vnderstand for so Beza translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proues both out of the Syriake and out of the opposition of this ground to the next which receiues the Word with ioy that it were more conueniently read and translated which attend not than vnderstand not Vse 1. Lectio haec saith Gregory non indiget expositione sed admonitione Christ hath expounded this to our hand and therefore this needs not an Interpreter so much as a Practiser Thus then I proceed If the worst ground of all heareth the Word and those Hearers which shall be deepest in damnation are Hearers of the Word what shall then become of them that will not heare What haruest can they expect who will suffer no seed to be sowne in their fields Or what earth is that that is let lie vnsteared and vnsowne but some barren Common or some dry Heath and Wildernesse which brings nothing but thornes and briers whose end is to be burned What shall we say to our Popish Recusants who runne from the Church and stop their eares against the Word as if Religion and deuotion stood onely in flying the Scriptures the rule of all Religion Were they here present to heare mee I would tell them 1. That if they were of God they would heare his Word but as Christ said to the Iewes Yee are not of God because ye heare not his Word 2. If they were the sheepe of Christ they would heare his voice Ioh. 10.27 But Christs marke is worne off and they beare the marke of Antichrist 3. Were they of Christs kindred and acquaintance they would heare his Word Luk. 8.20 My mother and brethren are they which heare the Word of God and keepe it 4. Were they not wedded to that Man of sinne they would not so sinne against their owne soules Prou. 8.35 Hee that sinnes against me saith Wisedome hates his owne soule and all that hate me loue death 5. Were they heires of blessing they would not runne from the blessing of them that are Hearers of the Word and doers of it and so wrap themselues in that curse Act. 3.23 It shall be that euery person who will not heare that Prophet shall be destroyed from his people 6. Were their Religion of God they would not thrust away his Word with both hands contrary to the man of God Psalm 119.48 who lifted vp both his hands to the Word of God as if hee would pull it to him with both hands Were their Religion any other but a mystery of darknesse it would brooke the light which whosoeuer feareth or flyeth hee is an euill doer Were it any other but an heape or packe of Idolatry it would abide the triall of the Word But Dagon must downe before the Arke Euery contrary flies and expels the contrary Gods Word is the breath of Christs mouth which must blast wither the kingdome of Antichrist and therefore all the kingdome of Antichrist hates and shunnes it as the theefe the gallowes set vp for his execution Againe what shall we say to the despisers of Gods Word Many there are who make light account of a Sermon they had rather heare an Enterlude than a Sermon A game at Maw or Irish is as good an employment They can passe a day and a night at these sports with farre lesse tediousnesse than one houre at a Sermon To these I say 1. You shall bee arraigned at Christs Barre for despising the Lord Iesus himselfe Luk. 10.16 He that despiseth you despiseth me 2. You shall be cast and condemned to the most wofull damnation that euer befell the most notorious sinners in the world Beleeue not me but â—esus Christ himselfe Math. 10.14 15. He that shal not heare the words of his messengers it shall be easier for Sodom and Gomorrah in that day of Iudgement than for that man Oh woe worth thee that thou art a despiser Christ hath read the sentence of thy damnation already and vnlesse thou repent hee hath with strong asseueration adiudged thee to an heauier load of curses than shall be laid on Sodom and Gomorrah those filthy sinners which were burnt with fire and brimstone for their crying sinnes See the greatnesse of thy sinne in this grieuous punishment and if thou wilt not be deeper in hell than filthy Sodomites beware of despising the Word Heb. 12.25 Obiect If I escape so long I shall care the lesse Answ. No but for the present thou art as a condemned man bound and hampred with the plagues of God and especially that great plague that thou seest them not Deut. 28.15 If thou wilt not heare my voice then cursed shalt thou be in the City and in the field in the fruit of thy body and of thy ground in thy comming in and thy going out These and more than these awaite thee in euery corner Againe Gods curse is vpon thy soule euidently thou diddest neuer taste of the Kings Supper thou neuer knewest the felicity of Gods people thou art a leading with a guard of diuels to thine execution hast thine eyes couered as with a napkin of errour and ignorance as a felon ready to be turned off and thinkest thou thy selfe in good case all this while Lastly what may wee say to Persecutors of the Word and the Preachers of it such as would if they could with a sword slay those that seeke to saue them Like the Hearers at Nazareth who would kill Christ himselfe Luk. 4.28 Eliah shall bee counted a troubler of the State Daniel shall be watched and accused in the matter of his God Amos shall bee accused to the King as one whose words the whole Land is not able to beare 1. What need wee say more than they proclaime against themselues For who be they that stand against the Gospell and Preachers of it but Swearers Libertines Gamesters Drunkards Ruffians Couetous Adulterous and in their whole courses enemies to Righteousnesse that they must needs bee good men and deare to God that are encountred with such aduersaries 2. That Word which thou persecutest and wouldest driue out of thy conscience or wilt not heare the same shall pursue thee and follow thee as an Hue and Cry and thou shalt heare it and condemne thy selfe because thou couldest not endure it should condemne thy sinnes 3. The time comes wherein if thou timely repent not thou shalt see and say thou tookest the wrong end of the staffe and didst kicke against hard prickes and thy conscience shall conuince thee that what thou didst against Christs seruants and Gospell whatsoeuer thy pretence now be thou didst it against Christ himselfe who will pay thee home with thy owne coyne Iulian that cursed Apostate finding himselfe at last too weake cryed out Vicisti Galilaee vicisti Christ was far enough out of his reach he persecuted his seruants and Professors but his conscience now tels him it was against Christ who is too strong for him Writing against Christians he alleaged many things that they
2. It is one branch of Gods Couenant which he ratifieth to the Elect and by which he begins his mercy I will put a new Spirit within their bowels I will take away the stony heart and giue them an heart of flesh Ezek. 36.26 3. Neuer canst thou bee framed to grace no fashion of the Word can be seene on thee till thou attaine a soft heart You cannot cast a stone in a mold as you can metall because it cannot melt 4. If thou bring an hard heart the very Word a meanes of softening others shall by thy malice be peruerted to thy further hardening The same Sunne that softeneth waxe hardeneth clay Therefore vse all good meanes to get thee a soft heart One is the Word of God the Law which is as a Plough to breake vp our fallow grounds and the Gospell which is as the warme Sunne to thaw our hard earth Be diligent in hearing and reading the continuall drops of this raine by often falling pierce the stone of the heart and breake it 2. Another meanes is in outward prosperity to meditate much and often on our inward misery For ease plenty and prosperity harden the heart Deut 32.15 and chap. 9.6 7. Thou art a stiffe-necked people remember and forget not how thou prouokedst the Lord. A third is in time of affliction to set in seriously with God who now intends the softening of our hearts Wisely apply vnto thy selfe the afflictions not of thy selfe onely but of others See Gods displeasure in the cause of them which is thine owne sinne Be not as Esau that lift vp his voice and wept but still kept reuenge within but put away a froward heart giue sinne a bill of diuorce hate it and put it away Fourthly looke much and often vpon the death of Iesus Christ and apply it to thy owne soule Goats blood warme they say softeneth the Adamant being put in it Get this Adamantine heart of thine broken by serious application of Christs death to thy owne soule The Gospell shewes sinne in a more ougly face than the Law can shewing it to bee the speare that went to Christs heart and that God is now offended by me whom he vouchsafeth in Christ to call a sonne Lastly pray often yea continually that the Lord would giue thee a soft heart which may be fashioned by the Word to his owne liking and likenesse Depend vpon the promise Ezek. 36.26 And praise him if thou hast receiued such a soft and sanctified heart wherein the seede of Gods Word shall rise vp with abundant increase of grace heere and of glory hereafter Because they haue no roots HAuing spoken of the inward positiue cause why the seed falling on this stony ground withered which was stoninesse or hardnesse now wee are to proceed to the inward priuatiue causes both heere and in the other Euangelists namely want of Moystnesse Earth Roots Now all these proceede from the former hardnesse For the heart being rocky and stony vnderneath it cannot affoord either earth or roots or moysture to the seed Which wee must not vnderstand as if there were no earth or roots or moysture For wee haue seene this ground bring forth much hopefull fruit which without all these it could not But as Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had not much earth but as a rocke couered with a little crust of earth aboue all stones below It wanted depth of earth Mark 4.5 So it had no roots that is no deepe roots no roots to feede the stalke and blade that was come no roots which could saue it from withering in time of heate This is implied by all the Euangelists who say Because it wanted roots it lasted but a while Againe for the same reason it wanted moysture that is sufficient moysture For the property of stony ground is 1. To be hot and dry and so drinkes vp moysture apace 2. It suffers not the moysture to descend deepe so as the externall heate soone drawes it and licks it vp Hence note what it is that makes many goodly Professors fall short of saluation after they haue gone a long time in a glorious profession to wit want of sufficient earth roots and moysture By sufficient earth I vnderstand a particular and distinct knowledge of the Word and of their owne part in it For they content themselues with a kinde of generall knowledge and agree to it in their vnderstanding that it is the Word of the Kingdome that saluation is by these glad tidings c. and reioyce in the taste of some sweetnesse of it But they giue it not entrance enough by applying their minde vnto it nor receiue it as a distinct direction in all things nor will trouble themselues with carefull examination of their whole way by it and much lesse with application of the signes of faith toward God or of Gods fauour toward themselues And so are iustly guilty of their owne withering for want of sufficient earth All their graces at length become like seeds sowne on the top of a rocke which sprout suddenly but wanting depth of earth to feede them wither as certainly By rooting here I vnderstand stability certainty and sincerity of faith and other graces which these Hearers want For although there bee some earth on the top yet it is but shallow and the shallower the root lies though the blade may sprout more speedily yet want of depth makes root and blade and all faile together So although there be some faith and ioy for a time with some other comely graces yet are they superficiall they giue not their whole hearts to the Word there is no sincerity in the bottome and consequently no rooting no stability Their care is more for the blade than for the root which beares it Their vnsettled faith is set not in sound inward apprehension but on outward causes which being changeable so is their faith themselues also carried about with euery waue of doctrine and with wheeling of times and at last led away with the sins of the times of their callings or of their owne hearts By moystnesse heere I vnderstand both the moystnesse of Vnction and of Compunction The former is a sound supply of sauing grace which continually feedeth and cherisheth the root For as the seed in the earth is brought to fruitfulnesse by continuall showres so is the seed of grace in the heart by continued and renewed acts of the Spirit whose graces are compared to water and said to be shed on vs in regard 1. of mollification 2. of ablution 3. of refrigeration and 4. of fructification Now this sound supply of grace these Hearers want and iustly though they want not all moysture but they goe not to the fountaine they draw from some spouts or some streames which are dryed vp in the summer heate Whereas were they by faith carried to the Fountaine it selfe Iesus Christ their waters would be indeficient and could not be exhausted for these waters
things and lawfull because this both hinders God of his glory in the meanes of our good and our selues in the end for which God alloweth them God hath giuen vs all our lawfull liberties as helpes to heauen we vs them as hinderances His grace puts them into our hands as staues to support vs in our way and wearinesse we by the abuse make them burthens and clogs to cast vs backe Hee allowes vs them as spurres to prouoke vs to cheerfulnes in his seruice we peruert them and they become as thornes to choke vs and hinder vs in his seruice Well knowes Satan that the best things abused become euill to him that so vseth them Christ himselfe shall be a Rocke of offence The Word if it kill not vices it killeth soules And the Sacraments are ranke poyson to the vnworthy receiuer He cares not how many gifts of nature no nor of grace a man hath so as out of them arise pride ambition enuie c. which are as a Canker consuming them And much lesse cares he how many gifts of Fortune as they call them that is wealth and honour a man hath so as they make him swell with disdaine or vainly confident in his wealth or secure in his course or licentious in the bold committing of sin Let wealth flow in as waters from a full fountaine so they drowne the soule in perdition Thus Gods glory is impaired which he expects for his goodnesse and mans sinne inlarged which hath made himselfe so miserable by so great mercy Vse 1. To let many a man see his sinne and errour who neuer suspects hurt and danger in such lawfull things as riches and pleasures and cares of the world They wonder they should bee thornes who neuer felt the pricking but haue tasted much sweetnesse in them and in nothing more But our Sauiour well knew the nature of them through the malice and infirmity of men abusing them Hee well saw that no thornes doe so choke the seed as these the Word and that many who found such sweetnesse in them haue falne short of saluation by them If thou haddest neuer eaten forbidden fruit nor fed vpon stolne bread the abuse of lawfull and allowed profits and pleasures will keepe thee out of heauen The Farme lawfully gotten but vnlawfully affected may make thee neuer to taste of the Supper And the hauing and inioying the wife thou hast married may make thee say flatly I cannot come Thinkest thou the diuell hath no baits but in his hellish tentations Yes his baytes lye euery where If thou beest a rich man hee hath deceitfulnesse of riches If a poore man he hath the cares of this life If any other thing affect thee he hath lusts of other things to make thee fall short of saluation Say not with thy selfe I am no adulterer no murtherer no theefe and therefore am in a good way to saluation vnlesse also thou hast watched Satan and carried thy selfe cleere and faire in thy calling in thy wealth marriage recreation company meate drinke and apparell Neither say I thanke God I am no Recusant I come to Church I heare good Sermons and if any could tell me a better way to heauen I would surely take it But bewaile thy abuse of lawfull liberties Here were many that heard Christ himselfe and yet were damned for nourishing at the same time these thornes that choked all Neither say I am a Professor of the Gospell and am zealous against sinne euery where and loue them that feare God For when Professors reuolt to the world and giue themselues to an vniustifiable liberty in following the profits and pleasures of this life they shall see grace thriue as corne among thornes which as they eate the seede so our hearts and liues are eaten vp with the cares and delights of this life Vse 2. If such lawfull things as these proue sharp and piercing thornes what sharpnesse must we imagine in vnlawfull What an euill thing and bitter is it to venture vpon sinne expressely prohibited to reach out the hand for bread of deceit to drinke in with greedinesse stolne waters and with delight to feede vpon forbidden fruit What is this but to walke vpon snares and thornes which will sting the conscience and wound the soule to certaine and speedy death Luk. 17.28 As in the dayes of Lot they ate and dranke bought and sold planted and built c. Heere one askes why our Sauiour makes no mention nor chargeth the Sodomites with those far greater sinnes of which we reade in the story Gen. 19. as the contempt of the Word their violence against Lot their horrible and crying sinne of Sodomie but onely those which seeme light or no sinnes in comparison And the answere is that wee might conceiue what a fearfull plague belonged to such fearefull enormious courses when as euen lawfull things and such as without which life cannot bee maintained immoderately vsed were punished with fire and brimstone Thinke it too much to offend in thy lawfull liberties although thou venture not vpon vnlawfull For if he that offends in the former cannot but breake thorow a thorne hedge not without pricking and tearing himselfe How much more shall hee wound himselfe that dares venture ouer that sharpe hedge of curses wherwith God hath mounded hedged his Law Oh that bold sinners shamelesse harlots debosht drunkards blasphemous swearers and profane Sabbath-breakers would thinke on this Vse 3. Learne we to moderate our lawfull and naturall desires as wherein so many snares doe lye Desire no outward fauours without inward grace to vse them without which Gods mercy proues but thy iudgement And for thy better direction in the right vse of lawfull things take these Rules 1. Consider that lawfull liberty vsed to the full is exceeding dangerous and restraint is necessary Hee that will take all the liberty he may will sometimes take that he may not Hence it was that the Iewes in punishing malefactors were wont to giue but 39. blowes whereas they might giue forty 2. Cor. 11.24 Of the Iewes fiue times receiued I forty stripes saue one Let this be thy care also to cut thy selfe somewhat short euen in that which is lawfull for the more flesh is pampered the more is the Spirit weakened and foyled 2. Consider the Author of all thy liberties that while thou hast the sweetnesse and comfort of them hee may haue the glory of them of whom and by whom and for whom are all things by Iesus Christ Rom. 11. vlt. 3. With the vse of naturall things labour to ioyne a spirituall vse and so while we cherish our bodies with them we shall also refresh our soules As for example In the vse of meate and drinke stirre wee vp our selues to labour for the bread and water of life In putting on our clothes labour to put on Christ as a garment In marriage see thou meditate much and often on that sweet contract betweene Christ and the soule and so in the rest This
whatsoeuer his Lord saith as Mary to the seruants Whatsoeuer he saith doe it As a man that is to plant an Orchard will be sure to get of euery good fruit some so a good heart will not know any fruit to be good but will carry some of it Particulars were infinite for workes spirituall and corporall duties to them within and duties to them without workes of iustice and workes of mercy in giuing and in forgiuing of incitation to good and hindering of euill 6. A good heart doth good duties constantly for first grace knits the heart to God that it may sticke to his seruice not looking backe secondly the writing of Gods finger that is the Law is neuer blotted out his workmanship neuer defaced and so what it is once by grace as it desires euer to be so it remaines thirdly it sees Christ before it finishing his worke Ioh. 4.34 and so it is his meate and drinke also to finish his worke fourthly it will not giue vp or cease to doe well for any crosses Iob 2.3 In all this Iob sinned not the loue of God and goodnesse in that heart is like a raging fire and much water cannot quench it fifthly it is loth after the suffering of many things to lose the Crowne promised onely to perseuerance Reu. 2.10 Bee thou faithfull vnto the death and I will giue thee a Crowne of life 7. A good heart doth good duties watchfully before-hand to apprehend occasions as Abraham sate in the doore of his Tent to entertaine passengers and after the doing to reuiew them as God did all the workes of his hands after the Creation to finde either peace and comfort in them if well done or trouble and disquiet in failing It knowes they shall enter into a strict examination of a strict Lord and Master therfore it selfe will first examine them whether they were done sincerely seasonably cheerfully humbly and according to the rules of well-doing Oh the wickednesse of our hearts who yet conceiue better of our selues 1. Some good actions we would doe but hate the light which should direct vs and such as walke in it 2. Some good deeds we would doe at our death but fearfully outstand the opportunities of grace and will know no season Christ mourneth ouer vs as ouer Ierusalem 3. How proud are we of a little glorying of our good works delighting to heare them praised whereas a good heart would dislike euery thing 4. How seldome measure we our actions by the rules of Gods glory good conscience and sincerity of heart but by multitudes and examples of men doing as the most do and for our owne crooked ends 5. Wee content our selues with the deed or action done neuer care with what affection which the Lord most respects as in the widowes two mites and rich mens superfluitie 6. God hath long manured vs but where is our abundant fruit for clusters wee cannot shew berries Can God be content to finde so little where he expects so much and may not hee expect much where he hath giuen so much Shall we neuer come to answere for our meanes which we are so vnanswerable in 7. How many are falne backe from their righteousnesse which shall neuer bee remembred They seemed to begin in the Spirit but are vnstable and peruerted whose latter end is worse than the beginning VII Markes of a good heart in respect of sinne It knoweth first that nothing is properly hated of God but sinne as being directly against his Law and his Image who is a God hating iniquity and as God himselfe is the chiefe and absolute Good so onely sinne is the chiefe and absolute euill Secondly that the proper effect of hatred being reuenge he is not more sure to sinne than God to reuenge one way or other yea vnto the third and fourth generation of them that hate him Thirdly that all and euery sinne is vpon record there is an hand-writing against euery sinner and an obligation in euery sinne binding the sinner who hath not one farthing to pay for an infinite debt or infinite forfeit Col. 2.14 Fourthly that all and euery sinne lies in the way betweene God and vs and separates from him and holds good things from vs shuts heauen curseth the earth and burthens all the creatures Fifthly that it exposeth to all misery within vs without vs both here and hereafter Within vs the destruction of all Gods Image the corruption and guilt of the whole nature all euill inclinations against God and our neighbour especially an euill conscience where sinne lyes at the doore either vexing and galling it or dogging and watching it which is a very hell before hell Without a man all the calamities of this life sicknesse pouerty madnesse shame death and corruption all the proper effects of sinne Gen. 2.17 In the day thou sinnest thou shalt dye the death And hereafter the extreme misery of sinne in all not deliuered by Christ is that eternall death which is the wages of it the vnsupportable curse denounced on all that continue not in all things Deut. 27.26 and to be executed on all Reprobates in the Day of the Lords appearing Math. 25.41 Goe ye cursed c. Hence 1. it sees the misery of sinne and grones vnder the burthen both the sinne of his nature for which Paul cries out of himselfe as a wretched man and Dauid Psal. 51.5 and of his life as the Prodigall who acknowledged himselfe not worthy to be called a sonne and the sinnes against the Gospell vnbeliefe despighting of Christ and his Spirit as the Iewes pricked in their hearts Act. 2.37 2. It truly repents for sinne for which this heart may be called an house of mourning an Hadadrimmon or the valley of mourning In which repentance is first confession against it selfe Psal. 32.5 It will not flatter it selfe but cast the first stone against it selfe and will say more against it selfe then all men can as Dauid hauing numbred the people before the Prophet Gad came cast the stone against himselfe saying I haue exceedingly sinned 2. Sam. 24.10 Secondly confession of all the sinnes it knowes as 1. secret and hid corruptions for the good heart knoweth that God loueth truth in the inner parts which made Dauid complaine of his originall corruption and brooding sinne which none tooke notice of but himselfe and the Apostle Paul of the law of euill rebelling against the law of his minde 2. Small and lesser euils it extenuates no sinne as little esteemes none as Gnats Moats or Mites which Gods Law takes order against It lookes not so much on the matter as on the forme It is burdened and takes notice of the least sinnes omissions failing in good things falling from the first loue c. Thirdly in repentance there is remorse or biting A good heart cannot commit sin without remorse not secret sinnes because it knowes nothing is secret in respect of God with whom it hath to deale
seat of iniquity Whence our Sauiour exhorts to take heed lest the heart bee oppressed with these excessiue pleasures and so that day come vnawares as it did on the old world And no maruell seeing they can brawne the heart and make it senselesse against the iudgements and scourges of God Esa. 5.12 The Harpe the Violl and Fluit and wine are in their feasts but they regard not the worke of the Lord nor consider the operation of his hands Famous in this kinde is the example of Nebuchadnezzar the Lord sent him his Prophet Daniel to expound his dreame that he must be a beast for seuen yeeres together yet within one twelue moneths hee forgot all and said Is not this great Babel c Dan. 4.25 26. 4. Pleasures preuailing in the heart doe make men hate the Word as a bitter and deadly enemy The Word of God is the sword of the Spirit to cut off these lusts which are as deare to them as their eyes or hands And therefore it is so despised and hated 5. They thrust out the Word which reuealeth and offereth the pleasures of a better world The heart of the foole is in the house of mirth Eccles. 7.6 Yea though God call to mourning and fasting or any occasion whatsoeuer come hee hath set himselfe on a merry pin hee cannot abide to heare of change so he may hold his pleasure heere still Babylon will be a Lady for euer and set her minde on no other things besides nor remember the end Gods Phisicians would haue healed her but she would not be healed she laid none of those things to heart Esa. 47.7 8. therefore her end was vtter desolation 6. These pleasures are seldome procured without sinne being the ordinary baits of Satan cast before men which while they play withall and nibble at them they are catcht in his snare as Eue by the Apple which seemed pleasant to the eye and taste Balaam knew there was nothing of so much force to allure the Israelites to Idolatry and to make a breach among them and so set God against them as to besot them with vnlawfull pleasures with the daughters of Moab then was Israel presently coupled to Baal Peor Numb 25.1 2 3. Thus Satan as a cunning Fisher baytes his hooke with pleasure and catcheth innumerable 7. These pleasures are of great strength to hold men in sinne against all the threatenings of the Word and inuitations to repentance will not suffer the heart to thinke of death and iudgement and accounts to be giuen yea they make him maintaine a continuall warre in himselfe against his owne conscience being carried headlong to such things as seeme pleasant delectable glorious and profitable And against others also This man will hate his Preacher to the death because hee condemnes his vnlawfull pleasure If Iohn dare say to Herod It is not lawfull for thee to haue her it shall cost him deare As for his poore neighbours hee will maintaine his pleasure by oppression cruelty iniury any thing he cares not how sorrowfull and vnhappy hee make many other mens liues so hee may enioy his supposed pleasure Iudas must haue his thirty siluer pieces though it cost Christ his life and himselfe his soule and fill all his fellow-Disciples with much heauinesse Lastly such a man is well content to indure any vassalage and slauery vnder Satan so he may inioy a present pleasure and Satan is well content on that condition to allow it him dealing heerein as Cyrus with the Lydians who hauing ouercome them to gratifie and gaine them sure to himselfe allowes them to eate and drinke to feast and play with all kinds of sports games and gambals but in the meane time takes away their horses and armour so as they are vnable euer to thinke of recouering their former liberty And therefore seeing these pleasures hinder men from attending and vnderstanding the Word make them securely contemne and hate the Word thrust out the pleasures of the world to come are seldome procured without sinne and are of such strength to hold them in sinne we may well conclude with the Apostle 1. Pet. 2.11 that they fight against the soule And seeing they doe so wee must abstaine from them The seruice of lust and diuers pleasures is noted for a course of the vnregenerate Tit. 3.3 And these two goe hand in hand disobedient seruing pleasures Therefore beware of the preuailing of pleasures and as thou meanest the Word should profit in thy hart and tendrest thy owne saluation weed out this voluptuousnesse a meere choke-weede of grace Heere for thy further helpe in so necessary and withall so difficult a duty I will set downe three things 1. Motiues to resist these pleasures 2. Markes of a man in whom they preuaile aboue the Word 3. Meanes or Rules how we may inioy them without choking goodnesse I. Motiues or reasons to disswade from the pursuit of pleasures are sixe 1. Consider where thou art We are now banished out of the Garden of pleasure we are in this world kept out of Paradise with the shaking of a sword and doe we expect another Paradise in this Wildernesse of Baca and valley of teares Wast thou not borne weeping into the valley of weeping Shalt thou not dye and go forth weeping and canst thou liue in laughing and merriment While thou art heere obnoxious to so many miseries laden and daily loding thy selfe with so many sinnes conflicting with so many tentations beset with so many enemies canst thou bee so senslesse or mad rather to giue vp thy selfe to carnall pleasures and delights Remember thou art now in Babylon and sittest by the water-side of afflictions A member of the Church that now remembers Sion and his owne Countrey whence he is for the time banished will rather sit downe and weepe and mourne in the Countrey where they be strangers and cannot sing the songs of God rather than addict himselfe to carnall pleasures and profane delights This seemes to be the Apostles argument 1. Pet. 2.11 As strangers and pilgrims abstaine from fleshly lusts Now a stranger lookes for no great matters in his iourney nor expects pleasure till he commeth home 2. Consider what little content or saciety there is in these pleasures Let him try this conclusion who will after Salomon he shall finde hee shall sooner surfet of pleasures than fill himselfe with them One sweet morsell driues downe another and still is the carnall heart vnsatiable And it is with a man drunke with pleasures as a man drunke with wine his drunkennesse increaseth his thirst but quencheth it not Let a man compasse his pleasure in any kinde he may thinke the attaining of his desire will quench his desire but it prooues but as water which the Smith casts on his coles it seemes to abate and quench the fire but it makes the inward heate and concupiscence more burning and raging than before Besides the eye of the wise is cleere to discerne how little of
A contrite and an humble spirit such as Hannahs A woman of a bruised spirit for in such sacrifices God delighteth Because this hath griefe for want of grace and present corruption and a thirsting after God and the Well-springs of grace to which the promise of acceptance is made 2. It must be a ready and cheerfull spirit Exod. 25.2 and 35.5 The Lord will haue none to offer toward the Tabernacle but whose heart was free and whose spirit made him willing Gods Spirit being a free Spirit makes the spirit of a Beleeuer free also Hee loues a cheerfull giuer a free will-offering 2. Cor. 9. 3. It must be a sincere and innocent spirit voyd of guile and hypocrisie voyd of raigning sinne offering his worship not for shew and ostentation not couering deceit and hollownesse with a shew of holinesse For well it knowes that God requires pure hands to be lifted vp euery where and that one sinne suffered in the soule ingrosseth and eateth vp all the inward worship due to God as the seuen leane Kine did eate vp the fat 4. It must be a feruent and zealous spirit not worshipping coldly nor perfunctorily Our tongues naturally are tyed or frozen and cleaue to the roofe of our mouth but the Spirit makes vs speake with new tongues with fiery tongues with heat and feruency in prayer praises and all the parts of Gods worship Thus is God onely and truly worshipped from a good and honest heart which onely is the Temple of the holy Ghost In this Temple the Arke of the soule keepes the Manna the Word of God In this Temple the sweet Incense of praises is daily offered vpon the Altar of a pure heart In this prayers are preferred which are the breathing of the Spirit not onely for vs but in vs crying Abba Father In this the candle of faith euer burneth before God and neuer goeth out In this lastly wee haue the Oracle of God counselling vs and his Mercy-seate couering vs. But an euill heart cannot performe spirituall worship cannot pray or praise or confesse because it wants the Spirit It neuer thinkes it needs helpe to pray or serue God which is the hardest worke of a Christian neuer done without helpe from heauen It can sometimes easily speake of God hardly vnto him or to him can vse many words of prayer but wants the sighâ—s and grones excited by the Spirit Any language is readier to it than the language of the Spirit It can content it selfe with the deed done and neuer care for the Mouer or manner whereas no sacrifice did euer please God without fire from heauen kindling it It can performe bodily worship offer a thousand Rammes and ten thousand riuers of Oyle yea and the first borne of his body but cannot offer his heart nor part with his deare sinnes It is vncheerfull and heauie in such parts of Gods seruice because there wants an internall mouer he is driuen from without not drawne or led by the Spirit within and is as a Fish out of his element Prayer and Sermons are too long too many and euery thing too much this way It can pretend zeale and forwardnesse but it is in some superstitious and formall deuotions and in the meane time bee most zealous against the power and sincere practice of true piety In a word Of all the seruice and sacrifice of wicked men Salomon saith Prou. 15.8 It is an abomination to the Lord. For 1. The sacrifice is an vncleane beast and hatefull Tit. 1.15 To the vncleane all is vncleane 2. They lay it not on the Altar that is tender it not in Christs mediation 3. They want fire and feruency zeale and affection to put to it 4. They lay not their hands on the head of the Calfe confessing in the sense of sinne their owne vnworthinesse and guiltinesse How can God accept a seruice wanting these foure things The third sort of Rules concerning the Spirit of God is for Spirituall Graces These in soundnesse are a sure signe of a good heart I will instance in fiue The first is humiliation and sound inward sorrow as there is cause what way soeuer it lookes 1. If it looke to God it sees him infinitely prouoked who yet is great yea infinite in power and iustice therefore falls downe lower and oftner than Iacob before Esau to procure compassion Againe it sees that a broken and contrite heart is a sacrifice of Gods delight Psalm 51.17 It sees Gods eye euer vpon it and hath an awfull sence of his presence It sees the method of the Lord who first smites and then heales who neuer comforts such as neuer mourned nor promised a ioyfull haruest but to a sorrowfull seed-time It sees the Lord ready to dwell in a contrite soule Esa. 57.15 to grace it 1. Pet. 5.5 and to glorifie it for humilitie goes as an Vsher before honour And therfore it humbleth it selfe vnder the mighty hand of God 2. If it looke into it selfe it sees iust cause of humiliation it hath sight of his vnworthinesse sence of temptation a slauish subiection vnder a law of euill and in daily sinnes matter of daily humiliation It sees a gulfe of corruption lie so deepe as it is still in examination of the sinnes and debts and can neuer finde out the broken estate But for those it findeth it confesseth freely and yeelds it selfe into the Creditors hand and beholding his insufficiency to pay and discharge craues pardon and remission as for life and death 3. If it looke on any other thing all increaseth his humiliation It abaseth it selfe vnder all creatures sees no Toad so vile as it selfe is lesse then the least mercy but exalts Christ and his merits aboue all that heart can thinke and thinkes it happy if as a dogge it might gather crummes vnder the Lords Table It is thankfull for small things and content with any thing And the soundnesse of this grace bewrayeth it selfe 1. In that it mournes not so much for offending God a terrible Iudge as a mercifull Father not so much for feare of hell as for loue of God and Heauen 2. There will be smitings of heart for all sins small sinnes as well as great Dauids heart will smite him for cutting Sauls lappe as if he had cut his flesh and for numbring the people as if he had murdred them It will startle at vaine oathes as at periury at adulterous words as actions for secret sinnes as open because all are open to him whom we deale withall yea for faylings in good duties as well as for open and foule euils 3. Seeing tendernesse of heart is a notable meanes to preserue the goodnesse of it the good heart is soone awakened after sinne committed Iosiahs heart melted at hearing the Law read One word of Nathan to Dauid brought him to confession And it is no sooner awakened than humbled and not raised but by serious repentance But is an euill heart thus humble or rather is
peace with God and onely is at rest in the signes and meanes of his reconciliation 2. It hath tranquillity and peace of conscience through sence of sinne not pardoned onely but healed in some measure This peace of conscience is the next thing to heauen and a very heauen vpon earth not when the conscience excuseth that a man hath not sinned but that his sinne being pardoned hee may goe and sinne no more 3. It hath peace with all men so farre as is possible with good men because of Gods Image and with euill because of his Commandement Obiect How can this bee seeing none are more conflicted with inward terrours and tentations or outward crosses and enemies Answ. This is true yet 1. In the world they may haue affliction in Christ peace their felicity is in Christ the Prince and procurer of it Psal. 25.13 Their soule shall dwell at ease if not their bodies 2. This peace is begun but yet imperfect as all graces bee the minde and will subdued to Gods minde and will but in part the flesh subdued to the mind and spirit but in part it can delight inwardly in the Law but seeth another law in his members rebelling against the law of his minde the Image of God we see but in part and cannot loue perfectly 3. This peace may be disturbed and interrupted for a time but the heart is then supported by patience vnder the crosse to the recouery of his peace 4. This peace cannot be abolished but perfected by troubles Your peace saith Christ shall none take from you Marke and consider the good man Psalm 37.37 the end of that man is peace A tree the more it is shaken with windes the better it is settled and rooted and so the trees of righteousnesse Now this peace is the portion onely of the Israel of God To these Christ had promised it namely the refreshing of soules Math. 11.28 To these he hath left it Ioh. 14.27 My peace I leaue with you But there is no peace to a wicked man saith the Lord. 1. None with God but onely a truce He dares liue in a state of enmity with God and bee still out in armes against him as a profest enemie Hee neither feeles nor feares sinne which is not peace but senslesnesse God in heauen proclaimeth peace he refuseth the conditions 2. None with himselfe but sometimes he is a terrour to himselfe that it is death to him to liue in such an estate witnesse Cain or Iudas Or if he be quiet and without accusation yet is hee without comfort which is but a dead sleepe of conscience which shall awake 3. None with others out of a peaceable disposition but being inraged he is fierce and cruell as Lions Esa. 11.6 Or as Ismael whose hand was against euery man and euery mans hand against him Yea he can cry out of Elias as a troubler of peace when it is himselfe and declaime against faction when himselfe is the onely factor The fifth spirituall grace is supplication or the gift of prayer the next to peace is accesse to the Throne of grace Rom. 5.2 For sinne shuts vs out of the presence of God And as Absalom might not come into Dauids presence till atonement was made by Ioab so Iesus Christ hauing made vp our peace with God we being shut out are admitted into presence nay of rebels not onely pardoned but honoured to become the Princes fauorites and familiars nay sons and children Now a good heart knowes 1. That as an Infant new-borne if it cry it is aliue if not it is still-borne so to send out strong cryes to the Throne of grace is a note of Gods Childe and a signe of the new-birth Rom. 8.26 Zech. 12.10 Therefore it comforts it selfe in crying 2. That it is bound by the Morall Law besides the Commandement of Christ and his Apostles to performe continually this part of worship to God namely by the affirmatiue part of the second Commandement which duty euen Adam in innocency free from sinne performed and needed to pray for perseuerance in the grace wherein he stood and else had he not kept the Law But a good heart seeing it selfe seazed on by sinne and the curse of the Law sees much more need in it selfe to performe this duty to the Lord and to it selfe 3. That this grace excellently vpholds the sweet society betweene God and a beleeuing soule For as strangenesse alienates and cooles the affections of friends whereas company and conference kindleth and inflameth them Euen so heerein as Iob saith chap. 22.21 wee acquaint our selues with God and grow into familiarity and fellowship with him He delights in vs while wee acknowledge him a God hearing prayer to whom all flesh must resort And the beleeuing soule hath exceeding comfort in his gracious answeres and supplies who is so ready to heare before we call and esteemes it no small grace that the Lord should not only admit it into his presence but set so easie a condition vpon his promises as for asking we shall obtaine them 4. It knowes that prayer being one of the chiefe Christian sacrifices the Lord will euer returne one token or other of his gracious acceptance For as the Legall sacrifices agreeable to Gods Institution were answered with a speciall signe of Gods approbation of the fire from heauen to consume them So will the Lord some way manifest his delight in these Christian sacrifices which himselfe compares to sweet Incense and Perfume yea to drops of honey dropping from the lips of the Church as from an honey-combe Cant. 4.11 And how can he but returne a comfortable answere on that which is so delightfull vnto him Therefore a good heart is carefull and frequent in this duty But not so much for the doing of it as to doe it well and therefore is carefull 1. for the mouer 2. the matter 3. the manner of his prayers 1. The mouer of prayer is not nature in the godly as it is in the wicked Nature teacheth that what we conceiue to be God is to be prayed vnto and the Heathen could pray to God as a Creator and Gouernour But the mouer in a good heart is the Spirit by which it cryeth Abba Father Rom. 8.15 True prayer is a proper action of the sonnes of God therefore Christ commanded vs in the entrance of prayer to say Our Father And it is the breath of the Spirit of God For he alone can leade vs into the sence of our wants He makes vs see the goodnesse of things that we craue He bends our affections and kindles our sacrifice without whom is no light or heat Let the Spirit remit but a little and the holyest men suppose Peter Iames Iohn shall bee fitter to sleepe than watch or pray in the very houre of tentation Math. 26.38 2. For the matter A good heart moued by the Spirit of supplication is most frequent and earnest 1. For things giuen by God in Christ
in all graces as a child in all parts or a tree in all the branches as 1. In knowledge A childe being ignorant of all things growes first to a confused vnderstanding of things and then to more distinct So the Child of God vtterly ignorant of the things of God comes first to a generall vnderstanding of â—hem and afterward to a more distinct as the blinde man Mark 8.22 hauiâ—g his eyes opened first saw men walke like â—rees and afterâ—ward like themselues so the Beleeuer first sees tâ—e things of God confusedly but after comes to bee more expert in the Word of righteousnesse more resolued in poynts of doctrine more perswaded and settled in sound iudgement and able to walke by distinct and particular direction 2. In faith Rom. 1.17 Righteousnesse is reuealed from faith to faith that which was a graine of Mustard-seed riseth to a tree that faith which is weake and lowe riseth to a talnesse and fulnesse It growes vp from present things to future Psal. 23. vlt. ascends from the meanes to the promise growes to affiance in Christ as well without meanes as with them yea against meanes Rom. 4.18 wherein Abraham was a father of many beleeuing children Iob can trust when God is killing him as our Lord called God his God when he felt himselfe forsaken 3. In loue both of God and men As for God the more sins are found out and forgiuen the more loue abounds Many sinnes were forgiuen her therefore she loued much Luk. 7.47 The weake loue of the Disciples before Christs death afterward proued strong that they who fled from him could dye with him A little sparke of this Diuine loue growes to a great flame and much water cannot quench it nor flouds drowne it it is stronger than death Cant. 8.6 7. It growes to a great diligence in his seruice to great hatred of what hee hates and great liberality for his sake Againe loue of men growes in a good heart and aboundeth more and more 2. Thes. 1.3 It growes from louing of friends to louing of enemies from couering one or two offences to couer a multitude of sins froÌ„ forgiuing small offences to forgiue great offences vpon repentance and that not seuen times but seuenty times seuen times It growes from louing their bodies to louing their soules most dearly and from compassion to the body to mercy toward the soule in helping it out of sin Yea it growes to ouercome euill with goodnesse 4. In patience A child at first can beare but a little burthen so the Child of God but as hee growes stronger he beares more He growes to endure great losses and yet giue glory to God as Iob to beare great and long tentations waiting a good issue to suffer not onely small wrongs but the greatest that euill men can inflict without the least reuenge to endure not only words and scornes and threats and small losses but all kindes of persecution for the Truths sake Math. 5.15 It walkes from strength to strength Psal. 84.7 and growes at last not to thinke much of the fiery triall 1. Pet. 4.12 5. In obedience First in negatiue Commandements It growes in the reformation of former lusts to account the honey-sweet pleasures of sinne as bitter as gall From the hatred of some sinnes it growes not to retaine the loue of any sinne but auoids all that it knowes to be sinne It growes yet further from auoyding euill to auoyd the very appearance of euill and the occasions It growes in the victories against daily sinnes and subdues them as Israel the Canaanites one after another yea and destroyes the body of sinne Rom. 6.5 Nay it growes from dying to sinne to rise out of the graue of sinne and stand vp from the dead Ephes. 5.14 Secondly in affirmatiue Commandements A good heart growes to haue respect to all the Commandements Psalm 119.6 From a small measure to a fulnesse of good workes Act. 9.36 From seruing Mammon to the seruing of God and now doing Gods worke first then the owne Math. 6.33 To doe vprightly not in the land of vprightnesse onely Esa. 26.10 But as Lot euen in Sodom in the Land of wickednesse in discouragements and losses It growes from well-doing to continuance in well-doing and so seeketh glory Rom. 2.7 yea to a resolution not to depart from any thing that the Lord shall command all the dayes of his life Deut. 4.8 9. Lastly it growes from weaknesse and vnskilfulnesse to dexterity and readinesse in the practice of all duties and vertues to the Masters best aduantage as one expert in the trade of godlinesse 6. In heauenly-mindednesse many wayes First a good heart growes daily more sundred and diuorced from the world from eager affecting and pursuing to neglect and contemne the things of it now can buy as not possessing and vse the world as not vsing it 1. Cor. 7.30 And it growes to seeke first the Kingdome of God and then other things yea from desires of the world to desire deliuerance from it Secondly it growes from seeking honour among men to seeke the honour from aboue Ioh. 5.44 and to loue the praise of God more than of men chap. 12.43 Thirdly from speaking of things below to speake of things aboue 1. Ioh. 4.5 Now according to the abundance of a new heart they speake with new tongues in a new language of heauenly Canaan as Christ after his resurrection spake of things belonging to the Kingdome of God Act. 1.3 Fourthly from earthly wisedome to heauenly he was wise in his trade or in a good bargaine now hee growes wise in the matters of God and his Religion a wise Merchant who will purchase the best commodity Hee growes also in wisedome to discerne the season of grace and day of saluation Fifthly from seeking Gods fauour to seeke his presence Psa. 27.8 My heart said I will seeke thy face It is now of the generation of them that seeke the face of God Psalm 24.6 Lastly from seeking his presence in grace to seeke his presence in glory desiring preparing and praying for the appearance of Christ The Bride saith Come and the title of Beleeuers is They loue the appearing of Christ. Thus is a good heart neuer weary of increasing the stocke of grace no more than worldlings of gathering wealth and is carefull to grow from knowledge to affection from affection to action from action to profession from profession to zeale and in all is still heauenly couetous An euill heart may make a little shew but growes not like a body in an Atrophy feedes and eates but prospers not is in a consumption still For 1. it is vnsettled and vngrounded not rooted or stablished in the faith but as children carried away with euery toy so these with euery waue or winde of doctrine any seducer or libertine teacher may take away his Crowne A very easie thing to make him esteeme the Doctrine of godlinesse and the practice of it but
condition that it shall not be accomplished but in such meanes as wherein mans care and will commeth in which being made to perseuere perseuereth 4. Much lesse can this assurance stand with a deliberate purpose of sinning or cause any such boldnes Because it is begotten and nourished by godly exercises and begetteth also and nourisheth them That hee falls not wholly and finally 1. That the Elect may fall and sinne often and foulely we deny not nor is that the question That they may admit grieuous euils with their will and consent appeares in Peter Dauid c. That they may by their sinnes deserue the sentence of eternall damnation and so much as in them lyeth incurre the sentence denounced on them that continue not in all things written in the booke of the Law is out of question But that they may sinne to death wee denie that they doe sinne with whole consent of will that any of these sinnes are euer imputed to their damnation or to cast them quite out of fauour or the right of children we deny with the Apostle Rom. 8.1 There is no condemnation to them that are in Christ Iesus 2. That true grace may be not weakened onely but quite lost that is such as serue to their well-being in Christ as ioy peace cheerefulnesse c. is yeelded on all hands But true grace which serues for our being in Christ as faith loue holinesse cannot bee quite lost because the member of Christ is inseparable from the Head 3. That true sauing grace seruing to our being in Christ may be lost in part in some degree in the measure sence and comfort of it we affirme The Church of Ephesus falleth from her first loue But to be quite lost in all parts and degrees we denie because he that begins a good worke in the Elect will also finish it Phil. 1.6 4. That the act of true faith and grace and the worke of it may be stopped and lost for a time we yeeld euen as it apprehends Christ a louing Lord and Mediator which is the proper act of faith and also in respect of outward fruits it may bee stopped and interrupted and contrary fruits taken in But that the habit of grace or grace it selfe should euer be lost wee denie for though the faith of the Elect may be lost according to his degrees and act yet neuer according to his essence and habit 5. Wee deny not but that Satan may plucke at them and violently assault them euery way to seduce them by errors and heresies within and the strength of lusts and outwardly by terrors and persecutions And that by the violence of such temptation their faith and graces may be sore shaken and shattered yea hide themselues as a small sparke of fire vnder a bushell of ashes and themselues by their improuidence vnwatchfulnesse and yeelding to corruptions may get many knockes and take many grieuous falles to the breaking of their bones Yet that though they be plucked at they shall not bee plucked away appeares Ioh. 10.28 Heretikes may assault and stagger the Elect but it is impossible they should seduce them Math. 24.24 Tyrants may preuaile against their persons not against their faith Mat. 16.18 Their building may be shaken not ouerthrowne because it is founded on a Rocke Mat. 7.24 Though they may bee cast downe yet not cast off Though they may fall yet the Lord puts vnder his hand Psalm 37.24 So as the conclusion is All the Elect perseuere in the state of grace vnto the end And whereas the Arminians hold that the Elect doe perseuere by a discontinued perseuerance and shall at length bee saued though sinne driue them quite out of the state of grace and driue all grace away We plainly affirme that the Elect perseuere in the state and habite of faith by perseuerance continued and not interrupted and in the act or exercise of faith sometimes discontinued but after returnes to it and holds it on though with combate vnto the end Thus haue wee seene the description of Perseuerance in the seuerall limmes of it Now let vs see some grounds or reasons out of the Scriptures and the fewer because we will cleare them from the exceptions of the Aduersaries as briefly and plainly as my best art could contriue 1. Ground drawne from the promise of the Lord whose promises being sealed and ratified by the blood of Christ are all faithfull Yea and Amen 2. Cor. 1.20 But God hath promised the faithfull shall perseuere Ierem. 32.39 40. I will make an euerlasting Couenant with them c. Obiect Thompson in his Diatribe chap. 12. answereth that such promises especially concerne the Catholike Church and so would slightly auoid them all But if they be made to the whole then to the indiuiduall parts which are Beleeuers for the whole consists of all his parts and euery member hath right in that which the whole hath right in Hence seeing how insufficient his answere is hee would afterward mend it in saying This and such promises belong to the Kingdome of glory But 1. hath God so great care to preserue them from falling and departing from him there where is no such danger of falling where is no possibility of departing from him where Adams posse non peccare in this lower Paradise shall be turned for euer into non posse peccare 2. Who would haue thought a man who would seeme so acute would giue so sudden an answere not reading the place for reade the next verse 41. The Lord saith plainly I will plant you in this Land c. The Arminians in their Remonstrance to the States of the Low-Countries answere to this place thus that God indeed by his motion offereth to conuert men so much as is in him and yet a man may bee not conuerted as if a Master say they should say to his Scholler I will make you another boy I will teach you another tongue c. and yet failes because the Masters indeuour is not well obserued So God doth all hee can to conuert and to containe in grace but we faile hereof and so the promise also Answ. 1. It seemes God promiseth not to doe any thing but to indeuour to doe his best which cannot stand with vers 27. I am the Lord of all flesh Is any thing hard to me 2. It is all one to say that the heart of man is not in the hand of the Lord to dispose it as he pleaseth contrary to Prou. 21.1 3. If the Couenant which they say on Gods part is true may by our default bee frustrate then is it not the New Couenant but that Old one which the Iewes brake and made void For that was firme on Gods part but frustrate by their sinnes But this is another manner of Couenant Ier. 31.31 not a couenant of workes but of grace including faith repentance perseuerance and all conditions to bee obserued on our part and this our sinnes cannot frustrate else hath it no
great enemies of the VVord and hinderances of saluation seuen reasons 220 Best Pleasures vnderualued fiue wayes 231 Phrases of Scripture seeming to impugne the perseuerance of Saints explaned 441 No Prayer against falling away implyeth that the Saints can fall away 440 Price of Gods VVord 12 Many goodly Professors fall short of saluation and why 119 Profiting in degrees of grace knowne by foure notes 402 Properties of Christian couetousnesse foure 204 Prosperity a Popish but a false note of the true Church 132 Properties of a good heart about the Sabbath fiue 331 Prouocations to good duties foure 358 Q Questions whether no worldly cares be allowed to Christians 176 How far worldly cares may be lawfull 177 Whether a man cannot be rich and godly 192 Question of perseuerance in grace handled at large 424 R Raigne of lusts thrusts downe the VVord three waies 151 Recusancy a dangerous sinne 6. reasons 35 Remedies against the choaking of riches foure 202 True Religion described at large in the true causes and effects of it 314 Religion truly imbraced by foure inward affections of a good heart 317 Receauing of Gods ministers is in foure things 340 Repentance stands in foure things 366 Riches compared to thornes in foure things 191 Riches are commonly great enemies to Religion and hinderers of saluation 192 Riches choake the VVord 1. Before hearing three wayes 194 Riches choake the VVord 2. In hearing 195 Riches choake the VVord 3. After hearing two waies 196 Riches full of deceytfulnesse 206 Riches deceiue men of fiue of the best things they haue or can haue 206 Riches how they deceiue men of saluation 209 Riches deceiue by sixe false promises 210 Riches falsely called profits being so vnprofitable in the most needfull things and times foure instances 213 Riches giuen by God for foure good ends 214 Riches are receits and so to be held three reasons 215 Riches true and vndeceiuable to be procured and of them foure instances 216 Riches in themselues the good blessings of God 3. reasons 192 Rooting in grace is in three things 124 Rules to try whether we continue to grow in grace foure 91 Rules of moderation in naturall and lawfull desires fiue 174 Rules how to carry our selues toward riches that they proue not thornes sixe 205 Rules to preserue vs from the deceytfulnesse of riches 5. 212 Rules in generall how to carry our selues through our pleasures fiue 238 Rules concerning perseuerance in grace foure 422 S Sabbath profaned by wicked men fiue wayes 335 Sacrifice of wicked men abominable foure reasons 288 Satan comes with men to the hearing of the word 3. reasons 47 Satan commeth to steale the word away 1. Inwardly three wayes 48 Satan commeth to steale the word away 2. Outwardly three wayes 51 Satannicall suggestions against the word fiue 50 Satan hath three ends in stealing away the word 52 Satan aymeth especially to steale the word out of the heart two reasons 53 Satan is a deadly enemy to mans saluation three reasons 55 Satan is there most where he is least suspected 170 Seed a resemblance of the word in sixe things 23 Seed of the Spirit what 282 Seed springeth vp in stony ground to three degrees 65 Selfe respects may make a man diligent in the meanes of saluation three instances 69 Seeking of God wherein it stâ—ndeth 272 Signes of sound humiliation three 290 Sinne thrusts vs vnder wofull misery fiue reasns 364 Singlenesse of heart is in fiue things 350 Softnesse of heart in three things 348 Soundnesse of heart comforteth 1. in life 2. in death 3. in day of Iudgement 378 The Sower is Christ who goeth forth to sow three waies 20 Spirituall worship is from Gods Spirit 1. inspiring 2. directing 3. assisting 285 Spirituall worship must be also from mans spirit qualified with sundry spirituall graces 286 The Spirits indwelling in the Saints assureth them of perseuerance 437 Sports many wayes abused 167 Supplication necessary to a good heart foure reasons 301 Suspect most danger in most lawfull things 171 Symplicity a bad excuse for bad hearing fiue reasons 41 Syncerity of heart how discerned 351 T Thorny Ground and bad hearers resembled in three things 148 Triall of sound prayer by 1. the mouer 2. the matter 3. the manner 302 Triall of sound fruits of grace by foure rules 385 Times vnseasonable for pleasure foure 247 V W Of true Vnderstanding of Gods word foure notes 43 In the Vse of naturall things euer ioyne a spirituall 174 Watchfulnesse of heart looketh to fiue things 355 True Watch against sinne in eight things 369 Men Wither in race foure wayes 95 Withering in grace dangerous in foure respects 100 To Wise vsing of pleasures foure rules 245 Wicked men are without peace 300 Wicked men loathing the liquor of the word hate the vessels and Ministers 342 Wicked men cannot pray many reasons 340 c. Witnesse of the spirit what 282 The Word diligently to be heard fiue reasons 3 Word as necessary to saluation as seed to the haruest 31 Word knowne to be fruitefull by foure notes 56 Word of God best after hearing fiue reasons 159 Word applied is the pruning knife of our pleasures as in the foure parts of it 230 Worldly cares argue impiety and folly 184 Z Zeale renewed knowne by foure notes 348 FINIS Be diligent to heare the Word Reas. 5. Ioh. 8.47 Heb. 10. Luk. 10.42 Be forward in hearing the Word Reas. 1. 2 3 Psal. 27.4 Psal. 84.1 4 Act. 10 33. Psal. 119.147 Apprehend all good opportunities within thy calling Christ spake in Parables for foure reasons Difficilis in Scripturis magna ingenia exercent Aug. in Psal. 140. The misery of a sencelesse hearers in fiue things Act. 13.46 2. Cor. 2. â—6 Non impertiendo malitiam sed non impertiendo gratiam Aug. The scope of this Parable Act. 16.14 Translate the booke of nature into the booke of grace Rom. 1.28 The Agent or Sower Difference betweene Christ his sowing and the sowing of his Ministers foure 4. Things make to fruitfulnes raine â—unbeames winds application of all to sâ—t ripen the seed All from Christ. 2. His action Christ goeth forth to sowe three waies 3 His intention The Word preached resembled to seed in sixe things Act. 26.29 Seede of Gods Word more excellent then all other seede in foure respects Reu. 14.6 The dignity of the Ministry The duâ—y and charge in foure things 1. They must goe foorth to sow 2 Not any but their Lords seed 3. All his seed 1. King 22 14. 4. To his aduantage Mat. 6.2 5. Prepare thy ground for this seed Receiue and retaine it Col. 3.16 Luk. 10.42 Bring answerable fruits to the seed Looke to the daily growth of it The Word preached as necessary to saluation as seed to an haruest 2. Cor. 9.6 Some harts and hearers compared to the high-way for 3. reasons Carelesse Hearers the worst Hearers Heb. 6.8 Against Recusants Ioh. 8.47 Ioh. 3.20 Against dispisers of the Word Against persecuters of the Word Motiues