noble Vines and his house or heart is furnished with graces as the Temple of the Holy Ghost Christ stands at the door of the heart and knocks Revel 3.20 as well as Satan both of them woes and wins it sometimes Satan avails and wins the heart by his insinuating temptations and sometimes our Saviour doth it by his exceeding great and pretious promises let in by his Spirit 5. Having shown the first particular the subject or matter the Heart of Man that it is corrupted by sin and Satan the second thing to be spoke to is the Praedicate or Manner how it is corrupted and the manner of the corruption of this matter the heart is manifold in Scripture As first 't is now a weak heart in the faln estate Ezek. 16. 30. strong enough it is for sin but exceeding weak for duty Oh how weak is thy heart Secondly 't is a wilful heart that is rebellious and obstinate against the will of God Deut. 2. 30. not onely the heart of Sihon King of Heshbon was an obstinate heart but also the heart of Gods own Israel was a rebellious heart Jer. 5. 23. as soft as wax in Satans hand plyable enough and yet as hard as a stone altogether unplyable in Gods hand 3. 't is a stony heart Ezek. 11. 19. 36. 26. 't is a flinty not a fleshy heart by nature 't is refractory untractable and impenetrable resisting the Divine touches of the Word and Spirit the natural heart is wholly a stony heart which none can draw or pull out as the word in the Septuagint signifies or change but the hand of Heaven onely the free-will of Man cannot do it but 't is the free grace of God alone that of these stones raiseth up Children unto Abraham Matth. 3. 9. Garriant illi nos credamus saith Augustin Let Men prate what they please of the free-will of Man to good there is no such thing believe it the heart is naturally insensible of the Word inflexible to the Spirit and impenetrable to the grace of God in it self 't is to every good work Reprobate 't is as hard fourthly as the Adamant Zech. 7. 12. which word signifies Untameable that hardest of stones harder than the flint Ezek. 3. 9. yea than the nether mill-stone Job 41. 24. Pliny saith the hardness of this stone is unspeakable the Hammer cannot break it neither can the fire burn it no nor so much as heat it Hircino tamen rumpitur sanguine yet if it be soaked in Goats-blood 't will then dissolve into pieces and so may the hardest Heart by the blood of Christ the true scape-goat Levit. 16. 21 22. if applyed and improved by Faith 6. Fifthly 'T is a stiff-necked and uncircumcised heart Jer. 9.23 Act. 7. 51. even in their very Circumcision there was an uncircumcision unregenerate Israel was to God as the Ethiopians those black Pagans that could not change their colour Jer. 13. 23. Amos 9. 7. that never did bleed for sin by Divine compunction but the foreskin of filthiness was still remaining and that with so much stiff-neckedness as rendred them incapable of Divine impressions insomuch as neither Ministry nor Misery nor Miracle nor Mercy could Mollifie until the Lord give a new Spirit the same heart in substance but renewed in its qualities the strings or heart-strings are the same but the Tune is changed Psal 51. 12. Eph. 4. 23. 2 Cor. 5. 17. Sixthly 'T is a whorish heart Ezek. 6. 9. that goes a whoring from God and runs after false lovers that lie in wait for the very Soul Psal 73. 27. Hos 4. 12. 9. 1. The Heart of Man is full of Harlotry and the Spirit of Whoredom causeth it to wander not onely from God but also from under God from under the precincts of the Divine Will and so from under the protection of the Divine Power as the Wife that forsaketh her Husband and plays the Whore with strangers is therefore worthily cast off by him for both dissolving the Marriage-knot and for destroying true Humane Society as Matth. 19. 9. This Revolting Heart Jer. 5. 23. Satanico impetu driven by the devil gaddeth after strangers Jer. 2. 25. 36. and casts God away as into a corner 7. Seventhly 'T is a divided Heart Hos 10. 2. a double heart Psal 12. 2. an Heart and an Heart Hebrew one Heart in the Mouth and another in the Body being one thing in profession and another in practice halting between two 'twixt God and Baal 1 King 18. 21. 'twixt Christ and sin being one while for this and another while for that unconstant to both and uncertain of either and constant in nothing but in inconstancy The divided or double-hearted man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double-souled one is not for Gods service for he will be served truly that there be no halting and totally that there be no halving Hence the Apostle James adviseth the double-minded or cloven-hearted to cleanse their hearts from that corruption that cleaveth to them that their minds mouths and manners might correspond all together Jam. 1. 8. 4. 8. and hence the Prophet David prays that God would unite his heart that was so apt to be double and divided betwixt the things of God and the things of the World Psal 86. 11. that it might be fixed upon God And hence also God hath promised to give oneness of heart Ezek. 11. 19. I will give them one heart opposed to this double and divided Heart being partly for God and partly for the world as Ezek. 33. 31. This boon you should heartily beg with David that you may entirely cleave to God alone Deut. 10. 20. 30. 20. Act. 11. 23. and serve him without distraction in all simplicity and godly sincerity 1 Cor. 7. 35. 2 Cor. 1. 12. Anima dispersa fit minor the heart divided is thereby disabled for duty Therefore the Prophet prays Lord thou art God alone unite my heart so that it may be fixed as Quicksilver is by Pyrotechny on God alone 8. The time would fail me to insist upon all the cursed Characters that the Looking-glass of the Word of God represents to you concerning the Heart of Man as eighthly 'T is a froward and fretting heart Prov. 17. 20. 19. 3. never pleased whether full or fasting Ninthly 'T is an Hypocritical Heart Job 36. 13. hollow-hearted ones heap up wrath against the day of wrath Rom. 2. 5. turning Repentance into a form and converting conversion it self into sin such foul sinners shall be cast into the hottest place of Hell whereof Hypocrites are as the Free-holders and all other sinners but as Tenants to them Matth. 23. 14 15. 33. 24. 51. Tenthly 'T is an haughty heart Prov. 18. 12. the pride of the heart deceives Man Obad. v. 3. So bladder-like is Man that bag of dust that being filled but with the wind of earthly vanities he grows great and swelleth in his own conceit strutting it all along in his goings as if
123 Chap. 8. Of the Hearts Treachery in Adversity Of the Malady wherein it consists and the Remedy whereby it may be cured 136 Chap. 9. Of the Hearts Treachery as to the Spiritual State both in falsly conceiving what we are in Gods thoughts and what we are in our own 1. In Gods thoughts that we are elected c. 2. In our own thoughts where the grand Objection is largely answered to wit whether a man may be an Hypocrite and not know it 159 Chap. 10. Of the false grounds of Self-deceiving to wit 1. Outward Peace and Plenty 2. A good Nature or Disposition 3. Morality or Civility of Life 4. Restraining Grace 5. External Profession And 6. a resting in Notional Knowledge Helps for undeceiving which do demonstrate the difference 1. Betwixt Nature and Grace 2. Betwixt Civility and Sanctity 3. Betwixt Restraining and Renewing Grace 172 Chap. 11. Of the Hearts Treachery as to our Actions especially those that are Religious The Hearts Treachery 1. as to performance of Duties in our undervaluing or overvaluing of them c. and what fit Remedies may be against those Maladies 196 Chap. 12. Of the Hearts Treachery in the exercise of Graces especially in mistaking 1. Gifts for Graces 2. False and seeming Grace for true and saving Grace And 3. That which is but common Grace for that which is special even the Grace of Gods Elect Lastly How all those differ one from another 217 THE Christians Mirrour OR Looking-glass that flatters not CHAP. I. Of the Heart in general 1. THere be two great concerns of faln Man most necessary to be known though much neglected to wit Hearts Treasure and Hearts Treason or Treachery the former of these to wit the inestimable Riches of Christ Eph. 3. 8. cannot be prized or pressed after without some true and due knowledge of the latter which is called the Plague of the Heart 1 Kings 8. 38. and which every one ought to have a sensible and an experimental knowledge of even the Plague of that fretting Leprosie which is as Physitians do call it Corruptio totius substantiae universally spread over the whole Man that dryes up and draws out the very Vital Blood and life of the Soul the spots whereof are deeper than the skin like the spots of Leopards which no Art can cure no water can wash off they are not onely seated in the hands and in other outward parts but they are sunk down into the Heart and ingrained or ingraffed into the very spirit Levit. 13. 2 3. Jerem. 13. 23. The spots are not onely in the flesh and bones but also in the very sinews and inner parts where then is Mans free-will to good c. so that all the scraping in the world will not fetch it off Levit. 14. 41 43 44 45. Mans heart cannot be mended but by making it new and by renewing it Moses putting his hand into his bosome found Leprosie there and there he left it also Exod. 4. 6 7. there he found it and there he left it putting his hand into his bosome again 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a golden Sentence given to Mankind by one of the seven wise men of Greece That every Man might know himself and that this might be better done Mans gracious Creator hath left him a Looking-glass to wit the Holy Scriptures wherein Man may behold his Maker and himself also 1. This Looking-glass represents God to Man 2 Cor. 3. 18. and though that Representation be but through a Glass darkly 1. in opposition to Mans seeing God face to face in another World 1 Cor. 13. 12. yet holds it out the clearest discovery of God that Man is capable of in this lower World 2. In opposition to the Law of Moses which was but a dark dispensation in shadows and ceremonies compared with the Law of the Messias the Gospel that blessed Looking-glass of the Law of Liberty Jam. 1. 23 24 25. Alas poor mortal man cannot behold the face of God otherwise than in his Word and Works Rom. 1. 20. or the brightness of his glorious Presence the Majesty whereof would swallow up mere Mortality Exod. 33. 20 22 23. 1 Tim. 6. 16. Vehemens sensibile destruit sensum The object is over-violent for the faculty Man cannot see the Sun in Rotâ in the Circle but onely in the Beams Moses saw Mercaboh velo harocheb the Chariot in which God rode but not the Rider in it as the Rabbin saith he saw his back-parts onely but his Face and Essence could not be seen 3. And 2ly this Looking-glass of the Word of God represents Man to himself and gives him a distinct and impartial character of himself if rightly improved History makes mention of Momus the carping Heathen that found fault with mans Maker for not setting a Glass in mans Breast that so his Heart might be seen But assuredly God hath set such a Glass in his Word that Man thereby may see his own heart when Christ opens his blinde eyes to improve it and this is a Mirrour that flatters not a Looking-glass that makes a real discovery not like that famous Glass we read of at Athens which would represent the most deformed and discolour'd person to appear very beautiful nor like any of those Artificial Glasses that have all Impostures in them as the Magnifying-Glass that makes a thing look bigger than it is in quantity or the Multiplying-Glass that makes a thing more than it is in number or as other fallacious Glasses that represent things under our feet to seem above our heads contra things afar off to seem near hand contra yea to seem of another Colour and Figure of another Posture and Scituation than indeed they are of in themselves In all these there is deceptio Visus a deceiving of the sight but no such thing is in this divine Looking-glass 4. Augustine writing to Nebridius wondered at this strange Secret in plain and common Looking-glasses inasmuch as the lesser they are according to their Module or Size they do represent any thing lesser than it is in it self yet let these same Glasses be made never so large they never make the thing bigger than it is indeed Upon this observation that antient Father cryeth out saying In hoc aliquid occultum latere putandum est Some marvelous Mystery lyes hid herein Thus you see there are many deceitful and false Glasses that make false Representations but the Looking-glass of the Word of God is no false or flattering glass But as it is the Word of Truth Dan. 10. 21. Joh. 17. 17. and replenish'd with the Spirit of Truth Joh. 14.17 so it gives no other than a true representation of the complexion of your Heart all its defects and deformities are discovered thereby Hebr. 4. 12 13. Mark 4. 22. As the Word is a curious Critick judging exactly so 't is a faithful Friend representing impartially Never say you as ignorant ones usually do that you have a good heart God-ward when
Thus if you be not a forgetful Hearer as James 1. 23 25. to let slip these sacred Truths which the Looking-glass of the Word represents to you Hebr. 2. 1. not feeling the power and efficacy of them but on the other hand if the Word of God sinketh down into your heart as well as ears Luk. 9. 44. And if also it findeth place or room as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in your heart John 8. 37. and so put you into anguish of Soul and bitterness of Spirit for the naughtiness of your heart God-ward having Gods arrows of Conviction sticking fast in you then are you one that with the Angels do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 12. pry into this Looking-Glass with the body bowed down as the word signifies to discover and discern all your spiritual Deformity not only with a Reflect act which Philosophy saith is soon forgotten but also with a Direct Beam which Divinity saith takes deep Impression this holy gaze transforms you into Glory as Moses in the Mount 2 Cor. 3. 18. and brings you to Repentance unto Life never to be repented of 2 Cor. 7. 10. Go on and prosper 1 Chron. 22. 11 13. in the Name of the Lord. CHAP. II. Of the Hearts Treason 1. NO sooner have you got a saving look through Grace into this blessed Looking-glass of the Law of Liberty and viewed the hidden man of the Heart from top to toe therein with the spectacles of the Spirit of God but then you will make a discovery that your heart is top-full both of filthiness and falshood both of Treason and Treachery as full of the one as of the other and this is that evil treasure which your Lord tells you of is in every Heart of fallen Mankinde and 't is not an empty or almost so but an abounding treasure there is abundance of this evil treasure in it Matth. 12. 34 35. and Matth. 15.19 The Heart is filled with all unrighteousness Rom. 1. 29. 't is so full that there is no room for more and though it may be indeed fuller of evil practices yet it cannot be fuller of evil principles yea 't is so exceedingly filled with them and there is such abundance of them that the heart of man is ready to break with them and there plainly is a superfluity or overflowing of naughtiness Jam. 1. 21. and an over-spreading abomination Dan. 9. 27. All persons have the running issue of sin in them as that Woman which came to touch Christ Matth. 9. 20. Luk. 8. 45 46. Those evil Principles run out otherwise the Heart would break with them 't is so full of them into many evil Practices as the fore-quoted Scriptures do demonstrate 2. First the Heart is filled with all filthiness and Treason against God the great King of Kings and Lord of Lords Revel 19. 16. there is crimen laesae Majestatis High Treason in it not only intended but abetted and executed in many overt-Acts we are all born with War and Treason in our Hearts against the King of Heaven and this breaks out upon all occasions as soon as we come into the World no sooner do we learn to do any thing but we first learn to rebel against our Maker in our pride and vanity so that we are all of us transgressours from the Womb Isa 48. 8. and we are estranged from the Womb Psal 58. 3. we are old sinners hardned and habituated in evil even from our Mothers bellies it hath daily grown up with us and quite turned away our hearts from God and all goodness This is the birth-blot we bring into the World with us the first Man defiled Nature and ever since Nature hath defiled every Man making him not onely averse from God but also adverse to God both a stranger to him and straying from him yea a Rebel against him standing utterly across with an inâ—ate antipathy waxing worse and worse every day 3. Thus the Looking-glass of the Word represents to you first your Malady and secondly your Remedy the issues of Death come out of the Heart while 't is an evil treasure as well as issues of life when it becomes a good treasure 't is the former by Nature and the latter by Grace and therefore it must be kept above all keepings as well as with all keepings Kol-mismor netzar Prov. 4. 23. In order and tendency unto your more distinct knowledge first of your Malady this Spiritual Mortal and Fatal issue of sin take these following Soul-awakening Considerations First this That every one naturally high and low rich and poor one and other hath an issue of sin a flux of Spiritual filthiness running out of the Mouth Eyes and Hands c. as that Woman in the Gospel Matth. 9. 20. Mark 5. 25 to 35. had this is the epidemical evil the universal disease of all faln Mankind Secondly This Spiritual issue begins betimes in every person you bring it into the World with you so that if it be asked you as once Christ asked How long is it ago since this came to him Mark 9. 21. your answer must be as 't is there answered Even of a child 't is even from the Womb as before young Nettles begin to sting betimes and young Crab-fishes begin to go backwards betimes and young Hedge-hogs begin to be rough betimes so our naughty nature soon appeareth in little ones Vaiezatha the youngest of Hamans Sons Esth 9. 9. hath one Letter in the Hebrew name bigger than all the rest the Rabbins reason is because he that was youngest in years was yet strongest in malice against Mordecai and the Jews and Augustine proves Original Sin with his Vidi Zelantem puerum I saw a little Child rise up in such indignation as if it would have torn in pieces another strange Child that was sucking its Mothers Breast 4. Then thirdly This issue of sin may remain running many years unstaunched The Woman in the Gospel had her running issue twelve years but Man may have this issue unstopped and undryed up twenty thirty forty fifty sixty yea an hundred years That 's a sad word Isa 65. 20. but the sinner being an hundred years old shall be accursed and the more accursed because so long-lived and yet dyeth in his sin going down to the Grave with his bones full of the sins of his youth Job 20. 11. A sinner may do evil an hundred times and have this running issue an hundred years through the long sufferance of God Eccles 8. 12 13. yet it shall not be always well with him Isa 3. 12. for his sin will be sure to find him out at last Numb 32. 23. he that hath guilt in his bosome hath always vengeance at his back where Iniquity breaks its fast there Calamity will be sure to dine and to sup where it dines yea and to lodge where it sups Fourthly consider you may spend your all upon Physicians of no value when you come to a sense of this issue and seek out
taliter pigmentatae Deum ipsum habebitis Amatorem God himself will become a Suitor to such as do according to the Apostles direction 1 Pet. 3. 3 4. The Prophet doth so distinctly and punctually declaim against the Womens varnishing vanities as if he had indeed fully viewed the Ladies Wardrobe in Jerusalem Isa 3. 18 23. and had taken a particular Inventory of them with their turrified heads and stretched-out necks 10. Such persons as spend too much time in dressing their Bodies by the common Looking-glass it may justly be feared they spend too little time in trimming their Souls by this blessed Looking-glass Bernard excellently expresseth this saying Vestium curiositas deformitatis mentium morum indicium est Over-much curiosity in outward adorning is a shrewd sign of the deformity both of Mindes and of Manners or more plainly excessive neatness in outward ornaments is a palpable evidence of too much inward nastiness Mark what the wisdom of God himself saith 1 Pet. 3. 3. Whose adorning let it not be outward c. but let it be the hidden man of the heart Women are not simply or absolutely forbidden there to adorn themselves so it be without Pride and Excess and suitable to their States and Estates in the World otherwise good Rebeccah that immediate Daughter of Sarah would have been blamed for wearing those Bracelets and Ear-rings which the Holy Patriarchs Abraham and Isaac sent unto her for her adorning Gen. 24. 30. and Godly Lydia whose Heart the Lord opened would not have been a Seller of Purple Act. 16. 14. If it were lawful for her to sell it assuredly it was lawful for some to wear it 11. It follows then that what is spoken by the Holy Ghost in 1 Pet. 3. 3. is onely spoken comparatively and not simply or absolutely that they make not their outward adorning their chief Ornament as the Daughters of Jerusalem did Isa 3. 18. onely for pride and wantonness in the mean while altogether neglecting the adorning their Souls but surely those Daughters of Israel in Exod. 38. 8. were better minded who did willingly give up their Looking-glasses which were then made of Brass and whereby they trimm'd themselves to the service of the Lords Sanctuary by which free-will-offering of theirs they did most plainly and openly testifie that they preferred the Worship and Glory of God before their own gracefulness Those were undoubtedly religiously disposed women that assembled by Troops to fast and pray Pethachohel at the door of the Tabernacle and these instruments of the worlds Vanity whereby they had formerly dress'd their Bodies but which now they despised they dedicate to God to make the Laver of Brass an instrument whereby through Faith they might trim and sanctifie their Souls Oh that we had many such Women in this great City and such as Esthers Maidens Esth 4. 16. Zech. 12. 14. 12. The second Duty in order to this Looking-glass is You must not only â—ook into it but love to do so God looks not so much at what you do as at what you love to do God indeed looks that you should look into the Looking-glass that he himself hath made for you to that very end Yet to do so is not enough unless also you love to do so Let it be far from you to do with this Spiritual Looking-glass as History makes mention one Praxyllis did with her common one which when it but truely discovered to her eyes her own real Deformity she quarrels with the Glass and in a rage against it throws it down and breaks it all to pieces You may easily conjecture whether the true Representation of the Glass or the womans own Deformity were more in fault or to be quarrell'd withal Oh do not you quarrel with this blessed Looking-glass of the Word which God hath most graciously given you and hath not suffered it to be muffled up from you in an unknown Tongue as in Popish Times to give no true and due prospect of your sinful self but look into it and love to look into it yea look into it with a God-blessing Spirit saying with the Holy Apostle I had not known sin but by the Law that precious Looking-Glass Rom. 7. 7-9-18 As you were bred and born in sin and have all along lived in sin so you may dye in sin if you discern not by looking into this divine Looking-glass your Souls Deformity 13. The third Duty is You must not only look into it and love to do so but likewise to look wishtly and intently into it not taking a sleight and glancing prospect onely but viewing all the defects and deformities of your Heart with utmost intention of Soul until there be some deep Impression wrought kindly thereby upon your Affections This is the very scope of the Apostle James in Chap. 1. 23-25 He that beholds saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of his Nativity that which Nature gave him or that which he was born with into the world straightway he forgetteth what manner of man he was to wit the fashion of his Countenance and the spots represented in the Glass Whereby he most fitly noteth out those weak impressions which the discoveries of the Word leaveth upon a careless hearer of it who is not so deeply touched with those Discoveries as to be duely truely and throughly humbled for them so as to be brought out of self unto Christ 14. The fourth Rule is Labour for such a discovery of your Heart in this Looking-Glass of the Word that it may have an abiding Work upon you that the Word may be planted and engrafted in you Until this be the root of the Matter or of the Word as the word dabar signifies cannot be in you Job 19. 28. Nor the seed of God can be said to remain in you 1 John 3. 9. The seed of the Word must be hid in your heart Psalm 119. 11. Luke 2. 19. And the Law of the Word must be writ in as well as put into your Heart Jerem. 31. 33. Then doth the graft or root draw all your thoughts cares purposes and affections do nourish it and suck the sap of all to it All the motions of your Soul and Spirit will be cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Mold of Religion Rom. 6. 17. like melted Metal takes the form of that mold which it is cast or poured into then will it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit-bearing Word Col. 1. 6. and then will it drive you into your Closet or some by-corner the secret places of the stairs Cant. 2. 14. to bewail the plague of your own heart 1 King 8. 38. A due and true sense whereof is the best Prayer-Book in the world When you are sensible of Sickness you need no Book to teach you what to say to your Physician and when you finde your self defrauded of your Inheritance what to say to your Counsellor at Law though you do your self consult Books about both those Cases 15.
of the heart of man extensively were onely evil intensively and continually evil protensively there was a general Ataxy in Church and State in Families and Persons the whole frame was out of frame so this new World may be worst a little before its dissolution by Fire when the Son of Man comes to burn it 2 Thes 1. 8. 2 Pet. 3. 10. Iniquity shall abound Matth. 24. 12. a full Sea of Sin and a low-ebbe of Faith Luk. 18. 8. he will then find no Faith in most true Faith in few a living Faith in fewer and a lively and strong Faith in fewest of all in former Ages there was much heart-filthiness and heart-falshood and in our following Ages there is more oh how are the very banks of Blasphemy broken down in our time and wickedness now more brazen-faced with a witness then ever 't was formerly night-work as ashamed to show it self in the light of the Sun and in the sight of Men 1 Thes 5. 7. Act. 2. 15. but now 't is become more impudent and plainly a Noon-day Devil Men declaring their Sin as Sodome Isa 3. 9. and hanging them out in the very sight of the Sun not unlike that unpardonable and unparalleld Villany of incestuous Absalom 2 Sam. 12. 12. 18. 22. upon the top of the Palace from whence David had looked liked and lusted after Bathshebah Thereby God wrote his very sin upon his punishment 2. As it was in the Prophet Jeremies time so it is in our time Men are apt to speak the best of the worst and of the goodness of the heart under the badness of the life making the heart still as a City of refuge to retire to as if it were good when all else be evil The Prophet therefore opens a casement to make a discovery of the falshood and filthiness of the treason and treachery of the heart saying Jer. 17. 9. The heart is deceitful above all things and desperately wicked who can know it Which words are a Doctrinal Position or Proposition which consists of a Subject of a Predicate and of a Copula according to the Rules of Logick 1. The Subject is the heart of Man taken comprehensively in Scripture for the Mind Soul Conscience Will and affections of Man yea for the whole Man called the hidden Man of the heart 1 Pet. 3. 4. for if the heart be engaged all the whole Man is engaged Thus Hunters adventures their necks yea their all in leaping over hedge and ditch while they pursue their game why their hearts are engaged in their pleasures and thus it is with all in their pursuit of either good or evil The Heart was the best piece as Created but is the worst piece as corrupted 't is like Jeremy's figs as Created of God nothing better but as corrupted by the Devil nothing worse when Man came first out of Gods Mint he was a curious Silver-piece and shone most gloriously he had then an honest upright and an innocent heart Eccles 7. 29. he had then no dross no tin mingled with his Silver no Metal better than it but Gold no Creature better than him but Angels the image of God was stamp'd upon his his heart and he was crowned with glory and Majesty Psal 8. 5. he had knowledge in his Understanding obedience in his Will and order in his Affections c. 3. But now alas in the faln Estate how is this burnt Temple to be bewailed by us as the Jews did for theirs Ezr. 3. 12. Man that curious Silver-piece formerly is now become the lost groat Luk. 15. 8. that hath lost its sound its weight its lustre and its superscription and Image yea instead of Gods Image Satan hath drawn out his limbs upon it so that Mans heart is now altogether of another make 't is Inversus Decalogus a Diametrical opposition to the holy Law of God the heart of the wicked in the state of degeneration is now of little worth like an old crack'd over-worn groat though the Tongue of the just acted by a new heart in the state of Regeneration be as choice Silver Prov. 10. 20. Thus the Subject to wit the Heart of Man the first particular neither is what it was at first nor what it ought to be according to Gods Law 't is not as it was created of God very good as all other things were that God Created but 't is now very evil as corrupted by Satan yea evil it self And this corruption is remarked in Scripture for three things first the Matter secondly the Manner thirdly the Measure of it first the Matter or Subject that is corrupted is the Heart the principal thing that both God and the Devil strangely striveth for they both cry My Son my Daughter give me thy heart Prov. 23.26 The Devil once strove with Michael about Moses dead body Jude the ninth verse but doubtless it was his purpose to set up an Idol for himself in the hearts of the living Israelites If Satan can but get the heart a strong hold of it and his strong holds in it as before he thinks himself well enough and so Satans eldest Son or Vicar 't was the Watchword of Gregory the Thirteenth in Queen Elizabeths time My Son give me thy heart be in heart a Papist and go where you will do what you will and 't is the heart that God mostly wisheth for Deut. 5. 29. Oh that there were such an heart c. and that God mostly delighteth in Psal 51. 17. as in his bed of Spices Cant. 6. 2. Thus there is a wonderful kind of continual contention not so much of Earthly as of Spiritual powers about the conquest and possession of Mans Heart but alas through Mans transgression Satan mostly carries it till Christ come to divide the spoil with the strong Isa 53. 12. Satan is the strong-man armed that through Mans sin entreth into the heart as into his Palace thus he entred into Judas his heart when he had concluded that cursed Contract of betraying his innocent Master Luk. 22.3 then entred Satan who till then had but stood at the door and when Satan hath entred and taken possession then he filleth it even from corner to corner as he did the heart of Ananias Act. 5. 3. Why hath Satan filled thine heart Alas he fills it top-full of all unrighteousness Rom. 1. 29. as above he fills it with Hells Houshold-stuff and quarters his Legions of unclean Spirits in this Isle of Man and he keeps peaceable possession of his Palace and Kingdom until the stronger man Jesus Christ come in the power of his Word and Spirit with a Writ of Ejectione firmae to dispossess that usurping possessor to conquer plunder and spoil the evil one Luk. 11. 21 22. This is Christs reward for his ignominious death Col. 2. 15. he shall divide with the Devil in his demeans It shall not be all Terra-Diaboli or the Devils-land but there shall be Immanuels land too Isa 8. 8. whose Land is planted with
beginning Joh. 8. 44. for Ahab-like he first kills and then takes possession he first Murders Gods Image in Man and then possessing himself he stamps his own fowl Image in the place of Gods glorious Image but particularly he takes possession 1. By original propagation faln Adam begets a Son in his own Image Gen. 5. 3. not onely like him as a Man but also like him as a sinful Man Job 14. 4. all elect as well as reprobate are born Children of wrath Eph. 2. 3. the Apostles we there includes all yea both Jew and Gentile all are lost in Adam till found in Christ Phil. 3. 9. 2. By actual transgression which lets down indeed the draw-bridge to let Satan enter Joh. 13. 27. getting a fuller possession of him than before Satan hath something in us though he had nothing in Christ Joh. 14. 30. that gives him possession of us The manner 3ly of Satans keeping possession of us as his own is by Conquest or rather by Cozenage he pleads prescription for it if it be asked him How long hath thy tenure been he answers Even of a Child Mark 9. 23. hence is he Lord Paramount and plays Rex in the Heart till Christ serve a Writ of Ejectment on him CHAP. IV. Of the Hearts Treachery 1. AFter 1. the Matter and 2. the Manner follows 3. the Measure how much the Heart is corrupted with Treachery and Deceitfulness the Prophet Jeremy tells you gnacob ha leb mi col 't is deceitful above all whether persons or things 1. Let me shew you how the Heart of Man is more deceitful than any deceitful person in Scripture-Record and 2. how 't is more deceitful than any deceitful thing that the Holy Scripture doth mention First of persons and they are two fold 1. Male 2. Female first of the Males and the first instance to exemplifie it by way of Allusion is Jacob and the rather because the Prophet useth the same word gnacob from whence Jacob call'd in Hebrew Jagnacob had his name Jer. 17. 9. whereby is most graphically and aptly deciphered and described that the fleshly Heart doth the same thing to the Spirit in doing of good which Jacob did to his Brother to wit catch it by the heel and supplant it as the word gnacob signifies while it is running the race of Christianity set before us Hebr. 12. 1. 1 Cor. 9. 24. Though David was as wise as an Angel of God 2 Sam. 14. 20. yet it deceived him and tripped up his heels as the word imports Psal 39. 1 2 3. and so it did Peter Joh. 13. 37 38. though he were a pillar of the Church Gal. 2. 9. yet this supplanting heart supplanted and over-turned this very pillar Oh little did those two great and good Men imagine that their own hearts had been so treacherous and deceitful 2. Therefore Jacob or Hebr. Jagnacob is the first and most fit Scriptural Allusion to demonstrate the Hearts deceitfulness as you have the name Jacob many times in Scripture so sometimes the Etymology of the name especially upon three occasions 1. From his strugling with his Brother in his Mothers Womb 2. From his beguiling him of the birth-right and then 3ly of the Blessing First of the first of thos◠The word gnacab signifies Calcaneariu◠or an Heel-Catcher and because he not onely strugled with his Brother in Rebecca's Womb for priority but also catch'd his Brother by the heel or foot-sole there as if he would have turned up his Brothers heels or at least have pull'd him back and so got to the goale of the birth before him Gen. 25. 22 26. Hosea 12. 3. therefore did his Father call him Jacob a strange presage of what he should do in supplanting Esau which signifies perfect because born with a Beard as some say or however with hair so grown as if he had been a Man already rather then a Child he was factus perfectus pilis and yet encountred by this supplanter at his Birth Thus both of them brought their own Names along with them into the World Conveniunt rebus nomina saepe suis Oftimes Names and Natures answer each other 2. Though he could not bring down his Brothers head by tripping up his heels in the Womb yet he supplants him in the World gaining the birth-right by subtilty when he was grown up which he got not by striving and strugling with him before he was born Gen. 25. 29 33. Hebr. 12. 16. 3. And then thirdly in beguiling him of the blessing as well as of the birth-right whereupon Esau himself gives the Interpretation of Jacobs Name Hache Karah Shemo Jagnacob Vajegnekebéni Zeh pagnamaiim is he not rightly called Jacob for he hath Jacobd me these two times he first supplanted me of the birth-right and now of the blessing Gen. 27. 36. yea and the good old Man his Father saith in v. 35. Thy Brother came in subtilty and hath taken away thy Blessing Esau's Gloss or Allusion may be read word for word thus My Brother may well be called an Heeler for he hath heeled me these two times that is he hath come behind me set his foot before me as runners in a race play fowl play to each others and tripped up my heels twice just so and much more than so dealeth your Gnacob or deceitful heart as the Prophet calls it with you As there was a strugling in Rebeckahs Womb so there is a Conflict in the Soul of the Elect what can you see in the Shulamite or one brought into Gods peace by Christ as the word Shulamite signifies but as it were the company of two Armies Cant. 6. 13. the Army of the flesh and the Army of the spirit both strugling for the birth-right and how doth the fleshly Heart take hold of the heel of the Spirit its Brother they are ut fratres simul jacentes in eodem utero as twinns lying both together in the same Soul This Holy David complained of and groaned under Psal 49. 5. gnaven gnakebi the same words with the Prophets Jer. 17. 9. Jesubeni The iniquity of my Heels or Supplanters do surround me with their snares alas the best of Men have some dirt of iniquity cleaving to their heels some deceitfulness of sin Hebr. 3. 13. he that is already washed needeth not save to wash his feet Joh. 13. 10. or his heel of the unrenewed part which will be playing fowl play trip up his heels and cast him down too Psal 18. 23. 4. And that not onely Zeh pagnamaiim two times as Jacob did his elder Brother who was the Priest of the Family by his birth-right but even ten times yea times without number oh how oft hath the iniquity of your heels or this Heeler your supplanting heart catched hold of your heel and pulled you back from duty not onely from the new-birth but also to hinder your growth in Grace and in your passage and progress towards Heaven nay how oft hath it tripped up your heels and brought down
Cheats are but petty-cheats to this Jacob beguiled his Brother Esau of earthly blessings but this Jagnacob heart will beguile of Heavenly Tamar beguiles Judah of external things his signet bracelets and staff but this would cheat you of the white-stone wherein is written the new name that sealing and assuring Spirit of God Rev. 2. 17. and of that blessed bracelet of divine graces fastned all together with the knot of Humility as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 5. signifies yea and of the staff of supporting grace which upholds you in your walking in Gods ways Rachel cheated Laban of his false gods but this you of the true one Dalilah betrays Sampson into the hands of his Temporal Enemies that put out his eyes made him work in a Mill c. these were all bodily evils onely but this betrays you into the hands of your Spiritual Enemies would put out the eyes of your understanding and would clap you up close prisoner to sin and Satan the slavery whereof is abundantly worse than Sampsons grinding in the prison-house The Gibeonites deceived Joshuah for their own preservation but the tendency of this deceit is for your own destruction And thus it may be said of the other deceitful persons and things your heart will cheat you in both natural things as in feeding sleeping c. and in civil things as in buying and bargaining but the worst cheat of all is in Religious things in the matters of life and Salvation with a bastard peace when not Marryed to Christ 3. A Woman that is not Marryed may indeed have children but she cannot have credit or comfort of them because they are bastards so the Soul not Married to Christ may have false joy which is not of Christs begetting nor the fruit of his Spirit there be parelii or mock-Suns that appear in the cloud for a while but continue not omnia verisimilia non sunt vera every like is not truly the same there be mock-graces also Satan Gods Ape wraps himself in Samuels Mantle 4. As this cheat is in the best things so it is a cheat for the longest time even for Eternity time can never be recalled or redeemed if once you be lanched out into that endless Ocean that bottomless and boundless deep of Eternity therefore must you fear and tremble to put an everlasting cheat upon an immortal Soul and that in a matter of eternal life and Salvation A man may weather out the point of other temporal cheats and in a little time recover himself and redeem his loss again but this Spiritual cheat is well-nigh irrecoverable 4. 5ly 'T is a cheating of our selves which is a compound of many bad Ingredients a cheat made up of many aggravations as 1. 't is contrary to the Laws of God even his positive Law Let no man deceive himself 1 Cor. 3. 18. Gal. 6. 3. 7. 1 Joh. 1. 8. Jam. 1. 22. 26. 1 Cor. 6. 9. 15. 33. Deut. 11. 16. Job 15. 31. Revel 3. 17. 2ly 't is contrary to the very law of Nature which is always sui conservativa a self-preserver and charitas est semper à seipso charity should always begin at home though it should not at any time end at home man needs not any positive Law or command to love himself and therefore God hath left none upon Record in Scripture saying Man love thy self for 't is supplyed by the Law of nature yet this deceiving our selves cancels out that very Law 3ly When a man flatters himself in his own eyes Psal 36.2 saying they shall find no iniquity in me Hos 12. 8. in so saying and in deceiving himself 1 Joh. 1. 8. Obad. 3. ver Isa 44. 20. thereby that which should be the self-preserver becomes the self-destroyer if the Sentinel that is betrusted with the watch become himself treacherous no wonder if the City or Castle be taken and ransacked by the enemy 4ly There is an odd kind of tameness in this self-delusion wherein the heart deceives our own Souls 't is heinous enough and we can well enough be vexed at it to be cheated by others but oh how tame and patient we can be in this cheating of our selves 't is a self-pleasing evil and a man may sink with much complacency in himself into the bottomless pit herein 5ly To be cheated in Commodities that a man is not much conversant in is not much marvelled at as in strange forraign drugs we may easily be deceived and none can wonder at it but to be cheated in things familiarly known to us oh this is odious and abominable insomuch that we can readily reflect upon our selves herein and cry out oh what a fool am I to suffer my self to be thus easily befooled Yet this is done in self-deception for what is a Man more familiar with than himself and what ought he to be more conversant withal than with his own bosome 6ly To be deceived in trifles is nothing a man can bear it well enough but in matters of moment as Inheritances the whole livelihood c. this is unbearable yet nothing is so weighty as Salvation that eternal Inheritance which men commonly bear too well to be cheated out of 7ly Such as cheat themselves are pittyed of none all men say they should have been wiser so self-deceit in matters of Salvation is a pittiless evil neither God Men nor Devils will pitty us for cheating our own Souls 5. 8ly This self-deceit makes a man worse than the Devil in one respect to wit in being for torment at the last and not expecting it but blessing himself with vain hopes and expectations of better things all which idle dreams shall certainly perish Job 8. 13 14. whereas the Devil is for torment and expects it Matth. 8. 29. Art thou come to torment us before the time this is indeed no free confession of his Will but 't is extorted from him by compulsion and unavoidable necessity the Devil might know that the Son of Man was to be the Judge of the world both of Men and of Devils out of Dan. 7. 13 14. and that himself with his whole Kingdom of Devils were reserved in chains until that dreadful day and that now he is onely respited and as it were reprieved in respect of full torment 2 Pet. 2. 4. Jud. v. 6. and that now he is onely suffered as a prisoner Non in arctâ sed liberâ custodiâ at large to flutter abroad in the air as a Prince of the power of the air Eph. 2. 2. and to course about the earth Job 1. 7. until that great day cometh which he trembleth to think on Jam. 2. 19. therefore such as scoff at this day and make light of it 2 Pet. 3. 3. 5. with their golden dreams of a fools-paradise makes themselves worse than the very Devils 6. 9. This same self-flatterer falls in that day under the greatest judgment and doubtless his own misery for his groundless hope and vain expectation of better
33. as in the finding out of Achan Jonathan Jonah and Matthias and in dividing the land of Canaan to the Tribes of Israel Gen. 49. 13. c. So that you may not attribute to Chance as if things were of themselves or to Fortune as if she ordered your good or evil if it were so then there could be no order in things but all confusion whereas you behold a blessed harmony in all things save onely in the corrupt actions of men which yet the wisdom of God orders to his own glory How can that exact and regular motion of the Sun giving heat and light to and making Summer and Winter so orderly in all parts of the world be ascribed by any sottish heart to blind Fortune the Axel-tree whereof is infinitely too weak for the least motion of the world to be turned upon it As bad as those Assyrians were yet did they ascribe their afflictions not to Fortune but to the god of the Land 2 Kin. 17. 26. 8. The fourth discovery of the Hearts deceitfulness in adversity is your impatiency and weariness under Gods afflicting hand oh how weak are our hearts to endure tribulation Ezekiel 16. 30. Solomon saith If we faint in the day of adversity our strength is small Prov. 24. 10. Man hath no tryal of his strength till he come into trouble faintness then discovers weakness and weakness then causeth weariness and impatiency As is the man so is his strength said they to Gideon rotten or weak boughs do break when weight is layd upon them and so do earthen vessels when set empty to the fire unsound lungs cannot abide the frost-air but a Josephs bow will abide in strength though many Archers shoot at him and both hate and hit him yea and sorely grieve him Gen. 49. 23 24. being strengthened by the hands of the mighty God of Jacob but alas how soon are we crying out of weariness because of our weakness in running a while with the footmen of lesser troubles Jerem. 12.5 although God calls us not for he calls none but his champions to run with the Horsemen of greater Tryals hence affliction is called our infirmity Prov. 18. 14. because of our natural imbecility to bear it as well as to free our selves from it we cannot so much as bear words much less wounds for Christ and if we so startle at a reproach for the Truth surely we should never as one saith fry with a fagot 9. The fifth discovery of the hearts deceitfulness in Adversity is you will be very apt to restrain prayer in it as Job 15. 4. Alas when the body is out of frame by distempers or by external distresses the spirit also sympathizes and will often be out of frame with the body and the weakness of the flesh many times according to that in Matth. 26. 41. over-â—ometh the willingness of the spirit A man at â—uch a time hath work enough to bear the burâ—en of his own affliction therefore death-bed Repentance is said to be very seldome true Repentance sera poenitentia rarò est vera late Repentance is rarely true saith Augustin yet nun-quam serò si seriò 't is never too late so there be but a real and a serious frame of Spirit but alas there is all the danger for penitent words may at such a time be onely squeezed from us by pressing and oppressing pain when such words flow not naturally from a living principle within you may howl upon your bed you may brawl and murmure which is as the howling of a dog and no better unto your God Hos 7. 14. and not pray one prayer in the Holy Ghost Jude v. 20. all that time your Spirit which is the lending part will have then work enough to sustain the infirmities oâ— the flesh which is the borrowing part Prov 18. 14. Hereupon Job is charged by hiâ— friends for casting off fear and for restraininâ— prayer before God Job 15. 4. 't is true Joâ— might possibly omit his stated times of prayer which he observed day by day continually Joâ— 1.5 through the bitterness of his grief anâ— the unreasonableness of his foe-friends whicâ— discomposed his spirit for Prayer but that hâ— should altogether refrain and restrain prayer iâ— his misery was but a meer cavil against thâ— good man who could not be so bad as to foâ—â—ear all prayer himself and discourage otheâ— from it too this would have been a foul faâ—â— indeed for while prayer stands still the whole trade of godliness stands still and to cast off prayer is to cast off God Jer. 10. 25. yet as domestick discords may hinder prayer 1 Pet. 3.7 so may bodily distempers 10. The sixth discovery of the Hearts deceitfulness in afflicton is that the Soul of man many times will choose Iniquity rather than affliction as Elihu layeth to Jobs charge Job 36. 21. take heed be very wary for time to come because of thy natural proneness to it 't is with the hair of corrupt nature and the strong byass thereof may carry you down the hill before you be aware regard not iniquity turn not your face as the Hebrew word signifies towards iniquity by way of approbation as men do usually turn their faces towards that which they like and love or give not so much as a leering look towards sin Psal 66. 18. for this thou host chosen rather than to bear thine affliction or thy poverty patiently that is thou wouldst rather be a sinner than a sufferer and wouldst better be a wicked than a poor man this is a bad choice for there is more evil in the least sinning than in the greatest suffering inasmuch as the latter is a physical or natural evil and comes from an Holy God but the former is a moral evil and ever comes from the cursed devil Therefore should you not do the least evil though it would procure the greatest good Hence the antient Martyrs would not accept of deliveranc upon sinful terms Hebr. 11. 35. and they would not do so much as to cast in one single grain of Frankincense to an Idol although thereby they might have saved their own precious Lives well knowing that God stood in no need of their lye for his glory Rom. 3. 7 8. Sin is the greatest evil as God is the greatest good so it can never be in it self a matter or object of free choice Quas non oportet Mortes praeeligere saith Zuinglius What Deaths ought not a man rather to make choice of what torments not rather undergo yea into what deepest gulf of Hell it self must he not rather enter than wittingly and willingly to sin against God Daniel chus'd rather to be thrown to the Lions than to violate his Conscience and so to have that lion through guilt roaring against him in his own bosome The Armenian Mouse some say will chuse rather to dye than to be defiled with any filth insomuch that if her hole be besmeared with dirt her choice is rather to be taken
which we are commanded to covet earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealously affect as 't is the best Ambition 1 Cor. 12. 31. Yet is there a more excellent way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graces are better than Gifts 1 Cor. 13. 1. c. Gifts are indeed excellent things as they are Spiritual things flowing from the Spirit assisting if not indwelling in this respect they are better than all the Gold of Ophir which is but a natural thing and hath only a natural excellency but spiritual Gifts are not only spiritual things but be a part of the purchase of Christs Blood and a blessed fruit of his Ascension into Heaven Ephes 4. 8. And it must needs be an excellent thing to become a Saviour of Souls by Ministerial gifts to save souls and to pluck them out of the fire Jude 23. This is an excellency denied to Angels who are but ministring spirits and the Word of Reconciliation is not committed to them The Office of preaching the Gospel is taken from the Angels who first preached it to the Shepherds Luke 2.10 to 15. and given to the Ministers Though an Angel certified Cornelius that his Prayers were accepted yet doth not the Angel preach the Doctrine of Redemption to him but refers him for that unto Peter Act. 10. 3. 5. Notwithstanding all this a man may save others and not save himself but be a cast away 1 Cor. 9. 29. at last Hence the Apostle exhorts Timothy that he be careful to save himself as well as others 1 Tim. 4. 16. Those Hypocrites Preachers that in Christ's Name had cast out Devils were as unknown to Christ at length cast out to Devils Matth. 7. 22. 3. The second Answer is more particular for distinguishing Gifts from Graces They differ 1. In their original though both come from one and the same Holy Spirit yet 't is in a different respect for Gifts do flow from the Spirit as he is an assisting Spirit only and not an indwelling Spirit also But Grace always flows from the Spirit as both Assisting and Indwelling too 't is thus illustrated As a Carpenter may both build an House and beget a Childe yet one and the same individual man is the original of both these but with this difference the house that he builds partakes of his Art only and the Child he begets doth partake of his very Nature So Gifts though they do come from the same Holy Spirit that works saving Grace yet are they but Opera ad extra external Operations and not the proper and genuine fruits of an Indwelling as well as of an Assisting Spirit A Pilot is said to be in Philosophy the forma assistens to guide the Ship in its Navigation but 't is the Soul that is the forma informans to guide the Body in all its Motions and Operations Oh see that the Spirit be your Soul in Grace as well as your Pilot in Gifts 2. In their Object Gifts are more for Honour than for Holiness but Grace is more for Holiness than for Honour 'T was Saul's cry who had got the Gift of Prophecy when he was among the Prophets 1 Sam. 10. 10. Yet honour me now among the people 1 Sam. 15. 30. Let gifted men have but the Honour and let who will for all them take the Holiness Gifts are all for a Glory that is without but Grace is all for that Glory which is within Psal 45. 13 Reverend Mr. Bridges saith excellently Thaâ— as Gifts are the fruit of Christ's Ascension Eâ—phes 4. 8. so they are all for Ascensions and Glories for the fine-spun Notions for the quaint and quirking Speculations of sounding brass and tinckling Cymbals But true Grace falls in with a crucified Christ saying with the Apostle I determined to know nothing to profess no other skill among you than Chriâ—â— and him crucified 1 Cor. 2. 2. 'T is not aâ— Children are for the gawdy flowers among the Corn but as the Husbandman for the Corn it self 4. Gifts and Grace differ 3ly in their subject Gifts may be given to a wicked man iâ—ordine ad aliud for the good of others as a Nurse may meet with bountiful gifts and good keeping in her Masters house not so much out of respect to her self but for the sake of her Masters Child which she hath in her Nursery But Grace is special favour the Receiving subject whereof is onely those that are Elected and Accepted in Christ 't is a Favour which God shewes only to his people Psal 106. 4. He useth to do so only to those that love his Name Psal 119. 132. Whereas a wicked Judas a Devil may be the subject of receiving Gifts he undoubtedly had as shining Gifts as any of the Disciples insomuch that they were so far from suspecting him for betraying of Christ that each of them rather suspected himself saying Master is it I Yet all his Gifts though shining were but as those Torches and Lanterns which he abused to betray his Master So that a man may perish with Gifts but never any man can perish with Grace Noah's Carpenters were gifted to build an Ark for saving Noah and his Family yet had they not Grace to save themselves from the universal Deluge 4ly They differ in the Effects 1. Gifts are Ministrantia but they are not Sanctificantia They do administer ad lucrum Ecclesiae to the advantage of the Church yet do they neither sanctifie nor save every gifted Administrator such an one may cast out Devils yet at last be cast out to Devils Matthew 7. 22. 2. Gifts fit a man only for a common Profession effecting a form of knowledge Rom. 2. 20. and a form of Godliness 2 Tim. 3. 5. yet cannot renew the heart nor raise it up beyond a common frame 3. Gifts and Sin may consist together for though they be divers yet they are not contrary There is as much room for the Devil as ever yea possibly more For the Gift of Knowledge may make room for the Devil of Pride 1 Cor. 8. 1. 4. As Gifts cannot break off Vnion with Sin so neither can they bring into Vnion with Christ 5. Gifts are only good at doing they are very bad at suffering-work Lastly In Duration Gifts continue not 1 Cor. 13. 8. they dwindle into nothing Heb. 6. 6 7. but Grace is contrary in all these respects 5. The second Deceit which is the second enquiry is your taking and mis-taking seeming Grace for saving grace or false for true grace that you may be undeceived herein learn to distinguish them by these following Characters 1. False grace in an unsound and hypocritical heart hath evermore its actings and exercise from forreign and extrinsick motives as carnal respects by and base ends the applause of men c. Just like Puppits in a daunce that have no principle of life in them but are acted by an external force but true saving grace hath not onely an inward principle but also a propensity to