluctancy, with more tenderness of conscience: but some others we commit more against knowledge, and are more ourselves when we do them; these are comparatively presumptuous sins, and a godly man may sometime commit them. As we see it was David's case in the matter of Uriah, when he plotted his death.

The end of the first Sermon.