would be a Fountaine in the belly still springing vp to eternall life The latter namely the moisture of compunction is sound sorrow for sin and the sound exercise of mortification The Saints vsed to water their couch with these waters of teares and repentance Now these Hearers want not all sorrow for sinne nor want not something like it but they neuer carried this water nor admitted this moistnesse deepe enough the hardnesse of the rocke hindred the descent of these waters to the bottome it was too much paines to afflict themselues seriously their teares were soone dried vp their sorrow slight and themselues neuer truly humbled And therefore faile and come to nothing Vse It is no certaine marke of a childe of God willingly to heare Sermons nor to delight in the hearing nor to receiue the doctrine with ioy no nor in many things commendably to practise for a time All this is common to the Reprobate with the Elect. If Dauid count the testimonies of God the ioy of his heart Psal. 119.111 so Herod heares Iohn gladly and this bad ground receiueth the seede with ioy If they that are new borne againe taste the graciousnesse of the Lord 1. Pet. 2.3 so also they that after enlightning sinne beyond possibility of repentance taste the good Word of God and the powers of the world to come Heb. 6.4 5. And therefore we may not rest in hearing or reioycing or commending or obeying the Word vnlesse wee finde in our selues that which shall make vs able to hold out in all these that wee start not away or wither as this bad ground when triall comes Quest. What is it that wee must bring with our hearing to make vs hold out by which we may haue testimonie that we are the Lords and shall be found fruitfull in the haruest Answ. This Text warneth vs to prouide and make sure of three things 1. Sauing and distinct knowledge to walke by 2. Sound and stable rooting in faith and grace to stand by 3. Sufficient measure of grace still to grow by Quest. What is this knowledge Answ. It is not onely to know Christ a Sauiour but to know thy owne saluation by him And consequently thou knowest 1. The vilenesse of thy sinnes and thy neede of a Sauiour 2. The pardon of thy sinnes and the comfort of saluation 3. Thy owne change and conuersion and thereby the beginning of saluation 4. The voyce of Christ calling thee and the inhabitation of his Spirit guiding thee in all needfull duties to the end of the way which is saluation Q. How may I know I haue this sauing knowledge Answ. By these notes 1. If thou giuest thy selfe to be taught by the Spirit of God and leanest not to thine owne counsels For flesh and blood cannot reueale this wisedome but the Spirit of God Mat. 16.17 If thou wilt not beleeue or receiue any doctrine or opinion but what the Spirit out of the Word teacheth now thou hast sauing knowledge Carnall and deceitfull knowledge is alway measured by the scantling of reason of humane lawes and wisedome of praise and profit 2. If thy knowledge be not onely speculatiue but directiue leading not onely to vnderstand but to vndertake thine owne way when it is not onely a light in it selfe but a Lanthorne to thy feete and as a Sunne constantly shining for thy direction Now know the soundnesse of it if thou suffer it to leade thee against sense reason custome and allow it for thy guide in the smallest things as well as in great in secret as well as open 3. If thy knowledge lye deepe as hauing depth of earth not only lying in the head or on the tongue but in the heart And therefore Ierem. 31.34 it is said to be written in the heart and bowels Pro. 4.5 Let thy heart hold fast my words And easily may a man know if his heart hold this knowledge by the change it will worke there And that is the fourth note thus 4. Know sound and sauing knowledge by the effects especially three First whereas generall and confused knowledge puffeth vp and makes a man proud this makes him more humble by leading into the further sight of God and of himselfe Secondly whereas an hypocrites knowledge leaues him as earthly as it found him this changeth the man into it selfe and makes him heauenly-minded and to sauour the things of God as it selfe is from heauen and from God Hee is transformed into the same image 2. Cor. 3.18 as meate is turned into the substance of him that eateth Thirdly whereas an hypocrites knowledge may worke some ioy it seldome workes loue of God feare of God or trust in him But this changeth all affections It loues the Word as well as ioy The feare of God is the beginning of this wisedome And this knowledge carries the heart beyond all hypocrites in the affection of ioy in it as the chiefest and most desireable good Now get this knowledge thou hast gotten depth of earth This is constant settled against all contrary blasts This knowledge shall grow vp and haue much assurance when the frothy superficiall knowledge of hypocrites shal vanish as dew in the Sun or smoke in the winde Get this light it shall be as the Star to the Wise men to bring thee to Christ as the cloudie and fiery Pillar to the Israelites to bring thee to Canaan as the lightsome Lamps to the wise Virgins to bring thee into the Bridegroomes chamber The second thing required is to looke thou beest strongly rooted and grounded in the faith in loue and all the graces Ephes. 3.17 Col. 1.23 If ye continue grounded and stablished in the faith not mooued away from the hope of the Gospell where the Apostle shewes that true iustifying faith is the root of all vertues and that it onely keepes the heart vnmoouable in time of triall More specially looke to thy ground and rooting 1. In the doctrine of faith 2. In the grace of faith 3. In the exercise and profession of faith Beleeue God Beleeue in God Auouch both First settle thy selfe in the doctrine of Faith as one that must be built on the foundation of the Prophets and Apostles Ephes. 2.20 Else thou laiest all the frame on a sandy foundation and laiest thy selfe open to be a prey to seducers Papists and Atheists And what other is the end of many common Protestants and Professors who were neuer busie in the true vnderstanding of their Principles of Religion If they see alterations of State and change of times or if deceiuers as Priests or Iesuites or Libertine teachers assaile them by subtilty of wit and cunning perswasions or if they see men of great note fall to errours in iudgement or profanenesse in life if many fall from loue of the truth How can they now withstand the blasts of these windes being at best but shaking reeds vnstable in their grounds how can they but fall as an house set on the
is to please God nor to please man by doing any euill nor by leauing vndone any good it is bound to by the calling it will not be afraid to depart from any good purpose or practice for mens displeasure Againe it can set it selfe naked before Gods presence to whom it desires to stand it desires liuing and dying to be acceptable vnto him 2. Cor. 5.9 A true Israelite hath praise enough to bee praised of God and to be a Iew within and can more satisfie it selfe with Gods allowance than a thousand witnesses Further it dares appeale to God and flie to his Tribunall when men accuse it as Dauid Iudge me according to mine innocency and Moses when Israel would not heare turned to the Lord saying I haue not taken so much as an Asse from them nor hurt any of them Numb 16.15 Lastly if men will condemne him timerously vnheard vnconuinced if all his wary carriage cannot obtaine a right iudgement and sentence then out of sence of innocency and goodnesse of conscience hee can contemne such vniust iudgement and fearelesly expect the Iudgement of God who will make his innocency shine as the light as Dauid against his scoffing and slaunderous Michol 2. Sam. 6.22 It was before the Lord and Paul against the carnall Corinthians 1. Cor. 4.3 I care little to be iudged of any man A good heart cares not for mans allowance if God allow him This is comfort for the seruants of God whether publike or priuate that the testimony of their conscience makes them care no more for the obloquie of profane men than the barking of dogges A little they may be moued sometimes more than needs but much they care not But an euill heart cannot abide the presence of God but flies as Adam and sets him out of sight It dreades the Iudgement of God and trembles like Felix It lookes asquint and dares not stand in a good cause for feare of men as Ioh. 12.43 Many beleeued but durst not confesse for they loued the praise of men And if it cannot be approued of God it is content with Saul to be honoured before the people Fourthly a good heart resteth and reioyceth in God as in the best and onely portion Psalm 73.25 Whom haue I in Heauen but thee or whom in Earth in comparison of thee It holds all other things as moouables vsing them as not vsing them and is onely comfortable that it wants not him in whom is no want It knowes the Lord hath designed his portion and maintaines him out of his owne fulnesse as out of his portion both for his spirituall and temporall estate Hence his ioy in his presence is the greatest and so is his sorrow in his absence stepping aside and clouding his presence now the good heart mournes after him and thirsts for his presence as the Hart for water And as the losse of the whole world is nothing to this so the whole world cannot make it vp nothing but God himselfe satisfieth it And seeing God hath made himselfe his portion he is carefull to make himselfe Gods portion by entring couenant with him as the Israelites Deut. 32.10 But an euill heart affects God in his gifts more than himselfe Professing him the best Benefactor and thanking him for all indeed it mindeth earthly things And his portion is in this life or else hath none Fifthly a good heart aymes at the glory of God in all things In all his parts 1. Corinth 6.20 in his body because it is his and in his spirit because he is a Spirit In all his actions whether naturall as eating drinking 1. Cor. 10.31 or spirituall the parts of his worship He will cleaue to the Word to know and obey it in prayer giues him the glory of hearing and so in confession Iosh. 7.19 and in praises Psalm 50.23 and in beleeuing Rom. 4.20 and a reuerent vse of his Name and Sabbath Yea he will glorifie God what-euer it cost him nothing is so deare to him as to lay it in the scoales with Gods glory And if there be an opportunity he will shew it euen in difficult commandements as Abraham and dangerous as Daniel and costly as Zacheus Whereas an euill heart maketh shewes of glorifying God in spirituall actions but not in naturall or in his actions not in spirit neither God nor his Word get any of his thoughts As for duties of difficulty danger or cost it casts them quite off as Saul and the young man Thus a good heart behaues it selfe toward God II. In respect of Christ it hath fiue other excellent qualities First it preferreth Christ before a thousand worlds All other things all aduantages whatsoeuer are but losse and dung in comparison of Christ Phil. 3.8 The Church esteemes her Welbeloued the chiefe of ten thousand Cant. 5.10 Why what seeth she in Christ aboue other what is thy Well-beloued aboue other well-beloueds Answ. She seeth in him such purity of nature such power of merit such perfection of loue such freedome in promises and such truth in performances as nothing in the World can so affect her Shee seeth him euery way more beautifull then the sonnes of men Psalm 45.3 therefore she sels all for the Pearle as the Disciples left all to follow Christ. But can an euill heart espy such beauty in Christ or can it thus affect him Is not a Pigge better to a Gadaren or a messe of pottage to a profane Esau Who almost preferres not the riches of the world aboue the riches of Christ Nay Christ and his profession are generally esteemed the greatest losse Secondly a good heart reioyceth more in Christ and his loue than in all worldly ioyes Cant. 1.3 We will reioyce and be glad in thee thy loue is better than wine And Dauid will make the Lord his song all the day long Quest. Why what cause of ioy is there in Christ Answ. 1. A good heart seeth in Christ a full redemption from wrath and pardon of sinne therefore reioyceth in God his Sauiour as Mary Luk. 1.46 Esa. 61.10 I will greatly reioyce in the Lord saith the Church for he hath clothed me with garments of saluation 2. It seeth in Christ Gods fauour returned a new couenant and league of friendship made with God himselfe of an heire of wrath made an adopted sonne an heire of God and co-heire with Iesus Christ. 3. It seeth by Christ the Spirit put into his soule sealing vp Gods loue chasing away ignorāce being the Spirit of light working faith and kindling the prayer of faith sending it boldly to the Throne of grace and making it cry Abba Father with assurance that we can but aske and haue and that we are not so ready to knocke as he to open It feeles the vertue of Christs death killing corruptiō and perfecting his sanctification 4. It sees in Christ a blessed future estate of glory prepared for it selfe in which he shall behold the face of God in Heauen and
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
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
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
hidden man of the heart but lightnesse vanity wantonnesse and slauishnesse to euery new-fangled fashion for which the Lord threatned to visit the Kings children Zeph. 1.8 3. For the measure while they passe all bounds of sobriety and waste more on their backes most prodigally than would clothe a number of the poore seruants of Iesus Christ And all out of this conceit that they may weare what they list and how they list not considering that the Lord hath tyed them as straitly to the rules of piety sobriety and charity in the wearing as to the necessity of wearing it selfe besides the waste of time and thoughts c. which should bee better occupyed 3. What is more lawfull yea more necessary than recreation But how doe men out of the lawfull liberty that God hath allowed them breake out most vnlawfully and most insensibly 1. In respect of the matter when with the foole Prou. 26.18 they make a pastime of sinne as of Dice condemned by the Lawes of the Land and Cards and lasciuious Dancing Playes Enterludes and all merriments wherein is no praise vertue or good report 2. In respect of the manner when they turne their vocation into a recreation when they powre out their hearts vnto pleasure as louers of pleasure more than of God when they waste their time and ingrosse it for sports to the hinderance of better duties in the publike and priuate calling when the publike or priuate duties of Gods holy Sabbaths are interrupted or omitted when to the dishonour of God his sacred Name by Othes and cursings is blasphemed or his holy Word iested vpon or his faithfull seruants the Preachers and Professors of Religion are reuiled reproched by Playes songs or scornes Lastly when other men are hurt by sports games as by winning their money to their impouerishment and hinderance or a mans owne estate as Salomon saith He that loueth pastime shall be a poore man both in grace and goods Yet what Gamester of a thousand sees himselfe tumbling in these sinnes Or where is one of a thousand that will be reclaimed from them 4. What is more lawfull and necessary than Marriage for the comfort of man for the continuance of the world and the Church by an holy seed But how many make vp a great heape of sinne by the abuse of this holy Ordinance Some conceit they may marry where they list the sonnes of God to the daughters of men not remembring the Apostles Canon alwayes in the Lord but ioyne with Infidels and enemies to Religion as Salomon to the turning away of his heart from the Lord. Others vse it rather to stirre vp naturall corruptions than to beate them downe Some rather to helpe one another to hell than to heauen or in earth while the Husband loseth his authority by vnthriftinesse bitternesse or lightnesse and the Wife shakes off his authority by sullennesse and contempt both of his person and commandements Others sinne against it more directly as when the Husband leaues the Wife of his youth to imbrace the bosome of a stranger or the Wife forsakes the guide of her youth and loues a stranger better Thus was the sinne of Dauid heightened that hauing wiues of his owne he must needs haue Vriahs also 2. Sam. 12. For this is to sin against the remedie 5. How lawfull is it and necessary to imploy a mans selfe in his calling But besides that many liue in vnlawfull callings or in none where is the man that sanctifies the particular passages of it by the Word and prayer Where is hee that retaines an heauenly minde in following his earthly businesse How many sticke not to gather Manna on the Sabbath day which shall rot betweene their teeth How many all the weeke long gather goods and driue their Trades with as many Othes lyes and glozings almost as words How many turne their Trades into Crafts getting as much by craft deceit and iniustice as by faire and lawfull following of their calling Where is the man that chokes not his generall calling with his speciall and incrocheth all the time of the weeke that scarce any can be allotted to the seruice of God either in Gods House or his owne How is it that men thrust themselues as busi-bodies into other mens matters and faile in their owne 6. What is more lawfull or necessary than to prouide for a mans owne Is not hee that prouideth not for his household worse than an Infidell 1. Tim. 5.8 But hence how doe numbers confound Christian and carking care not seeking first the Kingdome of God for themselues and theirs but becomming Drudges to the world and to their children prouiding no otherwise for them than the beasts for their young ones present food and harbour forgetting the words of the Apostle Ephes. 6.4 Bring them vp in the nurture and instruction of the Lord As if a Christian who takes care of the body and baser part of such as belong to him can forget or neglect the soule which is the farre more noble part of man Or as if he which performes it to his family which the very Law of Nature calls for at his hands should vtterly forget that which Gods Word euery where chargeth him withall 7. What is more sweet and necessary vpon earth than company and society with men whence the Philosopher calls man A sociable creature as the beasts be not But how many mischiefes creepe into the life and sinnes into the soule by the abuse euen of lawfull society as when men chuse or fall into swearing drinking or idle company when they runne promiscuously into all companies and fall to such exercises as they finde as Peter in Caiaphas his Hall when hee should haue been better employed or when they frequent societies where God and Christ is not but Satan and his Agents and a whole troupe of tentations And what hurt comes by mens communication which naturally is profane vnsauory vncharitable Besides euen good men in bad companies acquit not Gods glory nor themselues as they ought and in good company either doe not or receiue not the good they should This is the first reason 2. In things lawfull men are most secure and thinke themselues safest and there Satan is most where he is least suspected As the Serpent lyeth in the greenest grasse so Satan lyeth in ambush against vs in our most lawfull liberties As he laid his traine against our Sauiour Christ himselfe in the matter of meate and drinke when he was hungry so also against vs chiefly in things wherein God hath giuen vs allowance Wherein was it that Satan ouercame Lot was it first Incest with his two daughters No that was hainous but first hee foyled him in that which was lawfull he first abused himselfe in wine and then his daughters in Incest 3. Whereas our nature spider-like turnes our best and sweetest things to poyson Satan to our corruption adds his waight putting vs forward to abuse good
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
vnsuspected filthines lyes within see Mark 7.21 22. But first this is a beleeuing heart and so comes to be cleane both by imputation of Christs purity apprehended by faith and by incoation of actuall purity in part The former is by the Lauer of Christs blood the latter by the waters of the Spirit of sanctification The former clenseth the guilt of sinne the latter the filth and corruption of it Both wayes faith is said to purifie the heart Act. 15.9 Secondly this heart when it doth foule it selfe by sinne 1. purposeth and resolueth not to defile it selfe but sinnes against his purpose 2. lyeth not moyling it selfe still but is troubled and strucke as Dauid for numbring the people and Peter for denying his Master 3. hath speedy recourse to the Lauer of Christs blood renewing his faith and to the tearâ—s of godly sorrow renewing his repentance and so returnes to his cleannesse But an euill heart is an vncleane heart because vnbeleeuing departing from the liuing God Heb. 3.12 It can desire yea purpose sinne as Absalom Can commit it habitually hungrily greedily Can reioyce in sinne and foulenesse and sometimes glory in it And so is held vnder neuer riseth froÌ„ vnder vncleannes The fourth property of a good heart is singlenesse or sincerity which is knowne thus 1. It is plaine simple open not crafty to contriue or conceale sin not cunning in the methods of sinne but simple concerning euill Rom. 16.19 It is good seeing we must sinne yet to bungle in sinne not as traded and expert in it Of all vertues Satan would beguile vs of this simplicity in Christ 2. Cor. 11.3 The world also scorneth it as sillinesse and sheepishnesse to be so simple as to sticke onely to the reuealed will of God A wicked heart can be witty to plot and deuise to excuse and defend his sinne The hasty furious man told of his cursing swearing blaspheming will tell you it is his nature he is of a cholerike constitution euery man hath his fault I cannot mend it Heere he hath deuised a strong argument to strengthen his grossest corruption But beate him out of his plea tell him hee must resist corrupt nature and where grace is there would be no such outragious behauiour Oh then he tells you hee was prouoked and vrged or it would haue angred a Saint or made an Angell sweare to be so prouoked or else we cannot be Saints or so strict c. Tell a drunkard of his swinish sinne how disguised and scornfull hee made himselfe to very boyes Oh it is his infirmity too his braine is weake or hee was in company and vrged by company or customers whom he must respect he cannot doe withall and presse him hard by Gods Word his last answere will bee with the Vine in Iothams parable I cannot leaue my wine nor my good liquor leaue my drink leaue to liue 2. A sincere heart is a whole heart Loue the Lord with all thy heart not double not diuided the Lord abides not an heart and an heart but reiects double-minded men Iam. 4.8 A manifest note hereof is to frame it selfe to the whole Word of God as knowing not onely that God is a Soueraigne Commander as well in one thing as another but that there is no part of his Word which is not worthy both to be knowne and brought into vse all the Commandements for direction of the whole man all the threats for humiliation all the precious promises for incitation and consolation all examples of vertue for imitation of vices for caution and preuention of punishments for terrour Thus shall a good heart hold the whole Word not onely to teach and reproue others but it selfe and as a Lanthorne the light of which directs others but himselfe most and that for euery step 3. A sincere heart is secretly religious cares not for seeming but being not for talking but doing had rather be good than seeme so had rather haue grace than an empty shew of it and desires the power of godlinesse rather than the forme It will bee inwardly cleane for a Pharise can wash the outside Mat. 23. a sluttish Christian like a sluttish maide can sweep the floore but leaue many dusty nasty corners vnswept vnlookt to Pilate can wash his hands not his heart A Pharise can pray in the Temple an hypocrite if he can stumble into a Church but the good heart in his chamber in his closet An euill heart can be sorry for externall notorious foule sinnes as murther shedding of innocent blood as Saul Ahab Iudas but when was he heard confessing his mother-sinne in which he was borne as Dauid or saying Who knoweth his secret sinnes as a good heart will An euill heart may forbeare or abstaine from some outward act of euill and dares not venture on it but inwardly cannot hate that euill much lesse abhorre it as hee is commanded Rom. 12.9 whereas to a good heart the sinnes which hee most loued once he now most hates as the stomake most lothes the meate it once surfeted on 4. A sincere heart will be religious though alone as Ioshua chap. 24.15 Mary if she cannot get Martha will sit downe alone at Christs feet It will bee good in a bad age and shine as a light in the middest of a crooked generation so Lot Elijah A good note of soundnesse at heart is to abide vncorrupt in times of generall corruption The light of grace where sincere is like a Lampe shining brightest in the darkest roome and as fire hotest in the coldest and sharpest weather Heb. 11.7 the commendation of Noah is that he was most carefull of himselfe and for and Arke in the most carelesse age But an euill heart lookes and stayes for company for rulers rich men c. 5. A sincere heart willingly examines it selfe and yeelds it selfe to be examined Often sets it selfe before God and his Iudgement-seat is contentedly iudged by the Word Holds it a benefit to be smitten by the righteous Can abide to bee gaged to haue his conscience rubd and ransackt Master is it I is it I Master Search me O God and know my heart try me and know my thoughts But an euill heart hath some hand or foot not cut off some eye for which it falls out both with the Minister and his owne conscience It runnes from God as Adam from his Word and triall and trembles with Felix at the mention of Iudgement but refusing ordinary tryall shall be prest to death ineuitably Oh labour for this sincerity of heart consider 1. the whole life of a Christian is a continuall Passeouer and the whole feast must be kept with the vnleauened bread of sincerity 1. Cor. 5.8 2. If seruants of men must serue with singlenesse of heart Ephes. 6.5 much more must Gods 3. This onely is the heart which God takes pleasure in 1. Chron. 29.17 this ground is his pleasant walke The first property of
whatsoeuer his Lord saith as Mary to the seruants Whatsoeuer he saith doe it As a man that is to plant an Orchard will be sure to get of euery good fruit some so a good heart will not know any fruit to be good but will carry some of it Particulars were infinite for workes spirituall and corporall duties to them within and duties to them without workes of iustice and workes of mercy in giuing and in forgiuing of incitation to good and hindering of euill 6. A good heart doth good duties constantly for first grace knits the heart to God that it may sticke to his seruice not looking backe secondly the writing of Gods finger that is the Law is neuer blotted out his workmanship neuer defaced and so what it is once by grace as it desires euer to be so it remaines thirdly it sees Christ before it finishing his worke Ioh. 4.34 and so it is his meate and drinke also to finish his worke fourthly it will not giue vp or cease to doe well for any crosses Iob 2.3 In all this Iob sinned not the loue of God and goodnesse in that heart is like a raging fire and much water cannot quench it fifthly it is loth after the suffering of many things to lose the Crowne promised onely to perseuerance Reu. 2.10 Bee thou faithfull vnto the death and I will giue thee a Crowne of life 7. A good heart doth good duties watchfully before-hand to apprehend occasions as Abraham sate in the doore of his Tent to entertaine passengers and after the doing to reuiew them as God did all the workes of his hands after the Creation to finde either peace and comfort in them if well done or trouble and disquiet in failing It knowes they shall enter into a strict examination of a strict Lord and Master therfore it selfe will first examine them whether they were done sincerely seasonably cheerfully humbly and according to the rules of well-doing Oh the wickednesse of our hearts who yet conceiue better of our selues 1. Some good actions we would doe but hate the light which should direct vs and such as walke in it 2. Some good deeds we would doe at our death but fearfully outstand the opportunities of grace and will know no season Christ mourneth ouer vs as ouer Ierusalem 3. How proud are we of a little glorying of our good works delighting to heare them praised whereas a good heart would dislike euery thing 4. How seldome measure we our actions by the rules of Gods glory good conscience and sincerity of heart but by multitudes and examples of men doing as the most do and for our owne crooked ends 5. Wee content our selues with the deed or action done neuer care with what affection which the Lord most respects as in the widowes two mites and rich mens superfluitie 6. God hath long manured vs but where is our abundant fruit for clusters wee cannot shew berries Can God be content to finde so little where he expects so much and may not hee expect much where he hath giuen so much Shall we neuer come to answere for our meanes which we are so vnanswerable in 7. How many are falne backe from their righteousnesse which shall neuer bee remembred They seemed to begin in the Spirit but are vnstable and peruerted whose latter end is worse than the beginning VII Markes of a good heart in respect of sinne It knoweth first that nothing is properly hated of God but sinne as being directly against his Law and his Image who is a God hating iniquity and as God himselfe is the chiefe and absolute Good so onely sinne is the chiefe and absolute euill Secondly that the proper effect of hatred being reuenge he is not more sure to sinne than God to reuenge one way or other yea vnto the third and fourth generation of them that hate him Thirdly that all and euery sinne is vpon record there is an hand-writing against euery sinner and an obligation in euery sinne binding the sinner who hath not one farthing to pay for an infinite debt or infinite forfeit Col. 2.14 Fourthly that all and euery sinne lies in the way betweene God and vs and separates from him and holds good things from vs shuts heauen curseth the earth and burthens all the creatures Fifthly that it exposeth to all misery within vs without vs both here and hereafter Within vs the destruction of all Gods Image the corruption and guilt of the whole nature all euill inclinations against God and our neighbour especially an euill conscience where sinne lyes at the doore either vexing and galling it or dogging and watching it which is a very hell before hell Without a man all the calamities of this life sicknesse pouerty madnesse shame death and corruption all the proper effects of sinne Gen. 2.17 In the day thou sinnest thou shalt dye the death And hereafter the extreme misery of sinne in all not deliuered by Christ is that eternall death which is the wages of it the vnsupportable curse denounced on all that continue not in all things Deut. 27.26 and to be executed on all Reprobates in the Day of the Lords appearing Math. 25.41 Goe ye cursed c. Hence 1. it sees the misery of sinne and grones vnder the burthen both the sinne of his nature for which Paul cries out of himselfe as a wretched man and Dauid Psal. 51.5 and of his life as the Prodigall who acknowledged himselfe not worthy to be called a sonne and the sinnes against the Gospell vnbeliefe despighting of Christ and his Spirit as the Iewes pricked in their hearts Act. 2.37 2. It truly repents for sinne for which this heart may be called an house of mourning an Hadadrimmon or the valley of mourning In which repentance is first confession against it selfe Psal. 32.5 It will not flatter it selfe but cast the first stone against it selfe and will say more against it selfe then all men can as Dauid hauing numbred the people before the Prophet Gad came cast the stone against himselfe saying I haue exceedingly sinned 2. Sam. 24.10 Secondly confession of all the sinnes it knowes as 1. secret and hid corruptions for the good heart knoweth that God loueth truth in the inner parts which made Dauid complaine of his originall corruption and brooding sinne which none tooke notice of but himselfe and the Apostle Paul of the law of euill rebelling against the law of his minde 2. Small and lesser euils it extenuates no sinne as little esteemes none as Gnats Moats or Mites which Gods Law takes order against It lookes not so much on the matter as on the forme It is burdened and takes notice of the least sinnes omissions failing in good things falling from the first loue c. Thirdly in repentance there is remorse or biting A good heart cannot commit sin without remorse not secret sinnes because it knowes nothing is secret in respect of God with whom it hath to deale
condition that it shall not be accomplished but in such meanes as wherein mans care and will commeth in which being made to perseuere perseuereth 4. Much lesse can this assurance stand with a deliberate purpose of sinning or cause any such boldnes Because it is begotten and nourished by godly exercises and begetteth also and nourisheth them That hee falls not wholly and finally 1. That the Elect may fall and sinne often and foulely we deny not nor is that the question That they may admit grieuous euils with their will and consent appeares in Peter Dauid c. That they may by their sinnes deserue the sentence of eternall damnation and so much as in them lyeth incurre the sentence denounced on them that continue not in all things written in the booke of the Law is out of question But that they may sinne to death wee denie that they doe sinne with whole consent of will that any of these sinnes are euer imputed to their damnation or to cast them quite out of fauour or the right of children we deny with the Apostle Rom. 8.1 There is no condemnation to them that are in Christ Iesus 2. That true grace may be not weakened onely but quite lost that is such as serue to their well-being in Christ as ioy peace cheerefulnesse c. is yeelded on all hands But true grace which serues for our being in Christ as faith loue holinesse cannot bee quite lost because the member of Christ is inseparable from the Head 3. That true sauing grace seruing to our being in Christ may be lost in part in some degree in the measure sence and comfort of it we affirme The Church of Ephesus falleth from her first loue But to be quite lost in all parts and degrees we denie because he that begins a good worke in the Elect will also finish it Phil. 1.6 4. That the act of true faith and grace and the worke of it may be stopped and lost for a time we yeeld euen as it apprehends Christ a louing Lord and Mediator which is the proper act of faith and also in respect of outward fruits it may bee stopped and interrupted and contrary fruits taken in But that the habit of grace or grace it selfe should euer be lost wee denie for though the faith of the Elect may be lost according to his degrees and act yet neuer according to his essence and habit 5. Wee deny not but that Satan may plucke at them and violently assault them euery way to seduce them by errors and heresies within and the strength of lusts and outwardly by terrors and persecutions And that by the violence of such temptation their faith and graces may be sore shaken and shattered yea hide themselues as a small sparke of fire vnder a bushell of ashes and themselues by their improuidence vnwatchfulnesse and yeelding to corruptions may get many knockes and take many grieuous falles to the breaking of their bones Yet that though they be plucked at they shall not bee plucked away appeares Ioh. 10.28 Heretikes may assault and stagger the Elect but it is impossible they should seduce them Math. 24.24 Tyrants may preuaile against their persons not against their faith Mat. 16.18 Their building may be shaken not ouerthrowne because it is founded on a Rocke Mat. 7.24 Though they may bee cast downe yet not cast off Though they may fall yet the Lord puts vnder his hand Psalm 37.24 So as the conclusion is All the Elect perseuere in the state of grace vnto the end And whereas the Arminians hold that the Elect doe perseuere by a discontinued perseuerance and shall at length bee saued though sinne driue them quite out of the state of grace and driue all grace away We plainly affirme that the Elect perseuere in the state and habite of faith by perseuerance continued and not interrupted and in the act or exercise of faith sometimes discontinued but after returnes to it and holds it on though with combate vnto the end Thus haue wee seene the description of Perseuerance in the seuerall limmes of it Now let vs see some grounds or reasons out of the Scriptures and the fewer because we will cleare them from the exceptions of the Aduersaries as briefly and plainly as my best art could contriue 1. Ground drawne from the promise of the Lord whose promises being sealed and ratified by the blood of Christ are all faithfull Yea and Amen 2. Cor. 1.20 But God hath promised the faithfull shall perseuere Ierem. 32.39 40. I will make an euerlasting Couenant with them c. Obiect Thompson in his Diatribe chap. 12. answereth that such promises especially concerne the Catholike Church and so would slightly auoid them all But if they be made to the whole then to the indiuiduall parts which are Beleeuers for the whole consists of all his parts and euery member hath right in that which the whole hath right in Hence seeing how insufficient his answere is hee would afterward mend it in saying This and such promises belong to the Kingdome of glory But 1. hath God so great care to preserue them from falling and departing from him there where is no such danger of falling where is no possibility of departing from him where Adams posse non peccare in this lower Paradise shall be turned for euer into non posse peccare 2. Who would haue thought a man who would seeme so acute would giue so sudden an answere not reading the place for reade the next verse 41. The Lord saith plainly I will plant you in this Land c. The Arminians in their Remonstrance to the States of the Low-Countries answere to this place thus that God indeed by his motion offereth to conuert men so much as is in him and yet a man may bee not conuerted as if a Master say they should say to his Scholler I will make you another boy I will teach you another tongue c. and yet failes because the Masters indeuour is not well obserued So God doth all hee can to conuert and to containe in grace but we faile hereof and so the promise also Answ. 1. It seemes God promiseth not to doe any thing but to indeuour to doe his best which cannot stand with vers 27. I am the Lord of all flesh Is any thing hard to me 2. It is all one to say that the heart of man is not in the hand of the Lord to dispose it as he pleaseth contrary to Prou. 21.1 3. If the Couenant which they say on Gods part is true may by our default bee frustrate then is it not the New Couenant but that Old one which the Iewes brake and made void For that was firme on Gods part but frustrate by their sinnes But this is another manner of Couenant Ier. 31.31 not a couenant of workes but of grace including faith repentance perseuerance and all conditions to bee obserued on our part and this our sinnes cannot frustrate else hath it no