vnsuspected filthines lyes within see Mark 7.21 22. But first this is a beleeuing heart and so comes to be cleane both by imputation of Christs purity apprehended by faith and by incoation of actuall purity in part The former is by the Lauer of Christs blood the latter by the waters of the Spirit of sanctification The former clenseth the guilt of sinne the latter the filth and corruption of it Both wayes faith is said to purifie the heart Act. 15.9 Secondly this heart when it doth foule it selfe by sinne 1. purposeth and resolueth not to defile it selfe but sinnes against his purpose 2. lyeth not moyling it selfe still but is troubled and strucke as Dauid for numbring the people and Peter for denying his Master 3. hath speedy recourse to the Lauer of Christs blood renewing his faith and to the tearâ—s of godly sorrow renewing his repentance and so returnes to his cleannesse But an euill heart is an vncleane heart because vnbeleeuing departing from the liuing God Heb. 3.12 It can desire yea purpose sinne as Absalom Can commit it habitually hungrily greedily Can reioyce in sinne and foulenesse and sometimes glory in it And so is held vnder neuer riseth froÌ„ vnder vncleannes The fourth property of a good heart is singlenesse or sincerity which is knowne thus 1. It is plaine simple open not crafty to contriue or conceale sin not cunning in the methods of sinne but simple concerning euill Rom. 16.19 It is good seeing we must sinne yet to bungle in sinne not as traded and expert in it Of all vertues Satan would beguile vs of this simplicity in Christ 2. Cor. 11.3 The world also scorneth it as sillinesse and sheepishnesse to be so simple as to sticke onely to the reuealed will of God A wicked heart can be witty to plot and deuise to excuse and defend his sinne The hasty furious man told of his cursing swearing blaspheming will tell you it is his nature he is of a cholerike constitution euery man hath his fault I cannot mend it Heere he hath deuised a strong argument to strengthen his grossest corruption But beate him out of his plea tell him hee must resist corrupt nature and where grace is there would be no such outragious behauiour Oh then he tells you hee was prouoked and vrged or it would haue angred a Saint or made an Angell sweare to be so prouoked or else we cannot be Saints or so strict c. Tell a drunkard of his swinish sinne how disguised and scornfull hee made himselfe to very boyes Oh it is his infirmity too his braine is weake or hee was in company and vrged by company or customers whom he must respect he cannot doe withall and presse him hard by Gods Word his last answere will bee with the Vine in Iothams parable I cannot leaue my wine nor my good liquor leaue my drink leaue to liue 2. A sincere heart is a whole heart Loue the Lord with all thy heart not double not diuided the Lord abides not an heart and an heart but reiects double-minded men Iam. 4.8 A manifest note hereof is to frame it selfe to the whole Word of God as knowing not onely that God is a Soueraigne Commander as well in one thing as another but that there is no part of his Word which is not worthy both to be knowne and brought into vse all the Commandements for direction of the whole man all the threats for humiliation all the precious promises for incitation and consolation all examples of vertue for imitation of vices for caution and preuention of punishments for terrour Thus shall a good heart hold the whole Word not onely to teach and reproue others but it selfe and as a Lanthorne the light of which directs others but himselfe most and that for euery step 3. A sincere heart is secretly religious cares not for seeming but being not for talking but doing had rather be good than seeme so had rather haue grace than an empty shew of it and desires the power of godlinesse rather than the forme It will bee inwardly cleane for a Pharise can wash the outside Mat. 23. a sluttish Christian like a sluttish maide can sweep the floore but leaue many dusty nasty corners vnswept vnlookt to Pilate can wash his hands not his heart A Pharise can pray in the Temple an hypocrite if he can stumble into a Church but the good heart in his chamber in his closet An euill heart can be sorry for externall notorious foule sinnes as murther shedding of innocent blood as Saul Ahab Iudas but when was he heard confessing his mother-sinne in which he was borne as Dauid or saying Who knoweth his secret sinnes as a good heart will An euill heart may forbeare or abstaine from some outward act of euill and dares not venture on it but inwardly cannot hate that euill much lesse abhorre it as hee is commanded Rom. 12.9 whereas to a good heart the sinnes which hee most loued once he now most hates as the stomake most lothes the meate it once surfeted on 4. A sincere heart will be religious though alone as Ioshua chap. 24.15 Mary if she cannot get Martha will sit downe alone at Christs feet It will bee good in a bad age and shine as a light in the middest of a crooked generation so Lot Elijah A good note of soundnesse at heart is to abide vncorrupt in times of generall corruption The light of grace where sincere is like a Lampe shining brightest in the darkest roome and as fire hotest in the coldest and sharpest weather Heb. 11.7 the commendation of Noah is that he was most carefull of himselfe and for and Arke in the most carelesse age But an euill heart lookes and stayes for company for rulers rich men c. 5. A sincere heart willingly examines it selfe and yeelds it selfe to be examined Often sets it selfe before God and his Iudgement-seat is contentedly iudged by the Word Holds it a benefit to be smitten by the righteous Can abide to bee gaged to haue his conscience rubd and ransackt Master is it I is it I Master Search me O God and know my heart try me and know my thoughts But an euill heart hath some hand or foot not cut off some eye for which it falls out both with the Minister and his owne conscience It runnes from God as Adam from his Word and triall and trembles with Felix at the mention of Iudgement but refusing ordinary tryall shall be prest to death ineuitably Oh labour for this sincerity of heart consider 1. the whole life of a Christian is a continuall Passeouer and the whole feast must be kept with the vnleauened bread of sincerity 1. Cor. 5.8 2. If seruants of men must serue with singlenesse of heart Ephes. 6.5 much more must Gods 3. This onely is the heart which God takes pleasure in 1. Chron. 29.17 this ground is his pleasant walke The first property of
treateth whereby we destroy so farre as is in vs and plucke him from Christ but if hee be a true Beleeuer the mighty hand of God vpholds him perhaps not from falling but from falling away 2. Christ is said to dye for a man two wayes 1. Improperly and generally for the whole visible Church for whom his death is sufficient 2. Properly truly and specially for the faithfull and Elect to whom it is effectually applyed in the vertue and merit of it Many of the former may bee destroyed none of the latter 3. Members of Christ are so two wayes 1. In the iudgement of charity and of the Church all outward members of the Church are to be reputed redeemed and iustified till by their Apostasie they declare themselues hypocrites for whom Christ neuer dyed 2. In the iudgement of certainty he dyed not for all and euery one Now the weaknesse of the argument appeares euidently That because some fall away for whom Christs death is sufficient therefore they may to whom it is effectuall or because some who in the iudgement of charity onely are redeemed fall away therefore such as are certainly redeemed by his death may 2. Pet. 1.9 We reade of one who was washed but forgets he was purged from his old sinnes Answ. There is a twofold washing One outward by the water of Baptisme by externall profession and outward reformation as Simon Magus The other inward true and reall by the blood of Christ applyed by the Spirit and faith by meanes of the Word and by the waters of sanctification And accordingly there is a twofold purging one reall and existent the other in opinion profession and iudgement of ones selfe and others The former being truly washed cannot forget their purgation as the latter may One drop of that water springeth vp to eternall life But it is no good argument Some professing cleannesse and purity fall away therefore such as are cleane indeed some washed with outward water therefore such as are baptized with the holy Ghost and fire Heb. 6.4 and 10.26 Some that are inlightened and taste of the good Word of God and are partakers of the holy Ghost and are sanctified by the blood of the Couenant fall away and cannot bee renewed by repentance Therfore Elect persons may fall away finally Answ. 1. In generall None of all these phrases implyeth true Regeneration Besides the Apostle speakes of hypocrites and such as sinne against the holy Ghost not of any true Beleeuer 2. In speciall and to the particulars Some that are inlightened fall away But this is of knowledge in iudgement not in affection of knowledge in the braine not in the heart of bare illumination without thorow-renouation or reformation of science without conscience experience practice What a great measure of knowledge had Demas Iudas and Iulian attained by which they seemed to haue cleane escaped such as are wrapped in errour And yet they were againe intangled in errour the greatest errour being to know and not to doe Now what argument is this It is possible for some truly inlightened to fall away therefore for some truly regenerate They taste the heauenly gift and the good Word of God and yet fall away Answ. By tasting may be vnderstood two things 1. An approbation in iudgement seeing in some measure the excellency of the gift Ioh. 4. but this in generall not in speciall in others not in himselfe as Balaam and Agrippa 2. An inclination in the affection rauished with that excellency as the bad ground receiued the seed with ioy and hearing and seeing the happinesse of the Saints wish and desire to partake of it if by wishing they could winne it but deale as hard Chapmen who see a commodity and their owne need of it and prize and cheapen it but will not giue so much as it must cost them and so goe away without it Balaam wished to dye the death but would not liue the life of the righteous And the young man in the Gospell was loth to sell all and so went away without saluation Whereas a sound Beleeuer will sell all with the Disciples and account all but losse or dung with Paul and exchange the treasures of Egypt with the Crosse of Christ as Moses Thus the hypocrite onely tastes the gift and feedeth not but the Elect feed on the Bread of life and drinke of the water of the Well of life vnto life eternall Now this is no good argument because some that taste doe fall away therfore so may he that feedeth on Christ. They that are partakers of the holy Ghost and sanctified by the blood of the Couenant fall quite away Hypocrites are sanctified by the blood of the Couenant 1. in respect of profession not of the power of holinesse 2. in respect of externall communion with the members of the Church in the Word and Sacraments not of inward society or sanctification 3. in respect of the application of the blood of the Couenant not by the Spirit but by the meanes but diuersly from that to the Elect To the Beleeuer truly by faith and to his saluation To the hypocrite in outward shew and appearance in opinion in the iudgement of charity onely and to his greater condemnation 1. Cor. 11.27 They are also partakers of the holy Ghost that is excellent gifts of the holy Ghost as 1. the spirit of feare howling for sinne and sorrow wishing the sins had neuer been committed as in Cain and Iudas but alwayes want the Spirit of loue 2. Externall reformation in great measure as Herod did many things but kept one Herodias 3. Feruent zeale for the Lord as in Iehu 2. King 10.16 but for a start at the beginning and for the sinnes of others not the owne 4. Holy motions with which the Spirit inspires them and often purposes and promises to follow them as Saul had many But 1. they neuer haue any but common gifts not the speciall gifts of faith charity true repentance proper and peculiar to the Elect 2. Though they haue the gifts of the sanctifying Spirit yet not the gifts of Sanctification 3. They neuer come to be sanctified throughout in body and soule and spirit 1. Thes. 5.23 nor to be throughly changed into the Image of God 2. Cor. 3.18 Now this is a weake argument Because some hauing the gifts of the sanctifying Spirit fall quite away therefore some also that haue the gift of sanctification They that taste of the powers of the life to come fall away This tasting also is incident to hypocrites and standeth in two things 1. Thoughts and meditations of the life to come 2. A powerfull working and forcing of the heart to looke somewhat that way and to doe something seeking to enter Yet they shall neuer enter 1. Because they onely taste not digest these meditations to follow them home 2. Because if they performe any thing they doe it not purely not for Gods glory but themselues not for loue of God but selfe-loue Gods glory and seruice
He hath noâ—hing but condemnation in his mouth I will 〈…〉 him 2. A man may goe thus farre in Christian duties and be bad ground by a delusion and mistaking his owne estate namely by a false conception of faith or an vnfound apprehension of the excellency of Iesus Christ and the blessed estate of Beleeuers vnited vnto him An hypocrite may see what is the comfort of remission of sinnes what a tranquillity and heauen on earth it is to haue a good conscience washed and sprinkled in the blood of the Lambe what an happinesse to haue free accesse to God in prayer to liue with God and enioy him heere below But he sees it in others not in himselfe and hee will goe a great way to haue part in them and lay out something for them but he will not bee at so much either cost or paynes for them as they are worth and as he must pay before he haue them 3. A man may be carried a great way in temporary faith for temporary causes and selfe-respects which respects as they faile so also must his faith and hopes One is curiosity and nouelty A new Preacher or some new strange matter neuer heard of before drawes a number of men to heare gladly And now they professe they will keepe their Church and not misse For they neuer goe but they know that they neuer knew before So the Athenians Act. 17.20 will heare Paul preach and enquire the meaning of his doctrine because they say he brought strange things to their eares and their life was to heare and tell newes But Athenians grow weary both of that matter and man who ceaseth to be new And vnthankfull Israelites when Manna first commeth admire it reioyce in it feed vpon it grow strong by it Why Because it is a strange kind of meat But afterward they murmure and lothe it because not new tho it was euery day new A second selfe-respect that may make a man diligent in the means is pride and conceit They desire knowledge and reioyce to get it not to edifie themselues which were wisdome nor to edifie others which were charitie but that themselues may be knowne to be some body which is meere vanity If the world honour the profession of the Gospell they will share in that honour If it will credite them amongst men to professe the Gospell and line according to it outwardly they will doe it Iudas himselfe can fashion himselfe outwardly to the holyest Disciples A Pharise can fast and pray and giue almes to be seene and praised of men Many Pharisaicall Protestants can play on both hands or as wee say fast and loose In some company can speak good words commend good men speake of some good notes of Sermons confesse and condemne many of his owne courses and take hold on the better end of the staffe But the same man as if not the same man in another company can be as loose as scornfull and apparantly hatefull of goodnesse as euer before A third selfe-respect is worldly profit So long as men may hope to be gainers by Christ so long they will follow ioyfully as the Iewes after that Christ had fed them with bread hee could neuer bee rid of them but they followed him from place to place but neither for his Doctrine nor Miracles nor for himselfe but because of the loaues Ioh. 6.26 Profit and preferment will make a man heare diligently professe openly preach painfully at least till the preferments or profits choke both Preachers and Professors But Christ if the bring no loaues shall faile of much of his company How far did Demas goe in his profession that the Apostle Paul reckons him among the Saints who saluted the Colossians chap. 4.14 but all this was for some preferment which when he got Paul changed his note Demas hath forsaken me and embraced the present world If euer the complaint was iust it is now of Christians All men seeke their owne and as Augustine in his time complained Vix quaeritur Iesus propter Iesum Scarce any seeke Christ for Christ his sake But our wisdome will be to seeke Iesus for Iesus that is saluation Seeke him for that end he came into the world not to make thee rich in the world or heire of the earth but to enrich thee with grace of iustification and of sanctification and make thee heire of eternall life So much of the third Reason 4. God seeth it fit that hypocrites should go thus far in the way of saluation and yet fall short 1. Because he will haue his owne wayes iustified and allowed by his very enemies Euen they shall giue him witnesse both by word and deed that it is the best way though they cannot hold it 2. Hereby he cuts off all cause of iudging others before the time Thou canst not iudge betweene a sheepe and a goat only the chiefe Shepheard can 3. Seeing it befals reprobates to be esteemed and goe for good Christians and be so like as none can discerne them hee will haue vs hereby take occasion to iudge our selues what ground we are and goe to the ballance of his Word and make iust triall whether we hold waight or no whether we be sound and differenced by true markes of Christianity from apparant Christians Vse 1. How may this doctrine dant and terrifie many of vs who take our selues to be in good estate when yet we are not comparable to this bad ground whom yet if we come short of we must needs come short of saluation If the ground that goes thus far shall bee damned what damnation abides such as come not halfe way with them More specially 1. Doe wee see a stony heart receiue the Word speedily and hungrily See wee heere a gracelesse ground and heart swift to heare and painfull in trauell to get the Word soundly taught What then shall become of vs that are in no readinesse make no haste to receiue to whom the small time of an houre in a weeke is tedious while wee sit at our ease Shall forward Hearers bee condemned and the backward in hearing approued 2. If we see some that attend the Word loue it and finde sweetnes in it yet shall be kept out of heauen how can contemners raylers persecutors notwithstanding they heare hope to get in where many that haue attended remembred and marked yea and come to a great measure of knowledge by it shall be shut out 3. If we see in our Text that many who are much affected with the Word who haue receiued the same with ioy and delighted many times to confer of it by day and meditate of it by night for who will not speake and thinke often on that which ioyes his heart if I say we see here a rocky heart relenting and reioycing at the Word yet shut out of heauen what may wee thinke of many of our drowsie Hearers who are no more moued almost than the seats they sit on or the stones in the
2. It is one branch of Gods Couenant which he ratifieth to the Elect and by which he begins his mercy I will put a new Spirit within their bowels I will take away the stony heart and giue them an heart of flesh Ezek. 36.26 3. Neuer canst thou bee framed to grace no fashion of the Word can be seene on thee till thou attaine a soft heart You cannot cast a stone in a mold as you can metall because it cannot melt 4. If thou bring an hard heart the very Word a meanes of softening others shall by thy malice be peruerted to thy further hardening The same Sunne that softeneth waxe hardeneth clay Therefore vse all good meanes to get thee a soft heart One is the Word of God the Law which is as a Plough to breake vp our fallow grounds and the Gospell which is as the warme Sunne to thaw our hard earth Be diligent in hearing and reading the continuall drops of this raine by often falling pierce the stone of the heart and breake it 2. Another meanes is in outward prosperity to meditate much and often on our inward misery For ease plenty and prosperity harden the heart Deut 32.15 and chap. 9.6 7. Thou art a stiffe-necked people remember and forget not how thou prouokedst the Lord. A third is in time of affliction to set in seriously with God who now intends the softening of our hearts Wisely apply vnto thy selfe the afflictions not of thy selfe onely but of others See Gods displeasure in the cause of them which is thine owne sinne Be not as Esau that lift vp his voice and wept but still kept reuenge within but put away a froward heart giue sinne a bill of diuorce hate it and put it away Fourthly looke much and often vpon the death of Iesus Christ and apply it to thy owne soule Goats blood warme they say softeneth the Adamant being put in it Get this Adamantine heart of thine broken by serious application of Christs death to thy owne soule The Gospell shewes sinne in a more ougly face than the Law can shewing it to bee the speare that went to Christs heart and that God is now offended by me whom he vouchsafeth in Christ to call a sonne Lastly pray often yea continually that the Lord would giue thee a soft heart which may be fashioned by the Word to his owne liking and likenesse Depend vpon the promise Ezek. 36.26 And praise him if thou hast receiued such a soft and sanctified heart wherein the seede of Gods Word shall rise vp with abundant increase of grace heere and of glory hereafter Because they haue no roots HAuing spoken of the inward positiue cause why the seed falling on this stony ground withered which was stoninesse or hardnesse now wee are to proceed to the inward priuatiue causes both heere and in the other Euangelists namely want of Moystnesse Earth Roots Now all these proceede from the former hardnesse For the heart being rocky and stony vnderneath it cannot affoord either earth or roots or moysture to the seed Which wee must not vnderstand as if there were no earth or roots or moysture For wee haue seene this ground bring forth much hopefull fruit which without all these it could not But as Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had not much earth but as a rocke couered with a little crust of earth aboue all stones below It wanted depth of earth Mark 4.5 So it had no roots that is no deepe roots no roots to feede the stalke and blade that was come no roots which could saue it from withering in time of heate This is implied by all the Euangelists who say Because it wanted roots it lasted but a while Againe for the same reason it wanted moysture that is sufficient moysture For the property of stony ground is 1. To be hot and dry and so drinkes vp moysture apace 2. It suffers not the moysture to descend deepe so as the externall heate soone drawes it and licks it vp Hence note what it is that makes many goodly Professors fall short of saluation after they haue gone a long time in a glorious profession to wit want of sufficient earth roots and moysture By sufficient earth I vnderstand a particular and distinct knowledge of the Word and of their owne part in it For they content themselues with a kinde of generall knowledge and agree to it in their vnderstanding that it is the Word of the Kingdome that saluation is by these glad tidings c. and reioyce in the taste of some sweetnesse of it But they giue it not entrance enough by applying their minde vnto it nor receiue it as a distinct direction in all things nor will trouble themselues with carefull examination of their whole way by it and much lesse with application of the signes of faith toward God or of Gods fauour toward themselues And so are iustly guilty of their owne withering for want of sufficient earth All their graces at length become like seeds sowne on the top of a rocke which sprout suddenly but wanting depth of earth to feede them wither as certainly By rooting here I vnderstand stability certainty and sincerity of faith and other graces which these Hearers want For although there bee some earth on the top yet it is but shallow and the shallower the root lies though the blade may sprout more speedily yet want of depth makes root and blade and all faile together So although there be some faith and ioy for a time with some other comely graces yet are they superficiall they giue not their whole hearts to the Word there is no sincerity in the bottome and consequently no rooting no stability Their care is more for the blade than for the root which beares it Their vnsettled faith is set not in sound inward apprehension but on outward causes which being changeable so is their faith themselues also carried about with euery waue of doctrine and with wheeling of times and at last led away with the sins of the times of their callings or of their owne hearts By moystnesse heere I vnderstand both the moystnesse of Vnction and of Compunction The former is a sound supply of sauing grace which continually feedeth and cherisheth the root For as the seed in the earth is brought to fruitfulnesse by continuall showres so is the seed of grace in the heart by continued and renewed acts of the Spirit whose graces are compared to water and said to be shed on vs in regard 1. of mollification 2. of ablution 3. of refrigeration and 4. of fructification Now this sound supply of grace these Hearers want and iustly though they want not all moysture but they goe not to the fountaine they draw from some spouts or some streames which are dryed vp in the summer heate Whereas were they by faith carried to the Fountaine it selfe Iesus Christ their waters would be indeficient and could not be exhausted for these waters
Lord is neere to all that call vpon him to all that call vpon him faithfully Therefore hold his presence in thine eye who is with his in sixe troubles and in seuen A child vnder his fathers eye wing cannot be neglected 4. Walke religiously and holily bee such a one as ouer whom his care extends Bee a fearer of God for no good thing shall be wanting to him that feares the Lord Psal. 34.9 10. The Lord is neere to fulfill the desire of them that feare him So Tertullian obserues that there was more in the blessing of Iacob then of Esau a profane man namely the dew of heauen as well as the fatnesse of the earth and first that then this Genes 27.28 39. 5. Looke vpon all examples of the Saints in former ages and see if at length they lost by casting their care on God see and say if God did forget them for euer but if they graued his feare in their hearts hee hath grauen them on the palmes of his hands Esa. 49.16 I haue graued thee on the palmes of my hands and what is a more present helpe than the hand of a man All thy walles are euer in my sight God doth euer behold the defences and meanes of protecting them who cast their care vpon him Goe along with me to Mount Moriah and consider the businesse of Abraham which would haue rent asunder any worldly heart with worldly cares But casting the whole care of it vpon the Lord the very name of the place tells thee Iehouah prouidebit God will prouide he will be seene in the Mount if not afore yet then at furthest 4. The last meanes to be rid of earthly cares is to change them into better For the heart will be caring for something And because the defect in necessary duties makes a man abound in vnnecessary therefore let vs take vp such lawfull and warrantable cares as may consume and eate vp the other The Scripture commending many vnto vs I will note some 1. Seeke the Kingdome of God and his righteousnesse and then other things shall bee cast vpon you The way to obtaine earthly things is to bee lesse carefull and distracted for them and more carefull and diligent for heauenly Esa. 1.18 If ye consent and obey ye shall eate the good things of the Land If a great Prince be in chase of a Kingdom will he spend his thoughts on a Copy-hold 2. Be carefull about our sinnes both to get pardon of them and get out of the power and bondage of them 2. Cor. 7.11 For this thing that ye have been godly sorry what great care hath it wrought in you what clearing of yourselues c This is a thoughtfull consultation as in the Conuerts being pricked for their sinnes Act. 2.37 What shall we doe to be saued A care to mortifie the sinne remaining A care to preuent sinne to come and a carefull watch against the first motions of sinne A care to keepe on our weapons and to hold the sword of the Spirit in our hands to cut off the heads of tentation 3. Vse great care about thy soule Prou. 4.23 Keepe thy heart with all diligence as a City besieged is continually watched day and night Ciuill honesty makes many carefull that murther adultery and grosse filthinesse breake not forth of their bodies and hands but Religion hath speciall care to keepe these out of the heart as well as the life And as Nature doth instinct a care for prouiding bodily food and necessaries so Grace quickeneth the care for the food and refreshings of the soule in good meanes ordained for that purpose 4. A speciall care must be taken to walke awfully before God Mic. 6.8 He hath shewed thee O man what is good and what the Lord requireth at thy hands euen to humble thy selfe and walke with thy God A care to obserue and doe all that is written in the Booke of the Law of Moses not to turne therefrom either to the right hand or to the left Iosh. 23.6 A care of euery good worke both of the generall and speciall calling both for watching and apprehending all occasions of good that are offered and of cheerfull doing all duties which are laid in our power and to doe them in such manner as God requires with sincerity of heart and to doe them to those ends which beseeme vprightnesse Gods glory mans edification our owne discharge and to doe them to the end with constancy and perseuerance 5. A care must be had to keepe the vnity of the Spirit in the bond of peace Ephes. 4.3 In one word Let thy cares be for God for thy soule for thy neighbour All other things either hate or care not for And the deceitfulnesse of riches The second sort of thornes which the Parable mentioneth are riches to which the Text ascribes two qualities both preiudiciall to the Word and saluation 1. They are choking thornes 2. They are deceiuing thornes Of both which I may say with Gregory Quis mihi crederet si spinas diuitias interpretari vellem cùm illae pugnant istae delectent Who would beleeue mee if I should interpret these thornes to bee riches seeing thornes doe pricke and vexe a man but riches delight a man Yet our Sauiour Christ who is the eternall Wisedome of his Father giues vs this interpretation and that most aptly 1. Wealth is spina pungens pricking thornes full of molestation For as thornes pierce mens bodies so they that will be rich pierce themselues thorow with many sorrowes 1. Tim. 6.10 And as a man walking vpon thornes is prickt on euery side so is a man greedy of gaine before him is cogitatio comparandi round about him labor augendi behinde him timor amittendi dolor relinquendi periculum iudicandi The crauing thoughts of getting the labour and toyle of increasing the feare of losing the sorrow in forsaking the danger of reckoning pricke him on euery side 2. Wealth is spina vulnerans cruentans it woundeth and fetcheth blood riches would the soule and bring many bloody sinnes vpon it Ahab brings the blood of Naboth vpon his soule and family for Naboths Vineyard And Iudas brought the blood of Iesus Christ vpon his owne soule for euer for thirtie pieces of siluer 3. Wealth is spina spolians a worldling in seeking his wealth loseth his soule as Shimei seeking his seruant lost his life And what doth it profit a man to winne the world and lose his soule Nay the godly sometimes are spoyled by wealth for as the sheepe loseth her wooll among thornes so euen good men lose not their soules as the former but many graces by meanes of riches 4. Wealth is spina suffocans choking the Word and choking grace in the heart as thornes doe the seede cast into the ground Doctr. There is great danger in riches to choke a mans Religion and disappoynt his soule of saluation For as thornes are to a ground sowne so are
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
c. Againe it will examine the Religion in the Effects 1. If it magnifie Christ the end of the Law and Gospell 2. If it bring Diuine consolation in life and death 3. If it binde to God from whom our sinnes had separated vs 4. If it bring forth obedience to the Morall Law in both Tables 5. If it be pure peaceable full of good workes Iam. 3.17 A good heart will not chuse a Religion wherein to be assured of Gods fauour of pardon of sinne of perseuerance is presumption nor that allowes Sâ—ew-houses of bawdry or dispenseth with vnlawfull or incestuous marriages as the impure religion of Popery doth nor that which must bee set vp and held vp by violence blood massacres lyes equiuocations murthering of Princes or Gun-powder treasons for the Gospell is a doctrine of peace nor that which is an enemie to good workes as in Popery a man may bee as wicked as the diuell can make him so hee bee rich to buy pardons Thus a good heart is carefull in the choyce of true Religion and holy as from the holy God the obiect of which are holy things practised by holy men begun in Paradise continued by the holy Patriarkes described by holy Pen-men Moses the Prophets and Apostles and obserued in all ages by the Saints to whom it is deliuered Hauing thus carefully made choyce of true Religion a good heart doth Christianly imbrace it in regard of Internall affections Externall effects The inward affections are three 1. It firmely beleeues it and labours still to bee more firmly rooted and stablished in the faith Col. 2.7 The Scribes and Priests themselues confessed that the doctrine which is from heauen must be beleeued Luk. 20.5 2. It loues it feruently and hates all false religion contrary vnto it Reuel 2.12 15. The Church of Pergamus must not onely keepe the Name of the Lord but hate the Doctrine of the Nicolaitans which the Lord hates Dauid appeales heere to the Lord himselfe Loue I not them that loue thee and hate them that hate thee So a good heart will esteeme the enemies of Religion his owne enemies 3. It ioyfully imbraceth it and vndiuidedly cleaues vnto it Act. 16.34 The Iaylor reioyced that hee and his house beleeued The wise Merchant went away reioycing that hee had found the Pearle 4. And it cleaues with full purpose of heart to the Lord Act. 11.23 True Religion in the heart is inseparable most inuincible A good heart with Cyprian admits no deliberation in diuine things for the substance of Religion Good Ioshua will cleaue to the Lord though all the world goe away chap. 24.15 and the Disciples will not forsake Christ though multitudes doe Ioh. 6.68 69. The outward effects of a good heart toward true Religion are fiue 1. It will by all meanes promote it Abraham will teach his family Gen. 18.19 It will further the causes of it Cornelius calls his family and kindred to heare Peter Act. 10.24 Paul wisheth all that heare him that day as himselfe whole and entire Christians Act. 26.29 If Scribes Pharises hypocrites if Priests Papists Iesuites would as the diuell compasse sea and land to make one Proselyte and seuen-fold more the child of wrath than themselues how much more should a good man will a good heart for the conuersion of his brethren 2. It will professe and maintaine it openly boldly Dauid before Kings Psal. 119.46 Paul will professe his hope before Agrippa Festus Felix because it makes the conscience good and that ministreth boldnes It will come in the day to Christ not with Nicodemus by night It will professe with dangers and losse of sweetest things For nothing is so sweet to a good heart as the truth of God Paul held not his life so sweet and so the Martyrs 3. It will study to adorne and beautifie it in holy life expressing the power of it and walking according to the rules of it Tit. 2.9 Seruants must so walke as they may adorne the Gospell much more Gods seruants A good heart cannot talke of Christ but liue in Christ cannot with Iudas professe Christ his Lord and by loosenesse of life deliuer him to the scoffer and buffetings of his enemies A good heart knowes that true Religion is to bee esteemed by the life and conuersation Prou. 4.2 He that walketh vprightly feareth the Lord. Hee is truly religious that keepes himselfe vnspotted of the world 4. It will suffer the extremest losse rather than lose his Religion knowing that it is giuen to the Elect not onely to beleeue in Christ but also to suffer for his sake Phil. 1.29 For true Religion so fortifies the heart in the fatherly affection of God towards him in the loue of Christ Iesus in the assured care and prouidence of God and the sweet comforts of the holy Ghost euen in the middest of death as death it selfe is not formidable but a sweet and easie passage to Iesus Christ with whom to be is best of all This truth is confirmed by a cloud of witnesses euen all the glorious Martyrs that euer suffered in their Lords quarrell who for his sake counted their greatest losses their greatest gaine 5. It will honour and embrace all the Professors of Religion Psal. 15.4 the Citizen of Sion honours all that feare the Lord as wee see in the great change of the conuerted Iaylor toward Paul and Silas Act. 16.31 A badge of Christ and Christian Religion is to loue one another yea of one translated from death to life 1. Ioh. 3.14 It will pray for them and praise God for their graces It will encourage them and helpe them forward in the good way It will pitty and relieue their miseries It knowes the loue of God dwelles not in him that shuts vp his compassion 1. Ioh. 3.17 This an euill heart cannot doe 1. It neuer makes choice of Religion but takes the Religion he findes without further examination neuer lookes whether his Religion come so high as from Heauen but either superstitiously takes vp and continues a Religion from the forefathers and will not endure light because they liued in darknesse as one could not endure liberty because his father was in prison or Atheistically measures the Religion by the length of the Scepter or by multitudes authority of men that are with it or against it succession successe outward pompe c. The Pharises of our time say as those of old Doe any of the Rulers beleeue in him and the most haue the faith of God in respect of persons 2. His Religion bindes him not to God for it neuer loosed him from his lusts but suffers pride worldlinesse malice vncleannesse in thoughts speeches and actions hypocrisie and the like all vnmortified It pities some Agag some fat or darling sinne either of nature or custome It reioyceth and riseth by the reuenue of some sinne and vnlawfull profits It would binde God to it selfe not
bee heard pitied nor ended Lastly an euill heart can heare but not pray before-hand and so loseth all the power of the Word and the blessing which depends on prayer for Paul planteth Apollos watereth but God giueth the increase 1. Cor. 3.6 And Pauls preaching was fruitfull to Lydia because the Lord opened her heart Act. 16.14 The second meanes whereby true Religion is maintained are the Sabbaths and assemblies In respect whereof a good heart hath many markes and qualities 1. It knowes God hath appoynted both a certaine time and place for the publike exercise of Religion both for the preseruation of his worship which else would speedily run to ruine as also that the Church might be knowne and discerned as a City on the top of a Mountaine by the meeting of his people and that such as forsake it might iustly and inexcusably be damned it being so visible and sensible among them Now this being a morall and perpetuall Commandement written in Tables of stone a good heart dares not bring the guilt of violating it vpon it selfe by forgetting what God would haue vs remember or profaning what hee commands to keepe holy or vnhallowing the time or place which he hath blessed to holy vses Leuit. 19.30 Yee shall keepe my Sabbaths and reuerence my Sanctuary I am the Lord. 2. It knowes that the strict keeping of the Sabbath is a fashioning of vs to Gods Image who did all his worke in the six dayes and rested the seuenth To the Image of Adams holinesse in his innocency who obserued the seuenth day holy vnto God And to the image of the second Adam The Lord of the Sabbath who most absolutely kept the Sabbath fulfilling all righteousnesse And the good hart though it cannot attaine this perfection yet striues to recouer this Image 3. It knowes that as it is the Pale and preseruatiue of Religion and the heart of the Commandements as it is placed betweene the two Tables so it is the triall of Religion Whence it is vsuall in Scripture to put keeping of the Sabbath for the whole worship of God and the Prophets mentioning the decay of all Religion say the Sabbaths are polluted Lam. 1.7 and that hee that is an ordinary Sabbath-breaker is a man of no religion without God in the world The Iewes could say If this man were of God he would keepe the Sabbath Ioh. 9.16 And enemies and hinderers of sanctifying the Sabbath are called vnbeleeuers vagabonds and wicked fellowes Act. 17.2 5. 4. It knowes that fearfull iudgements linger and waite vpon that person or people that negligently or wilfully profane Gods holy Sabbath Neh. 13.18 Did not your fathers thus and our God brought all this plague vpon vs Yet ye increase the wrath in breaking the Sabbath Ezek. 20.13 God thinkes on such to powre out indignation vpon them Which is a fire that cannot be quenched Ier. 17. vlt. The bodily death for the breach of the Ceremoniall part did figure the death of the soule for the breach of the Morall part See Exod. 31.14 and 35.2 5. It knowes that God showres downe blessings spirituall and temporall of this life and a better on the heads of conscionable obseruers of the Sabbath Esa. 56.2 5. Blessed is the man that doth this that keepeth the Sabbath and pollutes it not Chap. 58.13 14. If thou make the Sabbath a delight thou shalt delight in the Lord that is in the sweetnesse of his Word and Ordinances thou shalt mount on the high places of the earth that is be exalted aboue all people in true honour and be fed with the heritage of Iacob that is enioy all the good things of the promised Land of heauenly Canaan Here are blessings internall externall eternall 6. It knowes that the carefull sanctifying of a Sabbath heere is the beginning of that euerlasting Sabbath hereafter when we shall be gathered vnto the Congregation of the first borne written in heauen and enter into that eternall Rest of which this is a shadow which who so begins not here God hath sworne he shall neuer enter into his rest Hence a good heart first remembers the Sabbath day to sanctifie it It will all the weeke prepare for the Sabbath and doe all his owne worke in the sixe dayes as God did his that hee may rest on the seuenth It will remoue all things that may hinder the sanctifying of it either in himselfe or in his family that all worldly businesse may bee buried for that day as Iacob buried his Idols before he went to Bethel the House of God It will remember it is a day of rest from all bodily labour which necessity or holinesse command not for Adam himselfe in innocency could not both keepe the Sabbath and walke in his vocation And that it is a Day of holy rest not of idlenesse a Sabbath of the Lord. If God had liked idlenesse saith Athanasius he would not haue commanded so many things to be done nor all the parts of his worship to bee doubled on the Sabbath as Numb 28.9 10. nor so many duties of it as the longest day is short enough for them Therefore euery good heart will rest from all his speciall calling and waite on the generall Master or seruant young or old the buyer and seller Neh. 10.31 All Carryers and Porters Ier. 17.21 Beare no burthen on the Sabbath day no not the Husband-man in haruest Exod. 34.21 Yea the Prince himselfe is not exempted but must be among them Ezek. 46.9 Secondly a good heart will keepe the whole Sabbath day which is the seuenth in respect of the sixe following namely the first day of the weeke as the Iewish was the seuenth in respect of the sixe going before namely the last of the weeke If thou hirest a seruant or labourer to worke a day doest thou not meane a whole day When God allowes thee sixe dayes are they not whole and is not the seuenth so too When God rested the seuenth day was it not the whole Therefore a good heart thinks not it hath sufficiently kept a Sabbath to heare Seruice or a Sermon in the fore-noone or after-noone and all day else doe what hee list No it will giue him the morning and giue him the euening too Psal. 92.2 It selfe would not accept of another the labour of one or two houres for a dayes worke and dares not offer it to God but will keepe the whole Sabbath either in Gods House or it owne in duties publike or priuate Ier. 17.22 Ye shall doe no worke but sanctifie my Sabbath Thirdly a good heart will make the whole man keepe the Sabbath For as man stands of two parts body and soule so the sanctifying of the Sabbath is twofold inward and outward which a godly heart is carefull not to diuorce and therefore 1. Preserues the outward man from seruile workes of the calling but specially from committing sinne which is the most seruile worke and most contrary to the sanctification of the
Sabbath the Lord cannot abide the Sabbaths when the hands are full of blood Esa. 1.13 But the Sabbath that he chuseth is to loose the bands of wickednesse 2. It bindes the tongue to holy speeches If euery idle word must bee answered for much more idle speeches on the Sabbath which is a double sinne A good heart must not speake his owne words nor a vaine word Esa. 58.13 It cannot giue reines to the tongue to direct worldly busines to make reckonings to prattle of other mens businesse to busie it selfe in the world or worldly affaires to talke of newes as the Athenians or sports and pleasures nor things lawfull on other dayes A good heart out of a better store will speake of better things 3. It watcheth ouer the inner man rests his affections in Sabbath-duties and makes it his delight suffers not his thoughts to roue Esa. 58.13 Thou shalâ— not thinke thy owne will For the Lord requires the whole heart soule strength and minde Luk. 10.27 In one word A good heart will care to occupy his mind mouth tongue eare hand and foot as God would haue them Fourthly it will not onely keepe the Sabbath strictly it selfe but see it kept of all within his power A Magistrate of a good heart will compell all within the gates of the City thereunto Ier. 17. â—0 Heare ye Kings â—eare no burthens that is suffer not others A good Magistrate would set no Fat 's on the Sabbath nor Racks by suffering others nor buy and sell by suffering others nor drinke and sweare or play away the Sabbath by suffering others all whose sinnes become his by his conniuence Neh. 13.15 A father of a good heart will command and compell all his children as Abraham He will not suffer them to play and sport when they should be at diuine seruice but where he is taught they shall bee when he prayes they shall when he heares they shall and to him they shall giue account of their hearing A Master of a good heart will see his seruant serue his Master in heauen as he serues him the sixe dayes He cannot send him on errands and trifling businesse running and riding to serue his owne turne and leaue God vnserued but as hee will not haue him neglect his affaires in the sixe dayes so not Gods seruice on the seuenth but keepe him in to the duties of that Day Obiect We cannot keepe in our seruants and children that Day Ans. 1. You can finde meanes other dayes to hold them to your owne businesse 2. If they will haue liberty this Day giue it them for all the rest for Dauid would not haue a wicked person in his house Psal. 101.4 5. but hee that is a seruant of God shall be my seruant Fifthly a good heart holds it selfe bound to ioyne with the Assemblies of Gods people to frequent the House of God and serue and seeke him to come on that Day to Church the Schoole of God to heare and learne his will and the Market of God to make prouision for the soule for all the weeke following It dares not forsake the fellowship as some Heb. 10.25 It mournes when vrgent occasion absenteth it lookes toward the Temple hungers and earnestly desires the fruition of such a blessing Psalm 42.2 It esteemes one day in Gods House aboue a thousand elsewhere Psal. 84.10 such sweetnesse it tasteth in his Ordinances Word and Sacraments Lastly being sensible of Gods presence according to the promise where two or three are gathered together in his Name it comes not but first puts off his shooes because this is holy ground and lookes to his feete Eccles. 4.17 that is prepares his affections to come with feare and reuerence with ioy and cheerfulnesse heed and watchfulnesse faith and holinesse before that great Presence Now an euill heart first neuer prepares for the Sabbath though it will not bee vnprouided for a Market-day yea it can dispatch his businesse to set it selfe loose for any lust The Iewes had a preparation to the Sabbath and Ioseph of Arimathea came the day before the Sabbath and begged the body of our Lord and buried it before the Sabbath to free himselfe from the action and care of it Secondly it can defraud the Lord of his Day or the greatest part of it and holds it selfe loose after euening exercise to what it list as if himselfe would giue his seruant leaue after that time to cast off his seruice Thirdly it makes no conscience of profaning the Lords Sabbath many wayes 1. Doing his owne will not the Lords his owne worke not the worke of the Sabbath selling wares within the shop and without running vp and downe with them and other workes of the calling whereas the Commandement is Thou shalt doe no manner of worke 2. Turning the Lords Rest into idlenesse as the fruitlesse spending of it both within dores and abroad in many vaine exercises 3. Profanely turning it into the plaine seruice of the diuell by Ales gaming drinking and accursed riots in exercises heathenish and hellish Is it a sinne to open a shop window and none to game swill and sweare Is the Sabbath appoynted to cleanse thy soule from sinne and darest thou most soule and moyle thy selfe that day aboue other 4. Iangling away the day in company with idle chat any words are ready but of God and to God or if alone holding profane and vnsauory thoughts free enough to driue out the meditation of God his Word and workes 5. Profaning it in their children or seruants whom they suffer to bee vaine and idle or force them not to Gods seruice or which is worst force them by commandement or example to pollute it for some Masters and fathers are like Pharaoh who laid the heauiest taskes on the Lords Day aboue all the weeke and then increased the burthens when Israel spake of going to serue the Lord. Fourthly an euill heart can easily withdraw it selfe from the Assemblies as seeing no beauty no presence of God without all reuerence of the Sanctuary whereas the Iewes might not tarry at home from the Synagogue nay some Fathers say probably that Christ himselfe came still to the Synagogues that he might obserue the Law which hee came to fulfill But this wilfull excommunication without repentance goes before casting out of the great Congregation in heauen Lastly it can vpbraid others for precise and curious who are strict keepers of the Sabbath and cannot go with their neighbours drinking reuelling and vsing profane pastime It can obiect great and learned and rich and noble that like not such precisenesse in keeping the Sabbath But we haue God going before vs in precept and his owne example sanctifying the Sabbath If we follow example he is most vn-erring and aboue them all in wisedome nobility c. The third meanes wherby true Religion is maintained are Ministers and Pastors In respect of whom a good heart hath many eminent markes and excellent qualities For
heart will I giue you and a new spirit c. so called 1. Because it hath put off the old malice and corruption 2. Because there is a renouation in all the faculties as 1. The minde is renewed in knowledge Col. 3.10 It is giuen to this heart to vnderstand the mysteries of the Kingdome Math. 13.11 While it was an euill and old heart it might attaine a naturall knowledge or an historicall knowledge or a morall knowledge generally to discourse of Diuine things but altogether vnfruitfull making him a little the wiser but neuer the better But heere is a new knowledge beyond the story or theory a practicke knowledge and experimentall of the vertue and power of Christs death Phil. 3.10 full of mercy and good fruits Iam. 3.17 2. The renewed conscience is an vn-diuided companion of a good heart for whereas before the minde and conscience were defiled Tit. 1.15 either senslesse or raging now the heart sprinkled from an euill conscience Heb. 10.22 becomes a pure and good conscience excuseth and imboldeneth before God ceaseth all accusation and condemning is peaceable tender waking and indeuours to keepe the goodnesse of it before God and all men alwayes and in all things Act. 24.16 Heb. 13.18 3. The will is renewed It was as heauie as a Beare to the stake to pray heare obey It was as a slaue in fetters vnder the bondage of sinne and Satan It ranne after lusts as after sports no sugar so sweete as the pleasures of sinne But now it is carryed according to the motion of a good Spirit after God It willingly obeyes the Commandement It hath a free Spirit and now being drawne by God runnes after him Cant. 1.3 4 The affections are renewed as in foure instances 1. Loue. It is a signe of a good heart to loue goodnesse first the chiefe good and best of all God himselfe whom before he hated deadly and hee loueth God for himselfe not for his benefits onely Secondly he loueth goodnesse not onely in the fountaine but in all the streames Hee loues the children of God not for sinister ends of profit credit kindred but for the image of God in them He loues Gods Word not for knowledge onely but for direction and reformation In a word he loues that most which hath most goodnesse 2. Ioy is not carnall in base and inferior things as formerly but the ioy of a good heart feeds it selfe on things most excellent for kinde and continuance For kinde in God himselfe who is his glory and in the shining of his countenance Psalm 4.6 7. in the sweet taste of his Word aboue honey aboue pearles in the purchase of the pearle it goes away reioycing in the prosperity of the Church which it preferres before his chiefe ioy in heauenly and spirituall exercises Col. 3.3 in the assured hope of resurrection Psalm 16.9 and in the expectation of Christs comming to his eternall redemption These are things most excellent in kinde to be ioyed in and the wicked enters not into this ioy Then for continuance a good heart reioyceth in things of most continuance for the perpetuating of his ioy Ioh. 16.22 Your ioy shall none take away from you The third affection is feare renewed Before it feared not God but this watchman of the soule being absent it became a spoyle and prey to the diuell and lusts But now it feares God yet not as a slaue but as a childe not as a Iudge but a Father And this feare of God begets another feare of sinne and the feare of falling keepes it from falling and finall defection Blessed is the man that thus feareth alwaies It is a signe of some goodnesse in the heart worth watching and keeping The fourth renewed affection is zeale feruency Before it was most zealous against zeale now it is truly zealous 1. In earnest and affectionate desires after Gods glory his House his worship the zeale of Gods House consumed Dauid Psalm 119.139 2. In thorow-hatred of the corruptions of his owne heart against which hee wrestles and cries out as Paul Rom. 7.24 Vehement fire soone ouermasters drosse and stubble 3. In contending and warring against the profanenesse and wickednesse of the world and corrupt times Paul earnestly grieued to see men fall from God Rom. 9.2 and Lots righteous soule was vexed daily with the vncleane conuersation of the Sodomites and Christ mourned for rebellious Ierusalem Luk. 19.41 Which is alwaies ioyned with an endeuour by all possible meanes to bring them backe againe as Elijah prayed for Israel 1. King 18.37 Matth. 18.12 4. In an ardent loue and defence of such as feare God delighting in things and persons that are sincere and most affecting the most grace Matth. 12.48 Psalm 16.3 Thus haue I giuen a taste of the newnesse of a good heart which is his first property The second is softnesse a good heart is soft and sensible The best heart indeed hath some hardnesse but it is sensible of it for 1. It sees still a burden of sinne and an heauy load of corruption within left nay it sees more euill in it selfe then in all other Grace within as a straite line is the measure of it selfe and that which is crooked 2. It sees to bewaile the hardnesse and distemper of it selfe with much bitternesse and sorrow and many complaints Esa. 63.17 O Lord why hast thou hardned our hearts against thy feare Ah miserable man that I am who shall deliuer me from this body of death These are the common complaints of the godly how they are toyled with their slownesse of heart to beleeue with earthlinesse of heart finding themselues chayned to the loue of earth with frowardnesse of heart when they cannot heare or beare reproofes Prou. 17.20 And in all these they are more seuere because they are more sensible of their owne lusts than any other 3. It still striueth against this hardnesse and prayes for a soft heart Esa. 63.17 Why hast thou hardened our hearts Oh return c. And the poore man in the Gospell I beleeue Lord helpe my vnbeliefe Whereas an euill heart goeth on neither seeing nor suspecting nor willing to see the euill of it till it be growne to the hardnesse of a stone to which it is compared Ezek. 11.19 because there is no life no humour no aptnesse to softnesse more than in a stone And so going on in hardnesse comes to bee Adamantine which is the hardest and inuincible stone Zech. 7.12 The third property of a good heart is cleannesse euery good heart is a pure and cleane heart Psalm 51.10 Create in me a cleane heart O God Math. 5.8 Blessed are the pure in heart Obiect Can any man say his heart is cleane seeing in many things we sin all and if we say we haue no sin or foulenes we lie and our owne clothes will defile vs Answ. The best heart hath much foulenesse and frailty What a heape of sins of