a good heart is fruitfulnesse It is the Christians Treasury or store-house producing good things Math. 12.35 fruitfull in diuine and heauenly meditations as Dauid in the Word and workes of God and his owne workes in feruent and effectuall prayers being the Temple of the Spirit in sauory and gracious speeches tending to edification Ephes. 5.4 The lips of the iust feed many also in charitable and helpfull duties toward his brethren to shew workes of mercy and strengthen the weake-hearted as Zacheus and Peter But an euill heart is barren and as fruitlesse as filthy his imaginations are onely euill continually God knoweth their thoughts to be vaine 1. Cor. 3.20 their speeches vnsauory as out of a sinke within vniust vnfaithfull golden promises leaden performances their actions and fruits like the trees most wicked at the best vaine or worldly Truly said Salomon Pro. 10.20 The heart of the wicked is little worth and as worthlesse are his speeches and actions the most of them wicked the best vaine and friuolous Labour therefore for such an heart as acknowledgeth the seed-time and season and in this season is diligent in sowing and dispersing seeing the surest way to keep seed is to sowe it not to saue it at home and such as is fruitfull in euery season as ground receiuing blessing of the Lord. The sixth property of a good heart is watchfulnes extended many wayes 1. It watcheth it selfe most carefully Pro. 4.23 Keepe thy heart with all diligence because as he keepes his soule he keepes his life chap. 19.16 While others watch that nothing issue out into words and actions to disgrace them this will watch to let and leaue nothing within 2. It watcheth against sinne both before and in and afterward Before sinne to auoyd occasions appearances and beginnings of sinne as Ioseph shunned not only the act of vncleannesse with his Mistrisse but her company Gen. 39.10 Mat. 26.42 Watch and pray lest ye enter into tentation the first entrance is pernicious Eue should not haue been led by the Serpent to look on the forbidden fruit if she would not lust and taste it Dauid would haue his eyes turned away from vanity as well as his heart Psa. 119.37 and Salomon counselleth not to goe neere the doore of the Harlot Pro. 5.8 For as a bird keeping aloft is free and safe but cannot come neere the snare without danger so heere The good heart cannot giue it selfe leaue to run into infectious places knowing the inclination of nature to bee taken How carefull are they that haue Gun-powder in their houses that no fire or candle come neere it yet our nature is as Gun-powder to the sparke of tentation 2. It will preserue his watch in occasions of sinning Gen. 39.6 Ioseph was faithfull when no account was taken No difficulty for him to be true that was neuer trusted to be sober where is no drinke or for a woman to bee chaste whom none lookes after But to withstand euill when it is offered vrged forced vpon him this is strength this is Religion If any sinne assault the good heart more strongly he flies to the Antidote as we for our heart against poyson because the life is shut vp in it 3. It will watch against sinne though good men doe it will not be drawne to sinne for any mans pleasure but reproue them rather Ephes. 5.10 as Paul reproued Peter himselfe for the dissimulation Gal. 2.14 4. It will doe no euill though the greatest good might come of it Rom. 3.8 because it knowes no sinne is eligible and not euents but causes can make a thing good In sinne the good heart watcheth in part is not on a sound or dead sleepe but as of children we say Their hearts are asleep though their eyes be halfe open so on the contrary Gods children haue their eyes asleepe but their heart waketh Cant. 5.2 there is no full purpose consent or will After sinne it watcheth both to rise by repentance as Dauids heart smote him for numbring the people and to auoyd the like snares for time to come lest it become a slaue againe 3. It watcheth his graces first to keepe them as one that must giue account of his talents As the Iaylor lockes vp the prisoner lookes the doores bee fast and hath an eye to the windowes that nothing be let in to let him out So heere Iob 31.1 Secondly to perfect them and increase the best gifts as one most couetous to adde to his stocke It neuer hath grace enough carefully watcheth all opportunities to doe himselfe good sets out with the first in his race of Christianity and striues to keepe before Thirdly to exercise them in all opportunities of well-doing it seeketh good Amos 5.14 to further his reckoning and will doe good within his calling whateuer euill may follow on it and is carefull in the matter of doing good of due circumstances called Rom. 16.19 wisedome to doe well 4. It watcheth his whole conuersation both alone and with others and frames his life so as it be led soberly and honestly without scandall 1. Cor. 10.32 iustly without deceit or guile 1. Thes. 4.16 peaceably without strife so farre as is possible Rom. 12.18 Heb. 12.14 humbly without pride or swelling Col. 3.12 boldly in good causes resoluing not to giue Gods cause away to wicked men nor basely for priuate ends stoope to honour vngodly persons which makes them scorne him and his Religion the more Neuer praise the wicked but contemne their dispraises and scornes His words may passe as a vaine blast against a godly man when his heart is afraid of him his conscience admires him With others hee watcheth his communication to season his speach with the salt of grace for edification to refraine his tongue from scandalous hurtfull and sinfull speach Psa. 34.13 and hold it to true and acceptable knowing that hee who keepeth his mouth keepeth his soule Pro. 22.23 vpholding good speach and by it good men and good things So also for his company 1. A good heart watcheth to auoyd needlesse society with euill men Pro. 23.20 If they be scorners and will not be corrected it will shunne them lest it be corrupted as a man that meanes to keepe his clothes cleane will auoyd Colliers and Chimny-sweepers It knowes euil company is as an infectious ayre and will carrie himselfe to such as to plaguie persons pittie them pray for them relieue them supply them with food and Phisick to preserue their life but will not come among them because of infection 2. It watcheth in all company to receiue all good offered and offer all that will be receiued neuer to consent to any euill but bee an example of the Religion hee professeth 1. Thess. 1.7 5. It watcheth for the comming of Christ 2. Pet. 3.12 and therefore finisheth the worke in hand remembring his account the miserie of the neglect and shutting out of such as forget their latter end Whereas an euill heart puts off the
is to please God nor to please man by doing any euill nor by leauing vndone any good it is bound to by the calling it will not be afraid to depart from any good purpose or practice for mens displeasure Againe it can set it selfe naked before Gods presence to whom it desires to stand it desires liuing and dying to be acceptable vnto him 2. Cor. 5.9 A true Israelite hath praise enough to bee praised of God and to be a Iew within and can more satisfie it selfe with Gods allowance than a thousand witnesses Further it dares appeale to God and flie to his Tribunall when men accuse it as Dauid Iudge me according to mine innocency and Moses when Israel would not heare turned to the Lord saying I haue not taken so much as an Asse from them nor hurt any of them Numb 16.15 Lastly if men will condemne him timerously vnheard vnconuinced if all his wary carriage cannot obtaine a right iudgement and sentence then out of sence of innocency and goodnesse of conscience hee can contemne such vniust iudgement and fearelesly expect the Iudgement of God who will make his innocency shine as the light as Dauid against his scoffing and slaunderous Michol 2. Sam. 6.22 It was before the Lord and Paul against the carnall Corinthians 1. Cor. 4.3 I care little to be iudged of any man A good heart cares not for mans allowance if God allow him This is comfort for the seruants of God whether publike or priuate that the testimony of their conscience makes them care no more for the obloquie of profane men than the barking of dogges A little they may be moued sometimes more than needs but much they care not But an euill heart cannot abide the presence of God but flies as Adam and sets him out of sight It dreades the Iudgement of God and trembles like Felix It lookes asquint and dares not stand in a good cause for feare of men as Ioh. 12.43 Many beleeued but durst not confesse for they loued the praise of men And if it cannot be approued of God it is content with Saul to be honoured before the people Fourthly a good heart resteth and reioyceth in God as in the best and onely portion Psalm 73.25 Whom haue I in Heauen but thee or whom in Earth in comparison of thee It holds all other things as moouables vsing them as not vsing them and is onely comfortable that it wants not him in whom is no want It knowes the Lord hath designed his portion and maintaines him out of his owne fulnesse as out of his portion both for his spirituall and temporall estate Hence his ioy in his presence is the greatest and so is his sorrow in his absence stepping aside and clouding his presence now the good heart mournes after him and thirsts for his presence as the Hart for water And as the losse of the whole world is nothing to this so the whole world cannot make it vp nothing but God himselfe satisfieth it And seeing God hath made himselfe his portion he is carefull to make himselfe Gods portion by entring couenant with him as the Israelites Deut. 32.10 But an euill heart affects God in his gifts more than himselfe Professing him the best Benefactor and thanking him for all indeed it mindeth earthly things And his portion is in this life or else hath none Fifthly a good heart aymes at the glory of God in all things In all his parts 1. Corinth 6.20 in his body because it is his and in his spirit because he is a Spirit In all his actions whether naturall as eating drinking 1. Cor. 10.31 or spirituall the parts of his worship He will cleaue to the Word to know and obey it in prayer giues him the glory of hearing and so in confession Iosh. 7.19 and in praises Psalm 50.23 and in beleeuing Rom. 4.20 and a reuerent vse of his Name and Sabbath Yea he will glorifie God what-euer it cost him nothing is so deare to him as to lay it in the scoales with Gods glory And if there be an opportunity he will shew it euen in difficult commandements as Abraham and dangerous as Daniel and costly as Zacheus Whereas an euill heart maketh shewes of glorifying God in spirituall actions but not in naturall or in his actions not in spirit neither God nor his Word get any of his thoughts As for duties of difficulty danger or cost it casts them quite off as Saul and the young man Thus a good heart behaues it selfe toward God II. In respect of Christ it hath fiue other excellent qualities First it preferreth Christ before a thousand worlds All other things all aduantages whatsoeuer are but losse and dung in comparison of Christ Phil. 3.8 The Church esteemes her Welbeloued the chiefe of ten thousand Cant. 5.10 Why what seeth she in Christ aboue other what is thy Well-beloued aboue other well-beloueds Answ. She seeth in him such purity of nature such power of merit such perfection of loue such freedome in promises and such truth in performances as nothing in the World can so affect her Shee seeth him euery way more beautifull then the sonnes of men Psalm 45.3 therefore she sels all for the Pearle as the Disciples left all to follow Christ. But can an euill heart espy such beauty in Christ or can it thus affect him Is not a Pigge better to a Gadaren or a messe of pottage to a profane Esau Who almost preferres not the riches of the world aboue the riches of Christ Nay Christ and his profession are generally esteemed the greatest losse Secondly a good heart reioyceth more in Christ and his loue than in all worldly ioyes Cant. 1.3 We will reioyce and be glad in thee thy loue is better than wine And Dauid will make the Lord his song all the day long Quest. Why what cause of ioy is there in Christ Answ. 1. A good heart seeth in Christ a full redemption from wrath and pardon of sinne therefore reioyceth in God his Sauiour as Mary Luk. 1.46 Esa. 61.10 I will greatly reioyce in the Lord saith the Church for he hath clothed me with garments of saluation 2. It seeth in Christ Gods fauour returned a new couenant and league of friendship made with God himselfe of an heire of wrath made an adopted sonne an heire of God and co-heire with Iesus Christ. 3. It seeth by Christ the Spirit put into his soule sealing vp Gods loue chasing away ignorāce being the Spirit of light working faith and kindling the prayer of faith sending it boldly to the Throne of grace and making it cry Abba Father with assurance that we can but aske and haue and that we are not so ready to knocke as he to open It feeles the vertue of Christs death killing corruptiō and perfecting his sanctification 4. It sees in Christ a blessed future estate of glory prepared for it selfe in which he shall behold the face of God in Heauen and
refuseth a pardon As if the blinde man hauing receiued sight should reuile Christ for it or the dead being raised should storme at him for offering to raise him 2. He is made vnexcusable and his mouth shut He is prepared for iudgement and iudgeth himselfe vnworthie of eternall life He may see but will not He may liue but had rather chuse death 3. By the iust iudgement of God the vnworthie or vnfruitfull hearer is more blinded further hardned and made more obstinate He is filthy in himselfe but more filthy by the Word yet the Word no cause hereof but his owne malice against it and the dunghill that is in him For Christ came to iudgement into this world that they which see might be blinde He is blind in himselfe but the Word is a light that more blinds him as the Sunne to bleare-eyes in them onely is the fault He is a dead man in himselfe but more deadly by the Gospell which in it selfe is a sauour of life and to others but the sauour of death vnto him God as a iust Iudge punishing sinne with sinne Satan blindeth primarily and by himselfe instilling malice Wicked Pharaoh blindeth himselfe by yeelding to Satan by reiecting the motions of the Spirit and holy counsels Exod. 8.15 And God blindeth not infusing euill but subtracting his grace and deliuering men to Satan and themselues 2. Thes. 2.10 11. most iustly reiecting them that haue reiected his grace And the Gospell blindeth not as a cause but as an occasion stirring vp their malice and corruption against it 4. He is hereby branded not to be of God Let him heare and be ceremonially and formally as good as any yea outstrip others in sembled sanctity yet if he be a fruitlesse hearer and the Word be as a Parable vnto him he is not of God Io. 8.47 So said Christ to the Pharises who externally were holy enough they heard not while they did heare because they were not of God And not being of God they are giuen into the hands of the diuell as Gods executioner to blindfold them and leade them at his will to destruction 2. Cor. 4.4 5. This hardning or execution by the preaching of the Word is an infallible signe of future perdition euen at the doore When Israel was extremely hardened by the Prophets Ministery they were carried into Assyria and neuer returned Iudah and Beniamin were also extremely hardened 2. Chron. 36.13 16. and were carried into Babylon The Iewes were hardened by Christ and his Apostles Act. 13. and were deliuered to the Romans So of Elies sons 1. Sam. 2. They heard not their father for God would destroy them So now in the time of the Gospell the axe is laid to the root of the tree the next thing is hewing downe What else can we feare of our Land and many our Inhabitants to whom Gods Word is as a tale told to a dead man no vnderstanding of it no reformation by it So much of the Preface Now we come to the Parable it selfe Behold a sower went out to sowe his seed To the right and true interpreting of a Parable a speciall helpe is to consider attentiuely and finde out the proper scope and ayme of our Lord Iesus Christ in propounding it and not too curiously presse other things lest in stead of milke wee presse out blood In this Parable both in the whole and parts wee feare not to faile of the true and proper sense because this one more of the tares of the field Mat. 13.36 at the request of the Disciples are priuiledged and graced with Christs owne interpretation who best knew his owne meaning and hath left the same as a sure direction to lead vs that wee should not guesse at vncertainties or lose our selues in fond coniectures as many doe in other Parables the exposition of which he pleased not to leaue so assured from his owne mouth as this The scope hereof is apparantly twofold 1. Wheras our Sauiour saw a multitude of Hearers but not all comming with the same intent nor all hearing with the same fruit and profit hee manifestly propoundeth this Parable to shew the diuersity of Hearers For the state of the Church and visible Congregations are mixt resembling the Arke which was full of creatures of diuers kinds but most kinds vncleane So Christ and his Apostles found it and so doe we after them In the great concourse of people about vs the Word hath not the same successe in all Hearers nor the best entertainment and welcome in the most that heare it Some come to heare newes some to carpe some to scoffe some to runne to the Rulers some to censure some to correct and sit as Iudges of the Word which shall iudge them onely a very few to heare aright to faith and obedience How plainly is all this set before vs in these foure sorts of Hearers of whom onely one sort was good and approued in their hearing 2. That euery man might enquire and make triall of himselfe in which forme or ranke of Hearers himselfe is and so frame himselfe for time to come that hee may bee found in the number of them in whom the Word of God as good seed cast into good ground may bring forth plentifull and abundant fruits of grace in his life and conuersation Behold This here is a note 1. Of certainty and so is vsually set before promises and threats 2. Of intention or excitation being set as a starre before matters of waight that is Let him that heares consider remember apply 3. Of castigation or checke to our dulnesse in beholding such materiall things Elsewhere it is a note of admiration and great expectation Note Orators vse large prefaces to get attention and winne the minds of their Hearers to that they would perswade Christ ordinarily vseth but one little note of attention Behold For 1. The least word from him is enough to binde the conscience and perswade the heart 2. The lesse externall Rhetorike and pompe of words is vsed the more it beseemes and is answerable to the simplicity of the Gospell 3. All that perswasion of words is supplied by the gift of the Spirit inwardly who openeth the care of the heart as of Lydia to beleeue the Gospell But what must we behold A Sower went out Our Sauiour borroweth his comparison from easie and familiar things such as the Sower the seed the ground the growth the withering the answering or failing of the Sowers expectation all of them things well knowne And by all these would teach vs some spirituall instruction For there is no earthly thing which is not fitted to put vs in minde of some heauenly Christ cannot looke vpon the Sunne the Wind Fire Water Hen a little graine of Mustard-seed nor vpon ordinary occasions as the Penny giuen for the dayes worke the Wedding garment and ceremonies of the Iewes about it nor the waiting of Seruants at their Masters table or children asking bread and fish at
and cast the truth to the ground Then the Text addeth Thus shall he doe and prosper Loe Antiochus who is mad furious against the Church hath prosperous successe Doth this agree with Bellarmine And by this proposition Cain should haue beene the true Church not Abel whom he slew and Ismael of whom were twelue Dukes Gen. 25.16 not Isaac whom hee scoffed and persecuted My Lord Esau that hath foure hundred men at his heeles Gen. 33.1 and not Iacob who dares not looke his Lord in the face nor come neere him till he had bowed seuen times What outward prosperity had the Church in AEgypt in Babylon in the ten Persecutions for 300. yeeres together before Constantine Or how stands that assertion with our Sauiours prediction that true Christians should be appointed as sheepe for the slaughter Yea with our Sauiours condition who was the Head of the Church to whom the members are conformable He was borne in an obscure place liued despised among his owne a man of such sorrowes as neuer was any sorrow like his his pouerty such as he had not water to put in his head not a cottage to put his head in his death painefull shamefull accursed And such is ordinarily the afflicted and despised estate of his Church on earth Vse 2. Dreame not of a Religion pleasant to flesh if we will be truly religious for this is to deceiue our selues but make account of hatred and trouble in the world if thou meanest to keepe the Word For the Church being seated in the world which is the Kingdome of Satan it cannot be other then a very AEgypt or Edom to the Israel of God where that hellish Pharaoh raiseth all his power to pursue vs into the red Sea of terrors temptations and a thousand deadly dangers on euery side if we indeed set forth to Canaan Let vs therefore wisely cast our costs and recken our charges and weigh whether wee can contentedly suffer so much losse for the Word as it may cost vs. Vse 3. This shews vs the true cause why the world hates and persecutes godly men It will be ready to tell you they are pestilent fellowes and as seditious as Paul was as great enemies to Cesar as Christ was no good subiects as factious and schismaticall as Micah who will not speake as the 400. false Prophets The wicked of the world clamor against them as euill doers for so did they against their Head If he were not an euill doer we would not haue brought him to thee And what are they but a packe of dissemblers and hypocrites and neuer a good of them all But what Can the world that lieth in wickednesse hate and prosecute wickednesse indeed Why then doth she not hunt out open and outragious euils in any other sort of men Or doth she not loue her louers and reward most bountifully most prodigious euill men But if we will beleeue our Lord who was best acquainted with the worlds hatred he tels vs here that persecution is raised against them for the Words sake and that is the proper cause whatsoeuer other colourable cause be pretended for 1. The Word hath brought them to Christ whom they hate and therefore his members 2. The Word hath called them out of the world which loues onely her owne and hates them Iohn 15.19 3. The Word hath freed them from the conformitie and fashions of the world that now they cannot runne into the same excesse of riot therefore it speakes euill of them 1. Pet. 4.4 Contrary courses cause contrary affections 4. The wicked Cains of this World see their their owne workes euill and theirs to be good and therefore hate them 1. Iohn 3.12 The thing then which is hated and persecuted in good men is goodnesse the Name of Christ the Word of God soundly held out and stucke vnto And this must be so farre from discouraging good men whether Preachers or Professors who are most extremely hated as they must rather suspect themselues that their hearts are not sound or their courses not sincere when all men speake well of them Sound profession and persecution are inseparable and Luke 6.26 Woe to you when all speake well of you Vse 4. Not to condemne a Religion or refuse a Doctrine because it is persecuted and gaine said by many and by Great ones for this is a marke of true Religion and the condition of the Word of Christ Persecution saith our text comes because of the Word So as neither is that Religion which is so plausible to the world to be therefore embraced nor that which the world hates to be refused multitude being as false a note of the Church as the former externall prosperity Straite is the way that leads vnto life and few there be that finde it Therefore looke not on the blacknesse of the Church though the Sunne looke on her Cant. 1.5 for within she is comely Vse 5. To comfort those that are persecuted for the Word and well-doing First that the cause is good which the world persecutes so eagerly 1. Pet. 4.14 If ye be railed on for the Name of Christ blessed are ye for the Spirit of glory and of God resteth on you and is glorified by you Secondly behold Christ a partner and companion in thy suffering In all thy troubles he is troubled Hence it is called the reproch of Christ. Thou helpest Christ to beare his Crosse and he helpes thee Col. 1.24 I fulfill the sufferings of Christ. And conformity with him in the Crosse brings conformity in the Crowne If we suffer with him we shall also raigne with him Thirdly this fire of persecution may seeme to burne thee vp but shall not consume thee but onely purge and perfect thee Euery Christian resembles the bush which burned with fire but consumed not Exod. 2.3 Nay waite with faith and patience and according to Moses his prayer for Ioseph The good will of him that dwelt in the bush shall come on thy head Deut. 33.16 So much of the first Doctrine I proceed to the second namely that When persecution for the Word commeth many glorious Professors who ioy in it in the time of peace renounce and forsake it so the Text hath it In the time of tentation they goe away and Matthew They are offended immediately that is euen those Hearers which readily attended ioyfully receiued willingly beleeued and hopefully sprang vp these now goe away And whence goe they Answ. 1. From their affection and loue of the Word in the heart the root within is dried vp with this heat of the Sun 2. From their profession and confession of mouth their leafe also falleth 3. From externall reformation many of them losing their greennesse and apparantly withering and falling to earthlinesse or profanenesse and some to distaste the good way knowne 4. From their fellowship and communion of Saints for as they were neuer knit by faith vnto the Head so were they neuer by loue to the
singularity and precisenesse and make him stagger betweene Popery and true Religion yea to possesse him with a wicked opinion and conceit that Popery is better 2. As a good hart to grow growes in the powerfull vse of the meanes of saluation knowing that hee who must retaine strength must eate daily so the euill heart neglects the meanes of grace and growth A good hart the more it growes the more it is humble but this growes proud of what he knowes and is soone at a stand not needing more Whence else are such speeches as these What need all this preaching so many Sermons so much knowledge From pride it growes to idlenesse in the vse of good meanes and shall assoone grow rich in grace as an idle fellow that casts vp his Calling and makes euery day holy-day shall grow rich in the world 3. It growes downward and goes backward it easily slides backe from degrees of grace it had receiued and from such practices it had begun and entred on first because it professed without sincerity for bad and by-ends secondly because all his motions were not from the Spirit but vanishing from the flesh his righteousnesse as the morning dew soone drawne vp his resolutions but starts and fits and in good moods thirdly because of the loue of ease of the world of the fauour of men and lothnesse to be at so much paines or losse as the power of Religion calls for any of these makes them soone cast vp all as Demas and setting hand to the Plough soone to looke backe How many by examination may finde they are farre worse than many yeeres since lesse heauenly-minded seldomer in prayer or reading lesse watchfull against sinne lesse mindfull of redeeming their time more worldly scandalous vnprofitable If euer any thing had been sound in this heart it would haue been sweeter to them than to haue gone from it so carelesly Oh repent and doe the first workes and let thy workes be more at last 4. An euill heart growes now apace and to a kind of fulnesse and perfection namely to be as full of vnrighteousnesse as the Gentiles Rom. 1.19 as full of wicked lusts as that poore man was full of Leprosie that came to Christ Luk. 5.12 As the good heart growes in all kindes of graces so this in all kinds of wickednesse for an euill heart cannot but grow from euill to worse Especially it growes full of guile and deceit as Elymas full of subtilty and mischiefe Act. 13.10 thus Satan filled Ananias his heart with hypocrisie a shew without but nothing else within So also it growes full of malice and wrath in hearing the Word come against his sinnes Act. 19.28 the Ephesians against Paul were full of wrath and rage whereas a good heart will say Let the righteous smite me it shall be a benefit Psalm 141.4 Lastly it growes full of enuie and indignation that any should grow neere it and full of nips and scornes against godly Preachers Haue these the marke of the Spirit in spirituall growth that cannot abide the growth of grace in any other or rather the brand of that wicked spirit who lyes in waite till the woman be deliuered to kill her childe Reuel 12.4 IV. A good and honest heart lookes to the Ordinances of God and so hath many excellent qualities In two generall respects 1. In respect of Christian Religion it selfe 2. In respect of the meanes by which it is vpheld and these are three 1. The Word and Sacraments 2. The Sabbaths and Assemblies 3. The Pastors and Ministers 1. For Christian Religion it selfe because it knowes there is but one hope of happinesse and one way to attaine that hope and as there is but one God so but one faith one true Religion by which it can truly know God and rightly worship that God it rightly knowes and so in the way of his worship come to communion with him therefore it is very carefull to make choyce of the true Christian Religion and therefore takes not a Religion hand ouer head but examines it in all the foure Causes and in the Effects 1. The Efficient or Author it knowes true Religion is not the constitution of any earthly power nor the birth and issue of Parents to posterity but is the daughter of God seeing hee onely can make knowne his owne will hee onely can prescribe his owne worship and command or forbid what is pleasing or displeasing to him And therefore if it depend vpon him for all that pertaineth to life much more for all that pertaines to godlinesse 2. Pet. 1.4 It will not take a Religion on the word of any man any Church any Councell or any Pope nor any Angell Gal. 1.8 but on the Word of God onely 2. The Matter of it being from God must bee Diuine contained in the holy Scriptures by which alone we come to the true knowledge and seruice of the true God It will not hold for matters of Religion vnwritten traditions nor precepts of men nor constitutions of Fathers or Churches not grounded in the Word As the Scriptures forbid all addition or detraction from themselues so a good heart holds them accursed that for Doctrines of God shall obtrude precepts of men 3. The Forme of true Religion is conformitie with Gods reuealed will in all things as the forme of the Tabernacle was the conformity with the patterne giuen to Moses in the Mount from which he might not depart no not to a pin It will not chuse a Religion that layes out of sight that patterne that prohibits the vse of Scriptures that holds ignorance the mother of deuotion It will not chuse a Religion that is cleane contrary to the patterne a Religion that makes more gods than one that makes euery Pope a god in forgiuing sinnes making something of nothing and Lawes directly to binde conscience that makes more Mediators than one contrary to the patterne 1. Tim. 2.5 euen so many as there bee Saints in the Popes Calender yea euery man his owne sauiour and meriter of eternall life It will not chuse a Religion that disableth the onely Sacrifice and Oblation of Christ vnlesse he be daily offered by greasie priests nor that which teacheth in the day of trouble to call on the Virgin Peter Iohn all Saints contrary to Psal. 50.15 nor that which disclaimeth ciuill obedience and thrusts downe the authority of Princes in their owne Dominions against that in Rom. 13.1 4. In the End the principall end of true Religion is Gods glory the lesse principall the leading of men to true beatitude by the right way which is Christ. A good heart will not chuse a Religion which is derogatory to Gods glory and carries away from Christ such as the doctrine of iustification by workes of humane satisfactions inuocation of Saints propitiatory sacrifice for the sinnes of quick and dead the Popes head-ship of the Church making lawes against the Lawes of Christ
men for Nazarites Amos 2.11 milke-white Lam. 4.7 for purity both of doctrine and life excellent Teachers and Ministers enriched with farre more excellent gifts and graces of knowledge wisedome vtterance zeale piety than the ordinary Teachers of the Iewes the least of them greater in Office than Iohn Baptist. These cry for fruits beseeming the Gospell which carries abundance of spirit life and grace in it Where are the abundant fruits of our abundant hearing Shall Wisdome send forth her maids still inuiting vs to her preparations and meanes of strength and refreshing that wee might walke more strongly in the way of vnderstanding Prou. 9.3.6 and shall we be weaklings still Shall we feede daily at the table of Wisedome where is so full prouision and neuer grow in strength and stature Is not this to frustrate the Lords expectation to let his seruants lose all their labour 5. Hee hath giuen vs raines and fruitfull seasons such a season for increase as neuer had any people nor all our forefathers before vs Witnesse the warme sun-shine of the prosperity of the Gospell with a largesse of peace and plenty For the Gospell hath not come beggerly and niggardly but with a full horne of blessing peace plenty renowne aboue the Iewes and all other nations round about vs. who while they are wasted with mutinies or inuasions we sit euery one vnder his Fig-tree enioying God his Gospell our peace our goods our earthly happinesse Witnesse the Wall and Hedge of his gracious protection vnder a peaceable sweet and Honourable Gouernment which preserues to vs with the Gospell our wealth honesty liberty and liues and hammers downe the Popish Dagon Antichrist himselfe and all his banded vassals against vs and keeps vs without walls Witnesse the remouing of stones obstacles and lets which might hinder our fruits working for vs in turning off many monstrous mischiefes and plots against the Church in corrupt doctrines and errours of false and libertine Teachers and as many mischieuous deuices against the Land from Furies without and Vipers within Now what could he doe more for his Vineyard What can he expect lesse than abundance of sweet Grapes Iudge now betweene the Lord and his Vineyard whether if it deceiue his expectation he may not lay it to waste For this place the sauour of it in respect of the meanes might be like the smell of a field which the Lord hath blessed Gen. 27.27 Take heed it be not like the Heath in the Wildernesse Ier. 17. which knoweth not when good commeth but notwithstanding Sunne raine and gracious seasons abides an Heath still Or like that ground which after raine often falling on it bringeth thornes and briers and is neere a curse Heb. 6.8 Surely if God gather no better fruits of all his labour from many then his seruants and Ministers doe the cause is on all hands pitifull Oh that we could say as Isaac Gen. 26.12 that wee did reape an hundreth fold in our people nay where is our thirty fold nay many of vs would bee glad to see our seed againe Quest. How may I know I am proceeding in the degrees of grace Answ. By these notes 1. The highest pitch of perfection is full and finall separation from all sinne Thou art daily proceeding to that measure when all sorts of sinne secret or open gainfull or profitable are forsaken resisted and in part conquered 2. The highest pitch of perfection is similitude and conformity with Christ not parity or equality in degree but to be a perfectly-holy member of so holy an Head Then thou proceedest in degrees of grace when as the fulnes of Deity dwelt bodily in Christ so thou art daily made partaker of the Diuine nature 2. Pet. 1.4 that is by the inhabitation of the Spirit of God vnited vnto Christ thou growest daily like him in spirituall life sense and motion in the graces of faith loue humility obedience patience in the powerfull and constant resisting of tentation in dying to sinne in rising from sinne in ascending after him and walking as he walked 1. Ioh. 2.6 3. Earnest strife purposes and indeuours to perfection as when first thou aimest at full conformity with the Word in euery thing both which abides within thee and comes without thee for it bindes the thoughts words and actions secondly when thou fixest thy will in resolution to hate all the wayes of sinne and to loue all righteousnesse thirdly when thou nourishest hearty purposes and indeuours to bee found continually fruitfull and acceptable as Dauid Psal. 119.5 Oh that my wayes were directed in thy statutes and Paul 2. Cor. 5.9 4. When thou findest the worke of the Word still fashioning thee as the hammer of the Lord to make thee part with thy roughnesse and fit thee for his owne vse And seeing God hath erected his Ordinances as Conduit-pipes to fill vp vessels of grace to the brim set thy selfe vnder these spouts and neuer come to the Ministery but with intent to bee fuller than thou wast before If the Word raise thee daily out of the world and make thee more heauenly-minded richer in good works more louing to Gods people more gracious in speech more diligent in priuate duties more watchfull to preuent sinne with the occasions now thou art increasing else art at a dangerous stand if the Word cannot mooue and preuaile with thee With patience Here wee haue another difference of the good ground from all the bad Hearers that are in the Church The first receiued not the seed this receiues and retaines it The second chokes the seed as so many thornes this cherisheth it in a good heart The third comes vp faire as seed in a grauell or neere a rocke but withers when the heat of the Sun riseth but this continues fruitfull and perseueres in goodnesse brings much fruit euen an hundreth fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as Beza obserues out of one Greeke Copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much patience Doctr. For producing of ripe fruits of Christianity we haue need of much patience For as after the seed is sowne into the ground it endures many violent stormes and cold blasts the pinching frosts and snowes of Winter the parching burning heat and droughts of Summer exposed to all casualties so as the Husbandman cannot looke for a present Haruest of his sowing but must waite for the precious fruit of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath long patience for it Euen so the hearers and receiuers of the Word into good hearts ordinarily endure great and violent afflictions and all the stormes which Satan and his instruments can raise vp against them before they can bring forth fruits And therefore Iam. 5.8 be patient and settle your hearts to the comming of the Lord. Heb. 10.36 Ye haue neede of patience and that the Apostle speakes to this very purpose there he opposeth to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 38. If any withdraw himselfe my soule shall haue no pleasure in him Heb.
many are thus called but not chosen the latter according to purpose which is euer effectuall to the change and renewing of the heart Are without repentance That is are not changed repentance a cause of mutation put by a Metonymie for change it selfe for in God whose wisedome and power attends all his counsels can be no shadow or change therfore gifts of this kinde are vnalterable And this is the intent of the place namely to shew that though the Iewes became enemies of the Gospell and vnworthily abused the gracious blessings afforded them by God yet the Election and promise of God of calling many of them and leading them to saluation is stronger than to bee made voyd by such their vnworthinesse and the reason is because these gifts which belong to Vocation and Election are such as God cannot repent of So Augustine the Apostle speaks de donis vocatione Dei secundum propositum And the Papists themselues as Suarez the Iesuite Dona Dei sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est dona illa quae proficiscūtur ex electione vt verba proximè praecedētia indicāt Now for the reply This exposition meets with two errours of Arminius First that this place is not meant of Gods immutable Decree of Election nor of the gifts of faith perseuerance but of the Iewes restitution and calling to the communion of the Gospell whereby they take in the effect and quite iustle out the cause Secondly that these gifts and calling proceed not from Election cōtrary to the second verse of that Chapter Hath God cast away his people whom he knew before and to the 5. verse Euen so now a remnant is reserued through the election of grace and to the 7. verse The election hath attained Thompson hath two answeres to this place 1. He saith These gifts are so called in respect of the euent and end eternall life but so as in the meane time God may repent againe and againe Cleane contrary to the constant nature of God and the constant tenor of grace the characters of which are indelible 2. They are saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of God promising not of man receiuing Vaine man who will make the gifts according to purpose to reele and stagger according to the wauering and flexible will of man What Shall Gods stable counsell depend on the leuity and temerity of mans will The Remonstrants answere that though God repent him not doni sui of his gift yet man may repent doni accepti retenti of the gift receiued and held besides that God doth repent of his gifts if man abuse them as Gen. 6. 1. Sam. 15. so as though God take not away his gifts yet man may cast them away though God reuoke not yet man may reuolt and scatter those gifts Answ. 1. Thus Gods mighty power is made subordinate to the power of the creature 2. The promise of God faileth for the tentation exceedeth their strength 3. Gods wisedome giues not such gifts to such as will cast them away or to none but such as know the excellency of them The new name is not knowne but to him that hath it and hee that hath it knoweth it 4. God not onely not takes away the gifts he thus giueth but preserueth them for this is the difference between the grace of Creation and Regeneration God frames our will and makes it willing to perseuere that all the glory may be his Nothing is ours therefore boast of nothing 5. It is true that all conditions required are easily broken on our part our worthinesse being like Israels Deut. 9.6 But the Lord worketh all conditions for vs and in vs Psal. 61.7 Hee shall dwell before God for euer O prepare mercy and faithfulnesse that they may preserue him Which may better be seene by comparing these places together Exod. 19.5 with Ezek. 36.27 2. Chron. 15.2 with Ier. 32.39 Ioh. 15.7 with Ioh. 17.11 15 17. 5. Ground Whatsoeuer our Lord Iesus prayeth shall certainly come to passe Luk. 11.41.42 But Christ prayeth for the perseuerance of the faithfull Luk. 22.32 Ioh. 17.15 therefore they shall perseuere To the Proposition they answere that it is not true alwayes for Christ prayed for his enemies that his Father would pardon them but was not heard But how rash and dishonourable to Christ is this answere beside the falshood of it For 1. Was there not absolute conformity betweene the will of God the Father and the Sonne Could Christ aske or desire any thing which stood not with the will of his Father 2. Did Christ pray for all and euery of his enemies as if hee had not said that some of them sinned against the holy Ghost for whom he must not pray Math. 12.31 32. And if hee prayed for some was he not heard seeing by vertue of that prayer so many thousands were conuerted at one Sermon Act. 2.41 Surely he prayed for all his owne and was heard 3. This their answere is a meere cauill for our question is of that which Christ asketh for the Elect and not for his enemies And here they expresly graunt that whatsoeuer he prayed for for the Elect he is heard in and obtaineth Then they answere to the assumption that Christ prayed not absolutely for the perseuerance of the Saints but conditionally To this I say 1. Wee neuer read of this condition in petitioning perseuerance 2. Their Champion Thompson cha 19. denieth it saying Oratio Christi pro Petro proculdubio ex absoluta voluntate processit fuit efficax exaudita Christs prayer for Peter proceeded no doubt from his absolute will and was effectuall and heard Therefore they answere againe that it was made for Peter vpon speciall occasion I answer no 1. Christ intends his speech and prayer further then Peter Peter saith he Satan hath sought to winnow not thee but you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though as a good Phisician he applies the playster to the part affected but neglects no part of the body so Christ turnes him to Peter now most distressed and diseased hereby putting him in mind 1. of his fall to humble him 2. of his rising to comfort him 3. of his duty to quicken him Thou being conuented strengthen thy brethren 2. Christ prayed the same for all the Disciples Ioh. 17.11 Holy Father keepe them in thy Name And not onely for these but such as shall beleeue in their Word to the end of the world vers 20. Obiect But Peter failed in faith for the present for all that and so may Beleeuers and by that word failing in faith wee say Christ signified onely actum finalem and so notwithstanding the prayer of Christ Petrus mortaliter peccare potuerit he might sinne vnto death Itaque defecit fides non defecit Thomps ibid. Answ. 1. Augustine vnderstood better then hee what it is to faile in Faith namely not to perseuere vnto the end And therefore hee that is wholly cut off for a time perseuereth