Ten sermons vpon the first, second, third and fourth verses of the sixt of Matthew containing diuerse necessary and profitable treatises , viz. a preseruative against the poyson of vaine-glory in the 1 & 2, the reward of sincerity in the 3, the vncasing of the hypocrite in the 4, 5 and 6, the reward of hypocrisie in the 7 and 8, an admonition to left-handed Christians in the 9 and 10 : whereunto is annexed another treatise called The anatomie of Belial, set foorth in ten sermons vpon the 12, 13, 14, 15 verses of the 6 chapter of the Prouerbs of Salomon.

THE VI. SERMON. (Book 6)

PRO. 6.14.

Leud things are in his heart.

OVt of these words (ioyned with the rest of Belials de∣scription) we haue hitherto learned three excellent and worthy points of doctrine. First, that Belial is no better within then without. Secondly, that the heart and whatsoeuer is in the heart of man, is knowne to God, who will also iudge a man according to that which is in his heart, whatsoeuer shew he maketh outwardly. Thirdly, that the cause of all outward disorder, and scandalous behauiour▪ is in the wicked mans owne heart. Now, it remaineth that we consider of the three other points, which (being propounded in the former Ser∣mon) for want of time I could not intreat of.4 1.1 Whereof the first is this: that so long as the heart is vnreformed, and continueth stored with leud things, it is not possible to be a good man. For vntill then (as we may perceiue by this anatomie of Belial) the affections will be rebelli∣ous and lawlesse, the speech will be froward and peeuish, our religion will be hypocriticall and counterfeit, our prayers will be lippe-labour and cold babling: our zeale will be either none at all, or very bitter & rash, our faith will be meere historicall, our loue will proue onely self-loue, our anger, reuengefull and iniurious, our life dissolute and scan∣dalous, our repentance desperate and faithlesse, and our death dread∣full and comfortlesse. Therefore if any would reforme his life, he must first reforme his heart, from whence as from a spring floweth continu∣ally a streame of corruption and vnrighteousnesse; vnto death, if it be not reformed and altered; or of holinesse and righteousnesse vnto life, if it be well reformed and kept. Therefore Salomon pointing to the right way that leadeth to the reformation of maners,* 1.2 saith: Keepe thy heart with all diligence: and addeth this as a reason: for, thereout co∣meth life,* 1.3 and thereout cometh death. And out of the heart (saith our Sa∣uiour Christ) proceede euill thoughts, adulteries, murthers, fornications, debate, strife, &c. speaking of an euill and vnregenerate heart: to

shew, that a wicked mans heart is like a filthie dunghill, which both breedeth and harboureth all kind of venimous vermine: and as a snake on a sunnie day commeth foorth of her hole: so the wicked, when fit time and occasion serue, do set foorth, and shew the ware and stuffe which was hidden in their heart, saying in the meane time as Esau did. When the daies of mourning for my father Isaac do come,* 1.4 then I will kill my brother Iacob: which agreeth with that, that Dauid speaketh of his ene∣mie, in Psal. 41.6.* 1.5 His heart heapeth vp iniquitie within him, and when he commeth foorth he vttereth it. Many counterfeit holinesse, deuotion, sobrietie, loue and kindnesse: and indeede they do but counterfeit, for holy, and deuout, and sober, and louing, and kind, &c, they cannot be, so long as the heart, or inward man is vnreformed. In vaine do we sweepe the channels of the streete,* 1.6 except we stop the fountaines from whence they flow. In vaine do we crop the weedes, except we dig vp their rootes from whence they receiue their nourishment. In vaine do we plaister the sore, except it be searched and cleansed to the bottom. So in vaine do we labour to bring forth good actions without, except first we labour to beget good affections within. How canst thou say that thou louest me,* 1.7 when thy heart is not with me? (said Dalilah to Sampson:) which she vttered as a common knowne principle in nature, to be de∣nyed of none: that all loue is but counterfeit and false, which cometh not from the heart. And therefore whosoeuer will loue indeed, must beginne first at his heart, and frame that to loue. And the like is to be said of other affections, and all the actions or effects that proceed frō them.* 1.8 The hart among the members of the bodie, is like a great com∣maunder among his souldiers: looke which way he goeth, that way go they. Well may we preach, and long may we heare of the reforming of our liues, of mortifying our pride, our strange fashions, our wanton∣nesse, our couetousnesse, our malice, &c. the tongue will make but a iest at the matter, so long as the heart is vnreformed: as appeareth by the testimonie that the Lord giueth against Ezechiels Auditours:* 1.9 They heare thee (saith the Lord) as my people vse to heare: but with their mouths they make iests at thee and thy Sermons: their hearts run after their couetousnesse: to shew, that there is no outward obedience to be looked for, where the heart yeeldeth not to obey: for all actions outward, wil follow the affections of the heart. On the other side, winne the heart, and all is wonne: without which there is no rowing but against the streame. A readie heart maketh a readie hand to giue, a readie tongue to speake, a readie eare to heare, and a readie foote to goe. And a ho∣ly religious heart, maketh a holy and religious hearing, speaking and

liuing. Who were they that brought so bountifull gifts to the building of the Lords holy tabernacle among the Iewes? as we reade in Exod. 35.21.22.* 1.10 verses. It is said in the 29. verse: Euery one whose hearts mo∣ued them willingly to bring, brought some gold, some siluer, some silke, some badgers skinnes, some stones, &c. yea vntill they were forced to stay by pro∣clamation: to shew, that when the heart is wonne to be willing, and to like of the worke, the worke shall go well forward: and nothing will seeme hard to a willing mind.* 1.11 When Dauids heart was enditing or fra∣ming of a good matter, then was his tongue readie (like the pen of a swift writer) to declare the same.* 1.12 And whosoeuer can say with Dauid, O God my heart is prepared, shall follow with Dauid and say, so is my tongue also, I will sing and giue praise: to shew, that when the heart is not readie to serue God, nothing is readie, for all tarrie for the heart.

Therefore it is that the Scripture doth so much call vpon vs to re∣forme our harts.* 1.13 In the three and twentieth of the Proverbs, the twelfth verse,* 1.14 Salomon saith: Apply thy heart to instruction, and thine eares to the wordes of knowledge. But first the heart, and then the eares will fol∣low; and in the seuenteenth verse:* 1.15 Let not thy heart be enuious against sinners,* 1.16 but let it be in the feare of the Lord continually: In the nineteenth verse: O my sonne, heare and be wise, and guide thy heart in the way: And in the 26. verse:* 1.17 My sonne, giue me thy heart, and let thine eyes delight in my wayes.

And no maruell: for what shall the Mariners do, if the Pilote be false at the helme of the ship? What shall the souldiers do at the hold, if the captaine of the hold be a traitour? A false heart is like such a Pi∣lote and such a captaine: yea a false heart is like Iudas among the disci∣ples, who carried the purse, and made the prouision for all the rest, lay∣ing vp one groate for his ma••ster,* 1.18 and tenne for himselfe. A bad Ca∣ter, being a cunning theefe, and a secret traitour. So the heart is the storer; if that be secretly false and trecherous, it will store the bodie with leudnesse: and if it chaunce to speake one word for Gods glorie, he will addresse and set foorth in most braue sort a thousand for his own. Here is much ado when the Lords day cometh, to reforme and decke the bodie,* 1.19 the apparell must not haue a spot or wrinckle, the house fine, and euery thing neate and trimme, but no care to reforme the heart: and therefore the word of the Lord is vnto vs as a tale that is told which we like not, in at one eare, and out at the other: or as water to the Blackemoore; great washing, but we neuer the whiter. When we go to a feast, and when we meete our friends, we haue much

care to set our gestures, our words, and our lookes after the ciuillest manner, but the heart is still after the old fashion, badde inough: leude things are in that:* 1.20 reforme that and all the rest will be well. Thou wouldest serue God, but thou thinkest that thou art not fine enough: nay rather thinke that thou hast a proude heart, and seekest thy owne selfe. Thou wouldest giue to the poore, but for feare of wanting for thy selfe: nay rather feare that thy heart is not enlarged with the bowels of mercie and liberalitie. Thou wouldest goe to thy neighbour that hath offended thee, and is offended at thee, but for feare that he should thinke thou art glad to seeke vnto him, and so shouldst be more contemned of him: but rather thinke that thy heart is not humble and peaceable.* 1.21 Thou haddest not committed such nor such sinnes, but for such and such persons (thou sayest) who enticed thee thereunto. Nay rather say, that thy heart was not well bounded with the feare and loue of God, but lay open like a common field whose hedge is plucked vp to the ground, for all vnchast, vnpure, and vile thoughts to breake in.* 1.22 Iosephs heart was surely grounded in the knowledge of Gods will, in the obeying of his word, and strongly bounded with the feare of God: and therfore do his mistresse what she could, she could not by any meanes breake into the hold of his chasti∣tie, though she did strongly assault it. Let religion be in thy heart, and that will make thee serue God with the congregation of his people, in such as thou hast, yea through heate and cold: no weather will keep thee from the publique seruice of God. It will make thee with Zache∣us to climbe a tree to see Christ, and with the creeple in the fifth of Iohn,* 1.23 desire some bodie to carrie thee into the poole of the heauenly waters, and liuely fountaines of Gods word, when the Angell (Gods Minister) doth stirre them. So farre thou wilt be from saying, the weather is too cold, or too hote, I am not well, I am troubled with a murre,* 1.24 and I know not what; as the manner of many daintie ones is to do, when they haue no loue of God, or his truth in their hearts. So also, let loue, and humilitie, and mercie, and zeale be in thy heart, and they will cause thee to giue & to forgiue, and to seek peace, and to speake of the Lords statutes euen before Kings, and wilt not be asha∣med, except it be that for want of those graces thou couldest not per∣forme those duties any sooner. And so much for that point, in discour∣sing whereof we see plainely, that vntill the heart be reformed, a man cannot be a good man, nor an honest man: and how they take a wrong course, that beginne to reforme their outward partes, and not their hearts first,

Ithe next place we are to consider,5 1.25 of the piercing nature, and sear∣ching power, or powerfull searching of the word of God: which dealeth with the heart, searcheth the heart, maketh lawes for the heart, findeth out the leudnesse of the heart, and reproueth the thoughts of the heart: searching and discouering euen the most secret corners and clo∣sets of the heart, to see how those lawes are kept or broken: for as the Lord doth see the heart himselfe, and cannot otherwise do because he maketh it, and ruleth it: so by his word he searcheth and gageth the same.* 1.26 Not to be better enformed himselfe of any thing that is there: for he from euerlasting at one instant, had and for euer hath all the thoughts, intents, imaginations and purposes of all hearts in the world open before him, knowing them all before they be conceiued, with the meanes and maner of their entrance, and all the effectes of them being conceiued: but it is to shew vs (his poore creatures) and vnworthy children,* 1.27 that we serue such a God and Father, as doth know vs truly, euen to the very heart, and the most secret thoughts thereof: and further, that we also might hereby learne to know our selues, and reforme our owne hearts, which without the light of the word we could neuer do. And therefore Dauid asking the question how a yong man may reforme his wayes,* 1.28 meaning, how he shall bri∣dle his affections, and order his wordes and his deedes, he maketh no other aunswere but this, Euen by taking heede thereunto, ac∣cording to thy word. And to this end he hath giuen giftes vnto men. Ephes. 4. euen his spirite of wisedome, and of vnderstanding, and of counsell, and of courage. Esa. 11.3.

Nowe therefore whosoeuer (being endued with that search∣ing and powerfull spirite in any measure) handleth and deuideth the word aright, cannot choose but rifle the very thoughts of the hart. Yea, the faithfull Minister of God shall search the hearts of his hea∣rers whether he will or no: and sometimes shall be in their bosomes when he hath no such purpose. Some say to themselues as Ieremy did (when he was had in contempt and hatred, for speaking against the speciall sinnes of his time:* 1.29) They will not make any more mention of God, nor speake any more in his name: but the word of the Lord is in their heart as a burning fire, shut vp in their bones, and they are wearie with forbea∣ring, yea they cannot stay, but must vtter it. And then they speake so to the consciences of men, that if a stranger, or an vnlearned man come in, in the meane time, he feeleth his heart discouered, and is rebuked of all men (as he thinketh:) for he thinketh that his secret thoughts are

then knowne to all men, and he confesseth plainely, that God is a∣mongest them, as the Apostle sheweth, 1. Cor. 14.24.* 1.30 which is a very sure argument, that this word which we preach, is the word of God: for what lawes or writings can deale so with the heart and consciences of men, but onely the lawes and Scriptures of the most high, who onely searcheth the heart?

* 1.31Of this point we may make a double vse, first, it may teach vs for a certaine truth, that there is no thought in the heart, but that God is priuie to it: for when he shall giue man a spirite to search, and know∣ledge [ 1] to iudge the hearts of men, which aboue all thinges are so de∣ceiptfull that they cannot be knowne (as the Prophet Ieremy telleth vs) meaning that no man by his owne skill can throughly sound the depth of any mans heart, nor perfectly know his owne) how much more doth God himselfe search and know them most perfectly and exactly, who is all wisedome it selfe? Elijah was a sharpe sighted Pro∣phet, as any was in all Israel: yet he could see no more then himselfe left, which stood zealously for the glorie of God, and hated Baal: but the Lord saw 7000. in Israel,* 1.32 which neuer bowed their knees to Baal, more then Elijah saw. So the Ministers of the word of God may see, and shew vs a little corruption: but God will find 7000. times more then they can find. Dauid was priuie to his owne heart as much as any man, and yet he could not see all the sinnes that lurked there, and ther∣fore he prayeth against his secret faultes.* 1.33 And if our hearts condemne vs (sayth Saint Iohn) God is greater then our hearts, and knoweth all things. Therfore, when by the light of the word of God (shining in our hearts) we see more corruption in our selues then we did before, let vs thanke God, and repent of it, for to that end doth the Lord hold forth that candle, to discouer vnto vs our hidden corruption, and to draw vs to repentance, and not to stay there neither, but pray against more, that we know not of by reason of our ignorance & negligence, and not to thinke ourselues well when we haue repented that which we know.

[ 2] Secondly, seeing as this knowledge is conueyed vnto vs (of Gods mercie and fauour) by the right deuiding of the word of God, let vs learne so to take it and embrace it, as a mercie and fauour of God, who doth thus seeke vs out when we loose ourselues.* 1.34 And whosoeuer would be throughly well acquainted with his owne heart, let him be a diligent searcher of it, by the continuall reading of the Scriptures, hea∣ring of Sermons, and dayly meditation in that which he readeth and heareth, for want wherof the wicked blind Atheists and Epicures, and

other profane persons which care not for the word of God, know no more the deceipt of sinne, nor the corruption of their hearts, then the bruite beast doth, but glorie and reioyce in that which is their vtter shame: and how can they repent them of that which they glorie in? and that is, the leud things of their hearts, which for want of the heauenly light they cannot discerne. And this is that which Salomon meaneth when he saith,* 1.35 the wicked shall die for want of instruction, and go a∣stray through his great folly. And as for their owne naturall light, it is (in comparison) but meere darknesse, and a false light, that (like a Dra∣pers shop light) doth deceiue men with false colours. And further, let no man be offended with the minister of God, who doth but hold forth the glasse, which doth shew vnto them the spottes and deformities of their soules: Nay rather let vs accompt him the best teacher that com∣meth nearest our consciences, and that a good Sermon that rippetth and tumbleth vp all our hearts.* 1.36 And if we go from a Sermon which doth not trouble vs, and like a purgation worke strongly in discouering and di∣sturbing our hearts, and the sinnes that lurke there: then let vs thinke, that either we haue dead & hard harts, or else that the speaker wanted ei∣ther will, skill, or courage, or that his weapons had no edge, and his phi∣sicke no strength. But many in steed of making this vse of it, do presently thinke that some body hath told the Preacher some tales of them: as the proude men of Ierusalem sayd that Ieremy spake as Baruch the son of Neriah had prouoked him against them▪* 1.37 and do maruel how he came to the knowledge of their thoughts, and of their wordes, which in secret they haue vttered,* 1.38 as the King of Aram maruelled who disclosed his secrets to the King of Israel. Now Elisha hauing the spirite of prophe∣sie, was able to do it, and did it: so likewise the Ministers of Christ ha∣uing the light of the word, with the direction and power of the Spirit of God, can in some measure also disclose vnto vs (when we heare them) the secrets of our hearts: and that we should be out of all doubt for this matter, the Apostle telleth vs plainely, that this is the powerfull wor∣king of the word of God▪* 1.39 Which (sayth he) is liuely and mightie in opera∣tion, and sharper then any two edged sword, and entreth through, euen to the deuiding asunder of the soule and the spirite, and of the ioyntes, and of the marrow, and is a discerner of the thoughts and intents of the heart. Then as for God himselfe, in the next verse he sayth: That all things are naked and open vnto his eyes. And so much for this first point: namely, the power of the word of GOD, which telleth vs what is in Belials heart.

Now it will be time to see what remedie may be had against those* 1.40

leud things that breede in the heart: whereby we may approue our selues in the sight of God, such as need not feare that sudden and irre∣couerable vengeance which is to fall vppon the man of Belial. And surely, whither shall we go for a remedy, but vnto him that hath told vs the state of our harts, and that is to God himself? who doth not only by his word tell vs what we are, but also what we ought to be, and by what meanes we may be as we should be. That which Dauid appoin∣ted to redresse the young mans wayes, is the onely meane both for young and olde to reforme themselues by:* 1.41 and that is the word of God. That which discerneth and sheweth vs the diseases of our harts, is that which also prescribeth a remedy against the same: but the word of God hath shewed vs that leud things are in the heart; there∣fore the word of God also will shew vs how to reforme the heart: and is like a skilfull Phisition, who both sheweth the disease, and the remedy.

Now, the meanes which are prescribed in the word, are of two sorts, either Restoratiue in regard of the time past, or Preseruatiue in regard of the time to come, and both of God: which the holy Prophet Dauid acknowledgeth when he sayth:* 1.42 My soule prayse thou the Lord, which for∣giueth thee all thy sins, and healeth all thine infirmities. And the same doth Ieremy also confesse,* 1.43 when he saith: Heale me ô Lord, and I shall be whole, saue me▪ and I shall be saued: for thou art my praise. For the time past, for∣giuenesse is to be had: for the time to come deliuerance from euill. To obtaine forgiuenesse of our leudnesse and wickednesse past two things are requisite: Repentance, and prayer: So much doth the words of Pe∣ter to Simon Magus import.* 1.44 Repent thee of this thy wickednesse (saith he) & pray God that if it be possible, the thought of thy hart may be forgiuē thee. So our Sauiour Christ also taught vs in that prayer which we (therfore) call the Lords prayer: Forgiue vs our trespasses, and deliuer vs from euill. That our repentance may be soueraigne, and not deadly, there must be faith ioyned therewith, whereby we applying the promises of God to our hearts, may be assured that our sinnes are both fully punished, and freely pardoned in Christ Iesus:* 1.45 For by faith our harts are purified (sayth Saint Peter.) For our preseruatiue against the corruption, and conta∣gion of a leud heart in time to come, there are also two things requi∣red. The first is, heedfull watchfulnesse. The second is continuall prayer, and calling vpon God. That this is true, it is very euident by the words of our Sauiour Christ in the Gospell: Take heede, watch and pray (sayth he) least ye fall into temptation.* 1.46 To shew, that if we be carelesse, and negligent in prayer, we shall soone fall into the hands

of the tempter:* 1.47 And in another place, Take heede least at any time your hearts be surfeted, and ouercome with the cares of this world. To shew, that our hearts must be kept and looked vnto, like little children, which else would euery houre eate and drinke that which should hurt them, or fall into the fire, or water, or incurre one mischiefe or another. And this is that which Saint Paul meaneth, when he requireth vs to walke circum∣spectly: and is all one with that of Salomon in the fourth of the Prouerbes. Keepe thy heart with all diligence: as if there were no hold in the world so much assaulted, nor any mans daughter or goods so much layed for, as the heart of man is: and therefore that must be kept with all diligence, and watched most narrowly.

This diligent keeping, and heedfull watching of our hearts must be af∣ter the manner of souldiers,* 1.48 with our armour and weapons about vs. And what those are, the Apostle teacheth vs in Ephes. 6.12. &c.* 1.49 and he calleth it the armour of God, because all the world could not tell how to make an armour for the soule, but God: who created it, and knoweth what enemies and assaults it is subiect vnto. A helmet she must haue,* 1.50 but that must be of hope, which causeth her with patience to expect the perfor∣mance of Gods promised saluation: and this beareth off all the blowes of Sathan. Then a brest-plate she must haue,* 1.51 but that must be of righteous∣nesse: to shew, that the louers of vnrighteousnesse and wrong, are easily thrust through and spoyled: yea (as Paule saith) they pierce themselues through with many noysome lusts, and temptations.* 1.52 Then she must haue a girdle to keepe all her armour close about her, and that must be of truth and sincerity, or soundnesse of heart and a good conscience, which is op∣posite to hypocrisie. Then a sword she must haue in the one hand,* 1.53 and a shield in the other, to defend her selfe withall, and to offend her enemies. But this sword must be the word of God, not the Popes Legenda aurea (which hath wel-neare as many lyes as lines in it) nor any of his dirtie Decrees.* 1.54 And her shield must be a liuely iustifying faith, which must still apply Christ and his merits, and oppose him against all that euer Sathan cannot obiect against her.* 1.55 Then she must be shod with shooes, but they must be affections prepared, and alwayes in a readinesse to heare and be∣leeue the Gospell, whereby she shall speedily and easily trauell and come to all the rest.* 1.56 And to all these she must ioyne continuall, and feruent prayer, both for her selfe, that she may betime put on, and skilfully vse this armour: as also for others, and namely first, for her Captaines and Lea∣ders the Ministers of the word,1 1.57 and next for all the Saints and members of the Church that be her fellow souldiers.2 1.58 And thus we see a Christian man in armes, appointed to keepe diligent watch ouer his heart, being

thus appointed with armour of Gods making, and of the Spirits putting on, he is diligently to examine euery thought before it enter, and euery word and gesture before it passe from him: hauing the feare of God in stead of a gard alwayes to keepe the doore and passage.

Now further, that we may watch and pray to good purpose; we must know and remember: First, what we are to pray for. Secondly, what we must pray against. The things that we must pray for, are principally foure.* 1.59 First, that God would create in vs a cleane heart, and renue a right spirite within vs, Psal. 51.10. That is, in stead of an ignorant heart, to giue vs a heart endued with knowledge: in stead of a dull heart, an vnderstanding hart,1 1.60 as Salomon prayed 1. King 3.9. in stead of an adul∣terous heart, a chast heart: in stead of a subtill and crafty heart, a simple and discrete heart: in stead of a proud and high minded heart, an humble and lowly heart: in stead of a foolish heart a wise heart: in stead of a ma∣licious hart, a charitable hart: in stead of a hard hart, a soft & tender hart: in stead of a vaine and profane heart, a holy and religious heart: in stead of a stubburne and rebellious heart, an obedient and tractable heart, and in stead of a counterfeit and dissembling heart, an vpright and a sound heart.* 1.61 And a heart thus altered and renued by God, Dauid calleth a heart new created: to shew first that we can no more of our selues reforme our owne hearts (whatsoeuer Papists prate) then we can cre∣ate a heart. Secondly, that vntill our hearts be renued by the grace of Gods Spirite, they are as if they were not at all. And thirdly, that as all the workes of creation belong to God onely,* 1.62 so doth also the reforming and altering of the inward man,* 1.63 and euery affection and power belon∣ging to the same.* 1.64

The second thing that we must pray for: is, that it would please his diuine Maiesty to ioyne sanctification and illumination together in our minds,2 1.65 that is, not onely to enlighten our hearts with the vnderstanding of his will, but also to worke in vs the loue of righteousnesse, and obedience to his will: yea, that he would (to that ende) giue vs an vnderstanding heart, or a heart enlightened, that we may keepe his law with our whole hearts. So Dauid prayeth in Psalme 119.34.* 1.66 Giue me vnderstanding, and I will keepe thy law: yea I will keepe it with my whole heart. And that is the way indeed to come vnto a sound and a sauing knowledge of God,* 1.67 as our Sauiour Christ sheweth in the seuenth of Iohn, verse. 17. If any man will do his will, he shall know of the doctrine whether it be of God of no. Not the idle hearer, or vaine disputer, or the carping cauiller, &c, but the doer: yea, he that is re∣solued to followe Gods counsels, shall know Gods counsels, and

none else. And vntill we haue an actiue vnderstanding in the law of God, not the forme of doctrine onely, or a formall knowledge of the same, but the power of it (as the Apostle teacheth:) vntill then (I say) we be like Balaams Asse, who indeede could do that which other beasts could not do, and that was, to speake, and reproue his maister with a mans voyce, and yet was still a beast: or like Vriah, who ca∣ried letters in his owne bosome to his owne destruction.* 1.68 Or like vnto the diuels, who sayd in the fourth of Luke, that they knew Christ, but it was to their torment. Therefore whosoeuer would keepe his heart well, and haue it purged and preserued from the leud things of Belial, let him pray that the truth may not swimme aloft in his braine (as it doth in many wicked men,) but that it may sinke downe into his heart, and worke righteousnesse and true obedience to Gods will.

Thirdly,3 1.69 because our harts are very false to God, and like run- awayes, new fangled, mal-contented, and desirous of liberty, therefore in the next place it will not be amisse to pray with Dauid: O Lord knit my heart vnto thee, that I may feare thy name. And then indeede are we in safety and security: for in his seruice is freedome and protection. But if we wander out of his seruice, and Iust after carnall libertie, then are we in danger, and it will fall out with vs as it did with Dinah the daughter of Iacob,* 1.70 who was not rauished vntill she wandred abroad among the Si∣chemites from her fathers house.

Fourthly,4 1.71 because we are dull, and lazie in the seruice of God, we must also desire the Lord to quicken vs with his grace, that is, to rouse vs vp: by calling vnto vs by his Ministers, or by pinching vs with some fatherly and mercifull corrections when we fall asleepe, and are hard to be awaked: and so to make vs liuely when we are heauy, and fainting a∣way vnder our burthen: and still to set an edge vppon our zeale. How needfull this prayer is, it may sufficiently appeare vnto any one that will but consider, that Dauid prayeth in one Psalme, the 119. no lesse then seauen or eight times for this grace. And these are the things which I finde at this time most necessarie to be prayed for of euery one that would haue his heart well purged and reformed: not excluding o∣ther things, which others presently, or hereafter vppon fur∣ther meditation, and experience, may finde requisite to bee prayed for.

Now, as we must pray for these graces and fauours of God before specified, so also must we beware of foure most daungerous ene∣mies, and pray earnestly against them, that through Gods gracious helpe and power we may be deliuered from them.

* 1.72The first is, neglect and abuse of the meanes whereby the heart is to be regenerated, sanctified, established, and quickened. These meanes are of two sorts, the outward and inward: the outward meanes are the word and Sacraments:* 1.73 The word of God (saith Dauid) will redresse the young mans waies,* 1.74 if he take heede thereunto. And the word of God (saith the A∣postle) is mighty and liuely in operation (as hath bene shewed before) Heb. 4.12.* 1.75 the Sacraments are also very effectuall signes and seales of Gods fauour towards vs in Christ, and be called of Augustine, visible words: because they do in a manner visibly demonstrate vnto our sight, that which we heard with our eares: and the more we are assured of Gods loue, the more are our hearts inflamed againe with the loue of his Ma∣iesty. The inward meanes,* 1.76 is the Spirite of God working faith, con∣uersion, and obedience in our hearts by the outward. So was the heart of Lydia opened and conuerted at the Preaching of Paule:* 1.77 not Paule, but the Lord opened her hart, that she beleeued Paules preaching. And as at the first the Lord by his word and Spirite created the world:* 1.78 so the Lord by his word and Spirit still createth the hearts of men new againe. Therfore let vs frequēt the preaching & vse reading of the word of God: let vs delight to conferre and meditate vpon the word in all reuerence & sobriety: vse the meanes, and the vse will (in time) beget a blessing. Let vs neuer (my good brethren) giue ouer hearing of the word) as many haue done:* 1.79) for Sathan neuer hath men at such aduantage to worke vpon them what he will, as when men haue giuen ouer hearing the word preached. And seeing as the Spirite is the meane whereby our saith and conuersion are wrought through the preaching of the word, let vs nourish that by all good meanes, taking great heed that we neither quench it nor greeue it. 1. Thes. 5. by taking away the exercises of hearing, and prayer, and medi∣tation, and conference, whereby it is nourished: nor by dispensing with a∣ny sin in our harts, where the Spirit must raigne. If we want these meanes thē are we to pray for them: Pray to the Lord of the haruest (saith our Sa∣uiour Christ) that he would send foorth labourers into his haruest. And for the spirit we must pray as Dauid doth: O Lord take not thy holy spirit away from me: and open my eyes that I may see the wonderfull things of thy law. Wo be to them that despise prophecying,* 1.80 & thinke these meanes to be more then need, as they that profanely and desperatly reason thus with∣out reason: If I be elected I shall be saued, do what I list: if not, I shall be damned, do what I can. These be the speeches of the mē of Belial, whose harts are pestered with leud things, neither can they wisely consider, that as God hath foreordained mē to a certaine end, so also hath he fore ordai∣ned the meanes wherby they shal come to that end. Of such contemners

and beastly hogs and dogs (as Christ calleth them) we may reade more in Mal. 3.14. and in Iob. 21.15.* 1.81 The effect of both which places is one, that such wicked persons thinke there is no profit in seruing the Al∣mighty, and therfore they say vnto God, Depart from vs: we desire not the knowledge of his wayes, and (spending their dayes in all iolity and carnall prosperitie, like oxen set vp a fatting, & neuer vsed to the yoke) at last they go downe suddenly to hell.* 1.82 Let them also beware and look to themselues, who giue ouer hearing of Sermons, of which there be two sorts, schismatikes and afflicted consciences: schismatikes are they that cut themselues off from our assemblies, whose propertie is to iu∣stifie themselues, and to condemne others, and therein they haue no small felicity: of these, some be Papists, some Brownists, some Anabap∣tists, &c. To the first sort we may say as the Apostle doth in Gal. 1.6.7. I maruell that you are so soone turned away vnto another Gospell, from him that hath called you, which is not another Gospell. But some a∣mong you intend to trouble the Church of God. And if we be not A∣postles, and Ministers of Christ vnto them, yet doubtlesse we are vnto others, who are the seale of our ministerie vnto God in Christ. To the second sort we say as the Church saith in Canticles. 3.1.2.3.4. Thou wouldest find Christ, and canst not, thou hast sought his loue and canst not find it, therefore thou wilt seeke no longer: oh do not so, but heare what the bodie sayth to thee a member of the same: In my bed by night I sought him whom my soule loueth, but I found him not: What then? did she giue ouer seeking?* 1.83 No verily: I will rise (sayth the Church) and go about in the Citie, by the streetes, and by the open places: I will seeke him whom my soule loueth: I sought him, but I found him not. The watchmen that went a∣bout the Citie found me, (meaning that she went to the Ministers of the word for comfort) to whom I said, haue you seen him whom my soule loueth? When I had passed a little from them, I found him whom my soule loueth: I tooke hold on him, and left him not, &c. Meaning that she (hauing long v∣sed all meanes both priuate and publike) then found him when she was out of all hope to find him: and so do thou that art troubled in thy soule, because thou canst not yet find that alteration of thy heart, and that inward obedience, and that truth of heart, and that comfort and ioy by hearing the word and prayer, &c. which thou desirest and lookedst for: vse all means, continue stil seeking, asking, and knocking, seeke priuatly at home in thy bed, by priuate examination and medita∣tion: then conferre with thy Christian neighbors about the state of thy soule: then go to the Ministers of the word, and frequent the publike holy assemblies, with an earnest desire of finding: and doubtlesse at last

when thou art out of al hope, thou shalt find comfort. And as in taking of bodily phisicke, many (through the weakenesse of their stomackes) do cast vp that which they take, and yet take the same thing stil, though their stomake loath it: so in taking of spirituall phisicke, though yet thou doest in a manner loath it and distaste it, yet take it still, and at the length strength and delight will grow.

The second enemie that will hinder the reformation of the heart, if it be not auoided,* 1.84 is vnbeleefe, which (like armour of proofe) Sathan commonly putteth vpon the hearts of the wicked, that no perswasion, counsell, nor threatning, will enter where the soule is armed with that: therfore it is said in the Gospel,* 1.85 that Christ could do no great work in his own country, because of their vnbeleef: to shew that vnbeleef doth (as much as lieth in vs) bind the hands of the Lord, and hinder his gra∣cious worke vpon vs. Therefore commonly Christ asked this question of those which came to be healed of him: Canst thou beleeue? And to those that did beleeue, he would say, in commendation of faith, Thy faith hath saued thee, go in peace. O woman sayth he to one that would haue no nay, great is thy faith, be it vnto thee as thou beleeuest: and her daughter was healed the same houre: this was the Cananite, a Gentile. Another suing to Christ for his sonne that was possessed with a dumbe spirite, and being asked of Christ if he did beleeue that Christ was able and willing to dispossesse that spirite, cried out with teares, and sayd: I beleeue,* 1.86 Lord helpe my vnbeleefe: to shew that we are to pray against vnbeleefe of heart, euen with teares. The best Christians are sub∣iect vnto it, as appeareth in that Christ reproued his Disciples for their vnbeleefe, and hardnes of heart, because they would not beleeue them that had seene him after he was risen again. Mar. 16.14. Where we are also to note, that vnbeleefe and hardnesse of heart do go together. And the Apostle Paul confesseth freely against himselfe, that he was some∣time a blasphemer,* 1.87 and a persecutor, but he did it ignorantly (he sayth) through vnbeleefe: to shew that vnbeleefe doth not onely hold men in ignorance and blindnesse longer then otherwise they should be, but also doth nourish in them many grosse sinnes. Therefore whosoeuer would haue a better heart then Belial hath, let him pray against vn∣beleefe.

* 1.88The third enemie which hindreth our sanctification, is custome of any one sinne whatsoeuer. S. Augustine sayth, Consuetudo peccandi tollit sensum peccati, the custome of sinne taketh away all sense and feeling of sinne.* 1.89 It is a despising of the long suffering and patience of God, which should leade vs to repentance: and it breedeth two dangerous

diseases, hardnesse of hart, and impenitencie: for, as that way must needs be hard which is drie, and much trampled vpon: so that hart must needs be hardned in sinne, which is voide of the softning grace of Gods Spi∣rite, and is accustomed to sinne: therefore such a hearer is compared to the high way: Luke 8.5. & that in three respects: first, because it is croo∣ked, and winding this way and that way, like the high way. Secondly, because it is common for all that come, men and beasts, God and the diuel, for good company & for bad, like the high way. And thirdly, be∣cause it is hardned by oftē sinning, as the high way is by oftē treading: therfore he that goeth about to reforme his hart, and yet accustometh to lodge any sin therein with loue and delight, doth but deceiue him∣selfe.

Now further to withstand these enemies, and to put them to flight, the Apostles counsel is to be folowed,* 1.90 in Heb. 3.12. Take heed (saith he) lest there be in any of you an euill heart, and vnfaithfull, to depart away from the liuing God: but exhort one another dayly while it is said to day, lest any of you be hardned through the deceitfulnes of sin. The summe of his counsel is this. First, that euery man by himself must looke vnto himselfe, that he [ 1] hath not resident in him a filthy standing puddle, a wicked & vngod∣ly heart, or a heart that makes a practise of sinne, that is wauering, and inconstant in the seruice of God. Secondly, that euery Christian be [ 2] carefull one for another, and by mutuall and dayly exhortations stirre vp one another vnto godlinesse,* 1.91 for which he giueth a double reason: the first is from the nature of sinne, which is deceitfull, and at a blush like vertue: secondly, from the effects of sinne, which are hardnesse of heart, and impenitencie. Though the profane person with Esau seeke the blessing with teares, yet shall he find no place for repentance: so [ 1] doth this cursed guest reward this wretched hoast,* 1.92 who giueth him [ 2] welcome and entertainement. And because brotherly loue can see the deceit of sin, better then self-loue: as another mans eye shall see how a mans garment sitteth better then he that weareth it: therefore the A∣postle willeth euery man in brotherly loue,* 1.93 to note and to notifie vnto others, such things as they see amisse in thē. And this holy course, who soeuer doeth wisely, speedily, carefully, & continually obserue, shall do good both to his owne heart, and to other mens; and shall find in the end that the gaine will answer the paine, the fruite will defray the char∣ges: and that will be this, he shall find that his heart is not like the heart of Belial, who is still fraught with leud things: and consequently that he shall not neede to stand in feare of that destruction, which so speedily, so suddenly, and so irrecouerably shall fall vpon lawles Belial,

and Ish auen, the man of vanitie: and so much for the phisick, or means restoratiue & preseruatiue, to purge & preserue the hart from leudnes.

But here it will be obiected by some, that I speake of things impos∣sible. Who can do all this,* 1.94 will they say? Can any man so serue God that there shall be no leudnes nor euill in his heart? The heart is deceit∣full aboue all things (saith Ieremy) who can know it?* 1.95 if not know it, much lesse reforme it. And, who can say, my heart is cleane (saith Salomon?) And although Dauid that man of God, wished that his wayes were so dire∣cted, that he might keepe the statutes of the Lord alwayes,* 1.96 and prote∣steth that with his whole heart he hath sought the Lord: yet by his grieuous falles it is euident that there was much leudnesse in his heart: and therefore he prayeth that God would create in him a cleane heart,* 1.97 and deliuer him from bloud-guiltinesse. Was Dauid then a man of Be∣lial? or is euery one to take himselfe for a man of Belial, and Ish auen, a vaine person, that hath any wicked imagination or purpose at any time in his heart?* 1.98 All this is true, and yet betweene the heart of Belial, and of a true seruant of God, there is great difference. For first, God speaking of Belial, saith not simply, leud things haue bene, or may be in his heart, or go and come by stealth at vnawares, or annoy, or haunt his hart: but leud things are in his heart: speaking in the time present, take him when you will, he hath alwayes a leud heart: to shew that there is a continuall residence of leudnesse, and diuels in him. No man can say his heart is cleane, as touching perfection of puritie. No man can say but that leud things haue bin in his heart, haue haunted his heart, & through the de∣ceitfulnes of sin haue stolen in, and gotten a lodging there awhile, like the counterfeit Gibeonites which deceiued Ioshua with their old shooes & bottels, &c. & may steale vpon him vnawares, as theeues do when a man sleepeth: but yet the child of God regenerate, may say sometimes truly through the grace of Christ: I thanke God these leud motions, and perswasions, be now gone and put to flight: sinne dwelleth not in me like a freeholder, much lesse raigneth like a tyrant: these leud things haue no quiet rest, nor residence in me: Gods Spirite keepeth the hold, and Iesus Christ with his bloud and Spirite, doth cleanse me from all my sinne, and doth make vp the breach againe which Sathan made. And comfortable is the note that Dauid giueth of himselfe in Psal. 66.18. If I regard wickednesse in my heart, the Lord will not heare me: to shew that though wickednesse get into the heart, so we regard it not, nor like it not, but thinke the time long til he be gone againe, all is well: so cannot the man of Belial say, for he is glad of such a guest, he re∣gardeth leud things, & delighteth in them, as in those that he liueth by,

and is angry with euery man, with euery Sermon, with euery sentence, with euery word, yea with euery looke that seemeth to dislike of his waies, or that go about to disquiet or disturb his hart, or once to speake of it, or to meddle withal: yea for feare that any man should come neare him, and touch any thing that is in his hart, he will either sit far inough off from the Preacher, that he shall not heare him, or haue his armor of vnbeleefe vpon him, that whatsoeuer is said shal not enter: or wil shape him a short answer that shall seeme to meddle with him, or to iudge of his heart, how vile soeuer his life be, saying: O you must not iudge: who made you a iudge? my heart is knowne to God: looke to your owne: I thanke God I haue as good a heart to God, as any of you all: I loue not this pricisenes, or this purenesse; a man may be too holy, and serue God too much: what? a man that wil liue must dissemble a little, and play the good fellow; and must haue some deuises in his head that all the world know not of, &c. And this is Belials reckoning, cast it ouer who list, & set euery speech in his place, and the Summa totalis, wil be a compound summe, like that which standeth vpon pounds, shillings and pence, and this is the summe of all: it amounteth iust to Atheisme, Epicurisme, Li∣bertinisme, a Christian in name, & a Protestant at large: and the summe of this point for an answer final to the former obiection is this. He that in truth, and vnfainedly studieth to please God in the part regenerate, may be said to haue a good heart,* 1.99 and a heart reformed. Paul professed that in a good conscience he serued God: and yet in Rom. 7. sayth, I do not the good that I would: I find that when I would serue God, euill is present with me, &c. O wretched man that I am, who shall deliuer me from this bodie of sinne? Then he answereth himselfe: I thank God through Iesus Christ my Lord. Yet this followeth as a heauy burden of his song while he liued, Euill is present with me, I am led captiue to the law of sinne: that is, vnwillingly enough: therefore to end, let none thinke that no body ser∣ueth God with a good hart, but he that hath no corruption in his hart, as Anabaptists and Puritanes indeed say: so was it not with Dauid, nor Paul, nor any of Gods children in this life. And happie is he that now can go home, and find by this Sermon leud things chased out of his heart, with a stedfast purpose to serue the Lord with all his heart.

Now let vs pray.

Notes

• 4 1.1

  The heart must be reformed before one can be a good man.
• * 1.2

  Pro. 4.23.
• * 1.3

  Mat. 15.19.
• * 1.4

  Gen. 27.
• * 1.5

  Psal 41.6.
• * 1.6

  Similitude.
• * 1.7

  Iudg. 16.15.
• * 1.8

  The heart like a great cōmander.
• * 1.9

  Ezec. 33.31.
• * 1.10

  Exod 35.21 22.29.
• * 1.11

  Psal. 45.1.
• * 1.12

  Psal. 108.2.
• * 1.13

  Pro. 23.
• * 1.14

  Vers. 12.
• * 1.15

  17.
• * 1.16

  19.
• * 1.17

  26.
• * 1.18

  Too many such now adaies.
• * 1.19

  The prin∣cipall care of most mē when the sabbath day com∣meth.
• * 1.20

  The hart is still of the old fashion
• * 1.21

  We blame others, whē our selues are in fault.
• * 1.22

  How a good heart is to be grounded and boun∣ded.

  What reli∣gion will do if it be lodged in the heart.
• * 1.23

  Luk. 19. Ioh. 5.
• * 1.24

  Light ex∣cuses serue them that haue no list to serue God.
• 5 1.25

  Of the na∣ture and power of the word of God.
• * 1.26

  God nee∣deth no in∣formatiōs.
• * 1.27

  What ma∣ner of God we serue.
• * 1.28

  Psal. 119.9
• * 1.29

  Ier 20.9.
• * 1.30

  1. Cor. 14.
• * 1.31

  A double vse of the former do∣ctrine.
• * 1.32

  1. King. 19.14.18.
• * 1.33

  Psal. 19.12. 1. Ioh. 3.20.
• * 1.34

  How a man may be ac∣quainted with his owne hart.
• * 1.35

  Pro. 5.23.
• * 1.36

  Note that.
• * 1.37

  Ier. 43.3.
• * 1.38

  2. King. 6.8.
• * 1.39

  Heb. 4.12.
• * 1.40

  The sixt point.
• * 1.41

  Psal. 119.9.
• * 1.42

  Psal. 103.3.
• * 1.43

  Ier. 17.14.
• * 1.44

  Act. 8.22.
• * 1.45

  Act. 15.9. Our pre∣seruatiue.
• * 1.46

  Mar 13.33.
• * 1.47

  Luke 22.
• * 1.48

  The soules armour.
• * 1.49

  Ephes. 6.12.13. &c.
• * 1.50

  A helmet.
• * 1.51

  A brest-plate.
• * 1.52

  A girdle.
• * 1.53

  A sword.
• * 1.54

  A shield.
• * 1.55

  Shooes.
• * 1.56

  Prayer con∣tinuall and feruent.
• 1 1.57

  For her selfe.
• 2 1.58

  For o∣thers.
• * 1.59

  4. things to be pray∣ed for.
• 1 1.60

  The heart renued and cleansed.
• * 1.61

  3. things to be learned by the words of Dauid in Psal. 51.10.
• * 1.62

  1.
• * 1.63

  2.
• * 1.64

  3.
• 2 1.65

  Sanctifica∣tion.
• * 1.66

  Psal. 119.34.
• * 1.67

  A sauing know∣ledge.
• * 1.68

  2. Sa. 11.15.
• 3 1.69

  Perseue∣rance, or constancy. Psa. 86.11.
• * 1.70

  Gen. 34.
• 4 1.71

  A qui••k∣ning spirit, or cheer∣fulnesse.
• * 1.72

  The first e∣nemy, neg∣lect of the meanes.
• * 1.73

  Outward.
• * 1.74

  Psal. 119.9
• * 1.75

  Heb. 4.12.
• * 1.76

  Inward.
• * 1.77

  Act. 16.
• * 1.78

  Gen. 1.2. Ioh. 1.3.
• * 1.79

  How daun∣gerous a thing it is to giue o∣uer the hea∣ring of the word.
• * 1.80

  A desperate kind of rea∣soning. God hath fore ordai∣ned the meanes as well as the end.
• * 1.81

  Mal. 3.14. Iob. 21.15.
• * 1.82

  Of recusāts that refuse to heare the word, there be two sorts.

  • 1. Schisma∣tikes.
  • 2. Afflicted consciēces.
• * 1.83

  Cant. 3.1.2.3.4.
• * 1.84

  1. Enemie, vnbeleefe.
• * 1.85

  Mat. 13.58.
• * 1.86

  Mar. 9.23.
• * 1.87

  1. Tim. 1.13.
• * 1.88

  3. Enemie, custome of sinne.
• * 1.89

  Io. 2.4.
• * 1.90

  Heb. 3.12. The Apo∣stles coun∣sell.
• * 1.91

  A double reason of the former counsell.
• * 1.92

  A cursed guest: a wretched hoast.
• * 1.93

  Brotherly loue how it worketh.
• * 1.94

  Obiection.
• * 1.95

  Ier. 17.9. Pro. 20.9.
• * 1.96

  Psal. 119 5. verse. 10.
• * 1.97

  Psal. 51.10.
• * 1.98

  Answere.
• * 1.99

  Act. 23.1.