Sins Overthrow, Part 1 (2 of 2)
The third thing to be considered, is, That there is 3 Nothinglesse beseemeth a professor then earthly-mindednesse.nothing in the world that lesse beseemeth a Christian man or woman, especially one that professeth Religion, than earthly mindednesse; for this cause an unregenerate man is compared to a Swine, because all his delight is to paddle in the world, and to be wallowing in it, as in his proper place; for what would you have a Swine to doe, but to delight in things that are agreeable unto his nature? But for a man that professeth Religion, to fall from his Religion unto prophanenesse, and to the love of the world, this is most odious unto God, this God hates with a deadly hatred, this is a despising of God, and a trampling under foot the bloud of Christ: It is nothing for a prophane man that hath not given his name unto Christ, to lye wallowing in the world, and to goe from one sinne to another; it is, as it were, but the putting off one garment Simile.to put on another, which is not unsecmely; or the pulling of a ring off one finger to put it on to another, wherein seemes no undecency; so the sinnes of prophane men seeme not to be unseemely in regard of the persons from whence they come; for there is no other things, at leastwise better things, to be expected from them: but for one that hath professed Christ, after long profession to fall greedily unto the world, this is unbeseeming a Christian man; other things are contrary unto grace, but this forsaking of the world is sutable unto grace. For a covetous man that is profane, there is no contrariety in that, it is sutable unto his disposition, but for any man that hath tasted of heavenly mysteries, as the Apostle saith, Heb. 6. 6. to fall away into Heb. 6. 6.a swinish disposition, as to covetousnesse, or pride, hee shall hardly be renewed by repentance; that is, he will hardly scrape off that blot of relapse: nay, many times the Lord meets with such by great judgements; as Salomon in his youth how did he maintaine Religion, yet in his age how fearefully did he fall into idolatry? Asa being young, honors God in his youth, yet he fell away in his age, & the holy Ghost hath branded him with three fearefull sins: and so Ahaziah, he fell away from God to idolatry, and in his sicknesse sent to witches to helpe him: how unanswerable were the ends of these to their beginnings; therefore take heed of Apostacy. I speake of this the more, because wee see daily many in their youth are marvellous zealous, and pretend great love unto Religion, and yet if you marke the end of these (I speake not of all) who greater backsliders then them? and indeed this backsliding many times proves the portion of Gods children; the most holiest, and dearest of Gods Saints many times are subject unto this alteration, and yet be deare & precious in the sight of God: As we see in David and Peter.Difference betwixt the backsliding of the Saints, and the wicked.
But there is great difference betwixt the slacknesse of the Saints, and the wicked, backsliding: the godly they may slacke, but it is but for a time; he is cold and remisse in the duti…s of holinesse, but it lasts not, it vanisheth away: on the other side, the wickedlye & continue in Apostacy unto the end; in these it is naturall, but unto the other it is but the instigation of the devill working by some lust upon one of the faculties. Now slacknesse or coldnesse of Gods children may seeme to A threefold cause of the backsliding of the godly.proceed from a threefold cause:
First, from that hollow ha…tednesse that is in the children of God, which like a hollow wall fals when it is Cause 1.shaken, because it was not firm: so their hearts being not firmly established in grace, nor rooted in the knowledg of Christ, when afflictions or reproches come, it shakes down that hold which they seemed to have of Christ.
Secondly, the next cause may proceed from the evill Cause 2.example of men, which by their insinuation may draw their affections away, and carry them from that love that they had towards God: therefore take heed to the insinuation of wickedmen, they will first labour to know the desire of your heart, and then they will fit themselves accordingly to deceive you; and besides, the devill workes effectually by them.
Thirdly, the last cause may proceed from this, that he is removed from under a powerfull ministery which Cause 3.formerly he lived under, unto a carelesse shepheard, or at least an unprofitable one; hereupon he may grow remisse and cold in the duties of Religion: but neverthelesse although this ariseth from men, yet the cause is in themselves; for what is the reason that they fal, but because they find spirituall things dead in them, and an in-lacke of grace. Therfore I beseech you take heed of falling away, for if a man should runne in the wayes of holinesse, and catch heat; that is, bee enlightned, and then sit downe in a consumption of grace, or fall sicke of the love of the world, surely it is a fearefull sinne: therefore let this teach every man to take heed to his standing.
First, for those that doe stand, let them take heed 1 A caveat to those that stand.that nothing take away their hold, whether it be profit, pleasure, or delight: these the divell will use as instruments to beguile you, but take heed that you bee not deceived by them.
Secondly, for those that have fallen unto earthly 2 Those that have fallen. Revel. 3.mindednesse, let them learne with Philadelphia to repent, and to doe their first workes; that is, let them labour to get out of this condition.
Thirdly, for those that have not yet tasted of the sweetnesse of Christ, let them here learne to be ashamed 3 Those that have not yet tasted of the sweetnesse of Christ.of themselves, because they have neglected so great salvation: and those that have had the meanes of grace a long time preacht unto them in the evidence of the Spirit, and yet have not beene renewed; that is, have not left their swinish disposition, may here be ashamed. But it is a hard matter to perswade the world of the truth of this point; the Ministers may speake and perswade, but it is God that must change the heart, and make the man willing to have his corruptions mortified. We speake but to two sorts of people, young men and old: First, young men when they are 1 Yong men.perswaded to forsake the world, they reply, It stands not with their youth to set upon this worke; they are not able, or at least not willing, to leave their pleasure. Secondly, old men, when they are perswaded 2 Old men.to forsake the world, reply also and say, They have been instructed, & have made choyce of this, and therefore arenow unwilling to repent of their earthly mindednesse, lest they should be reputed remisse and weake in their judgements; & therfore now they will not change their estates which they have lived so long in. But howsoever it is hard for a man to draw men out of their swinish condition, yet it is an easier worke if God will be the instructer, if hee doe put his Spirit into the heart, it will easily expell the workes of the divell, those strong holds that Satan hath in the heart:
Now the reasons that make men minde earthly Obiections of earthly mindednesse answeted. Obiect. 1.things, to sticke so fast unto them, are these: First, because earthly things are present. To this may bee rereplyed, It is true, earthly things are not at all to come, for that which we have is present; those things of the world which wee enjoy and have in possession, are present, as riches, honour, and the like: yet there are other things that are present which are of a higher nature, which we ought to set our hearts upon, if we will be lead by presents; for Joy in the holy Ghost is present, and Justification is present, and Regeneration is present, Remission of sinnes is present, Reconciliation is present; and you will say that these are farre better than the things of this world: But say that these were not present but to come, yet we account it a part of wisdome to part with a thing present that is of smal account, for hope of a better afterwards; who is there that will not part with a smal thing present, upon condition of enjoying of a greater afterwards? the world and the things of the world are nothing in comparison of grace and salvation; therefore what if thou forsake all these things, upon condition you shall get eternall life for them hereafter. For this is the difference betweene reason and sense; Nature is carried Difference betweene nature and senseaway by sense, it delights in that which it feeles, now sense is present; but reason goes according to judgement, and rests upon hope: therefore let the children of God use their spirituall reason in the forbearing of present worldly delights, in hope of enjoying of better things; and take heed of sense, bee not led away by it, for it is usually a great meanes to draw our heart and affections from grace to earthly things. Luk. 15. 23. the rich glutton when hee was in torment, had this answer from abraham, Sonne, remember that thou in Luk. 15. 23.thy life time hadst thy pleasure; that is, thou hadst it then when it was not a time for pleasure; thou wast led away by sense, and now thou must be punished. The Apostle, Iam. 5. 5. pronounceth a woe upon rich men, because you received your consolation here, that is, youhave received Iam. 5. 5.plesure in a wrōg place, for the earth is no place for true pleasure; therefore you have received your consolation: you can expect no other pleasure herafter, for you have sought true content where it is not; therfore woe unto you. A man that minds earthly things is like a man that hath a great graspe, which cannot Simile.hold any thing more, except he let fall that which he hath. earthly minded men, they have their hearts full of earthly things and pleasure, and therefore it is not possible that they should gripe Christ & grace, except they let fall that g…ipe that they have already of earthly things: Therefore this is a false reason that men doe object.
The second objection is, because earthly things are … 2.sensibly felt, and in things that are sensibly felt, there is sweetnesse; but as for other things, they are onelyonly conceived by the imagination, as grace and other spirituall things.
To this I answer, men in this are exeedingly deceived; for if the lesser faculty be sensible, then much more the greater faculties; and if the inferiour part of the soule hath a sensible taste, then certainly the superiour part of the soule is the more sensible part; for the greater faculties have the greater sense, and as they are larger so they grow deeper. To explaine this, take a man that hath an afflicted conscience, as the conscience is the greatest faculty, so it hath the greatest sense in it; for what it apprehends it is presently sensible of, whether it be joy or sorrow.
Now in the matter of sense betweene the superiour A threefold difference in the matter of sense, between the superiour and inferiour faculties.and inferiour faculties, the Schoolemen make a threefold difference. First, say they, that sense which the understanding or mind hath, is permanent, it lasts for ever, because the things themselves are permanent; it feeles Grace, Justification, Remission of sinnes, it 1feeles God, and Christ, and the Spirit; but the sense of the other faculties vanisheth and passeth away: As a man that hath for the present tasted a Sermon well, and another hath tasted a good worke, or a good turne done, which in time are forgotten; the remembrance of them lasts not for ever. Secondly, these naturall senses are but for the present; that which you now 2taste is present, that which you tasted before is gone, this is the nature of these faculties; but it is not thus with the understanding. Thirdly, these senses lessen through defect and wearinesse; a man will bee weary 3with eating of honey, though it be pleasant unto the sense; a man is weary with meat, and with sleepe, with rest, and with pleasure, when as these are delights, and very pleasant in the fruition; but over much of any of these makes them a burthen: but the spirituall senses are not so, for they are endlesse; Justification, Remission of sinnes, and Reconciliation, are without end; therefore labour to finde the sweetnesse that is in God, rest not till thou get the Spirit which brings grace into the heart; and doe but talke with those that have tasted of this sweetnesse, that have first tasted of earthly things, and now have tasted of spirituall, and they will tell you of the excellency of the one above the other. Heb. 11. 14, &c. They declare plainly, that they seeke Heb. 11. 14.a Citie, not in this world, for then they might returne, but a heavenly place.
The third Objection is, because of the opinion and Obiect. 2.speech of men concerning these earthly things; and this hath a great force: Esa. 6. 5. Woe is me, for I am a Esay 6. 5.man of uncleane lippes, and dwell in the middest of a people of uncleane lippes: that is, I shall have a base opinion of this people, if I shall prophesie unto them. So, Mat. 24. 11. Many false prophets shall arise, and deceive many: Mat. 24. 11.that is, men shall be taken in a trap to doe evill, by the false opinion and speech of the multitude; for men that fall into errours, are alwayes drawne by fancy.
To this I answer, first, you shall finde them but …mouth-friends, and therefore when they perswade men by speech and opinion, it is because they would deceive; and therefore I beseech you take heed of them: It is a dangerous thing when the devill will plow with our Heifer; that is, when hee will use our fancy and appetite as an instrument to draw us to sinne: You see the danger that Adam fell into, when Eve was made the instrument, by being led by fancy and opinion; the devill shewes her the excellency of the Apple, and by his perswasion shee is drawne to taste of it. So I read of a Martyr, who when hee came to suffer, his friends perswaded him to turne; he answered thus, You speake it out of love, but there is one within The Marty… speech.who is mine enemy, that perswades you thus to speake. In like manner say you, that the opinion and speech of men is good, but there is an enemy within that useth deceit. We have a proverbe, It is good telling of money after ones father; so it is good trying the speeches of the dearest friends, lest there be deceit in them.
Secondly, to this I answer, to bee sure not to be deceived 2by the false opinion of men, it is to get sound knowledge in the Word, and from it to gather a peremptory conclusion, that wee will not be drawne no further than we are warranted by that: Now a man must looke that hee stand upon his owne bottome, and not wholly on another mans judgement. A man that sets himselfe upon a good ground, will stand fast when others shake and fall; now this ground is the word of God: and when wee have this ground, to resolve with Ioshua, that whatsoever others doe, I and my house will serve the Lord: and peremptorily to take up the resolution of Peter, Though all the world should for sake Christ, yet we will not. I say, a peremptory A good groūd required for doing of goodwill to doe good, is good; though wee have not power to effect it: but wee must looke that it be upon a good ground; for wee must know that the way to heaven is not a broad footway, where many footsteps appeare, as a path-way is to a great City; but it is a narrow way, & therfore we must throng hard: besides, there are not many going that way; & therefore we must not give eare unto the opiniō & speeches of the multitude. You know a man of understanding, if a child come unto Simile.him and speake of his rattles and bables, he will not answer him, because they are too base things for him to talke about; and if hee doe speake unto him, it is because the childe wants understanding to conceive of other things: so it is with carnall men, as the Apostle saith, 2 Pet. 2. 12. They speake evill of those things they know not, because they want spirituall knowledge: 2 Pet. 2. 12.They are like a Countrey-man, that comes, and seeing Simile.one draw a Geometricall line, beginnes to wonder what it meanes, marvelling that hee will spend his time in drawing of such a line, though hee knowes well the use of it that drawes it; and to this purpose the Apostle saith, 1 Pet. 4. 4. They marvell that wee runne not with them unto the same excesse of riot: that is, they 1 Pet. 4. 4.cannot see the reason why wee should not bee as prophane as they.
The fourth reason wherefore men will not set upon these corruptions, is, because of a false opinion and Obiect. 4.overvaluing of them, and therefore they thinke they doe nothing in the getting of them but what they deserve, and that they are worthy their labour and paynes.
To this I answer; Let men looke unto this, that they be not deceived in them, and compare them with the Scriptures: for if you judge of things as the Scripture doth, it will appeare that the reason is false, but if you doe not, although they bee vanity, yet they will deceive you whatsoever you esteeme of them; for the truth is, that there is nothing in them but vexation of spirit; you shall finde great inticements, and much evill in them: besides, they will fill your hands full of much evill and bloud; that is, they will give thee no true Joy: for what joy hath the murtherer of his murther? Now the reason wherefore they cannot give true Joy, is, because they are under the faculty of joy: As the eye is weary quickly with looking on a small print, but let the print bee sutable unto it, Simile.then it will delight in it; so it is with the facultie of joy, if there were no wearinesse brought to it by them, then men would not be weary in the acquiring of them; but wee see there is such an awkwardnesse in the mindes of men for the getting of them, that it weares the minde, but satisfies it not. Ier. 9. 23. saith Ier. 9. 23.the Prophet, Let not the wise man glorie in his wisdome, nor the strong man in his strength, nor the rich man in his riches: that is, hee hath no cause to glory in any outward thing, because it is the Lord that sheweth judgement, and can dissolve any creature to nothing; but if he will glory, let him glory that hee knowes God; for the true knowledge of God bringeth true Comfort and Joy. But it is not so with the creatures, for there is no creature can bring good, or doe good or evill without God; I say, no creature can bring comfort unto a creature without God; for God, if hee is the sustainer of all creatures, so likewise he is the Author of all. But if wee come to spirituall comfort, God doth not communicate it unto any creature, no creature hath part of it: The creature nourisheth us Simile.not simply as it is a creature, but it becomes nourishable by reason of that which is put unto it; as the fire brings light and heat, heat is the matter of the fire, light is but a thing or quality that depends upon it: so the matter of every comfort is God, and of all things in the world, though the instruments that doe convey this comfort bee a creature: therefore you may have the huske when you want the kernell, that is, you may have these outward things, and yet want the sweetnesse of them. And this is when God turnes away his face from a man in the creatures, then the comfort in the creature is gone; and therefore David prayed, Turne not thy face away from thy servant: that is, take not away my comfort. All mens comforts All mens comforts stand in Gods face.stand in Gods face: let a man bee never so rich, let him have wife and children, lands and possessions, give him what outward things you will, and what joy and comfort is in them if Gods face be turned away? Ahab is rich enough, and Haman hath a wife and children, and yet what comfort and joy had they in them? It is not the creature that can yeeld true comfort, but it is the All-sufficiencie that is in God, and from him derived unto them: As for example, Take a man that is Simile.in despaire, tel him of the world, make large promises unto him in this kinde, none of all these will comfort him, they are so farre from ministring comfort, that they adde unto his sorrow, especially if his gri…fe be for a matter of sinne; but tell him of God, and his sufficiencie of Christ, and of Justification, and Remission of sinnes, then hee will beginne to have some joy in God: And as the presence of God is now most comfortable, so in hell the knowledge of God and his presence shall bee their greatest torments. Therefore let my advice be unto you that which the Prophet DAvid gives in the like case, Psalm. 62. 23. Trust not in oppression, and if riches increase, set not your hearts upon Psal 62. 23.them: that is, set them not so upon them, as to place your happinesse in them.
The Use then may serve for the just reproofe of all Vse 2.earthly minded men, and for exhortation unto all to leave their earthly mindednesse: Let us all therefore labour to deprive our selves of all inordinate desire of them; especially it concernes those that abound in them, to keepe a strong watch about their hearts, lest this viper lay hold upon them: for as it is a hard thing to keepe a cup that is full without spilling, so it will be a hard worke for those that have their Closets full of earthly things not to have their hearts taken up with them; and therefore our Saviour saith, It is a hard thing for a rich man to enter into the kingdome of God. Why it is hard for a rich man to be sared.What is the reason of this? because it is hard to have abundance of outward things, and not to put trust in them: and what is said of riches may bee said of any other outward thing whatsoever, whether it be pleasure, or honour; for these all worke the heart of a waxie disposition to evill, so as it will take any impression, it will be ready to receive into the soule any sinne, or imbrace any object, and carry the impression of it unto action.
Now what should move us to morifie these earthly Motives to mortifie our earthly members.members? The first motive is, because if wee doe not moritifie them, the Divell will ensnare us by these earthly members, though we seeme not to be within 1his power: As a dogge that hath broken away from Simile.his keeper, yet going with his chaine he will the more easily bee taken; so these earthly members are as a chaine, whereby the devill layes hold on us; therefore if you would not be taken by Satan, then mortifie these earthly members.
The second Motive to move us to mortifie these earthly members, is, because one earthly member, or the reigning of one sinne in us, tyes us fast from God, and bi…des us fast to the devill: now what matters it whether a man bee tyed with one chaine, or twenty chaines if he be tyed fast; so what matters it whether he be yed with one sinne, or many sinnes, if one keeps him from God: For as one grace, truly wrought by the Spirit, makes a man righteous; so one raging sinne makes a man unrighteous. Men thinke that they may One reigning sinne makes a man unrighteous.retaine some sinne, and yet be righteous; but I say, if thy heart be set upon any earthly thing, if it be but an immoderate care for these earthly things, or if it bee but feare of such or such a man, which may seeme to be but a small thing, that tyes thee from God; I say, if you looke unto such a man, if a matter of Conscience come before thee, and thou dare not doe justice for feare of him, but will in this case rather breake with God, it is a signe that there is no true grace in thee, thou art as yet earthly minded: but if thou bee heavenly minded, thou wilt set thy resolution thus; This thing I know to be just and right, it is a matter of Conscience, though all the men in the world should be angry with me, yet I will doe it. And therefore our Saviour saith, Except hee deny himselfe, he cannot be my Disciple, Luk. 9. 23. that is, if hee cast off all selfe-love of these outward things, so as he will not set his heart Luk. 9. 23.immoderately upon them. But it is now farre otherwise with men, they will doe as other men doe; like the Planets, they will turne eueryevery way; and therefore it is impossible but Satan should catch these men, because they love to play with his bait: deceive not thy selfe, if thou forsake some, and doe not forsake all, thou art as yet not heavenly minded: For a man may not be altogether covetous, and yet not renewed; hee may not gripe so fast after the world as another, and yet not bee depending upon God, such an one is but an earthly minded man: so a man may be religious a while, and hee may deny himselfe either some sinne, or else the company of wicked men, and yet when he comes but unto this, that hee must deny himselfe in all his pleasures, here he stands at a stay, Gods grace and salvation and he parts, hee will not buy it at so deare a rate as to lose his pleasure in these outward things.
But you will say unto me, How shall we doe to get Obiect.this loathing of earthly things? Therefore, for the better helping of you unto this worke, we will now come downeto consider some meanes by which you may obtaine it.
First, if you would get a loathing of earthly things, Answer. Meanes to obtaine the loathing of earthly things.the first meanes, is, to get a sound Humiliation: For what is the reason men doe so minde earthly things, and why they doe not place heavenly things before, but because they have not felt the bitternesse of sinne. 1 Humiliation.Now the true ground of Humiliation, is the hating of sinne, out of love unto God: but men turne it another False grounds of it.way, they make another ground of Humiliation.
For first, it may bee they are humble because the feare of judgement that is present, or one that is likely 1to ensue, but not for sinne as it is displeasing to God; their heart, it may bee, is broken, but it is not made better.
Secondly, it may be they are humbled because of 2some generall losse of outward things, or of some generall judgement that is befallen the land; or it may be a particular losse of credit, or the like, but not for any particular sinne.
Thirdly, it may be there was a deeper ground, the 3persons of some men that were rich, but now are fallen, and therefore because their hopes depended upon this man, and now being unable to helpe them, they are dejected. But this is a false Humiliation; for true Wherein true Humiliation stands.Humiliation consisteth in an abstaining from sinne, because it is displeasing unto God; and a raising up of the heart by Faithin Christ to beleeve the promises both of Justification, and Remission of sinnes, and then from hence flowes a loathing of sinne.
Secondly, if you would get a loathing of earthly things, you must remember the royaltie of the spirituall 2 The royaltie of spirituall things.things, what the excellencie of them is; they farre su…passe all the things in the world: Grace hath the greatest power in it, it is able to quench fire, to stop the mouthes of Lions, Heb. 11. 34. Now if men did but beleeve Heb. 11. 34.that there were such a power in Grace, they would never bee brought to minde earthly things: therefore labour to ground your selves in the true knowledge of God, get good arguments in your selves of the preciousnesse of heavenly things; for if a man be not thus grounded, but shall see greater arguments to the contrary, hee will presently beginne to suspect that spirituall things are not the best. Now when a Christian is thus grounded, hee is able to discerne things of a contrary nature; therefore bring them unto the triall, and the more you try spirituall things by a sanctified judgement, the more excellent they will appeare; but if they be not spirituall things, the more you looke upon them, the baser they seeme to be.
Thirdly, if you would get a loathing of earthly things, then labour to keepe a constant and diligent A constant and diligent watch ouer the heart.watch over your hearts; for when a man sets his heart and mind upon earthly things, they will worke carelesnesse and remisnesse of better things; it so possesseth his heart with feare, that hee altogether neglecteth spirituall things; it will make thee carelesse in prayer, and other holy duties. Take heede therefore of filling thy heart with earthly things, for it will take away the rellish of spirituall things; and if once the sweetnesse of them be gone, thou wilt make small account of them: Take heed of too much pleasure, for then you will neglect prayer in private; and take heed of abundance of riches, for they hauehave a drawing power in them: And here what Christ spake unto the Church of Smyrna, Rev. 3. 8, 9. I know thou art rich, &c. may be Rev. 3. 8, 9.said unto you, I know you are rich, by the great labour ye take after the riches: men take much paines forthe getting and keeping of earthly things, then how much more should they labour to get and keepe spirituall things; labour to keepe your hearts in tune, labour to keepe a rellish of spirituall things in your hearts, and expell whatsoever is contrary unto it: Take heed of immoderate love of riches, pleasure, or honour; take heed that you incroach not upon the Sabbath, set that apart for the inriching of your soules. I speake not this because I would have you carelesse in your places and callings, but I would have you cast off all unnecessary occasions and businesses which you draw upon your selves, by reason whereof ye neglect better things. It now remaines that I give you some meanes to get heavenly mindednesse.
The first meanes, if you would get heavenly mindednesse, Meanes to get heauenlymindednesse. Iis this, you must labour to get Faith; for the more Faith thou hast, the more thou art in heaven: Faith overcomes the world, which sets upon us two Faith.wayes: first, by promising things that are good; secondly, by threatning that which is evill. Now Faith A twofold snare of the world.overcomes both these: For,
First, the world tels thee, that if thou wilt be earthly minded, thou shalt get respect and credit, thou shalt get an Inheritance, thou shalt be a King; but Faith tels thee, that if thou wilt be heavenly minded, thou shalt get credit and respect with God and his Angels, and an Inheritance undefiled, immortall, which fadeth not away; thou shalt be as a King, and a Prince here in this life, over the world, the divell, and thine owne corruptions, over all these thou shalt bee more than a Conquerour, and have a Crowne of glory in the life to come.
Secondly, the world tels thee, that if thou wilt not be earthly minded, thou shalt lose thy wealth & riches, thy honour and thy credit, nay, thy life also; but Faith tels thee, that if thou beest earthly minded, thou shalt lose thy spirituall life, and riches, and shalt be poore in the graces of the Spirit; thou shalt lose honour and credit with God and his children; nay, thou shalt lose eternall life. Thus Faith overcomes our inordinate affections to the world, and makes us heavenly minded.
The second meanes, if you would get heavenly mindednesse, 2 Humility.is this, you must labour for Humilitie: this is that which the Apostle Iames exhorts us unto, Iam. 4. 8. Clense your hands you sinners, and purisie your hearts you Iam. 4. 8.double minded; and then humble your selves, cast your selves downe, and the Lord wil raise you up. Where we may note, that before our hearts & hands can be clensed, we must be cast downe. This we may see in the parable of the Sower, Luk. 8. 8. two of the sorts of ground were not fit to receive seed because they were not humbled, and therfore the Word had not that effect in them as it had in those that were humbled, plowed, and had the clods broken. It is with an humble soule, as it is with an hungry Simile.and thirsty man; tell him of gold and silver, hee cares not for it, onelyonly give him meat and drinke, for that is the thing he most desires, and stands most in need of: or like a condemned man, tel him of lands and possessions, hee regards them nothing at all; for nothing will satisfie him but a pardon: so it is with a Christian that is humbled and cast downe under the sense of the wrarh of God for sinne; tell him of any thing in the world in the most learned and excellentest manner that possibly you can, yet nothing will satisfie him but the love and favour of God in Christ, hee can rellish nothing but heavenly things; nothing will quench his thirst but the imputed righteousnesse of Christ. Thus you see that Humilitie is an excellent meanes unto heavenly mindednesse.
The third meanes, if you would get heavenly mindednesse, is this, thou must labour to get thy judgement 3 A iudgement rightly informed concerning earthly things.rightly informed, especially concerning earthly things: The reason wherefore men are so besotted with the world, is, because they doe not conceive of the things in the world so as indeed they are, they thinke better of them then they deserve, and looke for that from them which they cannot afford them: therefore heare what the Preacher saith of them; Salomon Eccles. 1. 14.saith, that they are vanitie and vexation of spirit; yea, he cals all vanity: and in another place he compares them to things that are most variable, and most uncertaine, as to grasse that withereth, to a shadow that is suddenly gone; this is the esteeme that the Wiseman had of earthly things. And thereby we may see, that they are not truly good, because they are uncertaine things, and promise that which they cannot performe unto us; for at the best they are but things wherein, as through a crevice, we have a small glimpse of the true good; yet they themselves are not overgood, because they are not the cause whereby the chiefe Good is produced; neither are wee able to keepe them, for at such or such a time they will bee gone; so that they are neither true good, nor our good: and therefore this should weane us and our hearts from them. But let us strive to set our affections on things that are durable good, and substantiall good, which will not deceive us; and will promise us nothing but that which it will performe farre beyond our deserts: therefore labour for a right informed judgement.
The fourth meanes, if you would get heavenly mindednesse, 4is this, Labour to get a sight into the All-sufficiencie of God: Remember what the Lord said unto A sight into the All-sufficiency of God. Gen. 17. 1.Abraham, I am God All-sufficient; walke before me and bee upright. God is an All-sufficient God for generall good; things of this life are at the best but particular good; as health is a particular good against sicknesse, wealth and riches a particular good against poverty, honour and credit a particular good against disgrace; but God is a generall good, and the fountaine of all goodnesse: other things are but created, like cisternes, that good they have is put in them; therefore the Lord complaines of the people, Ier. 2. 13. They Ier. 2. 13.have forsaken me the fountaine of living waters, and have digged to themselves Cisternes that will hold no water; that is, they have forsaken God the fountaine of all good, and have chosen unto themselves the creatures, that have no more good than that which comes from God, the fountaine: As a man that forsakes a fountaine that continually runnes, and betakes himselfe to a crack'd Cisterne that hath no water but that which commeth from the fountaine, and is also subject to lose his water; so when men set their hearts on earthly things, they forsake God who is All-sufficient for them, and seeke to his Creatures which are insufficient and unable to helpe themselves: therefore you ought to thinke of these things to the end you may be heavenly minded.
The fifth meanes to get heavenly mindednesse, is 5 A remembrance from whence we are fallen. Rev. 2. 5. Simile.this, To Remember from whence thou art fallen, Rev. 2. 5. this is for those that have beene heavenly minded, and now are earthly minded. It is with many Christians as it is with the shadow on the Diall, the Sunne passeth and they know not how: or as a man going to Sea, first hee loseth a sight of the Townes and houses, then the sight of the Churches and Steeples, and then hee loseth the sight of the mountaines and hils, then at last hee seeth nothing but the motion of the Seas; so there are many Christians that make a godly shew of profession at first, but by degrees they fall away, till at length they become nothing; they leave the good profession, and take up an outward professing of Christianitie, and doe all in hypocrisie: it is with these men as it is with a man that hath a Consumption Simile.in his bodie; first, he growes weake; secondly, he loseth his colour; thirdly, hee loseth his rellish and A spirituall consumption compared to a bodily.taste, and this is the most dangerous of all: so it is in a spirituall Consumption; first, they are weake and feeble to performe holy duties; secondly, they lose their colour, that is, their cheerefulnesse in the performance of holy duties; thirdly, which is the worst of all, they lose their rellish, they cannot taste wholsome Doctrine, they delightnot in the pure Word; and this is dangerous, and hard to be recovered. A Consumption at first is more easily cured than discerned; and at length it is more easily discovered than cured: so it is with the spirituall: the sicknesse and the weaknesse of the soule may at the first be more easily cured than discerned, but when they beginne to lose their colour and taste, it is more easily discerned then cured. This is a marvellous dangerous case, and therefore to prevent this sicknesse of the soule, let men remember from whence they are fallen: I can compare such Christians to nothing so fit as unto the Image of Nebuchadnezar, which hee saw in a vision; the head was of gold, the brest, shoulders, and armes of silver, the thighes and legges were of brasse and Iron, and Such are fitly compared to Neb…chadnezars …mage. Dan. 2. 32.the feet were of clay: so many Christians, at the first, for their zeale, knowledge, tendernesse of conscience, are as pure gold; afterwards, they grow more cold and remisse in the performance of holy duties, than before; as also not so carefull in the keeping of a good conscience, and this is worse than the first, even as silver is worse than gold; againe, they come to a degree worse than that, like brasse and Iron, dead and cold to every thing that is good; then at last they come to clay; that is, to be earthly minded, minding onelyonly the things of the earth: and therefore if thou wouldest get heavenly mindednesse, and keepe off this spirituall Consumption of thy soule, remember from whence thou art fallen.
Having already shewed you the difference betweene earthly and heavenly mindednesse, and also shewed you the meanes whereby you may get out of earthly mindednesse, it now remaines that we lay downe some motives to move you to this worke.
The first Motive to move all men from earthly Motives to heavenly things.mindednesse, is, because heavenly things are a better object: the desire doth not dye, but change; the affections 1 Heauenly things a better obiect.and desires are but changed from earthly things to heavenly things: now every desire hath a conjunction with the things that they affect; if it bee but an earthly desire, it hath a conjunction with an earthly object; so if it bee an heavenly desire, it hath a conjunction with an heavenly object. Now if men did but know, or at least would be perswaded of this, it would bee an excellent meanes to perswade men to leave earthly mindednesse: for what is the reason that men will not professe Religion, but because they say, then wee must bee crucified unto the world, and the world must bee crucified unto us; that is, they must leave al their pleasure and delights. It is true, thou must be crucified unto the world, thou must leave inordinate care of earthly things, all distrusting care, which is a companion of earthly mindednesse in unregenerate men; now what losse will it bee unto thee, if thou have heavenly affections for earthly? Will not a man willingly part with drosse for gold? A man that is recovered of a dropsie, what if a necessitie be laid upon him to abstaine from excesse in drinking, would hee not rather willingly leave his desire, than have his disease to returne? So, what if thy affections be changed from earthly to heavenly things, so as thou dost feele the burthen of immoderate cares cast off thee? what though a necessitie bee laid upon thee not to entangle thy selfe with the things of this world; is it not forthy soules health to keepe it from a Consumption? If men would be perswaded of the benefit that comes by this heavenly mindednesse, and that it were but a change of the desire; not to their losse, but their great advantage, surely they would not bee so backeward from getting of heavenly mindednesse: therefore labour to perswade thy heart of the truth of this grace; for this doth not so tye a man from the world that hee must not have any thing to doe with it, but it orders a man in the world, it keepes him from all inordinate cares of the world, and all inordinate desires of earthly things, it sets all the faculties of the soule in order, and it sets the body in order: now if men did but know the benefit of this change, they would bee more easily perswaded to leave earthly mindednesse.
The second Motive, to move all men to leave earthly 2 Nosweetness… in earthly things.mindednesse, is, because there is no sweetnesse in these earthly members; there is an insufficiencie in them, they cannot give any true content to the heart of a man; and that they cannot doe it, this is cleare by two particulars: First, this ariseth from the mutabilitie of the things; Secondly, it ariseth from the disposition of the persons.
First, I say, they can give no true content unto the 1 Because they are mutable.heart of a man or woman, because they are mutable, and subject to change: now you know that all earthly things are mutable, they have a time of being, and a time of not being: let the heart of a man or woman be set upon any of these earthly things, and the losse of it will bring greater sorrow of heart, by how much more he hath set his heart upon them; if immoderately, then the sorrow is the greater; if moderately, the sorrow is the lesse; but if he set his whole heart upon any thing, whether it bee his riches, or his honour, or his pleasure, the losse thereof will cause much sorrow of heart: now it is onelyonly grace that gives true content unto a Christian; spirituall things they change not, they are constant, immutable, and permanent, as Justification, Remission of sinnes, and Reconciliation, these are not subject unto any change, they cannot be lost; for when the heart is set upon heavenly things, the comfort cannot bee removed, because the cause of that comfort continues. Now comfort in Christ is the true content of the soule, and therefore where Christ is by his grace in the heart, there is content.
Secondly, I say, they can giuegive no true content unto a man or woman, if wee consider the condition and the 2 Because of our conditiondisposition of the persons, and that two wayes: first, if we consider them as good men, and so belong to God; or secondly, if we consider them as bad men, and so not belonging unto God, we shall see that outward things cannot yeeld any true content unto either.
First, if they be good men, and so belong unto God; yet there cannot be such sweetnesse in them as to give 1 Whether good.true content unto the soule. For many times they are a cause, or at least a meanes to draw afflictions from God upon a man: for God is a jealous God; that is, a God hating spirituall Idolatrie. Now when the heart of a man or woman is immoderately set upon, when, I say, his heart runs a whoring from God after earthly things, whether it bee after riches, honour, or pleasure, the Lord will bee sure to meet with him, and whip him home for it: As we see in David and Ely; if David will set his heart upon Absalom, the Lord will bee sure to meet with his Absalom above all the rest; if Ely will not correct his sonnes, but let them dishonour the worship & service of God, God wil correct them himselfe. And this ariseth from the nature of God; for God hath a fatherly care over his children, and therefore will not suffer them to soile themselves with the things of the world, nor their affections to be drawne away; and therefore the Apostle saith, that he chastiseth every sonne whom he doth receive; that is, if a man or a woman doe belong unto God, they shall be sure of sorrow and affliction; and these are sent unto them to weane them from the things of this world, to purge out of their hearts that sweetnesse that they are ready to conceive in these outward things by reason of that corruption that is in them.
Secondly, if they be wicked men and doe not belong 2 Wicked.unto God, yet there shall be no sweetnesse in them; for if he be not regenerate, outward things are not sanctified, & where theyare not sanctified unto a man or a woman, no sweetnes can be expected from them: And the reason is, because they have not peace of conscience, which proceeds from grace. Now howsoever worldly men may seeme to the world to have true content, and to be filled with joy, yet the truth is, it is a sick joy; for their consciences are ever accusing of them, and they are in a continual feare that they shall lose one another: therefore the Lord will be sure to afflict them, Psa. 55. 19. the Lord will heare and afflict these because they Psal. 55. 19.have no changes; therfore they feare not God: therfore dost thou see a wicked man prosper in the world, and is not subject to such crosses & losses as other men are, it is a foule signe that that man doth not belong unto God, but is one whom God hath appointed unto damnation: For this is the nature of earthly mindednes, it casts out The nature of earthly mindedness.of the heart the feare of God in an unregenerate man; now where Gods feare is not, Gods grace wil not help that man. But this is not usual; for the Lord most commonly meets with them here either by afflicting of judgements upon them, or else with sudden death; but if hee doe not meet with them here, it is because their judgements may be the greater, that when they have heapt up the measure of their sinne, then God wil heap up the measure of their punishment, and the measure of his wrath, to presse them downe unto hell. Now what if God deferre the execution of Judgement, it is not because there is any slacknesse in God, as if he did not regard them, but the Apostle saith, that tis his Patience, 1 Pet. 3. 20. hee takes notice of it, hee 1 Pet. 3. 20.puts it upon record, hee remembers it well enough, but he is a patient God; that is, he waits for their conversion. Now patience is an attribute of God, and every attribute of God is God himselfe; for there is nothing that is in God but it is God: Patience, I say, is one of the Attributes by which God hath made himselfe knowne unto us: now when men abuse this Attribute of God, hardning themselves from his feare, hee will certainly meet with them: what and if God doe deferre long? it is not because hee shall escape unpunished; for saith God, When I begin, I will make an end: that is, I will strike but once, they shall have no more time for repentance, they shall not abuse my patience any more. This is a fearefull Judgement of God, when God doth proceed by prosperitie to destroy them; and it was the judgement the Lord threatned against the two sonnes of Ely, Hophni and Phineas, 1 Sam. 3. 22. 1 Sam. 5. 12.Thus you see there is no sweetnesse in outward things for a man to set his heart upon them.
The third Motive, to move all men to leave their earthly mindednesse, is, because if a man or woman be 3 No salv…tion … them.earthly minded, they cannot be saved: and who is there amongst us that would not willingly be saved? All men doe desire salvation, and yet there are but few that in truth doe desire it, because their practice of life is not answerable to such a desire; for the Apostle saith, He that hath this hope, purgeth himselfe; that is, hee will take spirituall Physicke, the grace of the Spirit, which will throughly purge out this earthly mindednesse, or at leastwise keepe it under, that it shall not bee able to beare dominion in his heart. Now I say there is a necessitie laid upon every man to be heavenly minded; for so our Saviour saith, Mat. 6. 24. No man can serve Mat. 6. 24.two masters, he cannot serve God and Mammon; that is, hee cannot serve God with one part of his soule, and God wil have all the soule, or none.the world with another, you cannot be earthly minded, and heavenly minded; God will have all the soule or none, God will admit of no Co-partnership, hee will not be a sharer with the world of that which is his right. Againe, two contraries in nature cannot stand together; now there is nothing so contrary as God and the world: and therefore the Apostle saith, If any man love the world, the love of the Father is not in him: that is, if he set the world in the first place, he cannot keepe the love of God, God and his grace will depart from that man: It is a thing contrary to nature to serve two masters, men cannot beare it, for there can be but part serving; and surely it is not so contrary to a man, as it is contrary unto God; therefore it is the folly of men that thinke they may retaine their earthly mindednesse, and yet serve God too; but it is unpossible to joyne these two in any action, and yet be acceptable to God: Faith is that which is the ornament of every action; Whatsoever is not of Faith, is sinne: now every earthly minded man, is a faithlesse man; it keepes Faith out of the soule, whether it bee love of riches; or honour, or pleasure, though it bee but a depending on the approbation of such or such a man, it will keepe Faith out of the soule; so saith our Saviour, Ioh. 5. 44. How can ye beleeve, seeing ye seeke honour one of another, and not the honour that commeth of God? The cause that they wanted Faith, was, because they preferred the approbation of m…n, and sought that before the gifts and graces of God; for it is unpossible you should beleeve, so long as you retaine any affection of vaine-glory. Luk. 9. 23. our Saviour Luk. 9. 23. Christs two markes of a true Christiangives two markes of a true Christian; the one is, to deny himselfe; and the other is, to take up the Crosse; therefore it is not onelyonly required that a man deny himselfe the pleasures and profits of the world, and all inordinate affections, but he must also take up the crosse, he must be willing to suffer, for Christ, reproach, disdaine, and shame; for there is as great a necessity laid upon him to suffer, as to deny himselfe: and thinke, thinke not your selves heavenly mind…d, except you finde in you a heart willing to suffer for Christ.
The fourth motive to move all men to forsake earthly mindednesse, is, because it is the better part, and 4 It is the best part to do so.every man would have the best part; but it is a hard matter to perswade men that that is the best part, for they say they have felt sweetnesse in them, and therefore now to perswade them, is to fight against reason; which is hard to be evinced without manifest proofe: First then, we will prove it by Authoritie: Secondly, we will prove it by Reason.
First, I say, we will prove heavenly mindednesse to Proved by 1 Authority. Luk. 10. 41, 42 opened. A foure-fold difference betweene earthly and heavenly things.be the better part by Authoritie or Scripture. as Luk. 10. 41, 42. where in the story of Martha and Mary, our Saviour makes a foure-fold difference betweene earthly and heavenly things; first, Christ saith to Martha, Martha thou carest and art troubled; that is, there is much care and trouble both to get and keepe earthly things, these cannot be gotten without great labour, it is a part of that curse which God laid upon Adam, that in the sweat of his browes he should eat his bread; that Gen. 3. 17.is, hee should finde much difficultie and labour to get outward necessaries for the sustaining of nature: Mary shee sate downe, she was at rest, which showes us thus much, that it is an easie labour, and an easie worke to seeke after grace: Indeed it is no labour at all, if wee compare it with the earthly labour; the one is the delight of the soule, but the other is the burthen of the soule: now that which is the onelyonly delight of the soule is grace, and therefore what the bodie doth to satisfie the soule in this, it accounts of it as no labour to it selfe, for it yeelds willing obedience to the soule: now where there is a willingnesse in any man to doe a thing for another, the performance of the thing is not accounted as a labour to him, but as a delight, because he is willing; but earthly mindednesse is a burthen to the soule, becavse it is compelled by the unregenerate part to yeeld obedience unto it: therefore you see that heavenly things is the best part, because it is an easie worke.
Secondly, Martha is troubled about many things; 2that is, there are many things required to make an earthly minded man perfect, to make him such an one as he would bee: if he have riches, then he must have honor, and pleasure, and a thousand things more, and yet never come unto that which hee would bee; it may be he is rich, but he wants honour; it may be he is honorable, but he wants riches; or it may be he hath both, but hee wants his pleasure, hee enjoyes something, but he wants that which hee would enjoy. But Mary hath chosen but one thing, and that is Christ, this satisfies her; but shee hath not him alone, but with him shee hath Grace, Justification, and Remission of sinnes; one spirituall grace with Christ makes Christian happy, hee needs not to labour for any other; if Christ be in the heart, hee will draw all grace with him into the heart: and therefore the Apostle saith, Hee that gave us Christ, will with him give us all things else: that is, all grace that wee shall stand in need of.
Thirdly, Martha was troubled, but about earthly imployments, 3t…ings of little moment in comparison of grace: but Maries was for the onething needfull; namely, grace and holinesse, and therefore Christ called it the best part; and indeed what comparison is there betweene earthly things and grace.
Fourthly, Martha's part is but of corruptible things, subject to change; they were mutable, there was no 4solidnesse in them; but Maries part shall never bee taken away from her: Now with men, that which will endure the longest, is alwayes esteemed the best: Maries shall never be taken away; which implyes that Martha's was nothing so, because it was set in opposition against it. Thus you see how Christ judges of them, Luk. 16. 8, &c. o…ened.and therefore if you will beleeve Christ, spirituall things are the best part. Againe, Luk. 16. 8, 9, 10, 11. there are foure differences set downe betweene earthly things and heavenly things, whereby Christ proves that heavenly things are the best part. First, they make us unrighteous, and therefore they are called unrighteous Mammon, vers. 8. they draw the affections away from God, and then a man becomes unrighteous; but that which makes us truly righteous, is grace; so then it cannot be denyed but that is the best part that makes us the best. Secondly, they are the least part; He that is faithfull in the least, is faithfull also in much; that is, all outward things are lesse than grace, though they were never so great; a little Faith, a little Sanctification is better than a whole kingdome without this. Paul reckons all his outward privileges but dung, in comparison of grace, Phil. 3. 8, 9. which hee would not have Phillip. 3. 8, 9.done if they had not beene the better part. Thirdly, they make us unjust; he that is unjust in the least, is also unjust in much; that is, hee that sets his heart upon earthly things, it will so draw his heart from God, that hee will make no conscience of right and wrong; now that which blindes the conscience is certainly the worst part. Fourthly, it makes us unfaithfull; If you have beene faithfull in a little wicked riches, how will you be faithfull in the true riches? that is, hee that is earthly minded God cannot trust with any grace; for earthly mindednesse takes away the fidelity of the creature; now where there is no true faith, there can be no true repose in that man: A man without faith, is like a house without a solid foundation, no bodie dares trust to it, neither will God trust an earthly minded man with grace. Thus you see it proved by Scripture, that heavenly things are the best part. Now we will prove it by Reasons that it is the better part.
The first reason is, because Christ in the places before-named 2 Reasons.proved it to be the best part, therefore if you will beleeve Christ on his Word, heavenly 1things are the best part. The second Reason is, because they make us the sonnes of God, and consequently, 2.the heires of salvation; Wee are, saith the Apostle, the sonnes of God by faith in Iesus; but the other makes us the children of the devill: And the third reason, is, because he rewardeth heavenly mindednesse with salvation, 3but the other he doth not reward.
The fifth Motive to move all men to forsake earthly mindednesse, (if none of all these before spoken 5 All things are at Gods disposing.of will move thee, yet let this move thee) is this, because all things are at Gods disposing; hee it is (as the Wise-man faith) that gives riches and honour, poverty and want; all things are of God, there is nothing in earth, but it is first in heaven: as the ecclipse of the Sunne is first in heaven, and then in the water and land; so there is nothing that comes to passe in the world, but it was in heaven before all eternitie. This David confesseth, Psal. 31. 15. They have laid a snare Psal. 31. 16.for mee, but my times are in thy hands: that is, they have laid a trappe to take away my life from mee, but it was first decreed in heaven with thee what they should doe to mee, all things come from God, whether they be good things or bad, whether they come immediately from God, as life, health, joy, salvation, or the like; or whether they come mediately by other meanes, as friends, wealth, pleasure, sicknesse, sorrow, or the like: when thou art sad, who can comfort thee if God will not? when thou art sicke, who can heale thee? when thou art going to hell, who can save thee? Art thou weake, who can strengthen thee? Art thou poore, who can enrich thee? Preferment saith David, comes neither from the East, nor from the West, but from God that sheweth merciemercy. Art thou in favour with a great man, Who promoted thee? Art thou in honour, Who exalted thee? Perhaps thou wilt say, it was my parents, or this friend, or that man; no, it was first decreed in heaven, or else it had never been. This made David say, Psal. 6. 8. The terrors of l…fe and death are in thy Psal. 6. 8.power, or doe belong unto thee; that is, nothing hath any power to doe any good or hurt, but as God wils it; I say, good or hurt is of God: What evill is in the City, and the Lord hath not done it? that is, what evil is committed and is not first permitted by God to be done. The blessing of the creature (as we call it) is of God: Doth the Lord send any creature to hurt thee? the creature hath no power to doe it, except the Lord command him: As for example; You know an axe is a sharpe instrument, Simile.which with helpe will doe much hurt, yet let it alone and it will doe no hurt at all; but let a hand bee put to it, and presently you may doe much with it: so the Creature hath no power to hurt thee, except they joyne with them Gods command; and this wee call the evill of the creature. Againe, doth the Lord send any creature to comfort thee? it is not because the Creature can comfort thee, the Creature hath not any such power in it selfe, but the Lord useth it as an Instrument for thy good. Matth. 4. 4. Man liveth not by bread onelyonly, but by every word that proceedeth out of the mouth of God: that is, bread, although it bee a good Creature, yet it hath no power to nourish thee, except the Lord put power unto it, and command it to nourish thee. Now seeing all things are of God, and this heavenly mindednesse is a meanes to bring a blessing upon all the rest; that is, to blesse them for thy good be heavenly minded: This was the encouragement the Lord gave unto Abraham, Feare not, for I am thy exceeding great reward, walke uprightly with mee: so if thou wouldest have a rich reward, salvation and everlasting life, then get heavenly mindednesse.
But you will say unto me, it is true, wee were once earthly minded, but now we are heavenly minded; I am now another man to that I was, therefore that you may not deceive your selves to thinke that you are heavenly minded when you are not, I will give you some markes whereby upon examination you may Markes to know whether we have lost our earthlylymindednesknow whether you have left your earthly mindednesse or no.
The first signe whereby you shall know whether you be earthly minded or no, is, by examining your Marke 1.selves whether your delight in earthly things bee immoderate, or an excessive care; examine whether your hearts are so set upon them, that it deprives you of all spirituall Joy, if you doe, you are as yet earthly minded.
First, if you exceed in the matter of getting of 1them, and then in the matter of keeping of them; when you make them the chiefe end of your desire, and preferre your owne profit in the getting or keeping of them before Gods glorie, this is to make them your God: yet I say not but it is lawfull to use things for an end; as Recreation, for this end, to fit our bodies for the performance of better things, this is as it were to take physicke for health-sake: but when men will make them their end, nay, set the creature in the place of God, which is spirituall whoredome. And this is when men will scrape riches together, so much for this childe, and so much for that childe; so much for this use, and so much for that use, in this thou seekest thine owne ends; but if thou wilt get them, get them for the right end, that is, Gods glory, and not thine end to satisfie thy lusts, let them bee all at Gods disposing: and remember, Luk. 16. what became of the rich mans end, and the end of all his ends. I speake not this as if now but unregenerate men were troubled with immoderate cares; for many times the dearest of Gods children have excessive cares for earthly things, and many times doe exceed their bounds, but yet it is not constant but by fits and away. Therefore try, is thy excessive care constant? it is a manifest signe that thou art earthly minded, thou art not as yet crucified unto the world: 1 Tim. 6. 9, 10. the Apostle saith, They that would be rich, pierce themselves thorow with many sorrowes: 1 Tim. 6. 9, 10.that is, they slay themselves, they are their owne greatest enemies: and 2 Pet. 2. 12. Saint Peter cals 2 Pet 2 12.them naturall bruit beasts, led with sensualitie; because when men set their hearts and affections upon earthly things, they are deprived of naturall reason: now the reason, wee know, is that which makes the difference betwixt reasonable and unreasonable creatures, and therefore when men come to lose their understandings, then they become bruit beasts; and then no marvell ifthey have beastly affections, and bee led away with sensuality, to a satisfying of their lusts, being mad to be taken in giving way unto their lusts, and insnaring themselves with those pleasures wherein they bee delighted, and so make themselves a prey unto Satan.
Secondly, you shall know it if you exceed in your pleasure and recreations, as gaming, and bowling, and 2sporting; grant they bee lawfull, yet if they bee used excessively it is a note of earthly mindednesse. Recreation should be but as a stone to whet the Faith when it is dull, a meanes to sharpen the faculties, that they may Recreation when lawfull.bee the fitter to doe the functions of the bodie and soule, but when it is used excessively, it becomes a hurt and hinderance unto it; when men will make a trade of Recreation, and spend their time in it from day to day, and so make it their vocation; this is a wicked thing, and this is folly in young men, who because they have meanes, therefore thinke that it is not unlawfull to spend their time in gaming, and the like; but they are deceived, for the Lord exempts them from no calling that I know of; sure I am, idlenesse, and gaming, and other recreations are no calling for them: And this is the reason that young Students wil not set themselves to their Studies, but because they have wholly devoted themselves unto their Recreations. And therfore examine your selues in these two, so likewise for all other in the like kinde, and accordingly judge of your selves whether you be heavenly minded or no.
The second signe whereby you may know whether Marke 2.you be heavenly minded or no, is, by the esteeme that you have of heavenly things, whether you esteeme them as a part of your selves: every facultie or habit hath an object, if thou be a carnal man then these earthly things are that which delights thy soule, but if thou be heavenly minded, then spirituall things are the delight of thy soule. Now touch a man that is not regenerate in these outward things, and you touch his life, for hee accounts his life as them, for they are part of himselfe; but it is otherwise with the spirituall man, he accounts not of these earthly things: 2 Cor. 4. 5. the Apostle saith, Wee preach not our selves; that is, we 2 Cor. 4. 5.account not of the approbation of men, nor any outward thing, as a part of our selves; therefore if wee want these, we doe not much care. Hereby then examine your selves what are the things you most delight in? What, are they earthly things, how to bee rich or honourable? Doth this take away all your time, and employ all the faculties of your soules, that you can have no time to thinke upon God; or at least if you doe, yet it is very remissely and overly, with no zeale or affection? Then certainly as yet thou art not heavenly minded: But if thou bee enlightned by the Spirit, it will be farre otherwise with thee; these earthly things will have but the second roome in thy heart, all thy care principally will bee how to get grace, justification, remission of sinnes, and reconciliation. Now if it bee thus with thee, it is an excellent signe that thou art heavenly minded; when thou canst say with Paul, Rom. 7. 17. It is not I, but sinne in mee: that is, the lustings and rebellions which are in my heart Rom. 7. 17.after these earthly things, have not the first place in my heart: It is not I; that is, it is the unregenerate part, which I account not as part of my selfe; if (I say) it be thus with thee, it …s a signe that thou art heavenly minded▪ for if thou hast obtained this heavenly mingednesse, thou wil… be dispos…d like a Traveller, who will ever be enquiring the way home, and whether all at home bee well: if hee can meet with any that can thus certifie him, and hee h…are that they are all well at home, then he will … more cheerefully undergoe any difficultie that … meet with all in the way; will undergoe …, hunger and cold: in like manner it is … heavenly …i…ded man, he will ever be asking the way home, (for indeed heaven is our proper home) and whether all be well at home; that is, if God and Christ, and the Spirit and the Saints be at amity with him: and in himselfe he will be inquiring if he find faith and repentance and peace of Conscience, if he feeles that for matter of Justification and remission of sins he be well, he respects not the world, hee cares not much what hee meets withall, whether reproach and shame, penury or want, so he find no inlacke of spirituall grace all is well with him. Therefore examine your selves whether you be heavenly minded or no by the esteeme that you have of earthly members.
The third signe whereby you may examine your selves whether you be earthly minded or no, is, by Marke 3.your spirituall taste, whether you rellish heavenly or earthly things best: and therefore the Apostle saith, Rom. 85. they that are of the flesh doe savour the things of the flesh, but they that are of the spirit the things of the spirit; that is, if the heart be regenerate it will taste a sweetenesse in nothing but in heavenly things, or at least nothing will be so sweet unto him; and on the contrary, they that are earthly minded they can find no sweetnesse in heavenly things. Now (as I said before) every faculty or habit hath an object in which it is delighted, whether it bee unto good or unto evill, so that if the heart bee regenerate then it will finde sweetnesse in nothing but spirituall things, but if it be unregenerate then it can finde no sweetnesse in heavenly things, neither can it wish them so well as earthly things. Therefore examine what you delight in, what delight you have of the hearing of the pure word, whether you rellish it then best when it comes in the plaine evidence of the Spirit, or when it is mixt with eloquence and wit, which if you doe, it is 2 Pet. 2. 1.a signe of earthly mindednesse It is said, 2 Pet. 2. 1. As new borne babes desire the sincere milke of the word; that is, the man that is truly regenerate and renewed hoe doth best rellish the word when it is alone without any mixture, and therfore he calls it the sincere milke, that is, the pure word; as if he should say, It is pure of it selfe, but if there be any thing added unto it or mixed with it, it detracts from the excellency of it; for indeed the word is the purest thing in the world, all Arts and Sciences and knowledge of Philosophy are good for morrall duties, but they are corrupt & unclean in comparison of the Word; and the reason is, because these are the works of men, now there is no worke of man but it is subject to corruption, but the word of God remaines pure; therefore examine your selves how you stand affected with the pure word.
But some will say unto me, that eloquence and wit Obiect. 1. Eloquence no ornament to the word.is an ornament unto the word, it lets forth the excellency of the word the more; therefore if it be such an ornament unto the word then it out to be used, otherwaies the excellency of the word will not appeare.
To this I answer, that humane wit and eloquence Answ. 1.is so farre from setting forth the excellency of the word, as it obscures the excellency of it: I say, there The …superexcellency of the word.is no Art, Science, Tongue, Knowledgeor eloquence in the world that hath such excellency in them as the word hath, whether you respect the Author, God, or the Inditer, the holy Spirit; or the matter of it, Christ and his righteousnesse. Againe, the stile the Spirit uses in setting downe the phrases of the Scripture, shewes plainly that it is excellent of it selfe, now if any thing bee added unto a thing that is excellent, either the thing must bee as excellent, or else it detracts from the excellencie of it; but there is no man but will confesse that the Word is the most excellent thing in the world, therefore it must follow, that Eloquence addes not to the excellency of the Word.
But you will say unto mee, May wee not use Eloquence Obiect. 2.and Science in the Preaching of the Word?
To this I answer, That it is an unseasonable thing, Answ. 2. The Word should not be mixt with eloquence. 2 Cor. 4. 5. opened.I say, a thing not seemely, that the Word be mixt with humane Eloquence; for the pure Word should bee purely delivered: and the Apostle saith, 2 Corinth. 4. 5. I Preach not my selfe unto you; that is, I sought not mine owne prayse by using Eloquence of words, but I Preach the Word purely, without any mixture of any thing with it: againe, hee saith, 2 Cor. 1. 17. When I came among you, I came not in the entising words of mans wisdome, lest the Crosse of Christ 1 Cor. 1. 17. opened.should be of none effect: that is, I came not with words more for shew than for substance; hee calls the Preaching of the Word that hath any thing mixed with it, wh…ther Wit or Eloquence, but entising words, such words as doe rather feed the humour, What meant by initsing words.than worke upon the conscience of a man. Now a man is said to be entised, when he is drawns away from that which is good, unto that which is either evill absolutely, or else not so good as that from which he is drawn; and the truth is, hee that …seth Eloquence in the preaching of the Word, doth nothing else but draw the heart away from affecting the pure Word, unto that which hath no vertue in it to save. Againe, he Preach'd not with entising words, lest the Crosse of Christ should be of none effect: that is, if I should preach my selfe in mixing any thing with the Word, that would take away the power of the Word, the Word would not be effectuall to worke grace in the heart; therefore I dare not Preach after this manner, lest I should deprive the Chuch of the power of the Word, for if it want power to worke, it will also want power to save: therfore the Apostle saith, 1 Cor. 10. 4. The weapons of our 1 Cor. 10. 4.warfare are not carnall, but mightie through God, &c. that is, the weapons by which wee slay your corruptions and lusts, are not carnall; that is to say, are not eloquence of speech, or any human art, but are mighty through God, that is, by God there is a secret power given unto his Word, wherby it over-mastereth the lusts in the heart, and worketh in it a new kinde of quality.
But you will say unto mee, What must we doe with Obiect. 3.our learning? or what must we not learne Sciences, or must we shew no learning in Preaching?
To this I answer, It is true, that we had need to use Answ. 3. How learning and eloquèce is to be used in preaching the Word.all the Arts, Sciences, and knowledges that we can, and all will be little enough; for as the Apostle saith, Who is sufficient for these things? that is, who hath the knowledge of Arts, or Learning, or Eloquence sufficiently to preach the Word: but yet wee must take heed that wee doe not bring them unto the Word as wee finde them, neither in them to shew our selves, but onelyonly mak… them as a meanes to helpe us for this worke: As for example; The Children of Israel might whet their sithes upon all the stones of the Philistims: so a Minister may sharpen his faculties with Arts. A man that keepes sheepe, he feeds Simile.them with hay, not because he lookes that they should bring forth hay, but Lambs and Wooll; even so, let a man use these Arts and Sc…ences, yet not to bring forth Eloquence, but to make us more able to Preach the pure Word. It is good therefore that wee take heed that wee doe not ecclipse the excellencie of the Word by these: Wee know, apparell though it bee laid in pure gold, yet so much as is covered of it, detracts from the excellencie of it, therefore it were better that imile.it were alone: so it is the Word, though the Word may seeme to bee gilded with Eloquence or Philosophy, yet it were better that it were alone, for so much of it as is covered with these, so much of the excellencie of the Word is hid.
But you will say unto me, that wee use Eloquence …iect. 4.and the like, that men may the better conceive us, and that our ministerie may the better bee respected; for we finde this kind of teaching most pleaseth them, and which most men affect, therefore if we shall not use such and such phrases of Eloquence, we shall be little respected amongst them.
To this I answer, that every Minister is, or should be a Physician; now we know that the part of a wise Ministers should not please their people with eloquence.Physicianis not to satisfie the humour of his Patient, for so hee may encrease the disease, but to labour to cure him by ministring such Physicke unto him, as he knowes by experience the necessitie of the disease requireth: even so, to humour men in Preaching, is not the way to cure them, or to change the evill disposition of their nature, but rather a meanes to encrease their disease, and to make them obstinate and rebellious against the Word, when it shall come home unto them: For what is the reason that the Word is so opposed, when it is Preached (as the Apostle saith) by the evidence of the Spirit and in power, but because it crosseth their corruptions? It comes not in the same manner that it was wont to doe: therefore the best way should be to Preach in the Spirit; that is, to apply the pure Word of God unto the Consciences of men, and so to purge out the sicknesse of the soule before it grow incurable. There is a disease that many women have at their stomackes, whereby they desire Simile.to eat ashes, and other things, which poysons nature; now if they be not cured of it by purging out the humours that lye there, but be satisfied in it, it will at last destroy them: so it will be with these men; to satisfie them in this sicknesse of the soule, is not the way to cure them, but to make them more incurable: therfore let Ministers looke that they Preach the pure Word, and nothing but the pure Word; and let men examine themselves whether they bee heavenly minded or no, by their rasting and rellishing of the Word when it is Preached purely without any mixture, or else when it is mixed with eloquence.
The fourth signe whereby you may examine your selves whether you be heavenly minded or no, is, to Marke 4.try the opinion and judgement you have of heavenly things, how you conceive of spirituall things. Rom 12. 2. The Apostle saith, And bee renewed in the spirit of your mindes, that you may know what that good, and holy, and acceptable will of God in Christ is: Hee that is heavenly minded hath a new judgement given unto him whereby he is able to see spiritually all things in another manner then hee did before; I say not, that hee saw them not at all before, but he saw them not in that manner that hee doth now, for he is renewed in the spirit of his mind, saith Saint Paul; he hath a change wrought in his heart and understanding, whereby hee is able to know and to doe the will of God in a more sutable manner then before; he hath a new light in his soule, whereby he is able to know what the will of God in Christ is; that is, hee knowes what God doth require to bee done by him for Christ, not carnally by a bare understanding, but spiritually by the worke of the Spirit: and therefore s…ith Paul, 2 Cor. 5. 16. Henceforth know we no man after the flesh; yea, though we have knowne 2 Cor. 5. 16.Christ after the flesh, yet now henceforth know wee him no more: that is, wee knew him before in a carnall manner, as he is man, or as he was a man amongst us, but now we know him in another manner, as he is our Saviour, and our Redeemer, Christ my Saviour and my Reconciliation to the Father.
Now it is not a bare knowledge that I speake of, What knowledge is wrought by the Spirit.such a knowledge as is attained unto by Learning and Art, for so a man may have knowledge, and yet not be heavenly minded; but that knowledge I speake of, is a knowledge that is wrought by the Spirit; when it hath changed the heart, then hee is able to judge both of Perso…s and Things.
…, for Persons; hee is able to judge of the per…s 1 Persons.of men, and accordingly to make a difference betweene men: if hee see a poore man that is a sound Christian, though hee bee contemned in the eyes of the world, yet if it appeare to him that he hath grace in his heart, or if hee make an outward profession of love to God, hee doth highly esteeme of him because of grace; on the contrary, if hee see a great man, though in great honour and esteeme with men, yet he respects him not if he want grace: Therefore examine your selves whether you are able to distinguish of persons in this kinde.
Secondly, for things; he is able to judge of things 2 Things.whether they be spirituall or earthly, he is able now to know what is truth, and to embrace it; and what is error, and to refuse it; hee hath now a Touch-stone in himselfe; that is, hee hath the Spirit of discerning, whereby he makes tryall of graces, and layes hold on those which will endure the touch, those hee will receive as spirituall; the other which will not, he casts out as counterfeit: therefore the Apostle saith, 1 Cor. 2. 9. The eye hath not seene, nor the eare heard, neither have entred into the heart of man, the things that God hath prepared for them that love him: that is, hee was not able to judge of things in that manner as now hee can. Therefore examine your selves whether there bee a new life put into you, whereby you are able to judge of persons and things in another manner than you did before.
But you will say unto mee, How shall I know that Obiect.my heart is renewed by the Spirit, and that there is a new life put into me?
To this I answer, that you shall know whether your Answ.heart is renewed by the Spirit, by these three things: To know whether the heart be renewed by the spirit.first, by thy affections: secondly, by thy speeches: and thirdly, by thy actions.
First, I say, thou shalt know it by thy affections; for by these thou maist know whether thou be heavenly 1 By his Affections.minded or no: and that thou maist not doubt of it, our Saviour gives the same marke of a renewed heart, Mat. 6. 21. Where your treasure is, there will your hearts be also: you may know that where your heart is there is your treasure, what your heart is set upon there your affections are; for the proper seat of love is the heart. Now if the heart be renewed and regenerated by the spirit, there will be a love of spirituall things, and this love will be get heavenly affections. A man may certainly know what estate he is in, whether hee be regenerate or no by his affections, how he is affected, what love hee beares unto heavenly things; for there is life in affections, and as a man that lives knowes that hee lives, so a man that hath spirituall love in his heart towards God cannot but certainly know it, except it be in time of temptation, and then it may be he may not find that love of God in his heart; but this sense of the want of the love of God is but for a time, it continues not; therfore the holy Ghost when hee would describe a heavenly minded man, hee describes him by his affections, as the best marke to try him by: as Abraham would command his servants to serue God, and Nehemiah feared God, and David, Psal. 112. 1. delighted greatly in the commandements of God: now wherfore Psal. 112. 1.did they obey God, and feare God, and delight in the Commandements of God, but because of that inward love they beare unto him. We know every man can tell whether he loves such a man or such a thing, or whether hee hates such a man or such a thing by the affection hee beares to them; in like manner a man may know whether hee be heavenly or earthly minded by the affections he carries towards the things he affects: therefore examine your selves, what are the things that you love most, that you thinke upon most, that you take care of most, that you take most care to get and to keepe, are they earthly or heavenly things? those things you doe love best and your affections are most set upon, that your thoughts are most troubled withall, if they be earthly, you may iustly feare your estates; for the affections flow from love, and therefore if you did not love them you would not set your hearts and affections upon them.
Secondly, you shall know whether your hearts be 2. By his Speeches.renewed by your Speeches: now this may seeme but a slender signe of a renewed heart, because it is hard to iudge aright by outward appearances, to know the sincerity of the hart by the speeches: yet seeing Christ makes it a signe of a renewed heart. I may the more safely follow him; our Saviour saith, Mat. 12. 34. Mat. 12. 34.that out of the abundance of the heart the mouth speaketh; that is, there is abundance in the heart either of good or evill: Now if the heart be full of heavenly mindednesse, if, I say, this abundance that is in the heart be grace, then it will appeare in the speeches; for the speeches doe naturally flow from the affections that are in the heart; but if the abundance that is in the heart be evill, then the heart cannot but send out foule speeches and rotten communication; and therfore our Saviour saith, A good tree cannot bring forth evill fruit, nor an evill tree good fruit: it is unpossible that a heart which doth abound, and is full of earthly mindednesse, but it will breake forth and appeare by his speeches: the filthinesse that is in his heart, if it have Simile.not vent, it will burst; as wee know a new vessell that hath wine put into it, must have a vent or else it will burst; and by the vent you may know what wine it is: so, the speeches are the vent of the heart, and by them you may see what is in the heart; if grace be there, the speech s will favour of it, as a Caske will taste of that which is in it.
But you will say, The heart is of a great depth, and who can search it? who is able to know whether the Obiect.heart be renewed or no, by the speeches?
To this I answer, I say not that a man may at all times, and in all places, judge of it aright; but I say, Answer.that a man may certainly know himselfe whether hee be renewed or no; which is the thing we seek to prove in this place; that a man may know from what root they spring, whether of weaknesse, by rebellion, or naturally through unmortified lusts: I say not, but sometimes a child of God, a regenerated man may have foul speeches in his mouth, & yet his heart be good towards God; he may have rotten talke, but it is but for a time, it will not continue, and it will cause much sorrow of heart, if hee have grace, when his conscience touches him for it. 2 Tim. 2. 20, 21. In a great mans house there are vessels of honour, and vessels of dishonor; if a man therfore 2 Tim. 2. 20, 21 opened.purge himselfe, he shal be a vessell of honor, and yet have corruption in him, there may corrupt communication come out of his mouth, and yet he keep his goodnes; as a vessel of gold may be foule within, and yet cease not to be gold, a vessell of honor, neither lose it excellency; so a regenerate man may have in the abundance of his heart, some chaffe aswell as wheat, some corruption aswel as grace, and yet be a vessel of gold; that is, heavenly minded: for the Apostle saith, If anyman therfore purge himselfe, he shall be a vessell of honor, notwithstanding his corruption in his heart, & it appeare in his speech; yet if he purge himselfe, if he labor to mortifie them, if he labor to rid his heart of thē, he shal be a vessel of honor.
But you will say, It may be that wee shall have not alwaies occasions to try men by their speeches, how Obiect. 2.then shall we know whether their hearts be renewed?
To this I answer, I… is true, that it may so fal out that we cannot try men by their speeches, yet silence will Answ. 2.declare in part what is in the heart; let a regenerate man besilent, and his silence will shew that hee hath a renewed heart; if he be reproached or slandred, his patience in suffering showes the uprightnes of his hart; but if he speake, it hath a greater force, and will more manifestly appeare: so on the contrary, the rottennesse that is in the heart, wil appeare in impatiency of spirit.
Thirdly, you may know whether your hearts be renewed, by your actions: this also our Savior makes another 3 By his Actions.signe of a renewed heart; Mat. 7. 20. By their works you shall know them; that is, by their actions. Now every thing is knowne by his actions; therfore examine your selves what are your actions, are they the actions of the regenerate part, or of the ueregenerate part, are they holy actions, or are they uncleane actions? By this you may know whether you be heavenly minded or no. Now this must necessarily follow the other two; for if the heart be renewed, then there will be heavenly affections in it towards God, and spirituall things, and if heavenly affections, then there will bee heavenly speeches; for these flow from heavenly affections; and if there bee these two, then there must needs bee holy actions: therefore our Saviour saith, Luk. 6. 45. A good man out of the good treasure of his heart, bringeth forth good fruit; that is, if the heart have in it a treasure of heavenly affections and speeches, it cannot bee but it will send forth good actions in the life.
The fift and last signe whereby you may examine your selves, whether you be heavenly minded or no, Marke 5.is, by examining your selves how you stand affected towards him that seekes to take these earthly members from you; how you stand affected with him that reproves you for your earthly mindednesse. This is a signe that Paul gives of an unsound heart, 2 Tim. 4. 3. The time will come that they will not endure wholesome doctrine: that is, they will not endure the Word of reproofe, 2 Tim. 4. 3.but will be ready to revile them that shall reprove them: and therefore hee addes, that they shall heape to themselves Teachers; they shall affect those that shall speake so as they would have them. Now this is a signe of earthly mindednesse, when they are offended with him that shall reprove them for their sinne; for if men reckon these members as a part of themselves, then you cannot touch them but you must touch their lives, for these are a part of their life; and if you seeke to take these away, you seeke to take away their lives: …ow what man will bee contented to part with his life? It is a principle in Nature that God hath implanted in every creature, to love their lives; but if you account them not as a part of your selves, but as your enemies, then you wil account him as a spiritualfriend that shall helpe you to slay them; for who is there that will not love him that shall helpe him to slay his enemie? Therefore if the heart be heavenly disposed, he reckons them as his enemies; but if he be not renewed, hee accounts them as a part of himselfe: therefore examine your selves by this, whether you be heavenly minded or no.
The Use of this that hath beene spoken, is for exhortation Vseunto all those that are heavenly minded: Let mee now exhort such to persevere in heavenly mindednesse, let them labour to grow every day more heavenly minded then other. Rev. 22. 11. Let them that be holy, be holy still; that is, let them bee more holy, Rev. 22. 11.let them labour to grow in heavenly mindednesse, let them labour to keepe their hearts pure from this earthly mindednesse, because it will soile their soules: for all sinne is of a soiling nature; if it enter into the heart, it will leave a spot behinde it: now wee know that if a man have a rich garment which he sets much Simile.by, hee will be marvellous carefull to keepe all kinde of grease and spots out of it; so it should bee a Christians duty to labour to keepe all soile out of his soule, because it is a precious garment, and the residing place of the Spirit: we know that if a man have one spot in his garment, it makes him out of love with it, and then cares not how many lights upon it; so it is with sinne, if thou suffer thy heart to bee spotted but with one sinne, it will worke carelesnesse in thee, so that hereafter thou wilt not much care what sin thou commit, nor how thy soule is soiled: therefore it behoves you to keepe your hearts from every sinne, and to make conscience of little sinnes. And so much the rather, because The least sins to be avoidedthe glory of God is engaged on your conversation; if thou shalt soile thy selfe with any sinne, that hath taken upon thee the profession of the Gospell, God will be dishonoured, and the Gospell will bee scandaled: Againe, keep thy heart, because God takes special notice of all thy actions; as for dogs and swine, as for the actions of unregenerate men, he regards them not; because his glory is not engaged upon their conversation, he expects nothing from them; but as for you, he takes a particular notice of all your actions, speeches, and behaviours, and therefore you should be marvellous carefull over your hearts. Againe, looke Secret sins to be looked intounto secret sinnes, because hee is the searcher of the heart; let the feare of God set in order every faculty of your soules to keepe out every sinne, every evill thought, because hee takes speciall notice of it. And that I may the better prevaile with you, I will briefly Motives to keepe watch over our hartslay downe some Motives to move you to keepe this diligent watch over your hearts.
The first Motive to move every Christian to continue and grow in heavenly mindednesse, is this, because 1by this meanes hee may bee able to doe every good worke. 2 Tim. 3. 21. If a man therefore purge himselfe, hee shall be a vessell of honour, fit for every good worke: that is, if 1 Tim. 3. 21.hee labour to rid his heart of earthly mindednesse, he shall have a new life put into him, whereby hee shall bee able to performe holy duties in another manner then before. Now what is the reason that there is such complaint among Christians that they cannot pray, and are so dull and slaggish in the performance of holy duties, but because they have not rid their hearts of earthly mindednesse? What is the reason that there is so much Preaching, and so little practise; and so much hearing, and so little edifying; but because men are earthly minded? If they would purge themselves of this earthly mindednesse, it is unpossible but that there would bee more spirituall life in them, in the performance of spirituall duties. Therefore if it were for no other cause but this, that you may be inabled unto every good worke and holy dutie, and that you may keepe in you your spirituall life, feeling and moving, labour to keepe thy heart cleane from sinne.
The second motive to move Christians to grow in 2heavenly mindednesse, is, because that by this, God is honoured; I say, it is a glorie to God if thou keepe thy heart cleane: Now what man is there that would not willingly glorifie God, who stuck not to give Christ for him? It is a glorie unto God when the Professors of the Word live a holy life; for what is the nature of the Word but to cleanse? now when it worketh not this effect in them, or at least when it appeares not in them, it doth detract from the excellencie of the Word. The Apostle layes downe the nature of a true Christian, Iam. 1. 21. Pure Religion is this, to keepe ones Iam. 1. 21.selfe unspotted of the world; that is, a spotlesse life is that which best beseemes a Christian man that takes upon him the profession of the Gospel, and that which brings much glorie unto God is a blamelesse conversation: and to this end the Apostle exhorts, Let (saith he) your Conversation be without covetousnesse, Heb. 13. 5. as if hee should say, an unsatiable desire doth detract Hebr. 13. 5.from the glorie of God: therefore let this move men to be heavenly minded.
The third Motive to move every Christian to grow in heavenly mindednesse, is, because hee may prevaile 3with God in prayer: Iam. 5. 16. the Apostle saith, that Iam 5. 16.The prayer of a faithfull man availeth much, if it bee fervent that is, it hath a great force with God for a blessing: Now this should bee a marvellous encouragement to keepe the heart cleane, in regard of the great necessitie that the Church hath of our prayers; and therefore if we would not for ourselves prevaile with God, yet in regard of the great need that the Church stands in at this present, we should be moved to doe this duty.
But you will say, that wee are but few, or that I am but one, and how can we be able to prevaile thus Obiect.with God.
To this I answer, Grant that you be but a few, Answ.yet a few may doe much good; Ezek. 22. 30. speaking of the destruction of Jerusalem, I sought, saith Ezek. 22. 30.the Lord, for a man to stand in the gappe, and there was none: Hee speakes there in the singular number, if there had beene but one; that is, but a few, they might have prevailed much with God: so I say unto you, though we be but a few, yet if wee keepe our hearts pure, wee may doe much with God; nay, though thou bee but a particular person, thou maist prevaile much with God; as Moses did for the Children of Israel: when a damme is new broken, the casting in of a little dirt will hinder the course of water, but if it be not holpen in time, it will not easily be stopt; …o in time a few may prevent a Judgement; nay, such a J…dgement as otherwise may destroy a whole land; if the heart bee truly sanctified, it hath a great force with God: Againe, a man that would pray if he doe not speake, but many times he is forced to send forth sighes and grones unto God, this is of great power with God; but if hee powre out his heart in voyce, it hath a greater force: and therefore the Wise-man saith, that the words of the righteous are precious; that is, of great worth with God: and therefore let this move men to be heavenly minded.