The Way to True Happiness, Treatise · Part 3
OF NEVVNESSE OF HEART.
EZEK. 11.19.
And I will giuegive them one heart, and I will put a new spirit within you and I will take the stony heart out of their flesh, and will giuegive them a heart of flesh.
MAns Heart is miserably dis-ioynted: only God can cure it, and he hath vndertaken the cure of it; of a diuided heart to make it one heart, of rotten to make it new, and of hard to make it soft. Touching onenesse of heart, we spake the last time, and hauehave shewed you, that all that are in speciall couenant with God, hauehave one heart, and but one. One in reference to God, and one in reference to themselues, both ioyntly and seuerally considered. One in opposition. 1. To an vnresolued heart. 2. To a variable heart. 3. To a double and hypocriticall heart. 4. To a distracted and vnquiet heart, &c. But this wee hauehave dispatcht already.
Next, God vndertaketh to giuegive to his people a new heart, I will put a new spirit into you. The inward part of man, sustaines diuers names in Scripture in a diuers respect. In regard of the cause thereof it is called a spirit, in respect of the feate, it is termed, heart, in respect of it's naturall operation, soule, and in respect of it's spirituall office, it is called conscience (as before wee told you.) This inside of man, call it what you will, God will renew: where come to be considered:
1. The thing promised, I will put a new spirit within you.
2. The author, God, I will doe it.
For the first of these, that you may the better vnderstand the termes, you may distinguish eyther of spirit, or of its adiunct, newnesse.
First, Spirit, is taken in a diuers sense in holy Scripture. Sometimes it is taken for the soule, as it is opposed to the body, as in that place: The body returnes to the earth, and the spirit to God that gaue it. Sometimes againe, it is put for the faculties of the soule, as, I will sing with my spirit, that is, with my vnderstanding, 1 Cor. 14. So, I serue God with my spirit, Rom. 1.9. That is, with my Will. Sometimes againe, it is taken for the gifts and graces of the spirit, as in that of our Sauiour, Iohn 3. That which is borne of the spirit, is spirit.
Againe, you must distinguish heere of New. A thing is said to be New: 1. in regard of the matter of it, when it hath new materials; as (for instance) when a man builds an house new out of the ground, we say. 2. In regard of the inward forme and species of it, as when (for example) I turne my gowne into a coat. 3. In regard of the outward forme and fashion of it: as when a man breaks an old boule, and casts it into a new fashion, there is the same substance as before, but there is a new figure, a new face set vponupon it: And so it is to be taken here. God will renue the spirit of his people, by putting new qualities into their soules.
Secondly, the Authour of this change is God, I will put a new spirit, &c. That is, I will bestow vponupon you new graces, new qualities, that whereas you are naturally void of all goodnes, hating me, and being hated of me, &c. I will put such a new frame of soule into you, that you shall louelove mee, and one another spiritually. And how will he do this for them? not by extracting good qualities out of them, as if they were seminally and potentially there before, but hee will infuse and powre the same into them anew.
The words thus explained, we passe on to the point: that whosoeuer will be soundly assured, that hee belongs to the new Couenant, he must hauehave a new heart, a new spirit: (in a word) be must be a new man.
For the dispatch of this point, wee commend vntounto your consideration, these three particulars: 1. It is simply necessary that we be renued: 2. It is possible, if wee seeke it in a right way. And 3. It is wondrous commodious and co…fortable to them that attaine to it. If it were needefull, and yet not feisable, it were a great discouragement to a man that should reach after it: if it were possible, and necessary, but not commodious, men would hauehave the lesse heart to look after it: but in a concurrence of all these, when it is both necessary and possible, and commodious too, who would but striue vntounto it.
Necessary it is, first, in a double respect. 1. in regard of precept: Make you a new heart and a new spirit, Ezek. 18.31. And againe, Be you transformed by the renuing of your mindes, Rom. 12.2. so Ephes. 4.22. Put off, concerning the former conuersation, the old man which is corrupt, &c. And be renued in the spirit of your minds: So likewise, Col. 3.10. In all these places he layes this vponupon vsus, as a charge. 2. It is necessary, as will appeare if you consider it as a meane conducing to our maine end. To be renued, is the way to the new Ierusalem. You see how God hath smitten a new couenant with you, put you vnderunder a new gouernour, giuen you right into a new City, to the which hee hath set this new way, so that whosoeuer treads the way thither, he must be a new creature. Hence that of our Sauiour, Ioh. 3.5. which he vttereth twice in a breath, almost (for more certainty of the thing, Except a man be borne againe, he cannot enter into the kingdome of God. So then 'tis necessary.
Secondly, it is possible too: True it is that man cannot make himselfe a new heart: but it is true also, that although hee concurre not as a cause or agent in this work, yet must he concurre as a subiect capable of being renewed: for whosoeuer is capable of Reason, the same is also capable of Grace (For, what is Grace but Reason perfected and eleuated) and though man be vnable to renue himselfe, yet dealeth he with one that both is able, and hath also vndertaken to doe it for him: Hee that could make man at first, can with the same ease re-make him againe; he that could call light out of darknesse, can shine in mans heart, to giuegive the light of the knowledge of the glory of God in the face of Iesus Christ: For as there are no bounds set to Gods essence, so neither to his power. And as he is able to doe this for his people, so is hee no lesse willing to it, for he hath said it, he hath sworne it, hee hath sealed it, (as you hauehave heard) and therefore, sure he will not eat his word, goe from his seale, be for-sworne. So that it is possible.
Thirdly, it is commodious too: for, it brings along with it, 1. honour, 2. comfort.
For the first, it is the glory of the creature to be renued and sanctified: then the creature comes first to be glorious, when it is made new. There is nothing in the world (saith that Greek Father) so beautifull as the new creature.Nazian Man by nature is deformed, vgly, the Image of God being vtterly defaced in him, and that of Satan in the roome thereof succeedeth: but when he becomes new, he is restored in blood as it were, he returnes to his first and primitiue estate, being borne, not of blood, nor of the will of the flesh, nor of the will of man, Mens humana gratiam nondum adepta, nihil aliud est fi cadauer parit: de Sacr. Bapts.but of God. 2. As it is honourable, so it is comfortable to be a new man; Indeede, what can comfort vsus if wee be not so? An old man is but the carcasse of a man, dead while hee liues. A dead man, you know, hath eyes indeed, and eares and hands, but cannot see with his eyes, heare with his eares, act with his hands, &c. No more can he that is not renued, though he hath the spirit of a man, yet is he not able to doe the act of a man, that is, of a Christiā man, he vnderstandeth not the things of God, neither indeed can, do either that or any thing else, that may answer his first creation. You hauehave heard some Reasons of the point. It remaines to make some vse of it: And first, is it so, that eueryevery one in speciall couenant with God is a new man? this makes much against all those that lay claime to the new couenant, and vsurpe the seales of it, and yet are old men still, and (which is worse) care not to become new. Let these men here learne to see, 1. Signes whereby they may be discouered. 2. Their misery.
First, for Signes of an old man, these be infallible. 1. when men are drowned in darknesse and ignorance, this shewes them to be in their old estate. For, the first thing that liues in a man, is his vnderstanding; and the first degree of life that enters into a Christian mans soule, is knowledge. If therefore your vnderstanding be yet darkned, you are but old, being estranged from the life of God, through the ignorance that is in you, because of the blindnesse of your heart, Ephes. 4. This makes against very many amongst vsus altogether ignorant of God, of themselues, what they are in Adam, what in Christ, being well pleased with their naturall condition, and can see nothing amisse in themselues, and are therfore vnwilling to go out of themselues, that feel no conflicts within them, no strugling against the corrupt part, &c. and if you tell them of the new-birth, they vnderstand nothing of it, but stand as Nichodemus to our Sauiour, with how? How can these things be? &c. they cannot be brought to see any such necessity of renouation. Lo, these are old men, as appeares by their ignorance: For the first worke of the spirit in mans heart, is conuiction: He conuinceth the world of sinne, of righteousnesse, &c. and God begets vsus againe by the word of truth, Iam. 1. he acquaints vsus with his Word, and builds vp our iudgements in the first place, with diuine truths.
2. Another signe of an old man is, when one is not onelyonly ignorant of goodnesse, but an enemy also to it, so as he hates and opposes it. This makes against many amongst vsus, that can louelove their friends and kindred well enough, so long as they are old men, but when they beginne once to be renewed and altered, though from worse to better, then they abhorre them, set against them, cast them out of their affections, &c. Thus, and thus it is with many a wicked father; so soone as euer his childe begins but to looke toward God, then out a doores with him straight, hee will owne him, and acknowledge him no longer. And as in families, so in Parishes, so long as a man will doe as the rest, sweare, swagger, drinke, reuell, &c. he shall be accounted a good fellow, a good neighbour, and the like: but when he shall refuse to runne along with them in the same excesse of r…ot, then hee forfeits all his wits presently, loseth all his respect among his nehghbours, is held not worthy to be saluted or acknowledged. This shews them to be yet in their old estate: for whosoeuer is borne of God, and so is a new creature, he beleeueth that Iesus is the Christ, God stablisheth his iudgement in the knowledge of diuine truthes, and cures him of his ignorance; (which was the first note of an old man) and secondly, as he loueth him that begate, so he loueth him that is begotten by him, as they are deliuered together, 1 Ioh. 5.1.
A third signe of an old man, is, vnchangeablenesse in his whole conuersation. In the new birth there is euer wrought a change of the whole man. Once ye were darke, saith the Apostle, but now ye are light in the Lord, once ye were dead in trespasses & sins, but now hath God quickned you together with Christ, Ephes. 2. And in the Kingdome of Christ, Old things are past, all things are become new, the night is farre spent, the day is at hand, &c. So then you see eueryevery new man is another man, changed and altered not from better to worse, but from euill to good, hee is translated out of the kingdome and bondage of darkenesse, into the glorious liberty of the sonnes of God. Now therefore, see you a man in whome there is no change to be discerned, as he was borne into the world wicked and sinfull, so he liues, and so also hee will dye, as holding it a disparagement to be any other man than he hath euer beene, and his forefathers before him were; this is an old man: for newnesse brings a change, old things are past, and new come in place.
A fourth note of an old man, is, when a man contents himselfe with ciuility, or formality (at the best) in Religion. He will lead a faire and square life among his neighbours, pay eueryevery man his owne, doe harme to none, &c. and herein he rests as sufficient to saluation. This indeed is as much as men can well require of him, and such a one may well passe heere below for a very good Citizen of this lower world, but not in that Ierusalem that is aboue, where we hauehave to do with a holy God, that cannot abide iniquitie, with holy Angells, with the Spirits of iust men made perfect, &c. and vnlesse we be conformed to them in some measure, there's no heauen to be had,Hebr. 1 2. For without holinesse none can see God. So our Sauiour applies this Doctrine to Nicodemus a ciuill man, and more too, for hee had some formality in him too, and yet our Sauior tels him, Ioh. 3. that Except a man be borne againe, that is, except hee become a new man, as well as a ciuill man, or a tame man, hee cannot possibly see the kingdome of God. Ciuility, (though plausible in the world) will not reach out here, and yet there be but too many amongst vsus that sit downe with it. And the like we may say of formality in religion: how many are there now adaies that content themselues with it, they come to Church, heare a Sermon, receiue the Sacrament, sometimes, with the rest of their honest neighbours, and there's an end of the businesse. All their deuotion is confined to the Church, and done in the congregation mostly, &c. Such a one was the Pharise, he came to the Temple, made his prayer, gaue almes to the poore, and payed tythes of all hee had, &c. and therefore thought himselfe in very good case for heauen: but you must be told, my brethren, that there's a power of Religion, a spirit of Religion, that God lookes after, and not a bare shew, or Carcasse. A painted man, you know, may hauehave all the parts of a man to see to, hands, eyes, eares, feete, &c. as well as a liuing body, but there wants a spirit to enliue and act the picture; So here an Hypocrite may, for his outside, looke like a true Christian, but he wants this new spirit here promised, and therefore hee is but the Carcasse of a Christian, what euer hee seemes to be.
Fifthly (for wee must hasten) An old man is hee that is in bondage to his owne lusts, and to this euill world, and cannot tell how, in some measure, to redeeme himselfe. This new spirit, God giues to his people,Rom. 8. is not a spirit of bondage, but a spirit of power, of might, and of sound mind,2. Tim. 1 7. saith the Apostle: and againe, the kingdome of God standeth not in words, but in power: and where the spirit of God is, there is libertie. This new nature vnties a man, sets him at liberty, makes him a free man (not altogether, I confesse, but yet so farre as hee is renewed and spirituall, so farre it makes him free) so that all such as continue slaues to their owne lusts, to the corrupt customes and fashions of this world, to their euill company, &c. so that they hauehave no liberty left them, they cannot chuse, if their companions becken or lift vp the finger to them, if their sinfull pleasures & profits inuite or call vponupon them, but goe and runne whithersoeuer they shall leade them, &c; this plainely shewes them to be yet in their old estate. And these are marks of such as hauehave no interest in the new couenant of Grace.
Next, consider their misery: And for this, ther's enough here said in the text, to proue them miserable: for they are shut out from hauing any part or portion in the new couenant, as being aliens from the common-wealth of Israel, and so strangers from the Couenant of Promise, Ephes. 4. God vndertakes not for any such, will not knowledge or own them for his &c: again, they cannot possibly doe any thing pleasing to God, as saith the Apostle, They which are in the flesh, cannot please God, but such are all those that are not renued. Nay lastly, they cannot enter into heauen: for except a man be borne anew, he cannot see, he cannot inherite the Kingdome of heauen. Lo, here's the wretched condition of all such as are old men. Let eueryevery man enquire whether he be not such a one; and if so, let him see his danger.
Exhortation, EueryEvery one to make diligent search Ʋse 2 into his owne estate, and sith the man is as his spirit is, therefore to enquire what spirit you are of: There is not any amongst you, but desires and would bee exceeding glad to hauehave God for his Father, and to be in speciall couenant with him: Now if you would be so, you must bee able to shew the Counterpane of the new couenant, this new spirit here promised, I'll giuegive them one heart (saith God) and I will put a new spirit within you, &c: I will put my Lawes into your inward parts, that ye may walke in my statutes and keepe mine ordinances, &c. As if he should say, looke what things are here written in your bookes with paper and inke, the same will I write and engraue vponupon your hearts and spirits. God writes onenes of heart, and he writes newnesse of heart vponupon all that are within the couenant; see to it therfore that ye be new men, renued in the spirit of your minds, see that yee be able to shew new for new, the Lawe of God written in your hearts, as well as written in your Bibles, or else you are but strangers from the Couenant of Promise.
And here for your direction, see first what the Lord meaneth by a new Spirit: you are not to vnderstand God (as if hee spoke like a Philosopher physically) but morally, as it is ord narily vsed in holy Scriptu…e. There is an old man, that is, a depraued and corrupt nature, as wee come from Adam.
2. There is a New man, that is, refined, renued, as we are in Christ. The first of these, the Scripture calles Flesh: the second, it calles Spirit: so that a new spirit here promised, is nothing else but a new man, as he is renued, reformed, and refined by God. This new grace is tearmed by the name of Spirit, partly in respect of the author of it, the Spirit of God, and partly in respect of the subiect of it, for it is wrought and rooted in mans spirit. And it is called New, not in reference to our first estate, the state of integrity; but in regard of our depraued estate, as we are lost in Adam: And so it is called new, 1 because our old corrupt estate goes before it. 2. because it is infused into vsus a new by God: and 3. because it makes a man new in the whole bent of his mind, and in the whole body of his conuersation. The Author of this new Spirit is the blessed Trinity: the subiect of it man, the whole man, his spirit, soule, and body, he is renued throughout: For the order of working it in vsus, it is done not at once, but successiuely, as the Apostle saith, We are renewed day by day, and changed into the same Image from glory to glory.
If these things we hauehave said, bee too hard for you, and surpasse your vnderstanding,Notes of new man or spirit. 1 distinctiue from Ciuil…ty. we'll make you amends with these plainer notes of a new spirit. And these are of 2 sorts. 1. Negatiue. 2. Positiue. The Negatiue notes are such as serue to distinguish it from Cognata, things that resemble and looke like vntounto Newnes. There bee some things that deceiue the world, vnderunder the name of a new spirit, but are nothing lesse. These are
First, Ciuility (concerning which something hath beene said before.) A new nature is another thing thē ciuil honesty: for this begins from man, is busied about man, and ends in man, as hauing man for its obiect, and for its end, whereas grace respecteth God throughout.
Againe, ciuility doth but barbe and shaue the out-side (as one well saith) it doth not fetch out the rootes of sin, as this new nature doth, it alters in the roote, aswell as in the branches, and reacheth to both tables of the Law, whereas ciuility lookes onelyonly to one.
Secondly, formality is another counterfeit of this new Spirit: This lookes to the duties of the first Table onelyonly, and therein also no more then to outward motiues, as it performes such and such duties, because the state so commands it, because, one hath beene so bred, &c. The difference is double. 1 Formality is but a picture of true goodnes, it reformes onelyonly the outward man, but this new nature, the inward. 2 It is a liueles thing, the formalist hath no power of religion (as a new man hath) at least in an exigent, eueryevery lust vndermines him, eueryevery first motion to sinne is ready to trip vp his heeles, and when it comes to a competition, earth carries it from heauen. Thirdly, a common spirit (such as may befall both the new man and the old) this deceiues many. It may befall an vnsanctified person to bee conuinced, illightned, restrained, as well as the best. The difference is this.
1. A new Spirit is vniuersal, it goes thorow the whole man, leauens the whole lump: but in the hypocrite, that which he hath is priuate and particular to certaine faculties of his soule: as conuiction is restrained to his vnderstanding; illumination to his Iudgement, restraint to his will, &c. But now this new grace is common to all the powers of the soule; it is not like a little spring, that takes beginning in some piece of ground, and ends in the same; but like the great Ocean that compasseth about the whole world, and receiveth diuers names according to the seuerall places that it washes and salutes: So this new nature sanctifies the whole mans spirit, soule and body: as the Apostle speaketh, and receiueth seuerall names according to the seuerall parts of man on which it worketh. As it dwelleth in the head, it is called wisdome; as in the memory, faithfulnes; as in the conscience, tendernes; as in the will, subiection; as in the affections, it is tearmed, order; as in the outward man, new obedience: so it receiues diuers appellations according to the diuerse parts and powers that it affecteth. And as it is vniuersall for the subiect, so for the obiect too, for it is set against all sinne, and resolues vponupon the doing of all dutie according to its light.
2. As it is vniuersall, so it is alteratiue too, it amends not the out-side onelyonly, but seekes into the inward man, and alters that; It giues a man a new temper, as it were, and a new constitution, it makes him that was fearefull and timerous, become bold and couragious; him that was peeuish and passionate, to be of a meeke and quiet spirit, him that was dull and cold, very zealous and feruent, the simple it causeth to become wise and acute for the things of God; for instance, you shal hauehave a man so simple that he can scare speake reason or tell his own tale to a man, yet turne him loose to God in prayer, or to men in the confession of his faith, and he will do excellently, be able to goe an end, as we say, being fluent in his tearmes, and expressing himselfe in good manner, far beyond many a greater scholler that cannot come neare him.
Thus this new spirit, though it doth not abolish a mans naturall constitution, whether cholericke, melancholly, or the like, yet it alters and changeth it to that which is better: whereas in others it is not so, there is no notable change to be discerned in their preuailing humour and inclination.
3. It is humbling. It makes a man thankfull to God, mercifull to men, and more basely to thinke of himselfe then of any other: As on the contrary, common grace is boasting, censorious, and puffes men vp, as saith the Apostle, knowledge puffeth vp, and the same is true of a spirit of restraint, as is to be seen in the Pharisee, who blessed God, he was not so bad, and so bad being too too wel conceited of his owne goodnes.
4. It is diffusiue and spredding. A new man would hauehave all the world new, and goe to heauen aswell as himselfe. On the other side, an old man may hauehave much light in his head, but little louelove in his heart, he may be restrained and tied vp as it were from the doing of any great euill, but yet hee will take but a little paines in his family or with others to make them better.
These are the negatiue notes of a new man. The positiue follow, and they are these drawne all from the effects (those from the causes being too light for the capacities of the bulke of this Congregation.)
First, this new Grace is operatiue, and hath its worke vponupon both the in-side and out-side of a man; And first vponupon the vnderstanding, it sets vp a new light therin, causing a man to know things more perfectly and distinctly then euer hee did before, it makes him see an vglynes in sinne, a beauty in grace; which another man cannot see, &c: so for persons, he sees now nothing in man to be admired but the new nature, and as any one excells others in the Image of God, by so much doth he prize and esteeme him.
Secondly, it works vponupon the spirit and minde of man, and stablisheth that another man hath no command ouer his thoughts and fancies, but they run and roaue any way in despight of him: wheras a new man is able to pitch his thoughts about heauen and the things therof with some stedfastnes. Time was, when he only minded himselfe & the earth, but now his mind is rightly set, he thinkes of God, he sleepes with God, wakes with God, his thoughts in the first place in a morning are of God, & puts not quite off earthly businesses, yet he goes about them with an heauenly mind.
Thirdly, as it strengthens and stablisheth the mind, so it works vponupon the memory too, seizing vponupon that for holy vse onelyonly, that it may bee as a chest to reserue such things as are good and profitable. Mans memory by nature is like a grate, through which when water passeth, it lets go all that is pure and thinne, and retaines onelyonly that which is thicke and filthy; but when it is renued once, it striues to straine out all the filth, and keepes that which is holy and vsefull: Such a mans care is to treasure vp knowledge, wisdome and experiences there, that may guide him in the way to heauen, and whereby he may furnish himselfe with matter of meditation. And howsoeuer in the best mens memories is found, that which is corrupt and euill, yet doe they labour to rid it out, that better may take place. It may so fal out, that in the best chest a spider may set vp her Cobwebbe, or dust and filth may creepe into it by some way, but then a man will not suffer it there to rest, but ridde it out assoone as may be: so it is here.
And 2 this new spirit strengthens the memory alway for practice, though it serue it not alway for matter of discourse, some men hauehave such happy memories, that when they hauehave heard a Sermon, or read it in a good booke, they are able to make rehearsall of whatsoeuer they hauehave heard, or reade, but when it comes to a matter of practice once, they are no body. Others you hauehave very able men of discourse, can speake largely of good things out of memory and inuention, as of patience for example, and yet let them be neuer so little prouoked, and they will be as violent, and as disordered as any other,: But now the Newman, though he forgets much of that he heares, neither is able to goe along with the minister from part to part in that which hath beene deliuered, yet, when it comes to a matter of practice, then his memory befriends him greatly. Now I call to mind, saith he, what I long since heard such a man deliuer concerning this sinne or this duty, and now is the time come to practise it.
Fourthly, this new Grace workes vponupon the conscience, reconciling a man to his owne conscience, and making them friends, who of themselues are at variance. Naturally, Conscience brawles against vsus, and we on the other side fight against it, and oppose, yea, doe what we can to stifle it and to put it downe; But no sooner is a man renued, but hee and his conscience grow friends: He will doe nothing without conscience, nor conscience without him; when the new man takes in hand to doe any thing, hee first reflects vponupon himselfe with, Conscience what saist thou to this businesse? thou seest I could cheate my neighbour by false wares, or setting a faire face on a foule matter, &c. Againe, thou knowest vponupon what motiues, with what intent, and for what end I vndertake this businesse, Is it right or is it not? Thus the New-man consults his conscience before he doth any thing: as on the other side, conscience will deale faithfully with him, in telling him what is amisse with him, and in cheering him when he hath done wel, though all the world frowne vponupon him for the same.
Fifthly, The like we may say of the will: The office whereof is double. 1. to obey well. 2. to command wel. First, as a seruant vnderunder God is obedient, this new nature subdues our wil to Gods Will, and makes vsus tractable to his pleasure in all things: will God hauehave me doe such or such a thing, (saith the New-man) no more words, it shall be done forthwith, at least in mine endeauour: Againe, will God hauehave me suffer such or such an affliction, Behold, here I am, Lord, thy will be done in earth as it is in heauen. Secondly, as it is an officer vnderunder God, it commands as a Prince the whole man: It commands the eye what to see, the eare what to heare, the hand what to act, in a word, it hath the cōmand of mans both inside and outside when it comes to a matter of practice: Now this new nature commands all for God, chargeth eueryevery part to bee seruiceable to God, &c: The like we might say of the seuerall affections, but that we are cut off by the time.
So for the outward man: this new spirit works in a man a new conuersation, a new life, new proiects, new ends, new endeauours, &c. All his members are made for God, being become weapons of Righteousnesse vntounto holinesse: Rom. 6. Hee layes lawes vponupon himselfe in eueryevery part, makes a Couenant with his eyes, as Iob, not to behold vanity; makes a couenant with his eares, not to drinke in iniquity: makes a couenant with his tongue, to speake a new language, euen the language of Canaan: An old man is apt to lye, curse, sweare, flatter, raile, &c. But this new grace giues him to speake in a new Dialect, so that in stead of cursing, he blesseth; in stead of swearing, now he prayes and vtters the words of Grace and wisedome: we may say the same for his life, for his delights, for his desires, for his company and society, all things are become new with him. He hath also a new house; That which they say of the soule, Anima facit sibi domicilium, that it makes it selfe a dwelling house, the same is true of him and his family, all domesticall disorders are reformed, and a new face set vponupon it, that whereas before there was nothing but swearing here, and drinking there, and railing in another place, now there is calling vponupon Gods name, singing of Psalmes, and other parts of Gods worship set vp in the houshold: so you see now what wee meane by a new Spirit, namely a new inside, and a new out-side, new all, old things are past, all things are become new.
Now enquire and examine whether you are new or not? What if we be? Quest. and what if we be not? Answ.
If you be not, then labour to get a new heart, old things we are al ashamed of: An old scull, an old rotten coate, wee are ashamed to be seene in it; oh we are not an old inside, an old corrupt heart this is worse then all the rest: we naturally all affect nouelties, and by our good-wils, we would hauehave new houses, new diet, new fashions, new eueryevery thing; And shall wee then content our selues with an old rotten heart? such is eueryevery mans heart by nature, an vgly thing that renders him odious to God and Angels. Therefore labour for this new Spirit.
What can we doe toward the getting of a new heart? Quest. Answ.
Though man cannot concurre to the renuing of himselfe as a cause or an agent, yet he must concurre as a subiect; and howsoeuer the new man is no more then a patient in his first conuersion, yet afterwards being acted by God, hee must vp and be doing. Now for your better direction herein, see these particulars.
1. What this new spirit is, to wit, the frame and stampe of Christ, opposed to the Image of lapsed Adam.
2. Whence it comes? namely, from Christ, of whose fulnesse, wee all receiue grace for grace, Iohn 1. Doe wee want wisedome, holinesse, faith, &c? There 'tis for vsus: Christ is made vntounto vsus, of God, Wisedome, Righteousnesse, Sanctification, &c. Therefore to him must wee goe, to him must wee cleaue, as to the principle of our life, and as the childe doth to the brests, hee lets goe all to lay hold on it: so must we on Christ, cleauing to him by one act of faith, of louelove, and other graces, by onenesse, by newnesse, &c.
3. See why God infuseth this new spirit into vsus, namely, because it is his couenant, which we may boldly plead vntounto him in prayer.
4. See when hee doth it? when it pleaseth himselfe: the wind bloweth where it listeth, &c. so is eueryevery one that is borne of the holy Ghost, Ioh. 3.
5. See where he doth it? in the vse of his owne meanes: hence the Word is called the ministration of the spirit, and the Sacraments are as so many organs, and as it were vehecula to conuey this new spirit into vsus, Yee shall be baptised with the holy Ghost.
6. Wherefore giues hee it? That wee may act that which is good in his sight, walke in newnesse of life, and keepe his commandements.
7. How doth he giuegive it? successiuely and by degrees, wee are renewed day by day, according to his Image.
Therefore, if you would hauehave this new spirit, you see what's to be done: waite vponupon God in his owne wayes and meanes, till hee please to speake life into your soules: For, the words that I speake, (saith our Sauiour) are spirit, and they are life: hee breaths vponupon vsus the holy Ghost, &c. Especially apply your selues to the communion of Saints: A dead coale, put to liue coales, will take fire from them, which it would neuer do lying in the dead heape: so here. Awake, therefore, thou that sleepest, stand vp from the dead, and Christ shall giuegive you light: sort your selues with such as are godly, and frequent the ordinances: And this is the way to get this new spirit. Be exhorted now to lay downe your old spirit with the old yeere, and to be renewed throughout. This is that that must comfort you in life, support you in death, and beare you out at the last day: For, then no thing will endure the fire, but the new man. Content not your selues therefore to be ciuill men, or merely formall, but become other men, new men, and betake your selues to this new course, that you may hauehave part in the new couenant.
Doctr. GOds people must hauehave a new spirit, a new heart. There is a necessity of it: it is all their happinesse that they can arriue at. You hauehave heard the point already; wee began to make some vse of it.
Vse. 1: If all those that are in speciall couenant with God, hauehave a new heart, then they are excluded the couenant of grace, that retain their old nature still, that remaine in their former ignorance, in their ancient enmity against the new man, being vnchangeable in their courses, and impotent or vnable to resist any lust, or to withstand any motion from euill men or euill spirits. These are old crazy men.
Vse. 2 Wee put it vponupon you (secondly) to examine whether you be new men or not. If so, there is matter of thankefulnesse, if not, then labour for this new spirit, that is, for renewing grace, which is that that makes a man a new man. You come daily to new Sermons, you receiue new Sacraments, you vndergoe new refinings and afflictions, and yet you remaine old still: this goes hard. The meanes to get this new nature, is to goe to the new Adam, Iesus Christ, for it: for, whosoeuer is in Christ, is a new creature, as on the other side, all that are in the old stocke, are dead and withered. Vnite your selues therefore to Christ by knowledge, by louelove, by faith, and so shall you draw from him a new life and vertue, wait vponupon him in his wayes and ordinances: and then, as the Prophet Esay speaketh, You shall renew your strength as the Eagle. And as Naaman the Syrian, after that, for the curing of his leprosie, he had vsed Gods meanes, washing himselfe seuen times, that is, often, in the Riuer Iordan, as oft as he was enioynd, his old disease went off, and his flesh returned new, as the flesh of a childe: so, if you apply your selues to Gods ordinances, with all diligence and conscience, the old man shall soone cast his skinne, and you shall renew your life in some degree, which you receiued in your first creation.
Lastly, here is a word of comfort for all those Vse. 3 that find thēselues to be truly renued, with whom old things are past, and all things become new: they can remember, when it was much otherwise with them, then now it is. All these may boldly call God father, and say that they are in Christ: they may safely lay hold on this charter of the church, the new couenant, and pray with confidence, that that God would make it good vntounto them by renuing them more and more. OnelyOnly, that none be mistaken in the matter, and so comfort themselues falsely, let them secure this maine point, that they are new creatures.
Now,Notes of new birth. there be two things that speake a man to be new. 1. The new birth. 2. New obedience. Try therefore whether, first, you be new-borne or not.
How shall that be knowne, may some say? Quest.
Answ. First, hee that is borne anew, hath a new taste, he beginnes to relish a new food. That note wee receiue from Saint Peter. 1 Pet 2.2. Expounded.1. Epist. 2.2. As new-borne babes, saith he, desire the sincere milke of the Word, that yee may grow thereby. So soone as any one is borne anew, he is presently carryed to the food of Gods Word; as the childe is carryed by an instinct to the brest-milke, whereby his life is continued: that whereas hee could not brooke the good Word of God; the Bible seemed a dry booke vntounto him, and things deliuered out of it in a plaine manner, he held harsh and vnpleasant, it would not downe with him, now it's become his milke, and he cleaues vntounto it, as to a principle of his life, without which he cannot subsist.
Obiect. Oh, but an Hypocrite may desire the Word, and therefore this is no good euidence.
Sol.The Text puts a maine difference betweene them: 1. The godly man desires the Word, as the babe doth milke. How's that? hee desires it as his liuelihood, when hee is but new-borne, though afterwards, when hee is growne to some bignesse, hee is more play-full; eueryevery small matter, eueryevery little noyse will take him off, and make him neglect the brest: but when he is new-borne, nothing can giuegive him content, but milke, he preferres it aboue gold and siluer, and desires it more then all the world. In like manner, an Hypocrite may desire to heare the Word, to read the Word, while there's nothing to call him off, but when it comes to a matter of competition, that eyther he must follow the word, or his profits, lusts, &c. hee lets it goe, that hee may satisfie them: but now a new creature esteemes the word, as his appointed food, he cannot liue without it, yea, he preferrs it aboue gold and siluer, or whateuer other thing hee holds dearer to himselfe in the world.
2. The new-borne babe desires the sincere Word of God, hee desires the Word, for the Word's sake, hee hath not an end beyond that end: and he desires the Word in the plainenesse of it, hee loues to heare the down-right naked truth, without any mixture, as the childe desires the mothers milke, as it is of it selfe, without sugar: that come naturally to it, and so is naturally desired of it: So here, the new creature, desires the Word for its naturall sweetnesse, and goodnesse, because it tends to the making of him better: Another man may desire to heare a Sermon for the neat composition, for the learning that is shewed in it, or for some other rarity, but not for the sincerity of it, because it chargeth him, and brings him to a better course of life.
3. The new-borne Babe desires it for good ends, that he may grow thereby in sauing goodnesse: Another man may desire the Word, that hee may get more knowledge, and grow in an ability to discourse of good things, that hee may be able to hold argument, or set forth himselfe to the commendation of men: but the new man desires it, that hee may grow in faith, that hee may grow in zeale, that hee may grow in mercy, and in all other parts and limbes of the new creature, that there may be an vniforme, and vniuersall augmentation in the whole man. Thus you may know a new man by his food, which is the first note, hee desires the milke of the Word, the sincere milke, and therefore hee desires it, that hee may grow thereby.
Secondly, looke how you stand affected to your kindred. First, your heauenly father. 2. Your spirituall brethren. In eueryevery generation there is a terme, to the which that which is generated is brought: and being one with it in nature, it becomes one with it likewise in affection: So hee that is borne anew, is brought home to God, and to all his people, so that he can weepe with them, bleed with them, suffer with them, reioyce with them, his very heart is tied to them. Try therefore by this, whether you are made partakers of the diuine nature, and borne a new, how stand you affected to God, in his nature, in his ordinances, in his children, &c.
Lastly, the new man is a strong man, the old man is weake and impotent, as yee heard before, but he that is renewed, is strengthened in the inward man, as saith the Apostle. Hence St. Iohn, so often in his first Epist. He that is borne of God, hath ouercome the world, and he that is of God, hath ouercome himselfe, is not ouercome of sinne, and again, he hath ouercome that euill one. These the new man so ouercomes, as that by them, hee is not ouercome. Now, in a conflict, hee is said to ouercome, that so holds out, as that hee is not ouercome. No more is the new man ouercome of the world, of his owne corruptions, or of the temptations of Sathan, by vertue of this new strength and spirit put into him; this renders him victorious. Search into your selues now by these notes, whether ye are borne anew or not.
Secondly, he that will proue that he hath this new spirit, must inquire into this, and make it good that he hath a new life and conuersation: For, by Christ, we are brought not onelyonly to a new birth, but to a new life, to new obedience. 1. When a man is once become a new man, hee proposes a new scope, a new end to himselfe in all hee does. Once indeed, hee onelyonly studied himselfe, serued himselfe, did all in reference to his owne ends; but now he hath publike ayme (which he preferres before all priuate respects) euen the glory of God. 2. He walkes by a new rule. An old man makes reason, custome, the fashions of the world to be his rule: but no sooner is he renewed, but he makes the Word of God his rule, he squares out all his actions according to Gods Law, and so performes new works in a new manner, that is, 1. In humility. 2. In sincerity, with which two graces, when a mans obedience is attended, then it is new.
How shall I know that that I doe, is done in humility?
Thus: first, that which is begun in humility, wil also end in humility. A new man is most of al humbled by his best seruices; the more he praies, the more he heares, the more he reads, the more hee followes his calling, the more humble he is: For, the more he deales in these things, the more he discernes still his own defects, & weaknes, and nothing more humbles a new man, then his ouer-slight and formall performance of holy seruices.
Secondly, when a man is humble, he will be thankefull, wondrous thankefull for this, that God would giuegive him a heart to serue him, and then accept of his poore and slender performances: See this in Dauid, Psal. 66.1, &c. Blessed be God, that hath not turned away my prayer, nor his mercy from me. And so when he and his people offered a present to God, how thankefull was hee, that God would looke vponupon it and accept it: Lo, here the behauiour of a new man in his holy seruices: Contrarily, the old man, the more hee deales in any ordinance, the more hee swells, hee thinkes hee hath obliged and ingaged the Lord, by such seruice as hee hath performed vntounto him, for fashion sake hee may thanke with the Pharisie, but indeed he looks that God should thanke him:
Quest. How shall I know, that what I doe, is done in sincerity?
Answ. For this, 1. See what you are in the maine bent, in the chiefe ayme of your life (for it is not what you are in particular actions one way or other, but what you are in the main course of your life) if your chiefe ayme in all be the glory of God, and your desire be in all things to please him, though in many things we faile (as all doe) your workes are done in sincerity. Secondly, looke what you are in your personall calling, and particular relation: for such is eueryevery man in truth, as hee is in his owne station, and as hee carries himselfe in that relation hee stands in toward others: if he hold not out there, he is in the same degree, but halting and hypocriticall, thogh he haere ten thousand Sermons, and make more prayers. Thirdly, he that is sincere in his wayes, desires nothing more then the light, as on the other side, he that doth euill, hateth the light, Iohn 3.that his workes may not be seene, but light and sincerity accord well together, and hee that is sound at heart, loues that his workes should be sifted and scanned by the light, because they are done in God, the more you represent him to himselfe, the more thanks he returnes to God; and you enquire now for this new spirit by your new obedience (for new sap will yeeld new fruits) and by this new birth, which if you finde in your selues, then conclude; God hath promised to giuegive his people a new heart, and I finde hee hath done it for me, and therefore I dare goe to him, as to a father, and boldly lay claime to the new Couenant vponupon this new edition and stampe.
It followes now to speake of the third thing here promised by God, which is the highest degree of all, and that is, a soft heart, in these words: I will take the stony heart out of their flesh, and giuegive them an heart of flesh. And here two things offer themselues to our consideration.
First, how God findes the heart of his people,Mans naturall hardnesse scil. hard and stony: I will take the stony hearts.
Next, how he leaues it: of stony hee makes it fleshie, of hard, soft and tender.
Wee beginne with the first of these: where you are to take notice in the first place, what the heart of eueryevery man is by nature, hard as a stone.
Doctr. EueryEvery man is naturally sicke of the stone, hee hath a stone gotten into his heart, into his spirit, into all his inward parts.
That this is so, the Scripture abundantly testifieth, we will content our selues for proofe hereof with our present text, wherein mans heart is compared to a stone, to a rocke, and in other places to the hardest of stones, euen the Adamant which is vntameable, as the name imports, Zach. 7.2. and harder then flint it selfe, Ezek. 5.9. so that man you see now in his depraued estate hath a stone in his heart, and none other stone then an Adamant, the hardest of stones.
Nay, the holy Ghost stayes not there, but goes on to compare mans heart to mettals, that are harder then stone it selfe, Ier. 6.28. euen to brasse and yron, yea, to that which is worse, for brasse and yron may bee softned and wrought vponupon by fire and tooles: but the Lord complaines there that hee had wasted and spent vp all his fuell, worne out his bellowes and spoiled all his tooles vponupon them in seeking to doe them good, and all to no purpose. The bellowes art burnt, saith he, the lead is consumed of the fire: the founder melteth in vaine, for the wicked are not pluckt away, &c.
This appeares further by these signes and symptoms of a stone, within, that plainly shew themselues in the outward man. His neck is said to bee possest with an yron sinew, and his brow to bee made of brasse, Esay 48.4. Because I knew that thou art hard, thy necke is an yron sinew, and thy brow brasse. The first of these is a metaphor from a sturdy oxe, or young bullocke, that should frame to the yoake, but will not bow, proues vntractable: and such is man, stubborne and refractory: when he should take the yoake of Christ vponupon him, there is no bending, no bowing of him. But besides this yron sinew, the holy ghost tells vsus he hath a brow of brasse, a brazen brow, a whores fore-head, as it is, Ierem. 3. In which there is no sense remaining, no feare, no blushing, but that is past shame, as it is said by two seuerall Prophets, Ieremy and Zephany,, The wicked knowes no shame, saith the one; he knowes not how to blush, saith the other.
This truth will yet further appeare, if we descend to speake of some particulars in man. Mark him a little, while we vnbowell him, and you shall see and finde him to be a very Rocke. Locke vponupon him in the seuerall faculties of his soule, and (that we may beginne at vpper-end) first, his vnderstanding is a very stone, in respect of spirituall things, for howsoeuer, in things naturall, and pertaining to this present life, he hath some kinde of wit, and can shift for himselfe, yet in grace, and the things of God, he is a very stone, not in property of speech, I would not be so vnderstood, when I say, that man is by nature a stone, for there is the difference, that man is capable of being softned, which a stone is not, but I meane, that he is hard and stony, he hath too great affinity with a stone: See this first, I say, in his vnderstanding part, how wondrous dull, and vnapprehensiue is he in the things of God. What paines doe Ministers take to beat something into mens heads? how doe they insist and dwell vponupon a point? how doe they explaine and illustrate it by examples, comparisons, &c. studying eueryevery way what they can to conuey themselues to their hearers, and yet when they hauehave done all that may be done, when they hauehave set things as it were in the sight of the Sunne, and made eueryevery thing so plaine and euident, that he that runnes may read it, yet such a stone there is in mans heart, that they vnderstand nothing, but like the high-way, spoken of in the Gospell, by our Sauiour, their vnderstandings are so paued and hardned, that the things deliuered can take no entrance, make no impression vponupon them: hence it is, that many a hearer liueth vnderunder a powerfull, and profitable ministry for many yeeres together, and yet vnderstands no more in the matters of God and his kingdomes, in the mystery of Christ and the Gospell, then if he had neuer heard a Sermon in all his life, here is a stone in the vnderstandings: So for the memory: Gods Mnisters to helpe men this way, and to fasten some good lessons vponupon them, insist long vponupon a point, and when that is done, they repeat it againe, goe ouer and ouer it often, laying downe line vponupon line, precept vponupon precept, here a little, and there a little: and all this with such power, and with such plainnesse, that one would wonder how it were possible for men to make a shift so soone to forget what hath been deliuered, and yet they do: the word slides away from them as water vponupon astone, no foot-step thereof remaines vponupon them. The grauing toole neuer once enters them, &c. They will sit vnderunder a Minister, and look him in the face for an houre together, as if nothing should fall to the ground of that which is deliuered, and yet take them at the Church-doore as they go out, and question them what matter was deliuered, what Text handled, what points raised out of it, &c. you shal find them not able to giuegive an account of any thing that was deliuered. Lo, there is a stone in the memory.
Passe we on from the memory, to the heart, and will of man: what paines doth God take with men to bring them to new obedience, and to weane them from their sinnes? one while hee deales with them by precepts, another while by threats, sometimes by promises of mercy, and sometimes by iudgements, eueryevery stone is rolled, eueryevery meanes vsed, and eueryevery course taken by God to do them good, but all to no purpose: For, men in the meane while remaine obstinate and vnmoueable; if one would speake out his heart to them, hee cannot speake sinne from their soules: but naught they were heretofore, naught they are now, and as naught they intend to continue, in spite of all that can be said to the contrary. Here is now a stone in the will. So, come we on to mens affections: There is enough said many times by Gods Ministers to worke vponupon a rocke, to rent and cleaue the mountaines, &c. to moue and affect any reasonable creature, and yet men goe on in their sinnes without feare, without shame, without any token of remorse, as if it nothing concerned them, and as if it were not spoken vntounto them at all. Here is a stone in the affection, wee had almost forgot that high power of the soule, mans conscience: For there is a stone in that too. God often thunders vponupon it by his Ministers, speakes not words, but swords vntounto it, threatēs it with deaths, hells, &c. throwes handfulls of hell-fire in mens faces; but what doe they the while? they stand altogether fearelesse, carelesse, remorselesse, set a good face vponupon it, as if they were the most innocent persons in the world: nay, you shall hauehave an honest godly man, whom it least of all concernes, tremble at Gods word, stand amazed and affrighted at that which is deliuered, as knowing the terrours of the Lord, when wicked and gracelesse persons take no notice of any thing, but carry themselues, as if it imported not them at all, when God bends all his ordinances against them, and batters them most fearefully: See, heere a stone also, euen in the conscience. Insteed of prouing the point, wee will for present open vntounto you: 1. what is meant by heart in this Text? 2. what, by a stony heart? 3. how many kindes there are of an hard heart. 4. what are the signes of it.
For the first: heart, or spirit (all is one, as hath beene said before, they are vsed promiscuously for the same thing) Indeed heart is taken sometimes particularly for the will of man, namely, when it goes ioyned with some other word of like signification, as minde, soule, &c. sometimes againe, it is taken for the whole inside of a man, and so here in the Text. All the powers and faculties of the soule are hardned are peruerted, dead and dull in respect of any spirituall goodnesse: his vnderstanding is darkened, his will froward, his conscience brawney, &c. all is stony that is within him.
The second thing is, what is meant by a stony heart? This implyeth two things: 1. A quality, hardnesse. Durum est, quod non cedit tactui; That is hard (in a naturall sense) that yeelds not to any impression, or naturall Agent, that will not yeeld vnderunder your hand, but makes head and resistance. In a spirituall sense, the heart is said to be hard, when it yeelds not to the perswasion of a morall agent, that refuseth to be wrought vponupon, when God deales with it eyther by himselfe, or by an instrument. 2. The degree of this hardnesse, it is hard, euen vntounto stoninesse, which implyeth two things: First, a non-yeeldancc (as I may so speake) to goodnesse. Secondly, a stiffe resistance: as in hard wood, that when a man comes to cleaue it, will not yeeld to the stroke, but returnes the edge of your toole vponupon your selfe: So when one beats vponupon a hard stone, vponupon a flint or adamant, there is no yeeldance, but the weapen recoyles vponupon a man with a great deale of indignation, as it were. So then you see what is meant by hard, and what by stony. A heart of stone then is nothing else, but an vntractable heart, an vntamed heart, a heart disposed to resist but disposed to yeeld.
Thirdly, for the kinds of it: there is first a naturall hardnesse, common to all the sonnes and daughters of Adam; this we bring into the world with vsus: for wee are all borne with a stone in our hearts, it is our naturall temper to be hard. Secondly, a contracted hardnesse; contracted, I say, by much practice and in long time, (for though the heart of eueryevery man be hard of it self, yet it may be made harder by long custome in sin) when men by foule courses, put out quite that small light that is left in their natures, and doe obstinate themselues by continuance in sinne. Both these kinds of hardnesse may be well included in this Text (for it is God that cures his people of them both) but the former, I take it, is here principally to be vnderstood, yet, so as that wee exclude not the other.
Signes of a stony heart.Fourthly, the signes of this hardnesse, are of two sorts: First, negatiue; Secondly, positiue. The negatiue signes are: First, vnteachablenesse. Secondly, vnsensiblenesse. Thirdly, inflexiblenesse:
For the first, man is naturally vntractable to any spirituall good thing: Hence it is that he is compared to a very beast: EueryEvery man is a beast in his owne vnderstanding, saith Ieremy: yea, to the worst of beasts is he compared: For, vaine man would be wise, though man be borne like a wilde Asses Colt, Iob 11.12. which is a most vnruly, and vntractable kinde of creature, as is well knowne. Yea, the holy Ghost sets man behinde the beasts, Esa. 1. The oxe knoweth his owner, and the Asse his Masters Cribbe, but my people hauehave not knowne, &c. And the Sluggard is put ouer to the Pismire to be instructed, Pro. 6. So dull, so slow of vnderstanding, and so exceeding blockish is the naturall man in the things of God, that he is put to schoole to the vnreasonable creatures.
Secondly, as hee is vnteachable, so hee is insensible, and that argues a daele of hardnesse, as is to bee seene in a stone, smite it while you will, beate it as long as you can stand ouer it, it complaines not; lay a mountaine vponupon it, it neuer groanes or cries, and grind it to powder, out of the pressure: and so it is with an vnregenerate man, let a mountaine of sinne, let a world of guilt lye vponupon his soule, hee feeles it not, hee groanes not vnderunder it; Sin is in him, as an element in its owne place, and so weyghes not with him, he sleepes, he eates, he drinks, he laughes and enioyes himselfe, as if the matter were nothing so, he goes merrily to execution, and dreads no danger, no more then if hee were as much reconciled to God, as any man liuing; when he sweares he perceiues it not, a stander by is farre more sensible of his outrages this way, and is more grieued thereat many times then he himselfe is, yea, if you offer to charge him with his sin, he wil not stick to sweare again, that he swore not at all: so for lies, they drop from him thick and three-fold, as they say, but he obserues it not: so for the poore, hee can behold their eyes weeping, their toungs crauing, their very faces begging, themselues ready to sinke vnderunder the burthen of their wants & necessities, but all is one to him, if he may sit warme, and hauehave eueryevery thing about him, if he may eat of the fat, and drink of the sweet, &c. let other sinke or swim, he cares not.
And so it is with him for spirituall physicke: God giues vntounto the sonnes of men, his powerfull word to be as a hammer to breake them, and as fire to melt their stony hearts (as the Scripture termes it) this he heares daily,Ierem. 3. but continues still at a point, no whit bettered: God threatens him one while, perswades him another while, but all is one, hee stirres not a whit, say what you will, doe what you can to him, hee feeles nothing, feares nothing, &c. here is a stone.
A third signe of a stony heart, is inflexiblenesse. A stone cannot bend; breake it you may, bend it you cannot, and so it fares with him that is of a stony heart, he will not bend or bow to God; let God say or doe whateuer hee can that is fit to be done to a reasonable creature, hee is no whit moued therewith. If a man goe about to make an oration to a stone, let it be neuer so pithy a speech, let it be neuer so patheticall or perswasiue, the stone heares it not, neyther is affected therewith: breake it you may by strokes and blowes into many pieces, but yet eueryevery piece remaines a stone still: so let God vse all meanes possible for the reducing of wicked men, let him perswade them, let him threaten them, let him smite and beat them all to pieces, all is as nothing to them: no instructions, no corrections, no meanes, no mercies will worke vponupon them: stones they were, and so they will be still. Oh rocky hearts! when nothing will preuaile with them, when nothing will be of force to make them better.
2 Possitiue signes of harnesse.These now are the negatiue notes of a stony heart: The possitiue follow, and they are these:
First, stifnesse and wilfulnesse in opinion. A stone will continue still like it selfe, talke while you will to it; and so those that hauehave a stone in their hearts, will needes hold fast their owne conclusions, yea, they will dye, rather then alter their opinions which they hauehave once taken vponupon them to defend: as was to be seen in many of the ancient heretikes, who though they were so plainely conuinced out of the Word of God, and by sound arguments drawne out of the same, so that they had nothing to oppose or contradict, yet so stiffe they were in the defence of their hereticall opinions, that they would rather dye, then be drawne to re-call them.
Secondly, obstinacy and setlednesse in euill practices, when men shall be of their humour, who answered the Propet peremptorily: The word that thou speakest vntounto vsus in the name of the Lord, wee will not doe it: So when a man is come to this passe, as to conclude with himselfe, I will giuegive these preachers the hearing, but neuer be brought to leaue my sinne, and to lead so strict a life as they would hauehave it: they shall neuer make me so very a foole, as to be ruled by them: when a man, I say, is set in his sinfull courses, and will not be remoued; when he hath once made his conclusion, and is as good as hee meanes to be: heere is a stone.
Thirdly, a gaine-saying and contradicting spirit: such as was in the Pharisies: Christ could no sooner propound a truth, but they were cauilling and thwarting him presently: so when men will be fighting against the light that shines in their faces, when they will be euer obiecting and quarrelling with truths deliuered, they hauehave somewhat to say against eueryevery thing they heare: no man can tell how to speake to them, but they will fide one exception, one flaw or other with the Preacher; let him bring neuer so sound reasons for what hee deliuereth, they will returne them backe againe in our faces, with a great deale of violence, &. This argues the stone.
Lastly, an easinesse to yeeld, in case a sinfull motion be set afoot, this shewes a stone in the heart: For, euer the softest hearts, are stoutest in standing against motions to euill, as on the other side, those that are hardest of all, are most facile, waxy and yeelding in wicked businesses, you may draw them whither you will by a twined threed; doe but hold vp the finger, and they will be with you streight, &c. This note the Apostle giues vsus, Rom. 2.8. They do not obey the truth, but are contentious, impatient, &c. but they obey vnrighteousnesse: Their lusts shall command them, Satan and his instruments shall command them any thing, when God can hauehave no command at all: So gentle they are, so courteous, so kinde, so good when it comes to a sinfull motion: But, to doe that which is good, all the men, and all the meanes in the world cannot preuaile with them, &c. These be notes of a stony heart.
WE are now vponupon the last blessing here promised, & that is a soft and tender heart: where two things come to be considered; first, what mans heart is in and of it selfe; it is an heart of stone. Secondly, what the Lord vndertakes it shall be, namely an heart of flesh.
For the first of these, ye hauehave receiued the point already, to wit:
That eueryevery man hath naturally a hard and stony heart within him. Doct.
Man is to be considered in a threefold estate. 1. as created. 2. as degenerated. 3. as regenerated: we consider him now only in his depraued estate, as he is since the fall: and so, his heart is hard and stony. This point we hauehave proued by Scriptures, and made good by instance through the seuerall faculties of mans soule.
And the reason is taken from mans fall in Adam whereby he be came depriued of all spirituall life, Reas. and so consequently of all motion and sense in the matters of God, wherein he is altogether stony and sensles.
For vse: It may serue in the first place to teach vsus not to wonder that so many sermons are lost, so, Vse, 1 many Sacraments spilt (as I may so speake) so many wholesome instructions cast away in a manner, so many corrections wasted in vaine vponupon the sonnes of men, that so many words and blowes work no more good vponupon them: wonder not at this, I say, for what wonder is it to see a stone hard and inflexible, rather let vsus wonder at our selues, and at that fearefull hardnes that by our sinnes wee hauehave contracted, and so cry out of our selues as that holy man in the Prouerbs, surely I am more brutish then any man, and hauehave not the vnderstanding of a man: surely I hauehave not the nature of a man, but a very stone within my bosome. Oh what a dull creature am I, that God should take such paines to teach me, laying downe line vponupon line, Precept vponupon precept, here a little, and there a little, that I might learne somewhat at least, and yet I remaine ignorant and vnskilfull in the mysteries of saluation? how blockish & vncapable am I, that can let go the good things that are taught me as fast and assoone as I heare them? I hauehave heard many a chapter expounded, many a Sermon preached, hauehave had many a medicine applyed vntounto me, and yet I remaine in my sinnes, no whit wrought vponupon or bettered therby, what a wicked froward nature hauehave I, that I can no sooner heare of a dutie to be done by me, but I hauehave somewhat to obiect against it straight: no sooner can a Precept come forth from God, but I hauehave a disposition in me to rise against it and oppose to it: being therfore ready to shew my dislike of a thing, because God commends it, and againe, therfore to approue and practise a thing because God forbidds it, neither fearing nor feeling any thing of all that God speakes or does to me, being as a very stone in respect of mine owne apprehension of things, &c.
And on the other side bee moued to wonder as much at Gods merciful patience and forbearance towards vsus, that makes no end of waiting vponupon vsus, and expecting our returne. It is not so betwixt man and man, as betwixt God and man; we had need shew mercy & euen lend patience to others, because we stand in need of mercy, and must borrow it of others, and yet how little patience doe we shew to those we deale withall? If a man hauehave taken a prentice that is not apt and able to take to his trade away with him presently, wee will bee troubled no longer with him, so if one hath a scholer that proues dull and vncapable, he bethinkes himselfe presently how to put him off, and rid his hand of him: yea if one hath but a beast that is vnruly and will not be seruiceable, he will not bestow keeping of him: How gracious is God then, iudge you, that beares with vsus so much, and exerciseth so large and long a patience toward vsus? first he giues vsus precepts, and then waites how they will worke with vsus: then he giues vsus promises, and after this threates and then promises, and then corrections, trying what will be the issue of it. In a word, he leaues no meanes vnused, no course vnattempted, no stone vnrolled, that hee may remoue & roll away this stone in our hearts; oh the wonderfull patience of God, that will beare with such crooked and vntractable creatures as we are! oh his infinite goodnes and mercy, that he will not be wearied, that he will not suffer himselfe to be ouercome of our badnes, but will thus ouercome euill with good!
Vse. 2 Againe, Is it so that eueryevery man by nature is of a hard and stony spirit? Let those then, that are yet in their naturall estate, be admonished not to adde hard to hard, but to take som course to rid their hearts of this dismal disease. It is certaine, you hauehave the stone in the heart, eueryevery mothers child of you: Be aduised therefore (for helpe) to doe as one would doe that laboures with that fearefull disease, the stone in the reynes or bladder. First, such a one will take heed of the matter that feedes and increaseth it,1. Remoue matter of the stone. hee will abstaine from whatsoeuer he can heare will breed or greaten the stone. 2. he will hearken after and apply himselfelfe to the vse of those meanes and medicines that are good against it.
And so must men deale in this sicknesse of the soule, this stone of the heart: First you must shun all sin, which is that that breedes and feedes this disease: for sin is of an hardning nature; it blinds the mind, hardens the heart, deadens the spirit, benummes the conscience of a man. This is the property of eueryevery sinne, but especially of these fundamentall sins, as we may call them (which wee must therefore with so much the more care and diligence shun and avoid) Hypocrisie, vnbeliefe, Pride, and the like, all these are great hardners.
For pride, you may see it in Nebuchadnezzar, Dan. 5.20. whose heart was lifted vp, and his minde hardned in pride, as the Prophet tells Belshazzar. And the wicked, saith Dauid, is so carried away with pride and selfe-louelove, that he blessed himselfe in wayes to be abhorred.
And what we say for pride, the same is true also of vnbeliefe, according to that of the Apostle, Take heed lest there be in any of you an euill heart of vnbeliefe to depart away from the liuing God. Heb. 3.Vnbeliefe in time will make one a very Atheist, not to feare any thing at all, God or deuill, Heauen or hell. The like we may say of Hypocrisie, which makes one first to dissemble with men, and then to halt with God, and lastly to deceiue his own selfe, as you may see in the Pharisees: what a measure of hardnes grew they to by long trading in this sin of hypocrisie!
But much more true is this of Impenitency in euill courses, whereof the Apostle to the Heb. Take heed, saith he, lest by refusing to make vse of the present day, you come to be hardned by the deceitfulnes of sinne Heb. 3.13. And this we see verified in common experience, when a man first ventures vponupon sinfull courses, he sweates, he starts he trembles, he thinkes he shal to hel presently: wheras after he hath traded a while in his sinnes, such a senselesnes and carelessnes seizeth vponupon him, that hee feeles nothing, feares nothing: such a deceiueablenes there is in sinne, as saith the Apostle. Take heed therefore of this matter of the stone in the heart, this fuell that feedes it, suffer it not to lodge with you at any time, creepe in it will, you cannot preuent it, but then see that you shut it out of your hearts againe by head and shoulders, bee sure you sleepe not in sinne: for it is the nature of it to deaden first, and to harden afterwards.
And what we say of sinne, is true of sinners also (another matter that helpes forward this stone in the heart) there is a transforming power in wicked company, to make those like them that doe conuerse with them: See it in the Galatians, O yee foolish Galatians, saith the Apostle, who hath bewitched you? why, how were they bewitched, but by the enticing, flattering and perswading spirits of impostors that beguiled them: If a man will sort himselfe with the mockers of iniquity, they will finde, and vse such words to hearten him on to the committing of sin, and when he hath done, to confirme him in it, that hee shall not be able to command himselfe. We see thus much by experience: let a man that is not wōted or accustomed to such wicked practices, come in amongst a company of prophane sweares, heare their oaths, and see their desperate behauiour, he trembles, he quakes to heare and see such things, he euen thinks the very ground will sink vnderunder him, &c. But, let this man keepe them company a while, let him heare them swear ouer their oaths, a day or two together, and he will away with them wel enough, he heares not their blasphemies, sees not their wickednesses, but can comply with them, and be as bad as they.
Besides all this, their euill pretences and pleas, they will bring for their sinne, as that a great sinne is but a small, and a small sinne no sinne, that God is mercifull, and the way to heauen not so hard and troublesome, &c. together with their euill example, their liuing and dying in such lewd and lawlesse courses, all these things do wonderfully harden, and must therfore be heedfully auoided.
Hauing thus taken heede of the matter of your disease, you must in the next place come on to vse such means & medicines as are prescribed by God for the cure of it. And here, first, take notice of the misery of your naturall condition, that you are eueryevery one of you sicke of the stone in the heart; and therfore, as the Leper in the law was appointed to cry out, I am a Leper, I am a Leper, and so to make himselfe sensible of his stroke, so must eueryevery one of vsus of this malady of our soules, taking vntounto vsus words, and sayng, oh my naturall hardnes, and vntractablenes. Oh what a rock of flint do I feele in mine own soule! this you must learn to see by your selues, & see it you may, if by nothing else, yet by your not seeing of it, feele it by your not feeling of it: for, there is not a surer signe, that a man is wondrous farre gone in this disease, then not to be sensible of his hardnesse. This being done, then as one that is told by his Physitian, that hee hath a stone growing vponupon him in his body, he trembles and shiuers at the hearing of it, and enquires presently what is best to be done, is willing to learne what dyet to vse, and what to refuse, hee will be content to doe any thing, or shunne any thing that hee thinkes may proue hurtfull: so must you doe, enquire fo a Physician first, that can doe a cure vponupon your soules, that can draw this stone in the heart from you: Now this is God alone, as hee here promiseth: I will take the stony heart out of their flesh, and I will giuegive them an heart of flesh. It is proper to God to doe this, it is his sole worke, To him therefore must you hauehave recourse, for recouery, apply your selues diligently to the vse of all his meanes, for all his medicines are curing. It is not an hayre-cloth, or a chamber of meditation, or any such thing, that can cure a man of this stone in the heart, but Gods reasons, Gods arguments, Gods shewing of himselfe to a man that will mollifie and melt his heart. Be content therefore to vse such meanes as God hath appointed for such a purpose, vse them. I say, and vse them thorowly, let them hauehave their perfect worke vponupon you, if you intend they shall doe you good. When a man findes indeed that he hath a stone in his bladder, or reynes, hee will not refuse to vndergoe any manner of hardship, so hee may be freed of it, though it be to be bound hand and soot, to hauehave an incision made into his body, &c. He will submit to any dyet, suffer a great deale of misery and torment, so hee may be cured: So must wee here, be content to hauehave Gods plough goe vponupon vsus, to vndergoe cutting, launcing, searing, &c. Let God chide vsus, threaten vsus, bruise vsus, breake vsus by afflictions, let him vse all his instruments, as it were, let him practise all his medicines vponupon vsus to get out this stone of our hearts. And if we thus apply our selues to his means, God is both able and willing (for it is his couenant here you see) to take the stone out of our hearts.
Vse. 3 Next, for those that finde themselues in some good measure softned and cured of their naturall hardnesse; these must learne two lessons.
First, how to beare themselues toward God, when they feele in themselues some softning.
Secondly, what to doe in case their former hardnesse returne vponupon them againe.
For the former of these, it stands you vponupon to beware how you carry your selues, that you harden not againe, which you may easily doe, if you be not the more carefull. For hardnesse, you see, is naturall to vsus all, and that which is naturall, is wondrous apt to recurre & to recoyle vponupon vsus againe, though' it be beaten backe by violence; as on the otherside, that which is aboue nature, is difficult, and requires great diligence for the retaining of it. A bow hath not that bent, that kind of posture of it selfe, but is brought to it: therfore slack the string neuer so little, & it wil soon return to its former straightnes: So likwise, water, the natural property of it you know, is not heat but cold, and therfore do but slak & withdraw the fire from it a little, and it wil returne to its former coldnes.
And so it is with the heart of man: softnes, you heare, is not the naturall property of it but the contrary, and therfore when you feele your selues made tender in any degree, you had need be wonderous carefull, for els you will be apt relapse to fall & off againe to your former hardnes of heart.
Why, but may some say, God saith here, that he will take out the stone, and if he once free vsus from it, we are perfectly cured of this disease. It is true that is obiected, that it is God, that both vndertakes and also performes the cure of mans heart, but this he doth in a degree here, not in perfection, and by degrees also he doth it, and not altoge…er, but by little and little at once. The heart of man retaines som dregs still of its old disease, euen after the cure is begun vponupon it, which are ap… to congeale, and gather hardnes again; like as one that hath been cut off the stone, if he be not the more carefull and obseruant of himselfe, afterwards he may quickly cōtract another stone in his body, as being naturally inclined to it: so if a man be not wonderous wise and chary, this hardnes of his heart will soone grow vponupon him againe. And this eueryevery christian finds himselfe too too true by himselfe: sometimes one findes himselfe softned, and in very good temper of soule, but soone after, through his carefulnes and disorder he beginnes to freeze againe and gather hardnes: sometimes euen a good Christian comes to that passe, that he is so lazy, so listles, and so neutrall, as it were, that he cares not for, the time which end goes forwards; he hath no great feeling of his sinnes, no great affection to God or goodnes, hee cares not for it, he desires not after it. It fares with him now as with one that hath taken cold, he eates & drinks indeed, but he hath little or no appetite to it: and finds as little tast or sweetnes in it: So many a good christian when he remits of his diligence, & so takes cold as it were, he reades indeed, and prayes, and performeth other holy dutyes, but it is because he dare no otherwise, and not for any great desire he finds to them, or delight, he feeles in them.
Againe, it may so fall out that a Christian may commit some foule sinne, whereby hee receiues such a knock, such a wound that for the present he lyes for dead, as Bernard speakes concerning Dauid, who otherwise was a man of very a soft and tender heart, & yet by falling into those grosse sins of adultery and murder, such a crustines for the time came ouer his heart, that he had no feeling of himselfe, and though he heard the Word of God daily by the Prophets, yet it had little or no work vponupon his soule. And this may befall the best of Gods people.
Yea, he may goe so far this way as that he may grow froward and peeuish against God and his Ordinances, so that no Preacher can please him: no man can tell how to apply the medicine to him, but this is naught & that is naught, and somwhat he hath to say against eueryevery medicine, and eueryevery Physician too. Thus it fared sometimes with Asa, a godly man, and yet know how he pursued the Preacher that dealt roundly with him, and told him of his sinne. Now therfore sith Gods owne seruants may be thus far left to themselues and hardned, giuegive vsus leaue to put the point vponupon you all, and thereby to exhort you to vse speciall care and diligence to keepe your hearts vnbound, as it were, and open, lest by any meanes you should fal backe to your former hardnes. And to this end apply your selues conscionably to those former meanes and medicines: and especially keepe strict watch and ward against sin, euen against your present daily sinnes, your sinnes after profession. A Christian in his first conuersion takes leaue of all foule and euormous sinnes, which in his state of vnregeneracy, were wont to be familiar to him, but yet there be some other sins of lesse note, that doe follow him close, and wherewith he is pestered and hampered all the daies of his life, such as are formality and customarinesse in holy duties, satiety in grace and goodnesse, a kinde of security and retchlessenesse, a kinde of lazinesse, and listlessenesse, that he cares not greatly how things goe with him, or what become of himselfe. Against these and such like corruptions, and weakenesses, you must remember to keepe constant watch and ward, that they get not into you, at least, that they lodge not, nestle not in your hearts.
Secondly, to preuent this fore-mentioned mischiefe, you must vse conscionably all Gods ordinances: for as sinne is of an hardning property, so eueryevery ordinance of God is softning: the Word softens, the Sacrament softens, prayer melts and softens, conference softens, selfe-examination softens, all Gods ordinances tend to softnesse: therefore vse them all: and vse them first timely, secondly constantly, thirdly conscionably.
First, as soone as euer you finde any hardnesse to grow vponupon you, meete it vponupon the way, and withstand it in the causes of it for this end, be not strangers at home, but euer and anon, deale with your owne hearts; search your selues eueryevery night, and againe in the morning, and so take notice of this hardnesse, when it first pryeth vponupon you. A candle, you know, that is suddenly blowne out, wil as suddenly be blowne in againe, if taken presently, but if you let it alone a while, and suffer it to dye by little and little, the light will not be recouered againe, till brought to a fire, or some new light: And so it is with our hearts, if we take them timely, they will be brought againe to their wonted softnesse, the more easily; you may see it in the ice, if it be taken as soone as it is congealed and frozen, you may breake it with little adoe, but let it alone a weeke or two, and it growes so hard, that you may goe ouer it with a horse: And so it is with our hearts, they contract hardnesse, by letting them runne long vnlooked vntounto. It shall be our wisedome therefore, to preuent this hardnesse of heart in the causes of it: For, as in bodily sicknesses there are certaine fore-runners of it: a kinde of lassitude and wearinesse, a kinde of satiety and fulnesse, which doe plainly foreshew that sicknesse is at hand: so it is in the soule; when men grow carelesse and listlesse, they are as good as they desire to be, they are full, and want nothing, &c. this signifies that men are growing into this stone of the heart: take heede therefore, and preuent this euill betimes, in the very causes of it.
Next, you must vse all Gods ordinances constantly, or else it will be to little purpose. If water hauehave not a constant fire kept vnderunder it, it will soone returne to its owne coldnesse, and will be harder frozen then if it had neuer felt the fire. Wax must be chafed and tempered betweene your fingers, if you meane to set an impression vponupon it: and if you continue not to temper it, it will be hard againe neuerthelesse, and so it is with our hearts: therefore vse the meanes of grace constantly, doe it day by day, estrange not your selues from God, by intermission of holy duties: There is neuer a Christian here in the Church, but can beare witnesse to this, that disuse and neglect of prayer, reading, meditation, &c. but a day or two, causeth a hardnesse vponupon the heart, and disableth them to the doing of those duties another time; so that the longer he fasts, the longer he may, the longer he absents himselfe from God, the more strange he growes vntounto him, and the lesse apt to come before him another time: Take heed therefore, that you lessen not your acquaintance with God by a voluntary estrangement, but be eueryevery day dealing and takings paines with your owne hearts to keep them in good case and order.
Lastly, vse Gods medicines conscionably and diligently. There is nothing more hardens a Christians heart, then an ouer-slight and customary performance of religious duties: when hee doth holy duties, not out of louelove to them, or delight in them, but because he hath taken vp such a thing for a custome, or he hath set himselfe a taske, so much hee will doe, because hee dares doe no otherwise, &c. This is a great meanes to harden the heart. Here therefore in vsing of Gods ordinances, you must doe, as when you hauehave taken physicke, trauell with it, worke with it, giuegive it all the furtherance you can: so must you doe in taking this spirituall physicke, bee industrious and assiduous in the vse of it; for assiduity, here, is all in all. It is not with the heart, as it is with other ordinary businesses: Those lands that you hauehave ploughed, to day, or heretofore, yee finde them ready ploughed as you left them, when you come to them next, but it is not so with the soule: but after that a Christian hath bin at great paines to set all strait within, the diuel comes & puls down all, and puts all againe quite out of order; you husbandmen vse to say, that your worke is neuer at an end: For, first, the good husband fallowes his grounds, and then he stirres it, and then hee sowes it, and then he harrowes, then he clods it, if neede be, then he ralles it, and then hee weedes it, and after hee hath got in his crop, he begins againe, as before, and so goes round in a circle. And so it is with a Christian in husbanding, and manuring this little piece, the heart, it must neuer be neglected, but kept continually in vre, in case you meane to hauehave any good of it: well, but say these medicines come too late, my heart is already re-hardned.
The question is, what I shall doe in such a case? this is a hard case indeed, when a man is ouertaken by a recidiuation, and seized vponupon by a second hardnesse. Naturall tempers and distempers are very hardly remoued. It is a matter of difficulty, to get hardnesse out of yron, because it is naturally hard, to lift a stone from the ground, because it is its center: So the heart of man is euen the center of hardnesse, and hee must lift hard that would get it out.
What is to be done then, may some say, Quest. in this case: First, you must vse your best skill. 2. Answ. Put to your best diligence for the effecting of this businesse.
First, it is required that you vse more then ordinary skill, and 1. To finde out your disease in the causes of it, whence it ariseth. It may be you were too well conceited of your selfe, or carnally secure, or negligent in the vse of the meanes of likelinesse, or some worldly matter comes betweene that Sunne-shine of Gods fauour, that liuely influence of his louing countenance and your soule, so that God cōming not to you in the testimonies of his grace and fauour, you freeze and harden againe. Labor to find out the cause of your distemper, and then striue to get cure of it, whether it be worldlinesse carelessenesse, ouerlinesse, or the like.
Secondly, you must shew your skill, in taking the fittest times, in making choice of the meetest season for recouery of this relapse: Now the fittest time is alwayes Gods time, then when hee shewes himselfe ready to comply, and set in with you: when he giues an hint, it shall be your wisedome to lay hold on it; you know, for the taking of bodily physicke, all times are not alike, but there is a season, when it will worke best with a man, and doe him most good: And so it is for the soule, in vsing Gods medicines, be sure you pitch vponupon the fittest seasons. Sometimes God awakes men with dreames & visions in the night, sometimes hee fills their consciences with feares and terrors: sometimes hee makes breach vponupon breach vponupon them, by crosses and afflictions: sometimes he warnes and prepares their hearts by some good booke, or powerfull Sermon. Now, when God, by all or any of these meanes shall affect your hearts, and make them yeelding, be sure you strike while the yron is hot, and after a showre of raine, put in the plough: when God hath once begunne to melt, breake, humble your hearts by any occasion, improue that time for your best aduantage, by laying hold on the present opportunity, &c.
Thirdly, you must shew your skill in making vse of the fittest medicines. All physicke, you know, workes not alike, nor agrees with all bodies, some require more gentle potions, other more violent, if the disease shall be remoued: And so it is likewise with the soules of men. Here therefore you must diligētly obserue, what reason, what Arguments, what Scriptures, what Ordinances doe most of all affect you, and to them especially apply your selues. EueryEvery man must in this case be his owne Physician, and make vse of that meanes that hee findes most beneficiall to himselfe. Generally, and for most part, Arguments drawne from the mercy and kindnesse of God, doe most of all melt, and worke vponupon the hearts of men. Hard to hard, you know, seldome yeelds, but lay hard to soft, as a flint vponupon a featherbed, and it will the sooner be broken to pieces: So when men set themselues to consider seriously of the singular mercies of God, of the meeknesse of Christ, of the incomprehensible, patience of the Almighty, this, this, if any thing will melt and mollifie their hard and frozen hearts, and make them to fall asunder, in their bosomes like drops of water. Haile and snow falling vponupon the hard ice will neuer melt it: but if the Sun once send forth his refreshing rayes, and sweetly smile vponupon it, it will soone be dissolued by its warmth and kindnes; so if when a man finds his heart to be frozen, he feedes his meditations with the consideration of Gods mercy and louing kindnes, it will soone thaw and become soft and pliant.
But secondly, as you must shew your skill in this case of relapse, so you must vse all care and diligence for your recouery out of it: be more earnest in the vse of the meanes, complaine more against your selfe, take notice of, and bitterly bewaile the want of your former softnes, cry out and say, Oh what an vnhappy creature am I, that am thus fallen into this wretched hardnes by mine owne sloth and remissenes! Oh what a good state was I once in? Once the Word was more sweet vntounto mee than mine appointed food, but now I find no good rellish in it, no desire after it: once the promises did wonderfully take and affect me: once the meditations of Gods mercy and louelove would hauehave dissolued me into teares, &c; but now, alas, for my misery, I am growne to that hardnes that nothing stirs me, nothing works vponupon me. Thus hauing seene from whence you are fallen; in the next place repent of your relapse (as the Lord counseleth the declined church of Ephesus) and doe your first works: Reuel. 3.pray as you were vsed to doe, reade as you were vsed to doe, conferre and meditate as you were vsed to doe, vse all Gods Ordinances heartily, earnestly; and if you finde your selues too weake and vnable to compasse your desired tendernes of heart, then cal in the helpe of others, do herin as the smith do when he hath a very hard peice of yron to hammer & work vponupon, if by his owne strength he cannot master it, he calles in his friends, he calles in his men to assist him: he smites, they smite, and so by often iterating blow against blow, the worke is finished: In like sort, when you desire to subdue your yron hearts, to your owne strength, adde the aide of others, craue helpe of your friends, helpe of your Ministers, &c; you shall easiely find, that all you can doe, will be but little enough to recouer a heart, the second time hard and frozen.
Comfort to all such as finde by experience a Vse. 4 wonderfull change and alteration wrought in themselues this way, that can vponupon good proofe assure themselues, that they are healed of the stone in the heart. It is a wonderfull mercy of God for a man to be freed of the stone in the bladder, to hauehave that remoued; but to hauehave the stony heart taken out of his flesh, and insteed thereof a heart of flesh, this argues an Almighty Power put forth for the effecting of this happy cure; surely the finger of God is here, you may safely conclude it, for none could possibly doe it but he. Doest thou then feele the burden of thy sinnes? art thou sensible of the least sinne? feelest thou Gods authority in the vse of his ordinances? hast thou a simpathy and fellow feeling of the miseries of the distressed Saints? canst thou bleed with them, mourne with them, weepe ouer them, &c? This argues a soft heart, & that is a sensible heart. A thing that is soft and tender will easiely feele the least pricke of a pinne, &c: which is not so with things hard and obdurate. So here, those things that other men ieare at, and make a toy of (as it is a pastime to a foole to do wickedly) driue him to God, fill his eyes with teares, his mouth with complaints, &c. Yea, he is sensible of other mens miseries, by the most part little regarded, &c. Doe you finde it to be thus with your selues, as hath beene deliuered? Oh blesse God for this great cure wrought vponupon your hearts, now mollified by the oyle of his grace, and with all thankfulnesse acknowledge, that it is hee, and he alone, that hath done it.
But heere, because many deceiue their owne soules, with a false perswasion, that their hearts are softned by God, because they finde in themselues some kinde of softnesse; wee should shew you the seuerall sorts of softnesse, together with their differences: but this would take vp a longer time then is now permitted. And therefore wee reiourne the more full handling of these things, till a more conuenient season.
OnelyOnly this, (for the occasion) wee would speak as an addition to a former vse, as concerning the great scarcity and derth so much complained of amongst vsus: Take notice of Gods iustice herein and sanctifie him in all his proceedings, laying the blame wholly vponupon your selues. These are hard times (it is in eueryevery mans mouth) and eueryevery thing goes hard, hard: And whence is this, trow you? but from the inward hardnesse of eueryevery mans bosome. Therefore if you would that things should mend with vsus, you must eueryevery man get the stone stone out of his owne heart. It is not so much the harnesse of other mens hearts, that maketh things to be at these high rates with vsus, but the plague of our owne hearts, as Salomon speaketh in his Prayer, 1 Kings 6. Therefore labour to be more melting and yeelding to Gods authority, more sensible of his hand, more pittifull and compassionate to those that are poore and necessitous, looke about you eueryevery way, and see heere a pale face, there a naked backe, a hungry belly, &c. and stretch out your hand to their reliefe and comfort. Yea, let euer one of vsus confesse and say; It is euen iust with God, thus to distresse and plague vsus, that hee should make the heauens ouer vsus to be brasse, and the earth vnderunder vsus to be yron, as he hath threatned, because our hearts are so hard and brazen, &c. In a word, get a pittifull heart, to helpe them that be in neede; and then, when wee are once cured, all shall be cured. Soft hearts will produce soft answers from heauen, soft seasons on earth.