The Second Sermon, by John Preston, Doctor of Divinity

Matthew 12:18-20. Behold my servant whom I have chosen, my beloved in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles. He shall not strive, nor cry, neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment to victory.

I have made choice of these words for the affinity they have with that text, whereof we have so lately spoken in this place, that out of this text we might prosecute the point already entered upon by occasion of the prayer of that good king in the former text: for Christ is here brought in showing judgment to the Gentiles, and doing it in a meek and tender manner, as in verses 18-19. This manner is here illustrated by the consideration of the persons, to whom this judgment was declared or showed, who are here expressed under the similitudes of a bruised reed and smoking flax.

A reed the weakest plant, that is, not a strong tree; yet this a broken one, none of the strongest. So flax, that takes the fire a great deal sooner than a reed will, especially if it be dry, and have hung near the fire, but most of all, if it be already smoking, the least spark will do that, yet Christ will not quench that little spark.

Then he shows the issue of this teaching, till he bring forth judgment into victory: that is, until that little spark have got the mastery, or that he may etc. And so it is a reason of his tender dealing; because otherwise, if roughly dealt with, it never would prevail. As a little coal, if it be hard blown, is soon extinguished, but if nourished, and gently dealt with, increases to a mighty flame: so the least grace, though as weak as a bruised crushed reed, or as small as a spark of fire, that only makes the flax to smoke, yet if cherished by Christ, it will increase, and come at last to victory. So that in these verses you have four things.

First, the office of our Savior Jesus Christ, which is, to teach men judgment.

Secondly, the manner how he does it, namely, with tenderness and meekness.

Thirdly, the persons, namely, such as are very weak in grace and holiness.

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

The office, I say, of Christ, is to teach men judgment, and this he does with much tenderness, compassion, and gentleness: for the former part, that Christ's office, is to show men judgment.

First, to teach men the just and righteous ways of God, so the word is taken in the Old Testament, to enlighten men to judge of the ways of God. There be two ends why Christ came; first, to justify, and secondly, sanctify us, to give us forgiveness of sins (Acts 3:26; Acts 5:31). Therefore Christ is often compared to a shepherd, in John 10 (and many other places) that feeds his flock, and he is also called the true light in John 1:9, which lightens the world, and every man that comes into the world. That is: if Christ had not come into the world, there would not have been one spark of God's image left in man, neither Adam, nor his posterity should have known anything, but a cloud of darkness should have seized on men's minds. But now by Christ's coming every one, even the wicked have this benefit, that they have seen common light: Christ lightens every one that comes into the world, in some sort teaches them so much as shall make them inexcusable.

It is his office to teach men, and he does it in the next place, with much gentleness and tenderness: this we will easily grant, if we consider who it is that teaches, and who we are that are taught, a rude people so hard to conceive, so ready to forget, therefore he had need have much gentleness. We say when one quickly conceives a thing, and then goes to teach it to another that cannot apprehend it, it will weary him, if he be not very meek. An angry man when he finds any impediment, he flies on the face of it presently, and a proud man, he will not bear so much, nor wait so long. But now Christ is meek, and thinks not much to wait from day to day, to drop in here a line and there a line, here a little and there a little: he teaches with much meekness. The reason is in the verse before, Christ deals with us according to his nature and disposition. Now as it is said before, he shall not strive nor cry; when the Pharisees would have killed him, rather than he would strive with them, he departed, yielding to them, went his ways from them. And again it is said, neither shall his voice be heard in the streets, alluding to an action of his, when he had worked a great work, he told them not to utter the matter: he came not with pomp, and majesty, as great men, that cannot come into a place, but the town must ring of them. He deters no man by his greatness, from coming to him, but was of a humble and meek disposition. And according as his nature was, so dealt he with us, teaching us with much tenderness, and meekness: then there is no reason, why we should be discouraged for any of our infirmities, for Christ will bear with them. If he were not God, and man, that is, if he were not patient in an infinite manner, he could not bear with us: but he is infinitely patient, therefore be not discouraged. In Ezekiel 34:16, he compares himself to a shepherd, and says he, I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen the weak: where we see, there be four causes of weakness.

First, men are apt to stray out of the way through vanity and weakness of their own spirits. Now when a man does so weaken and lose himself through his own folly; then Christ seeks him, and will not suffer him to be utterly lost.

David wandered as well as Saul, but God sought David again, and would not lose him: therefore we see, that David delights to use this metaphor in Psalm 119:176.

Again a temptation may come on a man which is too strong for him, and drive him out of the way, as sheep when thieves come, are driven out of the fold, where else they would not have gone: these Christ promises to bring back again: as David recovered the sheep, out of the paw of the lion and bear, so Christ will recover his children that were carried away with such strong temptations.

Again, suppose there be some wound made in the soul, by some actual sin, if there be some breach made into the conscience, Christ promises in the next place to make up this breach, that he will bind up that which was broken. A man may complain that he is weak and ready to straggle, as before: therefore Christ promises to strengthen that which is weak, that is, he will lead them on to a greater measure of strength daily, whereby they shall be able to get victory over such infirmities. Isaiah 40:11: He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and shall carry them in his bosom, and shall guide them with young. Here we see, that in the fold of Christ there is this difference of sheep.

Some are strong that can go apace, some are weaker, that cannot keep pace with the other, and they are compared to the ewes with young, that can go but a slow pace. Some are so weak, that they must be carried, else they cannot go. Now those that are so weak that they cannot comprehend Christ, he is ready to comprehend them: when men are weak, and have not that use of their faith which others have to lay hold on Christ, Christ will take hold on them, and carry them in his bosom. And those that are weak and cannot keep pace with others, he will guide them, and drive them on, according to their pace, and he will drive on the strong according to their strength, and though he bears with the weak, he expects more from the strong. See how Jacob ordered his flock in that manner that he would not out-drive them, and shall not God do so also, who has taught the husbandman this discretion (Isaiah 28), use it himself? Surely he will. James 1:5: If any man lacks wisdom, let him ask it of God, that gives to all men liberally, and upbraids none, and it shall be given to him: that is, you shall find this difference between God and man.

If one be foolish, and goes to man; man is ready to despise him, and laugh at him: but if he asks wisdom at God's hands, he gives it to him liberally, and does not taunt him with his folly; upbraids him not with his weakness. Look how a tender mother deals with her child, the more its weakness is, the more tender she is of it; so does Christ guide us according to our weakness, and tend us the more, because we are meek and humble: and therefore we have no cause to be discouraged, for that weakness which we find in ourselves. We are indeed exceeding backward to believe this, and therefore see what's added. Ezekiel 34:16: He says he will feed them with judgment: that is, with wisdom and discretion: for he is wise, and knows how to feed them, according to their weak capacities, and so his wisdom may be a ground that he will tend us.

Again, his power may show that he will do this with us, because he is able to make crooked things straight. If a man meets with a crooked piece of wood, which he would straighten for his use, and cannot; he throws it away, because he cannot make it straight. Men, if they are to deal with a scholar that is hard to learn, they give him over, because he is incapable; they cannot make him conceive instructions. But Christ is able to make crooked ways straight, to quicken those that are dull, to put new natures into us; and therefore he will not deal so harshly with us.

Again, if there be any grace in us, it is his own work, and therefore it is for his credit to perfect it. 1 Thessalonians 5:24; Philippians 1:6: he should not be faithful else, if he should not do it; but he will do it: as a workman loves his own works, and will not leave them unperfect, so neither will Christ. Again, it is his Father's will, that those who are weak should be cherished, his delight is still in leading them from one degree of strength to another; for his power is more seen in them and he has more thanks from them, as he had from Mary Magdalen.

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

Consider well that place in Isaiah 42:5-6. Thus says the Lord, He created the heavens, and stretched them out; he that spread forth the earth, and that which comes out of it; he that gives breath to the people upon it, and spirit to them that walk therein: I the Lord have called you, etc. Consider who it is that created the heavens, the earth, and the buds thereof; that gives breath, etc., is it not God? Now then suppose he finds nothing in the nature of man, but an emptiness of grace and holiness, is it not he that made the heavens when there was none before, and then is not he able to create grace in a man's heart?

Again, look on the earth in the winter, it is very hard, a man would think it should never bring forth flowers, yet in the spring it puts forth many kinds of fruits and flowers. So though your heart be as herbs in the winter, yet God is able to make grace sprout forth there, as flowers in the spring. Besides, it is he that gives breath to the people, that is, if you look upon all the creatures in the world, yet none was able to put life in them, but GOD. So though your souls be like to a clod of earth, he is able to put life into them, the breath of life, as he did at the first, he is able to enlighten and enlarge them further, and therefore be not discouraged for your weakness.

Is it thus — that Christ teaches in judgment, and that with much compassion and tenderness? Then this should encourage men to come to Christ, to learn of him, to take his yoke on them; this use we find to be made of this doctrine in (Matthew 11:28-30): Come to me all you that are weary and heavy laden, and I will ease you; take my yoke on you, and learn of me, and you shall find rest to your souls, for my yoke is easy and my burden is light. That is, let a man look upon Christ and his ways, and usually they are discouraged with the strictness of religion; they think they shall be too straight-laced, and bound with fetters that are too tight for them. No, says Christ, fear not, for I am meek and lowly, and such shall you find my dealings to be towards you.

There are two things in the text to move us to come in to Christ, and to be subject to his yoke.

First, the nature of the thing itself — it is an easy yoke. Before you come to me, you are like men in prison, but when you come to me I loosen you and set you at liberty. Before you were as in darkness, but when you come to me I enlighten you. Before you were as men in sickness, but when you come to me, I strengthen and heal you.

A second thing is from the person you have to deal with, that is, Christ. Come to me, for I am exceeding gentle and meek, and such shall you find me. John Baptist and Moses came roughly, but Christ is come in tenderness. If you be subject to infirmities, he is ready to pass them by; if you be overcome with them, he is ready to recover you. Therefore now come in to Christ; submit yourselves to his yoke, to his teaching and discipline, to his rule and government, which is so easy. But if you will not, he will rule you with a rod of iron, and break you in pieces like a Potter's vessel; if you stand out with him, then none is so rough as he, and therefore observe him.

If a king should say at his coronation that he would open all the prison doors, would not offenders take that opportunity? Or if a creditor should say to his debtors, come to me at such a time, and I will forgive you and your debts, and give you in your bonds — would the debtor miss that time?

So let us, when Christ offers himself to teach us with such tenderness, go to him and take that time especially. Considering that these are such times as are in God's own power — those things that are in our own power, we may do what we will with and take our own time, but these times are not in our hands but in God's. Therefore take heed of letting slip that time when Christ carries himself as a nurse to us. There is a time for every purpose, and that lasts but for a season (Ecclesiastes 3:11-12). There is a certain season which God has appointed for every purpose; there is a time when the business may be well done, and if that be let slip, it will not succeed, but he will be snared in an evil time, because he knows not the good time.

Therefore when it is past, his misery is great. So chiefly there is a time of receiving grace, but this time a man knows not, yet he is undone if he passes it. Therefore take heed of overslipping any offer of grace: procrastination in all things is dangerous, but here especially. Now that which deceives us is the deferring: but we must not defer one day, and say, then we shall do it another, no, for then we shall let the time be past. As in a chariot, the wheels run near one another, but they never overtake one another. And as in a clock the minutes are but little distant one from another, yet none of them are together — so the devil by his cunning thinks to make you do it now, and by and by, till he have made you pass your hour. Therefore take heed of deferring, and come in, while Christ expresses himself thus to you in these terms, while he deals thus tenderly and gently with you. It is a very dangerous thing to lose the opportunity of receiving Christ when he offers himself, when he deals gently, which we gather from that place, thus: if there be a time for every purpose, then certainly there is a time for the greatest business that a man has to do on the earth, that is, to come in to Christ, and receive him. And if the misery of man be great upon him, if he lets slip other seasons, much more if he neglects this. But now there is a time for every purpose, as these places testify. And to give some examples: Gehazi took a gift from Naaman (2 Kings 5). Elisha said to him, "Is this a time to take gifts?" There was a time when you might have done it, at another time, of another person you might, but this was not a time: for Naaman was a stranger, and did not know the customs, and Elisha would give him his health freely, and therefore it was not the time. And therefore we see the misery was great — the leprosy clung to him and his posterity, because he knew not the time. So Saul, because he sacrificed before Samuel came: the thing he did was good, but he did not take the right time, he was too hasty, he knew not his time. And so his misery was great upon him — God took the kingdom from him, and gave it to his neighbor (1 Samuel 13:13-14). So Jacob when he sought the blessing, he thought he did a good thing, but he did not wait for the time, so the misery was great upon him. See what a long journey, what a hard service he underwent under his uncle Laban, and all because he knew not the right time. So the Israelites when they sought a king, if they had waited their due time, God would in his due time have revealed to them, that David should be their king, for he had so appointed it. And therefore because they missed the time, their misery was great on them. So likewise for other purposes, so for this: there is a time for a man to come in, and take the offer that Christ makes, a time when he is kind and gentle, and ready to receive us. If we know not this time, and so overslip it, our misery will be great upon us. Now then it is very requisite to know, and find out this time, because if we choose God's time, God will join with us in the work, and so it will be done with ease (Ecclesiastes 3:9-10). "A time to love, etc.: what profit has he that works, in that in which he labors? I have seen the toil which God has given to the sons of men, to be exercised in it." That is, men take much toil and pains to bring their purposes and ends to pass — when they do not take God's time, and what profit have they by it?

Now if you will open when Christ knocks at the door, listen to the motions of the Spirit, and fan them, and nourish them, it will be done with much ease. But if you miss this time, your misery is great. You may desire, and cry, and pray, and be no better (Ecclesiastes 9:12). "For a man also knows not his time: as the fish that is taken in an evil net, and as the birds that are caught in a snare, so are the sons of men snared in an evil time, when it falls suddenly upon them." There is a double time, as we may gather out of these words: a good and acceptable time, so called because God is then ready to accept and receive us, if we come in that time. And if we do not make use of and embrace that good and acceptable time, then the evil time shall fall upon us, we shall be caught in an evil net and snare. There may be a good net come on us, as affliction, sickness, and the like may come upon us, so as to do us good, as we catch at some things to preserve them alive for a better condition than they were in. But now if we overslip the good time, then the evil net shall fall upon us, sickness, death, and destruction shall come on us suddenly as a snare. That we may see the ground of this, see what Christ says (Luke 19:42-43). "If you had known, even you, at least in this your day, the things which belong to your peace: but now they are hidden from your eyes." He speaks it to the Jews, who yet enjoyed the ministry of Christ, and he tells them that the time of their visitation was past.

So a man may have the liberty to live under the ministry, long after God has rejected him. Christ came then and visited the Jews, and all profited nothing. Then they were like the fig tree that Christ cursed after their day was passed. This day may be long before a man's death; he may live long rejected. Therefore let us take heed we do not stand out our time. In outward things we are accustomed to anticipate and prevent time: so Jacob got the blessing before the time, and the Israelites sought for a king before the time, and so men would be hastily rich. And so for pleasures — if we would stay God's time, to take it after labor, we should do well, but we prevent our time here. But in spiritual things we are too slow, and let slip our time, to come after. But this is dangerous; take heed of it. It is a good note which the Stoics have: some things are in our own power, and in them we may use our own liberty, but other things are in the power of others. And then we must take the opportunity while it is offered; we must sail when the wind blows. Now of this latter kind are spiritual things, and therefore we must take the time that is offered. Indeed if the time were in our own power, or if we knew the time, then we might delay. It is not for us to know the times which the Father has kept for his own power (Acts 1:11), and no man knows what shall be, neither can any tell it him. Therefore take heed of letting slip the time. Satan deceives us in this, just as the lapwing does when a man is near her nest — she flies a little before a man, and then lands, and flies a little further, till it has led us quite out of the way.

So Satan makes us defer a little longer, and a little longer, till our time is past. Therefore defer now no longer, but come in to Christ while he offers himself in a loving and tender manner. And so much for the office of Christ, which is to teach, and his manner of teaching, with much meekness and gentleness.

Now follows the third thing to be considered, and that is the persons that Christ has to deal with, such as are very meek — compared here to a bruised reed, and smoking flax. A reed is of itself very weak, and shaken with every wind, and not only so, but broken with the least force. So a Christian may be subject to much unevenness, and inconstancy in his ways, shaken with every temptation. But when this shall be a broken reed, this is a further degree of weakness. And so for smoking flax, it must be an exceeding little spark, which will not cause flax to smoke. And yet with such weak ones has Christ to deal: he will not break the bruised reed, nor quench the smoking flax.

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

That there may be exceeding great weakness in true Christians. We see in the text they are compared to the weakest things, a bruised reed, and smoking flax. The first reason of it is this.

Because it pleases Christ in working grace, to do it by degrees. He might have perfected the work of grace altogether as he did in the work of creation in an instant, but he deals with us now according to the course of generation, as a plant is first sown, then rises by degrees. So we in the beginning of grace are exceeding small. He heals us as he did the blind man, not altogether, but by little and by little.

First we see more darkly and confusedly, and then more clearly. He heals our lameness, not altogether by setting us on our feet at the first, but he gives us strength by degrees — first, to go on crutches, as it were, or to creep or step forward, and afterwards to go more strongly. Hence it is that there are many weak, because grace is but weakly worked in them. Now the reason why Christ leads us on by degrees is first to humble us, and to let us see that the work is not of ourselves — it is God that works in us according to his good pleasure. For when we are brought on by degrees, it makes it evident to us that we receive strength from another. Secondly, he does it for his own glory, that we might know the righteousness of Christ. In Deuteronomy 8:2, 17 there are set down these two ends why the Lord led them through the wilderness, and not the nearest way.

First, God's end in it was to humble them.

Secondly, to let them know that he did it for his own sake. So he does here to humble them, and for his own glory. God does not perfect grace at the first, but by degrees. Likewise, that they may know his power, that it is his strength in which they walk — that if a Christian should be left to himself, he would quickly find that it is Christ's power that he must walk in, that must go along with him to guide him, and to deliver him from his enemies.

Now for the use of this, it may serve to comfort weak Christians. What though you are not at that growth as other Christians are? Yet be of good comfort: a reed has life in it as well as the strongest oak. What though you cannot see the flame of a holy conversation, but only the fume? Yet you may know there is fire. Men that are in the covenant are like men that have gone in at a door, or into a church or the like — some are further in than others, but yet all are in. So though the weak be not so forward as another, yet he may be in, though not so far in. For a bud draws sap from the root as well as the fruit. So you must be a bud, and have grace in some measure, though not in so great a measure. Yet you may be a true Christian, though a weak Christian.

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

Therefore consider the nature of Christ, for we are deceived in that as in other things. In Hebrews 2:17 we see that it behooved Christ in all things to be made like to his brethren, that he might be a merciful and faithful high Priest. Christ is our high Priest. Now there are three offices of our high Priest.

First he was to receive every sacrifice.

Secondly to offer sacrifice daily.

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

Now then it belongs to Christ to receive every sinner that comes to him, as it did to Aaron to receive the sacrifice. And if Christ should not do all that belongs to his office, he should be an unfaithful High Priest. But he is called a faithful High Priest. If then a sinner come to Christ, and says: Lord, I know that God is a consuming fire, and I dare not come to him in myself, but in the merit of that sacrifice which you offered — Christ cannot reject him, but he says to him: Come to me, and I will receive you. If they do but come, he cannot but receive them, else he should be unfaithful in his office, and in his promise. But he is faithful in both, and not only so, but he is a merciful High Priest, and so will pity them that come to him. And if you have many sins daily renewed, many infirmities and imperfections; why, it is Christ's office to renew the sacrifice daily, he offers up a daily sacrifice for us, even his own righteousness; and as he does this for justification, so for sanctification also. When sacrifice was laid on the altar, the priests could not bring fire from heaven to consume it; but God sent it, and so showed that it was accepted. We may lay the wood together, but cannot bring fire from heaven. But Christ is a Priest of a higher order than was Aaron. He will kindle this fire of sanctification, and increase it, and keep it still burning. It is his office to do so, and therefore doubt not but Christ will receive you.

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

I answer, there are 5 signs laid down in the text, by which a man may come to know this.

First, in these words, He will bring forth judgment into victory: that is, the first thing that Christ does, even to set up a right judgment in you. When the Apostle prays for the Philippians, he prays, that they may abound in knowledge and judgment.

Secondly, there is life in a bruised reed, as in the strongest oak.

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

Fourthly, there is a combat.

Fifthly, there is victory.

Now for the first of these, consider whether Christ has set up his judgment in you. When the Apostle prays that the Philippians may abound in knowledge and in all judgment: that is, that they may discern of things that differ, and he takes it for granted that it was right, else he would not pray for the increase of it.

So that when a man can discern of things that differ, when he can put a difference between the ways of God and sin, between spiritual privileges, and outward vanities, between truth and falsehood; then there is a light come into a man, and this makes them pure and blameless, fills them with the fruits of righteousness. Now then if you have this in any degree, you have the spirit of Christ. As it was in Christ (Isaiah 11:2-3), he had the spirit of wisdom and understanding, the spirit of might, the spirit of knowledge and of the fear of the Lord. So is it in all his members; they have the same spirit, and do not judge according to the sight of the eye, or the hearing of the ear, but judge righteously. For there is a twofold judging: first, when our eye or ear judges, and we judge according to that; when we send out our spirits and hear what they report, and this is ready to bring in a false report, to say that sin is sweet and pleasant, and it will represent grace as vile, because it judges according to outward appearance. The outside of Christianity is base, in regard of the ill reports that are brought up of it; as the ten messengers brought an evil report upon the land of Canaan, and in regard of the outside of it in those that profess it, who are many times poor and contemptible men, and in regard of the infirmities and failings of the saints. Now if a man judge by the eye, that sees nothing but the outside, he will esteem of religion as base. But it is otherwise when a man has the spirit of judgment, he will look further into things, he pries into the inside, and then he will not judge of the ways of God, and of sin as the world does; but will see a baseness in sin, and an excellency in religion, because he is enabled to judge aright.

For Christ, as he makes his princes and priests, so he makes them prophets likewise, to judge and discern of things aright, and this he does by opening the eyes (Acts 26:18): that is, good things in themselves are very excellent, and desirable, but we see them not till our eyes are opened. There is a veil drawn over our eyes till Christ removes it, and opens them.

What is that?

Why, Christ elevates and raises up that light which we have, to a higher degree, and that is by putting a new light into their souls (John 1:9): that is, the true light, which enlightens everyone that comes into the world.

Before the creation was complete there was some light; the first day after the sun was created, and after the fall he enlightened everyone that came into the world: that is, all men have some light or other by Jesus Christ. Before there was no spark of light in us, but all that we have is by Christ. That glimmering light which is in natural men, is but a spark of the new image, which Christ has put on us. But in this, Christ raises up the light higher and higher; and when this new light is put in us, then a man's eyes are said to be opened, when he can see round about him, and discern that excellency in grace, and that baseness in sin, which were in them before, but they could not see it. As the chariots and horsemen were with Gehazi, but his eyes were not opened to see them. And so the well was near Hagar, but she saw it not till God had opened her eyes, and showed it to her.

So death and destruction may be very near an unregenerate man, and he not see it till God opens his eyes. So also a Christian may have ground of comfort, and he not know it, till God shows it to him. Now where a man's eyes are opened, that he can see thus round about him, then has Christ set up this judgment in a man.

But here now all the business will be to discern between the common judgment of a man, and this right judgment which Christ sets up in him, which difference is seen by these particulars.

First, they differ in the authors of them: another man's judgment is born and bred with him; but this comes from above from God: it is a new judgment, indeed, a renewed judgment (Ephesians 4:23). When you have such a judgment of sin and godliness, which you had not before, this is a new judgment.

Secondly, they differ in regard of the subject: this new light is always in a pure heart; the other, not. So long as the heart is overwhelmed with lusts, so long the eye of the soul is dim, as in a mist, that we cannot see before us; but Christ takes away this mist (Titus 2:11-14). When the grace of God has appeared, etc., then we see clearly; whereas the unregenerate man never judges aright of a holy way, because his heart is full of lusts, which are as mists, that they cannot see.

Thirdly, they differ in the measure. Common light will persuade you of common truth, or of truths in general, that such and such things are commendable; but if you come to a particular action, and practice that, you must do this, and this — here it fails him. But this right judgment helps a man to do particular actions; it enlightens him in every particular, takes away all objections, and guides you in the right way (2 Timothy 2:7). Consider what I say, and the Lord give you understanding in all things — that is, I have told you these things in general, but when you come to the particular, the Lord must direct you.

Fourthly, they differ in the growth: this right judgment grows more and more; it is as the light that shines clearer and clearer, till it be perfect day (Isaiah 42:3-4). He shall bring forth judgment to truth: when this judgment is put into a man, every thing adds something to it. A good heart makes use of every thing, but another man that has but a common sight does not grow, but is apt to be offended, and at length that light that he has turns into injudiciousness of mind; you shall find it decrease more and more (2 Timothy 3:13). Evil men grow worse and worse, for that light of theirs is but like a flower, which when it is at the best, fades and decays. The reason of it is because God gives a man leave to use that common wisdom that he has for a time, but when they do not improve that knowledge that they have, then God takes it away from them, and turns it into foolishness, as we may see (Romans 1:25). Because they changed the truth of God into a lie, therefore they were given up to vile affections (1 Corinthians 1:19). God will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent.

Fifthly, they differ in the effects which they produce, for first this right judgment brings forth poverty of spirit — when before a man thought he had some good things in him, now he sees he is nothing. Saving wisdom makes him see himself empty of all that was good, makes him see that before he knew nothing, as he ought to know. But common judgment breeds pride; it puffs a man up (1 Corinthians 8:1-2), and makes him prefer himself before his brethren.

Secondly, this right judgment causes a man to know every thing as they ought to know it, when he knows a right use of it. As for example, a man that knows his ground which he owns, when he knows what grain it will best bear, what tillage and manure is best for it — then a man knows his tool as he ought, when he knows how to use it as he ought.

So a man that knows sin as he ought, when he looks upon it so as to lose it and loathe it — then he knows the promises as he ought, when he makes that use of them as he should make; whereas other men mind them no more than their old shoes. And then we know forgiveness of sins as we ought, when we think it the most precious thing in the world. And so if we knew earthly vanities as we ought, we would wean ourselves from them; indeed, from all worldly things: as the lusts of the flesh and pleasure, the lust of the eye, and riches, honor, and pride of life, or any other excellency in the world, be it what it can be — we will not then endure it.

Now when a man's eyes are opened, and he is savingly enlightened, and knows these things as he ought, then he looks on carnal pleasures, and sees they will bring bitterness in the end. When he looks upon riches, he sees that to be true which is said of them: Why will you set your heart upon them, which are as nothing? He sees they are uncertain, insufficient, and not able to satisfy his soul. And for the pride of life, or any excellency which before he greatly prized, now he accounts it vile and contemptible — this the spirit of right judgment enables a man to do.

Thirdly, the singleness of the eye is another effect of this; it teaches a man to look on things with a single eye (Matthew 6:22-23). There is mention made of a single eye, and of an evil eye: if a man has a single eye, he will not look on God and on the world, but on God alone, cleave to him, and serve him alone. The other is called a wicked eye, because there are many lusts on which it looks. But this right judgment makes us look on God singly, abstracted from all other things.

A fourth effect which this right judgment pronounces is conversion of the whole man to God: if your eye be single, your whole body is full of light — that is, shall be set straight. And when this is not done, it hinders our conversion to God, as we may see in (Matthew 13:15). We cannot look on other things, and turn our eyes upon God at the same time.

Fifthly, this right judgment sets up and makes a man willing to be guided by the word of God, by the ministers, or any servant of God. A child may lead him; the weakest Christian may lead him, if they bring spiritual reason — as natural men are led by reason, so these by the word of God.

Sixthly, it makes a man able to practice what he knows, whereas another man knows much, practices little, but this Judgment brings forth practice, this knowledge will lead us into action, and so much for the first sign, whereby we may know whether Christ has wrought any spark of grace in us, namely, if he have set up his Judgment in our hearts.

Now for the second; this is such a Judgment as begets life: a Reed has life as well as an Oak. Now if you would know if this life be right or no, you shall know it by the heat, there is fire: so if we would know if this be right, see it by the combat; if you would know if that be right, try it by the victory. Well then, now we have to speak of the second sign; consider though you be weak, whether you are not as a bruised reed, yes or no, which has some life, some strength in it. A bruised reed will he not break, here we will consider 3 things.

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

Secondly, this strength is subject to bruisings, a bruised reed, etc.

Thirdly, that Christ will heal all these bruises, he will not break the bruised reed, but will bring forth Judgment into victory.

For the first of these, there must be a reed which has some life in it: now life is such a faculty whereby creatures move themselves in their own places, so say Philosophers: other things that have not life, may move themselves when they are out of their own places: as a stone when it is out of its own place, moves downwards, and fire here below, being out of its place moves upwards; but nothing can move itself in its place, but that which has life in it. To apply this to our purpose, whoever moves himself in the ways of God, has life in him. There are many things may move us towards God, as good education, a powerful ministry, good company, and the like, as Joash and Amaziah, were good while their good friends lived, but all this does not argue life in us, because they are but extrinsic causes, as a hand may make a stone move upwards, the stone has not life therefore. But when a man is so far enlightened, so fashioned and formed by Jesus Christ, that he judges aright of the ways of God, and being thus formed, he moves himself to do good, then he is said to be alive. When Christ shall set up Judgment in the heart of man, to see the evil of the ways of sin, and the good that is in the ways of God, even then, he moves towards those ways naturally and willingly, such a one has life in him. Let some consider this, that live in the Church, under good Tutors, or Masters, or Parents, that are carried on in a crowd of good company, they may do much, and yet have no life, because it may proceed from an outward cause; not from an inward persuasion of the heart, of the goodness of the ways in which they walk.

There is a twofold persuasion: one is, that the ways of God are good; a bare persuasion only, and yet this stirs not men up to walk in these ways; but it lies dead in the heart.

But there is another persuasion which is engrafted in the heart, that moves a man to new obedience (James 1:21-22). So we shall find there a double expression of light: one, which barely shows men all evil and good. But there is another light with life (John 8:12): He that follows me, shall have the light of life — that is, the lively light. Awake from the dead, and Christ shall give you light (Ephesians 5:14).

The first difference between them is, the one reveals the ways of God, but so, that the affections are not moved, the hands are not set on work.

But the other is, when the ways of God are so revealed, that we see an amability, an excellence in them; and so, that we lift up our hearts to the ways of the Lord, as before we did to vanity — that is, we desire earnestly to walk in them.

Consider how you lifted up your hearts to riches, pleasures, and other earthly vanities; if now you so lift up your hearts to walk in his ways; then here is that inward persuasion; that lively light wrought in you; that life of which we speak. This life is nothing else but that which the Scripture calls faith.

Now there is a dead faith spoken of: and how shall we know it to be dead? Thus, when it stirs us not up to good works: and how shall we know it is living? When it moves us willingly and readily to duties of obedience, Christ dwells in the heart by faith, so says Saint Paul, The life I now live, is by faith in the Son of God (Galatians 2:20) — that is, there are two men that look on Christ; one looks on him, believes all the promises, all threats, all his word, opens his heart, and lets Christ come in, and rule, and do there what he wills.

Another says, if you ask him, that he believes all this, but we shall know it by this: because it does not make him move forwards to new obedience. Now according to our life that is in us, so is our strength, the less life, the less strength (Revelation 3:8). The Church of Philadelphia is said to have a little strength: now if you would know whether you have true strength or no: you must distinguish between life and strength, to wit, the least degree of strength will first enable a man to do all things in some measure; though not in that measure you should: it will enable you to love God, to believe, to pray, etc. you can do something of everything. I can do all things through Christ that strengthens me (Philippians 4:13).

Secondly, though it does not reach the highest degree, yet it aims at it, and has a desire to come to it; after he had said, he had not yet attained to perfection, but aimed at it, pressed forward toward it (Philippians 3:14-15): he adds, let as many as be perfect, be thus minded. The least spark of fire will endeavor to rise above the air, as well as the greatest, and where true strength is, it will endeavor to be stronger.

Thirdly, this is not an empty leveling at it, but it grows up to it; so does not other common strength. There is a strength in iron to resist violent strokes, and in a rock to resist the force of the waves, but this is not a vital strength. So in other men there may be strength of resolution, but it is not a self-moving strength, and therefore it continues as it was, and grows not. But in vital strength, there is a period to which it grows, and never rests till it comes up to it, as we see in plants, and other living creatures, and men — they grow up to their full strength. So Christians have their period which they grow up to, and this period is perfect holiness, which they cannot attain to in this life; and therefore they are still growing so long as they live. Now then see if you have such a strength; and if you can find that you have, then there is life in you; and that is the first that we proposed to show, that there must be some life, some strength.

The second thing was: that this strength is subject to much bruising; a bruised reed will he not break. A weak Christian, though he does not have the strength of a man, yet he has the strength of a child; though not of a tree, yet of a plant; and such strength is subject to bruisings, and the less strength, the more subject it is to bruisings, as we see in plants.

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

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

The second sort arises from sin as it is unmortified; when a man sees still that sin grows up, which he had thought he had cut down, he is ready to be bruised. The former sort is contrary to the grace of justification, the latter to that of sanctification. Now Christ has promised to heal these bruises, which is the third thing to be considered. Let those therefore that are thus weak, consider this promise here, that Christ will heal all these bruisings, and so all other. The promise for this purpose that he will heal these bruisings, which arise from our doubting of justification, is in Isaiah 61:1-4. This is the bruising for which Christ came into the world, to preach glad tidings to the weak, and to bind up the broken hearted, to proclaim liberty to the captives. Therefore if a poor soul would go to Christ, and say thus, Lord I am bound with a chain of my sins, and you came to set such at liberty, Christ would do it; for he was anointed for that very purpose.

And so for the bruisings that arise from sin unmortified — why, Christ has promised not to leave you to yourself, nor forsake you, but will destroy all the works of the devil in you. Therefore go to Christ, and put him in mind of this promise, and say, Lord, I am one of them to whom this promise is made, I am as a bruised reed, and as smoking flax; and you have promised not to break a bruised reed, nor quench the smoking flax. Put Christ thus in mind of his promise, and he will hear, and help, and heal you. But now here are some cases of conscience to be resolved.

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

To which I answer, there may be some violent and sudden grief, which may exceed grief for sin, as David's grief for Absalom. But here is the difference: the grief for sin is constant and perpetual, but the grief for some loss or the like is but for the present. Now a spring that runs and is never dry yields more water than a land flood, which for the present seems greater, but is soon dried up. So grief for sin is like water that runs from a spring, which continues; and grief for other things is like a land flood which lasts not long.

Again they differ in regard of the terms of this sorrow: when a man has lost a friend, he looks on it as a total and irreparable loss, and so grieves the more. And so in like manner, if we should look on the favor of God as a thing irrevocably lost, his grief for this would exceed the other. But because he always conceives some glimpse of God's favor in the midst of this mourning, therefore this grief seems the less, though in regard of continuance it be greater.

Oh! But I have not attained to a just measure of brokenness.

If there be such a measure of brokenness in you as brings you home to Christ, you have attained a sufficient measure to bring you to heaven. But this distinction must be remembered, that there is a double bringing of a man home to Christ.

One is when a man is brought so far toward Christ as to be willing to take the crown and partake of the privileges only, but this is not sufficient. But when your sorrow shall so bring you home to Christ that you are willing to take Christ's yoke on you, to subject yourself to Christ in all things — so much sorrow and brokenness as this is sufficient to bring you home.

Oh, but though I am thus far broken, that I am willing to bear Christ's yoke, and to do what he shall command me; yet I do not find that this promise is performed to me. God hides his face from me, and I cannot find him whom my soul loves, and I cannot find that my sins are pardoned. And so for bruises belonging to sanctification: I have striven long against such a lust, and cannot see it mortified at all.

To this I answer, that Christ, in withholding the comfort and suffering you to be more laden, does ever fulfill this promise here made (Matthew 11:28): Come to me, etc.

But the objection might be made: we have come to you, and yet find no rest. Christ therefore adds: Take my yoke on you, and learn of me, etc. The yoke of Christ is the government of Christ; the taking of this yoke upon us is the subjecting of ourselves to this government.

Now the government of Christ consists in two things.

First, it commands us to do many things.

Secondly, he will have us to suffer many things: and if we take Christ's yoke upon us, we must do both. Now, a man is willing to do many things that Christ commands, but stops at some things; there is something, some duty, which he will not do; as prayer, giving of alms, or some other. And so also for suffering, he is willing to endure some things for Christ, but there is something again which he cannot endure: reproaches, scoffs, and the like. If therefore God holds off comfort for any long season, let a man look well to his spirit, and see if he be perfectly willing to take Christ's yoke upon him. If he were, the promise is certain, and shall be made good — he shall find rest to his soul; and if he does not, there is some fault in himself. In the tenth of Judges (verse 10, to the end of the chapter), there the people were burdened, and cried to the Lord, and yet found no rest: but God defers comfort, and tells them, he would deliver them no more. Then the people submitted themselves to God, saying, "Do with us what pleases you," and put away their strange gods (verse 16), and served God. Now when the children of Israel were brought to this, to cast away the relics of idolatry, and to serve the Lord perfectly, then it is said: "The Lord's spirit was grieved for the misery of Israel." So if a man would have peace, and has sought it long, and cannot find it, let him see whether there be not some relic of corruption which God would have cast out of your heart; and when it is done, and you are willing to serve God perfectly, then you shall find rest to your soul. And so much for the second sign of true grace worked in a man, to wit, if there be any life and strength in him, though it be mingled with much weakness.

The third we named, that where true grace was there was heat. Smoking flax will he not quench; where there is smoke, there is fire, and where fire is, there is heat, be it never so small; and this is added to the former of life. Life is nothing else but a sublunary heat, and where there is life, there is heat — all life is joined with heat; but not on the contrary, where there is heat, there is life. For cold things may be warmed from without, by the sun; but where there is heat from an inward principle, there is life. The Spirit is compared to fire and heat; "Quench not the spirit." "He shall baptize you with the Holy Ghost and with fire." Therefore where this spirit is in a man, there the Holy Ghost has been. Now this heat is nothing else, but a solicitous and earnest desire to please God in all things, to get and increase communion with Christ, and to be built up in grace. I say, it is, first, a solicitous and earnest desire — a desire accompanied with carefulness how he may do to please God in all things, whereas in other men, there is a lukewarmness, a remissness in all things — they care not whether they do it or not. But this is an earnest careful desire, and that in the second place to please God. A hypocrite may have strong desires; let him be brought to have an apprehension of God's wrath, and hellfire, and he would have an earnest desire to be delivered from it. But all this is not to please God, but himself, and not God in all this. But our desire must be to please God. See how the affections were stirred; and what fruits it worked — they were moved by motives taken from God, and with desire tending to him, and so must we be.

Again this righteous fire has in it this property, that it purifies the heart from dross and filth, and it puts itself forth in holy actions, makes a man ready to pray, to speak profitably, and the like; as fire makes men active and fit for action.

Lastly, it is always guided by the spirit of judgment. When you mind that most, which the Scripture presses most, where the heart is upright, a man despises none of the ways of God, not the meanest truth, but would know them all. But that which the Scripture most of all urges, that he most earnestly presses after, and labors to bring his heart to them. As the Scripture is most about love and the like, so he takes most pains with his heart about this. Now therefore try by these properties, whether you have heat in you, or not.

Oh! but I cannot find this heat in me, I cannot find these holy affections in my heart.

I answer, consider if you find any affections that are holy in you, though not many. Yes, if you find none, consider if you have not this smoke, for sometimes a man may find the fire itself, sometimes only this smoke. What is it? I answer, when you find not the affections so moving as you see some others do, yet you find in yourself a carefulness, and watchfulness over your ways, that you will not run into sin, though you cannot do what good you would. Why, here is the smoke, and some fire, though but small. David was not able to do as he was used to do, to pray as he was used, and therefore he prays God to restore him his spirit, and the joys he was used to have; but yet he was careful over his ways afterwards. And if you find but this smoke, this care over your ways, this resolution to commit no known sin, though you find not the flame of this holy affection, yet be not discouraged — you have that which is of the same nature within you. Smoke is of the same nature with flame, for flame is nothing but smoke set on fire; and therefore take comfort, and continue constant still, till God inflames you, and that is the third sign.

Where there is true grace wrought, there is combat and strife in the working: and afterwards till he brings forth judgment into victory. Before victory there goes a combat: this then is implied, there must be a strife. The disciples strove among themselves who should be the greatest in the kingdom of Heaven. This is a property of all his servants: as Christ's kingdom is not of this world, so are they not apt to contend for anything in this world. But you may know if you be Christ's servants, or not, if you contend for spiritual things. Strive to enter in at the straight gate, for many shall seek to enter in thereat, but shall not be able. We see there are two dispositions of men: that some seek, and are willing to go to Heaven, but take no pains for it. These seek, says Christ, to enter, but shall not be able to get in: but others strive and contend with all their power, and such must be our strife, if we will get into Heaven. The difference between the wise virgins and the foolish lay in this, that the wise were more diligent than the other. Formal professors may contend, but it is but for a fit; they are soon weary of this contention. They leave off rowing, and suffer the boat to go down the stream: but we must strive until we get the victory, and run with St. Paul until we get the prize. And what made him to do so? Why, he considered 2 things: first, he looked on the crown, an incorruptible crown. Secondly, he was loath to run in vain, and lose all his labor, so the reason why we do not contend is because we do not consider these 2 things, namely, the prize and crown of reward, and that else we shall but lose our labor. And therefore we must strive: if we be remiss, it is an argument that we have a name to live, but are dead.

And therefore consider it: there must be a strife and a combat, and there will be that, by reason of that original corruption that is in us. We have continual work with our own hearts. The flesh is ready to have the first hand in every business, if we do not resist it. We shall exceedingly go down the wind, if we do not strive, and that hard: for when there is an infused habit as grace is, and a corrupt nature contrary to it, nature is ready to take part with it, which was bred and born with it. When I would do good, evil is still present with me: there is something lay at the fountainhead, as it were, and stopped him, when he would do any good. It is our case also; in well-doing we see how backward we are to begin, and when we have begun, how ready we are to leave off. But if it be a business that concerns ourselves, we are ready to do, indeed, to over-do it: how ready we are to idle words, how backward we are to profitable conference; how ready to spend on our lusts, how backward to true liberality; and so I might instance in various others. And therefore, seeing we have this flesh about us, we need to strive. It is that which a Christian should make account of: to do that which he has not a mind to do, and not to do that which he has a mind to do. And so still to do the contrary, and strive against the lusts of the flesh, and so to restrain his nature from what he would do.

But how should we do to contend thus?

To give you some directions, fight the good fight of faith: the acting of our faith, and setting it on work when anything comes to hinder us, will help us to overcome in this combat. Let a man believe the promises and threats of God, and he shall be able to resist the flesh: but let faith be asleep, and it will quickly prevail against us. Take the shield of faith. Now, what a shield is for the defense of the body, that faith is for the defense of the soul. When any temptations are suggested to us, faith is it that repels them; never is a man overcome but through defect of faith, or when the habit lies hid asleep in us. When they set their faith on work, what marvelous things did they! (Hebrews 11) What made Jeroboam so weak, but only want of faith? What was it that overcame Eve, but only that she did not believe steadfastly the word of God? On the contrary, what was it that strengthened Daniel, the three children, and infinite others? It was their faith. The saints, when they have the use of their faith, are very strong: but when they have not the use of their faith, they are very weak, as other men. As Abraham — how weak was he when he exposed his wife's chastity, for want of faith? And David when he dissembled, and Peter when he denied his Master. But when he was strengthened through faith, how bold was he before the council! It was his faith that enabled him to fight the good fight, because he kept the faith, in the profession of it, and in the practice of it, and in teaching of it. And therefore if we would be strengthened to resist our spiritual enemies, we must labor to set our faith on work, that is the first means.

The second means, St. Peter sets down: Dearly beloved, I beseech you as strangers and Pilgrims, abstain from fleshly lusts which war against the soul. First, consider that you are but strangers and Pilgrims: for if you take the pleasures in the world, you cannot sit by them. Why? You are but strangers, therefore abstain from them.

Again consider that these lusts fight against the soul. No man in the world, that did consider that such a man now knocked at the door, whom if he did let in, would cut his throat, but that he would use all means to bar him out: why this now is our case. They seek our lives, indeed our souls; they fight — there is their force — they seek to prevail by main force if they can. If they cannot, then they seek to proceed by fraud and cunning. They are ready to persuade us that they are friends, and not enemies, and that you may go to heaven though you yield to them, and that you may quickly overcome them, that if you satisfy them for the present, they will be gone, and trouble you no more, and a thousand such like. But take heed, fight against them, keep them out, not only for the present, for they renew the battle. As an enemy, if he be too weak at one time, in one place he increases his forces, takes more advantages, and renews his battle again — so do these. They will set upon us again and again with a fresh force, and if they cannot prevail one way, they will try another way, and if they cannot do good by one, they will use all ways.

And then consider the end of this fight: it is to kill and destroy, as we know the end of a fight is. Now these lusts fight against your soul, and nothing will satisfy them but your life. Every time they set upon you, it is a buffeting; every time you yield to them, it is a wounding, and if you do not resist and strive against them, they will procure your utter perdition. And therefore I beseech you as strangers and pilgrims, abstain from fleshly lusts which war against your souls.

Yes, I could be content to strive if there were any hope of doing any good; but I am afraid I shall be overcome, and therefore as good yield at the first, as at the last.

I answer, there is great hope, indeed assurance of victory, wherever true grace is, though it may be held down long, and suffer many oppositions: yet in the end he shall be sure of victory, till he brings forth judgment into victory.

A fifth sign to know if there be saving grace, indeed, or no: if there be, it shall at last have the upper hand; but all through Christ. He that has begun that good work, will perfect it, for he is faithful, and in him we are rich. Through him we shall be more than conquerors, not through ourselves. We are apt to be discouraged when we sit down and consider what corruptions we have arising from our natures, which we think we shall never master. True, we cannot do it in our own strength, but Christ has undertaken to do it for us; he shall subdue our iniquities.

There are 2 things in the kingdom of grace, which when we look on, are apt to make us discouraged.

First, when a man looks on his own strength, and sees how little he can do of himself.

Secondly, when he looks on the kingdom of grace abroad, and sees how it goes down the wind, and how the wicked prevail, and the godly are weak, and go to the wall. But Christ will afford us his strength against our lusts to subdue them, and for the enemies of the Gospel, he will trample them all under his feet. It is his promise: He will bring forth judgment into victory. Now Christ does this 2 ways: first, by watering the buds, the seeds of grace, and makes them to spring up as willows by the water courses. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon: they shall revive as the corn, and grow as the olive, etc.

Secondly, by removing all these impediments, which hinder the growth of grace any way. And therefore now let us not be discouraged, but make use of these promises of sanctification, which we are so apt to forget. And though we be as weak as a bruised reed, or as the smoking flax, yet let us not faint, nor give over, but be encouraged to strive, and contend without reasoning, seeing we are sure the day shall be ours. For so is his promise: A bruised reed shall he not break, and smoking flax shall he not quench, till he brings forth judgment into victory.

Finis.