against the limmes of Antichrist 2. Thes. 2.10 11. thē must thou receiue the truth in the loue of it 4. Sound conscience To which is required 1. Sincerity 2. Tendernesse The former when a man is inwardly a true Israelite nourishing no guile no deceit willingly Neuer was there hypocrite but became a withered reuolter The latter feares all sinne checks all sinne euen the least the dearest and closest bosome sinne Sound conscience allowes not his Master the smallest sinne but deales faithfully with him and giues him no rest till hee haue rid it away Which is an excellent meanes of vpholding in grace Whereas an euill conscience makes shipwracke of faith and this blasted and withered Hymeneus and Philetus 1. Tim. 1.19 And a sluggish conscience which swallowes small things easily growes by degrees to digest greater and at last falls from all to recoyle almost at nothing 5. Sound conuersation Fruitfulnesse in our life fastens our faith and a barren life hath little stability Our Sauiour Math. 7.24 shewes that he is the stable Christian built on a rocke that heareth the Word of God and doth it And God vseth to recompence practice of grace with increase of grace No surer strengthening of faith than by obedience to the faith Ioh. 7.17 If ye doe these things yee shall know my doctrine Psalm 15. vlt. He that doth these things shall neuer fall The more thou vsest thy Talent the more thou shalt gaine as the womans meale in a barrell the more they spent the more it increased 6. Sound fellowship in the communion of Saints in receiuing and communicating Christian admonition reprehension counsell comfort Euery member is made for the good and strengthening of euery one And we are commanded to stirre vp the gift of God in any 1. Thes. 5.11 Exhort one another and edifie one another Also to strengthen the weake knees Heb. 12.12 Now that we may be the more effectually moued to vse these meanes of not withering let vs consider 1. That Popery increaseth daily in all places in all degrees and our triall may be at hand wee know not how soone 2. This withering is fatall to Reprobates befalls them onely and cannot happen to the Elect of God who cannot bee deceiued Math. 24.24 3. Experience tells vs that wee may truly say of some great Professors as Christ said of the figtree How soone are they withered and come to nothing A manifest argument that the sentence of Christ is out against them Neuer fruit grow on thee any more Hauing spoken of the withering of the seede in this bad ground wee come now to the causes thereof as they are set downe by the Euangelists and first to the inward and positiue cause stoninesse or hardnesse It fell among stones Hence obserue that the seed of Gods Word brings forth no sauing fruite out of an hard heart or stony ground Now when I speak of an hard heart I meane not euery heart that hath some hardnesse in it for so hath euery mans heart euen the most softened but there is a threefold hardnesse of heart 1. Totall and finall as in the wicked and Reprobate 2. Totall and temporary as in one elect but not yet called 3. Partiall and temporary as in all the Elect now conuerted In the two former because there is raigning hardnes the seed of Gods Word is fruitlesse vnlesse by preparing one to condemnation the other to conuersion In the last it is fruitfull to saluation where the worke of it is daily to abate and mollifie the remaining hardnesse Now for proofe of the poynt Psalm 95.10 The Iewes being hardened in heart would not know his wayes Zech. 7.11 They refused to hearken stopped the eare pulled away the shoulder and made their hearts as an Adamant Ier. 7.25 The Lord complaines that euer since the day hee brought them out of Egypt he sent all his Prophets rising early but they would not heare nor encline their eare but hardened their necke and did worse than their fathers Ezec. 3.7 The house of Israel will not obey thee for they will not obey me the reason followes The house of Israel are impudent and stif-hearted The Reasons hereof arise out of the similitude 1. Stones resist the stroke and can endure a great strength of strokes before they will bee broken so the stony heart resists the stroke of the Word the hammer of the Law with all the strength and terrour of its iudgements and curses doe not a whit pierce it as the Leuiathan described by Iob chap. 41.15 his heart is as the nether milstone and he accounts iron as straw the stones of the sling are as stubble to him he laughes at the shaking of the speare he will not rise for y e sword or the speare or the dart ver 17 18. A notable resemblance of a wicked hard-hearted man as Pharaoh for example hee heard the Word saw the miracles and felt the mighty hand of God but at the end of euery plague the foote was But Pharaoh hardened his heart and would not let the people goe Of the same inuincible hardnesse were Steuens aduersaries Act. 7.51 Ye stif-necked and vncircumcised of hearts and eares ye haue alwayes resisted the holy Ghost as your fathers did so doe you 2. To bring forth fruits of grace and saluation the ground must be soft and the soyle must bee mellow for the seed But what way can you make a stone soft Let the Sunne shine or the raine fall on it yea cast it into oyle it is a stone still So the heart abiding hard no meanes can mellow or soften it the comfortable heat and light of Gods gracious Spirit which changeth other hearts changeth not this the raines of the Word and dewes from heauen continually distilled soften it not the oyle of gladnesse or of Gods bountifulnesse which leads others to repentance mollifies it not 3. Vnto fruitfulnesse in Grace is necessarily required a change and conuersion in the ground of the heart For all hearts naturally are so stony as no fruit can be expected no more than from an vnsteared ground And therefore as the ground must first bee rent vp with the Plough to soften the earth and then laid euen by the Harrow and Rollers So the ground of the heart must bee rent vp and cut with the Plough of Gods Law and laid euen againe by the Doctrine of the Gospell before fruits of grace can be produced Act. 2.37 The first preparation to fruits in those Conuerts was the piercing and pricking of their hearts But how can you cut a stone what compunction can you worke in it how can you pricke and pierce it while the natiue hardnesse remaines Hence the Lord by the Prophet Ieremy 5.3 expressely makes this hardnesse of heart the maine let and hinderer of this conuersion and change which is the first thing in this fruitfulnesse They haue made their faces harder than a stone and haue refused to returne 4. Vnto fruits of grace
is necessarily required moisture of grace as to the fruits of earth moisture in the earth But what moisture is in a stone A stone indeed may be moyst on the outside in moyst weather The walls and Marbles seeme to weepe and drops stand on them in rainy seasons not because moisture is in them but moisture offers it selfe vnto them but they hold it not so as they remaine as hard and dry within as euer before So with this stony heart where hardnes of heart raigneth no moisture of Grace no relenting or giuing within Indeed in foule weather when the storme of God is risen an inuincible hard heart as hard as a Marble may seeme soft Pharaoh yeelds and giues againe on the outside You may see drops of water standing in Esaus eyes who wept when the blessing was gone Iudas seemes moystened with repentance Balaam melts a little and wisheth to die well Foelix moulders a little and trembles But we must distinguish this from sound moysture of grace 1. These be flashes and sudden motions and as seldome as the weeping of walls 2. This moysture comes not from an heart softened but from slauish feare or present smart euen from the present disposition of the weather from without 3. So soone as faire weather comes againe the stones are as dry as euer they were so these returne to their former lusts so soone as the foule weather is ouer as Pharaoh Foelix c. Vse 1. Doest thou heare the Word preached without any great fruit Then lay the blame where indeed it is Some impute it to the difficulty of the Word Others to the fault of the Minister who pleaseth them not either in the matter or manner But it were far more commendable for thee to impute thy vnprofitablenesse to the hardnesse of thine owne heart and so take thy sinne home to thy selfe so did the Apostle Paul Rom. 7.14 when he perceiued that the Law of God was not so efficacious to him as he desired he accused not the Law but maintayned it to be spirituall but himselfe as sold vnder sinne He condemned himselfe not the Word so doe thou for the Gospell is the power of God to saluation it is spirit and life and mighty in operation If it worke not so mightily on thy hart then see thy hardnesse bewaile it let godly sorrow and griefe daily dropping make this stone hollow till it haue broken it Vse 2. That of the Apostle Hebr. 3.7 To day if ye will heare his voyce harden not your hearts All the seed cast vpon an hard heart is lost as if a man should sowe on a rocke where is no place for root or moysture Beware of an hard heart there is no curse to that almost no sinne to that Better that all thy field were couered ouer with stones than thy hart should Nay it were better for thee to be a dead stone than a liuing stone Now the markes to know an hard heart are these 1. When Gods Word makes no impression or gets not within the heart to renew or reforme the man though sometimes it may scratch the outside and restraine him When the Law is threatened hee either blesseth himselfe or turneth his eare from it or applies it to others not himselfe And the Gospell enters not because the Law hath not pierced nor been as a needle to make way Let all the mercies of the Gospell be shewed to the wicked he will not repent nor learne to doe well 2. Neglect or light ouer-passing the workes of Gods Mercy or Iustice vpon himselfe or others For mercies when the goodnesse of God leades him not to repentance Rom. 2.4 5. Our Lord makes this a cause euen in his owne Disciples in whom the sin raigned not that they forgat the matter of the loaues because their hearts were hardened Mark 6.52 For the Iudgements of God his workes of Iustice doe moue somewhat more than Mercies but nothing to amendment Pharaoh when iudgement puts him to a plunge could say I haue sinned here is a little scratch on his heart as on a Stethy but the hardnes recoyles the stroke that should breake the heart to pieces so as after all the strokes of God there is no reformation 3. Vnfeelingnesse of hardnesse and vnwillingnes to feele it no mislike of it no desire to vnderstand the danger of it When men desire to sit quiet in sin and nothing so offends them as to heare their sinne disgraced when they turne their backes and stop their eares Zech. 7.11 Being as loth to bee drawne to a Sermon powerfull against sinne as Israel to come neere the Mountaine Whereas a soft heart is most sensible of much hardnesse in it and counts no burthen comparable thereto 4. For the maintaining their estate credit and fauour in the world or their lusts and pleasures to oppose and dislike such Doctrines courses and persons as haue the Word on their sides Pharaoh must not seeme to be ouercome by such meane people and therefore seeing euidently the Lord stand for them he obdured himselfe The Scribes and Pharises conuinced in their conscience of the truth of Christs Doctrine and the innocency of his person did out of hardnesse of heart euer oppose both his Doctrine and Person because they must maintaine their credit in the world and vphold their pompe and glory against him though hee had truth and equity and innocency on his side The like of all hardened persecutors of the poore Saints 5. Out of resolution of following a mans owne present course whatsoeuer perswasions or Doctrines he heareth to the contrary to fly occasions and companies which might touch or worke vpon his conscience Some cannot abide to heare strict Preachers that allow them no vnlawfull liberty no not affoord them a looke on the forbidden fruit Others cannot endure the society of a faithfull friend that will truly tell them of thēselues No such string must be touched This argues a soule or soyle settled in hardnesse 6. Habits and customable sins which make the heart as a path-way A soft heart smites it selfe for once sinning and for small sinning Dauids heart smote him for cutting off the lap of Sauls garment How would it haue smote him for cutting off his head But custome of sinne hardeneth exceedingly Heb. 3.13 Take heede lest any be hardened through the deceitfulnes of sin And by hindring repentance it holds men in the trade of sinne Hardnesse and the heart that cannot repent are ioyned together Rom. 2.5 Vse 3. As euer thou wouldest heare the Word to saluation labour for a soft and melting heart such as good Iosias had whose soule melted to heare the words of the Law read The greatest blessing heere below is an heart flexible and bowed to the obedience of God And hereunto consider these Motiues 1. That it is a note of a child of God to haue his natiue hardnesse mollified and his naturall stubbornnesse corrected and altered by the Spirit of sanctification 2. Thes. 2.13
heart will I giue you and a new spirit c. so called 1. Because it hath put off the old malice and corruption 2. Because there is a renouation in all the faculties as 1. The minde is renewed in knowledge Col. 3.10 It is giuen to this heart to vnderstand the mysteries of the Kingdome Math. 13.11 While it was an euill and old heart it might attaine a naturall knowledge or an historicall knowledge or a morall knowledge generally to discourse of Diuine things but altogether vnfruitfull making him a little the wiser but neuer the better But heere is a new knowledge beyond the story or theory a practicke knowledge and experimentall of the vertue and power of Christs death Phil. 3.10 full of mercy and good fruits Iam. 3.17 2. The renewed conscience is an vn-diuided companion of a good heart for whereas before the minde and conscience were defiled Tit. 1.15 either senslesse or raging now the heart sprinkled from an euill conscience Heb. 10.22 becomes a pure and good conscience excuseth and imboldeneth before God ceaseth all accusation and condemning is peaceable tender waking and indeuours to keepe the goodnesse of it before God and all men alwayes and in all things Act. 24.16 Heb. 13.18 3. The will is renewed It was as heauie as a Beare to the stake to pray heare obey It was as a slaue in fetters vnder the bondage of sinne and Satan It ranne after lusts as after sports no sugar so sweete as the pleasures of sinne But now it is carryed according to the motion of a good Spirit after God It willingly obeyes the Commandement It hath a free Spirit and now being drawne by God runnes after him Cant. 1.3 4 The affections are renewed as in foure instances 1. Loue. It is a signe of a good heart to loue goodnesse first the chiefe good and best of all God himselfe whom before he hated deadly and hee loueth God for himselfe not for his benefits onely Secondly he loueth goodnesse not onely in the fountaine but in all the streames Hee loues the children of God not for sinister ends of profit credit kindred but for the image of God in them He loues Gods Word not for knowledge onely but for direction and reformation In a word he loues that most which hath most goodnesse 2. Ioy is not carnall in base and inferior things as formerly but the ioy of a good heart feeds it selfe on things most excellent for kinde and continuance For kinde in God himselfe who is his glory and in the shining of his countenance Psalm 4.6 7. in the sweet taste of his Word aboue honey aboue pearles in the purchase of the pearle it goes away reioycing in the prosperity of the Church which it preferres before his chiefe ioy in heauenly and spirituall exercises Col. 3.3 in the assured hope of resurrection Psalm 16.9 and in the expectation of Christs comming to his eternall redemption These are things most excellent in kinde to be ioyed in and the wicked enters not into this ioy Then for continuance a good heart reioyceth in things of most continuance for the perpetuating of his ioy Ioh. 16.22 Your ioy shall none take away from you The third affection is feare renewed Before it feared not God but this watchman of the soule being absent it became a spoyle and prey to the diuell and lusts But now it feares God yet not as a slaue but as a childe not as a Iudge but a Father And this feare of God begets another feare of sinne and the feare of falling keepes it from falling and finall defection Blessed is the man that thus feareth alwaies It is a signe of some goodnesse in the heart worth watching and keeping The fourth renewed affection is zeale feruency Before it was most zealous against zeale now it is truly zealous 1. In earnest and affectionate desires after Gods glory his House his worship the zeale of Gods House consumed Dauid Psalm 119.139 2. In thorow-hatred of the corruptions of his owne heart against which hee wrestles and cries out as Paul Rom. 7.24 Vehement fire soone ouermasters drosse and stubble 3. In contending and warring against the profanenesse and wickednesse of the world and corrupt times Paul earnestly grieued to see men fall from God Rom. 9.2 and Lots righteous soule was vexed daily with the vncleane conuersation of the Sodomites and Christ mourned for rebellious Ierusalem Luk. 19.41 Which is alwaies ioyned with an endeuour by all possible meanes to bring them backe againe as Elijah prayed for Israel 1. King 18.37 Matth. 18.12 4. In an ardent loue and defence of such as feare God delighting in things and persons that are sincere and most affecting the most grace Matth. 12.48 Psalm 16.3 Thus haue I giuen a taste of the newnesse of a good heart which is his first property The second is softnesse a good heart is soft and sensible The best heart indeed hath some hardnesse but it is sensible of it for 1. It sees still a burden of sinne and an heauy load of corruption within left nay it sees more euill in it selfe then in all other Grace within as a straite line is the measure of it selfe and that which is crooked 2. It sees to bewaile the hardnesse and distemper of it selfe with much bitternesse and sorrow and many complaints Esa. 63.17 O Lord why hast thou hardned our hearts against thy feare Ah miserable man that I am who shall deliuer me from this body of death These are the common complaints of the godly how they are toyled with their slownesse of heart to beleeue with earthlinesse of heart finding themselues chayned to the loue of earth with frowardnesse of heart when they cannot heare or beare reproofes Prou. 17.20 And in all these they are more seuere because they are more sensible of their owne lusts than any other 3. It still striueth against this hardnesse and prayes for a soft heart Esa. 63.17 Why hast thou hardened our hearts Oh return c. And the poore man in the Gospell I beleeue Lord helpe my vnbeliefe Whereas an euill heart goeth on neither seeing nor suspecting nor willing to see the euill of it till it be growne to the hardnesse of a stone to which it is compared Ezek. 11.19 because there is no life no humour no aptnesse to softnesse more than in a stone And so going on in hardnesse comes to bee Adamantine which is the hardest and inuincible stone Zech. 7.12 The third property of a good heart is cleannesse euery good heart is a pure and cleane heart Psalm 51.10 Create in me a cleane heart O God Math. 5.8 Blessed are the pure in heart Obiect Can any man say his heart is cleane seeing in many things we sin all and if we say we haue no sin or foulenes we lie and our owne clothes will defile vs Answ. The best heart hath much foulenesse and frailty What a heape of sins of
2. It is one branch of Gods Couenant which he ratifieth to the Elect and by which he begins his mercy I will put a new Spirit within their bowels I will take away the stony heart and giue them an heart of flesh Ezek. 36.26 3. Neuer canst thou bee framed to grace no fashion of the Word can be seene on thee till thou attaine a soft heart You cannot cast a stone in a mold as you can metall because it cannot melt 4. If thou bring an hard heart the very Word a meanes of softening others shall by thy malice be peruerted to thy further hardening The same Sunne that softeneth waxe hardeneth clay Therefore vse all good meanes to get thee a soft heart One is the Word of God the Law which is as a Plough to breake vp our fallow grounds and the Gospell which is as the warme Sunne to thaw our hard earth Be diligent in hearing and reading the continuall drops of this raine by often falling pierce the stone of the heart and breake it 2. Another meanes is in outward prosperity to meditate much and often on our inward misery For ease plenty and prosperity harden the heart Deut 32.15 and chap. 9.6 7. Thou art a stiffe-necked people remember and forget not how thou prouokedst the Lord. A third is in time of affliction to set in seriously with God who now intends the softening of our hearts Wisely apply vnto thy selfe the afflictions not of thy selfe onely but of others See Gods displeasure in the cause of them which is thine owne sinne Be not as Esau that lift vp his voice and wept but still kept reuenge within but put away a froward heart giue sinne a bill of diuorce hate it and put it away Fourthly looke much and often vpon the death of Iesus Christ and apply it to thy owne soule Goats blood warme they say softeneth the Adamant being put in it Get this Adamantine heart of thine broken by serious application of Christs death to thy owne soule The Gospell shewes sinne in a more ougly face than the Law can shewing it to bee the speare that went to Christs heart and that God is now offended by me whom he vouchsafeth in Christ to call a sonne Lastly pray often yea continually that the Lord would giue thee a soft heart which may be fashioned by the Word to his owne liking and likenesse Depend vpon the promise Ezek. 36.26 And praise him if thou hast receiued such a soft and sanctified heart wherein the seede of Gods Word shall rise vp with abundant increase of grace heere and of glory hereafter Because they haue no roots HAuing spoken of the inward positiue cause why the seed falling on this stony ground withered which was stoninesse or hardnesse now wee are to proceed to the inward priuatiue causes both heere and in the other Euangelists namely want of Moystnesse Earth Roots Now all these proceede from the former hardnesse For the heart being rocky and stony vnderneath it cannot affoord either earth or roots or moysture to the seed Which wee must not vnderstand as if there were no earth or roots or moysture For wee haue seene this ground bring forth much hopefull fruit which without all these it could not But as Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had not much earth but as a rocke couered with a little crust of earth aboue all stones below It wanted depth of earth Mark 4.5 So it had no roots that is no deepe roots no roots to feede the stalke and blade that was come no roots which could saue it from withering in time of heate This is implied by all the Euangelists who say Because it wanted roots it lasted but a while Againe for the same reason it wanted moysture that is sufficient moysture For the property of stony ground is 1. To be hot and dry and so drinkes vp moysture apace 2. It suffers not the moysture to descend deepe so as the externall heate soone drawes it and licks it vp Hence note what it is that makes many goodly Professors fall short of saluation after they haue gone a long time in a glorious profession to wit want of sufficient earth roots and moysture By sufficient earth I vnderstand a particular and distinct knowledge of the Word and of their owne part in it For they content themselues with a kinde of generall knowledge and agree to it in their vnderstanding that it is the Word of the Kingdome that saluation is by these glad tidings c. and reioyce in the taste of some sweetnesse of it But they giue it not entrance enough by applying their minde vnto it nor receiue it as a distinct direction in all things nor will trouble themselues with carefull examination of their whole way by it and much lesse with application of the signes of faith toward God or of Gods fauour toward themselues And so are iustly guilty of their owne withering for want of sufficient earth All their graces at length become like seeds sowne on the top of a rocke which sprout suddenly but wanting depth of earth to feede them wither as certainly By rooting here I vnderstand stability certainty and sincerity of faith and other graces which these Hearers want For although there bee some earth on the top yet it is but shallow and the shallower the root lies though the blade may sprout more speedily yet want of depth makes root and blade and all faile together So although there be some faith and ioy for a time with some other comely graces yet are they superficiall they giue not their whole hearts to the Word there is no sincerity in the bottome and consequently no rooting no stability Their care is more for the blade than for the root which beares it Their vnsettled faith is set not in sound inward apprehension but on outward causes which being changeable so is their faith themselues also carried about with euery waue of doctrine and with wheeling of times and at last led away with the sins of the times of their callings or of their owne hearts By moystnesse heere I vnderstand both the moystnesse of Vnction and of Compunction The former is a sound supply of sauing grace which continually feedeth and cherisheth the root For as the seed in the earth is brought to fruitfulnesse by continuall showres so is the seed of grace in the heart by continued and renewed acts of the Spirit whose graces are compared to water and said to be shed on vs in regard 1. of mollification 2. of ablution 3. of refrigeration and 4. of fructification Now this sound supply of grace these Hearers want and iustly though they want not all moysture but they goe not to the fountaine they draw from some spouts or some streames which are dryed vp in the summer heate Whereas were they by faith carried to the Fountaine it selfe Iesus Christ their waters would be indeficient and could not be exhausted for these waters
in the way to heauen goe and boast of thy happinesse which hath made thee most vnhappy proud secure licentious and choked the good Word in thy heart I say to thee it had beene good for thee thou hadst neuer seene penny of thy wealth and that thou haddest liued in beggery all thy dayes For that might haue drawne thee neere God at least not haue driuen thee so farre from him Thou shalt curse the day that euer thou haddest a penny in thy hand or heart that euer thou dotedst vpon so base pelfe to make thee forget thy selfe and thy God so farre that euer thou didst so ouerload thy selfe with wealth and wrath For all thy present ioy in thy wealth because it keepes the Word out of thy heart will be as bitter to thee as wormewood when thou shalt see the same wealth keepe thy soule out of heauen which in earth kept the Word out of thy soule and thou shalt bewaile thy lost estate euerlastingly when thou shalt see that had it not been for thy wealth thou mightest haue been saued Vse 3. Obserue carefully these few rules against these thornes 1. If we must seeke them doe it not for themselues but to stop a gap 2. If we must meddle with them be afraid in touching them as Agur. 3. If we must hold them gripe them not nor clutch them hard for then they wound Thornes slightly held or laid in the open hand are harmelesse 4. Fence we our selues from them with loue of God feare of God loue of his Word and watchfulnesse ouer our corrupt desires 5. If wee bee beset with them let vs warily get out of this thicket and lighten our selues of them by glad and cheerfull imparting them when godly vses offer themselues 6. Let vs of these thornes gather figs by doing good with them and distributing for with such sacrifices God is well pleased Or rather turne them into sweet flowres of which make emplasters to supply the wants of the needy and delight the neighbours with the sweet smell of them We see how riches are chokers Now see how they are deceiuers Doct. The danger of riches is not more in choking goodnesse than in deceiuing and bewitching the heart that addicteth it selfe vnto them And therfore the Prophet calls them deceitfull vanities Psalm 31.6 For indeed they neuer choke till they haue first deceiued vs. This will better appeare by considering 1. Whereof they deceiue vs. 2. Whereby or how I. They are such deceiuers as pilfer not trifles or base things but without grace in the heart the best things we haue and might least spare 1. They deceiue vs of Gods Word this is in the Text and was proued before So in Ier. 2.31 O generation take heed to the Word of the Lord but the people say We are Lords we will come no more to thee And Chap. 22.21 I spake vnto thee when thou wast in prosperity but thou saidst I will not heare And in the Parable Math. 22.5 the Farme and the Oxen and Merchandise made the ghests make light of the inuitation to the Kings supper And is it a small thing to be robbed of this heauenly wisedome to which no treasure is comparable Prou. 3.14 which is more precious than all Pearles and all thou canst desire is not to be compared to her Yet prosperity makes men grow first lazy then lothers of the wisedome of God 2. Riches deceiue vs of our Religion 1. To erre from the faith 1. Tim. 6.10 2. To forget God Deut. 8.10 Beware when thou art full lest thou forget the Lord thy God Hos. 13.6 As in their pastures so were they filled and their heart was exalted therefore haue they forgotten me 3. To forsake God Deut. 32.15 He that should haue been vpright when he waxed fat spurned with his heele Thou art fat thou art grosse therefore he forsooke God that made him 4. They easily vnfit men for the seruice of God Heere many doe fondly delude themselues saying in their hearts Thus much wealth I will attaine vnto and when I haue done that I will addict my selfe to the seruice of God For commonly the effect of affluence and abundance is to say with Pharaoh Who is the Lord As in Ierem. 5.7 When I fed them to the full they rose vp like fed horses euery one neighed after his neighbours wife and committed most brutish sinnes 3. Riches deceiue vs of our hearts as great a deceit as any of the former while they draw our trust loue ioy and principall affections from God to them The rich man Luk. 12.16 is not charged that he got his goods wickedly but of trusting in them and putting too much hope in them Whence the charge is If riches increase set not your hearts vpon them Psalm 62.10 And thus with our hearts they deceiue vs of our time our labour our thoughts and indeuours all which they engrosse from God and from our selues 4. Riches deceiue vs of sound iudgement in three respects 1. In regard of themselues to thinke of them better than they bee yea to thinke basely of grace and the things of heauen in respect of the profits of this life This was a brand of profanenesse in Esau Gen. 25.32 What is this birth-right in comparison of the pottage So of all profane men who despise the blessing for the backe and belly and things of this present life and set more by an Oxe or two than by the Kings Supper A generall disease of most men esteeming riches the greatest blessing that is to be attained on earth and finding the sweetest contentment in them 2. In regard of our selues and our owne estate They commonly make a man thinke himselfe better than he is Hee can perswade himselfe he is highly in Gods fauour because hee is rich and hold himselfe contented with a false felicity which hinders him from seeking to better his estate Whereas not being of themselues good in their nature they cannot make him better that hath them and Salomon tels vs that these outward things befall alike to all Eccles. 9.2 How many delude themselues while they say If I were not a good man God would not blesse my labours so blessing themselues in their riches And many thinke they haue receiued their wealth of God and thanke God for all when God gaue them little or none of them but a great part of it is the diuels wages or the worlds wages for some seruice of iniquity And were not his iudgement blinded hee could not looke on his wealth but withall on his sinne and wretchednesse in getting and holding it and so indeed esteeme himselfe so much the worse by his wealth as he is indeed but not any whit the better 3. In regard of others they deceiue vs of true iudgement and discerning They make vs thinke such as inioy most wealth to be the happyest men and they most miserable that most want it Whereas wee cannot giue instance of more
not most naturall and inbred sinnes to which it selfe is most inclineable because it knowes the more familiar the sinne the more dangerous not small sinnes Dauids heart smote him for Sauls lap as for his head the eye feeleth the least moat And this by small meanes as soft wax is soone impressed so is a good heart because of his softnesse It will melt and resolue more at the very hearing of Gods Iudgements denounced against others as Iosiah 2. Chron. 34.27 than an euill heart at the feeling of Gods most dreadfull Iudgements as Pharaoh Exod. 7.23 Peter when Christ onely lookes backe vpon him gets out and weepes bitterly It is true that a good man may lye a while without sound remorse as Dauid nine moneths after his adultery though not that time without grudgings but that time the euill and corruption of it preuailes and the Spirit will not suffer it to lye still but awake it must and no sooner wakened then humbled Fourthly in repentance there is reuenge on it selfe with holy indignation for playing the beast before God 2. Cor. 7.11 Thus the Publican knocked his brest and Iob abhorred himselfe in dust and ashes Chap. 42.6 And all this a good heart will doe both secretly and constantly Secretly because hee is a Iew who is one within and hee is praised whom God praiseth And it knowes that euery sound action of grace as mortification repentance humiliation must begin within and flow from thence the seat of soundnesse is the heart and to take notice of outward things to reforme them and neglect the heart and soule and secret passages is to begin at a wrong end Constantly because it sees such dayly ruines in the soule as make it continually mourne and put it to a continuall charge and labour in repairing it And this is to grieue sincerely for sinne as sinne as the offence of God not for punishment whence it is called godly sorrow 2. Cor. 7.10 3. A good heart because it knowes that the greatest happinesse stands in the pardon of sinne Psal. 32.1 and the conscience can neuer be rightly quiet but in declaration of forgiuenesse it labours most for assurance of the pardon of sinne with strong cryes for mercy Psal. 51.1 and to feele the ioy of saluation vers 12. in many seuerall petitions Wash me clense me purge me with Hysope with importunity as Dan. 9.19 and endlesse repetitions as â—he poore starued begger foâ— relieâ—e or the condemned person for a pardon 〈◊〉 the poore Publicans prayer was God be mercifull to me a sinner It sees more need of Gods fauour then of life and therefore more eagerly desires it and pines till it feele the sence of it It sees his filthy nakednesse and is neuer quiet without a couer his horrible foulenesse and is euer washing and bathing in the Lauer of Christs blood and the teares of true repentance It feeles a deadly sore and cannot bee eased without application of Gods saluation 4. It feareth and watcheth all sinne to come as it hateth and shameth for all sinne past As nature shunnes and feares all Serpents euen little ones as well as great so grace shunnes all sinnes and hates them being the spawne of the serpent First it knowes all are hatefull to God all preiudiciall to the soule as one hole in a ship or one Swine in a Garden or one Fly in the Apothecaries box is enough to spoile all therefore it watcheth all Secondly seeing small sinnes are commonly Harbingers to greater it dares not venture on the smallest Thirdly it knowes that the way to auoyd finall defection or back-sliding is to feare staying a little Fourthly it feares the shew the taste the occasions the first appearances of sinne lest from the broth it easily fall to the flesh Fifthly it feares and hates his owne sins more than all other mens and not as it is said of Anthony He hated the Tyrant not tyrannie Rom. 7.15 I hate that I doe Sixthly it hates and feares his owne inward sinnes as much as the outward wisely damming the fountaine and Well-head and stocking vp the root Seuenthly it hates and feares the repetition of sinne and much more shakes off the habite of it lest hee should suddenly grow to expertnesse in the trade Lastly it hates and mournes for other mens sinnes and stops them when he can Psal. 119.136 Phil. 3.18 and now tell you weeping Yea the sinnes of others against God more smite a good heart with sorrow than their owne sinnes can an euill 5. It retaines and still renewes a full purpose of not sinning so as though it sinne the conscience can testifie that it is carried against the setled purpose of it Dauid sweares and vowes he will keepe the righteous iudgements of God and Away from mee ye wicked for I will keepe the Commandements Act. 11.23 with full purpose of heart cleaue to the Lord. Psal. 119.2 Surely they worke no iniquity they doe sinne but not as workemen they cannot plot it but are simple to doe euill Rom. 16.19 Now an euill heart may be humbled and grieued for some sinne but rather for some actuall sinne past than the sinne of nature and that not as sinne or an offence of God but either for some iudgement feared so Ahab put on sack-cloth 1. King 21.27 or some already executed Exod. 9.27 28. Or if there be any release and the iudgement be a little ouer it returnes afresh to the old course as a dog to the vomit 2. Pet. 2.21 2. It can make shew of repentance yet is but as a cloud without raine his teares are soone dryed vp he goes away and forgets he was washed he can be bold enough to sinne and is onely ashamed to confesse his sin or if he doe it is in grosse in the lumpe with excuses and extenuations 3. It will be at little or no paines for the pardon of sinne the assurance of it it thinkes either impossible or vnnecessary It cannot throughly resolue to leaue sinne and therefore cannot bee so earnest for forgiuenesse 4. It can purpose sinne and reioyce in a future sinne Esau saith the dayes of his fathers mourning will once come and then he will slay his brother Absalom carries a purpose of killing his brother Amnon two yeeres together and then doth it This plotting and contriuing of sinne is a sure signe of a wicked heart 5. It can repeate sin remorslesly till it can trade and come to bee expert by often committing ouer the same sins and let them grow to customes habits natures 6. It can defend and pleade for sinne cloking bad actions with good pretences or good meanings Saul saues the fat for sacrifice Absalom will be King to doe iustice and he will begin to execute iustice with rebellion and treason against his owne indulgent father 7. It can glory in sin Phil. 3.19 whose glory is their shame which is true of drunkards swearers proud persons c. all of them farre from
first Bring forth fruit and multiply so now creating him againe in Iesus Christ he begets them that they may goe forth and bring fruit and glorifie him 3. Because the Beleeuer is now led by the Spirit who is not barren or idle in him but fruitfull in all variety of fruits of grace as they are described Gal. 5.22 23. A tree must liue before it beare fruit Now we are quickned by the Spirit The same spirit plants vs in Gods House and adds his blessing to that plantation Psal. 92.14 The same Spirit waters vs with the waters from vnder the Sanctuarie Ezek. 47.12 and so makes vs fruitfull by a spring of liuing waters The same Spirit purgeth vs to be a peculiar people zealous of good workes Tit. 2.14 4. There is the same reason of the parts and of the whole But the whole field the whole Church is a fruitfull ground Cant. chap. 4. vers 13. The Church is compared to the goodliest Garden that euer was heard of stored with the most precious plants vnder heauen most delectable fruits and the chiefest spices shadowed by Pomegranats Camphire Spikenard Calamus Saffron Cinnamon c. It is not a Waste an Heath a Wildernes but a new Paradise of God planted by his hand A Garden of greatest pleasure and God takes pleasure no where else A Garden in which the Tree of life that is Christ Iesus is to be tasted and fed on to eternall life A Garden in which a Riuer runnes foure wayes from the same Fountaine that is the Gospell runnes freely streaming from the foure Euangelists A Garden in which man was placed to til and dresse it so in the Church men are gathered to exercise duties of piety and loue A garden furnished with all manner of trees for fruit or delight Cant. 7.14 A Vineyard in which are all kindes of sweet fruits old and new Whence euery member being a part of the whole must also abound and flourish in all holy vertues and the sweet fruits of faith and loue Vse 1. Let vs try as men doe the goodnesse of our ground by the fruitfulnesse of the crop it yeelds If it be good ground it brings fruits answerable to the seed The Rules of triall are these 1. If barrennesse be a signe and a true informer against bad ground how many that haue long professed Christ and been long Hearers are conuinced to be bad and cursed earth because of their barrennesse and fruitlesnesse Numbers of carnall gospellers content themselues with a forme of godlinesse denying the power like the cursed Figtree they haue leaues but no fruit vnder the meanes they liue voyd of faith voyd of Gods feare voyd of loue to the Word voyd of obedience scorne to reforme any thing are as loose and disordered as at first as hatefull and scornfull of the meanes as euer Are these good ground No no their fruits bewray them what they are Let them beware in time at their own perill This barrennesse in the Gospell is accursed with cutting downe and with euerlasting fire Math. 25.41 2. Rule If good ground bring timely fruits so soone as euer the seed falls on it are they good ground that are so slowe and heauie to any good fruits as somtime they are resoluing seuen and seuen yeeres to giue vp some vnwarrantable lusts or vndertake some commendable duty Nay some neuer resolue to doe good till they die but then they will repent and be better c. But what darest thou liue so neere the curse of God as that ground on which the raine often falleth Heb. 6.8 which yet is not seen on thee Diddest thou marke in the Theefe conuerted what a number of excellent fruits presently appeared Seest thou not the commendation of the Colossians chap. 1.6 that the Gospell was fruitfull among them from the first day they heard it and truly knew the grace of God For thou neuer truly knewest the grace of God who abidest vnfruitfull takest dayes with God Considerest thou not what a singular praise yea and mercy of God it is to haue the Word worke speedily and to hasten our fruits were it possible from the day that we heard it How many sinnes should then be cut off how many good duties vndertaken and the reckoning furthered Oh heare at length Christ knocking resolue presently to open If thou hearest his voyce this day harden thy heart no more How long shall he be with thee how long shall he suffer thee Take heed of that sentence Pro. 1.24 Because I haue called and you would not answere behold it shall come to passe that you shall call and not be heard yea I will laugh at your destruction c. 3. Rule Good ground bringeth fruits in kinde answerable to the seed and the fruitfulnesse in Christianity is a godly conuersation beseeming the Gospell Phil. 1.27 It bringeth not weeds not Thistles not brambles But how comes it that the seed being so pure holy yeelding the fruits are so contrary Did not the Master allow the seruants cast in good seed Whence then are these Tares of generall profanenesse ignorāce swearing lying Sabbath-breaking in most vnconscionable maner cōtempt of Magistracy of Ministry iniustice vsury slandring scoffing at goodnes drunkennes gaming hatred of the light bringers of it repining at their prosperity and the like Whence I say are they Are these fruits beseeming good ground Or are they any way like the seed I dare say a man may finde as good fruits as these among the Turks and barbarous Heathens where the seed neuer came nay in hell it self where is no other ground but such as this Let no man deceiue himselfe such rotten fruits argue rotten hearts God wil reape no such haruest he will owne no such ground 4. Rule If good ground bring ripe fruits with constancy and continuance euen in their age Psal. 92.14 what goodnesse is in that ground that hath giuen ouer his fruits that hauing had leaues and shewes of profession and some goodnesse hath euen cast away the leaues farre worse than the cursed Figtree which had leaues yet escaped not the curse These were neuer planted into Christ for had they been so the Father had purged them to haue brought forth more fruit Neuer members of the Church for had they been of vs saith the Apostle they would haue continued with vs Neuer good in deed and in truth for a good mans leafe shall not fall Psalm 1.3 And if euery man shall receiue according to his fruits Ier. 17.10 these men shall one day know feed vpon the bitter fruit of their declining Apostasie whē they shal beleeue or feele what they will not now beleeue that it had beene better for them neuer to haue knowne the way of truth then haue departed from the holy Commandement Vse 2. Labour to be fruitfull Christians content not your selues with leaues and the forme of Religion but as trees of righteousnesse shew forth your Grapes and Figges
it selfe with some good seed springing vp vnlesse it kill the weeds No more content thou thy selfe with the rising and mouing of some good affections vnlesse thou mortifie the bad and noysome Ierem. 4.4 Plough vp the fallow ground of you hearts and sowe not among thornes Secondly the Husbandman ploughes it againe that if any weeds peepe out he may roote them vp so carefull he is for his earthly commodity No lesse carefull should wee be if after grace receiued lusts will be still stirring to root them out Heb. 12.15 Take heed that no root of bitternesse spring vp and trouble you according to that in Deut. 29.18 Let there bee no root among you that bringeth gall and wormewood If there be any lust be it neuer so secret and hidden as a root or neuer so fixed and fastened as a root is spare it not nip it not off but plucke it vp by the roots be not content to bridle lusts but kill them satisfie not thy selfe with an absence of fleshly operation as if it were sanctification but onely with a slaying of it for if there be a liuing root within it will shew it selfe when the seed springs and soone ouertake it too Thirdly if after all this there be any weeds growing vp with the seed the Husbandman will bring in his weeding hooke into the field hee will not see a weed or thorne peepe but he will weede it out 1. Because he would haue his corne grow alone Wouldest thou haue the Word to thriue in thy soule Let it grow alone How speedily should a man rise towards heauen if the Word had the onely roome in his heart But 2. Because that is impossible either in the earth or our hearts he will bee sure by his hooke to set the seed aboue the weeds labour thou also to set the Word aboue thy lusts and contrary motions Quest. How shall I doe that Answ. 1. By daily exercise in the Word reading and meditating this discouers the weeds thornes 2. By daily prayer and confession of knowne sinnes this is a getting of the weeding hooke into our hands 3. By Christian humility and fasting this is the cutting off of lusts by which they daily wither and dry away this crucifies the affections and lusts 4. By auoiding occasions of sinne and sinners especially watching narrowly our owne inclinations 5. Keepe vnder the lusts of the flesh by the lusts of the Spirit Gal. 5.17 The Spirit lusteth against the flesh that is both in curbing and restraining euill motions and ingendring good cogitations motions and desires agreeable to the will of God Rom. 13. vlt. By putting on the Lord Iesus represse the lusts of the flesh Prou. 12.5 A godly man is said to haue right thoughts and chap. 11.23 His desires are onely good not that he is without euill desires sometime but he resists and fights against them and God imputes not that which he hates and repents of We see the soyle Now let vs see the hopefull successe of the seede in it The thornes grow with it Though there be a further growth of the seed in this ground then in the former yet at length it is as fruitlesse 1. Here are soft and tender hearts brought to the Word better prepared for the seed than the former 2. Here is a deeper rooting a further measure of vnderstanding a more vehement carriage of the affection vnto it in motions of ioy loue and delight a more settled purpose to follow the Word 3. Here is a further shew of fruits a standing in a glorious profession an hopefull sprouting and springing in the fruits of good workes and a longer hope thereby than before Yet these so softned so rooted so farre growne aboue many zealous Professors are ranged in the ranke of bad and fruitlesse Hearers for as it is in vers 14. Afterward they are choaked Doctr. The fruitfull and commendable Hearer is he that heareth for afterward Esa. 42.23 A bad Hearer can heare well for the present but afterward all is lost Prou. 4.18 The way of the righteous shineth as light that shineth more and more vntill perfect day They adde vnto their knowledge as men doe to their stocke and saue what they get and so grow abundantly rich in grace whereas he that spends as fast as he gets and onely maintaines the present with his gettings must dye a begger Many are the exhortations to lay fast hold on the Word and to lay it vp safe in the midst of the heart and to keepe it as a mans life Prou. 4.4 As a man that hath a Iewell will bee carefull to locke it vp in the safest chest he hath 1. Tim. 3.9 Keepe the mysterie of faith Reu. 3.11 Hold that thou hast hold that thou hearest As many are the dehortations that we negligently lose not the Word Heb. 2.1 We ought diligently to giue heed to the things we haue heard lest at any time we let them slip a Metaphore taken from riuen vessels that let all the liquor run out But here the more precious the liquor is the more must be the care of the vessels soundnesse 2. Pet. 2.21 Better not to haue knowne the way of truth then after the knowledge to depart from the holy Commandement Many are the commendations of them that were Hearers for after-times as of Dauid Psalm 119.11 I haue hid thy Word in my heart and of Mary who pondered Christs sayings and hid them in her heart Luk. 2.51 And as many are the dispraises of such leaking vessels who like the women 2. Tim. 3.7 are alwaies learning yet neuer come to knowledge and those Iewes Heb. 5.12 who for the time might haue bin teachers yet needed to be catechized in the very Principles Reason 1. From the nature of the Word which is in it selfe a perpetuall truth an euerlasting Gospell Heauen and Earth are most stable and firmely founded by God but not so stable as the least iot of Gods Word which shall not fayle or fall to the ground for euer And to vs it is a certaine rule a constant law and binder not for the present only but for all time future yea and for all eternity 2. This is a mayne difference betweene a godly man and an hypocrite Many things may affect an euill man for the present hearing of the Word Sometime he may heare a noueltie with great affection but as children delight in a new toy for an houre but presently contemne and lose it Sometimes the power of the Word makes an hypocrite tremble as Felix and grow to some promise with himselfe and perhaps to some purpose and resolution of amendment So Israel hearing the Lord speake in so terrible a voyce promise faire All that the Lord our God saith by thee if he will no more speake by himselfe we will heare it and doe it But the Lord saw there was no such heart in them Deut. 5.27 29. Sometime some affliction prepares them to heare and now while the iron is
in the fire and the hammer vpon it it may bee wrought to some fashion till it be cold againe so Pharaoh sometime will confesse his sinne and acknowledge Gods righteousnesse and begge Prayers of Moses but onely so long as the plague is vpon him Sometime some naturall motion or some spirituall motion may stirre them and for a flash they are earnestly resolued for Heauen so the yong man comes hastily and heares gladly but not purposing to doe all that is required goes away heauily The hypocrite in all these motions is like Ephraim whose goodnesse was as the morning dew suddenly dried vp Hos. 6.4 The Word comes into a bottomlesse heart wherein is a bottomlesse gulfe of guile and deceit and all is lost at length But the godly man by the Words dwelling plentifully in his heart attaines the commendation pronounced vpon the Church of Thyatria Reuel 2.19 I knowe thy works thy faith c. that they be more at last than at first He hath on him a marke of one that is planted by the Lord in the House of the Lord he is more fruitfull in his age more fat and fresh dayly and exceeds his former times in feracity and fruitfulnesse in good works and graces In a word whereas all other things are common to all the Heauens the Earth the Creatures yea the Ministery of the Word Sacraments Prayer and many common graces wrought by them this alone is the speciall right of Beleeuers incommunicable with hypocrites to haue the Word of God euerlastingly fixed in their hearts Esa. 8.16 Seale vp the Law among my Disciples now a seale is a meanes of secrecy from them whom the matter concernes not and of assurance to them whom the businesse concernes This is the second reason 3. The best of Gods Word is after the hearing Our Parable compares hearing of the Word to sowing now the best of sowing is long after in the reaping Elsewhere it is compared to food and the best of eating is after eating in the nourishment and strength For let men eate and drinke with great appetite good taste and much pleasure yet if after the eating bad humors in the stomake suffer it not to stay or not to digest if it doe stay it doth much hurt in stead of nourishing So in the state of the Soule where many wicked humors resist the worke of the Word heard But to shew in speciall that the Word is best after the hearing consider 1. That it frameth a man to the life of faith and vpholdeth that life It is a means to make a man good and continue his goodnesse Because it both storeth a man with graces and preserues him from vngracious courses through all his life which those that make no vse of the Word beyond the hearing are wrapped in Prou. 2.10 When wisdome enters into thy heart then shall counsell preserue thee and vnderstanding shall keepe thee that is both in the good way and from the euill way so Psalm 119.11 I haue hid thy Word in my heart that I might not sinne against thee 2. The Word kept in the heart makes a man a notable patterne of piety to others and a fruitfull Christian vpholding him in a readinesse to euery good word and worke If the heart keepe knowledge the mouth will speake of wisdome Psalm 49.3 He is fit and ready to counsell exhort rebuke and comfort others For the Word of God which is able to make the man of God ready and absolute to euery good worke is much more able to fitte priuate Christians thereunto 3. Our greatest businesse is behinde to which the Word kept in the soule can onely fit vs as namely to fit our accounts to store our lampes with oyle to hold on our repentance and finish the good worke begunne with perseuerance 4. Our greatest sufferings and trials are behinde dayes of sicknesse the day of temptation the day of death wherein Sathan will bee most furious and raging and the day of Iudgement Now as Dauid said of himselfe If thy Word had not been my comfort I had perished in my trouble so if the Word be not thy sword in the day of temptation if it be not thy health in sicknesse thy life in death if it pleade not for thee in iudgement thou art euerlastingly lost because thou hast wilfully lost thy part and portion of that blessed Word 5. Our marke is still before vs euen that euerlasting happinesse and great saluation which the Word of God faithfully retained in the heart not onely reuealeth but putteth vs in possession of Thus as the pillar of the cloud and of the fire neuer left Israel till they came into Canaan no more doth the Word of God cease to be our constant direction for our motion or station till it hath set vs into that heauenly Canaan no nor then it being a surer pillar then that of the cloude for as the Prophet saith O Lord thy Word endureth for euer in Heauen Psalm 119.89 that is although neuer so many things in earth seeme to cloude and crosse the gracious promises that thou hast made to thy children yet in Heauen shall they taste the sweetnesse of thy Word more then euer they did in earth when they shall enioy all the fruits of that eternall loue and decree which they beleeued in this world Besides that the same Word of God which now the Saints lay vp in their hearts is the Law and Charter of heauen by which being fully conformed to the obedience of it we shall walke eternally before God in the perfection of that obedience which is heere begun And thus it is our eternall direction in heauen also Vse 1. To reproue many Hearers who are affected in the act and time of hearing or while the Doctrine is deliuering but presently lose the matter the motion affection and all Some come as our Sauiours Hearers Math. 22.22 When they heard they maruelled and left him and went their way we heare no more of them Many heare desirously as with open and erect eares but both being open it goes in at one and out at the other it stayes not for after-vse but a little present admiration as in those Hearers of our Sauiour Others heare and the Word smites them workes a little on their conscience wounds them and tells them as Nathan did Dauid Thou art the man Now were a fit season to worke with God but they goe away other distractions meet them at home the motion dies and they are as men sea-sicke while the Word tumbles them and makes their conscience wamble within them but are all well againe so soone as euer they come to land Others heare with soft hearts and the Word comming home they begin to melt can resolue into teares so mellow seemes the ground they see their vnworthinesse of the promises and how lyable they be to all the threatnings which they conceiue their owne portion But as the metals are onely soft and pliable while they are
A contrite and an humble spirit such as Hannahs A woman of a bruised spirit for in such sacrifices God delighteth Because this hath griefe for want of grace and present corruption and a thirsting after God and the Well-springs of grace to which the promise of acceptance is made 2. It must be a ready and cheerfull spirit Exod. 25.2 and 35.5 The Lord will haue none to offer toward the Tabernacle but whose heart was free and whose spirit made him willing Gods Spirit being a free Spirit makes the spirit of a Beleeuer free also Hee loues a cheerfull giuer a free will-offering 2. Cor. 9. 3. It must be a sincere and innocent spirit voyd of guile and hypocrisie voyd of raigning sinne offering his worship not for shew and ostentation not couering deceit and hollownesse with a shew of holinesse For well it knowes that God requires pure hands to be lifted vp euery where and that one sinne suffered in the soule ingrosseth and eateth vp all the inward worship due to God as the seuen leane Kine did eate vp the fat 4. It must be a feruent and zealous spirit not worshipping coldly nor perfunctorily Our tongues naturally are tyed or frozen and cleaue to the roofe of our mouth but the Spirit makes vs speake with new tongues with fiery tongues with heat and feruency in prayer praises and all the parts of Gods worship Thus is God onely and truly worshipped from a good and honest heart which onely is the Temple of the holy Ghost In this Temple the Arke of the soule keepes the Manna the Word of God In this Temple the sweet Incense of praises is daily offered vpon the Altar of a pure heart In this prayers are preferred which are the breathing of the Spirit not onely for vs but in vs crying Abba Father In this the candle of faith euer burneth before God and neuer goeth out In this lastly wee haue the Oracle of God counselling vs and his Mercy-seate couering vs. But an euill heart cannot performe spirituall worship cannot pray or praise or confesse because it wants the Spirit It neuer thinkes it needs helpe to pray or serue God which is the hardest worke of a Christian neuer done without helpe from heauen It can sometimes easily speake of God hardly vnto him or to him can vse many words of prayer but wants the sighâ—s and grones excited by the Spirit Any language is readier to it than the language of the Spirit It can content it selfe with the deed done and neuer care for the Mouer or manner whereas no sacrifice did euer please God without fire from heauen kindling it It can performe bodily worship offer a thousand Rammes and ten thousand riuers of Oyle yea and the first borne of his body but cannot offer his heart nor part with his deare sinnes It is vncheerfull and heauie in such parts of Gods seruice because there wants an internall mouer he is driuen from without not drawne or led by the Spirit within and is as a Fish out of his element Prayer and Sermons are too long too many and euery thing too much this way It can pretend zeale and forwardnesse but it is in some superstitious and formall deuotions and in the meane time bee most zealous against the power and sincere practice of true piety In a word Of all the seruice and sacrifice of wicked men Salomon saith Prou. 15.8 It is an abomination to the Lord. For 1. The sacrifice is an vncleane beast and hatefull Tit. 1.15 To the vncleane all is vncleane 2. They lay it not on the Altar that is tender it not in Christs mediation 3. They want fire and feruency zeale and affection to put to it 4. They lay not their hands on the head of the Calfe confessing in the sense of sinne their owne vnworthinesse and guiltinesse How can God accept a seruice wanting these foure things The third sort of Rules concerning the Spirit of God is for Spirituall Graces These in soundnesse are a sure signe of a good heart I will instance in fiue The first is humiliation and sound inward sorrow as there is cause what way soeuer it lookes 1. If it looke to God it sees him infinitely prouoked who yet is great yea infinite in power and iustice therefore falls downe lower and oftner than Iacob before Esau to procure compassion Againe it sees that a broken and contrite heart is a sacrifice of Gods delight Psalm 51.17 It sees Gods eye euer vpon it and hath an awfull sence of his presence It sees the method of the Lord who first smites and then heales who neuer comforts such as neuer mourned nor promised a ioyfull haruest but to a sorrowfull seed-time It sees the Lord ready to dwell in a contrite soule Esa. 57.15 to grace it 1. Pet. 5.5 and to glorifie it for humilitie goes as an Vsher before honour And therfore it humbleth it selfe vnder the mighty hand of God 2. If it looke into it selfe it sees iust cause of humiliation it hath sight of his vnworthinesse sence of temptation a slauish subiection vnder a law of euill and in daily sinnes matter of daily humiliation It sees a gulfe of corruption lie so deepe as it is still in examination of the sinnes and debts and can neuer finde out the broken estate But for those it findeth it confesseth freely and yeelds it selfe into the Creditors hand and beholding his insufficiency to pay and discharge craues pardon and remission as for life and death 3. If it looke on any other thing all increaseth his humiliation It abaseth it selfe vnder all creatures sees no Toad so vile as it selfe is lesse then the least mercy but exalts Christ and his merits aboue all that heart can thinke and thinkes it happy if as a dogge it might gather crummes vnder the Lords Table It is thankfull for small things and content with any thing And the soundnesse of this grace bewrayeth it selfe 1. In that it mournes not so much for offending God a terrible Iudge as a mercifull Father not so much for feare of hell as for loue of God and Heauen 2. There will be smitings of heart for all sins small sinnes as well as great Dauids heart will smite him for cutting Sauls lappe as if he had cut his flesh and for numbring the people as if he had murdred them It will startle at vaine oathes as at periury at adulterous words as actions for secret sinnes as open because all are open to him whom we deale withall yea for faylings in good duties as well as for open and foule euils 3. Seeing tendernesse of heart is a notable meanes to preserue the goodnesse of it the good heart is soone awakened after sinne committed Iosiahs heart melted at hearing the Law read One word of Nathan to Dauid brought him to confession And it is no sooner awakened than humbled and not raised but by serious repentance But is an euill heart thus humble or rather is
it not hard senslesse proud as Pharaoh Who is the Lord 1. It suffereth not it selfe to be scratched or pricked much lesse beaten to pieces for it hates the meanes to be pulled out of sinne as he did Moses and Aaron Prou. 1.21 They hate knowledge they chuse not the feare of the Lord. Yea they resist the holy Ghost in the Ministery as the Iewes Act. 7.51 2. It cannot abide to looke into his debts because it knowes his estate not good or will not be at the trouble to hunt out all sinne nor at leasure to seeke out small sinnes what God will not be so strict nor wee need so to be 3. It counts sorrow and mourning for sinne a womanly and impotent passion not fit for men of courage 4. It is so farre from sorrow for fayling in good duties that it is vnmoouable as a pillar and can scorne iudgements denounced against his open and monstrous sinnes And therefore an euill heart is noted that being smitten it seekes not after God Ierem. 5.2 The second spirituall grace is illumination by sauing and fruitfull knowledge attained in the means It knoweth 1. That there is a dungeon of darkenesse within further than the beames of heauenly light dart in thorow the narrow chinkes of it and that without knowledge the minde is not good Pro. 19.2 and that the day is not more necessary for worke than knowledge is for saluation Rom. 13.12 2. That it cannot offer to an vnknowne God but knowledge must direct holy worship and further holy life 3. That onely true knowledge is able to discerne things that differ and enables a Christian to hold the grounds of faith and holy life against all deceiuers and carnall counsellers 4. That the knowledge of the good things giuen vs of God ministreth the comfort of them for there is no comfort of grace that we know not whether we haue or no. 5. That by it is attained a store and riches of grace whence it is called a rich knowledge Col. 2.2 Yea and of glory euen for the present whence our Sauiour calls it a part of eternall life Ioh. 17.3 Now a good heart knowing all this doth search for knowledge as men doe for siluer and gold and prizeth the knowledge of holy things most highly But because it discerneth that an vnholy heart may attaine a great measure of knowledge in holy things and be not onely it selfe enlightened but be able to instruct others in deepe poynts of Religion therefore it is most diligent for sauing and sanctifying knowledge without which all is but darknesse 1. It contents not it selfe to know â—he Rule but will be ruled by it it searcheth to vndâ—â—stand and vnderstandeth to be guided Psalm 119.33 34. according to that of our Sauiour If ye 〈…〉 blessed are ye if ye doe them 2. It esteemes 〈…〉 wisedome neither from humane writings 〈◊〉 from Gods Booke till Christ bee made 〈…〉 1. Cor. 1.30 that is first the Author of wisedome teaching vs inwardly by piercing the eare and vnlocking the heart which he onely by his Spirit 〈◊〉 doe Luk. 24. Secondly the matter of our wisedome wherby we vnderstand him not onely in generall as he is in himselfe for so the diuels know him but in special as he is to vs by faith appropriating Christ and his benefits to our selues By this knowledge the righteous seruant of God iustifies many Esa. 53 1â— And thus to know Christ and God in Christ is â—ternall life Ioh. 17.1 Now this good heart esteemes it hath true knowledge when it knowes a certaine and safe way to saue his owne soule 3. It is not content that the light of the knowledge of the glory of God in the face of Iesus Christ shine into it vnlesse himselfe grow like him and be changed into that he know 2. Cor. 3.18 iust as a Pearle by the beames of the Sunne and celestiall bodies continually beating on it is made light and shining as they This knowledge will make thee resemble the light and holinesse of Christ and grow both in the knowledge and in the image of Christ. 4. This good heart not onely knowes the things of the Spirit but sauours them not onely feeles his motions within it but cherisheth and obeyeth them not onely heares his stil voyce within but is led by him Therefore in his course you shall see him ioyne with knowledge and iudgement in matter of faith wisedome and discretion in practice of life in which not a forme onely but the power of godlinesse appeares 2. Pet. 1.10 5. It busieth it selfe in getting distinct knowledge of his owne particular happinesse being reuealed by God without which all other knowledge is folly And as in a Furnace the metall or Glasse when it most glistereth is nighest melting so all other knowledge in ciuill and Diuine things let it be neuer so shining or glistering without this shall melt away and come to nothing 6. It contents not it selfe to haue the light within it vnlesse it giue witnesse to the light so did Christ Ioh. 8.18 It will witnesse it by word by countenance by practice by suffering as a cleere lanthorne will shine out at all sides from the light within All the children of wisedome will iustifie their mother and testifie vnto her This cleere light will not be thrust vnder a Bushell or any way hid but will euer shine out being both sauing to a mans selfe and fruitfull to others Now as Salomon saith this knowledge resteth not in the heart of fooles it is too high a knowledge for them An euill heart cannot prize true knowledge it soone knowes enough without searching Gods Booke or viewing his workes it is too wise to heare reade meditate or pray for knowledge and saith What needs all this knowledge and preaching It neuer saw the riches of wisedome and knowledge and saith that running to Sermons and studying the Scriptures will make men beggers It runnes at randome and walkes by any rule but the Word that is an intolerable yoke It heares many spiritual things but sauours none It least busies it selfe in the knowledge of his owne happinesse as most vnseasonable vnprofitable impossible It saith it knowes God but keepes not his Commandements 1. Ioh. 2.4 or heares not his Ministers chap. 4.6 or walkes not in the light or professeth not yea professeth against it and persecuteth the bringers of it Ioh. 16.3 The third spirituall grace is iustification or the grace of iustifying faith which a good heart cannot want Because it knowes 1. That only faith espouseth vnto Christ and the assurance of marriage is in the contract Hos. 2.19 2. That it is the condition of the new Couenant and God is no further bound to a man than he is a Beleeuer Ioh. 3.16 Eternall life is intailed vnto faith Nay God is disabled from doing vs good without it Christ could doe nothing in Capernaum because of their vnbeliefe 3. Faith is the soule of obedience as