A TREATISE OF Brokennesse of Heart.

THe title of this Psalm shew­eth us both the Author (or rather Penman) and occa­sion of it, being stiled a Psalm of David, when Nathan the Prophet came unto him, after he had gone in­to Bathsheba, which story you may reade at large in, 2 Sam, 12.1. and so onwards. The Psalm it selfe doth excellently suite the occasion, being full of humble and sorrowfull ac­knowledgement of the greatnesse of his offence, as you may see verse 3:4. I acknowledge my transgressions and my [Page 2] sinne is ever before me. Against thee, thee onely have I sinned and done this evill in thy sight, &c. so likewise in other verses of the chapter. And as he condemnes himselfe, so likewise doth he expressely own the righte­ousnesse of God in the judgement which was denounced against him, as it is written vers. 4. That thou may­est be justified when thou speakest, and be cleare when thou judgest. You have also in severall verses of this Psalm earnest supplications made unto God (doubtlesse with strong sighs and groanes) by this holy penitent Prophet; as in the first place, that God would take away the guilt of his sinne, so vers. 1. According to thy tender mercyes blot out my transgressi­ons. 2. That God would take away the filth of his sinne, so vers. 2. Wash me thoroughly from mine iniquities, and cleanse me from my sinne. 3. That God would preserve him from re­lapsing [Page 3] into the same sinne or sinnes of like nature; for which purpose he prayes, v. 10. that God would create in him a cleane heart; probably in reference to his uncleane sin And in the 14 vers. that God would deliver him from bloud-guiltinesse, proba­bly with relacion to his having shed the innocent bloud of Ʋriah. In the fourth place he begs of God to re­store unto him the joy of his salvati­on, to make him heare joy and glad­nesse, that the bones which he had broken might rejoyce. Furthermore he promiseth unto God, that if he will doe for him according to the tenor of his requests, namely pardon his sinne, he will thorough his grace inabling him, teach transgressors his wayes, and be instrumentall that sin­ners may be converted to him, vers. 13▪ as also that his tongue shall sing aloud of his righteousnesse and his mouth shall shew forth his praise, [Page 4] vers. 14, 15. If God did so much re­gard sacrifice and burnt offrings, he saith he would not spare for them, vers. 16. Thou desirest not sacrifice, else would I give it. If thousands of rams and whole rivers of oyle might have beene acceptable to God, he would have offered them with all his heart. But he knew there was somewhat else which God did more looke at then all the burnt offrings and sacri­fices that he could present him with; of which he makes mention in the words of the text, vers. 17. The sacri­fices of God are a broken spirit. It is put in plurall number, The sacrifices of God, for emphasis sake, thereby intimating that a broken heart is more worth to God then many out­ward sacrifices; yea, then all of them put together, not, but that other sa­crifices were of some account with God in Davids time, especially if they were joyned with this inward [Page 5] sacrifice of a broken heart; but this alwayes had the preheminence in Gods esteeme, even in those dayes when he did appoint so much out­ward worship to be used. Of the verses which doe follow the text we shall need to say nothing; onely this we may observe from them by the way, namely, that David was not unmindfull of the Church its pub­licke good, when his heart was as full as it could hold of griefe and sadnesse by reason of the weight and burthen of his sinnes, together with the absence of the light of Gods countenance, which was so grievous to him, that he saith, it broke his very bones, vers. 8. That the bones which thou hast broken may rejoyce. A high expression indeede: you know that sicknesse and sadnesse may weare a man to nothing but skin and bone; may make a very Anatomy of him, and yet never a bone of him be [Page 6] broken thereby▪ yet when David was in this low bone-broken condition he forgets not the Church of God, but prayes heartily for it, vers. 18. Do good in thy good pleasure unto Sion and build thou the walls of Jerusalem: of this by the way. Returne we to the words of the text. The sacrifices of God are a broken spirit, &c. It were needlesse to divide the words being one single proposition. The do­ctrine which is held forth in them we shall commend unto you in these words.

Doct. A broken heart, a soule hum­ble for sinne is a sacrifice well pleasing to God; you have this truth averred once and againe in this Psalm, yea in this one verse. First, In that a bro­ken heart is called Gods sacrifice; it is thereby intimated to be well pleasing to him; God will not own those things for his, he will not call them by his name which he hath no [Page 7] pleasure in. Is this such a fast as I have chosen, to hold downe his head of a bul­rush, and to spread sackcloth and ashes under him? wilt thou call this a fast, &c. Isaiah 58.5. as if God should have said, wil you offer to call such a fast as this, my fast? Gods fast? It is no fast of mine, It is your own, you have not at all fasted unto me in this. That which makes for our purpose is, that God will not have that called his, which is not pleasing to him. So then forasmuch as a bro­ken heart is called Gods sacrifice, this very expression, if there were no other, doth speake it that which pleaseth him. But there is another expression or two in the text which are observable for this purpose. The one is, that a broken heart is called The sacrifice of God; which you know is a note of eminency; as when we say, Christ was the word of God, that is the word of words, [Page 8] the essentiall word: or Christ is the Sonne of God, that is, the Sonne of God in a more speciall way, namely by eternall generation. Secondly, In that a broken heart is said to be the sacrifices of God and not onely one of the sacrifices of God; it speaks as if this sacrifice were instead of all others, did containe all other sacri­fices in it eminenter (as Philosophers speake) as if God could be satisfied with such a sacrifice as this, though he had no other but this, &c. But the third and last expression in the text is most emphaticall, A broken and a contrite heart O God thou wilt not despise. Here are two expressions used to signifie brokennesse, namely broken and contrite, which may sig­nifie thus much to us; that if the heart of a man be ever so much bro­ken and shattered with sense of, and sorrow for sinne, be a man ever so vile and worthlesse in his own eyes, [Page 9] though he account no more of him­selfe, then of a broken potsheard or earthen vessell that is dashed in pie­ces, yet God will not therefore des­pise, nay indeed he will respect him the more for it. Though men are wont to trample when the hedge is low, and to slight those that are in a broken condition, broken in their estate, and broken in their spirit by much sadnesse, yet God will not doe so. There is much in this phrase, viz. that God will not despise, &c. It is a plaister which doth excellently fit the wound of a broken heart. That which men in such a condition are wont chiefly to fear is, that God, who is a great, a glorious, and holy God, will not vouchsafe to take notice of such poore vile sinful creatures as they are; or of any thing which can come from them. They think they are as vile, yea more in Gods eyes then they are in their own. As if God [Page 10] should have said in so many words by the mouth of his Prophet, I know what poore broken-hearted sinners doe thinke, their secret thought is, that I will despise them, because they are so despicable in their own eyes. No such matter, saith God, by his Prophet here, appealing to God. A broken and contrite heart O God thou wilt not despise; that is, thou wilt ac­cept, thou wilt have respect unto it, thou wilt smell a savour of rest from it, as from a well pleasing sacrifice, &c. So much of the truth of the do­ctrine evidenced from Scripture. In the further pursuance thereof we shall this doe; namely, shew you in the first place what this broken heart is which is said to be a sacrifice well pleasing to God; & wherein it doth consist. Secondly, what it is that causeth brokennesse of heart. Third­ly, why it is that God will not des­pise a broken and contrite heart, but [Page 11] accepts of it as a sacrifice so well pleasing to him. Of these in their order. 1. Quest. What is the broken­nesse of heart here spoken of, or wherein doth it consist? Ans. Here to we shall give answer, First, more ge­nerally, Secondly, more particular­ly. First, In the generall take this account of it. Brokennesse of heart is a true griefe and sorrow in the sight of our sinnes. Heart-breaking as well in Scripture phrase as in our common language denotes deep sor­row; so it is taken Act. 21.13▪ What doe you weeping and breaking my heart, said Paul, to those who disswaded him from going to Jerusalem, which you know is the same as if he had said, why doe you thus grieve me, and fill me with sorrow at my depar­ture by weeping over me. We may also gather, that by heart-breaking is meant sorrow; forasmuch as God is said to dwell with him who is of [Page 12] an humble and contrite spirit, to re­vive him; which reviving presuppo­seth drooping and sadnesse. The soule that is not cast downe with sorrow needes no reviving. But eve­ry kinde of sorrow is not the bro­kennesse of heart here spoken of, but onely that kinde of sorrow which we spake of even now, namely, sor­row for sinne. There is a sorrow cal­led worldly sorrow, or heart breaking, which is said to worke death, God hath no pleasure in seeing his people breake their hearts after such a fashi­on; nay, he hath commanded that in respect of outwards men should be so far from breaking their hearts with sorrow, that they should mourne as if they mourned not. But godly sorrow which is said to work repentance never more to be repen­ted of, that is the brokenness of heart here commended, as may appeare from Isa. 57.15. where a broken heart [Page 13] is twice in one verse joyned with an humble heart, as being convertible termes. I dwell with him that is of an humble and contrite spirit, to revive the spirit of the humble and contrite. Now you know that great trouble of spirit occasioned by outward crosses is not true humility; for such affliction of spirit may stand with great pride and great hardnesse of heart; yea, it may arise from pride. By how much more proud the heart is, by so much more will it rage and take on when it meetes with opposition; like waves that swell and roare and dash themselves in pieces against those rocks which stand in their way. If you looke also into the 66 chapter of Isaiah, vers. 2. there are two pas­sages in that verse which doe mani­fest that by brokennesse of heart must needs be meant sorrow for sin, and not any other kind of sorrow. A broken heart is there called a poore [Page 14] spirit, and a spirit which trembleth at the word of God. To him will I looke that is poore, and of a contrite spi­rit, & that trembleth at my word. Now a man may be much broken with afflictions, and yet be farre from that poverty of spirit to which Christ pronounceth the blessing, Blessed are the poore in spirit. A mans heart may be as much lifted up within him when he is poore, naked in out­ward respects, as if he were rich and full and wanted nothing. It is onely a true sight of sinne which can work true poverty of spirit. So whereas a contrite heart is said to tremble at the word of God, you know that is usually a fruit of mens being sensi­ble of their sinnes, and not of out­ward troubles, to make them trem­ble at the word of God. Thus have we proved to you, that by broken­nesse of heart is meant a true and godly sorrow for sinne. Come we [Page 15] now to shew you more particularly, wherein this brokennesse of heart doth consist, which is as followeth. It doth consist first in a thorow con­viction of the ugly nature of sin. I call that a thorow conviction of the uglinesse of sinne, whereby men are not onely inclined to thinke of sinne as an ugly deformed thing, but are altogether perswaded that it is so, and doe no more question it then they question the uglinesse of any thing which is abominable to the eye or against which they have, a na­tural antipathy. As those that have a natural antipathy against any kind of creatures, &c. Or rather we may describe a thorow conviction thus, namely, it is such a conviction of the loathsomenesse of sin as is effe­ctual to perswade with men to en­deavour the forsaking of it. Ob­serve that we doe define brokennesse of heart to consist in a thorough [Page 16] conviction not meerly of the dange­rousnesse of sin or evil consequences thereof, but in conviction of the ugly nature of sinne as it is contrary to the holy nature and righteous law of God; see a text for this pur­pose namely Iob. 42.51.6 I have heard of thee with the hearing of the eare, but now mine eye seeth thee; there­fore doe I abhor my selfe and repent in dust and ashes. That which made Iob abhor himselfe was the sight of God; and how did that doe it? why thus; the more he beheld God, the more he did observe his own contrariety to God by reason of sinne; whence sprung that selfe abhorrence of his. And this is the first particular where­in brokennesse of heart consists. Se­condly, It consists in true mourning for sinne. They goe about to divide betwixt things that are inseparable, who say their hearts are affected with a true hatred of sinne, and yet are [Page 17] not broken with reall sorrow for sinne. Hatred of sinne and sorrow for the commission of it doe alwayes goe together. In the 12 of Zacha­riah vers. 10. you have the repentance or broken heartednesse of the Jewes, which is there prophecyed of, thus described. They shall tooke upon me whom they have pierced, and they shall mourne for him as one mourneth for his only Son, and shall be in bitternesse for him as one that is in bitternesse for his first borne. Thirdly, in shame of heart and soul that we have sinned. Shame­fulnesse in respect of sinne doth con­stantly attend broken heartednesse, yea our being ashamed of sinne doth much helpe to breake our hearts for sinne. See what is said of broken-hearted Ephraim, Ier. 31 19. After I was instructed I smote upon my thigh, I was ashamed; yea even confounded because I did beare the reproach of my youth. Broken-hearted sinners reflect [Page 18] upon the dayes of their vanity before conversion, as a great reproach to them. They blush to thinke what they were before God called them, I was a blasphemer; a persecutor, an injurious person, doubtlesse with no small shame he speaks it; If one that were afterwards a great personage advanced to some great preferment had formerly been a scullion or kit­chin boy, how ashamed would he be to be told of it; yea if he did but thinke of the meane offices which he had done in his time, it would much abash him, especially if he were a man of a proud spirit. So broken hearted sinners when they call to minde what base drudges they have beene to sin and Satan, & what sor­did worke they have been imployed in by them formerly, it filleth them with shame and confusion of face; not because their spirits are proud (for this is not pride in them) but [Page 19] because they are raised up to a holy disdaine and contempt of sinne, as of that which is the greatest badge of dishonour that can cleave to them. Noble personages are not more ashamed of having their bloud stained by treason, then broken hearted sinners are of those staines of sinne which have cleaved to them. Nor are they onely ashamed of the dayes of their vanity, but also of the vanity of their present dayes, &c. Fourthly, broken heartednesse con­sisteth in selfe-denyall and resoluti­on to forsake sinne for the time to come. A broken heart is alwayes a selfe-denying heart, and it must needes be so, because broken hearted persons are very sensible of their own unworthinesse, and consequently apt to thinke every good thing too good for them, as he that said, he was lesse then the least of all the mercyes of God. The reason why [Page 20] men are so hardly brought to deny themselves, in any thing which may any wayes gratifie them, is this, namely, because thorough the selfe-love that is in them, they doe thinke nothing too good for themselves. Now when humility and broken heartednesse hath once taken men of from this conceipt, and made them to thinke the quite contrary, name­ly that every thing is too good for them, they can safely deny them­selves in this or that which they would otherwise seeke to enjoy. By how much more of selfe denyall is in any man by so much more is there in him of broken heartednesse; and by how much more of broken heartednesse, by so much more of selfe denyall. You know that fa­mous instance of the Prodigall re­turning to his father with a broken heart, Father, saith he, Jam unworthy to be called thy sonne, make me as one of [Page 21] thy hired servants. A broken heart will deny it selfe in many things; as for example, not onely in the plea­sure which it might have in repea­ting sins formerly committed, a­gainst which it doth firmly resolve, in the strength of Christ: but also in those lawfull actions w ^ch may any waies give occasion unto relapsing into former sins, or be any appea­rance of setting their faces towards them. Yea such a person wil be apt to deny himselfe in the lawfull use of that which he hath formerly a­bused, through excesse, as wine, com­pany, recreation, &c. 5. It consists in (or rather is alwaies accompanied with) self accusing and condemning before God Out of the abundance of the heart the mouth wil speake. Persons that are full of self judging wil fall to self accusing, and from thence to self condemning. The di­vel (who is called the accuser of [Page 22] the brethren) might spare himselfe that labour, forasmuch as broken hearted sinners are as forward to accuse themselves, as he can be. How highly doth Paul charge himselfe, whom he cals the greatest of sinners. David doth much accuse himselfe in this and severall other Psalms, and condemn himself also. For then is a man said to condemn himself, when he acknowledgeth that God were most just if he should condemn him, in respect of any argument which can be drawn from himselfe to the contrary; what may be alledged to the contrary in reference to his sure­ty Jesus Christ, is another matter, &c. Men that Pharisee like doe stand upon their terms, and goe about to justifie themselves before God; I do not speak of pleading their since­rity (for that is lawful in some cases) but rather their innocency in a great degree, as if they were no great sin­ners, [Page 23] but like the cloud which the Prophet Malachy saw, at the first of the bignesse of a mans hand; sinners of a small size, I say, they who so justifie themselves may talke much of broken heartednesse, but they ne­ver knew indeed and in truth what it meant. Men that take up a new fashioned kinde of praying (new in reference to those prayers which are recorded in the word, as also which have beene used amongst Gods peo­ple generally) leaving out the con­fession of sinne, and taking of shame to themselves for it, it is to be feared have their hearts little broken in that duty. Sixthly, broken hearted­nesse consists in selfe abhorrence, as was instanced before in Job. A man that hath a noysome disease upon him; as an overspreading leprosie, &c, is not onely offensive to others, but also loathsome to himselfe. He is an abomination to himselfe, so [Page 24] that he could even leape out of his skin, if he knew how. So it is with broken hearted sinners: they are even an abhorring to themselves, by reason of the leprosie of sinne which cleaves to them. Hence Paul cryed out, O wretched man, who should deliver him from his body of death which he carryed about with him? Because he could not tell how sinne and his body could otherwise be parted, then by parting soule and body; he did long to be rid of his very body. As a man that is given to cleanlinesse, if any vermine come neere him, begins to be sicke of him selfe, or at leastwise of his cloathes, and longs till he be shifted. So Paul did long to put off his mortall body, because the loathsome vermine of sinne did breede in it doe what he could; and to put on immortality, in which condition, all filth would be done away. You know sinne is [...] [Page 49] mitted. As it is amongst friends in the world; though they truly love each other, yet because there are cer­taine differences betweene them for the present uncompremised, such courtesies as may be offered on either hand, for the present will not be ac­cepted. It is the complaint of the Church unto God, Lament. 3.44. Thou hast covered thy selfe with a cloud that our prayers should not passe tho­rough. It was a time in which God had led his people into captivity for the hardnesse of their hearts, and it should seeme that was not all, but he did also for the present stoppe his eares against their prayers, looking upon them as yet not sufficiently humbled, and heart broken for their sinnes. 4. Ʋse. This should put us upon examination whether we have broken hearts or not. And believe it, there hath beene much said to put us upon diligent inquiry thereinto, for­asmuch [Page] [Page 24] [...] [Page 49] [...] [Page 50] as we have proved it to be a sacrifice well pleasing unto God; Who would not think it worth his while to enquire, whether himselfe and his services be such as God ac­cepts? Quest. But how may we come to know whether our hearts be truly broken for sinne or not? Ans. For the discovery hereof, you may have recourse unto the description of broken heartednesse laid downe in the beginning of this discourse: in which we told you that brokennesse of heart did consist in these severall particulars, namely, in a thorough conviction of the ugly nature of sin. Now put the question to your hearts; are you convinced of the evill of sinne, after such a manner as is there described? nextly, in being really ashamed of sinne? Now doe you finde this also, viz. that sinne is matter of great shame and confusion of face to you? that you looke upon [Page 51] sinne as that which is your great re­proach? Thirdly, what mourning and relenting of heart is there in you for the commission of sinne? is it matter of griefe and lamentation to you? Fourthly, hath the sight and apprehension of your sinnes brought you to the unfained deniall of your selves, looking upon your selves as lesse then the least of the mercies of God, by reason of them? Fifthly, are you come to that passe, as even to loath, abhor, and be wea­ry of your selves by reason of sinne? Sixthly, doe we judge, accuse, and condemne our selves before God sin­cerely for sinne? adde hereto a se­venth signe of broken heartednesse, which hath not as yet beene men­tioned, and that is, doe we really pit­ty those that hang downe their heads, and are perplexed by reason of sinne? men that have been in the same condition with others who are [Page 52] in any kinde of misery are most in­clinable to pitty and commiserati­on. Upon this account it is said of Christ, that we have not a high Priest who knoweth not how to be touched with our infirmities; in as much as he was made like unto us in all things, sinne excepted. It is also thus written, Heb. 2.18. For in that himselfe hath suffe­red being tempted; he is able to succour them that are tempted. Men that have beene exercised with any kind of bo­dily infirmities, as gout, stone col­lick, are best able to pitty those who have the like infirmities; So they who have themselves known what belongs to a broken heart, will ex­presse it by their sympathy with o­thers who fall into the same condi­tion. Not but that it is matter of re­joycing to see the hearts of our friends broken with godly sorrow, if we consider the fruit and effect of it, but if we consider it meerely as it [Page 53] is in its selfe, what is said of afflicti­on, is true of brokenheartednesse: No affliction is joyous for the present, but grievous; but it worketh the peaceable fruits of righteousnesse for them who are exercised therewith. So broken hear­tednesse is not joyous for the pre­sent, and in that regard it calls for pitty and sympathy, though it doe afterwards worke the peaceable fruits of righteousnesse. We pitty our friends when their Physicke doth make them heart sicke, though we know it will doe them good in the conclusion. Thus much shall suffice of the use which is by way of examination, &c. 5. Ʋse. this should exhort us to labour to get broken and soft hearts. For motives whereunto consider these following particulars which are reducible to two generall heads: 1. The dan­ger, evill, and inconvenience of a hard unbroken heart. 2. The bene­fit [Page 54] of a soft, broken heart, under each of which we might ranke many par­ticulars &c. The evills ensuing upon a hard heart are as follow: 1. God will not accept, but reject an hard heart, together with all that which proceedes from it, &c. See Jer. 4.3. Breake up your fallow grounds, sow not amongst thornes, circumcise your selves to the Lord, and take away the foreskins of your hearts, lest my fury breake forth like fire, and burne that none can quench it. How farre is the great God from accepting those, the fallow ground of whose heart is not broken up, seeing he doth here threaten, that the fire of his wrath shall break forth upon them, and there shall be none to quench it. And thou by thy hard and impenitent heart, saith the Apostle, treasurest up to thy selfe wrath against the day of wrath. That is, all any man shall get at the hands of God by a hard heart, namely, a treasure of [Page 55] wrath; you know that God doth chiefly eye with what hearts men do bring their services before him: So that if men pray with ever so much appearance of zeale and fervency, if they fast ever so often, if they give ever so much Almes to the poor, if they make ever so large professions of religion, &c. and their hearts under all this doe still remaine hard and unbroken, it is as if they had done nothing at all. All their bodi­ly exercise will profit them very lit­tle &c. 2. A hard heart will shut out all that which would come to doe us good. If we have hard hearts, mercies will not winne us, judgments will not affright us. Looke how it is with men of harsh dispositions and and inflexible natures, use faire meanes to them, and you stirre them not, use fowle meanes, and they are still at the same passe of insensible­nesse: you had as good threaten a [Page 56] wooden post, or speak to it friendly, and it would be to as much purpose as to threaten such men or to in­treate them friendlily. Just thus it is with a hard heart. It is like stony rocky ground, no seede of grace will thrive there, how should faith thrive in a heart that is insensible of sinne? will they goe to Christ for life, who apprehend not that they are lost, and dead in themselves. How should repentance flourish there, where sin is not felt? how should they love God much, who doe not apprehend that they have many sinnes, which had neede to be forgiven? A hard heart is so farre from being better for mercies, that it waxeth worse and worse under them. It turneth the grace of God into wantonnesse, Be­cause judgement is not speedily ex­ercised upon the children of disobe­dience, therefore is the heart of the children of men set to doe evill. And [Page 57] not onely so, but they doe take oc­casion by the judgments of God also to waxe worse and worse. As they are smitten they revolt more and more, like the smiths anvill, the more it is beaten upon, the harder it growes. The more plagues God did send upon Pharoah, still the more hard and insensible he did grow. A hard heart is like the clay that is made more hard by contrary causes: both by the warme sunshine, as also by the cold frost. If God put not more then ordinary efficacie into the meanes, a hard heart will rather be worse then better for them, &c. 3. We can never hope upon good grounds to enter into Heaven with unbroken hearts. None shall dwell with God hereafter but those with whom God dwels here. Now the text saith, that God doth dwell with him that is of an humble and con­trite heart, thereby intimating that [Page 58] God dwels not with them that are of proud unbroken hearts. Thou by thy hard and impenitent heart treasu­rest up unto thy selfe wrath against the day of wrath, Rom. 2. That's all a man gets by a hard heart. We reade of some, who when they shall come at the day of Judgment and knock saying, Lord, Lord, open to us; shall re­ceive this answer, I know yee not, de­part yee workers of iniquity; for when I was hungry yee fed me not, &c. And doe you thinke that hard hearted sinners shall receive any other answer then this, Depart &c. For when I knocked at the doore of your hearts yee would not open to me, though my locks were wet with the dew of the night, therefore now will I not open to you. If you observe who they are whom Christ pronounceth blessed in his Sermon, Matth. 5. Blessed are the poor in spirit, &c. You will finde that the most of those which are there men­tioned [Page 59] are men of a temper as con­trary to hardnesse of heart, as white is to blacke. Our Saviour doth there pronounce them blessed who are poore in spirit, who mourne, who are meek, who do hunger and thirst after righteousnesse; now these are the properties of broken hearted men, and there is nothing more con­trary to them then a hard heart. Thus have we set before you the great evils attending upon a hard heart, namely, it hinders our accep­tance with God, suffers us not to reape benefit by what would other­wise do us good; and which is worst of all, it shuts Heaven gate against it; which three things are most true concerning it, if by a hard heart you understand a heart not in the least truly broken for sinne &c. Come we to the second sort of motives which we promised to speake of, namely, such as are taken from the benefit [Page 60] and usefulnesse of a broken heart. The benefits of a soft heart are as follow. 1. A soft heart is fit to receive any Grace, as soft wax is fit to receive any impression. Metal being softned by fire, is fit to be wrought in such manner as the arti­ficer doth desire to have it. When God is about to stampe his image upon the soule of a man, the worke of grace I meane) his manner is to prepare the heart thereunto by brea­king and softning of it with the power of spirituall conviction. As those we read of in the Acts who were pricked at heart, which is the first good we heare of them. It is said of the spirit, that he shall convince first of sinne, and then of righteous­nesse. As ground is prepared to re­ceive the seed by being first ploughed and broken up, so likewise is it with the hearts of men. It is said That the humble God will teach, God makes [Page 61] men teachable by humbling them, and then he teacheth them. Thou bin­dest man in cords of affliction, and sea­lest up instruction to him: why then? namely because men are usually most humble and broken in a time of af­fliction; and therefore most teacha­ble at such a time. Now it is a great matter to have our hearts fit to re­ceive good, as Scripture counts fit­nesse, because such a heart is neare unto good; good doth as it were lye at the doore of such a heart. Many mercies are long comming, because the heart is long in fitting to receive them. And it is the manner of God in dispensing of mercies, first to look that the heart be made fit to receive them: as a wise Physitian will not give strong physick till he have pre­pared the body of his patient for it; A smith will not strike his iron till he have first made it hot, and so ca­pable of impression from his blow. [Page 62] Though God could perfect severall kinds of worke in an instant, yet it is his manner to doe things gradu­ally, as first to fit men for mercies, and then to bestow mercies upon them, humble your selves under the mighty hand of God that he may lift you up in due time. If God give men good things before such time as they are fit for them, he gives them usually in wrath and not in mercy, for their hurt and not for their good. It is therefore a great benefit to have our hearts fit to receive good. So much of the first motive. 2. God will take up his abode in thy heart, if it be an humble heart; yea Christ will come, and the spirit will come and take up their abode in thy heart, if it be a soft heart. Isa. 57.15. Thus saith the high and holy one, I dwell in the high and holy place, with him also that is of an humble and contrite heart, to revive the heart of the contrite ones. Now this [Page 63] is an expression which speakes much intimacy and nearnesse for God to say that he dwells with them that are of an humble spirit. It is a steppe towards familiarity to dwell in the same towne, a further steppe to dwel the next doore to any neighbour; but beyond either of these, to dwell in the same house with any friend; how happy would a sick man think himselfe if he had an able Physitian dwelling constantly in the house with him, so as to be alwayes at hand when he hath any occasion to make use of him. God dwels with broken hearted sinners for that very end that he may revive them. If any friend in whose company you take great delight, so much indeed that you are not well without him, should say, well, rather then you shall be melancholly for want of my company, I will even come dwell with you for altogether; would you [Page 64] not count it a great priviledge? how much greater priviledge is it to have God, and Christ, and the spirit dwel with us? Oh! who would lose such a priviledge rather then be at the paines to breake a hard heart? 3. An humble, a soft heart is in the best ca­pacity to be freed from sinne. Looke how it is with the ground whilest it is hard and fast bound with frost, there is no getting up the weedes if you would ever so faine; but when the raine descends upon it and sof­tens it, then you may pluck them up with ease. Sinne is bound up in the hearts of men whose hearts are hard, as weedes are bound in the ground in frosty weather, but when it wax­eth soft it may be plucked up by the rootes. God doth sometimes suffer sinne to continue in greater strength and vigour in the hearts of his peo­ple then it otherwise should, on pur­pose to humble them, as knowing [Page 65] that nothing can be matter of grea­ter humiliation to a gracious heart then the power and strength of sin within it. Some thinke that by the messenger of Sathan which was sent to buffet Paul, that he might not be puffed up with revelations, we are to understand some sinne whereunto he was tempted, as a meanes to keep him humble; seeing then it is the manner of God sometimes to break the hearts of good men by suffering their sinnes to remaine in a great measure unsubdued (as some good men that are subject to violent pas­sion, pensivenesse, and discontent of spirit) broken heartednesse must needes make way for the delivering men from the Tyranny of their sins; for if you take away the cause of sins continuance in good men which is oftimes the want of due humiliation and brokennesse of heart, the effect will follow. 4. A soft heart is fit to [Page 66] receive all sorts of good things. John the Baptist is said to have prepared the way of Christ, now you know the great Doctrine which John insisted upon was repentance or broken heartednesse; as being very prepara­tory to the great worke of Christ, which was to binde up the broken hear­ted, and to proclaime liberty to the cap­tives, to bring the glad tidings of salva­tion into the world. Tidings of par­doning grace is most acceptable and welcome to a broken heart. A bro­ken heart is fit for comfort, coun­sell, mercy, grace, and indeed what not that is truely good. If you would know in what respect a bro­ken heart is most fit for any kinde of good, take this briefe account of it. 1. A broken heart stands in the most need of mercy, as comfort, &c. A man is then most fit for meate and drinke when he is most hungry and thirsty; and so stands in the greatest [Page 67] neede of it. He that hath not so good an appetite is not so fit to eate. 2. A soft heart is in the least danger of get­ting hurt by mercies, of being spoiled with kindnesse; as we sometimes say of children, they are spoyled with kindnesse. It is not so apt to be puf­fed up with mercies and to turne them into wantonnesse as others are. 3. It receiveth mercy most thank­fully, and in that respect is most fit for mercy. Beggars by how much lower they are brought thorough want, by so much more thankefull will they be for any small almes that is given them; whereas those that are not sensible of much want begin to looke bigge if you offer them a small matter. 4. Broken hearted Christians make the best use and im­provements of their mercies, and therefore are most fit for mercy. They who thinke themselves most unworthy to receive are alwayes [Page 68] most carefull what and how to ren­der, &c. 5. The fifth benefit of a soft heart is, a soft heart is most fit to doe any thing that is good, as to pray, heare, receive the Lords sup­per, or performe any other duty ac­ceptably. Indeed no heart but a soft heart is fit for duties, or can per­forme them as they ought to be per­formed. Prayer that proceedes not from a broken and contrite heart, though it be joyned with fasting, is as no prayer, no fast in the sight of God. If we be frequent in hearing the word; and have not our hearts broken and humbled thereby, we lose the benefit of that duty. So likewise, if we come to the Lords Table, and then behold the body of Christ brokē with unbroken hearts, we shall goe away as empty as we came, and do God as little service in coming as if we had staid away. And it must needs be so that a soft heart [Page 69] should be most fit for duty, because an humble self abasing temper is the best posture for the soule to draw nigh to God; and not onely so, but this is further observable, namely, that hu­mility and brokennesse of soule fills men with zeal and activity for God; an humble heart thus thinkes with it selfe, I have hitherto beene very un­profitable, it is little service, scarce worth speaking of, that God hath had from me as yet; Oh how shall I redeeme time for God? how shall I make amends for my former base­nesse and uselesnesse? If God will but honour my utmost endeavour to be any wayes instrumentall for his glo­ry, how happy shall I account my selfe, &c. 6. The sixth and last bene­fit of a soft heart is, that it doth fit for a Kingdome, for Heaven and happinesse. We read of being made meete to be partakers of the inheri­tance of the Saints in light; now [Page 70] brokennesse of a heart is a thing greatly conducing to the meetnesse for an inheritance in light there spoken of. And that it is so, will ap­peare, if we shall but consider what is the worke and employment of Saints and Angels in Heaven. Is it not to admire and adore God, and to sing everlasting Hallelujahs? Now, who so fit to praise and to admire God, as broken hearted humble men. I can but thinke how poore humble hearted Christians will stand ama­zed and astonished at the day of judgement, when God shall call them to his right hand, when Christ shall bid them sit downe together with him, and judge the world. Do you thinke they will not be full of such thoughts as these? Alas, what were we, or what are we, that God should thus delight to honour us; that we should be made Kings and Queenes unto God, when thousands [Page 71] of the great ones of the world are cast downe to hell. Surely they will cry out, Not unto us O Lord, not unto us, but to thy name be all the Praise and Glory. For by grace we are saved: by free grace alone are we saved; Halle­lujah. Thus have we set before you the severall benefits of a soft heart, so much shall suffice by way of mo­tives, to put us upon endeavouring after the getting of soft hearts. Qu. But peradventure some will be ready to aske. How may we come by soft hearts, which we have heard to be sacrifices so acceptable to God? By what meanes may we attaine there­unto? Ans. That it may be attained in the use of meanes, such Scriptures seeme to signifie wherein God cals upon us, to rend our hearts, and to plow up the fallow ground of our hearts, &c. Now the meanes to be used are as follow. 1. Meanes. We must attend upon the word of God. [Page 72] For that is Gods hammer to breake the heart, and we must heare it with reverence, faith, and diligence, else it will harden our hearts and en­crease our condemnation. It had wont to be no strange thing to heare of hard hearts broken by the power of Gods word: sometimes severall in some one towne or village, and that within the space of a few years. There is the same efficacy in the word now as was then, were it not that the prejudice which is in the minds of men against it, and great neglect and contempt of it did inter­cept the benefit which they might o­therwise receive by it. That it is the proper worke of the word of God to soften mens hearts (I meane as an instrument in the hand of the spi­rit) I may make appeare from this experiment: you see when the word of God doth not soften mens hearts, usually nothing else doth, the worke [Page 73] remaines undone. Men ordinarily carry hard hearts with them to their graves, when they will not make use of the word of God wherewith to breake them. See Heb. 4 12. The word of God is quick and powerfull, and sharper then any two edged sword, pier­sing even to the dividing of soul & spirit, and of the joynts and marrow, &c. Da­vid prayes that God would sanctifie him by his truth, his word is truth. Now brokennesse of heart is a great part of sanctification, &c. 2. Meane, we must take away that or those sins which doe harden our hearts: Sin is the great cause of hardnesse of heart. It is like some evill humour which is got to a head, and causeth a great swelling and hardnesse. There is no mollifying the place until such time as the evill humour which is in it be either dissolved or dissipated. There are some kinde of sins which doe more especially conduce to [Page 74] hardning of mens hearts; as for ex­ample, scandalous sins, sins against knowledge, sins which have much of a mans understanding and will in them; deliberate sins, sins commit­ted upon very slender temptations; delightfull sins, customary sins, sins which begin to justifie themselves, and to put men upon pleading their cause, or at leastwise extenuating and making light of them. It is im­possible for a man to keepe a tender conscience, if he will entertaine any one sinne as his constant welcome guest. I might shew you severall wayes whereby sinne doth harden mens hearts. One is this: any sinne that a man doth allow himself doth as it were shade his soule, that is, keepe off the warme beames of the light of Gods countenance which would otherwise shine upon it; you see how it is with the high wayes, such as lye open to the sun beames [Page 75] are soone melted, though there have beene ever so great a frost; but those places that are in the shade when the Sun is kept off by hedges or the like, continue to be hard when all the rest are thawed. Sinne intercepts the light of Gods countenance, keepes back the warme rayes of the Sun from shining upon the souls of men, which is the most effectuall meanes to thaw and melt them of any other. Sinne breedes strangenesse betwixt God and men, causeth fallings out between them; now as it is with friends, when there is any falling out or strangenesse betweene them, they begin to be hardned against one a­nother, and they can speake and doe that against each other without any trouble, which they could not do at another time, upon any termes, &c. 3. Meane. It were good to call to minde every night what have beene our failings that day & be humbled [Page 76] before God for that or those sins whatsoever they have been. We say, Gutta cavat lapidem, Continuall dropping upon makes the hardest stone become hollow, so the most stony heart would probably become soft by the continuall dropping of daily humiliation, and selfe exami­nation. If the Sun begin to shine out by that time it hath frozen but a day or so, it will presently thaw it. So it is good for us to thaw the ice of our hearts before it have beene so long frozen that it will beare; you know when ice is come to that passe, men doe walke or ride upon it without feare. He that shall but seldome call himselfe to an account for his mis­carriages, will goe nigh to grow so bold in the interim that he will be past feare of what conscience can say to him: yea he will also goe nigh to have forgotten many sins which might be matter of deepe humiliati­on [Page 77] to him, if they were fresh in his memory. Besides, that sinne doth oftimes looke most ghastly upon men, and most like it selfe soon af­ter the commission of it, whilest all circumstances are yet before them: whereas the sense and apprehension of it is apt to weare out by degrees, and like meat, that hath laine long in the stomack, it begins to be dige­sted by little and little, till at length they complaine no more of it. If Da­vid did every day call to minde a sin committed long before, as that pas­sage seemes to imply, my sinne is ever before me, &c. How much more should we each day call to minde the sins of the present day? 4. Meane. We must labour to see our misery by reason of sinne. There is a world of misery which attends sinne; the considera­tion whereof might serve greatly to humble us. For you know misery is a very humbling consideration, 'tis [Page 78] hardly possible for a man to thinke himselfe very miserable, and yet be very proud at the same time. I need not put you upon considering what mischiefe sinne doth expose you to: it may suffice unto the breaking of our hearts, to think what misery sin hath actually brought upon us. It made Paul cry out, O wretched man that he was; &c. Gods people count themselves more miserable upon the account of that body of sinne which they carry about with them, then upon account of all the calamities in the world besides. Crosses could ne­ver make them miserable were it not for sinne; I meane, nothing like so miserable as now they doe. It is their frowardnesse and impatience which doubles and trebles every affliction. 5. Meane. We must consider of the great mercy of God towards us, in giving us hope that we shall be freed from hell, and received up into hea­ven. [Page 79] Some may thinke it strange that the mercies of God should be reckoned amongst the meanes of breaking mens hearts. And yet there is nothing more true, see Rom. 2.4. Despisest thou the riches of his goodnesse and forbearance, not knowing that the goodnesse of God leadeth thee to repen­tance? Paul was able to say Rom. 7.25. I thanke God thorough Jesus Christ, namely, for delivering of him from the condemning power of his sinne; and yet he cryeth out in the verse immediat­ly foregoing, O wretched man that I am, &c. see Titus 2.11, 12. The grace of God which bringeth salvation hath appeared to all men, teaching us, that denying ungodliness we should live sober­ly, righteously, and godly, &c. Observe that he saith, the grace of God which brings salvation appearing to him did teach him to deny ungodlinesse, and to live godly, &c. If an ingenu­ous spirit would set it self to mourne [Page 80] over any offence committed by it, it could use no more effectuall mo­tive then the consideration of the se­verall favours and kindnesses recei­ved from them against whom the offence was committed. Now what greater favour is possible for a man to call to minde then this, that by the free grace of God in Christ he hath beene delivered from the wrath to come, and brought into the glori­ous liberty of the sonnes of God. 6. Meane. We must beg a soft heart at the hands of God, for if we aske it sincerely we shall have it, God ha­ving promised that whatsoever we shall aske in the name of Christ ac­cording to his will, he will heare us. Therefore let us presse him with his promise, as we have cause. You can­not please God better then by going to him for certaine mercies concer­ning which he delighteth to be sought unto by the sons of men: you [Page 81] know how well God approved of it when Solomon did aske for wisdome instead of asking gold and silver &c. Surely a petition put up for a soft heart will be every whit as accepta­ble or rather more, &c. There are certain requests which if men would be earnest with God in, and lay the stresse of their desires upon, would be greatly beneficiall and advantagi­ous to them farre beyond those pe­titions which the most of men are wont chiefely to insist upon, and urge with the greatest strength and heate of affection. A soft heart is one of those, of which may be truly said what is spoken concerning Faith, namely that it is more precious and (let me adde more rare) then gold. Well might the Scripture say, Rom. 8.26. We know not what to pray for as we ought, &c. It being the manner of most men to pray most for what they have least need of, or will doe them [Page 82] least good: and least for them of which they stand in the most need, and from whence they might reape the greatest good. If men be sick, how earnestly doe they pray for health, but if troubled with hard hearts how coldly doe they pray to have them softned? He that prayeth for a soft heart is under the encou­ragement of an excellent promise, namely, that God will take away the heart of stone, & give a heart of flesh, which promise surely is as ap­plicable to the people of God in all ages, as that which was made to Io­shua, which the Apostle cals upon all believers to make use of, and depend upon, viz. I will never leave thee nor forsake thee.

There are two considerations Which may put us upon praying for soft hearts, besides the promise of God, whereof we have spoken already: as first, we cannot glorifie [Page 83] God with hard hearts. Men of hard hearts do sinne the greatest honour and service that is possible for men to doe it, and God the greatest dis­honour and disservice. I shall make it out to you thus: He that com­mits sin, and is never troubled for it, or layeth it to heart doth upon the matter justifie it; and say in effect, that he hath no cause to be ashamed; that sinne is no such ugly abomina­ble thing as the Scripture represents it, and hereby he doth sin as much credit and service as in him lieth: and on the other hand, he disho­noureth God as much, in that he makes light of breaking his righte­ous law, as if it were a smal thing so to doe. You cannot slight any man more, then in making nothing of offending him, as if it were not a pin matter whether he were pleased or displeased. Now this were a very good argument for a man to plead [Page 84] with God, in relation to the obtai­ning a soft heart; Lord, thou know­est I cannot but dishonour thee, and honour sinne thy great enemy in a high degree, so long as my heart continueth thus hard; wherefore I beseech thee to soften it. 2. Men of soft and tender hearts are most like to be continued in the enjoyment of those good things which God hath bestowed upon them. Mercies bestowed upon hard hearted men doe many times prove like the seed sown in the stony ground, Mark 4.5, 6. which had no deep rooting, so that it soon sprung up & withered. Such mens mercies doe ofttimes soon wither. When men doe turne the grace of God into wantonnesse, and take occasion from the light of Gods countenance to waxe more hard and proud (as the Clay that is hardned by the Sunbeams) usually God doth quickly withdraw the [Page 85] light of his countenance from them, and leave them in darknesse; but when those beames doe melt the heart, and make it more and more soft, God is pleased ofttimes to let them abide longer with us, being improved for that end whereunto they were sent, &c. This may encou­rage us to pray for soft hearts, &c. 6. Ʋse. This may serve for the com­fort of all those who have broken and contrite hearts. Though men despise them, God will accept of them and love them. St. Iames re­proves those, chap. 2.2. who were full of their respects towards such as came into their Assemblies with Gold rings and goodly apparell, but despised the poor, saying, stand here, or sit under my foot stoole: thereby in­timating, that in this carriage of theirs, they were altogether unlike to God, who is no respecter of per­sons upon any of those accounts, [Page 86] and yet he hath more respect unto some then unto others, namely, unto those who are of broken and contrite hearts. Great persons look that it should be accounted a high respect, if they vouchsafe now and then to bestow a visit upon them that are poore; How much greater is the respect and condescension of the great God towards broken hear­ted sinners, in that he vouchsafeth not onely to visit them now and then, but to take up his abode with them, to dwel with them. Though God doe sometimes retire himselfe, so that a broken hearted Christian feares he is departed (as a man may think one that lodgeth in his house is not within, when he keepes close, not willing to be spoken with) yet he alwaies dwels with the broken heart, to revive the spirit of the humble and contrite. Let broken hearted Christians be of good cheer, [Page 87] they may safely call God and Christ Emanuel, that is, God with them, &c. Obj. But will God shew mercy to, and accept of me, who am a grie­vous sinner? I cannot believe it. Ans. Yes, God wil shew thee mercy, if thou beest an humble soule. Obj. But I have been a grievous sinner, a notorious liver, and therefore I am justly humbled for my sins. Ans. Thou must not look upon thy selfe, as thou hast bin, but as thou now art; if thou be humbled, the blood of Christ washeth thee from all thy sinnes, how many and great soever they have been. I doe not say, that thou oughtest not to reflect upon thy former conversation, upon any account whatsoever. For you know that the Apostle Paul did call to mind what he had been, namely, a blasphemer, a persecutor, an inju­rious person, &c. This he did in reference to the magnifying of Gods [Page 88] grace, in making him such as he was by grace; but I say, that in a time of trouble and perplexity of spirit we ought to look upon the present hu­miliation of our souls, and broken­nesse of our hearts, as a ground of joy and comfort. Obj. But I am not worthy that God should shew me so much mercy as to accept of me. Ans. No, nor ever wilt be worthy in thy selfe of any mercy, but God looks upon thee in Christ, and in him doth account thee worthy. Therefore goe to God in the name of Christ, that is the way to finde acceptance: For God is very ready to heare his peoples prayers, & to grant their requests; and he hath promi­sed to heare when they call, and he takes delight to heare his people pray. Therefore this may encourage us to pray, for God wil hear. Obj. But will God heare and grant the pray­ers of all? Ans. No. They must be [Page 19] godly which do prevaile with God. They must be such as doe not allow themselves in any sin whatsoever. If I regard iniquity in my heart, the Lord will not heare my prayers, &c. Psal. 66.18. Again, They that would pre­vaile with God must pray in faith, and with earnestnesse. Again, They must be constant in prayer, and not give over praying. Again, they must put up their requests in the name of Christ, with thankfulnesse for such mercies as they have already recei­ved. Obj. I hope I am Gods child, and I have prayed, but God heares not me. Ans. God may have heard thee, though not at the same time that thou desirest, not in the same thing. There may be good reason for that. Thou must not tie God to thy time, nor to thy means. For God is wise, he doth delay the gran­ting of our requests for severall holy ends and purposes; as for ex­ample, [Page 90] To try our faith, to humble us, to make us see the want of a mercy, that we may the better prize it when it comes, be more thankfull for it, and use it more to his glory. &c.

A SHORT CONFESSION OF FAITH.

I Believe there is a God, Concer­ning God. and but one, who is an infinite spirit, one in essence, three in persons, truly though, not fully, made known to us by his glorious attributes of wisdome, holi­nesse, Justice, mercy &c. which are not so many qua­lities in God, as in men they are) but his very essence thus represented to us, he being Holinesse, Justice and Mercy it selfe▪ and that the distin­ction [Page 2] of persons, or Subsist­ences ariseth from three se­verall incommunicable pro­perties, wherewith the divine essence is clothed, the in­communicable property of the father being to beget, of the son to have bin begotten, of the Holy Ghost to have proceeded from the Father and the Son. Yet are all these three persons coequal, coes­sential, coeternal, as the Sun and the light are contempo­rary, though light do streame from the Sun. I further doe believe, that the Heavens, the earth, and the great deepe, with all things contained in all, and every of them (whe­ther living or without life, are the workemanship of his hands by the onely word of his power in time created [Page 3] out of nothing. As also that God did from all eternity foreknow and pre-ordaine all those things which have or shall come to passe in time, and both hath and will by his executive power give be­ing unto all such things in his own fulnesse of time, w ^ch he had decreed and resolved upon in himselfe from all e­ternity. Provi­dence. Onely the decree of God concerning sin, I sted­fastly believe to be meerely a permissive decree, which he doth not prosecute and pur­sue by the exerting of any such positive power or ca­suality as in other cases, Sin. (for sinne hath no efficient cause, but springs from meere defi­ciency or defectivenesse, which were flat blasphemy to ascribe to God who is all [Page 4] light, and in him no darke­nesse at all) but meerely suffereth to be and for holy ends and purposes (some of which we may partly guesse at) doth refuse to let and hinder, though it be in the power of his hands to doe it. God is no wayes bound to stay the hands of men, when they stretch them forth to their own ruin, nor can he be said to tempt any man, when he is tempted and drawne away of his owne hearts lusts, the Lord meane time refusing to prevent or returne that his captivity. We deny not that God doth concurre to those actions which are sinfull, but not to the sinfulnesse of those acti­ons. As he that striketh a lame horse makes him goe, [Page 5] but doth not make him halt, for that proceeds meerely from his lamenesse. He that playeth upon an untuned in­strument with a skilful hand is the cause of the sound, but not of the jarring; for that it jarres, proceeds meerly from the untunednesse of the in­strument, and not from the unskilfulnesse of such a Musician. There is something in every evil action which is good, namely, its naturall being as it is a physicall mo­tion, and so farre forth it is from God, but the morall pravity and irregularity of it is from man alone. We also grant, that God doth some­times lay stumbling blocks in the way of sinners, as it is Ezek. 3.20. but yet he only suffereth, and no wayes com­pels [Page 6] them to fall, or thrusts them downe. A man may walke if he be very carefull without falling, though ma­ny stumbling blocks should lye in his way. That God is onely the author of the occasion, and hath no hand in the sinne it self, is intimated to us in that passage of the Lords prayer, in which we are taught thus to speake, Leade us not into temptati­on, but deliver us from evil; & not, lead us not into evil, but deliver us from tempta­tion; implying, that though we are lead into temptation by God, yet not into evil, not into sinne, though he offer the temptation yet he onely suffereth the sinne. I speake nothing to the prejudice of Gods providence in dispo­sing [Page 7] of sinne as well as other occurrences; for God may onely permit the commission of sinne, and yet dispose of sinne committed in subser­viency to his own Glory. But to proceede from Gods permissive decree to his posi­tive providence. I believe it to have such an universall influence upon all the affairs of the world, that the most inconsiderable passages and occurrences are ordered and disposed thereby, insomuch that not a haire can fall from our heads, or two sparrows light upon the ground with­out it. Concerning the dea­ling of God with Angels and men, Angels. which are of all o­ther most remarkable, I thus believe: First, as touching Angels that they were all of [Page 8] them created by God pure and spotlesse spirits, an or­der of being above men, of a more Noble and active con­stitution; in which estate many of them yet continue (and are probably confirmed by Christ therein) being pure flames, ministring to him that is the consuming fire; as also pitching their Tents about the godly, and attending upon their good and safety) but others of them thorough affectation (as is conceived) to have been equall with God, fell downe from Heaven, like lightning: that is, were for­ced downe from thence, (as fire, which naturally tends upwards, is, when it light­neth, driven downwards by the violence of the breaking [Page 9] cloud, and that those who kept not their standing are reserved in chaines of darke­nesse to the judgement of the great day, God having made no provision for their reco­very, as he did for raising up the tabernacle of Adam, which was fallen. Concer­ning man (the next creature to Angels in point of digni­ty and excellency) the spirit of God speaking in the word hath thus perswaded me, Man. (namely) that God at first did make him righteous, stamped his own image upon him, gave him freedome of will with an indifferency to good or evill, put him in­to a capacity of standing (though not into an impos­sibility of falling) made a Covenant of workes with [Page 10] him, that in doing he should live; gave him a positive law (besides that which was written in his heart) where­by to try his obedience; which law he wilfully trans­gressed, and we in him; (that one Adam being all of us re­presentatively, and after a sort really, forasmuch as we were all in his loines) and by that his transgression brought a curse upon him­selfe and his posterity, yea his posterity upon them­selves and all other creatures inferior to them, which are said to be made subject to va­nity by reason of him who subjected them, that is man (viz.) obnoxiousnesse to e­ternall death, the inflicting whereof upon those for whom Christ interposeth [Page 11] not, is most just; and had beene so in respect of all, if Jesus Christ had not inter­posed, as will appeare if we consider the hainousnesse of the sinne, Mans fall. which did contain in it a manifest breach of all the commandments (though it may seem at the first view to have been of no such mag­nitude and malignity) or the incapacity of one man to re­ceive that great weight of wrath which was due for it; or the relation wherein we stood to Adam being some­what of himselfe, in a sense sufficiently proper, being bone of his bone, and flesh of his flesh, that is seeminally and radically in him. I say, these things considered, we may salve the justice of God, without having recourse to [Page 12] his Soveraigne power. It is no part of Gods Soveraign­ty, nor yet consistent with his justice, to charge guilt upon innocent creatures; neither would or could the righteous God, who can doe no unrighteous thing have laid Adams sin at our doore, had it not been our sin as well as his. The woe­full fruits of that accursed fall we have daily experi­ence of, The sad conse­quences of it. in the universall de­pravation of our natures displaying it selfe, and being too too legible in the mise­rable darknesse of our under­standings (for how small a portion is it that we know of God, our selves, or the nature of those creatures which are round about us, in comparison of what we [Page 13] might have knowne) per­versnesse of our wils (which take occasion by the Law of God, to sin out of measure sinfully) disorder of our affe­ctions (which are fixed most when they should be least, or not at all; and least when they should be most of all; which also change their due centres, our love moving towards those things which should be the center of our hatred) erroneousnesse, stu­pidity, searednesse, defile­ment and interessednesse of our consciences, and conti­nual pronenesse of the whole man unto that which is e­vill; as it is written, the ima­ginations or figments of the minds of men are evil, and onely evill, and that conti­nually. But to proceed, I [Page 14] further believe, that God soone after the fall of man (probably so soone as that the Sun did hardly go down upon his wrath) disclosed that gracious designe which he had resolved upon from everlasting, of recovering & saving some of the sons and daughters of the first Adam, Recovery. by Christ the second Adam who was exhibited (though somewhat obscurely) in that glorious promise, the seede of the woman shall breake the head of the serpent; which words containe the tenour of the Covenant of grace, or second Covenant which God en­tred into with man suspen­ding life and salvation upon the condition of believing, of which I shall speake more hereafter. This second Co­venant [Page 15] was at first called no other then the promise of the blessed seede, Severall names of the Cove­nant of grace, with the reason of them. viz when made knowne unto Adam in the words forementioned, namely, that the seede of the woman should &c. After­wards it was called a Cove­nant, when revealed to Abra­ham, and ratified by many solemnities. Afterwards it was styled a Testament or Legacy, where in Moses his time, it was sealed with the bloud of Christ, who was ty­pically slaine in the severall sacrifices; and now the new Testament, because sealed with the bloud of the Testa­tor Jesus Christ himselfe; which is a new seale in com­parison of the bloud of Christ typically shed, which was long before it. Other rea­sons [Page 16] there are of its being called the new Testament, though it be for substance the same with the old Testa­ment, which is very Gospell as well as the new (for the Covenant of workes was never called a Testament, nor could beare that name) which we shall hint hereaf­ter. Touching the Promise, Condition, Mediator, and Seales of the new Covenant or Testament, I believe as followeth. First, that the things promised to those which are concerned in it, are Christ with all his rich purchases, Covenant of grace, its promi­ses. such as are the gift of the spirit, pardon of sin, healing of our natures, peace of conscience and eternall happinesse. New testament-promises are mostly spiri­tuall, [Page 17] but those of the old testament were more carnal, that is, more relating unto temporall and outward things. Secondly▪ That the condition of the new Cove­nant, Its condi­tion, not assurance, but faith. Assurance proved not essen­tiall to sa­ving faith. on which the foremen­tioned promises are suspen­ded, is Faith, I do not say assurance, for that Faith may be where assurance is not, is cleer to me from 1 Joh. 5.13. These things have I written to you that believe on the name of the sonne of God, that you may know that you have eternall life; and had their Faith beene Assurance, they would have knowne that they had had eternall life, ( i. e. were heires of it without his wri­ting to them) and that yee may believe on the name of the sonne of God, (that is, that you [Page 18] may increase in faith. Now assurance being the highest pitch of faith, a speaking the absence of all doubting, doth admit of no increase: (Indeed vision is beyond As­surance, but there is no de­gree of faith higher and greater then assurance) if un­beleife may be mingled with true faith, as appeareth from this place it may, as also from Mark. 9.24. when the man cryes out, Lord I believe, help my unbeliefe, there Assurance is not of the essence of true faith, but a higher degree of it for Assurance excludes all unbeliefe. I might adde, that the fruits of saving faith, Faith. as purifying of the heart, pri­zing of Christ, &c doe ex­perimentally appear to be in the hearts of many who are [Page 19] farre short of Assurance. But such a Faith is required to bring us within the Cove­nant as is an Affiance or re­sting innitency, or resting of the soul upon Jesus Christ exhibited in the promise for life and salvation, expressed in Isaiah by trusting in the Lord, and staying upon the name of God, when we sit in darkenesse and see no light.

As for the effects of true faith, they are these: 1. It workes by love, and conse­quently puts men upon obe­dience to the commands; For those that love God, wil keep his commandments, & are indeed constrained there­to by the love of God shed a­broad in their hearts. So you see, that faith doth not ex­clude but include obedience [Page 20] to the commands of God, wherein holinesse consists. Though we are justified by faith without workes, yet not by a faith which hath no works. Saving faith recei­veth Christ according to all his offices, as well as he is a King and Lord, as Priest and Saviour. Touching the Me­diator of the New Cove­nant, which is Christ, I be­lieve concerning him, as such: Mediator and his Offices. 1. The duplicity of his nature, that he is God as wel as man, man as well as God. 2. The triplicity of his offices, namely, that he is 1. a King, having a Mediatorious Kingdom committed to him by God the Father, by vertue whereof he doth chiefly act and appeare in the Kingdom of grace, and ought princi­pally [Page 21] and immediately to be addressed to, which King­dom it is said he shall here­after deliver up to God the Father, and then shall God be all in all. This Kingdom of his he doth administer by certain outward means, and visible dispensations, as the Word and Sacraments (as wel as by the inward opera­tion of his Spirit) which whosoever cast off, in so doing doe in effect say, that they will not be subjects of Christ his Kingdom. 2. That he is a Prophet for the en­lightning and instructing of his Church, which yet he doth not ordinarily, imme­diately, but mediately, by those Ordinances which he hath appointed in his Church, having given va­riety [Page 22] of gifts for the edifica­tion thereof. 3. That he is a Priest who hath offered up himslfe a sacrifice for us, did raise himselfe from the grave within three daies by the power of his Godhead; shortly after ascended up to Heaven, where he now sets at the right hand of God the Father, alwaies making intercession for us. As tou­ching the seales of the new Covenant (having spoken of the promise, condition, and mediator thereof.) I do this further believe, namely, that they were and are but two, Sacra­ments. properly called Seales or Sacraments, viz The Passeover and Circumcision under the Old Testaments administration, Baptism and the Lords Supper under the [...] [Page 25] of God, &c. He had said vers. 13. that Moses did put a vaile upon his face, that the chil­dren of Israel could not see to the end of those things which are abolished; that is, they could not see Christ who was the end of the Cere­moniall law, which is now abolished by reason of that vaile which is not onely up­on the hearts of the Jewes at this day, but was then upon the face of Moses; that is of Moses his writings: which vaile was no other then the darkenesse and obscurity of the manner in which the mysteries of the Gospell were then delivered. They are said to have had but the shadow of good things to come (the shadow of a man is so darke a representation [Page] [Page 22] [...] [Page 25] [...] [Page 26] of him that he can never or very hardly be known by it) but we to see those same things as in a glasse (we may as well know a man by the representation of him in a glasse as if we should see him face to face) and with open face too (which may signifie more light shining into the understandings of men un­der the Gospell then did in the time of the law) and to behold the glory of God, whereas they saw little of it in comparison. 3. Efficacy 3. In point of efficacy, the new Testa­ment administration of the Gospell doth excell. But be­lievers in the old Testament were generally as trees growing in the shade except some few worthyes, such as Abraham and David. Where­as [Page 27] believers under the new Testament dispensation are as trees growing in such pla­ces where the influence of the warm beames of the Sun may come at them without hinderance or interpositi­on. Hence the time of the old Testament is called the time before the comming of Faith, Gal. 3.23. Before Faith came (i. e. in that plen­ty that it comes in the time of the new Testament) we were shut up unto the Faith which should afterwards be re­vealed. All which expressions doe speake the old Testa­ment administration of the Covenant of grace to have beene lesse effectuall then is the new; some thinke that place Zach. 12.8. He that is feeble shall be as David, and the [Page 28] house of David shall be as God, as the Angell of God before them. I say some thinke that it is a promise of that emi­nency of grace which shall be in believers in the time of the new Testament above what was in the generallity of old Testament believers. 4. 4. Change of Seales a a fourth difference. The administration of the Covenant of grace under the new Testament differeth from that of the old in res­pect of the alteration of seales, of which we have spoken already. Thus have I declared my perswasions touching the Covenant of grace, and the severall things belonging thereunto. After the publication of the fore­said Covenant in that first promise, the seed of the wo­man shall breake the head of [Page 29] the Serp [...]nt, God was plea­sed by severall piece-meales, and in severall manners, to make knowne himselfe to those who lived in the in­fancy of the world, declaring himselfe to them sometimes by a voyce from Heaven, as the law was given from Mount Sinai; sometimes by visions, other times by dreames, other times by pro­phecies; sometimes by inspi­ration of things not prophe­ticall; which things were afterwards written for our instruction, upon whom the ends of the world are come, that we thorough Faith and patience might inherit the promises; Scriptures. which writings are commonly knowne by the name of the Bible or holy scriptures, concerning which [Page 30] I thus believe (namely) that they were inspired by God, and left as a rule of faith and manners so to continue to the worlds end, and are able to make the man of God, perfect to every good word and worke. As also, that we who live under the Gospel, ought still to have respect unto that part of Scripture which is called the old Testa­ment. My reasons for it are these: 1. That exhortation of Christ, Iohn 5.39. Search the Scriptures, Reasons why the old Testa­ment should be still respe­cted. (which is meant of the old Testament, for then they had no other) for in them yee thinke (that is you your selves are perswa­ded as well as the truth is) that yee have eternall life, that is, the way to eternall life, which is Christ himselfe de­clared [Page 31] to you, as appeareth to be the meaning by the following words; and they are they which testifie of me. Who dare reject that word which gives testimony to Christ? if you say that the ceremoniall law did so, I answer, that the observation of it now, would be a wit­nessing against Christ, as if he were not already come in the flesh but expected hereafter, and therefore it is abolished. 2. The identity or samenesse of the old and new Testa­ment is another reason why I contend for having respect to it. The old and new Testa­ment doe both treate of the same subject, namely Christ, and the way of salvation by Faith in him, though with some difference of circum­stance [Page 32] &c. It is said that un­to Christ did all the prophets beare witnesse. 3. The fre­quent quotations which are in the new Testament out ot the old, as if Christ himselfe and his Apostles had but commented upon the old Testament, and would not urge things upon the beliefe of those to whom they Prea­ched without good warrant and testimony from Moses and the Prophets. 4. I am induced to have respect to the old Testament from this undeniable principle, name­ly, that as it is dangerous to plant what God hath not planted, so much more dan­gerous to plucke up what God hath planted, till he be­gin to doe it with his own right hand. Now we doe [...] [Page 37] estranging them to the world, affecting them to, and enflaming them for God. 2. Touching the duties of men towards God, The du­ties of men towards God. I thus believe, viz. That all sorts of men are bound to love, feare, serve, and trust in him with all their hearts and soules, by vertue of their be­ing received from him, in conjunction with all other mercyes, as also for the con­tinued preservation (which is equivalent to a continuall creation) of their beings and wel-beings. But that there is a double tye upon belie­vers to give up their whole selves, souls and bodies unto God. For they are least of all their own, being Gods, not onely by creation and for­feiture (as all wicked men [Page] [Page 32] [...] [Page 37] [...] [Page 38] are) but by redemption also, he having bought them with a price. The manner in which they are to serve God for the externall part of it, I conceive to be in the way of his ordinances, viz by pray­ing, reading, Singing of Psalms, what it is. hearing, medi­tating, singing of Psalmes (which is meditating and praising of God with the voyce lifted up for the ex­pressing and provoking of greater cheerefulnesse, and affording further leisure by due pausing and treatable delivery for divine conside­ration) not to omit atten­dance upon God in the sa­craments of baptisme and the Lords supper. Right manner of perfor­ming du­ties, what it is. As for the manner of performing these duties (in which the life and spirit of religion doth con­sist) [Page 39] they are to be done in Faith from Gospell motives, to spirituall ends, by way of testifying our thankefulnesse and the rule of them is to be the word of God. I might adde that God is to be served in the exercise of all graces, as Faith, humility, patience, self-denyall, zeale, Expecta­tions of men from God. Of all men. &c. which are the fruits of the spirit of God within us. Lastly, I shall conclude with my per­swasions touching what men are to expect from God: 1. In generall, 2. In speciall. In the generall, all men are to looke for a summons by death to a particular appea­rance and accompt, for the resurrection of their bodies after they have laine awhile in the grave, for a citall of soule and body to appeare [Page 40] before God at the day of the great Assize to give an ac­count of the deedes done in their bodies. These things are to be expected in com­mon both of good and bad. Of wicked men. But to descend to particu­lars: As for men continuing in unbeliefe and impeniten­cy, I know nothing belongs to them but a certaine dread­full expectation of fury and vengeance, to be poured out upon all the adversaries, and that having compassed them­selves with sparkes they should have this at length at Gods hand, namely, to lye downe in sorrow, and that their soules, being at the great day reunited to their bodies, should return to hell, whence they came, the Sen­tence of eternall condemna­tion [Page 41] being irrecoverably past upon them. Depart yee cursed, &c. Of good men in re­spect of the present life, and of that which is to come. But as for Belie­vers, they have something to expect from God here, and something hereafter. Here they expect some things for themselves and other things for the Church; for them­selves, the keeping of them by the power of God to sal­vation, the peace of God to guard their hearts. For the Church, The presence of Christ with it by his spirit to the worlds end, the brea­king of the Serpents head, and putting downe of the man of sinne, and all other enemies of Christ which shall be made his footstoole. For hereafter, they expect that their soules being joy­ned to their bodies which [Page 42] shall be made conformable to the glorious body of Christ, shall re-enter into their mansions of glory be­ing an intire glorified essence (whereas but a part of them was before in glory) ha­ving heard their judge, who is also their redeemer and surety, thus pronounce con­cerning them, Well done good and faithfull servants, enter into your Masters Joy.