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
degrees For the word implieth the manner of their falling Neither is it a falling away in part or for a time as the Disciples and Peter in the time of Christs Passion but a finall falling away from all their graces from which falls is no returne or rising And therefore neither is this a withering of persons truly iustified or a fall from iustifying faith which they neuer had as Papists would haue vs beleeue but from temporary faith of hypocrites as the Text is most plaine calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here consider foure things 1. How men wither away in grace 2. The danger of withering 3. Notes of a man withering 4. The Vse and Application of all For answere to the first Men euen great Professors in the Church wither foure wayes 1. In iudgement 2. In affection 3. In practice 4. In the vse of the meanes In Iudgement when they fall off the grounds of sincerity and truth whereof they were once perswaded as many who decline and for by-respects are carryed from the truth which they once embraced such as Demas who forsooke the truth to imbrace the present world Thus did the Galatians wither and by little and little fell to another Gospell at first in part and through weaknesse afterward in whole and by obstinacy Such were Hymenaeus and Philetus who once held the truth concerning the doctrine of Resurrection but in short time erred concerning the faith saying that the Resurrection was already past and destroyed the faith of many 2. Tim. 2.18 As this was prophecyed of these latter ages so our eyes haue seene the same abundantly verified in numbers who in these later times haue departed from the faith and giuen heed to spirits of errours and doctrines of diuels 1. Tim. 4.1 I will not speak of such learned men as in Queene Maries dayes fell from the truth of the Gospell which themselues had professed and defended such as Bonner Gardiner c. But numbers now in this Light are declined and darkened in comparison of their owne light As for example 1. Our Doctrine a long time hath been that our Iustification is by faith onely without workes naturall morall yea or of grace according to the Scripture Rom. 3.28 But how haue many withered in this maine Article who now will haue workes dipt in the blood of Christ come into the matter of Iustification so that Christ is but halfe a Iesus halfe a Sauiour 2. The common iudgement was that Gods Election and Reprobation are absolute depending onely vpon Gods will and pleasure according to the Scripture Ephes. 1.4 5. But how generally are men withered and gone from this truth as if their wits were now to be refined by Arminius concluding them to be conditionall depending vpon mans willing or nilling to receiue the grace of God How doth the Doctrine of vniuersall Redemption and grace creepe abroad euery-where as a Gangrene teaching that effectuall and sufficient grace is offered to all and euery one by which they may repent and beleeue if they will 3. The receiued truth was wont to bee that the Pope is that Antichrist and Rome Babylon as the Iesuites themselues confesse and therefore we haue done well to separate from them How many are withered from this truth and are loth the Pope should bee that notorious Antichrist but the Turke rather who neuer yet sate in the Temple of God and haue deuised a new Rome or Sea for him onely discouered by Popish Geographers 4. The common iudgement heretofore was that Christ is present in the Supper sacramentally to the faith of the Receiuer But now many are withered and now Christ must be present there after a manner not to be questioned or disputed 5. The common iudgement of Protestant Diuines was that our Religion differed from Popery in substantiall and essentiall poynts But many are gone from that and now we differ but in circumstances and there needs but a small modification in most poynts betweene vs An English yea or a Popish Cassander might bring vs together though heauen and earth shall come as soone together as these two Religions agree in the fundamentals Time would faile to speake of the generall withering in iudgement in the doctrine concerning the strict obseruation of the Sabbath which some thinke alterable and obseruable at the will and pleasure of the Christian Prince though it were written by Gods owne finger in Tables of stone as no alterable Law was So concerning Christs locall descending into hell in his soule Concerning the restoring of Auricular confession with separating some abuses onely in the manner Concerning the needlesnesse of so much preaching as if the honour of the Ministery were to thrust downe the exercise of it And lastly concerning a mans falling wholly and finally from Grace who is truly iustified and sanctified Thus are numbers of men tost with the waues of contrary doctrines to whom the truth is yea and nay now this now that according to their occasions now they are resolued now vnresolued 2. Men wither in affection falling from their first loue from the heate and zeale for God and goodnesse which once they had As old men that are withering grow cold and chilly abated of their heat and vigor which they had in their state strength How haue many who seemed once feruent in spirit and most forward maintainers of Religion now cooled their affection and come to a state of indifferency if not of neutrality framed themselues to such a moderation as will iust serue the scantling of the time the Law their owne profit preferment and reputation Yea some that are fearefully gone from their first loue commend their owne wisedome in it they were they say forward and foolish in the heate of youth to speake against this or that but now they see their errour and admire their present stayednesse and the golden meane which they haue attained till all affection to goodnesse bee expiring and gasping Some that formerly were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burnt in spirit against superstition profanenesse Othes Sabbath-breaking c. are growne key-cold the sway of times hath been as water cast vpon the coales of their affections or in some hath beene as bellowes to blow vp an anguish and distempered heate for the contrary Some that haue giuen the right hand of fellowship to godly brethren and haue taken them into their bosome for the Image of God and his graces can now looke asquint on them and dis-affect them as men too farre on the right hand whereas they being in the same way they were these be gone not further from them than from themselues 3. Great Professors wither in practice as the Galatians chapter 5. verse 7. did runne well but something letted them and cast them backe Haue not many made themselues trespassers in destroying what they seemed to haue builded How haue many begunne in the spirit but end in the flesh who hauing escaped the filthinesse of the
men can run ouer these or any of them dayly and not humble themselues for them yea and reforme them they are withering apace I feare such a man will soone come to nothing 6. Hatred of Gods children and the way of iust men whether open or secret How can they keepe their greenenesse who cannot abide the greenenesse and graces of others but can be wittie in priuy girds and scornes of such as endeuour to preserue themselues from withering That these are withering see Psalm 129.6 They that hate Sion shall be as grasse on the house toppe which withereth before it come forth And whatsoeuer many conceiue of themselues this is certaine If thou auoyd society with Gods people and bee ashamed of them or fellowship with them in the Gospell if more perillous times come thou wilt easily wither and stand as Iudas with them that apprehend Christ. Vse Seeing so many great Professors wither away so dangerously let him that stands take heede lest hee fall 1. Cor. 10.12 See we men of so great illumination affection reformation as in this stony ground wither quite away How necessary then is that exhortation of the Apostle Heb. 12.15 Take heede that no man fall away from the grace of God and Chap. 3.12 Take heede of the euill heart of vnbeliefe to depart from the liuing God A necessarie exhortation for all the hypocrite because he is in danger of finall withering and shall perish in it and the lesse hee feares it his danger is not the lesse As also the sound Christian who though he cannot fall quite away because the Lord puts vnder his hand yet by fearing to fall he auoydes falling and being falne recouers himselfe againe Let euery godly man looke hee stand on firme ground for Reprobates may seeme to stand and be greene for a while Neither let any content himselfe that he heareth good Sermons or that hee reioyceth therein for the present For as we read Ioh. 5.35 Iohns hearers esteemed him a burning shining light and reioyced in his light but it was but for a season And this Text of ours tels vs that many heard our Lord himselfe and that with ioy yet withered away and Ioh. 6.66 many that had heard Christ and followed him for a time as if they had beene sound Disciples as the Text calleth them went away from him and walked no more with him Obiect There is no feare so long as we be Protestants and not Papists so long as wee professe the truth and denie the grosse points of Popery which cut men from Christ. Answer There is a two-fold withering one in iudgement the other in practice That in iudgement is two-fold either totall or partiall Totall when a man departs from the whole doctrine as they that turne from the truth of Christ and sup vp the whole filth of Antichrist Partiall when a man holds most truthes but departs from the sincerity of it And this ouerturnes many Protestants who will neither be Papists nor yet sincere Protestants but so farre iudge Religion woorth holding as they can gaine by it Withering in practice is either in profession or in action Thou mayest hold the profession of Religion and yet by persisting in wicked manners manifest thou acknowledgest not Christ thy Lord and that thy selfe art not of the truth Doe wee thinke Demas cast off the whole profession of Religion when hee forsooke the truth and exchanged it for the world Or did the Galatians turne Gentiles and quite forsake the profession of Christ when they turned to another Gospell Or did the Pharises or such as sinne the sinne against the holy Ghost wholly renounce the profession of Religion Oh then neuer stand vpon profession but vse the meanes to preserue thee from withering in iudgement or practice in whole or in part Quest. What be the meanes to keepe vs from withering Answ. 1. Get sound iudgement to discerne the truth from errour And this is obtained in the publique Ministerie If wee would not quench the Spirit we must not despise prophecie If we would not fall we must be grounded on the foundation of the Prophets and Apostles by priuate reading meditating and conferring of the Scriptures which notably begets and confirmes soundnesse of iudgement And by prayer which obtaines the Spirit who is called the Spirit of iudgement The Lampe failes without oyle And they that forsake the Assemblies shal finde their light of iudgement and vnderstanding to grow dimmer daily till they be wholly put out 2. Sound perswasion of the truth thou professest that thou mayest not please thy selfe that thou hearest the truth from the mouth of the Preacher or hast it in thy Bible at home no nor content thy selfe that thou hast it in thy mouth or discourse but that thou hast the experience of it in thine heart How doth experimentall knowledge fixe it selfe in the soule Let a man once taste the sweetnesse of Christ and his merits he can neuer be a Papist in the point of merit but he will detest his own works as drosse dung in comparison Let a man once come to the experience of Gods fauour and loue through his Christ it will be stronger then death no water can quench it hee shall not hang in a doubtfull suspence of his saluation or feare finall falling away hee shall be farre from wauering and much more from withering in these points Let a man once get experience of the sweetnesse of godly life of Gods blessing accompanying it of inward peace and tranquillity of minde of safety vnder the wing of God and the many priuiledges which goe with the carefull watch ouer the heart and life This man shall not easily fall from his fruitfulnesse nor be drawne to such sinnes as blast and ouerturne others by the rootes and that suddainly Whereas hee that holdes his Religion because the Prince holdes it will runne with the time and swimme with the streame the times and winds are not more mutable than he let the times change but a little his Religion is withered and gone Or if men hold holy Doctrines onely swimming in the braine and attaine vnderstanding rather to furnish their discourse than to guide their course and want the experience of God the sence of faith the breath and motions of heauenly life in the seate of life that is their hearts and soules they shall easily bid truth farewell if with conuenience they cannot hold it in their iudgement or hold it forth in their practice 3. Sound affection and loue to the truth vpholds from withering in it when the wise Christian esteemes the Pearle worth selling all to buy it Loue any thing better than Grace thou art gone Demas loues the world better and easily forsakes the Truth How many lights in the beginning of their profession haue been extinct by the world comming vpon them The profits pleasures and aduancements of it haue made them idle dissolute almost profane If thou wouldest auoide that fearefull Apostasie threatened
to sauour the things of God And it is sufficient that we haue liued in such lusts but now let vs walke no more after the will of man but of God 1. Pet. 4.3 Shall our Profession bee Christian and our practice Heathen What doe such a number of Heathens in a visible Church whose heads hearts and hands are more stuft with cares feares and distractions than the most Heathenish Heathens For men to follow the world with a full spirit to place their felicity heere and make it their chiefe ioy to increase their estate heere is to liue like an Heathen For after all these things doe the Gentiles seeke 2. Because the things of this life are not worth such distracting care in the due estimate of them For first they are but for this present world which is indeed a world of vanity and a mappe of misery Secondly they are but for a mortall and changeable life which passeth as a vapour though men that entertaine them vainely suppose they shall not dye at least not yet They are for a life common with vs to the brute beasts which want vnderstanding and reason and yet their life is passed without any such cares or distractions by that generall prouidence that feedeth Sparrowes who neither spinne nor carry into the Barne But there are cares for a better world which as it is a Kingdome of glory and happinesse so it is vnshaken of perpetuity and eternity There are cares for the life of the soule which as it is more excellent than the body so are all the good things belonging to it And these cares are worthy of roome and place in a Christian heart There is a life not common with beasts but with the Angels to bee cared for nay common with Iesus Christ the care of which our Sauiour hath commended to vs aboue all other cares in the world when reprouing Martha for her too sollicitous and busie care in entertaining his own blessed Person he told her and vs in her One thing is necessary and this care is of the good part which shall neuer be taken from vs. 3. These distrustfull cares argue both impiety and folly The former in that they would fasten vpon God want of knowledge power or will to relieue our wants For if God take knowledge and bee able and willing to supply them what need I vexe my selfe further For his knowledge Math. 6.32 Your heauenly Father knoweth that you haue need of all these things For his power Goe into the Wildernesse behold him feeding Israel forty yeeres without all earthly meanes giuing them bread from heauen which ordinarily comes out of the earth and water out of hard Rocks than which nothing is dryer preseruing their clothes from wearing while they were worne forty yeeres together For his Will Psa. 37.28 The Lord forsaketh not his Saints they shall bee preserued for euermore But these distractfull cares deny the Lord the honour of wisedome power and mercy and so are expresse signes of an vngodly heart Secondly they argue a foolish mind two wayes 1. That when a little will serue a man in his way homeward thorow a strange Countrey he will lode himselfe with needlesse burthens Nature is content with little Grace with lesse Iacob craues no more of God but food and rayment And wee are commanded If we haue food and raiment to bee therewith content 1. Tim. 6.8 2. What an extreme folly is it when a man hath enough for the present nay and for his time if he were to liue ouer two liues yet to spend his dayes in scraping and gathering not so much for himselfe as hee knowes not for whome It may be for a foole Eccles. 4.8 It may bee for a waster and spend-thrift it may be for a stranger chap. 2.19 nay it may be for an enemy as Haman for Mordecai 4. We professe our selues children of God and therefore these distracting cares are most vnbeseeming vs. We must rather imitate children who because they depend vpon their father and rest on his allowance they put off all care and thought what they shall eate drinke put on or what portion they shall stand to hereafter And if we see a man drudge and droyle in the world and making shift for himselfe we will say Surely such a man hath no father to care for him 5. God often doth alwayes might reuenge these great cares with great vvants and the more carefull men be the more needfull often they are God most righteously punishing the vnbeliefe of their hearts and paying them vvith their ovvne coyne They vvithdravv their confidence from him and he vvithdravves his blessing from them Then they labour and thriue not earne money and put it into a broken bagge and God ouerthrovves their conceits they thinke their care must doe all but the more they care the lesse they haue to teach them that if they vvould care lesse they should neede lesse Meanes to thrust off these carking cares 1. Labour to get assurance of thy adoption For if a man be persvvaded of this he can easily stay himselfe vpon God for all needfull things The prayer is first Our Father and then Giue vs this day our daily bread No maruell if men be vnquiet in their hearts vvho haue neither care nor assurance of their adoption Math. 6.30 Christ makes them a signe of incredulity O ye of little faith 2. Learne the lesson of contentation as Paul Phil. 4.11 I haue learned in whatsoeuer state I am to bee content I know how to want and to abound Where in what schoole Not in the schoole of nature for that teacheth impatience and discontentment in wants but in the Schoole of Christ through Christ inabling me A man comming out of this Schoole is as comfortable and cheerfull as if his small portion were the whole world 3. Because these cares will euer bee incroching and thrusting in we must know vpon whom to turne them off 1. Pet. 5.7 Cast all your care on him for hee careth for you Cast them off farre away from thee as a man pressed with a burthen or somthing that hurts him But with this difference hee casts his burthen on the earth thou must cast vp thine into heauen Psalm 55.22 Cast thy burthen vpon the Lord and hee will nourish thee as an Anchor is cast to stay the Ship against all waues and billowes of diffidence and distrust Quest. How should I cast my care vpon God Answ. 1. By faith beleeue his gracious promises and apply them to thy selfe 2. In nothing be carefull but let your requests be shewed Phil. 4.6 Prayer is a casting of our care on the Lord therefore call vpon on him and commend thy wants vnto him 3. Keepe him in sight and set him still before thee Phil. 4.3 4. The Lord is at hand in nothing be carefull there is no cause of these choking cares and distractions seeing we haue the Lord so neere and may with confidence call on his Name for the
in body become like the glorious body of Iesus Christ when all fruites of sinne shall bee absent and no part of blessednesse wanting vnto it But can an euill or carnall heart thus reioyce which hath no part in Christ no portion among the sonnes of God no spirit but that which ruleth in the world no portion but on earth No their ioy is lower than so in their wisdome wealth strength in their Wiues Children cattell in honour pleasure lusts and sinnes The stranger enters not into this ioy Prou. 14.10 Thirdly a good heart seeing that Christ hath giuen himselfe wholly to it giues it selfe wholly to him For by vertue of the mutuall couenant made betweene Christ and the beleeuing heart and the spirituall contract and marriage Christ the true and louing husband of his Church giues himselfe and all his substance to the faithfull soule And she being allured by his louing and faithfull promises giues her selfe wholly to him in duty and affection Cant. 6.2 My welbeloued is mine and I am his He is mine not in common graces or generall fauours but in speciall and sauing graces by an inward and secret presence by a most neere and vndiuided coniunction For two persons to say they are man and wife onely because of some common fauours passed He did me a good turne gaue me such a gift c. is absurd It is the chamber and bed-presence secret and inward company that is a signe of marriage So say Christ is thine not by common fauours but when hee meets the soule with sweet refreshings and comes and lodgeth in thee by the faith of thy heart And I am his His Spouse and wife and haue giuen my whole selfe vnto him for heerein I see all my happinesse placed He communicates his nature to me euen the Diuine nature 2. Pet. 1.4 and changeth mine he makes his wife glorious Ephes. 5.27 Moses marryeth an Ethiopian and cannot change her colour But he makes me of a sinner a Saint of a Saint in earth a Saint in heauen He aduanceth my estate euery way hee being rich I cannot bee poore he communicates with me all his goods his righteousnesse his life his glory are all mine And he euer commiserates my estate as a louing husband doth his wiues in all my troubles he is troubled And therefore well said I I am his But an euill heart contracts it selfe to the world to the seruice of lusts as Ephraim followes after many louers Hos. 2.5 committing spirituall harlotry with all base suters and estranged from Christ. And Christ not being thine thou canst not say thou art his Fourthly a good heart prepares a roome in it for Christ to dwell in It knowes that in spirituall contract cohabitation is most necessary Ephes. 3.17 that Christ may dwell in your hearts by faith It knowes that Christ will dwell there not onely as a Master in his house ruling preseruing prouiding but as a Lord in his Temple It knowes that a common man will not dwell in an hog-sty much lesse will the holy Lord in any but an holy place It knowes also that Christ hath prepared for it a sweet roome in heauen And therefore it will fit it selfe as a sweet lodging for Christ still repairing the ruines and proceeding to full sanctification still beating out more lights because the light abides not darke corners sweeping out daily with the besome of mortification all lusts both of heart and life and watering the chamber with teares of repentance It receiues nothing in that may offend him or grieue his Spirit And as the Lords Temple perfumes it daily with the morning and euening sacrifices of Prayer and Praise Finally it trimmes and decks it selfe with graces that Christ may take delight to dwell and content himselfe there But an euill heart cares not where Christ lodgeth so he lodge not in it in the mouth or hand he may Neither cares it how nasty it lye it is alwayes sweet enough for the diuell and lusts and lookes for no better ghests like a Tauerne dore open to all ghests Fifthly a good heart conformes it selfe to Christ and will walke as he gaue example For it knowes the Scripture hath set him out not as a Redeemer only but as a patterne of good life and imitation And that there is almost no Christian duty vnto which we are not vrged by his example as humility Phil. 2.5 patience 1. Pet. 2.21 loue of the brethren Eph. 5.2 forgiuenesse of others Ephes. 4.32 fidelity in our function Heb. 3.1 2. beneficence to poore Saints 2. Cor. 8.9 and obedience both actiue and passiue Heb. 12.2 and constancy in profession 1. Tim. 6.13 Hence it is that as a seruant it striues to doe as his Lord according to his Lords own precept Ioh. 13.15 Whereas a bad heart will haue Christ a Sauiour not a samplar takes what benefit it can by his death but neuer lookes to his life to tread in his steps and protesteth he beleeues in Christ and he is his Lord but neuer conformes it selfe to his practice But no direction by the life of Christ no saluation by his death This is the disposition of a good heart toward Christ. III. It lookes vnto the Spirit of God in foure kindes of Notes 1. In respect of spirituall assurance 2. Spirituall worship 3. Spirituall graces 4. Spirituall growth For the first Because this heart is in vnion with Christ it hath the Spirit of Christ working the assurance of his adoption This is the heart into which God sends the Spirit of his Sonne crying Abba Father Gal. 4.6 that is hee assureth vs that wee are actually sonnes by grace who are no sonnes by nature And this assurance is first from the witnesse of the Spirit Rom. 8.16 which is a secret information of Gods loue and fatherly affection and a still voyce from heauen into the heart that God in Christ is become thy God And is euer met with a motion of the soule inspired by the same Spirit stedfastly resting it selfe in the fauour of God now a Father in Iesus Christ. This being witnessed by the Spirit to all Beleeuers we know his testimony is true being a Spirit of truth that cannot lye Ioh. 14.17 and being the searcher of the deepes of God 1. Cor. 2.10 Suppose thou hadst an Angell as Daniel chap. 9.23 and Mary Luk. 1.28 come from heauen to tell thee thou art greatly beloued of God this were a great priuiledge and confirmation But thou hast another manner of messenger than either Angell or Arch-angell speaking not to the eare but to the heart to testifie Gods affection and no child of God is deceiued in this witnesse Secondly this assurance commeth by the first fruits of the Spirit Rom. 8.23 These first fruits are the sweet graces of the Spirit which wee receiue in small measure in comparison an handfull of righteousnesse peace ioy c. But as by the first fruits in the Law the Lord who had giuen them
as Gods fauour Psalm 4 6. Lord lift thou vp the light of thy countenance vpon vs. 2. For spirituall mercies able to satisfie the better part namely the soule of man as appeareth by the method of the Lords Prayer 3. For blessings proper to the Saints sauing faith sound repentance c. Lastly for mercies of continuance such as last both here and hereafter 3. The manner of true prayer standeth 1. In a faithfull eying and apprehending the promises A good heart will aske nothing but what God hath promised 2. In feruency and instance through sence of want and loue of Grace The Spirit of God stirres vp strong cryes and causeth a man to preuaile with God by wrestling as the Canaanitish woman 3. In repentance and humility seeing God heareth not sinners Ioh. 9.31 that is such as purpose to liue in knowne sinnes 4. Especially presenting them in the Name of Christ Ephes. 3.12 By whom wee haue entrance and boldnesse with confidence of faith And by the hands of Christ Reuel 8.3 who is the Angell at whose hands the Lord receiues the odours of the Saints This prayer forceth the Lord that hee craues dimission Exod. 32. Genes 32.26 where the father saith Domine quis te tenet Lord who holdeth thee that thou canst not get away Now thus an euill heart cannot pray For first it cannot pray in the Spirit because the Spirit is not there It can draw neere with the lips when the heart is remoued It cannot pray in humility because a proud heart neuer saw his wants It can say words of prayer and doe the action but without faith without affection And it is regardlesse of the promises and leanes on second causes Secondly the heart and tongue are at variance the prayer of the lip and the practice of the life at discord It can say Hallowed bee thy Name but sweare vainly falsly ordinarily profanely It can say Thy Kingdome come but persecute Preachers and Professors and abet Popery or profanenesse It can say Thy will be done but not by it selfe and when God hath reuealed his will it can be impatient fretfull c. It can say Giue vs this day our daily bread but be couetous vniust lye sweare depend on vnlawfull meanes not Gods allowance It can seeme to pray for pardon of sinne but not against the practice of sinne nor with repentance yea when they meane to liue and dye in sinne It can say Leade vs not into tentation but runne into euery snare all companies courses no corrupt fashion but it soone can become a leader in it But the prayer of the Spirit is no such thing it will indeed practise what it prayes Thirdly an euill heart either prayes not or speeds not What swarmes of Atheists are there who out of a gracelesse contempt of all Religion neglect this duty that whereas godly men are denominated such as call on the Name of the Lord 1. Cor. 1.2 these call not on God Psalm 14.4 And whereas the godly are such as thinke on the Name of the Lord Mal. 3.16 these seldome or neuer thinke on his Name but in oathes blasphemies and cursing Or if they will needs bee said to pray yet they speed not for first their persons are not acceptable Psal. 34.15 16. His eares are open to the righteous but his face is set against the wicked yea their prayer is turned into sin Psalm 109.7 Secondly they turne their eare from hearing the Law and so it is abominable Prou. 28.9 And they make no conscience of other duties or not ordinarily as if all the promises belonged to one duty Nay they pray to serue their owne turne not to returne duty of any kinde vnto God And if the subiect will not heare the Prince iustly doth the Prince reiect his suites Thirdly such a man prayes sometimes not continually in affliction diligently Hos. 5.15 In time of Lent superstitiously Lectures and Church-prayers are nothing so good out of Lent Or it can pray at leisure times but cannot set all aside for prayer to waite vpon it For some things it can pray Nimis ardenter saith Augustine too feruently that is for temporals as corne and wine and oyle onely or chiefly Hos. 7.14 But in spirituall things it is neither frequent nor feruent nor constant Fourthly the voyce of prayer is drowned with the voyce of sinne The voyce of Abels blood cryed downe the voyce of Cains prayer The voyce of Sodoms sinne the voyce of Abrahams intercession So of the voyce of couetousnesse malice iniustice drunkennesse filthinesse Fifthly it can wish for pardon of sinne and reconciliation with God but speeds not because it will not be reconciled with his brethren Math. 5.24 Leaue thy gift before the Altar goe thy way first bee reconciled to thy brother A wicked heart can send out of the same mouth both blessing and cursing can pray for blessing on himselfe and the plague of God on his neighbour Papists can be at their Beads and Masses â—or prosperity while they call for fire from hell to burne Parliaments Yea roughnesse and pride of spirit doe often preuaile against good men that they are disordered in their families their prayers interrupted 1. Pet. 3.7 Lastly he can seeme to pray whiles he is an enemy to prayer Hee cannot abide these long prayers and constant course of holy exercise in families Oh beware of despising any of Gods graces especially this of prayer in any of his children Their prayers keepe Gods vengeance from off thee esteeme them as basely as thou canst The fourth sort of Rules concerning the Spirit of God is for spirituall growth Wherein a good heart is knowne by many excellent qualities 1. It knowes that something in grace is still wanting and all is not giuen at once and so still humbleth it selfe in the measure receiued Phil. 3.13 2. It knowes that without growth that which is begun decayes the one Talent not increased is taken away Math. 25. 3. Seeing the bitter fruit of declining and the wofull example of many that fall away it is carefull not to bee plucked away with the errour of the wicked but grow in grace 2. Pet. 3.17 18. 4. Because the good heart being one of the Lords plants is fruitfull in euery part of the life but more fruitfull in the age Psalm 92.14 It prouokes it selfe more forward more forcibly 5. Because sound grace cannot rest in beginnings but growes to perfection and is crowned with perseuerance being like to the light of the Sunne which increaseth in brightnesse till high noone Prou. 4.18 Therefore it is most carefull to grow in sound grace the soundnesse of which growth is discerned two wayes First by out-growing the ordinary sinnes of the age of his calling of his speeches and former behauiours and auoyding as well the euils of his heart as of his life A childe comming to bee a man outgrowes all childish behauiour so the Child of God 1. Cor. 13.11 Secondly by growing
singularity and precisenesse and make him stagger betweene Popery and true Religion yea to possesse him with a wicked opinion and conceit that Popery is better 2. As a good hart to grow growes in the powerfull vse of the meanes of saluation knowing that hee who must retaine strength must eate daily so the euill heart neglects the meanes of grace and growth A good hart the more it growes the more it is humble but this growes proud of what he knowes and is soone at a stand not needing more Whence else are such speeches as these What need all this preaching so many Sermons so much knowledge From pride it growes to idlenesse in the vse of good meanes and shall assoone grow rich in grace as an idle fellow that casts vp his Calling and makes euery day holy-day shall grow rich in the world 3. It growes downward and goes backward it easily slides backe from degrees of grace it had receiued and from such practices it had begun and entred on first because it professed without sincerity for bad and by-ends secondly because all his motions were not from the Spirit but vanishing from the flesh his righteousnesse as the morning dew soone drawne vp his resolutions but starts and fits and in good moods thirdly because of the loue of ease of the world of the fauour of men and lothnesse to be at so much paines or losse as the power of Religion calls for any of these makes them soone cast vp all as Demas and setting hand to the Plough soone to looke backe How many by examination may finde they are farre worse than many yeeres since lesse heauenly-minded seldomer in prayer or reading lesse watchfull against sinne lesse mindfull of redeeming their time more worldly scandalous vnprofitable If euer any thing had been sound in this heart it would haue been sweeter to them than to haue gone from it so carelesly Oh repent and doe the first workes and let thy workes be more at last 4. An euill heart growes now apace and to a kind of fulnesse and perfection namely to be as full of vnrighteousnesse as the Gentiles Rom. 1.19 as full of wicked lusts as that poore man was full of Leprosie that came to Christ Luk. 5.12 As the good heart growes in all kindes of graces so this in all kinds of wickednesse for an euill heart cannot but grow from euill to worse Especially it growes full of guile and deceit as Elymas full of subtilty and mischiefe Act. 13.10 thus Satan filled Ananias his heart with hypocrisie a shew without but nothing else within So also it growes full of malice and wrath in hearing the Word come against his sinnes Act. 19.28 the Ephesians against Paul were full of wrath and rage whereas a good heart will say Let the righteous smite me it shall be a benefit Psalm 141.4 Lastly it growes full of enuie and indignation that any should grow neere it and full of nips and scornes against godly Preachers Haue these the marke of the Spirit in spirituall growth that cannot abide the growth of grace in any other or rather the brand of that wicked spirit who lyes in waite till the woman be deliuered to kill her childe Reuel 12.4 IV. A good and honest heart lookes to the Ordinances of God and so hath many excellent qualities In two generall respects 1. In respect of Christian Religion it selfe 2. In respect of the meanes by which it is vpheld and these are three 1. The Word and Sacraments 2. The Sabbaths and Assemblies 3. The Pastors and Ministers 1. For Christian Religion it selfe because it knowes there is but one hope of happinesse and one way to attaine that hope and as there is but one God so but one faith one true Religion by which it can truly know God and rightly worship that God it rightly knowes and so in the way of his worship come to communion with him therefore it is very carefull to make choyce of the true Christian Religion and therefore takes not a Religion hand ouer head but examines it in all the foure Causes and in the Effects 1. The Efficient or Author it knowes true Religion is not the constitution of any earthly power nor the birth and issue of Parents to posterity but is the daughter of God seeing hee onely can make knowne his owne will hee onely can prescribe his owne worship and command or forbid what is pleasing or displeasing to him And therefore if it depend vpon him for all that pertaineth to life much more for all that pertaines to godlinesse 2. Pet. 1.4 It will not take a Religion on the word of any man any Church any Councell or any Pope nor any Angell Gal. 1.8 but on the Word of God onely 2. The Matter of it being from God must bee Diuine contained in the holy Scriptures by which alone we come to the true knowledge and seruice of the true God It will not hold for matters of Religion vnwritten traditions nor precepts of men nor constitutions of Fathers or Churches not grounded in the Word As the Scriptures forbid all addition or detraction from themselues so a good heart holds them accursed that for Doctrines of God shall obtrude precepts of men 3. The Forme of true Religion is conformitie with Gods reuealed will in all things as the forme of the Tabernacle was the conformity with the patterne giuen to Moses in the Mount from which he might not depart no not to a pin It will not chuse a Religion that layes out of sight that patterne that prohibits the vse of Scriptures that holds ignorance the mother of deuotion It will not chuse a Religion that is cleane contrary to the patterne a Religion that makes more gods than one that makes euery Pope a god in forgiuing sinnes making something of nothing and Lawes directly to binde conscience that makes more Mediators than one contrary to the patterne 1. Tim. 2.5 euen so many as there bee Saints in the Popes Calender yea euery man his owne sauiour and meriter of eternall life It will not chuse a Religion that disableth the onely Sacrifice and Oblation of Christ vnlesse he be daily offered by greasie priests nor that which teacheth in the day of trouble to call on the Virgin Peter Iohn all Saints contrary to Psal. 50.15 nor that which disclaimeth ciuill obedience and thrusts downe the authority of Princes in their owne Dominions against that in Rom. 13.1 4. In the End the principall end of true Religion is Gods glory the lesse principall the leading of men to true beatitude by the right way which is Christ. A good heart will not chuse a Religion which is derogatory to Gods glory and carries away from Christ such as the doctrine of iustification by workes of humane satisfactions inuocation of Saints propitiatory sacrifice for the sinnes of quick and dead the Popes head-ship of the Church making lawes against the Lawes of Christ
first Bring forth fruit and multiply so now creating him againe in Iesus Christ he begets them that they may goe forth and bring fruit and glorifie him 3. Because the Beleeuer is now led by the Spirit who is not barren or idle in him but fruitfull in all variety of fruits of grace as they are described Gal. 5.22 23. A tree must liue before it beare fruit Now we are quickned by the Spirit The same spirit plants vs in Gods House and adds his blessing to that plantation Psal. 92.14 The same Spirit waters vs with the waters from vnder the Sanctuarie Ezek. 47.12 and so makes vs fruitfull by a spring of liuing waters The same Spirit purgeth vs to be a peculiar people zealous of good workes Tit. 2.14 4. There is the same reason of the parts and of the whole But the whole field the whole Church is a fruitfull ground Cant. chap. 4. vers 13. The Church is compared to the goodliest Garden that euer was heard of stored with the most precious plants vnder heauen most delectable fruits and the chiefest spices shadowed by Pomegranats Camphire Spikenard Calamus Saffron Cinnamon c. It is not a Waste an Heath a Wildernes but a new Paradise of God planted by his hand A Garden of greatest pleasure and God takes pleasure no where else A Garden in which the Tree of life that is Christ Iesus is to be tasted and fed on to eternall life A Garden in which a Riuer runnes foure wayes from the same Fountaine that is the Gospell runnes freely streaming from the foure Euangelists A Garden in which man was placed to til and dresse it so in the Church men are gathered to exercise duties of piety and loue A garden furnished with all manner of trees for fruit or delight Cant. 7.14 A Vineyard in which are all kindes of sweet fruits old and new Whence euery member being a part of the whole must also abound and flourish in all holy vertues and the sweet fruits of faith and loue Vse 1. Let vs try as men doe the goodnesse of our ground by the fruitfulnesse of the crop it yeelds If it be good ground it brings fruits answerable to the seed The Rules of triall are these 1. If barrennesse be a signe and a true informer against bad ground how many that haue long professed Christ and been long Hearers are conuinced to be bad and cursed earth because of their barrennesse and fruitlesnesse Numbers of carnall gospellers content themselues with a forme of godlinesse denying the power like the cursed Figtree they haue leaues but no fruit vnder the meanes they liue voyd of faith voyd of Gods feare voyd of loue to the Word voyd of obedience scorne to reforme any thing are as loose and disordered as at first as hatefull and scornfull of the meanes as euer Are these good ground No no their fruits bewray them what they are Let them beware in time at their own perill This barrennesse in the Gospell is accursed with cutting downe and with euerlasting fire Math. 25.41 2. Rule If good ground bring timely fruits so soone as euer the seed falls on it are they good ground that are so slowe and heauie to any good fruits as somtime they are resoluing seuen and seuen yeeres to giue vp some vnwarrantable lusts or vndertake some commendable duty Nay some neuer resolue to doe good till they die but then they will repent and be better c. But what darest thou liue so neere the curse of God as that ground on which the raine often falleth Heb. 6.8 which yet is not seen on thee Diddest thou marke in the Theefe conuerted what a number of excellent fruits presently appeared Seest thou not the commendation of the Colossians chap. 1.6 that the Gospell was fruitfull among them from the first day they heard it and truly knew the grace of God For thou neuer truly knewest the grace of God who abidest vnfruitfull takest dayes with God Considerest thou not what a singular praise yea and mercy of God it is to haue the Word worke speedily and to hasten our fruits were it possible from the day that we heard it How many sinnes should then be cut off how many good duties vndertaken and the reckoning furthered Oh heare at length Christ knocking resolue presently to open If thou hearest his voyce this day harden thy heart no more How long shall he be with thee how long shall he suffer thee Take heed of that sentence Pro. 1.24 Because I haue called and you would not answere behold it shall come to passe that you shall call and not be heard yea I will laugh at your destruction c. 3. Rule Good ground bringeth fruits in kinde answerable to the seed and the fruitfulnesse in Christianity is a godly conuersation beseeming the Gospell Phil. 1.27 It bringeth not weeds not Thistles not brambles But how comes it that the seed being so pure holy yeelding the fruits are so contrary Did not the Master allow the seruants cast in good seed Whence then are these Tares of generall profanenesse ignorāce swearing lying Sabbath-breaking in most vnconscionable maner cōtempt of Magistracy of Ministry iniustice vsury slandring scoffing at goodnes drunkennes gaming hatred of the light bringers of it repining at their prosperity and the like Whence I say are they Are these fruits beseeming good ground Or are they any way like the seed I dare say a man may finde as good fruits as these among the Turks and barbarous Heathens where the seed neuer came nay in hell it self where is no other ground but such as this Let no man deceiue himselfe such rotten fruits argue rotten hearts God wil reape no such haruest he will owne no such ground 4. Rule If good ground bring ripe fruits with constancy and continuance euen in their age Psal. 92.14 what goodnesse is in that ground that hath giuen ouer his fruits that hauing had leaues and shewes of profession and some goodnesse hath euen cast away the leaues farre worse than the cursed Figtree which had leaues yet escaped not the curse These were neuer planted into Christ for had they been so the Father had purged them to haue brought forth more fruit Neuer members of the Church for had they been of vs saith the Apostle they would haue continued with vs Neuer good in deed and in truth for a good mans leafe shall not fall Psalm 1.3 And if euery man shall receiue according to his fruits Ier. 17.10 these men shall one day know feed vpon the bitter fruit of their declining Apostasie whē they shal beleeue or feele what they will not now beleeue that it had beene better for them neuer to haue knowne the way of truth then haue departed from the holy Commandement Vse 2. Labour to be fruitfull Christians content not your selues with leaues and the forme of Religion but as trees of righteousnesse shew forth your Grapes and Figges