Of infirmities. No cause of discouragement, in whom they are, and how to recover peace lost

AND among other causes of discouragement, some are much vexed with scruples, even against the best duties; partly by distemper of body, helped by Satan’s malice, casting dust in their eyes, in their way to heaven; and partly from some remainder of ignorance, which like darkness breedeth fears; and as ignorance of other things, so especially of this merciful disposition in Christ; the persuasion of which would easily banish false fears: they conceive of him as one sitting at a catch for all advantages against them ; wherein they may see how they wrong not only themselves but his goodness. This scrupulosity, for the most part, is a sign of a godly soul, as some weeds are of a good soil: therefore are they the more to be pitied, for it is a heavy affliction, and the ground of it in most is not so much from trouble of conscience, as from sickness of fantasy: the end of Christ’s coming was to free us from all such groundless fears.

There is still in some such ignorance of that comfortable condition we are in under the covenant of grace; as by it they are much discouraged. Therefore we must know, 1. that weaknesses do not break covenant with God: they do not between husband and wife; and shall we make ourselves more pitiful than Christ, who maketh himself a pattern of love to all other husbands ?

2. Weaknesses do not debar us from mercy, nay, they incline God the more. Mercy is a part of. the Church’s jointure, Christ marries her in mercy, Psalm lxxviii. 39. The husband is bound to bear with the wife, as being the weaker vessel, Hos. ii. 19; and shall we think he will exempt himself from his own rule, and not bear with his weak spouse ?

3. If Christ should not be merciful to our infirmities, he should not have a people to serve him.

Put case therefore we be very weak, yet so long as we are not found amongst malicious opposers and underminers of God's truth, let us not give way to despairing thoughts : we have a merciful Saviour, But lest we flatter ourselves without ground, we must know that weaknesses are accounted either, 1. Imperfections cleaving to our best actions; or, 2. Such actions as proceed from want of age in Christ, whilst we are babes; or, 3. From want of strength, where there hath been little means; or, 4. They are sudden indeliberate breakings out, contrary to our general bent and purpose, whilst our judgment is overcast with the cloud of a sudden temptation. After which, 1, We are sensible of our infirmity ; 2. We grieve for it; 3. And from grief, complain, and 4. With complaining strive and labour to reform, and in labouring get some ground of our corruption.

Weaknesses so considered, howsoever they be matter of humiliation, and the object of our daily mortification; yet may stand with boldness with God, neither is a good work either extinguished by them, or tainted so far as to lose all acceptance with God. But to plead for an infirmity is more than an infirmity ; to allow ourselves in weaknesses is more than a weakness. The justification of evil sealeth up the lips, so that the soul cannot call God Father with that child-like liberty, or enjoy sweet communion with him, until peace be made by shaming ourselves, and renewing our faith. Those that have ever been bruised for sin, if they fall they are soon recovered. Peter was recovered with a gracious look of Christ ; David by Abigail’s words. Tell a thief or a vagrant that he is out of the way, he regards it not, because his aim is not to walk in any certain way, but as it serveth his own turn, For the further clearing of this, we must conceive, 1. That wheresoever sins of infirmity are, there in that person must be the life of grace begun. There can be no weakness, where there is no life. 2. There must be a sincere and general bent to the best things ; though for a sudden a godly man be drawn or driven aside in some particulars, yet by reason of that interest the Spirit of Christ hath in him, and because his aims are right for the main, he will either recover of himself, or yield to the counsel of others. 3. There must be a right judgment allowing of the best ways, or else the heart is rotten, and infuseth corruption into the whole conversation, so that all their actions become infected at the spring-head; they justify looseness, and condemn God’s ways, as too much strictness ; their principles whereby they work are not good. 4. There must be a conjugal love to Christ, so as upon no terms they will change their Lord and husband, and yield themselves absolutely over to be ruled by their own lusts, or the lusts of others.

A Christian’s carriage towards Christ may in many ‘things be very offensive, and cause some strangeness: yet he will own Christ, and Christ him ; he will not ‘resolve upon any way wherein he knows he must “break with Christ.

Where the heart is thus in these respects qualified, re we must know this, that Christ counteth it his ‘honour to pass by many infirmities, nay, in infirmities he perfiteth his strength. There be some, almost, “invincible infirmities, as forgetfulness, heaviness of ‘spirit, sudden passions, fears, &c. which though ‘natural, yet are for the most part tainted with sin; of ‘these, if the life of Christ be in us, we are weary, sand would fain shake them off as a sick man his e; otherwise it is not to be esteemed weakness so much as wilfulness, and the more will, the more sin: and little sins, when God shall awake the conscience, and set them in order before us, Ps. 1. 21, will prove great burthens, and not only bruise a reed, but shake a cedar, Yet God's children never sin with full will,. because there is a contrary law of the mind, whereby the dominion of sin is broken, which always hath some secret working against the law of sin. Notwithstanding there may be so much will in a sinful action, as may wonderfully waste our comfort afterward, and keep us long upon the rack of a disquieted conscience, God in his fatherly dispensation suspending the sense of his love. So much as we give way to our will in Sinning, in such a measure of distance we set ourselves from comfort. Sin against conscience is as a thief in the candle, which wasteth our joy, and thereby weakeneth our strength. Wee must know, therefore, that wilful breaches in sanctification, will much hinder the sense of our justification.

What course shall such take to recover their peace ?

Such must give a sharp sentence against themselves, and yet cast themselves upon God's mercy in Christ, as at their first conversion. And now they had need to clasp about Christ the faster, as they see more need in themselves, and let them remember the mildness of Christ here, that will not quench the smoking flax. Ofttimes we see that after a deep humiliation, Christ speaks more peace, than before, to witness the truth of this reconciliation, because he knows Satan’s enterprises in casting down such lower; and because such are most abased in themselves, and are ashamed to look Christ in the face, by reason of their unkindness. We see God did not only pardon David, but after much bruising, gave him wise Solomon to succeed him in the kingdom. We see in the Canticles, chap. vi. 44, that the church after she had been humbled, for her slighting of Christ, Christ sweetly entertains her again, and falleth into commendation of her ‘beauty ; we must know for our comfort that Christ ‘was not anointed to this great work of the mediator ‘for lesser sins only, but for the greatest, if we have ‘but a spark of true faith to lay hold on him. Therefore if there be any bruised reed, let him not except ‘himself, when Christ doth not except him; come unto me all ye that are weary, and heavy laden, &c. Mat. xi. 28. Why should we not make use of so gracious a disposition ? we are only, therefore, poor because we know not our riches in Christ. In time of temptation rather believe Christ, than the devil, believe “ruth from truth itself, hearken not to a liar, an enemy, and a murtherer.