Seven Treatises, Treatise 2 · Chapter 4
CHAP. 4. Of the heart, and how it ſhould be clenſed and changed, and ſo the whole man which is true ſanctification, tending to repentance and a godly life.
ANd now that I hauehave ſhewed, that true godlines commeth from faith which iuſtifieth, and that the one cannot bee without the other; and that with the ſame faith wee muſt beleeue all other his promiſes alſo, made to his children; and all doctrine that doth inſtruct vsus to obedience: I will goe forward. Now therefore, to the end, the beautie of the godly life may bee ſeene in ſome ſort, and that the beleeuer may bee able to practiſe it, and know that hee doth ſo: I will, as I propounded, ſpeake of the heart: which is the ſecond generall head in this treatiſe, and the next to bee handled, according to the diuiſion made in the firſt chapter. And thus I will ſpeake of it: firſt ſhewing, that it muſt be renued and chaunged; and then (in place fit) that it muſt be kept ſo afterwards: for both are neceſſarie to the beleeuer. And when he is reſolued to be guided by Gods word in all things, as he hath been taught before, and ſo to liue by faith, and then hath an heart fit to yeeld it ſelfe to do ſo: who doth not ſee, that the worke is in good forwardnes (to liue godlie) and (as wee ſay) by ſuch a good entrance and beginning, halfe at an end?
Here therefore vnderſtand and know, that the heart which is the fountaine from whence the practiſe of godlines muſt growe and come,The heart the fountaine of godly life, must first be purged. ought to be purged and clenſed: and conſequently, the bodie it ſelfe, ought to be firſt made a fit inſtrument for the ſame (to the accompliſhing of that which is good, and to the well ordering of the life) in which two, conſiſteth the ſanctification of the whole man: We muſt thus be changed before we can will well, or liue well: euen as a filthie and vnſauorie veſſell muſt be well and thoroughly ſeaſoned, before it can be put to vſe and occupied: and we muſt hate ſinne with a deadly hatred, and hauehave the power of it abated in vsus, and louelove goodneſſe and righteouſneſſe, and be renued in them before we can bring forth fruites of repentance and amendment of life. But to the end we may ſee it more neceſſarie, that this change and ſanctification of the heart ſhould be wrought, and alſo what an excellent grace and gift of God it is; it ſhall be meete to lay forth the nature and diſpoſition of the heart: what it is ſince the fall of our firſt parents in it ſelfe, and of it ſelfe, before there be any worke of grace in it, and before the moſt exquiſite cunning and workemanſhip of the holy Ghoſt in reforming and renuing thereof, be ſhewed vponupon it. And when we hauehave ſeene into it, know we that as is the heart; ſo is the life,Like heart, like life. both before the clenſing and change of it, and after. And according to the prouerbe, like tree, like fruite: for a good man, out of the good treaſurie of his heart, Matth. 12.35.bringeth forth good things: and the wicked man out of the ill treaſurie of his heart, bringeth forth euill things. This heart of man therefore muſt be good, and holy, and pure: it muſt be brought to yeeld, and ſubmit it ſelfe willinglie to better inſtruction, then naturallie it hath been acquainted with; that ſo it may bring forth fruite of amendment of life, and be readilie diſpoſed vntounto eueryevery good worke.
But (as I ſayd) that men may not deceiue themſelues, who for the moſt part being ignorant about the heart, and the nature and properties of it, doe thinke that they may liue godlie, whatſoeuer corruption doth infect the heart; it ſhall be requiſite to know it better, and how all godlineſſe is but fantaſie or hypocriſie, vntounto the heart be reformed and changed. We muſt hauehave it clenſed and well ſeaſoned, and afterwards kept ſo, that it may be no longer an enemie to vsus, or an hinderer of vsus, in any of our good actions: but contrarilie, that by the helpe of it, we may dailie goe forward in well doing; at leaſt by ſtriuing, or after a repulſe, to returne againe. For this we are to know,The heart is a dungeon of iniquitie. that the heart of man before it be emptied, is a dungeon of iniquitie: before it be inlightened, a denne of darkenes, before it be clenſed, a puddle of filthineſſe: and that which Saint Iames ſpeaketh of the tongue, may much more be ſaid of the heart, that before it be tamed, it is an vnruly euill.Iam. 3.8.
If then ſuch an heart be the guide of our life, how monſtrous, and loathſome muſt that life needes be? Hereby therefore it is cleere, that the heart muſt be purged of this corruption, as I hauehave ſaid: it muſt be changed from this nature and cuſtome; that when any departing from ſinne ſhould be, or any dutie to God offered, this may not be a pulbacke, and hinderer, but ready to giuegive conſent thereunto; and a furtherer thereof, in ſubduing the corruption of the ſame, from time to time. For who ſeeth not that this were otherwiſe a toile moſt tedious, yea, a thing altogether impoſſible; as oft as we ſhould goe about any good dutie, then to hauehave our heart to ſeeke (as they ſay) and to be ſet in frame:A ſimile. as if an husbandman ſhould alwaies be driuen to mend and ſharpen his plough ſhare, when, and as oft as he tilleth the ground; or a Carpenter to grinde his tooles ſo oft as he goeth to worke: but much more, ſeeing the heart is backward, and not willing, and ready to any good thing, yea rather rebellious againſt it; muſt not all of neceſſitie the more prepoſterouſlie goe forward?A view of the filthines of the heart. But to proceede, more particularlie to anatomize and deſcribe the heart, and in few words to ſay much of it; we muſt know that it is ouerſpread with vnbeleefe, deceitfull, vnruly, looſe, hardned, wilfull, vaine, idle, blockiſh, cold in goodnes, and without ſauour, and ſoone wearie of it: high, big, proude, diſdainefull, ſelfe-louing, vncharitable, vnkind, conceited, impatient, angry, fierce, enuious, reuenging, vnmercifull, froward and tuchie, churliſh, ſullen, medling, worldly, filthie and vncleane, louing pleaſure more than godlineſſe; vnprofitable, repining, earthlie, greedie, or couetous; idolatrous, ſuperſtitious, vnreuerent, hypocriticall, diſobedient to betters, iudging raſhlie, hardlie reconciled: and in a word, prone to all euill: is it not then hardlie tamed? Which muſt needes be graunted, when the moſt part of people vnderunder the Goſpell, doe either not know, nor ſuſpect this, and therefore are farre from abilitie to hunt theſe corruptions out: and they who know it, doe yet louelove them as their owne fleſh, and therefore be neuer the neerer to the purging out, or remouing of them.
It is not without cauſe therefore, that Salomon ſaith, there are ſeuen abominations in the heart, Ierem. 17.9.that is many. And Ieremy in like manner affirmeth, that the heart of man is deceitfull and deepe aboue all things: who can gage or ſearch it out? Euen I the Lord (ſaith God) am the ſearcher or finder out of it. Therefore alſo our Sauiour to ſet out the nature of the heart, ſaith: Out of the heart come euill thoughts, Matth. 15.19.murders, adulteries, fornications, thefts, falſe testimonies, ſlaunders. Muſt it not then needes be a filthie ſinkehole, out of which ſo vnſauorie ſtinkes doe ariſe? So that it may truly be ſaid, the heart of man is euill aboue meaſure: and in the kindes thereof, in number as the ſparkles that come out of the furnace; and as the ſand of the ſea ſhore, which is innumer…le. And what ſhould I ſay more? The time would be too ſhort to proceed further, and I ſhall hauehave occaſion, in another place, to ſpeake of the ſame. But by the way, this is worthilie to be lamented, that where the Scripture is ſo plentifull in deſcribing and ſetting out of the manifold and foule defilements of the heart, that men are ſo blind in vnderſtanding them; and ſee ſo little, when the holy Ghoſt bewraieth ſo much. And hereof it is, that they feare ſo little danger, and ſuſpect ſo little hurt to be comming towards them thereby, in the middeſt of ſo great and iuſt cauſe to feare and ſuſpect both. For who is merrier or more ſecure, than he that hath moſt ſinne in his heart to witnes againſt him? Which being ſo, who doth not ſee that ſuch a draft-houſe is to be emptied, and that much grace and water of life had neede to be poured in, to ſweeten and ſeaſon it, before it be fit to be imployed to good vſe, and to be made a temple for the holy Ghost to dwell in, and a good treaſurie, that out of it, a good man may bring forth good things? Yea, an admirable thing it is, that it ſhould euer be brought to good.
What the purging of ſinne is.But to go forward now, to ſhew what this purging of the heart is, and how it ſhould be purged. For the firſt, we muſt know, that it is a renuing in holines and righteouſnes by little and little, of all true beleeuers, they being firſt deliuered and freed from the tyranie of ſinne, and feare of damnation: for a man is no ſooner ſet at libertie from the feare of euerlaſting death, and the wrath of God, but he is alſo ſenſiblie drawne to let goe his holde, and intereſt in ſinne, which before he had; and feeleth the ſame to receiue a deadly wound in him, and the power thereof to be abated and crucified: And ſo, findeth that verified in him which the Apoſtle ſetteth downe to the Romans; that is to ſay, How can ſuch as are dead to ſinne, liue any longer therein? Rom. 6.2.And withall, he is quickened and ſenſiblie ſtirred vp to a louelove and earneſt deſire of things holy and heauenlie, euen that he may pleaſe God;Epheſ. 4.23. and being renued in the ſpirit of his minde, doth affect and long after righteouſneſſe and true holines. And herein conſiſteth this purging and changing of the heart, which I now ſpeake of, and ſuch a thing it is, ſhewing it ſelfe by an hatred of ſinne, and a delighting in goodnes. Which no power nor will of man can effect: for it is an enemie thereto.
And although this new change be not ſuch, as that it is able to beare down all the old corruption, that raigned in him ſometime, and to intertaine holy things only: yet it is a mightie alteration, that goodnes hath any place in him in truth, which was before ſo farre from him, and ſinne and euill hunted out in will, and deſire, which alone bare ſway before.He that dieth in this weake estate is ſaued. For there is (without queſtion) the firſt fruite of the ſpirit, which will afterwards bring forth an increaſe of the ſame for continuance: which worke of grace and ſanctification (if he in whom it is wrought ſhould not liue to ſhew forth any further fruite of it) is an infallible marke of Gods election and louelove towards him, and can no more be in a reprobate, then light can be in the bellie and bowels of the earth. But if any will demaunde, what becommeth of this grace in time;Holy deſires be oft times quenched in the beleeuer. becauſe it is too cleere, that it is not only dimmed, but euen choaked alſo in many, in whom it began to ſhine and giuegive light: ſuch muſt vnderſtand, that God doth ſtrengthen and continue this grace of holines and ſanctification, as it is nouriſhed, eſteemed, and ſet by; and as men do ſtir it vp in themſelues by asking after it, when they miſſe it, and prouoke themſelues to pray for ſuch good affections, and cannot be ſatisfied without them. As Dauid did often, ſometime one way, and ſometime another: Why art thou heauie, O my ſoule, Pſalm. 43.5.and why art thou ſo diſquieted within me? Alſo,Pſalm. 103.1. praiſe thou the Lord (O my ſoule) and all that is within thee, praiſe his holy name. And thus, and by the like means, we ſhall cheriſh our ſparkles, which (as the fire is blowne vp with bellowes) ſhall not ordinarilie faile vsus, not be extinguiſhed in vsus, eſpeciallie for any long time, (except in time of temptation, or when melancholy oppreſſeth vsus) vnleſſe through our default and folly. Thus vnderſtand what it is,How the heart is purged. to hauehave the heart purged and changed, that thereby it may be fit to ſet vponupon a godlie life.
The next thing is, how this is done; and how it commeth to paſſe, that men after they hauehave receiued the grace of iuſtifying faith, doe finde and perceiue in themſelues ſuch an alteration from that which was before? euen as if a benumming colde ſhould be on the ſuddaine turned into a glowing and burning heate. I ſay, this is the proper and wonderfull worke of God:By the power of the holy Ghost. who mortifying our worldly luſts and euill deſires in vsus by his holy ſpirit, doth reforme vsus, and create this holines and ſanctification in vsus. He it is, S. Luke ſaith, that purifieth our hearts. Act. 15.9.He kindleth good affections, and ſubdueth the contrarie in vsus. There is no other beſides him in heauen, who can worke it: much leſſe on earth that can ſet his hand to it. Which if that man of ſinne had duly conſidered, he would not hauehave arrogated to himſelfe a greater worke then it, (which alſo is inſeparable from it) namely, the authoritie of forgiuing ſinnes. The Lord (I ſay) by his holie ſpirit, it is, who ſtirreth vp in our hearts godlie motions and good deſires: namely, of knowledge, good gouernment, feare of him, communion with him and his people, the deſire of ſpirituall reioycing, and ſtrength againſt infernall foes, and ſuch like: which good affections when they be kindled in vsus, hee ſuffereth not to vaniſh away, but teacheth vsus to feed and nouriſh them by reading, meditation, & prayer. And the ſpirit of the Lord which raiſeth vp and worketh in vsus theſe holy affections, is therfore deſcribed by theſe moſt excellent titles: for it is called the ſpirit of wiſedome, ſtrength, Eſai. 11.2.feare of the Lord, &c.
This is at the firſt turning of a ſinner to GodAnd this he doth to his deare children, when they are firſt brought to this happie chaunge (euen in their firſt entring into the eſtate of grace) to the end they may loathe, as ſtinking garments, the old cuſtome, in which they had long lien; I meane, the vnſauourie draffe of their owne cogitations, deſires, and luſts of their hearts: the leaſt daunger whereof, was this, that they deceiued them. Theſe, when they ſee what varietie there is of better matter to ſeaſon and occupie their mindes and hearts withall,A ſimile. they doe ſhunne and flie from, as one that had eſcaped the loathſome priſon, doth crie out when hee muſt be brought backe to it againe. And although I denie not, but that they muſt hold and retaine the ſauour and ſmell of their old filthines and profanenes, which in times paſt, as bands and chaines, did keepe them in captiuitie: yet is not their condition,Euen this is a gracious work. for all that, to be counted meane and little worth, becauſe they hauehave not full deliuerance from it, but happie and highly to bee iudged of, in that they hauehave obtained deliuerance in part, and doe ſee how they may be partakers of a farre better.
I ſpeake now but of the beginning of a Chriſtians change, when hee can diſcerne no more in himſelfe then this, namely, that hee hath with faith vnfained, an heart ſanctified, and purified from his naturall corruption and wicked diſpoſition. And without regard of the fruite hereof, euen the whole worke of Chriſtianitie, which ſhall follow this happie beginning (then the which, he deſireth and longeth after nothing more) the weake Chriſtian, that hath his part in this, thinkes himſelfe, euen for this exceedingly indebted to God. True it is, that no man is to ſtay and abide in this eſtate, but is to proceede further, euen to repentance, which commeth from it; as hereafter ſhal be ſeene.VVe muſt not ſtand at a ſtay in this. But yet ſeeing the clenſing & purging of the hart, at the firſt conuerſion of a ſinner, is a diſtinct worke of the ſpirit, and in man but the beginning of all the worke of Chriſtianitie, which ſhall follow it; I would not paſſe it ouer in ſilence: and the rather I ſay ſo, becauſe it is but darkly and confuſedly ſeene into and diſcerned. And although it bee but as the graine of Mustard ſeede, in compariſon of the tree it ſelfe, to the full growth and perfect age in Chriſt: yet is it in poſſibilitie, nay in certaine and ſure hope, euen the ſame, and alreadie of the nature of it; and therfore hath part of the reward alſo. And now it tarieth but for further building vp in knowledge and grace, that ſo it may appeare to other, as it is in it ſelfe, the eſtate of a regenerate perſon, and new borne vntounto God.
But for al this which I hauehave ſaid of this matter, namely, both what this chāge of the heart is, and how it is wrought by Gods ſpirit, yet one thing is wanting, which the diligent reader will deſire to know: That is, why the Scripture ſaith, that although it be God which purifieth the heart, yet that it is aſcribed to faith; their hearts were purified by faith, ſaith S. Luke: And S.Act. 15.9. 1. Ioh. 3.5. Iohn (which is little difference) attributes it to hope, ſaying, he that hath this hope, purgeth himſelfe: To this I will ſpeake ſomewhat at large, ſeeing it is a point of great moment and weight. It is true indeede, that our hearts are made new,Hart is purged by faith. and purged by faith: wee knowing thereby our ſelues to be made the beloued of God. For it is faith in the pretious promiſes of God which the holy Ghoſt worketh in vsus (whereby wee flie the corruptions that are in the world through luſt) and which purgeth the heart,Act. 15.9. Act. 26.18. caſting out the draffe and filthines which was in vsus. And vntill our minds be thus inlightened that wee ſee cleerely that our ſinnes are forgiuen vsus, and we vnited to Chriſt, and made one with him, and partakers of the graces of his ſpirit; wee neuer come out of our ſelues, neither hauehave any deſire to heauenly things: but our wiſedome is earthly, diuelliſh, Iam. 3.15.and ſenſuall.
For we being not yet aſſured of the happines of heauen,VVorldly delights ſo ſought for, becauſe the heauenly are not felt. doe know no better delights, then our blind and deceitfull hearts do dreame of here on earth. The which though wee ſee by experience, that they are ſhort and momentanie (ſeeing they who hauehave greateſt part in them, cannot keepe them long) yet we, who hauehave leaſt part in them, will neuer forgoe the louelove of them, vntill we ſee how we may certainly inioy better (which may cleerely bee ſeene in the poorer ſort of people deſtitute of grace, that although they hauehave no wealth, yet it doth their hearts good to talke of it, in token that it is the thing which they louelove beſt of all). And hereof it is, that many thouſands, through ignorance, paſſe their time in ſport, play, paſtime and pleaſure: accounting that the onelyonly life that is to bee wiſhed, to liue deliciouſly for a ſeaſon. Others,Iam. 5.5. in quarrelling, contention, murmuring, debate, ſuites, and accuſing of their neighbours: The moſt tolerable, and honeſt courſe ſeemeth to be the ſpending of mens yeeres, in, and about the worldly goods. And thus are men occupied, although one ſort diuerſly from another, yet all to bee pitied, ſeeing they walke amiſſe: I ſpeake of ſuch as know no better. Notwithſtanding, no one of theſe can be brought to miſlike his courſe, or to turne his hart and delight from it, vntill he be aſſured of a farre better portion. No, although wee bring tidings hereof vntounto them, ſo as they beleeue that it is true, and hauehave great liking of the ſame: yet, till they ſee that it may be their owne, they will not ſo much as goe about the diſpoſſeſſing of ſuch vnſauourie and fond luſts from their hearts.Hebr. 11.6. Hoſ. 1.10. But when they beleeue that God is a plentifull rewarder of all that ſeeke him, and that they who were once no people, are now freely made his people, and beloued of him, which were ſometime not beloued: then their hearts turne, and aske after him: then they deſire to know more of his will and mind: and repent that they were ſo ignorant before, and that ſo long time; and that they drunke vp the draffe of vnſauourie puddles, euen deceitfull pleaſures, when they might hauehave drunke of the ſweet ceſternes which were able to refreſh their ſoules with the water of life. And although there are many doubtings before they be ſetled in this perſwaſion, & aſſured of better delights: yet they are no ſooner reſolued of their ſaluation,So ſoone as any are aſſured of Gods fauour▪ ſo ſoone are their harts changed. and what liberties they hauehave by Chriſt, whereby they are made happie (which how it is attained, hath been ſhewed in the former treatiſe) but ſo ſoone are their euill harts and affections changed, ſo farre as the iudgement is inlightened, and they contrarily affected to that ſin, which they liked before: as ſeeing now cauſe ſufficient why they ſhould doe ſo; for they receiue from Chriſt by his ſpirit both will and power thereunto.Gal. 5.6. For faith worketh by louelove, and ſo cauſing them to louelove God, and for his ſake their brethren, it maketh them alſo readie to doe any thing for him, whom they louelove; and therfore to auoide and caſt off all allurements to euill, and ſinne, which he cannot abide.
Faith purgeth only as the inſtrument.So that it is faith which purifieth and changeth the heart, not as the chiefe and higheſt cauſe; for that is the holie Ghoſt (as hath been ſaid) which at the ſame time, when it aſſureth vsus of our reconciliation with God, doth worke this change and ſanctification alſo: which is a purging of vsus from the corruption of our owne nature,Col. 3.9. and an induing of vsus with a new qualitie, and diſpoſition of minde, whereby wee begin to will well, and ſincerely to goe about the things which pleaſe God:Rom. 6.4, and both by the merits and power of Chriſts death and reſurrection. Which I do aduiſedly mention againe briefly, for the weaks ſake, who ſhall (the point being ſomwhat hard to conceiue) the better vnderſtand the one by the other. And theſe two, faith and a pure heart, cleere and appeaſe the conſcience from accuſation and checkes, and worke moſt ſweete peace and holy ſecuritie, Rom. 5.1. For from faith and a pure heart ariſeth a good conſcience, that is, a quiet and excuſing conſcience (euen as true louelove to God and to our brethren proceedeth from both.1. Tim. 1.5.) And theſe do ſet on work the will to hate ſinne, which before it loued: and contrariwiſe cauſe the affections, as feare, hope, louelove, ioy, &c. to be well ordered, in ſuch ſort, as the whole man is carried thereby (euen as the chariot on the wheeles) agreeably: and the heart being thus renued, doth worke that glorious repentance in vsus (a thing much in ſpeech amongſt profeſſors of the truth, but little in vſe or ſet by) being both a purpoſe of the heart, Act. 11.23. an inclination in the will,True repentance. 1. Theſſ. 5.23. 2. Cor. 7.1. Col. 3.9.10.15 Pſal. 119. verſ. 44, 57. and a continuall endeuouring in the life Act. 24. verſ. 16. to caſt off all euill, and to obey God both inwardly and outwardly, according to the meaſure of knowledge in eueryevery one: For when we are ſanctified, wee are deliuered from the tyrannie which ſinne had ouer vsus, into the libertie of the ſonnes of God, to walke righteouſly, and obediently; that we receiuing new increaſe of grace from Chriſt daily,Rom. 6.2. 1. Pet. 2.24. may hold faſt the ſame libertie vntounto our end.
This I hauehave ſaid, ſeeing it maketh way to the renouncing and forſaking of ſinfull life, and to the practiſing of the contrary (of the which more ſhall be ſaid anon) it ſo neceſſarily following the change of the heart: and for that the reader may the better ſee, that if he can finde his heart to goe with this doctrine, and that he hath a part in it; he may be aſſured, that all that I ſhall ſpeak of hereafter, being of the ſame kinde, and neceſſarily depending vponupon it, ſhal the more eaſily be receiued of him to his ſingular comfort: and that all men may ſee (whatſoeuer the wicked world doth glorie of) that without this effectuall clenſing and purging the heart, there is no ſound repentance,VVithout the change of the heart, there is no amendment of life. and currant and true fruites of amendement to be found amongſt them.
And this though all true Chriſtians cannot expreſſe, as I hauehave ſet it down: yet the moſt ſimple, when they heare mention made of it, can affirme,The ſimpleſt Chriſtian finds ſome meaſure of theſe. that they finde it ſo, to their no ſmall conſolation and contentment.
Now I hauing ſhewed that the heart, and conſequently the whole man muſt neceſſarily be changed and purged, before good life can come from it;Prooues that this change is wrought by faith. and wherein this chaunge conſiſteth; and how it is wrought: I will returne to this laſt point, from which a little I digreſſed, that by faith in Chriſts promiſes, and by ſpirituall vnion with him this change is wrought. To this end (as I ſaid) S. Peter doth plainly lay foorth this truth vntounto vsus, that the heart is purged by faith, when he ſaith: By the pretious promiſes which wee hauehave from God, 1. Pet. 1.4. opened.(and they are made ours by faith) we are made partakers of the diuine nature, or the graces of the holie Ghoſt, by whoſe heauenly power, we are able to flie the corruption, and naughtines both of our hearts and liues, which is the principall let of our obeying God. And therefore that corruption being ſubdued in vsus by a ſtronger power then it ſelfe, we hauehave libertie to goodnes; whereas before we were in bondage: And not only ſo, but the nature and qualities of our harts being changed, we are no more they, who we were before; but are led contrary to our former courſe. The which ſelfeſame thing, though not in the ſame words, S. Paul by a moſt apt ſimilitude ſetteth downe, ſaying:Rom. 7.5.6. opened. When we were in the fleſh, the affections of ſinne which were by the law, had force in our members, to bring foorth fruite vntounto death: but now we are deliuered from the law (he being dead of whom we were holden downe) to ſerue in the newnes of ſpirit, not in the oldnes of the letter. Here he deſcribing the firſt eſtate of life, wherein all liue, diuelliſh, and vnrenued, and ſetting as contrarie to it the regenerate and happie eſtate of Gods children after they be changed, maketh this compariſon: That as our corrupt hearts like an husband ſtirred vp euill deſires in vsus, hauing the powers both of minde and bodie as the wife at commaundement, and both theſe together brought foorth all ſorts of euill workes to our deſtruction: ſo the ſpirit, that is, the power of Chriſt being giuen vsus, ſtirring vp holie affections in vsus, is as an husband, and hath the powers both of minde and bodie (as the wife) at commaundement, and both theſe together bring foorth all ſorts of good workes (as children) to our ſaluation. Whereby it is manifeſt, that although there be nothing in vsus, as of ourſelues to do the will of God, and to bring foorth fruites of amendement; yet God, who purgeth the heart by faith, putteth alſo a new nature into it, and maketh vsus louelove, and delight in the good and holy things which before wee loathed; and to loathe the euill which we once loued.
And for this purpoſe, to make more full this matter, which I hauehave entred into, which of the ſimple (I know) is hardly conceiued; that no exception may be taken againſt it, conſider what our Sauiour ſaith: he compareth himſelfe to a vine, and his beloued to branches of the ſame. To teach vsus,Iohn 15.1.2. that as the branch beareth no fruite if it grow not in the vine, but being cut off, withereth: ſo if we be not knit to him by faith, wee can beare no fruite. But as the branch abiding in the vine ſucketh ſappe, and draweth iuyce from it, and is fruitfull: ſo all faithfull, and true beleeuers receiue ſtrength from him, and grace,Epheſ. 4.16. by the which they crucifie their owne lusts, reſiſt their corrupt will; and ſo bring forth fruite according to the will of God. For from him the whole bodie gathereth increaſe fit for it: who in manner of the ſoule, quickeneth all the members.Gal. 1.4. Luk. 1.74. And to this end, Chriſt wrought our ſaluation, and gaue himſelfe for our ſinnes, to deliuer vsus from this preſent euill world. And from him we hauehave receiued a minde to know God: 1. Iohn 5.20. Luk. 7. Pſalm. 50. Rom. 6.6.11.an heart to louelove him: a will to pleaſe him; and ſtrength alſo in ſome ſenſible meaſure to obey him, as he ſaith: Know ye, that ye are dead to ſinne, that is, ſo made partakers of the vertue and power of Chriſt, that naturall corruption hath loſt her vigour, and force, to bring forth moſt bitter fruites:By this change, the beleeuer ſenſibly diſcerneth his preſent ſtate from his former. and alſo, that ye are aliue to God, that is, hauehave ſtrength to liue holilie through Ieſus Chriſt: which grace although it be not perfect, yet it is ſuch, and that in the weakeſt beleeuer, that there is apparant difference by it, from his former eſtate; and ſuch as whereby a godly life is not irkeſome to vsus, as before, but ſweete and pleaſant.
The weake troubled, that this change is ſo ſmall.That which moſt troubleth the weake about this matter is, that this change of the heart, and renewing thereof, is ſo hardly ſeene, and ſo meanely felt within them; that they cannot ſatisfie themſelues in wiſhing, and deſiring to be more changed: And although before, their open groſſe faults did not accuſe them, yet now their inward corruptions doe diſquiet them: now idle motions and vaine thoughts, and fantaſies much trouble them: in their praying, reading, and hearing, they cannot be ridde of them: now they feare that they beleeue not (euen after they hauehave receiued to beleeue with ſtaiednes of minde and peace) and all becauſe they want the feeling comfort of their faith oftentimes: their vnkindnes to God much greeueth them, and beſides, their vnfruitfulneſſe: to be ſhort, they hauehave many accuſations againſt themſelues.Yet this is a note that their ſtate is good. All which duly conſidered, doe teſtifie in deed another eſtate of their minds, then was before; though through their weakenes, and the diuels malice, they feare hereby ſometimes, that they are not renued, and changed at al. But that is not to be maruailed at, for as much as they were ſo lately drowned in ſinne, and had no delight in goodnes: it muſt needs be ſtrange vntounto them to be perſwaded, that they are in any better caſe, then they were; ſeeing the motions of ſinne doe trouble them now, which did not before, and they hauehave not skill nor ſtrength enough to thinke, that it is a good ſigne of their welfare to be grieued for them (as it is in deede) but they thinke it a ſigne of their miſerie, that they hauehave them at all. And yet in that they doe ſo earneſtly ſeeke to be better ſtaied, euen from idle and vaine wandrings, and labour to ſee their ſpirituall pouertie, and their inward corruption of ſelfe louelove, priuie pride, diſtruſt, &c. they may hauehave cleere teſtimonie, that they (though but in part) are truely reformed.
This change of the heart, is the foundation of a godly life.And this change of the heart, they hauehave neede to be perſwaded of, who deſire to liue chriſtianly (which ſhall be no hard matter for them to proue, if they compare themſelues with that which I ſaid, about this matter, and finde it ſo with them) but otherwiſe they ſhall but coldly goe about any ſeruice of God whatſoeuer: this pure heart (I ſay) comming from faith vnfained, muſt be as a ſtrong foundation laid in them, vponupon which only a godly life can be builded, that they may not neede to feare, that they are of a double heart: for God abhorreth that in his ſeruice, and doth not accept the heart by halues, nor to be ſerued by halues, as Saul did, 1. Sam. 15.3. but will hauehave the whole to be giuen vntounto him. He will not be loued a little:Note. for that is neither beſeeming his greatnes, neither fit for them to offer, who receiue ſo great good things at his hands. And as none can doe this, but ſuch as ſhall ſee ſufficient cauſe hereof; namely, that they are infinitely indebted to him for his bountifulnes towards them; ſo will he, that ſuch ſhall make him their chiefeſt delight, and treaſure, as other doe the world; and therefore to account it no tediouſneſſe, nor toile to labour for it, till they hauehave obeyed the voice which ſaith,Prouer. 13.26 Jf men at first gaue God their hearts, then ſhould their whole life be better. GiueGive me thine heart, my ſonne. And if all men did at the firſt imbracing of the Goſpell, thus giuegive their hearts wholy to the Lord (as all they doe who vnfainedly beleeue in him) then ſhould we ſee it a common thing to hauehave God honoured in the world, his true religion, and worſhip aduaunced, and there ſhould be no ſuch difficultie to pull men out of their filthie and ſinfull liues, but they ſhould be as readie to ſeeke it, as the godlieſt Preacher is, in Gods name to vrge and require it. But ſeeing that will not be, let them, which ſee better, what the infinitnes of Gods fauour is towards them,Not a peece of the heart. giuegive him their hearts againe, as they are commaunded, not a peece of their heart, but their whole heart: Euen as the burnt offering in ſacrifices, was not in part the Lords, another part the Prieſts, or his who did offer it, but it was wholy the Lords: ſo God will hauehave thoſe, whom he maketh reckoning of,Leuit. 1.13. to turne to him with their whole heart, that ſo (as farre as their knowledge leadeth them) they may be at his commaundement: not halting, not flitting, not giuing him their ſeruice ſometime, and at other times refuſing and holding backe by ſuch occaſions, as ſhall fall out; as for their owne pleaſure, profit, for mens friendſhip and fauour, or ſuch like: for ſo doing, they ſhall neuer be fit to renounce either their will, or luſts, when they are inticed to euill by them, but muſt yeeld, and giuegive place to them; which kind of vnſauorie and fickle ſeruice God abhorreth. But if we freely giuegive ouer our ſelues wholy to God, and be reſolued to be guided by him in all things, and to this end, waxe better ſetled daily in the aſſured perſwaſion of Gods fauour (which is better then all things beſides) ſo that we may alway ſee cauſe why we doe ſo; then and not before, ſhall we hauehave good euidence that our hearts are changed from their old cuſtome in ſinne, and renued. And although men will long halt,Many hardly brought to giuegive their whole heart, therefore giuegive ouer. and driue off, before they will be brought to this, hoping that leſſe may ſerue, and that they may pleaſe God without all this adoe, (as accounting it too hard) yet muſt they be brought to this, when all is done; or elſe they ſhall ſee, that all is in vaine that they doe beſides, what faire ſhewes and colours ſoeuer they ſet vponupon their doings.
For want of this ſoundnes, and through purging of the heart, as the people of Iſrael made many turnings to God, when he puniſhed them,Pſalm. 78.35. but euer turned backe againe from their couenants, and promiſes of amendment:Iudg. 2.11. euen ſo at this day, there are many vowes to God of holy life, and purpoſes of repentance, but none of them hold, nor take any good effect, though ſome in longer, ſome in ſhorter time, doe vaniſh away, and come to nothing: becauſe men goe to worke in their moode, and haſtilie, not ſufficiently conſidering how weake ſuch foundations are to beare vp ſo great, and weightie buildings, as the whole courſe of their liues to be holilie paſſed. Iudas his preaching and working of miracles, (who was companion with the other Apoſtles:) Ahabs haſtie repentance in haire cloth, and aſhes: yea, Iehu his zeale for the Lord of hoaſts: with all other ſuch ſhewes, as for a time, in the eyes of men ſeemed to be great godlines,1. Sam. 15.4. together with Sauls ſpeedie executing of Gods commaundements againſt the Amalekites: they had a time to be bewraied, and brought to light to the world, to hauehave been, either meere hypocriſie and fained godlines, or ſuddaine and raſh attempts, or without roote from the heart, euen the beſt of them.
Therefore firſt let this be knowne of vsus, that before the euill life can be renounced, God purgeth and maketh cleane the heart, that ſo it may be fit for ſo great a worke. But ſeeing the heart is falſe aboue meaſure, and they ſooneſt deceiue themſelues, who doe leaſt ſuſpect, and feare danger; let it thoroughly be weighed, which hath before been ſet downe: that there is deadly hate of ſinne and corruption, and that with much ſtriuing againſt it, with gripes of griefe when it preuaileth, and contrarilie, great ioy, when it is ſubdued: this (I ſay) is in him,Ezech. 36.25, 26, 27. whoſe heart is truly renued.