Spiritual Refining, Religious treatise · Section 10 – Section 11
SECT. X. Of the Nature of Grace, under the Expreſsions of Taking away the Stoney-Heart, Giving a Heart of Fleſh, and, Writing Gods Law in the heart, with the counterfeit thereof.
SERMON LXXXV.
Diſplayeth Gods Soveraignty and Dominion over the hearts of men.
EZEK. 32. 26.
the latter part.
I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh.
AT Verſe 21. in this Chapter, God begins to open the treaſures of his mercies. We may ſay, This latter part of the Chapter is like the Land of Canaan, a Land of Promiſe, flowing with ſpiritual milk and honey; for here is the promiſe of reduction from their miſerable Captivity, Verſe 24. But becauſe outward mercies are nothing, without ſpiritual, therefore there is 1. The promiſe of the pardon of their ſins: It was not enough to be delivered from the power and rage of their Enemies, unleſs alſo they were ſaved from the guilt of their ſins; this is promiſed Verſe 25. But if men have pardon of ſin, and not ſaved from the power of it, they will every moment make themſelves obnoxious to their former miſery; therefore Verſe 26. there is a promiſe of Converſion and Sanctification, with the conſequent effects of it, in the 27. Verſe: So that this Text, if opened, is like a Box of precious Ointment; or like the Tree in the Revelation, not onelyonly the fruit, but the very leafs, every particular word hath its efficacy. And for the better method, conſider, 1. The Author and Efficient cauſe of the mercy promiſed, I will take away, I will give: See here Gods Soveraignty, and immediate power over mens hearts. No King or Emperor in the world is able to ſay ſo, I will give men other hearts. 2. The mercy promiſed, and that is 1. By removing the obſtruction or contrary, I will take away the ſtony heart. 2. By the poſition of the good vouchſafed, and that is ſet down, 1. In the root. in the habit or fountain, A heart of fleſh. 2. In the fruit, ſtream or actual operations, I will cauſe them to walk in my ſtatutes, &c. 3. There is obſervable, 1. The manner of Gods vouchſaſing this, it is by way of promiſe, I will do thus and thus; an abſolute promiſe, not ſuſpended upon mans merits or pre-requiſites. 2. The manner of the working of this, its irreſiſtably, inſuperably, omnipotently: So that the heart of a man is a ſubject meerly patient to receive it; not a free Agent to co-operate with this mighty grace In all theſe particulars, we ſhall finde what Sampſon did in the Lyons carcaſs, many honey combs of ſpiritual honey: And let us begin with the firſt, The ſole efficient cauſe, who hath the dominion over mens hearts: I will take away the heart of ſtone; he that by his omnipotent word could ſay, Let there be light, and there was light; doth alſo here ſay, Let the ſtony heart become ſoft; let the hard heart become tender, and it preſently yields, it doth not withſtand God; as if God had ſaid, I know your hearts are too hard for you, you cannot maſter them, you cannot change them, but I can do it: Whence obſerve.
That God hath an immediate dominion and power over men hearts.Obſerv.
This is the ſole prerogative of God, he can raiſe what terror and horror he pleaſeth there, and all the world cannot aſſwage it: He alſo can give peace and comfort, and all the Devils in hell cannot take it away: If they were ſo affected, as to cry out, What manner of perſon is this, whom the winds and ſeas obey? how much rather may we cry out, What is that God, how great and wonderful, who works in the hearts of men what he pleaſeth? Thus Pſalm 33. 15. an excellent Pſalm againſt Atheiſm, wherein the Pſalmiſt giveth ſeveral arguments to prove the providence of God, that things are not carried in this world, as mens luſts and counſels would have it, but as God orders it, either in mercy or juſtice: This, I ſay, the Pſalmiſt would have men believe; for when we ſee things done in the world, contrary to that we judge righteouſneſs, and yet no judgements immediately following, we are ready to be tempted about our faith. As Pompey, when he was overcome by Caeſar, fled to Athens, and there diſputed there was no providence, becauſe he thought he was deſerted in a juſt cauſe: But this is to be ignorant of God, and not to be able to plough with his heifer, to underſtand the Scripture, by which all thoſe Divine Riddles may be opened. Now among other arguments, he brings one that confirms my Doctrine, He faſhoneth their heart alike: The Argument is this, He that makes the heart knoweth every thing in the heart, and can make it think, will and love, as he pleaſeth. As the Artificer that makes a clock, he knoweth all things about the clock, and makes it ſtrike when and where he pleaſeth: And the words are Emphatical, He faſhioneth; the ſame word is uſed of Gods faſhioning mans body out of the duſt at firſt: So that God can as eaſily form and faſhion the ſouls of men, as he can their bodies; he can as eaſily ſtrike them with fear, as the body with diſeaſes. Again, He faſhioneth them alike; in the Hebrew foreign Simul; that is, as ſome expound, all mens hearts, there is not one mans excepted; or elſe as others, totally and wholly, there is nothing can ariſe in the heart, not the leaſt thought, or the leaſt motion, but it comes by Gods providence. Hence Prov. 21. 1. the Kings heart is ſaid to be in the hand of the Lord: A Kings heart, the greateſt of men, and whoſe counſels and purpoſes ſeem to be moſt hidden, and moſt potent to be effected; And its in the hand of the Lord: A notable expreſſion, to ſhew how eaſily he can govern and turn as he pleaſeth; and then he uſeth an excellent ſimilitude, He turneth it as the Rivers of waters: That as a ſtream of water running down the torrent, can eaſily by the husbandman be ſtopt and turned down another courſe, either to refreſh his ground, or annoy it: Thus the Lord turneth the hearts of thoſe that rule in the world, either for mercy or judgement, as he pleaſeth. Now the better to clear this truth, we will amplifie this Soveraign Dominion of God over mens hearts, in three particulars: Gods dominion over mens hearts is ſeen.1. As in the way of his general Providence. 2. In the way of his Justice 3. In the way of his Grace: And in all theſe three particulars God is admirable.
In the way of his Providence, his power over hearts is manifeſted:
Firſt, In a ſuddain changing and raiſing up of their hearts by his mighty work for ſuch imployments, that they were no ways able for before: That which 1. In the way of his providence.all the men in the world could not give; That which all the Angels in heaven could not, that God doth immediately. Thus Saul, when he was appointed to be King over Iſrael, he was of the meaneſt Tribe, the meaneſt Family in the Tribe, an ordinary man; and yet it is ſaid, God gave him another heart; and when he had that, with what courage and boldneſs did he take the Government upon him: That other ſpirit, was not a ſpirit of Grace and Godlineſs, as the Arminians would have it, but of Government, and Political Abilities; in token whereof, Samuel at the Sacrifice, gave him a ſhoulder of it; to ſhew the Government upon his ſhoulders, and how he muſt bear the people: And as this was wonderful for God to make ſuch a change in him, ſo on the people alſo to receive him for their King: All thoſe followed him, whoſe hearts God had touched, ſaith the Text, 1 Sam. 10. 26. God did but touch their hearts, as the Muſician doth the ſtrings of his inſtrument, and they ſound what he would have them: Such a ſpirit of Government, thoſe ſeventy Elders had, that were to aſſiſt Moſes; God took of Moſes his ſpirit, and beſtowed on them: Thus the Judges that God raiſed up in Iſrael, when they were in ſo many extremities, eſpecially Joſhua, whom ſome ſay, was the Heathens Hercules: Theſe all felt the mighty work of God upon their hearts.
Secondly, Gods power over mens hearts in a general way, is ſeen, In the 2.abating and aſſwaging thoſe fierce affections, and angry reſolutions that men have one againſt another: God in a moment can command thoſe waves and winds to be ſtill. We have two famous examples for this; the former, in Eſau and Jacob; what reſolved malitious intentions were in Eſau, after the mourning for his father was over to kill Jacob? and now there was a full opportunity put into his hand; Jacob had no power to withſtand him, and of a ſudden Eſaus affections are wholly changed to him, Gen. 33. 20. How cometh this black cloud to blow away ſo immediately? was it not becauſe God wrought, and moved upon his heart. The latter inſtance, is of Laban and Jacob, he goeth out alſo in a great fury againſt Jacob; but what ſaith God to him? See thou doeſt not ſpeak any word to Jacob, Gen. 31. 24. and this preſently ſoftned his heart: We might adde to this, the meltings of Sauls heart towards David ſometimes, when otherways he was full of poyſon and venom: Thus alſo Joſeph found favor in the eyes of Pharaoh: And a notable inſtance there is, 2 Chron. 18. 31. where the Army of the Syrians ſurprizing Iehoſhaphat, and thinking to deſtroy him, he cryed out, and God helped him; But how? the Text ſaith, God moved them to depart from him. So that we ſee, all our applications ſhould be to God. Men have not their hearts in their own power; men cannot think hurt to thee, yea, they cannot but think and purpoſe good to thee, wherefore God moves the hearts of men thereto: Thus he ſaith to theſe waves, Hitherto thou ſhalt go, and no further; he bindes up theſe clouds in the air.
Thirdly, Gods Providential working on mens hear…s, is ſeen in the inclination 3.and determination of them (when they are indifferent in themſelves) to ſuch ways, as whereby he will bring honor and glory to himſelf: In nothing under the heavens is Gods Soveraignity ſo much ſeen, as here: For the hearts of men, are thoſe great inſtruments, by which he produceth ſo many notable effects in the world: Nebuchadnezzar is remarkable herein; the Prophet deſcribeth him as ſtanding at two ways, Ezek. 21. 21, 22. either to fight againſt Iſrael, or another Nation: Now it was all one to him, which way he went, yet God ſo ordered, that he ſhould go againſt them. Thus as God is ſaid to ponder and weigh mens hearts in one ſenſe; ſo in this ſenſe alſo, he layeth mens hearts in a ballance, and they eaſily incline this way or that way, and God he puts in ſomething that inclineth their hearts rather this way then that way. Hence the great Monarchs of the world, the Babylouian and Perſian, they are compared to Hatchets, to Hammers, to Bees, over which God hath a command. The whole world is his Hoſt, and God is the Emperor or Commander; and he bids this go, and he goeth, that come, and he cometh; as the Centurion did his men under him: What a wonderful work was that upon Cyrus his heart, and his Succeſſors, to let the Jews build their Temple unto God again; yea, what a ſtrange paſſage was that of good to Mordechai, when the King could not ſleep, that he ſhould call for a Book to read, rather then for ſports or pleaſures; and that of all Books, the Hiſtory or Chronicles of memorable things done in the Kingdome; and in that Hiſtory, he ſhould pitch on the good ſervice Mordechai had done, and was not rewarded. Its remarkable alſo, that when God intended to puniſh Abimilech and the Sechemites, Iudges 9. its ſaid, God ſent an evill ſpirit between them, and that was their ruine at laſt: Oh then how much is this God to be feared, to be obeyed, who doth in Heaven and Earth what he wills! Its not as Great men, as Mighty men, as Wiſe men will; but the counſel of the Lord that ſhall ſtand.
Laſtly, God in the Old Teſtament had a notable way of bringing about the hearts of men for his great and mighty works by Dreams.4.
There are three kindes of Dreams, Natural, Diabolical, by way of deluſion: or Supernatural, immediately raiſed in men by God. In ſuch a way God Of Dreams.formerly did inform men ſometimes: Thus Iacob laying his head on a ſtone, had a dream; and Ioſeph a dream about his Superiority over his Brethren, Gen. 48. 12. yea, Pilates wife had a dream, which ſhe told Pilate, that he ſhould have nothing to do with that juſt man, to ſhed his innocent blood, Mat. 27. 19. But that is diſputed, whether the Devil did not put that dream into her, becauſe he would not have Chriſt crucified, knowing that by Chriſts death, his Kingdom would be diſſolved; But how doth that agree with Satans entring into Iudas heart, tempting him to betray his Maſter. There were two great Kings, and Heathens, ſuch as had no knowledge of God, and yet God did viſit them by dreams, of things to come; as Pharaoh by ſeven years of barrenneſs, and ſeven of fruitfulneſs; Nebuchadnezzar of the change of his Kingdom, and the mighty alienation of it in time: But theſe did not underſtand them, till Ioſeph, and Daniel, revealed the myſtery to them.
Secondly, In the next place, Gods power over the hearts of men, in a way of II. In the way of his Juſtice. 1.Iuſtice, is alſo admirable: And that in two reſpects:
Firſt, In infatuating the counſels and thoughts of wiſe men: He ſtrikes the great ones of the world, when he is angry, with the ſpirit of madneſs and giddineſs, Iſa. 24. 45. Thus David prayed, That God would turn Achitophels counſel into folly, onelyonly God could do it: And the Princes of Zoan and Egypt, that thought they were wiſe, and none like them, God ſtroke them with folly and giddineſs: So true is that old obſervation, Quos Deus vult perdere, prius dormentat, When God intends to deſtroy and ruine man, he firſt beginneth with their underſtanding, inflicting giddineſs upon that: The eyes of a man firſt dye, theu ſay, and ſo men periſh firſt in their counſels, thoughts and deſigns, afterwards in other things: Thus God is ſaid To catch the crafty in their own wiſdom, and he knoweth that the thoughts of the wiſe they are vain, 1 Cor. 3.
Secondly, Gods Iuſtice upon mens hearts is, in the ſpiritual blinding and hardening 2.of them: Thus God is ſaid to harden Pharaohs heart; and Elys ſons would not heaken to good counſel, becauſe it was of the Lord to deſtroy them: Whom he will, he hardens, ſaith the Apoſtle, Rom. 9. But this is a tender point, Divines are large about it; onelyonly know, that God doth not infuſe hardneſs of heart, nor any evil diſpoſition in men, for he cannot be the author of that of which he is the Avenger; but it is by withdrawing and denying his mollifying Grace: And then as the withdrawing of fire from the water, makes it preſently cold, and return to its native temperament; ſo it is here, God forſaking the heart by denying his mollifying and ſoftning oparations, it cannot but grow ſtiff and obdurate againſt God.
Thirdly, In the laſt place, Let us view the glorious power of God, over the hearts of III. In the way of his Grace.men in a gracious way; and that is properly intended in the Text: I will give an heart of fleſh. Now Gods work on the heart, when he changeth it, in theſe particulars:
Firſt, He convinceth and enlightens the minde with ſuch a glorious light, that 1.the perſon converted ſtands amazed at it: That we ſhould ſhew forth his praiſe who hath tranſlated us out of darkneſs, into his marvellous light, 1 Pet. 2. 9 And you that were darkneſs, are now made light, Epheſ. 4. This is the ſeeing eye that God vouchſafeth to ſome men: Now then, if to reſtore eyes to the blinde, was ſo wonderful a work, how wonderful is it to give a man new light? God gives a man new abilities to ſee; he doth not onelyonly bring the object, and the medium, but the ability alſo; and till this be done, its impoſſible men ſhould ever love or deſire what is good: Oh look up then to this! you are apt to be wiſe in your own eyes, you are apt to ſay, as the Phariſees did, We ſee: But pray earneſtly to God for this ſpirit of illumination; thou wilt then finde as much difference in thy ſelf, as one in a dark cloſe dungeon; and another, that is come out into the open Sun-ſhine.
Secondly, Gods work on the heart, is to raiſe up ſuch affections as may make the 2.yoke of Chriſt eaſie: That may make thee with delight and joy, to imbrace what is good: for here is the great obſtruction againſt converſion, men have carnal and earthly hearts, they delight in what is evil, they imbrace the dunghill, they love the mire, like ſwine. hence all heavenly and ſpiritual objects are grievous and burthenſom to them: Now then God he can turn this clod of earth, into a ſtar in the sky; he can change this heavy lumpiſh temper, into a gracious ſpiritual diſpoſition: And when he doth thus, then what was once tedious and grievous, now becomes pleaſant and joyful.
Thirdly, He doth make the heart tender and melting: And this is the great mercy 3.here promiſed: for naturally the heart is a ſtone in ſpiritual things; it hath …o apprehenſion, no joy, no ſenſe; lay all the wrath of God before it, and you cannot move it, you cannot make it mourn and grieve; but when God puts forth this power, then a dry wilderneſs is turned into a pool of water; then the mountains melt like wax before him; then rocks are turned into ſtreams of water: O then admire, and pray for this mighty work of God! doeſt thou complain thy heart is like the neather milſtone? Oh it will not melt, it will not change, it will not yield to God! go to this heart maker, and he will be an heart breaker.
Fouthly, That which is the moſt admirable operation upon the heart, is the bowing 4.and bending of it, ſo as to make it of unwilling willing: Thus this expreſſion of the Text, I will give an heart of fleſh, doth denote the efficacy and intimateneſs of his power; and ſo the Apoſtle ſaith, God worketh in us to will; and in this very point, upon this hinge hangs that great and ſpecial truth, which the Orthodox maintain againſt Arminians and Papiſts: They will grant an irreſiſtable work of light upon the underſtanding, they will grant a potent work upon the affections, but this they will not yield, that God makes the will to will, that he ſo boweth and changeth the heart, that it readily imbraceth, what once it abhorred; yet in all that are converted, this power ſo efficacious, muſt be needs put forth; for will not experience witneſs, that every mans will, before converting grace came, was as oppoſite to God, as averſe to all holineſs, as any natural mans in the world? did he not diſpute, argue, refuſe, and ſhew all unwillingneſs, till God broke open the gate of the ſoul; he comes into the heart while the doors of it are ſhut: Thus he is ſaid to open the heart of Lydia, Acts 16. and Paul, was he willing to receive Chriſt? did not he oppoſe, perſecute and violently purſue the Church of God; and while he was in theſe furious outrages, did not God in a moment bow his heart, that he cryeth out, Lord, what wilt thou have me to do: But of this more in the manner of Gods converſion.
Laſtly, The ſoveraignty of Gods power, is to be adored, that he can comfort the 5.heart with heavenly joy, or wound it with ſad and heavy temptations and deſertions when he pleaſeth! Our hearts are calm and tempeſtuous, even as he ſpeaks the word, Job 34. 29. who can give trouble, if he ſpeak quietneſs, whether to a perſon or a nation. God ſtruck the heart of great Nebuchadnezzar, and made him like a beaſt; and he can ſtrike the heart of a wicked man, and make him roar like one damned in hell: Thus we ſee David ſometimes complaineth of the great terrors that he was even diſtracted with; and at another time, his heart over-floweth with joy: This ebbing and flowing is according to the preſence or abſence of Gods favor.
This point is worthy of all practical improvement: AndUſe. 1.
Firſt, It ſheweth what poor, weak and empty ſhadows all the great, wiſe, powerful and mighty men of the world are: They are not the maſters of their own hearts, they cannot tell what they ſhall think, what they ſhall purpoſe, much leſs, do, the next day. Well doth the Pſalmiſt ſay, They are lighter then duſt orvanity: What a folly then is it to put confidence in ſuch, to truſt in any arm of fleſh: You ſee a ſhadow is not able to move it ſelf, but is this way or that way, as the body ſtirreth; ſo is all earthly and humane power: God uſeth theſe Rods, theſe Axes, which way he pleaſeth: Oh then ſay, nothing is great but God, hope in nothing, truſt in nothing but in God. An hill or an high mountain may be ſomething, if compared with the low valleys; but if with the heavens its but a pins point: So earthly power and greatneſs, may be a terrible thing to thoſe that are weaker. Gyants are tall things to Graſhoppers, but compare them with God, and they are nothing, yea leſs then nothing.
Uſe 2, Is God thus powerful over the heart, then let the godly be comforted, Uſe 2.who finde their hearts too ſtrong for them; O their proud heart, their hard heart, their unbelieving heart, their earthly heart, what ſhall they do? Its true, ſhouldſt thou pray the Potentates of the world, yea the Angels of heaven, to give thee a better heart, they could do nothing: O but God he is gracions, ready, willing and able.
Laſtly, Of terror to wicked men, how eaſily can he raiſe terrors and horrors Uſe 3.in that jolly heart of thine: If Iudas and Cain would have given all the world for a quiet heart, they could not have purchaſed it: Do not then preſume too long; do not ſtill venture to offend him; he can ſend thee home with a roaring, reſtleſs heart, he can make thee cry out, There is no help for me, O for a drop of eaſe.
SERMON LXXXVI.
Of the Heart of ſtone, and what wickedneſſe that name implies.
EZEK. 36. 26.
I will take away the ſtony heart, &c.
THe ſecond thing obſerved in this Magna Charta, or grand promiſe of converſion is, the good it ſelf ſpoken of, which is deſcribed, 1. Negatively, or by removing the oppoſite. 2. Poſitively. Let us conſider what is that grand obſtruction which muſt be taken away, ere we can have an heart of fleſh; and that is the heart of ſtone muſt be removed. The word ſtone when it is uſed Tropically in the Scripture, it is ſometimes taken in a good ſenſe, and ſometimes in a bad ſenſe: In a good ſenſe, for that which is firm and induring; thus Chriſt is called a foundation ſtone, Iſa. 28. 16. and Believers living ſtones, 1 Pet. 2. 5. becauſe of their ſolid and firm compacting and union with Chriſt. In which ſenſe Bonaventure ſaid the clean contrary to this promiſe, Nolo Domine cor carneum, da lapideum, O Lord, I will not have an heart of fleſh, that is, flexible, and eaſily drawn any way; but a ſtony heart, that is firm and induring in good againſt all oppoſition whatſoever. But in this place the word ſtone is uſed in an ill ſenſe, for a ſenſeleſs, ſtupid and rebellious heart againſt Gods word. As the ſtone in the fire will ſooner fly in the face of him that ſits by, then melt. So the heart of every man by nature will ſooner oppoſe, gainſay, and rage at thoſe who reprove or inſtruct then melt, or yield obedience: Whereas, Ier. 23. Gods word is ſaid to be an hammer, beating the very rocks in pieces; here it will have no ſuch operation, unleſs God make this promiſe effectual.
That every man naturally in reſpect of any divine or ſpiritual good, hath a very Obſerv.heart of ſtone.
The diſeaſe of the ſtone in the body is an exquiſite and unexpreſſible torment, how much would men give to be eaſed of it. But this ſtone in the heart, whereby we are wholly ſenſeleſs and ſtupid about heavenly things, moved neither with love or fear, or grief, is above all this torment, if men did rightly judge of it. It was the Poets fiction, that men were made of ſtones, Inde genus durum ſumus: to be ſure, there is this ſpirituall ſtone on the heart; whereby we are an hard, tough, rugged, and untractable people; inſomuch that whereſoever God converts men by the Miniſtry, there he raiſeth up children to Abraham out of ſtones, there he makes water to guſh out of rocks, there he makes dry bones to gather together and live. To amplifie this, let us conſider how much wickedneſſe this How much wickedneſſe is implied in this Epithete, Stony heart. 1.Epithete (stony) doth imply to be in every man naturally.
And firſt, It denoteth ſenſeleſneſſe and ſtupidity; for ſo commonly we expreſſe that by a ſtone. We ſay of a ſenſeleſs, irrational man, As good ſpeak to a ſtone. Thus Nabals heart is ſaid to be dead within him, and become like a ſtone, he was aſtoniſhed and amazed through the danger coming upon him, he was made ſtupid, and apprehended nothing. The Scripture delights by way of contempt to call the Heathen Idols, wood and ſtones, becauſe they had eies and ſaw not, feet and walked not: Juſt ſuch ſtocks and ſtones are all men by nature; they have cors and hear not, they have hearts and underſtand not. That whereas the Prophet cryed to that inſenſible Altar of ſtones, O Altar, Altar, 1 King. 13. 2. and preſently it rent aſunder, here the Miniſters of God may cry aloud, and no man is ſenſible of his ſin, or crieth out, What have I done? Oh then pray that God would remove that heavy ſtone, which lieth upon thy heart, that under all preaching and teaching makes thee ſtill ſo inſenſible, that Miniſtry or no Miniſtry, judgements or no judgements are all one to thee. Do not then be any longer like the ſtones in the wall, who know nothing, underſtand nothing, though they are built in the wals of the Church where much preaching is. Some derive foreign the people, from a ſtone, I know for other reaſons, but we may ſay, becauſe of the ſtony heart, and inſenſibleneſs that is in them.
Secondly, It implieth incapacity and indispoſedneſs unto any thing that is holy. As they are not ſenſible, ſo much leſs prepared and fitted for any ſpiritual duty. 2.The building of the material Temple was a type of believers. Now as the ſtone could not poliſh and fit it ſelf for the Temple, ſo neither have we any power in our ſelves to take away the leaſt enmity that is againſt God. Inſomuch that this text doth triumph over all thoſe corrupt doctrines that advance free-will, and power in man to ſpiritual things. What, can a ſtone make it ſelf to live? Can Ezekiels dry bones produce life of themſelves? Could the bone taken out of Adams ſide, make it ſelf a living woman? Its true, man hath reaſon, underſtanding and a will, and ſo in that ſenſe he is not a ſtone; but he hath no reaſon to think what is good, no will to chooſe what is good, and ſo in that reſpect is like a ſtone. And hence it is. that we need not wonder, if men of great parts and wiſdom are yet ſo fooliſh and void of all love and delight in what is good, for a man may be very quick and apprehenſive in all matters of learning and humane perfections, and yet be a very ſtone about what is godly. Nicodemus had great underſtanding in the law of God, yet how unfit for that doctrine about Regeneration!
Thirdly, The ſtonineſs of the heart doth imply, not only indiſpoſition, but active contrariety and reſiſtency to what is holy. Thus the Jews are called a people of a 3.ſtiff neck, that is the ſame with a ſtony heart, Act. 7. Ye have alwaies reſiſted the holy Ghoſt, foreign, you fall like an heavy ſtone with violence upon the word of God, and all divine exhortations. The ſtone is not only indiſpoſed for poliſhing, but as much as lieth in it, doth reſiſt, and beat back again the hammer that fals upon it. Oh this active enmity and vigorous oppoſition which is in all men by nature, to that which is holy, is much to be lamented. The Apoſtle, Rom. 8. ſpeaks of this enmity of the fleſh, which doth ſo far prevail, that it makes a man not only not ſubject, but it cannot be ſubject to the law of God, for theſe two are contrary, the ſpiritual law and the carnal heart, and ſo as light and darkneſs, fire and water cannot accord, ſo neither can theſe. Marvell not then if ye ſee men, whoſe thoughts, purpoſes, affections, and all ineavours are againſt godlineſs: Their hearts to conceive miſchief againſt it; their tongues to be alwaies railing or deriding of it: For can the toad vent hony? can the ſerpent ſpit cordials? no more can theſe indure what is ſupernatural.
Fourthly, This deſcribeth the hardneſs of the heart, and impenetrableneſs of it. Its a ſtone, and though the word be a two edged ſword, yet is it any wonder, if 4.a ſword cannot pierce through an hard ſtone. The Scripture, Epheſ. 4. 18. ſpeaketh of a threefold hardneſs, natural, acquired, by voluntary ſins againſt conſcience, and judicial, inflicted as a juſt judgement by God upon thoſe who have rebelled againſt the light; now this which we ſpeak of is the natural hardneſs, that which is in every man and woman. Take the moſt civil and ingenuous man, who is ſo tractable in all things of morality, yet he hath an hard heart to that which is ſpiritual. The doctrine of repentance, mortification, and powerfull walking with God, is that which can finde no entrance in him. Oh therefore that this ſpiritual hardneſs were more apprehended; you can complain of hard times, of hard dealings in the world. Oh what hard dealing hath God from thee! His judgements have not broke thy heart, his mercies have not melted thy heart, Oh think if there were any ſoftneſs, if any drops in thee, if any meltings in thee, thou hadſt not to this day continued ſuch a rebellious wretch againſt God. Illud eſt cor durum, quod non trepidat ad nomen cordis duri; If thy ſoul doth not break, and tremble, and melt at the very preaching about a ſtony heart, its becauſe thou art over-whelmed by it. This hard heart is elſe where called an heart of adamant, which is as much as that, which cannot be turned: Oh this is thy caſe; nothing hath tamed thee, or humbled thee to this day.
Fiftly, This word holds out the pertinacy and immoveableneſs of the heart from 5.the way of ſin. A great heavy ſtone lieth many years in the ſame place; and thus it is with every man naturally, how ſelf-willed, how unmoveable! you cannot ſtir him out of his former waies of impiety. Though he hear much, though he be intreated, reproved, and conſtantly warned over and over again, yet he is ſtill the ſame man he was. Thus as the godly are commended for their immoveable ſtate in godlineſs and in happineſs, they ſtand like Zion, which can never be moved; the ſame are they in a ſtate of wickedneſs and impiety. Oh then, how doth experience daily witneſs this pertinacy of mens hearts in adhering to wickedneſs. When they are ſo convinced, that they can ſay nothing for their ſins, they muſt needs confeſs its their duty to be other men; they cannot ſay one word for ſelf-juſtification, yet they will not move from their former courſe of impieties. What kinde of hearts we have, was typically repreſented by Moſes, when the law was commanded to be written in ſtones, for albeit one main reaſon was to preſerve the laws perpetually; as Heathen lawgivers have commanded their laws to be ingraven on braſſe, or cypreſſe trees, that will not putrifie: Yet the Apoſtle alludes to an Allegory, when he tels the Corinthians, they were his Epiſtle not written (2 Cor. 3. 3.) in tables of ſtone, but fleſhy tables of the heart. So that to have hearts of ſtone, is to be pertinacious, wilfull; ſay what you can, bring the Scripture never ſo plainly, demonſtrate and convince the haynouſneſs of ſin never ſo clearly, yet nothing ſhall make any alteration in them; they will be wicked, becauſe they will be.
Sixtly, An heart of stone is an heart altogether cold, and deſtitute of any warmth 6.or heat of grace. A ſtone is nothing but hardened earth, and as ſiccity and frigidity are the two properties of that element, ſo are they of a ſtone. Hence, it was a miracle to bring water out of the rock: Citius e pumice aquam, is a Proverb. Stones have theſe two qualities, as the earth out of which they are generated, Siccity or drineſs, there is no moiſture, there is no waterineſs in them, and thus it is in every mans heart, a dry barren ſpirit, there is no juyce, no ſap of any grace. Therefore the Greek word foreign hardneſs, and foreign, doth excellently expreſs this curſed temper, for that is properly the drineſs of any herb, when it is withered, its then good for nothing, all the juyce is out of it. And thus men by nature have not the leaſt dropping or melting of ſoul: And obſerve this, A man may have a very tender, juicy heart, as it were, about earthly things; Jet an husband, wife, or any earthly advantage be loſt, and rivers of water can guſh out of thine eies: They may be of a pitifull and tender complexion, and yet as dry and barren as a very ſtone about the ſins they have committed, and the iniquities they are guilty of. Indeed David ſpeaks of a drought upon his ſoul, that it was like a parched wilderneſs. Pſal. 42. 1. but that was in a gracious ſenſe, becauſe of the earneſt pantings and longings he had for the injoyment of Gods favour. But this is in a very wicked and deſperate ſenſe, when men have not the leaſt meltings, or thawings of ſoul upon any divine adminiſtrations. The other property is frigidity, or coldneſs, As cold as a ſtone, we ſay; and thus every mans heart is deſtitute of all that fire and heat which doth uſually accompany the life of grace. Hence men are ſaid to be dead in ſins, Eph. 2. 4. death and coldneſs go together. The Spirit of God in its operations is compared to fire, becauſe of the efficacy and fervency of it; now men deſtitute of this ſpirit, are wholly liveleſs; and cold in any thing that is good.
Seventhly, Seeing a ſtone is nothing but a product of the earth, it hath alſo the property of the earth, which is heavineſs or gravity, an inclination to deſcend, to fall downwards. 7.And this alſo is wonderfully ſeen in every mans diſpoſition by nature: His affections are wholly ſet upon earthly things, though he hath a body ſtreight up towards heaven, and ſo excelling other creatures, yet his ſoul is bowed down to the ground, ſo that in this ſenſe, as well as others, we may ſay, he is a worm and no man. The bodily curſe of the ſerpent, is ſpiritually fulfilled on him, To lick the duſt of the earth, and to make that his food; this is the heavy portion of every man by nature, to ſwallow down iniquity like water, to center upon earthly objects, as naturally as the ſtone fals downward; Wonder not then, if you ſee men wholly plunged in earthly affairs, they minde not, they regard not, they underſtand not heavenly things; for (alas) how can the earth aſcend upwards? how can a clod of clay move of it ſelf towards the skies? here muſt be a change of our natural properties, before theſe things can be done.
Having thus deſcribed the properties of this ſtony heart, and how much the word may purport. Let us now conſider …ome effects or ſigns, which do abundantly The effects which demonſtrate all men by nature to have a heart of ſtone. 1.diſcover, that men by nature have ſuch hearts of ſtones.
And firſt, What can be a greater evidence, then the ſecurity, quiet, and eaſe, which men naturally have, though thus obnoxious to guilt, and the wrath of God. Do but conſider what the word of God ſaith of every man by nature, how it aggravates his ſin and miſery, makes him every moment ready to fall into eternal torments, that all within him and without him is hated of God all the day long: Conſider all this and believe it. Now what a ſtone and ſtock is man, that for all this truth of God, thus informing, thus threatning, thus curſing, is no more troubled and affected about himſelf! Certainly were not men like Niobe, turned into very marbles and ſtones, they could never be thus ſtupid, yea they would run up and down crying out, What ſhall we do to be changed? How may this ſtone, this mountain be removed and thrown into a ſea of tears and ſorrow? Do ye then doubt, whether men be thus by nature ſo ſtupid and ſenſeleſs about divine things? What need ye go any further, ſee how they can eat, drink, rejoyce, and be ſecure, when yet ſo many woes are denounced againſt them: Oh then ſay, Lord give me a ſoft heart, give me a broken heart; yet Lord it is not broken, yet it is not broken. Oh let any judgement fall upon me rather then this hard heart. Oh let any affliction lye upon me rather then this heart of ſtone.
Secondly, This ſtony ſenſeleſs heart is manifeſted, in that Though in the generall they commend holineſs and godlineſs, and ſo in the general deteſt and abhorre vice, yet 2.when it cometh to the particular, then they act and love that which they did in the general condemn. As now, Come to any prophane man wallowing in any groſſe ſin, and ask, Is it not an excellent, admirable thing, a life to be deſired, to live with the fear of God, to obey his law, to take heed of impiety, to walk religiouſly, ſoberly and righteouſly? Oh without doubt they will ſay: and yet the ſame men live in direct oppoſite waies to this piety. Now if men were not ſtones and ſtocks; they could not but ſee their contradiction, they could not but ſee, how vainly they oppoſe their own ſelves; for if wickedneſs be to be abhorred, then thy wickedneſs, thoſe luſts thou liveſt in are to be loathed.
Thirdly, That men have this heart of ſtone, appeareth, in that they conſider not the extream contrariety that is in their wicked lives to that holy profeſſion they take upon 3.them. Whoſoever is baptiſed into the name of Chriſt, and owneth his law, doth thereby ingage himſelf to live as Chriſt his Lord hath commanded. The Apoſtle James at large ſheweth the vanity and inſufficiency of ſuch a faith as doth not make a man give an univerſal obedience to what God commandeth: and the Apoſtle cals upon us, Phil. 1. 27. that our converſation ſhould be as that which becometh the Goſpel of Chriſt, to be ſheep and not ſwine. Now if men were not meer idols, having eies and ſee not, hearts and perceive not, it were impoſſible they ſhould joyn an unholy life to an holy faith, an impure, prophane life, to ſo ſatred and pure a profeſſion. Canſt thou ſee or obſerve any thing, and doeſt thou not this? Why hath Chriſt called thee out of the world but to live in an unſpotted manner?
Laſtly, Herein we diſcover ſtony hearts, That neither the unexpreſſible wrath 4.of God revealed in the Scripture, nor the love of Chriſt, and the joyes of heaven promiſed, do work us ont of our ſins. Oh what can be a greater argument of our ſtupidity then either of theſe neglected? The wrath of God manifeſted in the word, how unſupportable is it! Is not hell deſcribed by every thing that is terrible, fire and brimſtone, chains of darkneſs, deſpairing horror; a death without death, crying for death and it cannot be had? ſo that the damned in hell can neither kill themſelves, nor others deſtroy them, and this torment to continue to all eternity, which is a perpetual woe, wherein there is no paſt or to come. That all this fury ſhould be made known to a ſinner, yet he to go on in his ſins deſperately venturing upon it, muſt you not cry out, Oh men, no men, but ſtones! And then on the contrary, To conſider the love of God deſcribed in the Goſpel, to ſee Chriſt, God and man, made poor, miſerable, ignominious, lying under ſpiritual agonies, grapling with the infinite anger of God, and at laſt dying that curſed death for our ſakes, would not this make the very ſtones melt? and yet our hearts are not ſoftned by this love. The Temple clave aſunder, the very ſun was in a fainting eclipſe, as hiſtorians ſay; and thy heart is not rent, nor doth thy ſpirit faint within thee. Beſides the joyes of heaven ſo full, pure and eternal, which are tendered to thee, if thou wilt forſake thy ſin; might not they be like the hot ſun beams that ariſe and melt the ice? but with man naturally all is in vain. Earthly comforts they are moſt loved and deſired before the injoyment of them, and when injoyed they do not ſatisfie and ſo are leſs eſteemed; but heavenly joyes they are leſſe deſired and loved before injoyment; but when partaken of, the deſire will increaſe, and love ſhall then imbrace more then faith could believe, or hope deſire.
Uſe 1. Not to wonder if men after much preaching, yea after many judgements Uſe.and mercies, remain obdurate and immoveable in their wickedneſs. This text tels you the cauſe of all. They have hearts of ſtone, yea how many are worſe then ſtones, for gutta cavat lapidem; continual dropping will make impreſſion upon a very ſtone, and conſume it at laſt. But the word of God hath often diſtilled like a ſoft rain upon thee, and behold thou art not at all ſoftened, not one luſt is yet waſhed away. And ſtones upon the change of weather will ſtand on a dew, as if they were ſenſible of the alteration, but how many changes and alterations doth God make by his juſt judgements on ſinners, and thy heart is not affected? Oh then let this be thy daily praier, Lord I finde a load upon me, a mountain, an heavy ſtone upon me, I cannot pray for it, I cannot mourn for it: Lord whatſoever thou ſhalt deny me, deny not the removall of this.
SERMON LXXXVII.
Of Gods making a true Converts heart tender and flexible for every duty. Alſo what Heart of fleſh implies, with the effects and conſequents of it.
EZEK. 36. 26.
And I will give you an heart of fleſh.
WE come in the third place to conſider the mercy, as it is poſitively ſet down, I will give an heart of fleſh. If fleſh were taken here properly for a maſſie part, then it could be no gracious promiſe, for every mans heart by nature is of fleſh; but fleſh is taken improperly or metaphorically; for when it is uſed in the Scripture improperly, it is either taken in a good ſenſe, or a bad ſenſe: In a bad ſenſe, it either denoteth fragility, miſery and vanity. Thus All fleſh is graſſe; and thine horſes are fleſh, not ſpirit. Or elſe ſinfulneſſe and corruption: Thus, John 3. Whatſoever is born of the fleſh is fleſh. And In my fleſh dwelleth no good thing, Rom. 7. It ſhould greatly humble us, that the Scripture cals ſin in us by ſuch names, for it argueth ſin to be innate, inbred in us, that we and ſin are all one as it were: as if we were not ſo much ſinners as ſin it ſelf; it cleaveth to us as the fleſh to the bones. But ſecondly, this word [fle…] is uſed in a good ſenſe, though not ſo frequently, ſignifying a tender, pliable and flexible heart to what is godly, and is by way of oppoſition to a ſtone. Thus, 2 Cor. 3. The hearts of the Corinthians which ſo readily received Pauls doctrine, are called fleſhy tables; and here it is uſed in this ſenſe in the text, I will give an heart of fleſh: We may juſtly admire the mighty work of God in making waters to guſh out of the rock, in touching mountains, ſo that they melt like wax; but above all, this mighty power of God, that makes hearts ſo ſtory and impenetrable, to be ready and capable for all duties.
That God in converſion doth make a mans heart tender and flexible for every duty he requireth.Obſerv.
The example of all converts witneſſeth this; when Mathew is converted, he leaveth his cuſtom feat, though full of profit, and followeth Chriſt, which could not be without much ſelf-deniall and perſecution. Is not here a ſtone made fleſh? Zacheus the Publican, no ſooner wrought upon by grace, but he makes reſtitution and ſatisfaction: even above the exact command of the law; but his heart is made ſo tender that he had rather be beyond, then come ſhort of his duty. Mary Magdalen a notorious ſinner, called the ſinner by an emphaſis, when wrought upon, this dry wilderneſs is made a fountain of water. The Jailer a cruel harſh man to the Apoſtles, when his heart is touched, in what amazements doth he fall, how tender and compaſſionate to the Apoſtles whom he had wronged; he that did caſt them in priſon, put chains and …etters upon them, in a moment is altered, and waſheth their ſoars. And let Paul cloſe all, what a ſtony heart had he! His heart was like the ſtones they ſtoned Stephen with, and although he ſtoned not Stephen with his own hands, yet he was conſenting to it, and kept their garments, inſomuch that Auſtin ſaith, Omnium lapidantium manibus lapidavit, he ſtoned him with the hands of all them that threw ſtones at him. He that compelled the diſciples to blaſpheme, and was mad againſt them, ſee how in a moment his ſtony heart is taken away, Lord, what wilt thou have me to do? Oh tender heart, now he is willing to do and ſuffer any thing! Thus God whereſoever he vouchſafeth this converting grace, of an obdurate, averſe ſtony heart, he makes tender and pliable.
To open this, let us conſider firſt, What is implyed in this heart of fleſh; for that What is implied in Heart of fleſh. 1.comprehends ſeveral gracious qualities: And
Firſt, A tender melting heart is principally intended. The heart of ſtone will neither yeeld to threatnings, or be ſoftened by mercies; but the fleſhy heart, that is tender under both. Thus Joſiah is commended for his tender, melting heart, while the threatnings of the law were read, 2 Chron. 34. 27. and certainly thouſands of people diſcover, this promiſe was never effectual to them; for how obdurate and wilfull are they againſt the word of God! they rage and roar like bears and tigers with vexation, rather then tenderly be ſoftened about the matters of religion. Oh then conſider, how tender thy ſpirit is about Gods commands, doth it preſently thaw? is it immediatly ſoftened when Gods word comes to thee? this is a good ſign. I know the people of God do much complain their hearts are not ſo tender and ſoftened as they deſire: They complain they are very ſtocks and ſtones ſometimes; as the Church, Why haſt thou hardened our hearts from thy fear, Iſa. 63. 17. But yet becauſe they feel this ſtonineſs, and they can tenderly bewail this, therefore it's a plain argument the work of grace is in their ſouls, though it be imperfect, and ſo it is not to be expected that all ſtonineſſe ſhould be removed out of the heart in this life. Contra vitia pugnamus non ut penitus vincamus, ſed ne vincamur, Seneca.
Secondly, From this tender ſoftneſſe of heart floweth A quick ſenſibleneſſe, 2.and a lively apprehenſion of any ſpiritual thing that concerneth it. The tender skin doth preſently feel the leaſt offence, whereas that which is brawny and rugged is not ſo ſenſible. Thus it is in the true convert, he is very ſenſible, he is quick in underſtanding, as the Scripture expreſſeth it. And this ſenſibleneſſe is diſcerned in ſeveral particulars; as firſt, he can diſcern between things that differ, Heb. 6. He hath ſenſes exerciſed, to diſcern between good and evil. He is compared to an Eagle, his eye will quickly diſcern afar off. He is the ſpiritual man that judgeth all things; ſo that the true convert is not eaſily ſeduced by errors and falſe doctrines, for he hath a tender ſenſible heart: he is not eaſily inticed by Satan to ſinfull luſts, for he is preſently ſenſible. So ſecondly, his tenderneſſe appears, in that the leaſt ſins, the very motions, the very inclinations are an heavy burden unto him: Thus Hezekiah humbled himſelf for the pride of his heart, 2 Chron. 32. 26. David when he numbered the people, though the act it ſelf were lawfull, yet becauſe he did not keep Gods order, he did it out of vain glory, and Gods anger broke out becauſe of it: See how tenderly be is affected, Let thy anger be upon me and my fathers houſe, What have theſe ſheep done? When he cut off the lap of Sauls garment, his heart ſmote him. Paul, how ſadly and miſerably doth he cry out of the inward luſts of ſin within him! Thus the fleſhy heart is ſo tender, that it feels the very weight of a mote, as well as of a beam.
Thirdly, The ſenſibleneſſe of it is diſcovered, in that When he repents of ſin, he 3.is much affected becauſe of the unkindneſſe that is in ſin againſt God. Against thee, this only have I ſinned, Pſal. 51. Theſe Iſraelites ſhould loath and abhorre themſelves when God was pacified towards them, Ezek. 16. 63. This fleſhy heart is ſo ſenſible of the ill requitall that is in all ſin, for God his favour and love to them, that this affects them abundantly.
Fourthly, This fleſhy heart implies Tractableneſſe and docibleneſſe in the underſtanding, 4.and flexibility in the will. Tractableneſſe in the underſtanding, that whereas a man naturally ſhuts his eyes againſt the light, he will not hear or underſtand, but is froward, cavilling and alwaies diſputing againſt the things of his everlaſting peace; now he hath obtained that religion which the Apoſtle calls foreign, eaſily to be perſwaded. This is one great corruption in man, that his underſtanding exalteth it ſelf againſt the word, and he hath many carnall cavils and and prejudices againſt grace: now when God worketh on the heart, the underſtanding is captivated and brought into obedience, 2 Cor. 10. 5. The word of God deſtroyeth all thoſe ſtrong holds, and they are glad that this ſpiritual light ſhould enter into their hearts. Oh there is little hopes of a proud, froward, cavilling perſon, that loveth to be arguing and contradicting thoſe things that make for purity and godlineſſe: When a man is taught of God, he is eaſily brought off to beleeve, to ſubmit, A little childe can lead them, as Iſaiah propheſieth, Iſa. 11. 6. As tractableneſſe in the underſtanding, ſo flexibility in the will, is alſo implied in this heart of fleſh. The will of man, that is the hardeſt part of the ſtone in a man, that is contumacious, wilfull, oppoſite; that is the King, the Lord, the governour; till that be maſtered, till that ſtoop, nothing in man will turn to God: but this converting grace makes willing of unwilling, makes it to chooſe and imbrace that which once it abhorred; as Paul, What wilt thou have me to do? Oh it's th…ſe wills of men, that are the great enemies to godlineſſe. Hence God is ſaid to work in us to will, as well as to do, Phil. 3. To will, this is admirable; oh pray importunately that God would give thee to will good, that God would give thee to chooſe and imbrace it. It's wonderfull to conſider how this hard iron, when melted by grace, will be put into any frame or faſhion.
Fifthly, This fleſhy heart implieth, An obediential reſignation of our ſelves up into Gods hands. That now we ſtand at nothing, we refuſe nothing, we object 5.nothing, we do not pick and chuſe in our obedience, This (O Lord) I could do, but excuſe me in the other thing. No, a fleſhy heart is that which is all over yielding and ſubmitting: He doth not ſay, I will give them an heart partly of ſtone, and partly of fleſh; for although ſtonineſſe be in the regenerate heart, yet becauſe it is not there by conſtant prevalency and univerſality, therefore it is ſtill an heart of fleſh, ſo that nothing will diſcover this work upon thy ſoul, ſooner then an obediential reſignation to all duties. He that breaks one is guilty of all, in this ſenſe, becauſe he breaks vinculum obedientiae, the bond of obedience, which is the authority of the law-giver: For to be fleſhy ſuppoſeth a capacity and eaſineſſe to receive any impreſſion: whereſoever it findes a command, there it crieth out, Lo here am I to do thy will, O God: Thy law is written in my heart. We ſhall not inlarge this particular more, becauſe the explication of a ſtony heart, doth by way of contrariety illuſtrate this fleſhy heart. Let us therefore take notice of the ſeverall effects and conſequents of a fleſhy heart, and they are remarkable.The effects and conſequents of a fleſhy heart. 1.
Firſt, This heart of fleſh is accompanied with an awfull fear and trembling under the word of God, and his glorious Majeſty. They have deep thoughts of fear and reverence when they come before God. Thus Ioſiah, whoſe heart was tender, and melting, did alſo tremble at the threatning in the word of God. If Abraham was ſo deeply debaſed in his ſpiritual approach to God, becauſe he was but duſt and aſhes, how much rather becauſe of ſin! We may then quickly diſcover grace in the tenderneſs of it, if it be not prophane, careleſs, and formall in religious duties. If thy heart be a melting heart, thy praiers are melting praiers, thy hearing is melting hearing, thou wouldſt not be ſo ſenſeleſſe, careleſſe in theſe duties as moſt men a…e. Oh then cry out of thy ſelf, for the want of this gracious diſpoſition. Thou findeſt thy heart like braſſe and Iron, not like fleſh, when thou comeſt to him.
Secondly, A gracious fleſhy heart doth readily bow and yield to God in all afflictions and chastiſements for ſin. The ſtubborn oak, that will ſooner break then bow; 2.but the tender withe, that will move every way, as it is deſired: and thus it is here, Men of ſtony hearts, unbroken hearts, if any waies afflicted or chaſtiſed for ſin, how full of rage, diſcontent, fury, and all manner of vexation, fretting even at God himſelf and all his inſtruments! but the tender fleſhy heart that preſently accepts of the puniſhment of its ſin, as God calls upon, Levit. 26. 41. It ſaith with the Church, I will bear the indignation of the Lord, becauſe I have ſinned againſt him. It wholly ſtudieth to clear and juſtifie God, but to condemn and accuſe it ſelf: O then let the people of God in the midſt of all the waves and tempeſts that riſe in their ſoul, remember to allay all by this, that they are fleſhy and not ſtone. That as God made it an argument to take off his afflicting hand, becauſe it was frail weak fleſh; Gen. 6. My ſpirit ſhall not alwaies ſtrive with man, becauſe he is fleſh: ſo he may alſo abate his anger, becauſe thou art gracious and tender fleſh. This is a precious ſymptom of grace, when thy ſoul afflicted, is like a box of precious oyntment broken, or like ſweet flowers pounced, many precious and fragrant graces diſcover themſelves. As the fire doth diſcover the mettals, whether good or bad; and tempeſts and windes, whether trees be well rooted or no; ſo do calamities, whether men be gracious or no; and in nothing doth thy grace more manifeſt it ſelf then juſtifying God, and abhorring thy ſelf. Have any frettings, any repinings made a commotion in thy heart? quiet all, and remember, the work of grace is to make a man yielding and readily ſubmitting.
Thirdly, The godly heart of fleſh is ſo tender, that it doth not only avoid ſin it ſelf, 3.but the occaſions of it, the appearance of it. Abſtain from all appearance of evil, 1 Theſ. 5. 22. David would not drink the water of Bethlehem, becauſe it had the appearance of mens bloud, and thus the godly are to provide all things honeſt in the ſight of all men. Chriſt that would not waſh his hands before meal, though otherwiſe a civil cuſtom, in it ſelf lawfull, yet he refuſed, that he might not confirm the Jews in their ſuperſtitious conceit about it, did hereby inſtruct us that we ſhould not only keep from the fire of ſin, but alſo from the very flame. The firſt ſin that proved ſo fatall to all mankinde came by occaſions and temptations; Eve ſaw the fruit that it was good, and deſirable. God had not commanded her to forbear looking on it, but this became a temptation to her, and by thoſe windows of her eies death comes in. This made Paul keep down his body. This cauſed Job to make a covenant with his eies; and David to ſet a watch before his mouth. Look then to this, wouldſt thou know whether this gracious tender heart be in thee or no; art thou then afraid to come near the brink of ſin, any thing that hath the appearance of it, thou runneſt away from it, as Moſes did from his rod, when turned into a ſerpent. This you ſhould eſpecially obſerve who venture into the occaſions of wickedneſſe, haunt the places where the prophane luſts of the fleſh are daily committed: You do like the moth, that never leaveth buzzing and flying about the candle, till ſhe hath burnt her ſelf. The Hebrews that were to eat no unleavened bread in the Paſſeover for ſeven daies, were ſo carefull, that they did diligently ſearch the houſe, to ſee none was there, yea they would not ſo much as make mention of the word ſignifying bread, leſt it ſhould do hurt, and tempt any. And wilt not thou be afraid to come where the infection of the plague of any ſin is? Doſt thou fear the infection of the body, and not that of the ſoul? come not then near this mountain, leaſt thou beeſt deſtroyed.
Fourthly, A godly heart of fleſh is tender and apprehenſive of all inward heart-ſins, …and ſecret ſins, as well as publick and notorious. Paul had a ſoft heart of fleſh, when he could finde thoſe motes in his eies, and complains of them as beams, Rom. 7. and indeed becauſe the diſhonour of God, and offending of him, is the great mountain and weight upon his ſoul, therefore whatſoever ſin is done in ſecret, he is as ſenſible of it, as if it had been done in the eies of the whole world. That is a known inſtance of the tender heart of Joſeph, when in the temptation of ſecreſie in ſinning, he cried out, How can I do this and ſin againſt God! Oh then this diſcovers the many degrees thouſands are off from the tender work of grace: For its a ſhame to ſpeak of what is done by many in ſecret. Secret uncleanneſſe, ſecret injuſtice and fraud, ſecret theeving, ſecret drunkenneſſe, if it can be carried ſo that the world may not know it, that reproach may not brand them for it, they care not. Oh men of ſtony hearts! Did not God behold thee? Is not darkneſſe and light, night and day all one to him? Never be incouraged to ſin in hope of ſecreſie, for God will bring out thoſe deeds of darkneſſe, without repentance, one time or other, to thy great confuſion. I know no ſuch differentiall mark from an hypocrite and a true godly man, as this. An hypocrite may have as great abilities and inlargements, may have as external a ſtrict converſation as a godly man: but then in this he alwaies fails, he doth not humble himſelf for, or mortifie inward motions and luſts of ſins. He is not affected with heart-corruptions, becauſe God looks into the heart, and beholds the heart. Oh then, that the word of God might powerfully work upon you in this reſpect. Its not an heart of fleſh, as long as wicked, proud, earthly, unclean thoughts can lodge in thy ſoul, though they break not out into action.
Laſtly, A tender heart of fleſh is greatly afflicted with the diſhonour that is done to God by other mens ſins as well as his own. David muſt needs have a very ſoft heart, 5.when rivers of water came from his eies, becauſe men kept not Gods Law. Fleſh is eaſily wounded, it is eaſily pierced, and thus is a godly mans heart, becauſe God is not owned, is not magnified where he liveth. The Prophet Iſaiah cried out, We is me becauſe I dwell among men of unclean lips, Iſa. 6. 5. How then do other mens impieties work upon thee? are they like a ſword in thy bowels? Doth the tearing and rending of Gods Name by blaſphemous courſes, even tear and rend thy heart? Doth the prophane naming of the wounds and bloud of Chriſt, even make wounds and bloud in thy heart? then thou maieſt praiſe God, that he hath not left thee without zeal for his glory. Is thy ſoul grieved and tormented with ſeeing and beholding the wickedneſſe of men done in the world?
Uſe. 1. Of conſolation and comfort to thoſe to whom God hath vouchſafed this tender and ſoft heart. Its ſuch a mercy thou couldſt not help thy ſelf to, nor Uſe.all the world could vouchſafe it to thee. Say, Bleſſe the Lord O my ſoul, and admire his grace, who hath thus melted thee. The time was when thou waſt hardened and bold in ſin, thou couldſt ſwallow down great Camels, and it did not trouble thee; thou couldſt commit ſuch and ſuch impieties, and thy heart would never ſmite thee for it. Oh but now if there be any diſtemper, any rebellion, any unkindneſſe in thy life to God; it diſſolves thee, it moveth thy bowels: go on bleſſing God for this mercy. Do not think it a loſſe to thee, nor a reproach to thee: Not a loſſe, for happily thou maieſt ſay, If I had not ſuch a tender heart, if I were not ſo afraid to ſin againſt God, I might get ſuch earthly advantages: If I were as bold and as large in my principles as others, then I could thus inrich my ſelf; but this tender heart of mine hinders me. Do not judge this a loſſe but again; the later end of this will be a rich crop, though for the preſent thou haſt but gleanings: God doth with thee as Boaz with Ruth; firſt he gave her but gleanings, and a little meaſure of Corn, but afterwards he gave her himſelf and all that he had. Thus God at laſt will give the injoyment of himſelf and eternal glory, when hardened ſinners ſhall vomit up their advantages, which will be like gravel in the mouth. Nor do not thou judge it a reproach; the world judgeth it puſillanimity, a tender heart, a fooliſh, ſcrupulous heart. But as it is ſaid of God, He can do all things, only he cannot ſin, for that is an impotency, Potentiſſimè hoc non poteſt; ſo it is here, thou dareſt looſe thy comforts, thy advantages; thou dareſt be hated, perſecuted, only thou dareſt not ſin, Magnanimiter hoc non audes! At the day of death, at the day of judgement, what boldnes, what confidence wilt thou have? when the great bold men of the world ſhall tremble like leaves, and have fear round about them.
SERMON. LXXXVIII.
Holding forth Inducements to get this promiſed Heart of Fleſh; Alſo ſhewing the Counterfeit of it.
EZEK. 36. 26.
I will take away the stony heart out of your fleſh, and give you an heart of fleſh.
THe Doctrine about An heart of fleſh, hath already been explained, and ſome practical uſe made of it: And the matter being ſo exceeding neceſſary; (for without this Heart of fleſh, we preach in vain, you hear in vain, Gods mercies, and Gods chaſtiſements are in vain;) I ſhall therefore adde another Uſe, by way of Exhortation, Not to have any reſt or quiet in your ſouls, till God vouchſafe this mercy to you: God here promiſeth it, as the main mercy, to qualifie and ſanctifie all their temporal mercies; as if returning from Captivity, injoying their own Countrey, their Liberties, Houſes and Comforts again, were nothing, if this Heart of fleſh was not alſo beſtowed upon them. And to ſpeak to our condition; though God hath brought us together, that by the laſt wars were ſcattered one from another; though many of thoſe fears and terrors that did then overwhelm, are in ſome meaſure abated; yet if God give not this Heart of fleſh, a worm will quickly ariſe and conſume this gourd: Be therefore as importunate with God, as the Widow was with the unjuſt Judge; for God loveth importunity, he loveth ſeeking, knocking, fervent praying; and if the unjuſt Judge was overcome by importunity, how much rather will the bowels of a gracious God move towards thee? How graciouſly did God reward that Petition of Solomons, becauſe he did not ask for riches, long life, the life of his enemies, but wiſdom to diſcharge his truſt: So will God ſay to thee, Becauſe thou haſt not asked temporal mercies, nor earthly greatneſs, but a tender ſoft heart, be it according to thy deſire. As David therefore reſolved, He would give no ſleep to his eyes, or ſlumber to his eye-lids, till he had ſettled the Ark: So do thou reſolve to have no reſt in thy minde, or to let God alone, but importune him day and night, till he hath made that heart of ſtone fleſh within thee: Oh! why are you ſolicitous about earthly things! what you ſhall eat, what you ſhall drink, what you ſhall put on? and not in a godly manner enquiring, How may I pray, hear, live, dye, with this ſoft and tender heart? And if reaſon may be any motive to you, conſider, how much may be ſpoke for this particular.
Firſt, This heart of fleſh will be a conſtant Antidote, and Preſervative againſt 1. Inducements to ſeek for this heart of fleſh.ſin: This bitter potion will kill all thoſe worms of temptation, that may crawl in thy breaſt; the Devil can never come and finde the room of thy heart ſwept and ready garniſhed for him; he is continually upon his Watch-Tower, that hath an heart of fleſh. Davids heart when it began to be ſtony and ſenſeleſs, ſee how willfully he falls from one ſin to another; whereas if his heart had been as tender as at other times, the very entrance and appearance of ſin would have amazed him. As it is the nature of ſin to harden, and to make obſtinate, ſo of grace to mollifie and ſoften: Now there is always in every condition, in every occurrence of providence, ſomething that would ſtiffen the heart againſt God, were not grace a continual thawer of the heart by the heat thereof: If therefore thou wouldſt be preſerved from thoſe ſad falls, and wretched backſlidings, which others have been tumbled into, Keep up this heart of fleſh; Oh it could never be that thou wouldſt entertain ſuch monſtrous Doctrines, or do ſuch unjuſtifiable practices, if thy heart were of fleſh: No, it is of ſteel and iron, of a rock, or adamant, and that makes thee bold to commit ſuch ſins, which tender godly perſons have their hearts ake at, and their ears tingle to hear.
Secondly, As this tender heart of fleſh preſerveth from ſin; So from the conſequents, 2.and the woful effects of it; which are woes, wounds of conſcience, horror of heart, darkneſs and gloomineſs of ſoul, ſad tears, leſt God hath for ever forſaken them; the loſs of all their former ſweet peace and communion they had with God: Oh! God of a gracious father, is now become a frowning enemy; their hearts are made like an hell, wherein legions of ſad unbelieving thoughts do conſtantly lodge: This is the portion of thoſe godly men, who by negligence, careleſneſs and hardneſs of heart, come to fall off from their former meaſure of holineſs: Oh but a tender heart of fleſh, as it prevents the cauſe of theſe, ſo the effects likewiſe; it will keep thee from this roaring Lyon: So that as ſoon as ever thou findeſt this ſoft heart abating in thee, do thou then fear ſome grievous ſtorm may be coming on thee, if God prevent not.
Thirdly, Without a tender heart of fleſh, a man cannot perform any Religious 3.duty, in an acceptable manner to God: Prayer without this heart of fleſh, is like a dry unſavory herb; hearing of the word, if it come not from an heart thus ſoftned, is but deſperate boldneſs againſt God, and ſo an immediate provocation of his anger. Hence a broken heart is preferred above all ſacrifices, Pſal. 51. above all outward worſhip; they are the body, this is the ſoul; they muſt not be neglected, but this is the Benjamin, without whom, we muſt not ſee Gods face: Oh then as thou dareſt not but pray, and hear, and come to Church, ſo alſo be as much afraid, leſt thoſe duties be done without an heart of fleſh.
Fourthly, A tender heart of fleſh is accompanied with patience, under the ſoreſt 4.afflictions, and thankfulneſs under the leaſt mercies: What a ſudden tempeſt and whirlwind of afflictions fell upon Iob; and yet in all that he did not charge God fooliſhly, Job 1. ult. but reproved his impatient wife with this ſaying, Shall we receive good, and not evil from the Lord? And as for thankfulneſs under the leaſt mercies, ſee how the Church in the Lamentations can taſte a little honey in an ocean of gall; Its of the Lords mercy that we are not conſumed, Lam. 3. 22. and ſo the woman of Canaan, acknowledgeth her ſelf a dog, and is glad of the crums that fall from the table, Mat. 15. 27. Now what a lovely and comely ſight is this; to ſee a Chriſtian patient under the greateſt trouble, and thankful under the leaſt mercies! and there is nothing will bring the heart to this admirable temper, but the fulfilling of this promiſe.
Laſtly, This tender heart of fleſh, is the onelyonly fit ſoil, wherein the word of God ſown, will grow up, and bring a plentiful crop: For as they ſay of the ſoul, Animae 5.fabricat ſibi domicilium, The ſoul faſhioneth and prepareth the body, for it ſelf to dwell in; as the Spider makes her own web, wherein ſhe reſides: Thus the word of God at firſt makes the heart of hard and ſtony, fleſhy and ſoft, which when done, then is the heart ever afterwards a fit room to receive this ſpiritual gueſt: So that the word never thriveth or proſpers, in reſpect of the progreſs and increaſe of godlineſs, but where it meeteth with a tender heart. Lydia's heart is ſaid to be opened to attend to the words of Paul, Acts 16. 14. Thus naturally mens ſpirits are bolted, the word findes a gate of braſs upon it, till it be made tender, and after that its careful to loſe nothing: Oh then that we could ſay of our hearers, what Paul of the Corinthians, The word is written in their fleſhy tables of the heart, 2 Cor. 2. Now for the better clearing of theſe things, it may be demanded:
Whether all tenderneſs and ſoftneſs of heart, be this work of grace here promiſed? Queſt. Whether all tenderneſs be this work of Grace here promiſed. Anſw. No: For there is a natural tenderneſs,may not the ſoul be deceived about tenderneſs of heart?
Yes, very eaſily; for there is a twofold ſoft heart of fleſh, which yet is not the heart in the Text.
There is a natural ſoftneſs or aptneſs to relent, and to be pitifully affected; ſuch as Auſtin ſpeaks of in himſelf, when he read the Hiſtory of Dido, Lord (ſaith he) I could not but weep when I read that, and yet at the ſame time I could not weep for my ſins. That tender heart of Ioſeph, whereby he diſſolved into tears concerning his brethren, was not ſo much an act of grace, as of natural tenderneſs: And it ſhould ſeem he was a tender father to all Egypt, as ſome expound that name they gave Ioſeph, when they bleſſed him, and called him Abrech, Tender Father.
Again, There is another tenderneſs or ſoftneſs, whereby men are ſo melted under And a Legal, neither of which are this heart here promiſed.the conſideration of ſin, as they refuſe, like Rachel, to be comforted: It ſeemeth Mary Magdalene was too tender, by that remedy our Saviour applyed, when he bid her Be of good comfort, her ſins were forgiven, Luke 7. 48. To be ſure the Inceſtuous perſon was too ſoft this way, inſomuch that he was even ſwallowed up with ſorrow, 2 Cor. 2. 7. For as the ſtring of the inſtrument, if it be too wet, can make no melodious ſound; ſo neither can an heart overwhelmed with ſorrow, ſet forth the praiſe of God with faith and thankfulneſs.
It will be therefore worth the while, to diſcover this Counterfeit heart of The Counterfeit of this Heart of fleſh, viz. I. Natural tenderneſs diſcovered. How it differs from gracious tenderneſs.fleſh, from a gracious one: And let us examine the firſt, which if put to the Touch-ſtone, will be thus diſcovered:
Firſt, Natural tenderneſs ariſeth from the bodily conſtitution, or natural temperament of a man; whereas this gracious ſofneſs is the work of God in a ſupernatural way: Thus in the Text, I will give the heart of fleſh: God as the Author of grace makes this; ſo Zach. 12. I will pour upon them the ſpirit of prayer, and they ſhall mourn for their ſin, Rom. 8. Thoſe groans unutterable, which came from an heart of fleſh, are wholly attributed to the ſpirit of God; ſo that the tender heart of the one, is like Egypt, that is not made fruitful by rain from heaven; whereas the other comes onelyonly from above: If then you go to the fountains from whence theſe ſtreams flow, they are as far diſtant as heaven and earth; and if ye ſee them both melting and diſſolving into tears, under the chaſtiſements and judgements of God upon them; the one hath a ſpring from under the earth, the other from heaven above: Do not therefore preſently conclude grace is there, when you ſee a tender, ſoft, yielding diſpoſition, for this may come from nature, as well as grace; it may be a natural complexion, not a principle of Sanctification within.
Secondly, The inſtrument by which this ſoftneſs and tenderneſs of heart is produced, is far different from the other: For the natural ſoftneſs is wrought, by ſeeing the objects of pity and compaſſion; but this gracious ſoftneſs is by hearing, and by the word preached: So that the inſtrument by which a man comes to be thus changed from his obſtinacy, is wholly by the word of God; that received by faith, hath been the furnace or coals of fire to the iron, that doth make it flexible for every ſhape; whereas the former is onelyonly by a natural ſympathy between the eye and the heart: The eye affects the heart, Lam. 3. 51. and hereupon tenderneſs is wrought; its not a work of faith, which as it purifieth the heart, ſo it makes the heart tender. By faith Noah was moved with fear, Heb. 11. and by faith we finde the rockineſs of our heart ſubdued, and we readily yielding unto God.
Thirdly, The motive, Which is the very ſame thing in Morals, that the ſpecifical form is in naturals; in this there is a great gulf between one and another: For the 3.onelyonly motive of this natural tenderneſs, is outward evil and miſery, not ſin, or the diſpleaſure of God: There are hundreds of people, that for the loſs of dear friends, or outward comforts, can weep till they are able to weep no more, but are as a rock, and as hard as a ſtone, in reſpect of any conſideration about ſin; yet ſin is the greateſt evil, and that which depriveth the ſoul of the moſt excellent good: Thou art therefore very prone to ſigh, to be troubled, thy heart is like a fountain of water; But what is the reaſon? outward diſcontents, want of ſuch mercies as thou doeſt propound to thy ſelf: Alas, this is not an heart of fleſh, in the ſenſe of the Text; indeed it is too much an heart of fleſh in another ſenſe; for it is wholly carnal, and is carried out upon carnal conſiderations: If therefore thy tenderneſs and ſoftneſs of heart, be in the want of Gods favor, and the apprehenſion of his diſpleaſure, as Davids ſo often was; no doubt but thou haſt then felt the power of this promiſe to thee.
Fourthly, A natural ſoftneſs and tenderneſs, is flexible to any evil; it will receive any impreſſion of ſin: But this gracious ſoftneſs, though it be fleſh to what is 4.good, it doth eaſily receive that; yet its a ſtone and an adamant to what is evil; and this is a remarkable difference: you have many ſoft and flexible hearts, and that is their fault, for none ſo inſnared as they; they are like wax, that receive the ſtamp of any ſeal upon them; they are like the reed that is ſhaken up and down with every wind; now this is a great ſin. It was Reubens curſe, To be unſtable like water: To be for good in good company, and for evil in evil company; to be ſuch a Chamelion according to every company, is contrary to thoſe many commands, To be ſtedfaſt and unmoveable in the work of the Lord, 1 Cor. 15. 58. And to confeſs Chriſt and his truth, in the midſt of a crooked and perverſe generation, Luke 12. 8. Their yea ſhould be yea, and their nay, nay: Oh do not judge this the gracious heart of fleſh; for he that hath this grace, though he be like a Lamb, and all ſweetneſs of carriage be in him; yet he is alſo like a Lyon, in reſpect of courage and boldneſs for what is good: So then conſider, that as the work of grace is in one ſenſe making man tender; ſo in another ſenſe it doth eſtabliſh and ſettle upon a rock.
Laſtly, This natural tenderneſs can, and often doth conſist, without any trouble and grief for the diſhonor of God, wrought by other mens ſins. Now you have 5.heard, that a gracious heart of fleſh was eaſily wounded and torn aſunder in pain, for the wickedneſs of others: You heard, David had rivers of waters running down his eyes, becauſe men kept not the Law of God; but how many may ye ſee of tender ſoft ſpirits, that are very ſenſeleſs ſtones of the blaſphemies and impieties that others are guilty of! They have ſuch in their families, they have ſuch in their company, and in their delight; How can he be called a godly man, to whom a wicked ungodly man is not a torment and a burthen: Horror hath taken hold on me, ſaith David, becauſe of the wicked, Pſal. 119. 53. Oh if thy heart were ſenſible of Gods glory, horror and trembling would ſurpriſe thee, to ſee or hear others commit iniquity, even as if thou didſt ſee them falling into the fire, or deep waters.
Secondly, In the next place, let us conſider the other ſinful tenderneſs, and II. …ate …neſs in … that for …in are … …lneſs ….that is, When the heart is indeed godly for the main, but there is a degeneration: This tenderneſs doth go beyond its bounds: God indeed by his grace doth wound the heart, but then it bleeds too much, and ſo groweth the weaker thereby: Now the ſinfulneſs of this ſoftneſs will appear thus:
Firſt, When it hinders a man from thoſe other gracious duties that God doth require: All grace is conſonant, and one grace is to be added to another, and they are to cooperate one with another, even thoſe that ſeem to be at the greateſt diſtance; thus Joy and trembling, faith and fear, are to accompany one another: Now there are ſome graces, that it is very hard to have co operate with this heart of fleſh; and therefore we muſt take heed that our gold become not droſs, that we do not take even ſin for grace: This is worſe then to take Iohn Baptiſt for Chriſt, this is to take a falſe Chriſt for the true one: And this is done firſt, when they caſt both their eyes upon their ſins onelyonly, not at all eying Chriſt; as if the Iſraelite wounded by a Serpent, ſhould always have cryed out of his pain and roſting, but never look up to the exalted Serpent: This the inceſtuous perſon was blamed for, he was ready to be ſwallowed up with ſorrow: When thy ſoul is ſo dejected, that it refuſeth the comfort of the Goſpel, will ſuffer no oil to be poured in its wounds, this is a ſinful ſoftneſs; this is as wetted paper, the moiſture of it hinders any writing upon it; and ſo the ſoftneſs of thy heart makes the glorious promiſe of the Goſpel not to be writ on thy ſoul; for as God writes the Law of obedience in the hearts of the godly, ſo alſo the Goſpel of comfort in their ſouls: And as hardneſs of heart hinders the former writing, ſo too much ſoftneſs and moiſture the latter: Know then, that all tenderneſs and ſoftneſs, which keeps off from Chriſt, which rejects the promiſe of grace, is ſinful, and is not of God.
Secondly, If thy tenderneſs and ſoftneſs make thee more unable and unfit for any 2.ſervice unto God: If it weaken thee, that thou canſt not pray, do or ſuffer for God, this is alſo ſinful; when it makes thee have feeble hands and knees, as the childrens bones and joynts are ſo ſoft at firſt, that they cannot go, this is ſinful. The trees that have not their ſap and juice excocted out, are not able to bear up any building; and ſo the ſoul that is inordinately tender, and ſinfully ſoftned, it cannot go through with the work of the Lord: See therefore that thy tenderneſs makes thee not leſs ſerviceable.
Laſtly, If this tenderneſs makes thee ſlaviſhly and ignorantly ſcrupulous, that thou 3.canſt not enjoy the Liberty of the Goſpel, and the freedom of the ſpirit, which Chriſt hath purchaſed for thee: Though this may ſeem wonderful tenderneſs, yet it is not ſo indeed: Its true indeed, as we told you, the godly through their tenderneſs, abſtain from all appearances of evil, and they fear ſin may be, where it is not; yet they do not incourage a ſlaviſh, ſcrupulous diſpoſition; but they labor for a ſound minde, and a filial frame wrought by the ſpirit of adoption: So that although there are too too few in the world, that need the regulating or moderating of their tenderneſs; yet ſome there are, and this may be a word of ſeaſon to them, Do not take that doubtful, fearful ſpirit of thine, for this heart of fleſh; let not the water overflow the banks, for then it preſently gets ſoil, and is turned into mud.
Let the concluſion be by way of Information, concerning the curſed and miſerable eſtate of thoſe, who have not this promiſed mercy of An heart of fleſh. As Ezekiels Scrol had woe and lamentation written within and without; ſo hath ſuch a wicked man the inward and outward curſes of Gods word belonging to him: Oh thou rock and ſtone! that art neither by the inſtructions, exhortations or reproofs of the word, ſoftned; nor yet by his mercies or judgements mollified: How could thy heart indure againſt all thoſe ways God hath uſed to melt thee. Conſider, that thy heart is naturally an heart of fleſh, in reſpect of the frailty and weakneſs of it; Why then ſhould it not be an heart of fleſh in a gracious ſenſe? Were thy heart of braſs, and iron; were it immortal, and ſuch as could not dye; then thou mighteſt go on with boldneſs in thy ſin, and ſay, Who ſhall contradict? but it being an heart of fleſh, fainting, miſerable, and always dying: Oh why ſhould not this ſtir thee up to be partaker of this ineſtimable mercy! Oh cry out, and ſay, Lord, my weak frail fleſh, cryeth out for that tender heavenly fleſh; and further, thy heart being naturally of fleſh, how unable is it to combate with the wrath of God, who is an infinite ſpirit? Thy heart cannot keep off thoſe ſharp arrows, which he ſhall ſhoot into thy heart of fleſh; Why then doeſt thou not take that counſel, to agree with thy adverſary in the way; with God, who for the preſent is thy enemy, while thou art in the way, before death come, and then there be no ranſom: Oh that you would meditate of the terror of God, how eaſily he can fill that heart of fleſh with helliſh horror; how ſpedily he can make the Devils take thee by the throat, and hale thee to damnation; and if ſo, there is no remedy, but to cry out, Lord make good this promiſe to me: Oh it is this I want, this would make me happy.