and seed-time and is it not commendable in Christianity to know the day of visitation Or how can he expect a crop in haruest that sleepes and trifles away his seed-time And surely we cannot but commend such as esteeme the Word worthy of present entertainment and in comparison of it vndervalue inferiour things and occasions which would put off the present receiuing of it Where note by the way that bad Hearers may thinke the Word a matter of haste and waight and importance 3. These bad Hearers and stony ground receiue it with ioy They are no scorners or railers on their Preachers but giue their Ministers great reuerence as Herod did Iohn Baptist. They hate neither Micah nor his message but heare gladly but giue the Word good words and good welcome they reioyce in the Word and receiue it with good hearts conferre of it willingly reioyce in their trauell and paines to heare the Word conceiue great ioy in the remembrance of seuerall poynts as distinctly as they heare them are exceeding glad and desirous of meanes of sound instruction Alas that all this while these should be bad Hearers and neuer a whit neerer their saluation but in the state of damnation 4. This stony ground brings vp the seede sowne it sprung vp saith our Text. This seed of the Word riseth vp and appeareth and seemeth to tend toward heauen shooting vp from earth 1. It riseth to externall obedience and reformation of many perhaps most things as Herod did many things for Iohn Iudas receiued this seede it sprung vp in him that he not onely vnderstood and preached the mysterie of the Gospell but carried himselfe in an honest and reformed conuersation a long time so as the other Disciples could not detect him 2. The seed springeth vp to an outward profession as those that hope to be saued by it and so to an outward fellowship and Communion with the Saints in the Word Sacraments and many other godly exercises both publike and priuate 3. It springeth vp in this stony ground to a kind of faith which hath in it not an enlightning only but a taste of the heauenly gift and the powers of the world to come by which they are partakers of the holy Ghost that is something they haue so like true sanctification that both themselues others may think them truly sanctified And yet these so bad Hearers as they may and somtimes doe fall into that irrecouerable sin against the holy Ghost Heb. 6.4 5. and as our Text yet they withered away as some of the Israelites tasted of the fruits of the Land of Canaan and did thereby perceiue what a good Land it was and desired part in it conceiued good hope of enioying possessing it yet neuer enioied it but perished in the wildernes Learne hence how farre a bad Hearer may goe in Christianity A man may heare the Word with diligence receiue it with ioy beleeue with some assurance grow vp to high place in the profession of Religion bring forth fruits of commendable obedience and all this while be bad ground and in damnable estate See it more distinctly in these foure degrees 1. Reprobates may be forward Hearers hungry and desirous Hearers so glad to heare as if they haue not the Word at home they will with zeale and forwardnesse seeke it abroad Ioh. 6.34 The Iewes hearing Christ speake of bread from heauen and such as giueth life to the world flocked after him euery where and with earnest desire say Lord giue vs euermore this bread and yet many of them fell away from him vers 66. 2. They may be ioyfull Hearers receiue the Word with ioy as our Text hath it Act. 26.28 Agrippa hauing heard Paul deliuering the summe of the Gospell and of the strange manner both of his owne conuersion and of mans saluation by Christs humility and glory rauished with the excellency of it cries Almost thou perswadest me to be a Christian. And of Iohns Hearers our Sauiour saith Ye reioyced in his light for a season Ioh. 5.35 3. They may be beleeuing Hearers for a time so saith the Text which for a while beleeue and according to Matthew endure as beleeuers for a time They are verily perswaded of the truth of the whole doctrine of saluation that euery word shall be accomplished in the saluation of Beleeuers and iust condemnation of vnbeleeuers They beleeue it alone teacheth the right way to heauen Of Simon Magus it is said Act. 8.13 that he beleeued and was baptized not that he had true faith for euen then Peter saw him in the gall of bitternesse and band of iniquity but he yeelded to the doctrine of Christ which Philip taught and behaued himselfe as if hee had beleeued indeed and had been a Disciple of Christ. 4. They may bee growing Hearers 1. To a great measure of illumination Balaam a wretched sorcerer was enlightned so farre as to see the blessed estate of Gods people and desirous to partake of their happinesse he cried out in great passion Oh that my soule might die the death of the righteous Iudas a wretched Traytor and sonne of perdition could neuer haue preached the Gospell without a great measure of the illumination in himselfe 2. They may grow to a great place in the profession as Iudas to follow Christ himselfe at the heeles and call him Master 3. To a great measure of reformation of life and obedience to the Gospell being in the same pastures with the sheepe of Christ hee is taken for a sheepe when indeed he is a goat for a time in the same fold with the sheepe Reasons 1. Men may be drawne to heare gladly where faith is not for illumination sake or enlightening sake It is a pleasant thing saith Salomon to behold the light of the Sunne There is a great force and power in the light to draw all mens eyes after it So is there power and force in the Word soundly taught to draw mens affections of ioy and delight at least for a time And euen naturall men also who are of quicke apprehension can reioyce to heare deepe poynts learnedly and soundly opened and cases of Conscience or questions of Religion soundly discussed Math. 12.37 When our Sauiour disputed with the Scribes and Pharises and put them to silence it is said much people heard him gladly No maruell then is it if supernaturall illumination although a common gift bring men with much ioy to heare the Word For is it not a ioyfull thing to heare of the way of saluation and of so many promises and an eternall happinesse after this life Who would not come running as gladly as the young man to heare he should bee saued who not liking the conditions went away as heauily So who will not throng and thrust after a pleasing Preacher or so long as he dwels in Promises If a Preacher pipe the profanest will dance But if he come to the Law oh they cannot abide to heare of damnation and
He hath noâ—hing but condemnation in his mouth I will 〈…〉 him 2. A man may goe thus farre in Christian duties and be bad ground by a delusion and mistaking his owne estate namely by a false conception of faith or an vnfound apprehension of the excellency of Iesus Christ and the blessed estate of Beleeuers vnited vnto him An hypocrite may see what is the comfort of remission of sinnes what a tranquillity and heauen on earth it is to haue a good conscience washed and sprinkled in the blood of the Lambe what an happinesse to haue free accesse to God in prayer to liue with God and enioy him heere below But he sees it in others not in himselfe and hee will goe a great way to haue part in them and lay out something for them but he will not bee at so much either cost or paynes for them as they are worth and as he must pay before he haue them 3. A man may be carried a great way in temporary faith for temporary causes and selfe-respects which respects as they faile so also must his faith and hopes One is curiosity and nouelty A new Preacher or some new strange matter neuer heard of before drawes a number of men to heare gladly And now they professe they will keepe their Church and not misse For they neuer goe but they know that they neuer knew before So the Athenians Act. 17.20 will heare Paul preach and enquire the meaning of his doctrine because they say he brought strange things to their eares and their life was to heare and tell newes But Athenians grow weary both of that matter and man who ceaseth to be new And vnthankfull Israelites when Manna first commeth admire it reioyce in it feed vpon it grow strong by it Why Because it is a strange kind of meat But afterward they murmure and lothe it because not new tho it was euery day new A second selfe-respect that may make a man diligent in the means is pride and conceit They desire knowledge and reioyce to get it not to edifie themselues which were wisdome nor to edifie others which were charitie but that themselues may be knowne to be some body which is meere vanity If the world honour the profession of the Gospell they will share in that honour If it will credite them amongst men to professe the Gospell and line according to it outwardly they will doe it Iudas himselfe can fashion himselfe outwardly to the holyest Disciples A Pharise can fast and pray and giue almes to be seene and praised of men Many Pharisaicall Protestants can play on both hands or as wee say fast and loose In some company can speak good words commend good men speake of some good notes of Sermons confesse and condemne many of his owne courses and take hold on the better end of the staffe But the same man as if not the same man in another company can be as loose as scornfull and apparantly hatefull of goodnesse as euer before A third selfe-respect is worldly profit So long as men may hope to be gainers by Christ so long they will follow ioyfully as the Iewes after that Christ had fed them with bread hee could neuer bee rid of them but they followed him from place to place but neither for his Doctrine nor Miracles nor for himselfe but because of the loaues Ioh. 6.26 Profit and preferment will make a man heare diligently professe openly preach painfully at least till the preferments or profits choke both Preachers and Professors But Christ if the bring no loaues shall faile of much of his company How far did Demas goe in his profession that the Apostle Paul reckons him among the Saints who saluted the Colossians chap. 4.14 but all this was for some preferment which when he got Paul changed his note Demas hath forsaken me and embraced the present world If euer the complaint was iust it is now of Christians All men seeke their owne and as Augustine in his time complained Vix quaeritur Iesus propter Iesum Scarce any seeke Christ for Christ his sake But our wisdome will be to seeke Iesus for Iesus that is saluation Seeke him for that end he came into the world not to make thee rich in the world or heire of the earth but to enrich thee with grace of iustification and of sanctification and make thee heire of eternall life So much of the third Reason 4. God seeth it fit that hypocrites should go thus far in the way of saluation and yet fall short 1. Because he will haue his owne wayes iustified and allowed by his very enemies Euen they shall giue him witnesse both by word and deed that it is the best way though they cannot hold it 2. Hereby he cuts off all cause of iudging others before the time Thou canst not iudge betweene a sheepe and a goat only the chiefe Shepheard can 3. Seeing it befals reprobates to be esteemed and goe for good Christians and be so like as none can discerne them hee will haue vs hereby take occasion to iudge our selues what ground we are and goe to the ballance of his Word and make iust triall whether we hold waight or no whether we be sound and differenced by true markes of Christianity from apparant Christians Vse 1. How may this doctrine dant and terrifie many of vs who take our selues to be in good estate when yet we are not comparable to this bad ground whom yet if we come short of we must needs come short of saluation If the ground that goes thus far shall bee damned what damnation abides such as come not halfe way with them More specially 1. Doe wee see a stony heart receiue the Word speedily and hungrily See wee heere a gracelesse ground and heart swift to heare and painfull in trauell to get the Word soundly taught What then shall become of vs that are in no readinesse make no haste to receiue to whom the small time of an houre in a weeke is tedious while wee sit at our ease Shall forward Hearers bee condemned and the backward in hearing approued 2. If we see some that attend the Word loue it and finde sweetnes in it yet shall be kept out of heauen how can contemners raylers persecutors notwithstanding they heare hope to get in where many that haue attended remembred and marked yea and come to a great measure of knowledge by it shall be shut out 3. If we see in our Text that many who are much affected with the Word who haue receiued the same with ioy and delighted many times to confer of it by day and meditate of it by night for who will not speake and thinke often on that which ioyes his heart if I say we see here a rocky heart relenting and reioycing at the Word yet shut out of heauen what may wee thinke of many of our drowsie Hearers who are no more moued almost than the seats they sit on or the stones in the
pauement They are not terrified by denunciation of all the iudgements of God which are their owne portion not comforted with promises though they falsly conceiue them their owne but as the froward Iewes Math. 11.17 are like froward children whether they be piped or mourned vnto they be all one moued with neither 4. See we in our Text a great many who grow vp by the Word and by their delight and diligence are furnished with a great measure of knowledge that they can fruitfully conferre of the Scriptures they can try Doctrines by Scripture and iudge betweene truth and falsehood yea they are growne vp to a glorious profession with much zeale and forwardnesse and not onely so but to such a reformation as they seeme throughly sanctified make much of Ministers and be at cost to any good purpose and as forward as any and yet with more than all this be bad ground and reprobate Alas what then shall become of a multitude of our carelesse and forgetfull Hearers of our brutish and senslesse Hearers who are resolued to remaine so What of those barren hearts whose fallow grounds the Lord hath plowed vp sowed on them the seeds of eternall life watered them with continuall dewes of heauen and lookes for the fruits of obedience but reapes onely tares and cursed fruits of ignorance wilfulnesse opposition of sincerity scorne of his faithfull Ministers and contemning of his grace offered vnto them Oh my brethren if euer you were serious in any thing concerning your good thinke seriously of this one poynt And if God euer made me able to speake to your hearts Oh that I could carry this poynt in and reach the hearts of you all Or rather let the Lord who made your hearts take this his owne honour and speake so as they may heare That numbers of you come short of these bad Hearers and that multitudes of Reprobates in the Day of the Lord shall rise vp in iudgement to condemne many of vs who neuer receiue the Word so readily so hungrily so painfully so ioyfully so fruitfully as they haue done That numbers of cursed caitiffes shall be able to say more for their owne saluation then numbers of vs They shall be able to say Lord wee haue stept many a mile to heare thy Word wee haue carefully attended marked remembred meditated conferred and applyed it It was our ioy and delight to gaine the knowledge of holy things and to our knowledge we ioyned zeale forwardnesse and reformation We professed thy Name suffered many things for our profession loued thy House reuerenced thy Ministers and would haue parted with our eyes to haue done them good Also we were liberall to the poore Saints and to other good purposes Canst thou say thus much for thy selfe If thou canst not thou commest behinde a Cast-away If thou canst thou art not yet before a Reprobate And if hee that cannot say more shall neuer come to heauen how shall he come there that cannot say halfe so much Why should we not hence shame our selues that Reprobates and such as heauen shall be shut against are so far before vs Can we haue comfort or hope in such an estate as is outstripped by hopelesse and damned hypocrites Obiect What doe you meane to driue vs all to despaire Is this the way to reach vs the assurance of our saluation to which you so often call vs Can we be assured by such a desperate and vncomfortable Doctrine Answ. 1. This Doctrine seemes harsh and vncomfortable to such as faine would presume of a good estate but haue no good cause or ground Such as would hang like Meteors in the aire betweene hope and doubt leauing the assurance and good euidence to such as care for it are by this Doctrine discarded and disappointed And yet not driuen to despaire by it because God hath appointed a meanes to draw them out of the danger and despaire of their present estate by Iesus Christ and the sincere embracing of the meanes of saluation and assurance 2. This Doctrine directly intends the most assured comfort and consolation of Gods children which will hold out in the day of triall because it enforceth the Christian to soundnesse in his course and to run his race of Christianity not as at vncertaintie 1. Cor. 9.26 which is indeed most vncomfortable It forceth him to diligence in prouing himselfe and suffers him not to stay where bad Hearers doe but to goe further euen so farre as they cannot come Vse 2. Seeing many shall seeke so diligently to enter and shall not be able Luk. 13.24 let vs seriously examine our selues and proue whether wee goe beyond the scantling of Reprobates in hearing Wee see how many great things they attaine vnto who by them neuer attaine to eternall life and many hope to attaine eternall life who neuer attained such gifts as many wicked men haue But for our assurance of saluation let vs sift our hearts to the bottome and gage these hollow vessels and not content ourselues in any of these gifts till we can say in truth Heerein I goe beyond a Reprobate neuer could hypocrite attaine this Here for our better furtherance in so waighty a businesse I will enter into a more speciall examination of these foure things 1. Of desires 2. Of illumination 3. Of ioy 4. Of growth by the Word In the triall whereof wee shall the better iudge of our owne soundnesse I. Examine thy desires after God and his Word in these particulars 1. In the ground of them Then onely are they gracious and acceptable first when thou hast proued and discerned that the doctrine is of God and yeeldest not to it in any other respect but as to the authority of God And secondly when thou hast prized the thing desired aboue all that may be compared with it and so taking thy heart from all other things bestowed it onely on it as the chiefe good This an hypocrite cannot doe He may attaine a desire but it is altogether vngrounded This stony ground desires and receiues the seed immediately indeed too hastily the desire being an heritage hastily gotten Either out of simplenesse and leuity and lightnesse in beleeuing as Prou. 14.15 The foole beleeues euery thing and they yeeld presently without any good warrant Or out of policy and warinesse for indirect and present respects they so consent to the truth as that they are as ready to consent to errour if it be deliuered with any shew or vrged on them by superiours The winde driues not the clouds about more vsually then are these windy Professors with winds of doctrine This therefore thou must doe in the first place Looke that thy desire bee thus soundly grounded It was the commendation of the Bereans that they receiued the Word with all readines but so as they searched the Scriptures and knew them to be so And let vs doe in our way to heauen as Peter in his way to Macedonia Act. 16.10 After he saw a vision
vs constant both in peace and persecution Presume not of thine owne strength None haue more boasted of their valour at home then they that most cowardly lost the field Remember Peter and pray for the mighty power of the Spirit to make thee of weake strong and altogether vnmoueable in this worke of the Lord 1. Cor. 15. vlt. Alwayes remembring the great danger of falling away both in the good things lost and in the multitude of euils pull'd vpon thy selfe Thus much of the second sort of bad ground We come now by Gods assistance to the third Vers. 7. And some fell among thornes and the thornes sprang vp with it and choked it THat which our Sauiour taught his Disciples namely what an hard thing it is to be saued wee haue euidently seene in the explication of the former ground wherein we haue discouered a number of Hearers who haue gone so farre in the way of heauen as most of our Hearers come not neere them to be but reprobate ground and lose all their labour and expectation But yet we shall more cleerly discerne that truth and haue more occasion seriously to consider of it when wee shall in this last ground the best of all the bad ones make manifest that they that step before and beyond the former shall yet fall short of their ayme and bee shut out of heauen as well as they For there was nothing good in the former which is wanting in this but some further commendation in this which was not in the former Consider heere with me three generals 1. The kinde of soyle some of the seede fell among thornes 2. The successe of the seed in it 1. commendable 2. lamentable 3. The reason or the causes of failing For the soyle it is thornie ground For the commendable successe 1. It goes as farre as the former in hearing vers 14. in receiuing Math. 13.20 and Mark 4.14 and in growing as our Text hath it 2. It goes farre beyond it for first the ground is softer the mould moyster the soyle deeper and so more hope secondly it springs beyond the other the other growes but this sprang vp not onely to a blade but to an eare though not a ripe one neither doth the stone hinder the rooting while they are hearing but after they are departed thornes choke it thirdly they hold on their profession still which the other lose they are not driuen off by persecution but would obey still did it not crosse their pleasures and profits For the lamentable successe it is set downe ver 14. they bring forth no fruit that is either no good crop or no lasting fruit to the haruest or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring no fruit to the end or to maturity for fruit they bring though not to perfection The causes of this failing are set downe 1. in generall to be thornes namely inward lusts carnall affections and corrupt desires 2. In speciall of three sorts 1. Cares of the world vers 14. and Mat. 13.22 2. Riches vers 14. called deceitfulnesse of riches Math. 13.22 3. Voluptuous liuing vers 14. called by the other Euangelist lusts of other things these enter and choke the Word Mark 4.19 Thus in one view you haue the summe and method of the Text enlarged out of the other Euangelists Now for the exposition of the first consider 1. Why lusts are compared to thornes 2. Why these Hearers are compared to thornie ground Carnall lusts are fitly compared to thornes in fiue respects 1. There are some flowers and some shew on thornes small fruits and many pricks So whateuer appearance these lusts make no good fruit riseth of them but many pricks and sorrowes by them in the end Thornes pierce the body lusts the mind 2. Thornes are euery where armed and ready to wound and teare him that meddling with them doth not carefully fence himselfe So they that nourish the cares of the world or addict themselues to pleasures or profits pierce themselues thorow with many sorrowes 3. As a thorne held softly prickes not nor hurteth but when it is held hard and crusht it easily draweth blood So a man may vse this world as not vsing it without danger and hold softly the profits and pleasures of this life but gripe them and fasten on them there is certaine hurt 4. Thornes and briers are the dennes and receptacles of Serpents and poysonfull wormes and creatures so are these vnmortified desires the harbours of infinite noysome sinnes which shall creepe as thicke into the soule as the Frogs into Pharaohs lodgings As Israel not content with Gods daily allowance but out of a couetous and distrustfull desire against Gods Commandement saued some of the Manna till morning but it was all full of wormes and stunke So doe fleshly mindes by nourishing vnlawfull lusts turne Manna into wormes 5. As thornes and briars are at last good for nothing but fewell for fire so these thickets of lusts and pursuit after the profits and pleasures of this life are the proper fewell of the fire of the great Day and prepare the ground it selfe which all worldlings are without timely repentance as fewell for the fire of hell which is vnquenchable These bad Hearers are as aptly compared to thornie ground For as a thorny and weedy soyle chokes and kills at length such seeds as come vp hopefully so an heart stuffed with vnmortified affections at length resists and chokes the Seed of Gods Word that it shall not prosper to the saluation of that Hearer in the haruest for 1. These thornes supplant the Word and vnroote it againe as thornes to roote themselues vndermine the seede below 2. These thorny corruptions hinder the comfortable heate and shine of the sunne from the heart namely the sweet beames and influence of the Spirit of grace which cannot come so sweetly and freely to the hart to cherish the growth and worke begun◠as thornes hinder the Sunne from plants 3. Thornes draw away the moysture which should preserue the plants in their growth and greenenesse Euen so these inward lusts draw the heart from meanes of moysture of grace they sometimes giue a man leaue to heare but as they preuaile and take vp the heart there shall bee little time allowed to remember meditate or apply that which is heard and as small leaue to bring things into practice Doctr. In that our Sauiour compareth bad Hearers to thornie ground wee learne that thornes and lusts of any sort suffered to grow in the heart doe soone ouergrow the Word of God and suffer it not to prosper For as the Husband-man that suffers thornes and weeds to choake his seed comming vp loseth his haruest Euen so that man loseth his part in the Gospell that cherisheth lusts and disordered desires in his heart together with the Gospell Hence the Apostle Iames chap. 1.21 telleth vs that if we would heare the Word so as it may be ingraffed in vs we must first cast away or put
it selfe with some good seed springing vp vnlesse it kill the weeds No more content thou thy selfe with the rising and mouing of some good affections vnlesse thou mortifie the bad and noysome Ierem. 4.4 Plough vp the fallow ground of you hearts and sowe not among thornes Secondly the Husbandman ploughes it againe that if any weeds peepe out he may roote them vp so carefull he is for his earthly commodity No lesse carefull should wee be if after grace receiued lusts will be still stirring to root them out Heb. 12.15 Take heed that no root of bitternesse spring vp and trouble you according to that in Deut. 29.18 Let there bee no root among you that bringeth gall and wormewood If there be any lust be it neuer so secret and hidden as a root or neuer so fixed and fastened as a root is spare it not nip it not off but plucke it vp by the roots be not content to bridle lusts but kill them satisfie not thy selfe with an absence of fleshly operation as if it were sanctification but onely with a slaying of it for if there be a liuing root within it will shew it selfe when the seed springs and soone ouertake it too Thirdly if after all this there be any weeds growing vp with the seed the Husbandman will bring in his weeding hooke into the field hee will not see a weed or thorne peepe but he will weede it out 1. Because he would haue his corne grow alone Wouldest thou haue the Word to thriue in thy soule Let it grow alone How speedily should a man rise towards heauen if the Word had the onely roome in his heart But 2. Because that is impossible either in the earth or our hearts he will bee sure by his hooke to set the seed aboue the weeds labour thou also to set the Word aboue thy lusts and contrary motions Quest. How shall I doe that Answ. 1. By daily exercise in the Word reading and meditating this discouers the weeds thornes 2. By daily prayer and confession of knowne sinnes this is a getting of the weeding hooke into our hands 3. By Christian humility and fasting this is the cutting off of lusts by which they daily wither and dry away this crucifies the affections and lusts 4. By auoiding occasions of sinne and sinners especially watching narrowly our owne inclinations 5. Keepe vnder the lusts of the flesh by the lusts of the Spirit Gal. 5.17 The Spirit lusteth against the flesh that is both in curbing and restraining euill motions and ingendring good cogitations motions and desires agreeable to the will of God Rom. 13. vlt. By putting on the Lord Iesus represse the lusts of the flesh Prou. 12.5 A godly man is said to haue right thoughts and chap. 11.23 His desires are onely good not that he is without euill desires sometime but he resists and fights against them and God imputes not that which he hates and repents of We see the soyle Now let vs see the hopefull successe of the seede in it The thornes grow with it Though there be a further growth of the seed in this ground then in the former yet at length it is as fruitlesse 1. Here are soft and tender hearts brought to the Word better prepared for the seed than the former 2. Here is a deeper rooting a further measure of vnderstanding a more vehement carriage of the affection vnto it in motions of ioy loue and delight a more settled purpose to follow the Word 3. Here is a further shew of fruits a standing in a glorious profession an hopefull sprouting and springing in the fruits of good workes and a longer hope thereby than before Yet these so softned so rooted so farre growne aboue many zealous Professors are ranged in the ranke of bad and fruitlesse Hearers for as it is in vers 14. Afterward they are choaked Doctr. The fruitfull and commendable Hearer is he that heareth for afterward Esa. 42.23 A bad Hearer can heare well for the present but afterward all is lost Prou. 4.18 The way of the righteous shineth as light that shineth more and more vntill perfect day They adde vnto their knowledge as men doe to their stocke and saue what they get and so grow abundantly rich in grace whereas he that spends as fast as he gets and onely maintaines the present with his gettings must dye a begger Many are the exhortations to lay fast hold on the Word and to lay it vp safe in the midst of the heart and to keepe it as a mans life Prou. 4.4 As a man that hath a Iewell will bee carefull to locke it vp in the safest chest he hath 1. Tim. 3.9 Keepe the mysterie of faith Reu. 3.11 Hold that thou hast hold that thou hearest As many are the dehortations that we negligently lose not the Word Heb. 2.1 We ought diligently to giue heed to the things we haue heard lest at any time we let them slip a Metaphore taken from riuen vessels that let all the liquor run out But here the more precious the liquor is the more must be the care of the vessels soundnesse 2. Pet. 2.21 Better not to haue knowne the way of truth then after the knowledge to depart from the holy Commandement Many are the commendations of them that were Hearers for after-times as of Dauid Psalm 119.11 I haue hid thy Word in my heart and of Mary who pondered Christs sayings and hid them in her heart Luk. 2.51 And as many are the dispraises of such leaking vessels who like the women 2. Tim. 3.7 are alwaies learning yet neuer come to knowledge and those Iewes Heb. 5.12 who for the time might haue bin teachers yet needed to be catechized in the very Principles Reason 1. From the nature of the Word which is in it selfe a perpetuall truth an euerlasting Gospell Heauen and Earth are most stable and firmely founded by God but not so stable as the least iot of Gods Word which shall not fayle or fall to the ground for euer And to vs it is a certaine rule a constant law and binder not for the present only but for all time future yea and for all eternity 2. This is a mayne difference betweene a godly man and an hypocrite Many things may affect an euill man for the present hearing of the Word Sometime he may heare a noueltie with great affection but as children delight in a new toy for an houre but presently contemne and lose it Sometimes the power of the Word makes an hypocrite tremble as Felix and grow to some promise with himselfe and perhaps to some purpose and resolution of amendment So Israel hearing the Lord speake in so terrible a voyce promise faire All that the Lord our God saith by thee if he will no more speake by himselfe we will heare it and doe it But the Lord saw there was no such heart in them Deut. 5.27 29. Sometime some affliction prepares them to heare and now while the iron is
and dead all motions and affections stirred by it than to worke in the calling Whence a Father hath well said that It is better to goe to plough on the Sabbath than to goe a dancing Thirdly the season of worldly pleasures is not when God layes an heauie hand on vs or ours when God afflicts the conscience with sence of sin Oh this with many is melancholy and sadnesse now call in carnall company musike gamesters and merry companions whereas now is the time for that counsell Iam. 4.9 to cast our selues into sorrow for sinne Suffer affliction sorrow and weepe let your laughter be turned into mourning and your ioy into heauinesse cast your selues downe before the Lord and he will lift you vp This is to worke with God the other against him So when men are afflicted with sicknesse and God calls to sack-cloth now must neighbours come in and helpe him to passe the time with cards dice drinking swearing and all carnall merriments O miserable comforters Is any among you afflicted let him pray saith Saint Iames Chap. 5.13 Is any sicke let him call for the Elders of the Church and let them pray c. But these say Let him play and call the Elders of the Parish and let them play with him See how you comfort the sicke Prou. 25.20 As he that takes away garments in a cold season so is hee that sings songs to an heauie heart And see how hee is comforted he thrusts mourning out of his house when his heart remaines the house of mourning Fourthly the season of worldly pleasures is not when Gods iudgements breake out against our brethren Either when iudgement begins at the House of God that it is not well with the Church thus good Vriah refused comfort 2. Sam. 11.11 and Mordecai Hest. 4.1 2. And Nehemiah Chap. 2.1 3. And the sinne of the great men in Iudah Amos 6.6 was They drinke wine in bolles and stretch themselues on Iuory beds and anoynt themselues c. but no man remembreth the afflictions of Ioseph Or when the hand of God lyes heauie vpon our neighbours that are of the same flesh with vs Rom. 12.15 Weepe with them that weepe For we are all one body and one members of another and if one member suffer all ought to suffer by consent These are vnseasonable times for the prosecuting of pleasures and therefore now wee must refraine from them The fifth and last Rule concernes the end of pleasures The goodnesse of a thing is measured by the good end of it and we say All is well that ends well so heere The end then of pleasure must not bee for pleasure for then pleasure were the chiefe end and the chiefe good Nor to take pleasure in pleasure onely wee may take our vse of some pleasures and not powre out our hearts vnto them For this infatuates a man and puts out his reason and sences that he can see no shame he puts himselfe vnto What a shame was it which yet Samson discerned not that hee who would not turne his face from a thousand men at once should now become a slaue to a lewd woman that had vsed him most vilely Nay he that was strong enough to match a Lion is foyled by his lust and sottishly vanquished vnder the feet of an harlot Looke on a man giuen to drinking gaming whoring c. this man will sort himselfe with the basest companions in a Towne rather than sit out euen great Princes loded with Flagons of wine will stretch out their hands to scorners Hos. 7.5 This must not bee the end of our pleasures but 1. To make vs better not worse not more loose or dissolute but more thankfull to God more cheerfull in the duties of our callings more able to pray meditate heare and doe good to our selues and others Therefore when our pleasures make vs heauie and vnfit for good things as the pleasures of Egypt made Israel loth and flow in going forward to Canaan now they are sinfull though not in themselues yet in their end and our vse because they choke as thornes 2. To put vs in minde of such heauenly pleasures as are reserued for the faithfull at Gods right hand as the first fruits in the Law put the Israelites in minde of a full haruest Now we doe but taste before hand how good and gracious the Lord is then wee shall be satisfied with his fulnesse and sweetnesse If hee prouide such things in our Prison what in our Palace 3. So to enioy pleasure for the present as we lay vp more for heereafter and so make them all helpes to the true and lasting pleasure so Dauid from the abundant Table that God had spred for him from his full and ouer-running cups from the oyle wherwith God had anoynted his head gathers strength and resolution to dwel a long time and spend all his dayes in Gods House and seruice Psalm 23. vlt. and Psalm 34.9 10. because the Lord suffers his Saints to want no good thing therefore they are stirred vp to feare the Lord. Attaine this end of pleasure and thou hast attained an endlesse pleasure Reasons thus to carry our selues through pleasures 1. Slaues to pleasure neuer conquer with Christ and therefore shall neuer raigne with him 2. A regenerate heart desires liberty from the slauery of pleasures and counts it a death to bee inthralled to them Rom. 7.24 They goe to God with Rebecca when they feele the struggling of flesh and spirit in themselues and complaine as she of the Twinnes in her wombe 3. Christ came into the world and made choyce of an afflicted way to heauen rather than a faire way of earthly pleasures that we might follow him therein as the safest way to our Countrey So much of the three sorts of bad ground We come now to the fourth which is good Vers. 8. And some fell on good ground and sprang vp and bare fruit an hundreth fold Compared with the 15. verse 15. But that which fell in good ground are they which with an honest and good heart heare the Word and keepe it and bring forth fruit with patience HEre consider as in the former 1. The soyle good ground where first how it comes to bee good secondly how it is knowne to be good namely by hearing with honest and good hearts 2. The successe of the seed in it fruitfulnesse 1. For the measure or plenty an hundreth fold 2. For the continuance or constancy with patience Of these in their order And first how the ground doth come to be good Answ. It is called good non à priori because the Word findes it so but à posteriori because by the Word it is made so Euery mans heart by nature is a stiffe ground a barren and cursed earth The whole imagination of mans heart is onely euill continually Euery man is a beast in his owne vnderstanding Paul himselfe now an elect Vessell is by nature the child of wrath as
well as any Ephes. 2.2 But as stiffe and bad ground becomes good by good husbandry and manuring so do our harts by the husbandry of the good Husband-man He alone changeth the heart He takes away the stones and stifnesse of it and makes it a soft heart So the Apostle Paul speaking of himselfe conuerted saith By the grace of God I am that I am 1. Cor. 15.10 He onely can create a cleane heart and renew a right spirit in a man Psal. 51.10 and put his feare into his heart that he shall neuer depart from him Ier. 32.40 Doctr. Some seed falls on good ground Though there be but a small parcell of good ground in comparison of the bad yet some there is where the seed is cast It is true that where the Word is preached it is to most in vaine as here three to one lose their parts in it But yet some good there bee the seed falls into some good ground in some though very few it is successefull When the whole world was a field of brambles fit for the fire of Gods wrath yet of Noah he saith Thee haue I found righteous and he being a Preacher of righteousnesse shall make an Arke if it be but for eight soules Gen. 7. When all Sodome was as a cursed Heath and a dry Wildernesse yet Lots family was as a little pikle exempt in which the Word became fruitfull Gen. 19. In the Ministery of the Prophets much of their labour was lost as themselues lamentably complaine Esa. 49.4 and 53.1 Who will beleeue our report or to whom is the arme of the Lord reuealed shewing that very few will beleeue the doctrine of Christs humiliation and abasement to which that place leades vs in Ioh. 12.38 and yet there was one of a City and two of a Tribe and still a small remnant whom the Lord would saue Our Lord Iesus while himselfe preached the doctrine of the Gospell most cleerly and confirmed it powerfully by many miracles yet but one heere and there receiued it scarce one of a thousand so as himselfe laments their hardnesse of heart and weepes ouer Ierusalem and saith plainly that few shall be saued and that the way which leads to life is narrow and the gate straite and few finde it But yet he hath a little flocke Feare not little flocke Luk. 12.32 When many tooke offence at his doctrine concerning the eating of his flesh Ioh. 6. yet his Disciples acknowledged that hee had the words of eternall life Ioh. 10.20 When some said he was mad and had a diuell others said These are not the words of him that hath a diuell nor yet the workes for can the diuell open the eyes of him that is borne blinde When the multitude decreed to excommunicate whosoeuer should confesse him yet the blinde man will iustifie him in the Synagogue Ioh. 9. When the whole Councell and body of Iewes assemble against him there is a Simeon a Zachary Hanna and Elizabeth which adore him yea at his Crosse his mother his Disciple Iohn and many other good women The Disciples of our Lord when they preached after him some raised vp persecution but some beleeued sometimes one of a City as Lydia Act. 16.14 And sometimes a few more as at Athens Act. 17.32 some mocked at the Resurrection but some claue vnto Paul as Dionysius the Areopagite and Damaris and some other see Rom. 10.16 And euer since the smallest number receiue the Gospell yet some doe who are as the gleanings to the haruest and as the Grapes to the vintage and but an handfull to the rest Reasons 1. From the similitude in our Parable such is the wisedome and care of the Husbandman that he will not bestow his seed where is no hope but that all the seed and labour will be lost though there be many stones and many thornes in a field he will sowe because all is not so but if it were all so hee would not lose his seed so the Lord the wise Husbandman of his Church will much lesse bestow his labour and husbandry on a soyle altogether hopelesse and fruitlesse but hee will see some good ground intermingled for whose sake he doth bestow his seed Againe doth the seed belong to any but good ground or doth the Word properly belong to any but the true Beleeuers No it hath an effect in others but it is the portion onely of these 2. The proper end vse of the seed is to gather in an haruest and the proper end of the Word is to gather and preserue a Church vnto Christ. God hath sanctified a Ministery for the gathering of the Saints Ephes. 4.11 Christs owne Ministery in Ierusalem was to gather them to life and safety as the Hen gathers her chickens Math. 23.37 and to worke faith in so many as are ordained to eternall life Act. 13.48 And therefore where God sends and continues his Word faithfully preached there are some to gather some to bee brought to the faith one time or other The grace of God hath appeared bringing saluation Tit. 2.11 And therefore ordinarily where God affoords this grace it brings saluation to some though neuer so few ordinarily the Word attaines euen this end in some 3. As the Lord when hee will prosper a people and maintaine their naturall liues blesseth the seed sowne to increase and thereof giues them an haruest but on the contrary when hee will send a famine to consume hee affoords them no seed or no haruest Euen so where hee hath a good purpose to preserue any to eternall life hee sends the Word to this purpose Paul must goe to Corinth and stay there a yeere and sixe moneths because the Lord had much people in that City Act. 18.10 11. For their sakes it is sent and for their sakes continued insomuch as the Apostle 1. Thes. 1.4 5. doubts not to make it a note of the election of some where God sendeth a powerfull Ministery And contrarily where God hath no delight in a people and none to call by the ordinary meanes he sends a famine of the Word Amos 8.11 When the Nation of the Iewes proues so barren as the labour is not worth the while then the Kingdome shall be taken from them and giuen to a better people Math. 21.43 As in the times of ignorance and darknesse of Popery for many hundred yeeres together when was no preaching no ordinary meanes which times God hath now ouer-passed and now admonisheth all to repentance So as wee doubt not but where Christ vttereth his voice he hath some sheepe to heare him Ioh. 10.27 see Act. 22.18 4. Those many epithites and titles giuen to the Scripture shew the same The Word is called The ministery of the Spirit of life of righteousnesse 2. Cor. 3.8 because it ordinarily findes out some in whom it is effectuall and vpon whom it bestoweth the Spirit and life and righteousnesse It is a Word of wisedome subiectiuè effectiuè it will finde
preaching of the Gospell sounding in the eare The latter a drawing of the Elect vnto true faith by the mighty worke of Gods Spirit in the heart That brings men to knowledge profession externall reformation at farthest without inward change and renewing of the heart This inlightneth the minde distinctly to know the doctrine of saluation as it is laid downe in the Scripture and boweth the will to imbrace it readily ioyfully constantly and to beginne to obey it vnfainedly Now as there is some good ground we are in the next place to inquire what it is or how it may bee knowne And this ground is called here a good and honest heart Vsing a double Epithite either by way of exposition shewing that by a good heart he meaneth an honest heart or by way of collection noting a double grace both of inward purity and of externall fruits and reformation I. It is called a good heart in two respects 1. As emptied of bad qualities 2. As well qualified by grace 1. It is emptied of bad qualities being cleane contrary to all the bad disposition of the three former kindes of ground For the first ground neglected the seed and suffered birds to picke it vp but this keepes the seed The second receiued the seed but the Sunne withered the fruite that it continued not but this brings fruit with patience saith our text The third brings fruit but among thornes and so is choaked but this seed is cast in good ground freed from such choak-weeds and lusts So as being contrary to all the other it receiues willingly retaines constantly and perseueres fruitfully vnto the end 2. It is well qualified by grace as in our text 1. God hath made it of a cursed and barren earth good ground 2. It heares the Word beyond the other the former heard it but without desire this heares with study to learne and industry to vnderstand 3. It keepeth the Word in memory minde and practice the other heard but kept nothing because there was no fit place to keepe it in 4. It brings fruit in the other was some care to heare but here is a care of fruitfulnesse 5. It is carefull to proceed in grace to double and increase the measure of fruits from thirty to sixty and so to an hundreth fold but the other soone fall from their measure 6. It hath obtained by grace an inuincible fortitude against temptations and trials so as no feares or forces shall remooue them from the study of piety and fruits of grace for they bring forth fruits with patience as the other did not II. So also it is called an honest heart As good is a generall word excluding euill qualities and including good so honest also is a generall word and put for the whole approoued disposition of the soule containing both ciuill and religious honesty Ciuill honesty is inioyned Rom. 12.17 Prouiding things honest before all men that is in such grauity sobriety equity and comelinesse as may beseeme your persons auoyding lightnesse in speech and talke in deeds and actions in apparell and gesture in gate and behauiour For euen ciuill honesty is more than to be honest of a mans body euen to minde things honest and comely in the whole course and to walke in all things gracefully and seemely Phil. 4.8 It fights therefore against ciuill honesty and seemlinesse to see a Magistrate running after playes and gamballes like boyes a Minister carowsing and quaffing among boone companions an ancient man garish and light in attyre and youthfull fashions an ancient woman tricking her selfe and trimming like a wanton girle a young man frequenting Tauerns Innes and Ale-houses or lasciuious with the other sexe a young woman full of talke much in the streets or familiar with others than of her owne sexe But that is ciuill honesty when men in their places carry themselues before men as may winne reuerence and grace to their persons And yet that is the least part of the honesty heere meant There is further a religious honesty of the heart namely the inward purity integrity simplicity and sincerity of the heart when it is plaine and single as Nathanael A true Israelite in whom was no guile It is knowne by opposition to hypocrisie or guile it makes not a shew of goodnesse nourishing sinne within And it labours to produce things honest not before men onely but also before God 2. Cor. 8.21 From this ranke of honest-hearted persons are excluded 1. Debosht persons who hauing shaken off the feare of God and shame of men care not for but cast off all honesty both before God and men as the vniust Iudge Luk. 18.3 2. Ciuill honest men who walke honestly before men but care not for honesty of heart before God 3. Hypocrites who will seeme to be honest-hearted before God but neglect honest equall and approued carriage before men Doctr. The Lord esteemes the goodnesse of an Hearer by the goodnesse and honesty of his heart And this is the difference of a sound and elect Hearer from the reprobate and fruitlesse that the Word makes the heart of the one honest and faire and so keepes it but the other abideth stubborne and deceitfull still Dauid is commended in Scripture for a man after Gods owne heart because he hid the Word in a good heart Psalm 119.11 And Iosiah because his heart melted at the reading of the Law and Mary because she pondered things in her heart Reasons 1. As in all other parts of Gods worship so in this the Commandement calls for such an heart Prayer must proceed from this good and honest heart Psalm 119.10 With my whole heart haue I sought thee Praise must proceed from it Psal. 86.12 I will praise thee with my whole heart Repentance must be a turning with the whole heart Ierem. 24.7 They shall turne to me with their whole heart In a word all duties performed to God or man in the Ministery and seruile subiection must bee done heartily Phil. 1.8 Col. 3.23 2. Both the promise of acceptance and acceptance it selfe is with this condition The promise is in Ier. 29.13 Ye shall seeke me and finde me because yee shall seeke me with all your heart And of Iudah in the time of Asa it is said that they had sworne to the Lord with all their heart and sought him with the whole desire and the Lord was found of them 2. Chron. 15.15 Acceptance also and approbation from God is when the heart is single entire and true in good duties and the intents of them not reaching after priuate ends nor cunning in the secret carriage and contriuing of sinne or hollownesse Hee cannot abide a double heart a varying and a deceitfull heart nor a heart diuided betweene himselfe and the world that rests satisfied with the deed done but cares not whether it proceed from soundnesse or no. One property of sinners hatefull to God in their pretences is that they are double-minded and Ezek. 33.33 The Lord scornes
the shew of hearing the Prophet when the heart goeth after couetousnesse 3. This Hearer is onely approued of God because it must bee a good and honest heart indeed that must yeeld to all the parts of Gods Word It must bee a good and honest heart that will indure mortification of all lusts and suffer the very heart of his dearest sinnes to bee broken that will for the Word indure cutting off of hands and parting with eyes It must be a good and honest heart that with Paul can set vp the excellency of the knowledge of God aboue all aduantages that can bee content to sell all and buy the Pearle that with the Disciples can leaue all and follow Christ. It must bee a good and honest heart that must yeeld obedience to the whole Law of God without reseruations especially in difficult costly or dangerous duties It must be a good and honest heart that is not offended at the basenesse of Christ and simplicity of his Gospel but can for his sake suffer with ioy the spoyling of goods yea and resist vnto blood And which is the chiefe goodnesse of it to resolue to yeeld vniuersall obedience not by starts and fits but with constancy to the end 4. Onely this Hearer is approued of God because this heart onely can mingle the Word with faith receiuing specially the Word of promise with distinct and particular application and affiance of the soule drawing the man neerer vnto God whereas any heart but this is an euill heart and vnfaithfull makeing a man depart from the liuing God Heb. 3.12 This heart only cleaues vnto the Word and holds it fast so as the Word of God abides in it and lodgeth not as a stranger but dwelleth in it whereas a bad heart is like a bad stomake which receiues meate but retaines it not and casts vp all againe so as all is lost as precious liquor put into a leaking vessell Vse 1. To frame our iudgements to Gods and account them that are the best Hearers to bee honest-hearted men But our iudgement generally is cleane contrary For if we see men addicted to the hearing of the Word commonly they are esteemed a few hare-braind men a packe of hypocrites all alike and neuer a good Aske any man almost of the state of one of his neighbours who is diligent in good duties frequent Sermons c. you shall heare him say Oh he is a reasonable honest man but that he is so forward to heare Sermons and so precise c. Thus that which Christ made a marke of an honest man is now a barre or hinderance to his honesty hee were an honest man if hee were not an honest man It was said of old by Heathens Oh a good man wise and learned but a Christian so in these dayes by heathenish Christians He is a good man but a Precisian but a Puritan What is this but to giue the Son of God the lye who saith here that he is the honestest man that heares the Word most carefully And as we condemne the righteous so how generall is it in our iudgements to passe our voyces in iustifying the wicked Inquire of such a mans estate as cares more for a Pigge than a Sermon a right Gadaren and worldling hee will tell you He is a right honest man a substantiall man a iolly house-keeper a quiet neighbour a well-dealing man and well beloued of his neighbours a man good to the poore c. All this is well But how loues he Religion how followes he the Word for hearing and practice how affects he the Ministery and Ministers Oh as for that hee is well enough giues the Church and Church-men their due and payes his Tithes well but he cares not for these runners to Sermons hee is none of them he keeps his Church and heares Seruice and a Sermon if there be any and is a very honest man Now you see a difference of honest men Christs honest man runnes after and followes the Word this honest man so generally commended for honesty is no such and cares for no such Such honest and substantiall men were they that put Christ to death as good house-keepers as good and as iust Tyth-payers euen in Mint and Anise but they hated him and his Doctrine to the death If he be an honest man that loues a Play better than a Sermon or he that affects a paire of cards or tables aboue the Scriptures our Lord verily was deceiued in describing honest men But accursed be such honest men and such as call them so without timely repentance Vse 2. In comming to heare looke most to that which God lookes most vnto namely the goodnesse of thy heart Thy care is to make thy selfe handsome to come honestly and seemely in apparell But if thou commest with a foule nasty sluttish hart God cares not for thy comming God accounts him the best Hearer that hath the best heart Prepare therefore thy heart first and then and thence offer seruice to God Vse 3. Let euery man that would bee esteemed good ground and get the commendation of a good and fruitfull Hearer looke that his heart bee a good and an honest heart Here for our further direction in so waighty a businesse we will consider three things 1. Meanes wherby to attaine a good and honest heart 2. Marks to know when it is so 3. Motiues to the attaining of such an heart The Meanes are generally two 1. Let vs see our defect in nature that our hearts are not good by nature but stiffe and stubborne as the stiffest ground little worth Prou. 10.20 So the Iewes Ezek. 2.4 are called impudent stiffe-hearted and exceedingly voyd of all goodnesse And which is worse they are stuft with deceitfulnesse and guile All the imaginations of the heart of man are onely euill continually Gen. 6. No ground so stony as our hearts by nature no soyle so full of thornes as they no ground vnder heauen carries such apparant markes of the curse of God as our hearts doe 2. Let vs therefore seeke a supply by grace This grace is twofold 1. Of Action 2. Of Acceptatiō The grace of Action is threefold 1. Preparation 2. Of new Creatiō 3. Of Irrigation First there must be the grace of Preparation Bad ground must be well prepared by the Plough before it can become good Our ground is prepared by mortification and repentance being in it selfe as hard as an Adamant vnmoueable by any meanes of God Now by hearing the iudgements of God denounced against sinne and sinners it growes more soft and fitter to worke vpon the Fallowes of the heart are plowed vp The Law as Gods Plough rends vp hearts and vnroots the weeds and rots the stubble of our corruptions Secondly there must be the grace of new Creation Psal. 51.10 Create in me a cleane heart O God This is a worke of God who onely can create and a framing of something where nothing was and a worke
good ground and therein both how it comes to be good ground and how it may be so discerned with Motiues thereunto we proceed now to the successe of the seed in it which is said first to bring forth fruits which fruits are in the second place described 1. by the plenty an hundreth fold 2. by the continuance with patience Doct. 1. The good heart is a fruitfull heart as good ground is fruitfull ground The good ground heere is called in Math. 7.17 a good tree and euery good tree brings forth good fruits and Math. 12.34 A good man out of the good treasury of his heart bringeth forth good things Here for the explaining of the Doctrine consider three conditions of these fruits 1. for the kinde 2. the season 3. the meanes For the kinde in generall they are the power of the Gospell in the whole man Phil. 1.27 and as all fruits comming of seede are of the same kinde and nature with the seed Not fruits of the flesh which are so ripe and rise euery where Nor fruits of ciuill righteousnes in dealing with men from which many conclude themselues good ground being voyd of piety knowledge and the feare of God Nor fruits of illumination by which men are able to vnderstand and speake sensibly of matters of Religion but care not how little they practise Nor fruits of the externall profession of Religion or externall reformation which are as faire leaues and greene blades that shall wither and faile For all these fruits wee haue found on the former bad grounds But these fruits are fruits of grace resembling the Author the Spirit of grace and thence called fruits of the Spirit Gal. 5.22 and the seed the Word of grace Act. 20.32 and fruits of righteousnesse to the praise of God Phil. 1.11 and fruits in holinesse Rom. 6.22 In speciall these fruits are either inward or outward for a good man is first fruitfull within and as all other fruits so these come from a root within Inward fruits are 1. righteousnesse of nature by sanctification of the spirit soule and body 2. good thoughts and motions and purposes of heart these counsels of heart make a man praised of God 1. Cor. 4.5 3. Good desires longings and faintings after God and his graces Prou. 11.23 The desire of the righteous is onely good 4. Good affections as sorrow for sinne loue feare zeale patience compassion and tender-heartednesse and many such like in Gal. 5.22 23. Outward fruits are 1. good words sauory edifying pure and wholesome therefore in Prou. 10.31 the mouth of the iust is said to be fruitfull in wisdome and his lips to feed many as fruits do 2. good works are good fruits because they issue from the root of faith and charity because they please God as fruits the palate because they witnesse the life of faith as fruits the life of a tree and lastly because they profit others who are relieued and comforted as with most pleasant fruits Now wee may not thinke that onely building of Colledges Churches Hospitals great and bountifull Almes which a few can performe are good workes as is defined by the Church of Rome But those are good workes which euery Beleeuer can and doth performe within the compasse of his calling both generall and speciall such as mortification of sinne faithfulnesse diligence in the duties of Christianity and of the speciall callings mercifulnesse to the poore Saints or whatsoeuer else is commended in the Word or approued of God as acceptable fruits yea and rewarded be they neuer so meane and base in the eyes of men A cup of cold water shall not lose his reward For the season these fruits are ripe and timely differing from the blasted and withered fruits of the former grounds Wee haue seene sudden fruits as sudden flashes in the three former grounds and great Professors like Ephraim whose goodnesse was as the morning dew Hos. 6.4 We haue heard of them not whose leafe onely hath failed but the stalke and blade and all that made shew aboue ground or fed it within But this fruit giues not ouer till ripenesse and the soundnesse of it is discerned by the constancy and maturity For the meanes these fruits are produced to ripenesse by keeping the Word so the Text saith They keepe the Word and bring forth fruits Lose the Word and lose all fruits The former grounds kept the Word but not long enough they admitted it to lodge as a ghest for a night but not to dwel in them But Dauid voweth to keepe the Word euen to the end Psal. 119.33 and he would not keepe his life but to keepe the Word vers 17. This ground keepes the Word in the eare by hearing it in the memory in the heart Prou. 6.20 Binde it on thy heart in the hand practice in meditating and thinking on it in praying for blessing that it may bee a fruitfull Word and in constant striuing in new obedience And by these meanes it holds out and brings fruits to perfection Now euery good heart is thus fruitfull producing fruits answerable to the Gospell in due season vnto ripenesse by meanes of keeping the Word Act. 16.30 The Iaylor assoone as euer hee was conuerted what a number of good fruits produced he Now hee cries out of himselfe would faine know what he might doe to be saued Now he brings the Apostles forth of prison who had laid them in He washed the stripes that he had inflicted he set meat afore them brought them into his house heard the Word was baptized and reioyced that he beleeued and went to the Gouernours and got them quite released The like of Lydia vers 14 15. Nay a good heart let it haue neuer so small meanes or opportunity it will shew fruits The theefe conuerted of a barren malefactor is now become a fruitfull Professor The ground euen now ouergrowne with cursed weeds and brambles of hainous sinnes is now in an instant and almost for an instant fruitfull in confession of his sinnes in rebuking the sinnes of his fellow in giuing a sound testimony to Christ aboue all the Scribes and Iewes yea when his Disciples durst not and in earnest prayer to Christ for a little remembrance of him Reasons 1. Because the person is set into so liuely a stocke that he must needs bee incontinently fruitfull Whosoeuer is set into Christ were hee as dry as Aarons withered rod he shall presently bee changed into a flourishing and fruitfull tree Rom. 7.4 So yee brethren are ioyned vnto him that is raised from the dead that ye should bring forth fruit vnto God And because the Beleeuer is not onely set into Christ but abideth in him therfore he continueth fruitfull to the end Ioh. 15.4 2. Because the Beleeuer is now become Gods worke-manship in Christ Iesus created to good workes which God hath ordained for him to walke in Ephes. 2.10 And the Lord cannot faile of his end in his actions But as he commanded man created at
first Bring forth fruit and multiply so now creating him againe in Iesus Christ he begets them that they may goe forth and bring fruit and glorifie him 3. Because the Beleeuer is now led by the Spirit who is not barren or idle in him but fruitfull in all variety of fruits of grace as they are described Gal. 5.22 23. A tree must liue before it beare fruit Now we are quickned by the Spirit The same spirit plants vs in Gods House and adds his blessing to that plantation Psal. 92.14 The same Spirit waters vs with the waters from vnder the Sanctuarie Ezek. 47.12 and so makes vs fruitfull by a spring of liuing waters The same Spirit purgeth vs to be a peculiar people zealous of good workes Tit. 2.14 4. There is the same reason of the parts and of the whole But the whole field the whole Church is a fruitfull ground Cant. chap. 4. vers 13. The Church is compared to the goodliest Garden that euer was heard of stored with the most precious plants vnder heauen most delectable fruits and the chiefest spices shadowed by Pomegranats Camphire Spikenard Calamus Saffron Cinnamon c. It is not a Waste an Heath a Wildernes but a new Paradise of God planted by his hand A Garden of greatest pleasure and God takes pleasure no where else A Garden in which the Tree of life that is Christ Iesus is to be tasted and fed on to eternall life A Garden in which a Riuer runnes foure wayes from the same Fountaine that is the Gospell runnes freely streaming from the foure Euangelists A Garden in which man was placed to til and dresse it so in the Church men are gathered to exercise duties of piety and loue A garden furnished with all manner of trees for fruit or delight Cant. 7.14 A Vineyard in which are all kindes of sweet fruits old and new Whence euery member being a part of the whole must also abound and flourish in all holy vertues and the sweet fruits of faith and loue Vse 1. Let vs try as men doe the goodnesse of our ground by the fruitfulnesse of the crop it yeelds If it be good ground it brings fruits answerable to the seed The Rules of triall are these 1. If barrennesse be a signe and a true informer against bad ground how many that haue long professed Christ and been long Hearers are conuinced to be bad and cursed earth because of their barrennesse and fruitlesnesse Numbers of carnall gospellers content themselues with a forme of godlinesse denying the power like the cursed Figtree they haue leaues but no fruit vnder the meanes they liue voyd of faith voyd of Gods feare voyd of loue to the Word voyd of obedience scorne to reforme any thing are as loose and disordered as at first as hatefull and scornfull of the meanes as euer Are these good ground No no their fruits bewray them what they are Let them beware in time at their own perill This barrennesse in the Gospell is accursed with cutting downe and with euerlasting fire Math. 25.41 2. Rule If good ground bring timely fruits so soone as euer the seed falls on it are they good ground that are so slowe and heauie to any good fruits as somtime they are resoluing seuen and seuen yeeres to giue vp some vnwarrantable lusts or vndertake some commendable duty Nay some neuer resolue to doe good till they die but then they will repent and be better c. But what darest thou liue so neere the curse of God as that ground on which the raine often falleth Heb. 6.8 which yet is not seen on thee Diddest thou marke in the Theefe conuerted what a number of excellent fruits presently appeared Seest thou not the commendation of the Colossians chap. 1.6 that the Gospell was fruitfull among them from the first day they heard it and truly knew the grace of God For thou neuer truly knewest the grace of God who abidest vnfruitfull takest dayes with God Considerest thou not what a singular praise yea and mercy of God it is to haue the Word worke speedily and to hasten our fruits were it possible from the day that we heard it How many sinnes should then be cut off how many good duties vndertaken and the reckoning furthered Oh heare at length Christ knocking resolue presently to open If thou hearest his voyce this day harden thy heart no more How long shall he be with thee how long shall he suffer thee Take heed of that sentence Pro. 1.24 Because I haue called and you would not answere behold it shall come to passe that you shall call and not be heard yea I will laugh at your destruction c. 3. Rule Good ground bringeth fruits in kinde answerable to the seed and the fruitfulnesse in Christianity is a godly conuersation beseeming the Gospell Phil. 1.27 It bringeth not weeds not Thistles not brambles But how comes it that the seed being so pure holy yeelding the fruits are so contrary Did not the Master allow the seruants cast in good seed Whence then are these Tares of generall profanenesse ignorāce swearing lying Sabbath-breaking in most vnconscionable maner cōtempt of Magistracy of Ministry iniustice vsury slandring scoffing at goodnes drunkennes gaming hatred of the light bringers of it repining at their prosperity and the like Whence I say are they Are these fruits beseeming good ground Or are they any way like the seed I dare say a man may finde as good fruits as these among the Turks and barbarous Heathens where the seed neuer came nay in hell it self where is no other ground but such as this Let no man deceiue himselfe such rotten fruits argue rotten hearts God wil reape no such haruest he will owne no such ground 4. Rule If good ground bring ripe fruits with constancy and continuance euen in their age Psal. 92.14 what goodnesse is in that ground that hath giuen ouer his fruits that hauing had leaues and shewes of profession and some goodnesse hath euen cast away the leaues farre worse than the cursed Figtree which had leaues yet escaped not the curse These were neuer planted into Christ for had they been so the Father had purged them to haue brought forth more fruit Neuer members of the Church for had they been of vs saith the Apostle they would haue continued with vs Neuer good in deed and in truth for a good mans leafe shall not fall Psalm 1.3 And if euery man shall receiue according to his fruits Ier. 17.10 these men shall one day know feed vpon the bitter fruit of their declining Apostasie whē they shal beleeue or feele what they will not now beleeue that it had beene better for them neuer to haue knowne the way of truth then haue departed from the holy Commandement Vse 2. Labour to be fruitfull Christians content not your selues with leaues and the forme of Religion but as trees of righteousnesse shew forth your Grapes and Figges
and sweet fruits Let God and man gather them and taste them For what comfort is in a fruitlesse condition by which a man must know first that the Word of God for all his hearing was neuer rooted in his soule for then it had beene fruitfull in grace It is no barren seed where suffered to root Secondly that he is an vnbeleeuer while he professeth all the Articles of Christian faith and liues among Christians For faith worketh by loue and is fruitfull Thirdly that hee is destitute of the loue of God which affection if it swayed the heart it would vnite it to the thing loued in all duties of piety If it loued God it would keepe his Commandements Ioh. 14.15 It would constraine him to fruitfulnesse 2. Cor. 5.14 Fourthly that hee is lyable to that deadly and irrecouerable fall that hypocrites come vnto whose foundation being in the sand the fall of that house is great such are the fruitlesse Hearers who heare and doe not Math. 7.24 Lastly that hee is euer vnder that heauie curse which is neuer farre off him Heb. 6.8 The earth that drinkes in raine and brings bryers and thornes is neere vnto cursing and the end is to be burned Obiect But we are fruitfull Christians We come to Church and delight to heare good Sermons We commend our Preachers loue some good men speake against common abuses pray in our families repeat Sermons reforme some euils in our selues and ours Answ. But beware you deceiue not your selues with leaues for fruits as all this is in many It is with many Christians as the Fig-tree cursed by Christ so flourishing as it deceiued Christs owne expectation whereupon it receiued sentence Neuer fruit grow on thee henceforth Therefore looke to thy selfe and to thy fruits 1. See thou bee a branch of the Vine 2. Know the truth as the truth is in Christ to cast off all sinne to resist all lusts to forsake all knowne euils 3. Walke as Christ walked 1. Ioh. 2.6 Is thy life thy actions speaches yea and thoughts squared to the Word Endeuourest thou to know further and practise the whole will of God reuealed Doest thou all duties in true purpose and constitution of heart bringing euen thoughts which are thought so free into conformity with the Word This is to be a fruitfull Christian. All other blazes and showes will but bring thee to the end of an hypocrite An hundreth fold From the fruits of the ground which is good wee come to the measure Our Lord following his comparison noteth the profiting and prosperity of the Word in a good heart by the increase of seed cast into good ground which increaseth sometimes an hundreth fold Neither speaketh our Sauiour by Hyperbole or excessiue speach but according to the maner of the best ground in Canaan which brought an hundreth fold increase Not to speake of other stories of Herodotus who writes of the Countrey of thy Cynipians that it brings three hundreth fold nor of Plinie writing of Blazacium a Countrey in Africa where the people for euery bushell of seed receiued 150. fold increase the Scripture Gen. 26.12 sheweth that Isaac sowed in Gerar a barren Countrey in comparison of Canaan and receiued an hundreth fold increase Quest. Doth euery good ground bring increase an hundreth fold Answ. No as this Euangelist shewes that there were three sorts of vnfruitfull Hearers so the other compared with this shew that there are also three sorts of fruitfull Hearers for Matthew and Marke say that the good ground bringeth fruit some an hundreth some sixty and some thirty fold Therefore all bring not an hundreth fold Quest. Why doth our Sauiour mention three degrees of fruitfull ground Answ. 1. Some of the Fathers as Augustine and Ierome say it was to note a difference betweene virgins widowes and married persons some as Theophylact apply it to Anchorites Monkes and Laickes An idle conceit as if any outward estate cōmended a man to God more then other who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no respecter of persons or as if Abraham Isaac Iacob Lot Moses Peter Iohn both married and some of them secular men did not as well bring forth an hundreth fold as any of their Vestall Virgins 2. The Rhemists in their Annotations on Math. 13 haue a brainlesse deuice applying it to the difference of merits in this life and of rewards in the life to come that virgins merit here and shall obtaine there an hundreth fold widowes sixty married persons thirty As if any estate or person could merit at all Or as if our Sauiours intent had beene to shew the difference of the Saints glory in heauen and not of Hearers in earth But 3. Our Sauiour of purpose in the other Euangelists mentioneth the 3. degrees of fruitfull Hearers for 3. reasons First to note the free disposition of Gods grace and powerfull working who euen in such as in whom the Word is fruitfull tyes not himself to a certain measure but distributes to euery one according to his good plesure For as in the same field the soile the Sun the ayre the seed the seasons are the same yet in y e fruitfull seeds some bring more tilloes some fewer some but ten graines some 40. some 60. according to the blessing of God So in this spirituall husbandry wherein the Lord is as in all other things a most free Agent bound to no lawes or obseruations Secondly to comfort encourage himselfe his Disciples Ministers who though they lose much labor in the 3. bad grounds yet y e good ground makes amends in which none are fruitlesse but if they bring not an hundreth fold yet they may 60. or 30. and if there be but a few that bring an hundreth fold they shall abundantly recompence the barrennes of many grains Thirdly to comfort strengthen such as haue not nor can attaine this hundreth fold though their endeuours be true and earnest Those that haue not attained the highest measure of grace but are in the middle sort of Christians nay suppose them in the lowest formes who bring thirty fold fruits are not to bee despised Christ neuer quenched smoking flaxe Himselfe here honours them with the name of good ground as well as those of the hundreth fold And as the Husbandman if hee see a graine bring an eare that hath neuer so few cornes in it farre vnder 100. or 60. or 30. hee reiects not nor scornes it but is glad of it and carries it into the barne So the inferiour Christian who hath soundnes with the smallest measure is esteemed of Christ and much set by Hee that had but two talents and gained but two heard as well Euge bone serue Well done good and faithfull seruant as hee that had gayned ten Math. 25.23 Quest. But why doth our Sauiour here speake only of the hundreth fold the highest degree of fruits Answ. To set before vs the ayme and scope of euery good Hearer teaching vs that A Christian man must not content himselfe
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.
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
to carefull hearing 4. Simplicity no excuse for bad hearing for 5. reasons Nor a bad memory can excuse carelesse hearing Heb. 4.2 4. Notes of true vnderstanding the Word Reasons why wicked spirits are compared to fowles of heauen 4. 2. Cor. 12.2 Matth. 4.5 Why Satan comes wheÌ„ men heare the Word 3. reasons Satan commeth inwardly 3. wayes 1. Cor. 11.22 Mic. 2.7 Satan commeth outwardly 3. wayes Luk 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. End of Satans coÌ„ming to steale away the Word 2. End of Satans comming to hinder faith 3. End to rob men of their saluation That the Word hath been fruitfull foure notes Gal. 3.24 Thou neuer commest to Church but Satan commeth with thee Motiues to watch against him three 3. Notes to know that the diuell hath robbed thee of the Word 6. Meanes to lay the Word vpon and in our hearts Why most men continue brutishly ignorant after long hearing 3. Reasons Bad hearers compared to stony ground in 5. things Stony ground coÌ„mendable in 4. things Note The seede springeth vp in stony ground to sundry degrees Doct. A bad Hearer may goe far in Christianity Temporary faith raised on temporary causes 2 Tim 4.10 Phil. 2.21 3. Reasons why hypocrites goe so farre Numbers 〈◊〉 com◠〈◊〉 of many that come 〈…〉 4. instances Luk. 12.29 A serious examination whether wee haue gotten beyond hypocrites in 4. things I. Jn holy desires For 1. Their ground Act. 17.11 2. Their matter 3. Their ends 4. Their companions sixe II. Illumination For 2. Pet. 2.18 19 20. 1. The matter Iob 19.25 Gal. 2.20 1. Cor. 1.30 2. The end Col. 3.10 3. The companions foure Psal. 25.9 4. The growth Pro. 4.18 III. In ioy For 1. The ground 2. The matter 3. The measure 4. The companions 1. Holy affecâ—â—ons 2. Holy graces fiue Pro. 14.10 IV. In growth For 1. The root Esa. 61.3 2. The fruits Heb. 11.6 1. Tim. 1.5 3 The measure Psal. 119.6 Act 4 20. 4. The affection 5. The continuance Heb. 11.1 What withering is Men wither in the Church 4. wayes 1. In Iudgement Gal. 1.6 Instances of Apostacy or withering in sound iudgement Opera tincta sanguine Christi 2. In affection 3. In practâ—ce Gal. 4.15 4. In vse of meanes Iosh. 24.15 The danger of this withering in respect of 1. God 2. The church 3. The sinne it selfe Heb. 10.26 4. The Iudgement 6. Notes of a man withering in Grace Ioh. 5.35 6. Meanes to keepe vs from withering in grace 1. Thes. 5.19 20. Eph. 2.20 Esa. 4.4 1. King 17.16 Motiues to beware of withering Mat. 21.20 Vers. 19. Doct. Seed of the Word not fruitfull to saluation in an hard heart Tot verba tot verbera nihil profuêre Pharaoni Rom. 1.16 Heb. 4.12 Gutta cauat lapideÌ„ non vi sed saepè cadendo Six markes to know an hard heart by Exod. 9.27 Motiues to labour for soft hearts Meanes of a soft hart Psal. 101 4 Incidit gemmas at non inciditur ipse Hircino tantum sanguine mollis erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 4.5 Doct. The cause why many goodly Professours fall short of saluation Humor vnctionis compunctionis Psal. 6.6 Mark 6.20 Three things must be prepared to make vs hold out 1. Sauing and distinct knowledge Notes of sound knowledge foure 2. Deepe rooting in 3. things 1. In the doctrine of faith Notes 3. 2. In the grace of faith Where 1. What it is Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The notes and signes of it 5. Act. 15 9. Psal. â—19 6 3. In the profession of faith 3. Markes Sound moysture of compunction Zech. 12 1â— Ier. 9.1 Sound moysture of vnction Ioh. 7.38 Knowne by 4. markes Iob. 8.11 Meanes of this moysture are fiue Ioh. 1.16 Rom. 1.4 Doct. Persecution and Gods Word vndiuided Reas. 1. 2 The crosse inseparable from Christian profession 4. Reasons from Gods glory Phil. 1.13 Acts 20.23 Pro. 15.10 Gal. 1.13 Persecution compared to the scorching of the Sunne in 4. things Mat. 24.24 Mat. 10.16 Luk. 14.28 4. True causes of the worlds hatred of the godly The thing â—ated in good men is goodnesse Comforts in persecution Doct. 2. Many glorious professors fall off in persecution They fall from fiue things Reas. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 3 4 Mat. 17.4 1. Kin. 14.2 2. Tim. 2.19 7. Meanes to vphold vs in triall Phil. 1.29 2. Thes. 2.10 11. Method of this part of the Text. Carnall lusts compared with thornes in 5. things 1. Tim. 6.10 1. Cor. 7.30 Heb. 6.8 Bad hearers aptly compared with thorny gâ—ound Lusts of any kind cherâ—shed spoyle the worke of the Word Iam. 1.22 2. Chron. 16.10 Reas. 1. 2 3 Gen. 3.18 4 Raigne of lusts thrust downe the raigne of the Word many waies Meanes to keepe our hearts as good ground in good kilter 5. Meanes to set the seed of the Word aboue the weeds of lusts A good Hearer â—eares for afterward Reu. 14.6 Psal. 92.14 Gods Word is best after the hearing for 5. reasons 2. Tim. 3.17 Foure sorts of hearers hereby reproued 2. Sam. 12.7 4. Motiues to lay vp the Word for after-vse Psa. 101.2 4. Meanes of this duty Doct. Abuse of lawfull things damnable as well as the pursuit of vnlawfull Note Instances of most lawfull things vnlawfully abused 7. 1. Eating and drinking Iob 1.5 2. Apparell 3. Recreation Phil. 4.8 Sports become vnlawfull being immoderate vnseasonable profane vncharitable 4. Marriage 1. Cor. 7.39 5. The calling 6. Care of family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Society 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.8 Luk. 14.20 5. Rules of moderation in naturall and lawfull desires Deut. 25.3 Iob 1.5 The first sort of thornes are worldly cares Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sollicitudo diligentiae diffidentiae 5. Markes of distrustfull cares Cura interdicta non officii sed euentus Doct. Worldly cares great chokers of Gods Word 1. Before hearing 2 wayes 2. Jn hearing two wayes Three instances Col. 3.1 2. 3. After hearing Num. 14.2 Mat. 19.22 5. Motiues to rid our selues of worldly cares Hag 1.6 4. Meanes to rid our selues of thâ—se â—arking cares To cast our care vpon God siue helpes Psal. 145.18 Tertull. contra Esau Instances of needfull cares consuming vnneedfull Mat. 6.33 Peace if it run from vs to bee followed Heb. 12.14 The second sort of thornes is deceitfulnesse of riches Greg. Mag. in Lucae 8. Riches aptly compared to thornes in 4. things Doct. Riches great enemies to Religion and saluation Riches good blessings in themselues 3. Reasons August in Psal. 51. Riches choke the Word 1. before 〈◊〉 3. waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 6.17 2. In hearing 3. After hearing 1. Hinder profession Mat. 11.6 2. Hinder practice as in sixe instances 5. Markes of a man in whom the Word is choked by wealth Act. 26.18 Sincerum est nisi vas â—uodounque infundis acessit 4. Remedies against choking thorns Luk. 12.48 Psal. 62.10 Gen. 32.10 Pro. 17.1 Phil. 4.11
THE PARABLE OF THE SOWER AND OF THE SEED DECLARING IN FOVRE SEVErall grounds among other things 1. How farre an Hypocrite may goe in the way towards heauen and wherein the sound Christian goeth beyond him And 2. In the last and best ground largely discourseth of a good heart describing it by very many signes of it digested into a familiar method which of it selfe is an entire Treatise And also 3. From the constant fruit of the good ground iustifieth the doctrine of the perseuerance of Saints oppugneth the fifth Article of the late Arminians and shortly and plainly answereth their most colourable Arguments and euasions By THOMAS TAYLOR late Fellow of Christs Colledge in Cambridge and Preacher of the Word of God at Reding in Bark-shire Imprinted at London by Felix Kyngston for Iohn Bartlet and are to be sold at the signe of the gilded Cup in the Goldsmiths Rowe in Cheapside 1621. TO THE RIGHT WORSHIPFVL MASTER WALTER BATEMAN Mayor of the Towne of Reding Master EDVVARD CLARKE one of the Masters of the Chancery and Steward of the same Towne Master IOHN SAVNDERS Iustice of Peace Master NICOLAS GVNTER late Mayor Master CHRISTOPHER TVRNER my especiall friend with all the rest of the Magistrates and Burgesses of the same Corporation Grace and plenty of peace from God c. RIGHT WORSHIPFVLL WE reade that when Obed-edom entertained the Arke of the Lord the Lord blessed Obed-edom and all that hee had because of the Arke of God That Arke was a signe of Gods presence and a type of our Ministery to which Iesus Christ hath tyed his speciall presence That Arke was graced with many miracles By it the waters of Iordan diuided themselues and gaue way to Israel to passe as on dry land By it the huge walls of Ierico fell downe to the ground By it Dagon the Idoll of the Philistims was throwne to the earth and dis-membred This our Euangelicall Arke is countenanced with as many and mighty miracles as euer that was It passeth all the Israel of God thorow the mighty flouds and impassable streames of afflictions and impediments that otherwise would stop them in their way to Canaan By it the huge walls of wickednesse and lusts euen all high thoughts lift vp against God and reared vp against heauen are throwne downe and cast to ground By it the adored Dagon of Popish Idolatry and superstition of errours heresies false-worship and ignorant conceits is cast vpon his face not able to abide the presence of the Arke and truth of God and a thousand such miracles are daily wrought by it in the conuersion of men From that Arke the Lord gaue immediate answeres and diuine Oracles From ours we haue as sure directions in all cases of faith and sound doctrine and also of Christian manners In that were the Tables of stone written with Gods finger In this are those Tables not laid vp but vnfolded and Christ the end of the Law included Before that was the Pot of Manna and the flourishing Rod of Aaron This exhibiteth Christ the Bread of Life and the Manna that came downe from heauen together with his Rod and gouernment which seemed quite cut off and withered in his death bur gloriously budding and flourishing againe in his powerfull Resurrection Now the way to meete wiâ—h blessing is to entertaine our Arke as Obed-edom did that For it was not the presence of the Arke but Obed-edoms reuerent entertainment of it that procured his prosperity No more is it the presence of a powerfull Ministery suppose by Christs owne person and presence but the kind and louing respect of it that may expect blessing from it This kind entertainment Obed-edom expressed in these particulars 1. He loued God himselfe first and for his sake the Arke of his presence Hee that loues not God can neuer entertaine the Arke and a sure signe of a man hating God himselfe is the hatred of a faithfull Ministery 2. Obed-edom embraced the Law of God with a reuerend affection and for the loue of that entertained the Arke in which the Law was preserued For if Obed-edom had violated the Tables of stone or broken the Rod of Aaron or mis-vsed the Manna he had been so frrre from being bettered by the presence of the Arke that it would haue proued his destruction No man can friendly embrace the Ministery that liueth in the ordinary violation of any of the Lawes of God or despiseth any of the rules by which Iesus Christ gouerneth his Church Yea for such a man to liue vnder a godly Ministery it rather furthers his Iudgement than any way procures his prosperity 3. Obed-edom entertaining the Arke entertained also the Officers of it hee brake not off the rings nor the barres in the rings by which it was carried to and fro No man can benefit himselfe by the Ministery that despiseth such godly Ministers who as the barres in the rings of the Arke propagate the Truth and carry the Word of saluation among the Nations This entertainment of the Arke of God hath promise of blessing to our selues and all that we haue It is true that Gods presence is not to bee desired for outward blessings but yet euen these are annexed often vnto it For godlinesse is neuer without some great gaine nor the doctrine of godlinesse so sory a ghest but it leaues some bountifull gratuity for kind and louing entertainment The Arke was neuer separated from the Mercy-seate to shew that Gods mercy is neere vnto him that affecteth Gods presence To you Right Worshipfull I commend this care of prizing Gods Arke set vp amongst you because I thirst after your prosperity Faile in this and you haue let out the vitall spirit of your Corporation which shall runne vpon rocks and ruine as the ships on a stormie Sea whose Mariners haue cast away their Card. Your wisdomes know what Gods Wisedome is plentifull in teaching that declining in goodnesse for most part bringeth a declination in the outward estate whereof Salomon had wofull experience whose departing from Gods wayes lost him ten parts of his Kingdome at one clap The dying speech of Phineas his wife is memorable that when the Arke was taken from Israel The glory is departed from Israel Many things I might heere moue in but I spare both you and my selfe seeing I can weakly speake vnto you Onely now I will turne precepts into praiers that as the dew from Hermon and Mount Sion did distill on the valleyes round about them so may this Towne by your prudent gouernment bee a patterne of piety charity and sobriety to the whole Countrey about you And as this famous Towne for pleasant situation and rich commodities for prudent gouernment and ciuill state but especially for the plentifull meanes of knowledge and grace is as a light set vp in a Candlestick as a Tower on the top of an hill and as a Beacon to the whole Countrey so your godly care may be so much the more to walk worthy your great
their fathers table c. but he applies all to some speciall vse of edification in grace Vse 1. Wee must not content our selues with the naturall vse of the creatures without the spirituall for then the beasts enioy as much of them as we But by them all behold the Creators wisedome power goodnesse and mercy 2. Let vs take occasion to further our saluation by them and not hinder it nor hasten our perdition as many doe by drunkennesse riot or couetous holding them in our hearts and hands 3. No man can excuse his ignorance of God seeing no man wanteth teachers The rudest husband-man hath his seed his earth his seasons as bookes to teach him Euen these bookes of the creatures leaue not God without witnesse euen these bookes leaue men without excuse Euery creature should leade vs and further vs in the honouring of God And therefore the Gentiles that honoured not God according to that naturall knowledge gotten by the booke of the creatures were giuen vp to vile sinnes and grieuous punishments How excuselesse then must ignorant Christians be to whom Gods wisedome power and goodnesse shineth seuen-fold brighter in the worke of Redemption than of Creation to whom God is more cleerly reuealed in the Booke of the Scriptures than of the creatures seeing the more excellent meanes of knowledge we haue of him the greater is our sinne and punishment to be carelesly ignorant of him Now in the Parable are two things considerable in generall 1. The sowing 2. The successe according to the seuerall grounds on which the seed fell These grounds according to their condition were either fruitlesse or fruitfull The bad and fruitlesse grounds were of three kinds 1. Callosa padled and high-way ground 2. Lapidosa stony and rocky ground 3. Spinosa thorny and choaky ground The good ground was the fertile and fruitfull ground The sowing is in the first words A Sower went out to sowe his seed And here be three things to be considered 1. The Agent A Sower 2. His Action he went forth 3. His Intention or end to sowe his seed I. The Sower is Christ himselfe vers 37. He that sowes the good seed is the Sonne of man He is that good Husband-man without whose labour the field of the whole world had layne in perpetuall barrennes The labour of this second Adam was notably typified in the first Adam dressing the garden resembling the Church of God dressed and brought to fruitfulnes by the infinite labour of Iesus Christ. This husbandry of Christ was alse resembled in Noah the builder of the Arke who was an Husband-man Quest. Are not Ministers Sowers Answ. Christ is the principall Sower and properly the Sower Ministers are rather the sowers basket than the Sower but yet they are taken in as co-workers with Christ and for their honour and encouragement called Sowers as 1. Cor. 9.11 If wee haue sowne vnto you spirituall things c. But with these differences 1. Christ sowes his owne field which he hath dearely purchased with his precious blood they sowe not their owne fields but his not being Lords of the heritage of God 1. Pet. 5.3 2. Hee sowes his owne seed so in the Text the Sower sowed his seed they haue no seede of their owne but fetched out of his Garner Pastors and Teachers of the Church sowe not their owne seed but his Nay the Apostles themselues haue it in their Apostolike Commission to teach men to obserue no other things but whatsoeuer Christ himselfe commanded them Mat. 28.20 Hence Christ vsed to say Verily verily I say vnto you but all other whether Prophets or Apostles or Pastors Thus saith the Lord. 3. They differ in the manner of sowing Hee was the most skilfull Sower that euer was he knew exactly what graine euery ground was fitted for with him were treasures of wisedome Wee that haue but drops from his fulnesse are vnskilfull in comparison Hee could speake to mens priuate and personall sinnes as the woman at the Wel. He could answere to mens thoughts and reasonings We not so 4. Wee differ in efficacy We may sowe and plant this is all suppose it be Paul or Apollos himselfe we can giue no increase nor make any thing to grow But hee can sowe and giue increase at his pleasure This Sower can giue the first and latter raine on his field Ioel. 2.23 Hee can warme it with the beames of grace streaming from his owne brightnesse Mal. 4.2 He is the Sunne of righteousnesse He can blow vpon his field with the prosperous winds of his gracious and quickening Spirit Esa. 3.8 Cant. 4.16 He can fatten and fill it with all abundance of blessing Psal. 65.10 Thou blessest the bud of the earth thou crownest the yeere with goodnesse and thy steps drop fatnesse II. The Action This Sower goeth forth Christ goeth forth to sowe three wayes in Spirit Person Ministery 1. In Spirit by inward inspirations and heauenly motions And thus he sowed in the heart of Adam Noah Abraham and the Prophets who were with other holy men immediately inspired and acted by the holy Ghost 1. Pet. 1.21 So with the Pen-men of Scriptures and the Apostles 2. In Person according to his Humanity hee commeth out from the bosome of his Father and comes into the field of the World by his happy Incarnation by which he was neerer vnto vs than before and in our owne flesh reuealed vnto vs the counsell of his Father vnweariably preaching in Ierusalem Nazareth Iudea Galile in Cities fields sea and euery where 3. In the Ministery of his seruants he goeth forth both the Prophets and Teachers before him 1. Pet. 3.19 by which Spirit hee preached in Noahs time namely in Noah himselfe to the spirits now in prison He saith to Prophets as vnto Ieremy chap. 1.10 Behold this day haue I set thee ouer the Nations to plucke vp and root out to destroy and throw downe to build and to plant And Ezek. 3.17 Sonne of man I haue made thee a watchman to the house of Israel therefore heare the Word at my mouth and warne them from me And since his owne Ascension hee went forth in the Ministery of his Apostles and still goeth forth in the Ministery of Pastors and Teachers to the end of the world Math. 28. vlt. Behold I am with you to the end of the world and He that heareth you heareth me Luk. 10.16 But this Parable seemeth to haue speciall eye and reference to his owne appearance and labour in the dayes of his flesh in the publishing of his holy Doctrine through Iudea and Ierusalem Yet so as looke what successe his own sowing found the same might his seruants expect euen to the end For the seruant is not greater then his Master and if the Word in the mouth of his Ministers proue fruitlesse it is no maruell seeing the same befell our Lord himselfe III. The Intention is to sow his seed To sow that is to preach for preaching resembleth
hath sowne and husbanded these wicked seeds vvhich hauing found a fit and friendly soyle come vp so fast But the end of this blessed seede sowne amongst vs is that vve might be set and grow vp in that blessed seede that vve should become the seed of Abraham and the seed of the blessed of the Lord. 4. As a small seede encreaseth of small becomes great of a little becomes more the season cherisheth it time dilates it and it growes stronger firmer and whiter to the haruest so must Hearers labour that the Word rooted and quickened in their hearts may prosper and ripen and by the gracious season may receiue daily encrease and strength as the yeere and the haruest drawes on that is they must grow higher toward heauen euery day than other Vse 3. See hereby the necessity of the Word and Ministery as of seed and husbandry for the haruest 1. A madnesse it is to looke for an haruest without a seed-time so it is as great a folly to expect saluation without the Ministery As well maiest thou expect an haruest without labourers as a Church without Preachers No seed no haruest For the haruest is potentially in the seed so is eternall life potentially in the Word of God preached Rom. 1.16 It is the power of God to saluation 2. No care of seed no care of haruest so no care of Gods Word no care of saluation except thou wilt be so mad as thinke to reape where thou hast not sowne 3. Hee that sparingly sowes his seed must expect a sparing haruest so slacke thou thy hand and care in the vse of the meanes thou shalt come short in the comfort and fruition of saluation 4. He that refuseth to be sowed vpon refuseth to be found fruitfull in the haruest and seeing the heart yeelds no good fruits of it selfe needs must that heart bee an accursed ground that refuseth the seed of grace faith and goodnesse to bee cast into it An euill man out of the euill treasure of his heart bringeth forth euill things 5. He that hinders the Word or resists it either in himselfe or others withstands the Lords Husbandry in his owne saluation and in the saluation of his people as those that hinder sowing must needs hinder reaping and haruest And as he sowed some fell by the way-side and it was troden vnder foot and the fowles of heauen deuoured it vp Here begins the euent following the former action Where first note that hee saith not The Sower sowed by the way-side for no Sower would doe so because he knowes it were but lost labour and seed but in sowing some seed fell by the way-side beside the intentiō of the Sower who desires to lose none of his seed Secondly the same seed in it selfe as good as any fals by the way side in it selfe as fit for fruitfulnesse as any but altogether fruitlesse by the hardnesse of the soyle it fals into As the heart is into which the Word comes so is the fruit Suppose Christ the Seeds-man and his owne Word from his gracious lips the seed yet in many Hearers it shall not profit and yet neither the Sower nor seed is to be blamed but the indisposition or bad disposition of the heart Let vs therefore enquire 1. What is the nature of this ground 2. The reason of vnfruitfulnesse twofold one inward the seed was troden vnder foot the other outward the fowles came and deuoured it vp For the kinde of soyle it is the high-way side Our Sauiour plainly interprets it vers 12. They that are besides the way are they that heare but the diuell comes and takes it away out of their hearts and Math. 13.19 When a man heareth the Word and vnderstandeth it not This first sort of Hearers is compared to an high-way for these reasons 1. As an high-way lieth carelesse neglected vnbounded common not seuerall but is trodden and beaten with the feet of all sorts of passengers so these Hearers hearts are not inclosed and made seuerall for the seed of Gods Word for heauenly things but lie common and open to all tentations and suggestions of Satan to the couetous and carnall desires of earthly things which eate vp heauenly to vaine wandring idle cogitations and thoughts all which make a thorow-fare and beaten path in the heart 2. As in an high-way if any seed fall no man lookes to couer it no man respects it as looking for no good at all of it but leaue it to be trodden of beasts and eaten vp of birds so with these Hearers when the Word is preached they heare it carelesly without all attention or affection they care not to vnderstand it neuer couer it by meditation nor receiue it further than by giuing it the hearing they expect no good from it let errours and lusts come and tread it downe let the diuell by suggestions and tentations deuoure it vp they care neither to vnderstand nor receiue nor remember it 3. As high-way ground can neither receiue nor couer the seed or if it should it is so hard and padded that it cannot affoord it the least rooting at least to come vnto fruit the crop will neuer fill a mans hand Euen so these Hearers like hard and paued earth continually trodden and trampled with wandring thoughts and fruitlesse cogitations and tentations of the diuell heare the Word sometimes but without heart minde affection A little seed may lie on the superficies or top of their braine or tongue or may make a little shew on the outside but nothing of it gets within them nor takes any root and consequently yeelds no fruit of faith of Gods feare of piety or Christian conuersation Now for the causes of this vnfruitfulnesse The former is in their owne disposition they tread the seed vnder foote that is despise and vnderualue it It is the carelesse hearer who vnderstands not nor attends Doct. The carelesse hearer is the worst hearer of all as this first ground is the worst ground of all The other two are bad both yet they giue the seed some couer and receiue it in but these hold it out and leaue it where they found it Both the other giue some regard and bestow some affection vpon the Word but this treads it vnder as a most despised and dis-affected thing Both the other while in some sort they affect the Word are drawne aside by some profit pleasure feare or persecution but these by the immediate worke and malice of the diuell at whose will they are giuen vp to be ruled are so robbed of the Word and meanes of grace as they will neither make nor meddle with it further than the hearing Lastly the other bad grounds are farre from saluation in the end but the diuell suffers not these so much as set foot in the way and therefore their case is most hopelesse This carelesse Hearer is he that not only doth not vnderstand but he that doth not attend or apply his minde to
sayest thou lackest wisedome doest thou aske it of God Doest thou mingle the Word with faith without which it cannot profit Doest thou attend thy thoughts in hearing that thy mind bee not taken vp with other matters and by-thoughts Alas How canst thou keepe that in thy memory which neuer comes in thy head Lastly doest thou meditate on that thou hast heard How canst thou that neglectest these meanes complaine for want of memory and not of conscience Quest. But how shall I know that I vnderstand the Word and am not the worst ground Answ. 1. In true vnderstanding many good motions are stirred vp as 1. Cor. 14.23 when the secrets of his heart are discouered hee falls on his face and saith God is in you indeed This is one fruit of vnderstanding 2. A reioycing that we haue heard and vnderstood Neh. 8.12 All the people reioyced when they vnderstood things taught And this ioy is ioyned with an enquirie after that which we vnderstand not our selues as in the Disciples Matth. 15.15 3. A more cheerefull assembling to the place of Gods worship Act. 13.34 The next Sabbath all the people came to heare the Word 4. A good vnderstanding haue all they that doe thereafter Psal. 111.10 and this doing of that we know is a speciall meane to increase good knowledge and vnderstanding Ioh. 7.17 If any man will doe the will of my Father he shal know the doctrine whether it be from God or no. And the fowles of heauen deuoured it vp Here is the second the outward cause of fruitlesnesse in this high-way ground arising out of the malice of the diuell so vers 12. Then comes the diuell and takes the Word out of their hearts lest they should beleeue and be saued Where are three things to be considered 1. The description of this malicious person both by his name and by a similitude 2. The exercise of his malice he commeth 3. The end of his comming threefold 1. to steale the Word 2. to hinder faith 3. to bereaue men of saluation In the person so malicious we haue 1. his names 2. the similitude His names are three in the three Euangelists Matthew calls him the euill one chap. 13.19 Marke calls him Satan or the enemy chap. 4.15 and our Euangelist calls him a diuell that is an accuser of the brethren Lay these together and then obserue 1. That being an euill one he is full of euill in himselfe the author of much euill in others and one that delights himselfe in the euill both of sinne and punishment in others 2. In that hee is an enemy to vs hee must needs intercept all the meanes of our good and tempt vs to fruitlesse hearing by which he hinders vs of the greatest good that God offereth vnto vs. 3. In that he is a diuell that when he hath preuailed against vs and made vs carelesse hearers he will then accuse vs for such hearing A iust recompence of him who while he pretendeth a seruice to God yet performeth it to the diuell The similitude whereby hee is described will acquaint vs yet further with our danger being called the fowles of heauen that is of the aire the lowest of the three heauens In these respects 1. They are many and seeke to ouerthrow vs by multitude there be not so many birds flying in the aire as wicked spirits the Prince that beareth rule in the aire Ephes. 2.2 hath his troupes and legions to command into one man if God permit him as in that example Mark 5.9 Luk. 8.30 2. They be fowles of heauen that is of the aire aboue vs haue aduantage of the place Ephes. 6.12 spirituall wickednesses in high places We can no more hinder them from vs then wee can the birds from flying in the heauens aboue vs. 3. As the fowles or birds are swift and nimble and naturally in their element lighter and of more agilitie then other creatures So the wicked spirits are most quicke and most swift and speedy in their mischieuous motions against vs they flye swifter then Eagles from place to place to preuent vs euery where in the meanes of our good Their subtill slie and inuisible natures can easily ouer-match our grosse heauy and earthly mold who can no way make party good against them but by incessant watch against them 4. They be as the birds greedie and deuouring that look as hungry birds sometimes by whole flights follow the Seedsman and except great care be taken will picke vp and deuoure his seed well-neere so fast as he can sow it euen so a whole flight of diuels follow Gods Seedsman and frequent the Ministery that where the Word is sowne it shall presently be pickt vp if present care be not had to couer it Not a seed shall lye vncouered but one of these hellish birds or other presently deuoures it We haue descried the malicious person Now for the exercise of his malice it is said he commeth which is obserued by all the Euangelists and therefore by vs. In this comming of Satan consider 1. Whither 2. When 3. How he comes 1. Whither comes hee Answ. Hee comes to Church he is no Recusant himselfe though he make a number He comes to Church diligently He feares not the holinesse of the place He feares not the consecration of it to the worship of God He feares no ringing of Bels no Holy-water no kinde of Crosses in the place or in the face Nay he feares not the consecrated Hoast nor Crucifix no nor if Christs owne blessed presence were there He presumes into the holy City He glides into Paradise Nay while our Sauiour is now preaching this Parable to this multitude hee comes with his whole traine and flight of diuels Let vs therefore expect and prepare to meete with foulest spirits in the holiest places Fowles flocke not so fast after the Sower as Satan to the place of the Ministery 2. When comes he Answ. Whensoeuer any man heareth the Word of the Kingdom Mat. 13.19 1. When any man Hee feares no person nor spares him Hee comes to Adam and Eue in innocencie when they had heard the Word of the Lord. Hee comes and stands among the children of God that is the holy Angels None so good but Satan may hope to win him to heare vnprofitably None so bad but Satan thinks him good enough to waite on for if he come to the Word hee feares hee may lose him for hee knowes that as bad haue been wonne by it 2. Hee comes then when the word of the Kingdome is preached that is such Doctrines as tend to bring men to the Kingdome of God Oh this toucheth his freehold and makes him bestirre himselfe where Gods Word is soundly and sincerely preached Let a man deliuer corrupt erronious or friuolous doctrine the diuell makes no such haste vnlesse to make way for it But come to a conscionable and fruitfull Ministery be sure to finde him there or he will be sure to finde thee 3. Satan
hee is a good man neuer man spake so c. blesse God for him and blesse the time he euer came among them But what haue you learned Here they haue nothing to say but they hope they take good because he is a good man Now wee haue found an high-way ground hellish birds haue pickt vp all 2. If thou be capable in other things and vncapable heere as many are quicke in all their busines and can carry away difficult discourses of worldly matters which they are affectionate and attentiue vnto but cannot carry away either in their vnderstanding or memory a poynt of necessary doctrine because they haue no pleasure in it the diuell keepes them from profit by it 3. If being vncapable and silly in other things they are witty and subtill for maintaining of sinnes and lusts A plaine case the diuell is their teacher and will not permit them any other master Many come 〈◊〉 Church and after twenty yeeres hearing are very blockes hauing got nothing but some texts of Scripture wrested to maintaine their sinnes Vse 4. Seeing Satan layes all his plots to get the Word or keepe it out of the heart 〈◊〉 in comming to heare must especially labour to get and keepe it in our hearts Prou. 5.3 Write my words on the table of thine heart and chap. 4.4 Let th◠heart hold fast my words and vers 21. Keepe them in the middest of thy heart As Mary pondered Christs speeches in her heart Now that wee may thus lay the Word to our hearts and apply our hearts to it 1. Consider and meditate on the great Maiesty of God whose Word it is that we may heare it not as the word of man but of God 1. Thes. 2.13 spirituall and binding the conscience and one word or tittle whereof can neuer faile 2. Consider the matter of it Iesus Christ and saluation by him In the Word preached behold Christ crucified Gal. 3.1 3. Consider the power vse and end of it that it is the power of God to saluation and able to saue our soules if it be ingraffed 4. Consider that it is the same Word which binds or looseth vs for the present and shall iudge vs at the last Day Ioh. 12.48 5. Make roome in the heart before-hand by bewailing those sinnes which may keepe backe Gods blessing or stuffe the heart Thrust out all sinne and all purpose of sinning Put not sweet liquour into fusty vessels 6. Apply wee all to our selues in particular not to others as Adam posts it to Eue and she to the Serpent And so long apply till it be fastened in the heart And then it is fastened when the promises are beleeued the threats feared the precepts sincerely obeyed Vse 5. This shewes vs what is the reason why most men after long hearing continue ignorant and brutish as at first They can giue no answere to the Articles of faith can render no account of so many precepts deliuered plainly and profitably cannot remember of 500. Sermons scarce so many words Is not now the Word of power to teach and instruct them Yes but 1. The heart is a barren and high-way ground paued by Satan no seed can spere or sprout in it Yet these most boast of the goodnesse of their hearts 2. A flight of diuels hath lighted on our Congregations and almost pickt vp all A man that hauing laid vp money in a chest findes none when he comes againe will say Surely the theefe hath been heere So we may say The diuell hath bin heere 3. A iust reuenge of God it is on carelesse Hearers to set the diuell in their neckes to steale and catch away all the Word that they set so light by lest they should beleeue and be saued Wouldest thou auoid this reuenge of God Then be aduised As Abraham droue away the birds that troubled him in his sacrificing Gen. 15.11 So driue thou away these hellish birds that trouble thee in thy hearing by preparation attention meditation prayer practice And thus though thou canst not hinder these birds from flying about thy head yet thou shalt giue them no roome to nest or rest in thy heart So much of the first ground Now to the second Vers. 6. And some fell on stones and when it was sprung vp it withered away because it lacked moisture HEre consider three things 1. The kinde of soyle some fell on stones 2. The successe of the seed in it In the beginning hopefull and commendable it sprung vp In the end dolefull and lamentable it withered away 3. The reason of that vncomfortable successe it lacked moisture The soyle is the stones or stony ground vers 13. They which are on the stones are such as heare the Word c. A kinde of bad Hearers compared to stones or stony ground 1. For their naturall hardnesse which cannot be broken nor softened 2. For their coldnesse not warmed with the heate of the Sunne of righteousnesse nor the Spirit of God but abide cold as stones 3. For their heauinesse A stone will not easily be remoued out of his place his proper Center is the earth Cast him by maine strength as high as may be imagined and let him alone he will fall to the earth againe So these Hearers are not easily moued out of their naturall corruption but moue them and lift them violently vp by the Ministery long they stay not but downe they fall to the earth and earthly things which is their proper place and element 4. For their vnprofitablenesse and resistance of the fruits of the earth for as stoninesse of ground by the curse vpon mans sinne became very noysome to the fruits of the earth so the stoninesse of heart a part of the curse more hinders fruits of grace than any stony ground can hinder seed cast into it 5. As stony ground and common stones are little esteemed but reiected of men so this stony ground is as little respected of God Yet herein our hard hearts are worse than stones they increase not their hardnesse but ours is daily increased by wilfulnesse and peruersnesse Now to the successe of the seede in this stony ground and first the hopefull and commendable in the beginning it sprung vp Which implies that of Matthew chap. 13.20 He which heareth the Word and incontinently with ioy receiueth it Where wee haue foure things considerable 1. This bad ground receiueth the Word wherein they go beyond the former Hearers who onely heard the Word but left it assoone as they heard it let the diuell or any deuouring bird eate it and take it from them they care not The former gaue it hearing but cared not to vnderstand it these receiue it attentiuely and seeme greedily to digest it They did not one whit affect it these receiue it into their affections 2. This bad ground receiues it incontinently saith Matthew when God speakes they will heare and without delayes or excuses willingly receiue when God proffereth They seeme to know their season
and righteousnesse and sanctification and redemption He may know him by hearing and reading as the Samaritans did Christ by the womans relation but not by his comfortable presence in his heart Hypocrites may know him as he is in himselfe the Sonne of God the Sauiour of the world and as hee is an head to others but not to themselues an head or Sauiour See thy knowledge be not knowing onely and contemplatiue but a knowledge passing knowledge and proceeding to feeling as that of the Samaritans when themselues had seene and heard Christ. 2. Examine thy knowledge in the end of it both in respect of thy selfe and God and thy brethren 1. An hypocrite may attaine a great measure of knowledge to informe his iudgement not to reforme his minde to swim in his braine not to season his heart See thy knowledge bee a renewing of Gods image in knowledge 2. An hypocrite may know much of God and Christ but little for God and Christ and aime not at Gods glory or the honour of Christ but to puffe vp himselfe and swell against others so as though it bee a true knowledge of the true God in respect of the obiect yet it is false and vnsound in respect of the vse and end onely knowing to bee knowne to know 3. Hypocrites may know much in themselues but a little for others as many content themselues to bee counted great learned men but no man the better for all their profoundnesse it is so farre to the bottome that it cannot be come by Sound illumination edifies and is communicatiue The light of grace is like the light of the Sunne conspicuous and comfortable to all eyes as Elihu speakes of himselfe Wine in vessels will haue vent so sound knowledge will vent to the family friends neighbours and strangers 3. Examine thy knowledge in the companions of it 1. Humility God teacheth onely the humble and swelling knowledge is carnall knowledge None knowes God aright but he that first knowes himselfe and he that knowes himselfe aright cannot but bee humble 2. Loue of the brethren 1. Ioh. 4.7 Hee that loueth not knoweth not God that is powerfully and effectually for from loue of God flowes loue to his Image 3. Constant hearing 1. Ioh. 4.6 Hee that knoweth God heareth vs. And the Spouse saith It is the voice of my Beloued Cant. 2.8 Sheepe will heare the voice of the shepheard 4. Practice 1. Ioh. 2.3 4. Hereby we are sure that we know him if we keepe his Commandements He that saith I know him and keepeth not his Commandements is a liar and the truth is not in him An hypocrite may know idly and vnfruitfully but neuer produceth his knowledge into sound practice which is vniuersall Tit. 1.16 They professe they know God but in their deeds deny him Whereas all sound knowledge is practicall If ye know these things saith our Sauiour blessed are ye if ye doe them And to such as know abundantly so as they be able to preach powerfully but ioyne not practice to their knowledge though they professe they know Christ yet shall hee professe hee neuer knew them Math. 7.23 Depart from me ye workers of iniquity Therefore I say vnto thee as Dauid said to his son Salomon 1. Chron. 28.9 Know the God of thy father and serue him Bee not a follower of Christ except thou be a friend Ioh. 15.14 Ye are my friends if ye doe what I command you And consider these two things 1. Knowers and not doers shall be beaten with the more stripes Luk. 12.47 2. Onely doers shall enter into heauen Math. 7.21 4. Examine thy knowledge in the growth and continuance of it First see it grow Grow in grace and knowledge 2. Pet. 3.18 But this growing is not in the vnderstanding onely but in feeling And here an hypocrite failes Secondly see thy knowledge continue An hypocrite may know much but it is as a lightning a flash that soone vanisheth His knowledge may light him a little way but lasts not to set him thorow to the Bride-chamber For hypocrites being children of darknesse as their light for the present is mingled with much confusion and darknesse so it ends in darknesse If thy knowledge bee sound it is like the light of the Sunne that shines more and more till perfect day Looke that thy knowledge be thus qualified for the matter apprehending not the story but the vertue of Christ not in generall but with speciall application not as Christ is in himselfe but as hee is to thee And for the end that it be as well for God as of God that it renew the minde as well as the vnderstanding that it be for others as well as thy selfe And for the companions that it bee attended with humility loue hearing and practice And lastly that it grow and continue Now it is beyond all knowledge of hypocrites and now thou mayest comfort thy selfe in thy illumination III. Heare we from the Text that a man who shall neuer come to heauen may receiue the Word with ioy taste of the heauenly gift haue some apprehension of the excellency of Christ some sight of Gods fauour some sence of grace in his heart some worthy gifts of the holy Ghost and an hope of enioying euerlasting glory all which makes vp his ioy Now let vs not deceiue our selues or trust in vaine hopes perswasions as if we were good Christians because wee haue either been stricken sometimes in hearing with sorrow and amazednesse for our sinnes as Felix trembled and Ahab was troubled at the word of Eliah or because we haue had sometimes in our selues great ioy in hearing Thou maiest weepe at a Sermon or reioyce at a Sermon yet be bad and barren ground though we denie not these to be good motions But let vs examine both our ioy and the ground of it which is our taste and apprehension of Christ and see if we can finde that in them which is not nor euer was in the ioy and taste of the hypocrite 1. Examine thy ioy in the ground of it namely a taste and apprehension of Christ. An hypocrites apprehension is but a vaine presumption which makes him reioyce when he hath no iust cause He mistakes himselfe and ouerweenes his estate Hee thinks his faith vnfained his regeneration sound his repentance true when all is otherwise And as a begger dreames he is rich and full of gold when all is a delusion Besides his apprehension is for measure a taste not a feeding as a Cooke not as a guest And what hee doth apprehend hee bestowes not in the bottome of his heart where some stone or other lies and allowes it not rooting 2. Examine thy ioy in the matter of it 1. It must be heauenly things as 1. The fauour of God Psal. 4.6 2. Our name written in the Booke of life Luk. 10.20 3. A sweet taste of the Word 1. Pet. 2.3 4. Firme hope of a blessed resurrection Psalm
against the limmes of Antichrist 2. Thes. 2.10 11. thē must thou receiue the truth in the loue of it 4. Sound conscience To which is required 1. Sincerity 2. Tendernesse The former when a man is inwardly a true Israelite nourishing no guile no deceit willingly Neuer was there hypocrite but became a withered reuolter The latter feares all sinne checks all sinne euen the least the dearest and closest bosome sinne Sound conscience allowes not his Master the smallest sinne but deales faithfully with him and giues him no rest till hee haue rid it away Which is an excellent meanes of vpholding in grace Whereas an euill conscience makes shipwracke of faith and this blasted and withered Hymeneus and Philetus 1. Tim. 1.19 And a sluggish conscience which swallowes small things easily growes by degrees to digest greater and at last falls from all to recoyle almost at nothing 5. Sound conuersation Fruitfulnesse in our life fastens our faith and a barren life hath little stability Our Sauiour Math. 7.24 shewes that he is the stable Christian built on a rocke that heareth the Word of God and doth it And God vseth to recompence practice of grace with increase of grace No surer strengthening of faith than by obedience to the faith Ioh. 7.17 If ye doe these things yee shall know my doctrine Psalm 15. vlt. He that doth these things shall neuer fall The more thou vsest thy Talent the more thou shalt gaine as the womans meale in a barrell the more they spent the more it increased 6. Sound fellowship in the communion of Saints in receiuing and communicating Christian admonition reprehension counsell comfort Euery member is made for the good and strengthening of euery one And we are commanded to stirre vp the gift of God in any 1. Thes. 5.11 Exhort one another and edifie one another Also to strengthen the weake knees Heb. 12.12 Now that we may be the more effectually moued to vse these meanes of not withering let vs consider 1. That Popery increaseth daily in all places in all degrees and our triall may be at hand wee know not how soone 2. This withering is fatall to Reprobates befalls them onely and cannot happen to the Elect of God who cannot bee deceiued Math. 24.24 3. Experience tells vs that wee may truly say of some great Professors as Christ said of the figtree How soone are they withered and come to nothing A manifest argument that the sentence of Christ is out against them Neuer fruit grow on thee any more Hauing spoken of the withering of the seede in this bad ground wee come now to the causes thereof as they are set downe by the Euangelists and first to the inward and positiue cause stoninesse or hardnesse It fell among stones Hence obserue that the seed of Gods Word brings forth no sauing fruite out of an hard heart or stony ground Now when I speak of an hard heart I meane not euery heart that hath some hardnesse in it for so hath euery mans heart euen the most softened but there is a threefold hardnesse of heart 1. Totall and finall as in the wicked and Reprobate 2. Totall and temporary as in one elect but not yet called 3. Partiall and temporary as in all the Elect now conuerted In the two former because there is raigning hardnes the seed of Gods Word is fruitlesse vnlesse by preparing one to condemnation the other to conuersion In the last it is fruitfull to saluation where the worke of it is daily to abate and mollifie the remaining hardnesse Now for proofe of the poynt Psalm 95.10 The Iewes being hardened in heart would not know his wayes Zech. 7.11 They refused to hearken stopped the eare pulled away the shoulder and made their hearts as an Adamant Ier. 7.25 The Lord complaines that euer since the day hee brought them out of Egypt he sent all his Prophets rising early but they would not heare nor encline their eare but hardened their necke and did worse than their fathers Ezec. 3.7 The house of Israel will not obey thee for they will not obey me the reason followes The house of Israel are impudent and stif-hearted The Reasons hereof arise out of the similitude 1. Stones resist the stroke and can endure a great strength of strokes before they will bee broken so the stony heart resists the stroke of the Word the hammer of the Law with all the strength and terrour of its iudgements and curses doe not a whit pierce it as the Leuiathan described by Iob chap. 41.15 his heart is as the nether milstone and he accounts iron as straw the stones of the sling are as stubble to him he laughes at the shaking of the speare he will not rise for y e sword or the speare or the dart ver 17 18. A notable resemblance of a wicked hard-hearted man as Pharaoh for example hee heard the Word saw the miracles and felt the mighty hand of God but at the end of euery plague the foote was But Pharaoh hardened his heart and would not let the people goe Of the same inuincible hardnesse were Steuens aduersaries Act. 7.51 Ye stif-necked and vncircumcised of hearts and eares ye haue alwayes resisted the holy Ghost as your fathers did so doe you 2. To bring forth fruits of grace and saluation the ground must be soft and the soyle must bee mellow for the seed But what way can you make a stone soft Let the Sunne shine or the raine fall on it yea cast it into oyle it is a stone still So the heart abiding hard no meanes can mellow or soften it the comfortable heat and light of Gods gracious Spirit which changeth other hearts changeth not this the raines of the Word and dewes from heauen continually distilled soften it not the oyle of gladnesse or of Gods bountifulnesse which leads others to repentance mollifies it not 3. Vnto fruitfulnesse in Grace is necessarily required a change and conuersion in the ground of the heart For all hearts naturally are so stony as no fruit can be expected no more than from an vnsteared ground And therefore as the ground must first bee rent vp with the Plough to soften the earth and then laid euen by the Harrow and Rollers So the ground of the heart must bee rent vp and cut with the Plough of Gods Law and laid euen againe by the Doctrine of the Gospell before fruits of grace can be produced Act. 2.37 The first preparation to fruits in those Conuerts was the piercing and pricking of their hearts But how can you cut a stone what compunction can you worke in it how can you pricke and pierce it while the natiue hardnesse remaines Hence the Lord by the Prophet Ieremy 5.3 expressely makes this hardnesse of heart the maine let and hinderer of this conuersion and change which is the first thing in this fruitfulnesse They haue made their faces harder than a stone and haue refused to returne 4. Vnto fruits of grace
shall be great Vse 1. See hereby the nature and end of persecution it tries who are sound and puts a difference betweene such as peaceable and calme estate cannot distinguish In a faire and calme day Apples and Peares on a tree seeme all sound and good but a blustering storme or tempest makes difference betweene those that are sound and such as for want of moysture fall off iust so it is in the stormes of the Church Persecution is like a mighty winde which discerneth betweene wheat and chaffe that before lay quiet together in the same floore it shakes not the wheat but blowes away the chaffe And as the furnace consumes the drosse but refines the gold so doth the furnace of affliction We are now all shuffled together the hypocrite with the sincere-hearted Christian but to end this poynt with our Sauiours instance as the heate of the Sunne and summer discouers barren dry and stony soyle frō good ground so the scorching beames of persecution shall discouer barren husky and empty hypocrites from good and fruitfull Hearers And thou art that indeed thou art in triall A man in peace may personate and disguise himselfe as Ieroboams wife going to the Prophet seeme another but affliction for the Word will vncase him Peter was not the man in triall hee vaunted to be when he would dye with Christ. And the winter-weather of affliction for the Gospell will discouer who be the Swallowes that will take their summer in the Church but in the winter of it take them to their wings Vse 2. Let vs not take offence when wee see forward Professors offended at Christ and shrinke in triall but make account that some such must forsake vs. For all are not of the Church that are in the Church Some are tyed onely by a thred of externall profession to the members that are not vnited to the Head by the band of faith these must fall off and wither Let Hymeneus and Philetus two great lights fall away lose their shine in the firmament of the Church yet the foundation of God abideth sure And if we see some shrinke before the wetting and in dayes of peace and protection of the Gospell white-liuer'd and ready to deny their profession at the breath of a silly Damosell that the frowne of a Superiour a word of reproch a feare of change shakes off their leafie profession let vs not maruell if many of them would deny Christ in triall rather than dye with him Vse 3. Let him that standeth take heede lest hee fall And the rather because 1. Our nature is prone to defection or backsliding 2. Neuer was there more defection either in Doctrine or manners then at this day 3. When wee see others slide backe we are too soone moued and offended So as the best need continuall exhortation and admonition to beware they fall not away from the grace of God Else would not our Lord haue still beaten on this poynt with his Disciples who for all his warning of them when it came to the poynt forsooke him and fled Now the meanes to vphold vs in tryall from falling are these 1. Meditate much and often of such Scriptures as foretell persecution for the Name of Christ and call to minde the examples of such as haue valiantly endured the losse of temporals and ioyfully suffered the spoyling of their goods the forgoing of liberty and life for Christ c. Especially reade diligently the whole 11. Chapter to the Hebrewes 2. Cast the costs of thy profession Thinke it not enough to heare and receiue immediatly and reioyce yea and beleeue and grow But know thou must not onely beleeue but suffer for his sake The seed that is immediatly receiued must endure an hard and sharpe winter before it can come vp kindly He that forecasts onely the pleasure and ioy of his Religion and not the sorrow losses and crosses of it is like the foolish builder that thinkes hee can finish a building with so little charge as will scarce serue to lay the foundation Paul knew and made account that bonds and imprisonment abode him euery where and so must thou 3. Labour for soundnesse of iudgement and sincerity in affection in receiuing the Gospell A sound iudgement in matters of faith to beleeue firmely and distinctly the truth of Religion must goe before vndanted confession 2. Cor. 4.13 I beleeued and therefore I spake Rom. 10.10 Wee must beleeue with the heart vnto righteousnesse before wee can confesse with the mouth to saluation This is the rooting and stablishing in faith which shall abide Then for the second sincere affection is onely blessed with continuance when we bestow the chiefe affection of our heart vpon it euen our principall loue and our chiefe ioy and delight For this is a cause why this bad ground failes not so much the dislike of Religion as the liking of other things better and the not receiuing of truth in the loue of it is a cause why many are giuen vp to beleeue lies 4. Purge thy heart from the raigne of corrupt lusts Weed out sinfull desires labour in mortification and selfe-denyall get further power to dye vnto sinne get out of the loue of the world and the things in it resolue against selfe-loue that in case of confession thy life may not be deare vnto thee Else shall not all thy wisedome or ciuility or learning keepe thee from backsliding For if the Apostles themselues who professed they had left all to follow Christ yet shrunke in tryall how shall they stand that come with hearts thrust full of the world and earthly desires 5. Labour to finde full contentment in the good things of the Gospell Thinke it full happinesse to enioy naked Christ. Esteeme peace of conscience aboue all worldly peace Account the fauour of God the ioy of the holy Ghost the sweet hope of the pleasures of Gods right hand and the treasures of a better world worth all thou canst giue in exchange and aboue all that may be compared with them This will make thee with the wise Merchant fell out thy selfe and forgoe all for the Pearle and goe away reioycing 6. Examine thy heart how it stands affected in lesser trials now in the peace of the Church If it shrinke in smaller trials I must not looke to trust it in greater If now it will not endure the threat of a Superiour the feare of losse the dread of dis-fauour If it now shrinke from good men because of their troubles and sufferings which are their crowne if thou canst ioyne with the times in disgracing men fearing God assure thy selfe if greater trials come thou shalt be giuen vp to greater delusion and Apostasie 7. Because to stand in persecution is a worke aboue naturall strength and ascribed to the holy Ghost to stablish men to this triall and strengthen them to all patience with ioyfulnesse Col. 1.10 We must pray the Lord not to leaue vs in tentation but preserue
off as an old ragge the superfluity of maliciousnesse and filthinesse that is the abundance of carnall affections loosenesse of life pride disdaine wrath contention earthly pleasures vanity euill speaking of diuine doctrine c. and in the next verse shews that with these lusts men may be Hearers of the Word but neuer doers till they be weeded out they will at length ouergrow it See this in the examples of wicked men Herod let his lust and inordinate affection to his brothers wife grow with the Word therefore notwithstanding hee reuerenced Iohn and did many things gladly yet this lust choaked the Word and it came to nothing Iudas heard the Word from the mouth of Iesus Christ and by it grew to a great reformation but suffering the lust of couetousnesse to grow vp with it it soone ouergrew the Word and hee betrayed his Master Simon Magus heard the Word beleeued walked with Philip as a Disciple no grosse thing appeared in him a man would haue thought the Word wondrously powerfull in him but he suffered the lust of pride or couetousnesse to spring vp with the Word and when occasion was offered it ouertopt the Word and bewrayed it selfe in seeking to buy the gifts of the holy Ghost with money See it also in the examples of good men Rom. 7.19 20 21. Paul professeth of himselfe that he cannot doe the good he would because euill is present with him and generally of all Beleeuers Gal. 5.17 the flesh lusteth against the Spirit and the Spirit against the flesh so that ye cannot doe the things ye would Asa a good King being reprooued by Hanani the Seer for his vaine confidence in the King of Syria was wroth with him and put him in a prison-house for saith the text he was in a rage with him because of this thing And so was Ionah with the Lord himselfe Reason 1. Ill weeds we say spring apace good seeds or herbes not halfe so fast Wee shall see a Bramble grow more in seuen moneths than an Oke in seuen yeeres So our text the thornes grow vp with the seed but choake it by ouergrowing 2. Our grounds are fit and prepared to produce thornes rather than bring vp the good seed Our hearts are the naturall mother to lusts but a stepmother to seedes of Grace For there lies in our nature a sea of euill lusts lurking our owne originall lust is a fountaine and an inordinate disposition to all euill From which fountaine issue innumerable streames of actuall lusts which are the innumerable motions of the soule contrary to euery Commaundement of God All which in their seuerall armies and bands issue out against God and his Word as the Philistims still warred against Israel Now our ground being so apt to weeds they will soone ouergrow the Word if but a little neglected 3. A part of the curse on mans sin is that the earth should bring forth thornes and thistles The earth should haue brought them forth if man had not sinned but they should not haue bin so noysome and hurtfull to man and the fruits of the earth Euen so it is a part of the curse of our sinne that there should grow vp such noysome lusts as thornes in the ground of our hearts as doe farre more hinder the growth of grace in our hearts and choke the Seed of the Word sowne in our soules than all the weedes and thornes in the world can choke the seeds and fruits of the earth Lusts are still remaining in the best but not now as a curse but only as the Canaanites to keepe them humble 4. The raigne of lust cannot but thrust downe the raigne of the Word for first that the Word may raigne it must be vnderstood but thornes hinder the light of the Sunne from the seed How can a man see obiects that hath a thorne run into his eye So one thorne is enough to darken the eye of the vnderstanding And therefore 1. Pet. 2.1 The Apostle wisheth vs to lay aside all euill affections not some not a little not the waste boughes but the root and stumpe Secondly that the Word may raigne it must first renew But there can be no new creature till the old man be put off with his lusts Ephes. 4.22 23. Till this bee the truth of Christ cannot bee learned as in Christ. Impossible it is to answere the heauenly Seed or be answerable to the meanes of diuine regeneration vnlesse we put away the former prauity of nature As a man can neuer set vp a new frame till hee haue remoued the old rubbish Thirdly that the Word may raigne it must be obeyed when it commands and be expressed in the fruits of holinesse But lusts vnsubdued oppose themselues and hinder the motions when they should come into practice and the Lords Plant becomes fruitfull onely on that condition that the Father purge it Ioh. 15.2 How can a man walke on cheerfully in his way that hath a thorne sticking in his foote No lesse doe these thornes cast men backe in their way of obedience these superfluities of lusts and inordinate desires are as dead branches that must be lopped off before fruit can bee expected Vse 1. See hereby the reason why numbers haue either growne so slowly or not at all after much labour of the Lords husbandmen namely because their hearts are as thorny ground Some came with minds stuffed with couetous desires some with fleshly imaginations or filthy cogitations others with proud conceits of their owne knowledge and wisedome others alienated with contempt and hatred of the Word which crosseth their lusts Partial Hearers heare with respect of persons or degrees Popish Hearers neuer profit that come with obstinacy and preiudice of our doctrine Where these or the like lusts sway expect no profit No planting no watering can make seed prosper where these thornes grow with it Obiect One lust can doe no great harme in other things we are honest enough but onely in vsurie or gaming or a little Oth or Lye now and then Answ. One thiefe is enough to betray an house one diuell suffered to enter brings seuen worse than himselfe and let any come with purpose to continue in any one sinne nothing shall moue him nothing shall conuert him One Swine spoyles a whole garden One dead Fly the whole oyntment One hole in a ship the whole vessell Vse 2. If we desire the Word should prosper in vs doe as the good Husbandman who would keepe his ground in good kilter on which his seed is cast or to be cast First hee will bring in the Plough to prepare it and lay it fallow both to rot and vnroot the weeds that would choke the seed For it is a shame and part of negligence in an Husbandman to haue his fallowes lie full of weeds So must thou see that thou bring into thy heart the grace of mortification which is a generall vnrooting of these thornes and weeds Good husbandry contents not
totall in all parts here is a new Creature 2. Cor. 5.17 as the old nature is a Leprosie spred ouer all parts This Creation is a renouation of the whole soule and man which for this worke absolutely depends on the Creator as euery creature doth And then God createth a good and honest heart 1. When the holy Ghost creates in the soule sauing faith by which a man is vnited as a member of Christ to the Head and applyeth to himselfe Christs righteousnesse For thus Faith is said to purifie the heart Act. 15.9 2. When the same Spirit inwardly mortifieth all corruptions in the soule minde will and affections and putteth in stead of them holy desires and good motions and renueth in the heart daily the Image of God which is the goodnesse and honesty of it Thirdly there must be the grace of heauenly Influence and Irrigation No ground can be good which hath not a fauourable aspect from the heauens so as both the shine of the Sunne and the showres and dewes of heauen may cherish and water it So our hearts are made good when the heauens answere the earth Hos. 2.21 that is 1. When Christ the Sunne of righteousnesse darteth the beames of his grace and fauour daily vpon our hearts to inlighten them with sauing knowledge and to warme and cherish them with influence of grace without whom wee can doe nothing nor haue any life in vs. 2. When the ground of our hearts is daily mollified and moystened by a three-fold moysture First of the blood of Christ daily sprinkled and applyed to the conscience For as the blood of beasts applyed to the roots of trees makes them more fruitfull so the blood of this Immaculate Lambe sprinkled on the roots of our hearts makes vs fruitfull Christians Secondly by the moysture of the Word of grace which as the raine from the clouds is euery way beneficiall to the ground of our hearts to mollifie them and keep them in fitnesse vnto fruitfulnes Ier. 31.33 God makes our hearts good by writing his Law therein Thirdly by the moysture of the Spirit of grace whose worke alone it is to apply y e two former namely the vertue of Christs blood and the power of the Word to the conscience for the clensing of the hart By which worke of his the heart of a dead and barren heart becomes more fruitfull than euer Egypt did by the inundation of Nilus But because all this grace of Action is imperfect in this life therefore that our hearts may become truly good and honest there needs also the grace of Acceptation The best ground is good but in part and No man can say his heart is cleane but much euill and guile will cleaue vnto it Yet where God hath begun a good worke and beholds a constant purpose of good resoluing against all sinne and to please him in all things he is pleased to behold onely the worke of his owne finger and to see vs onely in our Head in whom he beholds vs all faire and good imputing his goodnesse to vs and couering our remainders of euill in him Thus hee esteemed Nathaniel in whom great weaknesse appeared a true Israelite in whom was no guile Ioh. 1.47 that is none raigning none imputed And so hee esteemes vs also according to that we are comming vnto and shall attaine not by that we haue attained These are the Meanes whereby our hearts become good Now of the Markes whereby they may be knowne so to be And here because the heart of man is deceitfull aboue all things and euery one challengeth to himselfe a good heart which yet is giuen but to a few scarce a fourth part and a better gift is not giuen by God to the sonnes of men therefore wee will insist the longer to anatomize a good heart and discouer the seuerall passages and signes of it which in euery thing will discouer it selfe one way or other Turne it any way you will it is good and honest These Markes because they are many wee will in generall reduce them to seuen heads and consider this good heart 1. In respect of God 2. Christ 3. The Spirit of God 4. The Ordinances of God 5. It selfe 6. Good duties 7. Sinne and euill I. In respect of God it hath fiue excellent properties First it desires neerer vnion with God daily and all things shall set it neerer vnto God For it knowes that euery thing is so much the more good as it approcheth vnto the chiefe Good Dauids heart was a good heart and herein the goodnesse of it bewrayed it selfe Psalm 73.28 It is good for me to draw neere vnto God Whereas an euill heart flyes from God and keepes aloofe from him euen when it drawes neerest him in his worship Esa. 29.13 Secondly if it seeke God it will seeke him with the whole heart Psal. 119.10 which is a sound conformity of the inward and outward man directed in the seruice of God according to the truth of his Word And because it is hearty hee will vphold the worship of God and seeke him at all times morning and euening on weeke-dayes as well as on the Sabbaths out of Lent as deuoutly as in Lent not only when he is sicke but when he is well In all places in his owne house as well as in Gods House like Moses who was the same in Pharaohs Court as among Gods afflicted people In all companies a good heart is euer like it selfe and stands to God with whomsoeuer it conuerseth Paul is a good Confessor and Christian not only among the Disciples but euen those that count Religion heresie Act. 24.14 Nay it seeketh and serueth God alone if it can get no company as Ioshua c. 24.15 Whereas a bad heart doubleth with God and diuides it selfe betweene God and Mammon It can pretend seruice to Christ and blanch with Antichrist as those Samaritans that feared the god of the countrey because of the Lions and the God of the nations 2. King 17.33 It cannot pray at all times Iob. 27.7 but in affliction diligently Hos. 5.15 nor in all places neuer so kindly as when it stumbles into a Church as the Samaritans thought God would onely be worshipped in the mountaine It can frame and sort it selfe to all companies entertaine all practices either of Protestants or Papists please the most profane speake for and against good men and good things as the occasion serues Thirdly a good heart will onely and wholly stand to Gods approbation in that it doth or doth not Thus farre it lookes to men 1. To walke innocently and cut off occasion of scandall 2. To please his neighbour in that which is good Rom. 15.2 3. To acquit himselfe if hee may come to a iust Apologie and to the faces of accusers say as 1. Samuel 12.3 Behold I am here this day whose Oxe or whose Asse haue I taken c. But it lookes not to please man principally the first care
sundry reasons First it considers aright who they be Why who be they Answ. 1. They are spirituall fathers to beget men to God by the preaching of the Gospell 1. Cor. 4.15 These Fathers giue vs a being in Christ being instruments by whom of children of the diuell we are begotten to be new-borne babes in Christ. 2. They are spirituall mothers that trauell in birth of vs till Christ be formed in vs sustaining great paines and sorrowes to bring vs forth to Gods Kingdome Other mothers beare children into a miserable world these into a happy estate 3. They are spirituall nurses to feede preserue and bring forward with much care and tendernesse 1. Thes. 2.7 gentle as a nurse cherisheth her childrē Other nurses are mercenary but these are nurses to their owne children more affectionate toward them 4. They are the spirituall light of the world which without them lyes in spirituall black darknesse and starres shining to others in the light of doctrine and good example in this life and in the life to come shall shine as Starres in glory Dan. 12.3 5. They are Stewards of Gods House Luk. 12.42 to whom are committed the keyes of the Kingdome to open and shut Math. 16.19 6. They are sauiours of men 1. Tim. 4.16 Saue thy selfe and others Obiect Christ onely saues vs. Answ. True by merit and efficacy but none are actually saued to whom this merit is not communicated and applied namely by the Ministery Secondly a good heart considers whence they bee 1. Embassadours sent from God in the stead of Christ 2. Cor. 5.20 called hence by a speciall prerogatiue Men of God not in the old Testament onely but in the New 2. Pet. 1.21 1. Tim. 6.11 2. Tim. 3.17 2. Bearing on them an image of Gods authority commanding in things spirituall binding Kings in chaines forcing the conscience Magistrates haue power to binde and lose mens bodies but the Minister saith Tradatur Satanae Deliuer such a one to Satan and hath power to binde or lose the soules of men and what he doth in earth is ratified in heauen Math. 18.18 3. Not onely from God but in their office and Ministery are called co-workers with God 1. Cor. 3.1 God forgiues sinne properly and they are said to remit sinne God properly saueth and they are said to saue God himselfe communicating his owne worke vnto them and so farre honouring them as he not onely calls the Angels their fellow-seruants but them by the name of Angels Thirdly a good heart considers to what they are appoynted 1. In the stead of Christ to seeke and saue what is lost not the health lost as Physicians nor wealth lost as Lawyers but the lost soule namely by applying the meanes appoynted by Christ Iob 33.14 To deliuer the man that he goe not into the pit not by working the meanes but applying them and pronouncing him absolued 2. They are earthen vessels that carry an heauenly treasure to dispose the secrets of God set ouer men by the Lord and for the Lords businesse beseeching exhorting correcting and instructing by whose Ministery as by Gods owne arme men are drawne out of hell sinne the world to turne to God and beleeue in Iesus Christ Esa. 53.1 Act. 26.18 and whereby being naturally voyd of the Spirit without faith and destitute of grace they attaine the Spirit and faith and other graces And hence they are called Ministers by whom we beleeue 1. Cor. 3.1 and Ministers of the Spirit righteousnesse and grace 2. Cor. 3.6 8 9. 3. They are faithfull shepheards ouer the flocke of Christ to feed his sheepe in greene pastures to call them backe from their wandring and to refresh them with the waters of consolation healing the brused and afflicted soule as hauing a tongue of the learned to speake a word in due season Esa. 50.4 4. They are powerfull intercessors betweene God and vs to speake from God to men whom wee cannot heare in his owne voyce and liue and to speake from men to God as Mediators rising vp in the gap able to lay open their wants to confesse their sins to craue pardon for them to giue thankes in their names of mercies and to offer vp all their spirituall sacrifices to God for them as Samuel professeth 1. Sam. 12.23 God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and the right way Fourthly a good heart considers that all their word shall be fulfilled and God will see to that for his owne faithfulnesse sake Esa. 44.26 He confirmeth the word of his seruant and performes the counsell of his messengers that their worke shall not bee in vaine nor their word fall to the ground as of Samuel 1. Sam. 3.19 And what is done to them in reiecting or receiuing their persons and doctrine Christ takes as done to himselfe Luk. 10.16 Exod. 16.7 A good heart considering all these things together with the necessity of the Ministery for without vision the people must perish Prou. 29.18 1. Knoweth reuerenceth and honoureth them as the Ministers of Christ 1. Thes. 5.12 Know them that labour among you haue them in double honour for their worke sake whom God hath appoynted Ministers of reconciliation giue testimony how you honour the Word in them as Cornelius gaue reuerence to Peter Act. 10.24 2. It loues affects and receiues them gladly more than fathers of the flesh being fathers of the spirit they being instruments of generation these of Regeneration By them thou art a man by these a new man a Christian man They by a mortall seed begat thee into a wretched world these by immortall seed into an happy estate in a better world How ioyfull was Lydia to receiue Paul Act. 16.15 and the Iaylor ibid Phil. 2.28 Receiue Epaphroditus with all gladnesse and make much of such The Galatians receiued Paul as an Angell yea as Christ himselfe Gal. 4.14 A good heart will esteeme their feet beautifull much more their faces 3. It will seeke the Law at his mouth for he is the Messenger of the Lord of Hosts Mal. 2.7 and submit it selfe to the doctrine Heb. 13.17 Obey them that haue the ouersight of you yea in doctrines of selfe-denyall in doctrines vnpleasing to flesh and blood knowing it is not they but the Spirit that speakes in them Math. 10.20 and that without their salt their corruptions would neuer be seasoned therefore it concludes with Naamans seruant that there cannot be an easier commandement than to wash and be cleane and will take warning of iudgements from these Watchmen Eze. 33.4 5. 4. It will euery way be helpfull to them and comfortable First with cheerfull and honorable maintenance will not sticke at trifles yea deare things will be parted with The Galatians would haue pulled out their eyes to doe Paul good It will acknowledge it owes it selfe and his soule for them Philem. 15. and if it reape spirituall
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
3. It excites them to much thankfulnesse when being acquainted with their owne weaknesse and Satans daily assaults they see themselues set into so firme an estate of happinesse as they are armed against the dread of vtter foyling or forsaking Whence Bucer on Ioh. 6. saith Nothing is more profitable than to preach to Beleeuers that it is impossible for them euer to fall from grace Vse 1. Let all this moue vs to the earnest desire of so permanent a condition and so to labour for truth of grace which onely shall continue Content and please thy selfe with no seeming or vnsound grace which shall leaue thee in thy greatest need In earthly things men desire such as are most durable and lay about them for long estates of life or liues or fee-simples And why not heere in so great necessaries and expectations 2. Let this prouoke vs to perseuerance in the state and measure of grace receiued And hereunto let vs consider 1. The end of Redemption to serue the Lord in righteousnesse and holinesse all our dayes Luk. 1.75 2. That righteousnesse departed from is vaine and forgotten Ezek. 18.24 All labour prayers hearing yea all sufferings are lost as the Galatians suffered many things in vaine Chap. 3.4 3. Thou shalt bee iudged as thou art found when the Lord comes the question shall not bee what thou wast once but what thou art As the tree falls so it lies If of straight it bee growne crooked so it shall bee iudged 4. This makes Election sure and is a note of the saued of the Lord to continue to the end Math. 24.13 Glory and immortality is the part onely of such as by continuance in well-doing seeke it Rom. 2.7 And our Sauiour is expresse Luk. 22.28 To you which haue continued with me in tentations haue I appoynted a Kingdome as my Father hath appoynted me a Kingdome The Lord make vs vpright that by continuing in his Word wee may manifest our selues Disciples so following our Lord with patience and perseuerance in holinesse vntill he bring vs vnto an vn-discontinued happinesse purchased by his owne blood Amen Prima perit perit altera altera quarta perennis FINIS THE ALPHABETICAL TABLE OF THE MOST REmarkable poynts inlarged in this Treatise ABuse of things lawfull is damnable as well as the pursuite of things vnlawfull Reasons 3. 164 Abundant measure of grace is the strength of a Christian in a foure-fold afflicted estate 395 Sound Affection to the truth vpholds men from withering 107 Of Affections renewed foure instances 347 Apparell abused how 166 Apostates in dangerous estate three reasons 397 Not to be Ashamed of the afflictions of the Gospell sixe reasons 417 The ayme of euery good hearer must be to bring forth an hundreth fold 392 B Behold what it noteth 16 Booke of nature to be translated into the vse of grace 18 Brutish ignorance after long hearing three reasons 61 C Callings abused how 168 Calling of God without repentance 430 Care of the family abused 169 Cares of the world are great chokers of Gods Word 1. Before hearing two wayes 180 Word 2. In hearing two wayes 181 Word 3. After hearing 182 Foure true Causes of the worlds hatred of God and his truth among many false pretensed ones 134 Church not to be defined by multitude 259 Christ the Author and matter of true wisedome 292 Christians must aspire to the highest pitch and measure of grace for fiue reasons 393 Circumstances necessary to doe good duties well seuen 359 Cleannesse of heart wherein it is 349 Comming to Church Satan euer comes with thee 58 Comforts in persecution three 135 Companions of holy desires sixe 78 Companions of true Illumination foure 82 Companions of sound Ioy 1. Holy affections three 86 Companions of sound Ioy 2. Holy graces fiue 87 Company and society abused 169 Comforts for a Minister who seemeth to lose much labour among a rude people foure 258 Conscience if sound hath 1. Sincerity 2. Tendernes 108 D Dangers in enioying earthly pleasures foure 227 Deceitfulnesse of heart in the matter of repentance in seuen particulars 370 Defects of an euill heart in the matter of his Religion in sixe things 319 Delicacy in Christianity condemned by fiue reasons 411 Holy Desires examined in their 1. ground 2. matter 3. ends 4. companions 76 Sound Desire of the Word tryed by three things 77 Differences between sound knowledge and hypocriticall three 81 Differences betweene Christs sowing and his Ministers 4.19 Despisers of Gods Word in fearfull case two reasons 36 E Earnest of the Spirit what 283 Effects of true Religion fiue 316 Effects of sauing knowledge three 123 Elect how farre they may fall in fiue conclusions 422 Ends to aime at in our pleasures 3. 250 Examination whether we are gotten beyond hypocrites in foure things 75 F Faith especially impugned by Satan many reasons 54 Tēporary Faith is raised on tēporary causes which they be 69 Iustifying Faith necessary to a good heart for 5. reasons 294 Faith gouerneth the whole life fiue instances 296 Forwardnesse to heare the Word of God vrged by 4. reas 5 To Fruitfulnesse in grace foure things required 20 Fruitfulnesse necessary to Christians fiue reasons 388 For our Fruitfulnesse the Lord hath done fiue things 399 Sweet Fruits of patience foure 414 The better the Fruits the more need of patience 415 G God glorified by ioyning of the Crosse to Christian profession foure wayes 129 Gods glory is the ayme of a good heart in all his parts and in all his actions 276 Godly men are most peaceable and yet none more troubled than they foure reasons 299 Godly man keepeth the whole Sabbath with the whole man 332 God esteemeth the goodnesse of our workes by the goodnesse of our hearts 372 Goodnesse of heart is a full Sea of comfort in all afflictions 1. Inward 2. Outward 375 Good ground bringeth forth fruits answerable in kinde to the seed 386 The thing hated in Good men is goodnesse 134 Goodnesse of hearers esteemed by goodnesse of heart for foure reasons 264 Grace if sound groweth still fiue reasons 307 Graces of the Spirit compared to water in 4. things 120 Graces speciall and sauing are wrought by the Word preached fiue 323 Sound Grace is blessed with perseuerance 418 Grounds of perseuerance in grace 6. cleered frō exceptions 424 Growth in Grace tryed in the 1. Root 2. Fruits 3. Measure 4. Affection 5. Continuance 88 In naturall Growth persons are higher but in spirituall they grow lower 91 Growth of hypocrites deceitfull in sundry things 98 Some Ground on which the seed of the Word falleth is good ground fiue reasons 252 True Growth is in all graces sixe instances 307 The good heart onely Growes 311 H Heart called good in two respects 261 An Heart qualified by grace is beyond an euill heart in sixe things 262 The Heart is softened by a threefold moysture 270 A good Heart hath fiue properties in regard of God 272 Hath fiue excellent properties in
regard of Christ. 276 Reioyceth more in Christ than in all worldly ioyes 4. reasons 277 Giueth it selfe wholly to Christ who hath giuen himselfe wholly to it 278 Maketh in it selfe a sweet roome for Christ and how 279 Conformeth it selfe wholly to Christ. 280 Carefully embraceth Gods ordinances 4. reasons 321 Maketh great conscience of the Word preached 3. reas 322 Is very conscionable of the Sabbath sixe reasons 329 Honoureth the Ministers of God foure reasons 337 It will be helpfull to them foure wayes 341 It doth good duties wisely fiue reasons 359 It doth them humbly three reasons 360 It doth them heartily three reasons 361 It doth them abundantly foure reasons 361 It doth them vniuersally three reasons 362 It doth them constantly fiue reasons 363 It carryeth it selfe against sinne in fiue actions 365 It is a fruitfull heart foure reasons 383 It is the essentiall difference betweene a good man and an hypocrite 374 It is called an honest Heart and why 262 It seeketh approbation from man three wayes 273 An euill Heart affecteth God more in his gifts than in himselfe 275 An euill Heart for all his shewes groweth not 4. reasons 311 An euill Heart faileth fiue wayes in hearing 326 Senslesse Hearer his misery in fiue things 13 Hearers duty towards the seed of the Word in 4. things 28 Hearers and hearts compared to the highway-ground in three things 33 Carelesse Hearers the worst of hearers 34 Hearers compared to stony ground in fiue things 62 Bad Hearers may goe farre in Christianity as in foure steps or degrees 66 Bad Hearers moued to heare for foure reasons 67 A good Hearer heareth for afterwards three reasons 156 Foure sorts of Hearers reproued 161 Heauenly mindednesse discerned by sixe signes 310 Conscionable Hearing is in fiue things 324 Helpes to cast our care vpon God fiue 187 Helpes to the patient enduring of the Crosse sixe 416.418 To Hold out in grace prouide three things 122 Hinderances of spirituall growth 5 preserued by patience 408 Sound Humiliation looketh 3. wayes at once 289 Hypocrites why they goe so farre three reasons 71 Hypocrites fall from fiue things 136 Hypocrites why they fall from all goodnesse foure reasons 137 I Ignorance now excuselesse 18 Illumination necessary to a good heart for fiue reasons 291 Illumination tryed to be sound by foure rules 80 Instances of such as come short of them who fall short of saluation 71 Instances of most lawfull things vnlawfully abused seuen 165 Instances of most needfull cares thrusting downe vnneedfull fiue 188 Instances how riches hinder the practice of the Word sixe 196 Ioy examined in the 1. Ground 2. Matter 3. Measure 4. Companions 85 Ioy of Gods people in seuen things 240 K Kinds of good fruits sundry Inward Outward 380 Knowledge if sound hath three ends 81 Soundnesse of Knowledge examined by fiue rules of triall 88 L Lusts compared with thornes in fiue things 147 Lusts of any kinde cherished spoyle the worke of the Word for foure reasons 149 M Manna compared with the Word in sixe things 1 Manner of true prayer in foure things 303 Right Manner of vsing pleasures in foure things 244 Markes to know an hard heart by sixe 114 Markes of a man soundly rooted in the profession of faith three 128 Markes to know distrustfull cares by fiue 177 Marks of a man in whom the World choketh the Word fiue 199 Markes of a man in whom pleasures choke the Word seuen 231 Markes of a good heart in generall reduced to 7. heads 272 Markes of soundnesse of knowledge sixe 292 Markes of sound faith sixe 295 Markes of a good heart in respect of it selfe sixe 345 Marriage abused how 167 Marriage betweene God and man neuer broken 427 No certaine Marke of the child of God willingly and ioyfully to heare Sermons 121 Matter of spirituall prayer especially for three things 303 Meanes to lay the Word in our hearts sixe 61 Meanes of a soft heart fiue 116 Meanes of sound moysture fiue 126 Meanes to vphold vs in triall seuen 142 Meanes to keepe our hearts as good ground in good kilter three 153 Meanes to set the Word aboue the weeds of lusts fiue 154 Meanes to lay vp the Word for afterward foure 162 Meanes to heare for afterwards foure 163 Meanes to rid our selues of carking cares foure 186 Meanes to attaine goodnesse of heart two in generall 268 Meate and drinke many wayes abused 165 Ministery the dignity of it 25 Ministers must goe forth to sow three reasons 26 Ministers must sow onely their Lords seed and all their Lords seed 27 Ministers sent for foure ends 338 Meanes to keepe men from withering sixe 106 Motiues to carefull hearing foure 40 Motiues to watch against Satan in hearing three 59 Motiues to labour for soft hearts foure 116 Motiues to lay vp the Word for afterwards foure 162 Motiues to rid our selues of worldly cares fiue 183 Motiues to moderation of mind in seeking and hauing riches fiue 203 Motiues disswading the pursuit of pleasures sixe 225 Motiues to carry our selues Christianly through our pleasures three 251 Motiues to sincerity of heart three 354 Motiues to get the goodnesse of heart fiue 371 Motiues to aspire to the highest pitch of grace fiue 398 Motiues to prouide our selues of patience three 411 Moysture of grace the kinds 120 Moysture of grace is of 1. Vnction 2. Compunction 123 N Newnesse of heart in foure principall faculties 345 Notes to know whether Satan hath robbed thee of the Word or no three 60 Notes of a man withering in grace sixe 101 Notes of sound knowledge foure 122 Notes of a man rooted in the doctrine of faith three 125 Notes of a man soundly rooted in the grace of faith fiue 126 Notes of a good heart in respect of the Spirit of God reduced to foure kinds 281 O Obiections against diligent hearing the Word answered foure 4 Obiections against the persâ—uerance of Saints most of them preuented and answered 438 Obiect of perseuerance 420 Occasions of doing good to be apprehended 7 Many Offended at the Word sundry wayes 138 Offence not to be taken when we see great Professors offended at the VVord 141 Outward effects of a good heart in respect of true Religion fiue 317 P Patience necessary to fruits of grace sixe reasons 407 Patience what 405 Patience strengtheneth a Christian three wayes 412 Parables what with their distinction 9 Parable of the seed hath a twofold scope 16 VVhy our Sauiour spake so much in Parables 4. reasons 10 Peace with God and man a fruit of the Spirit 298 Persecution differeth from other sufferings in three things 128 Persecutors in dreadfull estate three reasons 38 Persecution inseparable from Christian profession if sound foure reasons 128 Persecution compared to the scorching of the Sunne in foure things 131 Persecution distastfull to nature 136 Persecution tryeth who are sound 140 Perseuerance what it is 419 Pleaders for some one sinne or lust answered 153 Pleasures earthly not all condemned sixe reasons 218 Pleasures
How to carry our selues to these thornes 6. Rules Heb. 13.16 Doct. Riches full of deceitfulnesse They deceiue men of 1. Gods Word 2. Their Religion 3. Their hearts 4. Sound iudgement Zech. 11.5 Act. 3.6 5 Of saluation Mat. 16.26 Riches deceiue by false promises of 6. things 5. Rules to preserue vs from the deceitfulnesse of riches 1. Esteeme them as they are indeed not as in mens esteeme 2. Take them from God For foure good ends Prou. 39. 3. Looke on them as receits 4. Looke beyond them on true and substantiall riches 1. Tim. 6.6 5. Pray for wisedome well to vse them The third sort of thornes are worldly pleasures All worldly pleasures not condemned 6. Reasons Doct. Earthly ioyes shrewd enemies to the Word and saluation Reasons 7. Non quae optima sed quae suauissima Iam. 4.1 Justi lib 1 Vse 6. Motiues disswading the pursuit of pleasures The vigill must goe before the holy-day the fast before the feast Dolor voluptas innicem cedunt Ereuior voluptas 4. Great dangers in worldly pleasures Aues vagae in easdem pedicas retiaque non incidunt Hieron Eccles. 11.9 Ita curandum corpus vt castiganauÌ„ 1. Cor. 9. vlt Gen. 47.9 Heb. 11.25 26. 7. Markes of a man in whom pleasures choke the Word Men vnder-value better pleasures fiue wayes Psal. 84.10 Exod. 5.4 17. The goodnesse of the giuer commends the gift â— Generall rules how to carry our selues thorow our pleasures 1. The person must be sanctified 2. The choyce for Matter Circumstances Kinde Non subtraâ—untur voluptates sed mutantur pijs August in Psal. 74. Ioy of Gods people is in 7. things Greg. 3. The manner of vsing our pleasure 1. Weanedly 2. Watchfully 3. Wisely August de ciuit Dei lib. 11. cap. 25. 4. Christianly 4. The season of pleasure Foure vnseasonable times for pleasure In Sabbato melius est arare quâm saltare 1. Cor. 12.26 5. The end of our pleasures Three ends which we must aime at in our pleasures Motiues thus to carry our selues through our pleasures Greg. Ioh. 15.1 Si debeo totum me pro me facto quid debeo pro me refecto Aug. Doct. Some ground which the Word falls vpon is good Reas. 1. 2 3 4 Act. 20.32 5 4. Comforts for a godly Minister who seemes to lose much labour Secundùm laborem non secundùm prouentum Not to looke what others doe but what our selues shuld doe The heart called good in two respects An honest hart why so called Doctr. Goodnesse of Hearers esteemed by goodnesse of heart Reas. 1. 2 Iam. 4.8 3 4 Caius Seius vir bonus sed Christianus 2. Meanes to attaine a good heart Graces required to a good heart are of 1. Action 2. Acceptation Creatio est motus à non ente simpliciter ad ens Ioh. 15.5 Pro. 20.9 Cant. 4.7 Ier. 17.9 Markes of a good hart reduced to 7. heads I. In respect of God a good heart hath 5. properties as 1. It desires neerer vnion with God 2. Seeketh him with the whole heart Ioh. 4.20 3. Standeth wholly to Gods approbation See Acts 20.33 Psal. 7.8 Psal. 37.6 1. Sam. 15.30 4. Resteth and reioyceth in God as his onely portion * Psa. 17.14 5. Aymeth directly at Gods glory in all his 1. Parts 2. Actions both 1. Naturall 2. Spiritual II. Jn respect of Christ a good heart hath fiue properties 1. Preferreth Christ aboue a thousand worlds 2. Reioyceth in Christ aboue all worldly ioyes Rom. 8.17 Phâ—l 3.21 3 Giueth it selfe wholly to Christ who hath giuen himsâ—lfe wholly to it Esa. 63.9 4. Prepareth a sweet roome in it selfe for Christ to dwell in 5. Conformeth it selfe wholly vnto Christ. 1. Ioh. 2.6 III. In respect of the Spirit of God 4. Kindes of notes of a good heart 1. Kinde spirituall assurance from 1. The witnesse of the Spirit 2. The first fruits of the Spirit 3. The seale of the Spirit 4. The earnest of the Spirit 5. The liberty of the Spirit 2. Cor. 3.17 Psal. 51.12 No bad hart euer attained any of these which no good heart is without Act. 19.2 Monendo mouendo remouendo 2. Sort of rules concerning the Spirit is for spirituall worship Ioh. 3.6 From Gods Spirit 1. Inspiring 2. Directing 3. Assisting Esa. 1.12 Psal. 51.17 â— Sam. 1.15 and from our spirits 1. Contrite â— Cheerful 3. Sincere 4. Feruent 1. Tim. 2.8 Act. 2.3 Mic. 6.7 3. Sort in spirituall Graces 5. Humiliation in respect of 1. God 2. It selfe 3. Other things Ps. 126.5 6 Signes of soundnes of humiliation 3. Heb. 4.13 Exod. 5.2 2. Jllumination for which a good heart labours for 5. reasons Acts 17.23 6. Markes of soundnesse of knowledge Ioh. 13.17 Christ the Author and matter of wisedome to a Christian Luk. 7.35 3. Grace Justification by sound faith which a good hart cannot want for 5. reasons Mark 6.5 6. Soundnesse of faith manifested by 6. markes Math. 5.6 Hab. 2.4 How faith gouerneth the life in 5. things Esa. 28.16 Gen. 22.8 Mark 9.24 1. Tim. 1.5 4. Grace sound peace 1. With God 2 With it selfe 3. With others Godly most peaceable yet none more troubled 4. Reasons Gal. 6.16 Wicked men without peace Esa. 57.21 5. Grace supplication No good heart without this grace 4. Reasons Psal. 65.2 Sound prayer tryed by the 1. Mouer 2. Matter 3. Manner Zech. 12.10 True manner of prayer in foure things Heb. 5.7 An euill heart cannot pray 1. Thes. 5.17 The fourth sort in spirituall growth Soundnesse of growth knowne by two things 1. Outgrowing of sinnes 2. Growing â— all 〈◊〉 especially in Humility See Col. 1.9 Faith Rom. 12.21 Patience Obedience 1. Thes. 5.22 Heauenly-mindednes 6. signes of it Reu. 21.17 2. Tim. 4.8 Only a good heart thus groweth Luk. 9.62 Reuel 2.5 Vers. 19. Beware of this ordinaâ—y fruit of Apostasie Markes of a good hart in respect of Gods Ordinances Eph. 4.4 5 1. It chuseth true Religion in the true 1. Causes 2. Effects Efficient Matter Deut. 4.2 Pro. 30.6 Reu. 22.18 Forme End 5. Effects of true Religion Religio à religando August 2. It Christianly imbraceth it in 1. Inward affections 1. Faith 2. Loue. Psal. 139.21 3. Joy 4. Constancy 2 Outward effects as 1. Promote it 2 Professe 〈◊〉 Act. 20.24 3. Adorne it Iam. 1.27 4. Suffer for it 5. Honoar the Professors of it How an euill heart carryeth it selfe in matter of Religion in 6. things Ioh. 7 48. Iam. 2.1 A good hart carefully imbraceth the ordinances of God 4. Reasons Cant. 2.9 Ioh. 4.24 Jt makes great conscience of the Word preached 3. Reasons Reu. 3.20 Ministerium Verbi vehiculum Spiritus 5. Speciall sauing graces wrought by the Word preached Act. 13.26 Conscionable hearing in fiue things 1. Pet. 2.2 An euill heart saileth fiue waies in hearing Ier. 6.17 2. Tim. 4.4 Psa. 50.17 Rom. 7.22 Numb 11.28 A good hart is very conscionable for the Sabbath 6. Reasons Mark 2.28 Heb. 4 3. 5. Properties of a good heart about the Sabbath 1. It remembers it
sowing as wee shall see through the Parable His seede the seed is the Word of God contained in the writings of the Prophets Apostles vers 11. which by Christ and his Ministers is cast into the furrowes of the heart as seed into the furrowes of the earth by the Husbandman It is true that he cast some seed among the Heathens For the law of nature written in their hearts the summe of which is that what wee would not another should do to vs we should not do to thē euen this was the seed of this Sower for he enlightneth euen with naturall light whosoeuer commeth into the world Ioh. 1.9 But here is meant that seed which he casts into the field of the Church which is partly the Law Morall written with the finger of God and deliuered to the Church by Moses who was faithfull in all his house as a seruant but especially the Doctrine of the Gospell sowed in the hearts of Beleeuers both by himselfe and his seruants His seed This Seedsman sowed no fables no traditions no vnwritten verities no Canons of Councels or Decretals of Popes which are but chaffe nay he often condemned the decrees of the Elders and traditions of Pharises and all seede fetched out of mens Granaries Ioh. 7.16 My doctrine is not mine but his that sent me and chap. 8.26 The things that I haue heard of him those speake I to the world Doct. Gods word preached is the sowing of Gods seed into the earth of mens hearts For sixe reasons or resemblances 1. As seed is a small and contemptible thing altogether vnlikely to bring such a returne and encrease so the Word preached seemes a weake and contemptible thing 1. Cor. 1.23 We preach Christ crucified a scandall to the Iewes and foolishnesse to the Gentiles Yet by the foolishnesse of preaching God hath ordained to saue his and not without it as without seed without haruest 2. As the seede in the barne or garner fructifies not vnlesse it be cast into the earth so the Word vnlesse cast into the eares and hearts of men is fruitlesse regenerateth not produceth no fruits of faith Keepe the Word in thy Bible or thy Bible in thy chest and not in thy heart couering and hiding it thou abidest fruitlesse and barren Rom. 10.14 How can they beleeue vnlesse they heare or how can they heare without a Preacher 3. As the sower prickes not in his seede nor sets it but casts it all abroad and knowes not which of his seede will come vp to encrease and which will rot and dye vnder the clods or comming vp into the blade and eare will wither away so the Minister Gods Seedsman speakes not to one or two but casts the seede abroad to all in generall neither knowes he which and where the Word shall thriue to encrease and where not but where it doth encrease it riseth with great beautie and glory as the graine of Mustard-seed becomes a tree in which the birds of heauen may build their nests 4. As seed hath a naturall heat life and vertue in it by which it increaseth and begetteth more seeds like vnto it selfe so the Word cast into the good ground of a beleeuing heart hath a supernaturall heat in it being as fire Iere. 5.14 and a liuely power to frame men like it selfe to make them of fleshly spirituall of blinde quicksighted of dead in sinne aliue in grace And as one graine quickned brings sundry tillowes and many graines in each so one Christian conuerted and receiuing this power in himselfe gaineth many vnto God desiring that euery one were as he is except his bands and sins Philip being called findes Nathaniel and brings him to Christ. And the woman at the well calls all the Citie Ioh. 4. 5. As seed cast into the ground liues not vnlesse it dye first 1. Cor. 15.36 so the Word preached brings no fruite or life vnlesse it kill first and worke mortification yea and by continuall sense of frailty and acquaintāce with the crosse it keeps vnder such naturall pride and corruption as resist the worke of it Ioh. 4. Christ brings the woman at the well to know him by bringing her to the knowledge of her selfe And the Conuerts Act. 2.37 then bewrayed heauenly life when being pricked at heart they cried out Men and brethren what may wee doe to bee saued 6. As seed cast neuer so skilfully into the earth is not fruitful vnlesse God giue it a body 1. Cor. 15.38 so neither is y e Word vnlesse God adde his blessing 1. Cor. 3.6 I haue planted and Apollos watered but God giues the increase verse 7. Neither is he that planteth any thing nor he that watereth but God that giueth increase What would plowing sowing harrowing or any husbandry on the earth auaile if God should not by the raines windes and warmth from heauen prosper and cherish the seed Thus haue wee compared the Word of God to seed and preaching to sowing But still remember that this seed of the Word is farre more excellent then all other seed in foure respects 1. That is from earth this from heauen My doctrine saith Christ is from aboue 2. That serues to preserue naturall life receiued of God this both to begin and maintaine spirituall life 3. That is mortall and corruptible seede this immortall 1. Pet. 1.23 an eternall Gospell Heauen and earth shall perish but the Word of God abides for euer 4. The fruit is like the seede All corruptible seede brings fruit corruptible like it selfe but this brings Immortality and life it is a seed sowne for continuance and eternitie so is not other Vse 1. This concernes Ministers in whose function there is both honos and onus Dignitie and Dutie For the first The Ministerie though despised in the world is a most glorious office and an honourable function which Christ came from the glory of heauen to vndertake The Sonne of God himselfe vndertooke to be a sower of the Word and shall great Clerkes and Diuines thinke it too base a thing to be diligent Preachers Or shall that which honoured Christ be a barre to preferment namely to be diligent sowers Or shall any man thinke his sonne too good and of too high birth for that office which the Sonne of God himselfe despised not For the second the burthen or charge We reade not that Christ said Masses or anoyled or sprinkled holy water but was all in sowing Popish Priests are quite contrary all in these and seldome or neuer doe preach As if our saluation consisted in ceremonies or an haruest could be brought in by gestures without sowing But our charge stands in foure things 1. Learne wee of our Lord Iesus Christ to goe foorth to sow Christ went foorth to labour and hee that goes into the Lords field to loyter or stand idle gets no thanke from his Lord. What need is there of a loyterer in seed-time or in haruest And Ministers must consider 1. That
they are compared to such persons as in whom is required the greatest care and paines sometime to shepheards What a painfull and carefull life led Iacob while he was Labans shepheard what sorrowes by day and night did he sustaine and swallow Sometime to watchmen who must stand on the walles of the Citie of God night and day Sometime to day-labourers and builders All of them workes of extreme paines and industrie So as they mistake the matter who vndertake this function to set vp themselues in ease and idlenesse 2. Let them set before their eyes this chief Sower who did weare out himselfe in labours and sufferings making himselfe of no reputation Phil. 2.7 and as a good candle consumed himselfe to enlighten others Yea he swet at it that admirable sweat of water and bloud and sorrowed to the death and all to sow the seede of grace and saluation in the hearts of men 3. Remember that counsell of the Wiseman Eccles. 11.6 In the morning sow thy seede and in the euening let not thine hand rest for thou knowest not whether shall prosper this or that 2. Ministers must sow his seede not their owne but Christs Christ himselfe sowed onely pure and precious seede so must his Seedsmen cleanse and picke their seed at home that it be not blended with chaffe and darnell of mans braine much lesse with corrupt doctrine and deuices fetched euery where but out of Gods owne garners Remember that law which holdeth here in force Deut. 22.9 Thou shalt not sow thy vineyard with diuers kindes of seedes much lesse may the Minister of Christ sow his Lords field with mixt seed false doctrine with true or mens inuentions with Gods pure Word and worship As a man sowes so he reapes If any man sow huskes for seed his haruest shall be huskes If any sow words and phrases without matter and substance he sowes the winde and shall reape nothing but wind and vanitie Accursed is that sower that sowes any other seed suppose he be an Angell Gal. 1.8 3. Ministers must sow all their Masters seed so did the chiefe Sower Whatsoeuer I receiued of my Father I haue deliuered to the world A faithful Seedsman leaues vpon the ground all the seede his Master allowes Paul was a good sower Act. 20.26 I haue deliuered the whole counsell of God I haue kept nothing backe A good Steward will deliuer to the seruants the whole allowance of his Master Micah was a faithfull sower who being intreated to speake to Ahab as foure hundred Prophets had done before him answered As the Lord liueth whatsoeuer the Lord saith vnto me that will I speake 4. Ministers must sow their Masters seed for their Masters aduantage propounding a pure end to themselues Why goes the Sower to sow his seede but for fruites in the haruest Why did Christ so painfully sow the seeds of saluation in the eares and hearts of mē but that such as beleeued in him might haue euerlasting life This then must be the end of our preaching as of your hearing that our seed-time may be returned with increase in the haruest Hee that by preaching seeketh the praise of men or ambitiously to climbe vp to preferments or aimes at his own priuate present ends misseth the marke and aime that the chiefe Sower propounded vnto himselfe and euery wise Sower Besides his owne expectation and hope in the haruest is cut off hee hath the praise of men and the pompe of the world hee found what he sought and of him it is true as of hypocrites Verily they haue their reward Vse 2. This concerneth our Hearers in sundry respects 1. If the Word be seed then must they prepare their ground for it A field must be prepared except a man will lose both his seed and his labour so also must the heart be prepared Quest. How may that be Answ. The earth is prepared for seed by plowing and renting it vp so rent your hearts saith the Lord Ioel. 2.13 and plow vp the fallow ground of your hearts and sow not among thornes Iere. 4.3 Euery man knowes that plowing must goe before sowing So before the seede of grace can be sowne in the heart the Law must be vrged to breake the clods and vnroote the weeds 2. Hearers must receiue this seed and retaine it as the good earth receiueth into her furrowes the seed and couereth it and giueth it rooting But with this difference that the earth receiueth seede but once a yeere but the heart must receiue the Word continually 1. Ioh. 3.9 It is a note of one borne of God that the seed of God abideth in him And the exhortation to euery Christian is that the Word of God dwell plentifully in him that is abide and continue to increase else slender will the expectation be in haruest What returne expect they in the haruest who affect the Ale-house better then the House of God whose chiefe care and loue being set vpon the profits of the world vtterly neglect the better part and the one thing necessary God offers to cast this seed into their hearts but they will reape the world euen for the present and care not to receiue such seed as brings not in a present haruest And as these receiue not the seed of the Word so others seeme to receiue it but retaine it not affoord it no rooting but negligently lose it This doe idle and negligent Hearers who sleepe in Summer slacke the seed-time and slip their season not greatly caring which end goeth forward so they may not be counted Atheists Let such consider that Gods Word will not stay where it is not highly esteemed and heartily entertained And can the great haruest of eternall life bee so worthlesse as to be cast vpon him who so idly wastes his seed-time and so meanly esteemes the haruest 3. Hearers must be carefull to bring foorth fruit answerable to the seede As that graine which commeth vp of seed is of the same kinde and resembleth that which is sowne so also must Hearers as the seed of the Word is pure and holy resemble it in puritie and holinesse which is the Apostles reason 1. Pet. 1.22 23. and the same with that exhortation of Paul Rom. 6.17 Obey the forme of doctrine into which yee were deliuered But now the Ministers who sow good and wholesome seed may complaine as the seruants in the Parable Master didst not thou sow good seede whence then are these tares Do not we set figs whence then are these thistles Is not the seed which we cast that is the doctrine which we preach pure sound whence then are these tares whence is this generall profanenesse this contempt of the Word horrible oaths and swearing impious and profane Sabbath-breaking foule and beastly drunkennesse filthy whoring and wantonnesse ryot gaming and idlenesse so contrary to the seed sowne Surely the enuious man hath sowne them the Diuell that rules in the seed of the wicked
the Apostles ayme 1. Pet. 5.7 8. He cares for you but watch for the diuell who as a roring Lion seeketh to deuoure Vse 1. In that the diuell comes learne not to content thy selfe with comming to Church but see thy ende bee better than his yea contrary to his Hee comes with a purpose to hinder the power of the Word in thy heart to hinder thy faith and saluation Come thou with a purpose to set forward the power of the Word in thy heart to set forward thy faith and saluation Quest. How may I know that the worke of faith and saluation is set forward in mee by the Word Answ. 1. If it haue brought thee to the sight of thy sinne and the sence of thy danger by it This is the first effectuall worke of the Word as Christ first conuinced the woman of Samaria of her adultery Peter tels the Iewes Act. 2. that they had slaine Iesus Christ. 2. If the Law being a Schoolemaster to Christ haue sent thee out of thy selfe to apprehend the remedy of the Gospell as the Iaylor being cast downe said Oh what shall I doe to be saued Beleeue in the Lord Iesus said the Apostle and thou shalt bee saued Act. 16.30 31. This is the method of sound Ministery first truly to humble then to raise againe 3. If thou findest it a Ministery of the Spirit conueying the Spirit into thy heart for the consumption of corruption and repairing thee to a new life of grace Gal. 3.2 Receiued ye the Spirit by the workes of the Law or by the hearing of faith preached 4. If thou carriest it into thy soule as a light into a darke place 2. Pet. 1.19 to follow the directions of it and to guide thy wayes according to euery precept of it If now thou intendest when thou commest to bee led further into the sight of thy sinne led neerer vnto Iesus Christ to draw of his fulnesse led further into the sanctification of the Spirit and led as a blind man by the guidance of the Word certainely the Word is of power to set forward thy faith and saluation notwithstanding all Satans malice Vse 2. The diuell knowes that faith is by heareing and saluation by faith 1. I would our Popish Recusants knew so much so they would make a better vse of this knowledge than to withstand both faith and hearing 2. I wish our formall Protestants knew it who will scarce step out of dores to heare but in policy will heare so much as they may bee counted no Atheists or Papists but indifferent men as they be too indifferent whether they heare or no. 3. I wish they knew it who by reading at home will beleeue and bee saued by their eyes which are vnsufficient to breed faith For God hath giuen the sence of hearing this preeminence Rom. 10.14 How can they beleeue vnlesse they heare The sight is a sence of discipline but hearing the sence of faith 4. I wish our Atheisticall scorners who think they know so much as they contemne the Ministery that they knew as much as the diuell then would they not barre and excommunicate themselues so wilfully from the meanes of faith and saluation they would not turne away the eare if they knew that faith were dropt in by the eare 5. I would our carelesse and sleepy hearers knew it who shut the dore of faith lest they should bee saued Neuer will God open their hearts as Lydias by the Word who shut their eares 6. I wish they also would learne a lesson from the diuell who content themselues to liue in dry and barren places destitute of the meanes of faith and saluation as Lot who chose Sodom for the fruitfulnesse of the ground before Canaan and delight in the hills of Samaria among idolatrous Papists rather than in Sion Hill among true worshippers I am sure thou wouldest chuse to dwell with the Lord hereafter then chuse to dwell now where the Lord dwelleth In a word Let vs all perswade our selues of that whereof the diuell himselfe doubts not 1. That God hath appointed hearing for the engendring of faith For as by hearing the diuels voice we lost our faith and happinesse so the Lord hath appointed by hearing his voice againe as the most conuenient meanes to recouer our faith and saluation 1. Cor. 1.21 It pleased God by the foolishnesse of preaching to saue them that beleeue And he hath tyed faith and saluation to preaching both by precept and promise and tyed vs to them though himselfe be free We haue no other ordinary meanes 2. We would rate our selues if we should carelesly or wilfully lose our money or gold or slip the meanes of getting and encreasing them But behold faith is much more precious than gold 1. Pet. 1.7 and saluation far more precious than faith If it were a small thing to lose faith yet it is something to lose saluation more to lose it so wilfully Vse 3. Seeing Satan comes to Church to steale the Word know that thou neuer commest to Church but Satan an enemy a theefe comes with thee to rob thee of the Word of the treasure of faith and bereaue thee of life euerlasting Therfore deale with him as with a theefe 1. Suspect him trust him not onely a watchfull eye preuents an vntrusty fellow 2. Locke that thou hearest from him keepe the Word in a safe place vnder locke and key hide it in the middest of thy heart Psal. 119.11 couer this heauenly seed Motiues 1. Thus wee doe for our money wee are carefull of our Euidences Iewels Plate and things of worth let vs also esteeme the Word as Dauid aboue thousands of gold and siluer 2. Naturall wisedome teacheth a man if hee haue some speciall Iewels and knowes he hath theeues about him not to leaue them abroad or lay them in the way of a cunning theefe from whom he can scarce by all his care keepe them 3. Satan cannot steale if thou leaue not thy wealth abroad Therefore doe for the Word as for thy seed in thy field the Husbandman so soone as he hath cast it couers it with the Plough or Harrow and so preuents the picking vp of birds so must thou couer the seed of the Word in the furrowes of thy affections lay it deepe in the ground of thy heart by serious attention meditation conference practice Else if the seed lie on the ground vncouered vncared for these birds presently picke vp all to thy losse and sinne 3. If thou perceiue that this theefe hath stolne away the Word from thee follow him with Hue and cry repent thy sinne lament thy losse complaine to God pray thou maist recouer the losse and preuent the like for time to come Quest. How may I know the diuell hath robbed me of the Word Answ. 1. If after much plaine and powerfull preaching and hearing thou hast learned little Many will commend Sermons where the diuell gets all from them Many commend the Preacher
hee immediatly prepared to goe into Macedonia being assured the Lord had called vs vnto them 2. Examine thy desires in the matter of them which is twofold 1. In respect of God the chiefe Good 2. In respect of the Word the meanes to it For the first An hypocrite may desire happinesse as Balaam for selfe-loue but properly desires not the loue of God for it selfe See therefore that thy desire be rather of reconciliation then saluation rather to glorifie God then be glorified of him esteeming the light of his countenance better then life it selfe This is a pure and holy desire after grace and fauour aboue all things For the second 1. Thou must desire not the Word so much as God in his Word seeke after the liuing God in his Ordinances loue him in the Word who there shewes he loued thee first Many professe loue to the Word who loue not God 2. Desire the Word of the Kingdome for the Kingdomes sake For an hypocrite may desire the Word of the Kingdome for feare of hell 3. Desire the whole Word An hypocrite may desire some part of it the promises affect and rauish him but the conditions are distastfull Gods indulgences and recompenses please him wonderfully but restraints and impositions are burdensome and tedious Therefore see thou desire the conditions as well as the promises and loue the worke of the Word as well as the wages yea if there were no wages So cannot he 3. Examine thy desires in the end of them thus 1. An hypocrite may desire the Word for science sake not for conscience to puffe himselfe vp not to humble himselfe for discourse not for direction If thou desirest the Word to learne selfe-deniall to yeeld conscionable obedience in all things and to take the constant direction of it as Israel by the pillars in all their iournies thou art beyond any hypocrite 2. Hypocrites may desire the Word to bee like the children of God in happinesse but not in sincere obedience to meet them at the end and be saued but not to ioyne with them in the meanes or if they doe ioyne in the meanes it is by starts and fits for most part and vnconstantly See thy desire be to keepe the way as well as the end of it though it be all strawed with crosses and be as desirous of the means as of the end Especially desire the Word as a constant light direction comfort and strength For such are the grones and desires of the Spirit An hypocrite likes Heauen well but not the way to Heauen 4. Examine thy desires in the companions and qualities of them One is sence of want They proceed from a bruised heart as in the Conuerts Acts 2.37 and the Iaylor chap. 16.30 True desires are the breathings of a broken heart Another vndiuided companion of them is the Word they alwaies set a man forward to the Word of the Apostles to be instructed by them as in the former examples whereas an hypocrite will comfort himselfe and rest satisfied without the Word in blinde vngrounded hopes A third is vehemencie and feruencie they must not bee light or slight desires but a vehement thirst as Samsons almost ready to die as the Hart chased pants for water an hunger that would breake stone walls and contemne fire and water euen the vtmost perils more eager then any worldling can desire siluer and gold Hypocrites haue desires but faint not so earnest within as they seeme to be A fourth is the good affections that attend it as an earnest desire to repent to reforme both the heart and life to abstaine from lusts to keepe a good conscience before God and man in all things A fifth is constancy as a thirsty man desires drink till his thirst be quenched as Hannahs for a child till she had one so is the Christians till Christ bee formed in him and then to be still knit neerer vnto him An hypocrite may desire by starts and moods as Pilate desires to know what is truth Ioh. 18. but stayed not to know it He desires the good things of the Kingdome but they are held at such a rate as deads his desires as the young man They are cooled and quenched before he attaines the thing he seemed so earnestly to desire Doe thou see that thy desire bee not satisfied before thou get the thing desired euen Christ and his merits The more true taste thou gettest the more earnestly thou wilt desire him no rate will be too deare all things will be drosse and dung in comparison of him The sixth or last is growth in desires and endeuours Spirituall life stayes not in beginnings but riseth to a great measure of liuelinesse as a graine of mustard-seed 2. Pet. 3.18 Grow in grace and in the knowledge of our Lord Iesus Christ. 2. Cor. 13.11 Be perfect desire perfection But an hypocrite faints in his desires the labour of vsing meanes is soone if not quite giuen ouer yet lessened and abated Get these desires of the Word thus qualified for the ground matter end and companions of them and then know to thy comfort that no Reprobate euer came so farre no bad ground attaines such desires II. Doe we heare that hypocrites who shall neuer be saued attaine a great measure of illumination and the knowledge of the mystery of Christ whereby they discerne and approue of the truth in Iesus Christ refuse and reprooue errours both in iudgement and practice and hauing escaped such as were wrapped in errours yet are entangled againe and ouercome whose latter end is worse than the beginning Then be carefull to try thy knowledge and illumination whether it be got beyond the illumination of hypocrites or no In foure particulars 1. In the matter of it thus 1. An hypocrite may know the story of Christs death and resurrection and the merits of them but neuer did any hypocrite know the vertue and power of his death and resurrection as the Apostle Paul desired Philip. 3.10 Obiect Why did he not know it and preach it before that time Answ. Yes he knew well the death and resurrection of Christ as also the vertue and power of them but he would feele in himselfe that power more and more standing in the death of sin and the life of righteousnesse This experimentall knowledge farre passeth the theorie and is the knowledge but of a few 2. An hypocrite may know in generall that Christ is a Redeemer and discourse excellently of the manner meanes and end and this swimmes in the braine But there is a particular knowledge with application to say with Iob I know my Redeemer liueth and Paul who gaue himselfe for me To this neuer Reprobate came If hee could speake it he knew not what he spoke he knowes and speakes onely in grosse Therefore see thy knowledge be distinct 3. An hypocrite may know Christ as God hath described him in the Scripture but not as he is made of God vnto vs wisedome
men can run ouer these or any of them dayly and not humble themselues for them yea and reforme them they are withering apace I feare such a man will soone come to nothing 6. Hatred of Gods children and the way of iust men whether open or secret How can they keepe their greenenesse who cannot abide the greenenesse and graces of others but can be wittie in priuy girds and scornes of such as endeuour to preserue themselues from withering That these are withering see Psalm 129.6 They that hate Sion shall be as grasse on the house toppe which withereth before it come forth And whatsoeuer many conceiue of themselues this is certaine If thou auoyd society with Gods people and bee ashamed of them or fellowship with them in the Gospell if more perillous times come thou wilt easily wither and stand as Iudas with them that apprehend Christ. Vse Seeing so many great Professors wither away so dangerously let him that stands take heede lest hee fall 1. Cor. 10.12 See we men of so great illumination affection reformation as in this stony ground wither quite away How necessary then is that exhortation of the Apostle Heb. 12.15 Take heede that no man fall away from the grace of God and Chap. 3.12 Take heede of the euill heart of vnbeliefe to depart from the liuing God A necessarie exhortation for all the hypocrite because he is in danger of finall withering and shall perish in it and the lesse hee feares it his danger is not the lesse As also the sound Christian who though he cannot fall quite away because the Lord puts vnder his hand yet by fearing to fall he auoydes falling and being falne recouers himselfe againe Let euery godly man looke hee stand on firme ground for Reprobates may seeme to stand and be greene for a while Neither let any content himselfe that he heareth good Sermons or that hee reioyceth therein for the present For as we read Ioh. 5.35 Iohns hearers esteemed him a burning shining light and reioyced in his light but it was but for a season And this Text of ours tels vs that many heard our Lord himselfe and that with ioy yet withered away and Ioh. 6.66 many that had heard Christ and followed him for a time as if they had beene sound Disciples as the Text calleth them went away from him and walked no more with him Obiect There is no feare so long as we be Protestants and not Papists so long as wee professe the truth and denie the grosse points of Popery which cut men from Christ. Answer There is a two-fold withering one in iudgement the other in practice That in iudgement is two-fold either totall or partiall Totall when a man departs from the whole doctrine as they that turne from the truth of Christ and sup vp the whole filth of Antichrist Partiall when a man holds most truthes but departs from the sincerity of it And this ouerturnes many Protestants who will neither be Papists nor yet sincere Protestants but so farre iudge Religion woorth holding as they can gaine by it Withering in practice is either in profession or in action Thou mayest hold the profession of Religion and yet by persisting in wicked manners manifest thou acknowledgest not Christ thy Lord and that thy selfe art not of the truth Doe wee thinke Demas cast off the whole profession of Religion when hee forsooke the truth and exchanged it for the world Or did the Galatians turne Gentiles and quite forsake the profession of Christ when they turned to another Gospell Or did the Pharises or such as sinne the sinne against the holy Ghost wholly renounce the profession of Religion Oh then neuer stand vpon profession but vse the meanes to preserue thee from withering in iudgement or practice in whole or in part Quest. What be the meanes to keepe vs from withering Answ. 1. Get sound iudgement to discerne the truth from errour And this is obtained in the publique Ministerie If wee would not quench the Spirit we must not despise prophecie If we would not fall we must be grounded on the foundation of the Prophets and Apostles by priuate reading meditating and conferring of the Scriptures which notably begets and confirmes soundnesse of iudgement And by prayer which obtaines the Spirit who is called the Spirit of iudgement The Lampe failes without oyle And they that forsake the Assemblies shal finde their light of iudgement and vnderstanding to grow dimmer daily till they be wholly put out 2. Sound perswasion of the truth thou professest that thou mayest not please thy selfe that thou hearest the truth from the mouth of the Preacher or hast it in thy Bible at home no nor content thy selfe that thou hast it in thy mouth or discourse but that thou hast the experience of it in thine heart How doth experimentall knowledge fixe it selfe in the soule Let a man once taste the sweetnesse of Christ and his merits he can neuer be a Papist in the point of merit but he will detest his own works as drosse dung in comparison Let a man once come to the experience of Gods fauour and loue through his Christ it will be stronger then death no water can quench it hee shall not hang in a doubtfull suspence of his saluation or feare finall falling away hee shall be farre from wauering and much more from withering in these points Let a man once get experience of the sweetnesse of godly life of Gods blessing accompanying it of inward peace and tranquillity of minde of safety vnder the wing of God and the many priuiledges which goe with the carefull watch ouer the heart and life This man shall not easily fall from his fruitfulnesse nor be drawne to such sinnes as blast and ouerturne others by the rootes and that suddainly Whereas hee that holdes his Religion because the Prince holdes it will runne with the time and swimme with the streame the times and winds are not more mutable than he let the times change but a little his Religion is withered and gone Or if men hold holy Doctrines onely swimming in the braine and attaine vnderstanding rather to furnish their discourse than to guide their course and want the experience of God the sence of faith the breath and motions of heauenly life in the seate of life that is their hearts and soules they shall easily bid truth farewell if with conuenience they cannot hold it in their iudgement or hold it forth in their practice 3. Sound affection and loue to the truth vpholds from withering in it when the wise Christian esteemes the Pearle worth selling all to buy it Loue any thing better than Grace thou art gone Demas loues the world better and easily forsakes the Truth How many lights in the beginning of their profession haue been extinct by the world comming vpon them The profits pleasures and aduancements of it haue made them idle dissolute almost profane If thou wouldest auoide that fearefull Apostasie threatened
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
would be a Fountaine in the belly still springing vp to eternall life The latter namely the moisture of compunction is sound sorrow for sin and the sound exercise of mortification The Saints vsed to water their couch with these waters of teares and repentance Now these Hearers want not all sorrow for sinne nor want not something like it but they neuer carried this water nor admitted this moistnesse deepe enough the hardnesse of the rocke hindred the descent of these waters to the bottome it was too much paines to afflict themselues seriously their teares were soone dried vp their sorrow slight and themselues neuer truly humbled And therefore faile and come to nothing Vse It is no certaine marke of a childe of God willingly to heare Sermons nor to delight in the hearing nor to receiue the doctrine with ioy no nor in many things commendably to practise for a time All this is common to the Reprobate with the Elect. If Dauid count the testimonies of God the ioy of his heart Psal. 119.111 so Herod heares Iohn gladly and this bad ground receiueth the seede with ioy If they that are new borne againe taste the graciousnesse of the Lord 1. Pet. 2.3 so also they that after enlightning sinne beyond possibility of repentance taste the good Word of God and the powers of the world to come Heb. 6.4 5. And therefore we may not rest in hearing or reioycing or commending or obeying the Word vnlesse wee finde in our selues that which shall make vs able to hold out in all these that wee start not away or wither as this bad ground when triall comes Quest. What is it that wee must bring with our hearing to make vs hold out by which we may haue testimonie that we are the Lords and shall be found fruitfull in the haruest Answ. This Text warneth vs to prouide and make sure of three things 1. Sauing and distinct knowledge to walke by 2. Sound and stable rooting in faith and grace to stand by 3. Sufficient measure of grace still to grow by Quest. What is this knowledge Answ. It is not onely to know Christ a Sauiour but to know thy owne saluation by him And consequently thou knowest 1. The vilenesse of thy sinnes and thy neede of a Sauiour 2. The pardon of thy sinnes and the comfort of saluation 3. Thy owne change and conuersion and thereby the beginning of saluation 4. The voyce of Christ calling thee and the inhabitation of his Spirit guiding thee in all needfull duties to the end of the way which is saluation Q. How may I know I haue this sauing knowledge Answ. By these notes 1. If thou giuest thy selfe to be taught by the Spirit of God and leanest not to thine owne counsels For flesh and blood cannot reueale this wisedome but the Spirit of God Mat. 16.17 If thou wilt not beleeue or receiue any doctrine or opinion but what the Spirit out of the Word teacheth now thou hast sauing knowledge Carnall and deceitfull knowledge is alway measured by the scantling of reason of humane lawes and wisedome of praise and profit 2. If thy knowledge be not onely speculatiue but directiue leading not onely to vnderstand but to vndertake thine owne way when it is not onely a light in it selfe but a Lanthorne to thy feete and as a Sunne constantly shining for thy direction Now know the soundnesse of it if thou suffer it to leade thee against sense reason custome and allow it for thy guide in the smallest things as well as in great in secret as well as open 3. If thy knowledge lye deepe as hauing depth of earth not only lying in the head or on the tongue but in the heart And therefore Ierem. 31.34 it is said to be written in the heart and bowels Pro. 4.5 Let thy heart hold fast my words And easily may a man know if his heart hold this knowledge by the change it will worke there And that is the fourth note thus 4. Know sound and sauing knowledge by the effects especially three First whereas generall and confused knowledge puffeth vp and makes a man proud this makes him more humble by leading into the further sight of God and of himselfe Secondly whereas an hypocrites knowledge leaues him as earthly as it found him this changeth the man into it selfe and makes him heauenly-minded and to sauour the things of God as it selfe is from heauen and from God Hee is transformed into the same image 2. Cor. 3.18 as meate is turned into the substance of him that eateth Thirdly whereas an hypocrites knowledge may worke some ioy it seldome workes loue of God feare of God or trust in him But this changeth all affections It loues the Word as well as ioy The feare of God is the beginning of this wisedome And this knowledge carries the heart beyond all hypocrites in the affection of ioy in it as the chiefest and most desireable good Now get this knowledge thou hast gotten depth of earth This is constant settled against all contrary blasts This knowledge shall grow vp and haue much assurance when the frothy superficiall knowledge of hypocrites shal vanish as dew in the Sun or smoke in the winde Get this light it shall be as the Star to the Wise men to bring thee to Christ as the cloudie and fiery Pillar to the Israelites to bring thee to Canaan as the lightsome Lamps to the wise Virgins to bring thee into the Bridegroomes chamber The second thing required is to looke thou beest strongly rooted and grounded in the faith in loue and all the graces Ephes. 3.17 Col. 1.23 If ye continue grounded and stablished in the faith not mooued away from the hope of the Gospell where the Apostle shewes that true iustifying faith is the root of all vertues and that it onely keepes the heart vnmoouable in time of triall More specially looke to thy ground and rooting 1. In the doctrine of faith 2. In the grace of faith 3. In the exercise and profession of faith Beleeue God Beleeue in God Auouch both First settle thy selfe in the doctrine of Faith as one that must be built on the foundation of the Prophets and Apostles Ephes. 2.20 Else thou laiest all the frame on a sandy foundation and laiest thy selfe open to be a prey to seducers Papists and Atheists And what other is the end of many common Protestants and Professors who were neuer busie in the true vnderstanding of their Principles of Religion If they see alterations of State and change of times or if deceiuers as Priests or Iesuites or Libertine teachers assaile them by subtilty of wit and cunning perswasions or if they see men of great note fall to errours in iudgement or profanenesse in life if many fall from loue of the truth How can they now withstand the blasts of these windes being at best but shaking reeds vnstable in their grounds how can they but fall as an house set on the
sand and the fall is great how needfull therefore is it for vs to bee fully settled and rooted in our grounds of Religion Quest. How shall I know I am thus rooted in the Doctrine of faith Answ. By a spirit of discerning which enlightens the minde and supplies euen to simple ones a sharp insight and cleernesse of iudgement through vse of the Word in all needfull matters of saluation For faith brings in the Spirit which leads into all truth and the eye-salue still cleering the sight more and more 2. By building our hearts on this foundation and that is by beleeuing it for thus it is a foundation not in it selfe onely but vnto vs when by faith we are coupled and knit vnto it 3. By growing vp on that foundation and yeelding obedience vnto it This note our Sauiour giues Math. 7.24 He that heareth these words and doth the same is a wise builder that layes his house on a Rocke c. Secondly looke well to thy rooting in the grace or gift of faith Content not thy selfe with any thing but onely that faith which is called vnfained 1. Tim. 1.5 and the faith of the Elect Tit. 1.2 This is the faith by which the iust shall liue Hab. 2.4 Quest. What is the rooting in the grace of faith Answ. It is a sound worke of Gods Spirit whereby the heart attaines a true assurance and perswasion of remission of sinnes and the fauour of God in Christ. A worke of the Spirit because no man is borne a Beleeuer but new borne A sound worke for true faith is no empty or windy thing but a subsistence and ground without hollownesse and deceit as all the speciall workes of Gods Spirit in the hearts of the Elect are A true assurance and perswasion because many are deceiued by a temporary faith by blind hopes of mercy at the last by colours either of ciuill honesty or religious performances are misse-led with the example of such as they admire for wisdome place or power and mistake a conceit for faith that because they be not so ill as they were wont to be they be as good as they need be But this man out of good grounds riseth to good assurance Quest. How may I know my selfe soundly rooted in the gift of faith Answ. By fiue notable effects of it 1. Sound affection to Iesus Christ prizing him aboue all the world and counting all but dung in comparison in so much as our life is not deare vnto vs but as Paul wee dare dye for him And this affection is alway ioyned with affiance in Christ or holding fast our assurance by him For as God will still owne his people euen in the furnace in the deepest trouble so must they owne him Zech. 13. vlt. yea when Christ may seeme to withdraw and neglect them as the woman of Canaan Abraham rested in the naked promise and beleeued aboue hope Rom. 4. so must we not hasting to euill meanes in the want of good Esa. 28.16 He that beleeueth shall not make haste 2. If it purge and renue the heart from all kinde of sinnes especially secret and inward Till faith come the heart is full of raigning guile and deceitfulnesse and hollownesse cannot hold out but faith purifieth and garnisheth the heart as a Temple So faith and inward purity grow together 3. If it keepe the heart humble and hungring For it is a light in the bowels causing a man daily to see his sinne more cleerly and to seeke pardon for it in Christ casting it out daily by confession and godly sorrow and still it hungers after righteousnesse insatiably 4. If it be ioyned with good conscience These two goe vndiuided Now a good conscience being perswaded of Gods loue in Christ first excuseth the man that his sinnes are pardoned and then in way of thankfulnes hath respect to all the Commandements and endeuoureth obedience to all Also it hateth feareth and auoideth all sinne because it offendeth God 5. If it be a shield enabling thee to withstand the tentations of Satan and such as runne with thy owne naturall inclinations now it is well grounded That faith which shall stoutly withstand all sinne in time of prosperity shall preuaile mightily against all troubles in time of triall But if thy faith giue thee vp to bee led away to vanity or any ordinary preuailing sinne now in the time of peace suspect it trust it not for time of triall Such as fall from the Religion of God when times of change come being led away either by the seduction of deceiuers or persecution of Tyrants are such as shall finde by examination that the faith they pretended was neuer of power against some knowne sinne and so was neuer strongly rooted in Christ. This faith thus qualified is strongly rooted Cast it into the fire it will come forth purer than gold 1. Pet. 1.7 And when the best faith of hypocrites forsaken of carnall helps on which it stayed it selfe shall proue drosse and be consumed this faith shall set the Christian on a rocke safe in the middest of stormes and waues of aduersity Thirdly looke to thy rooting in the profession and holding forth of thy faith For faith well rooted will breake forth in confession profession and defence of Gods truth 2. Cor. 4.13 I beleeued and therefore I spake and Act. 4.20 We cannot chuse but speake say the Apostles Quest. How may I know I am soundly rooted in the profession of faith Answ. 1. If policy or feare hinder thee not from the profession of the truth by day Many cast themselues into the night with Nicodemus as if it were a worke of darknesse to professe the light Common faith holds it no wisedome to be so forward pulls in the tender horne if any scornes losses or oppositions be abroad Carnall reason swayes against it Master pitty thy selfe it shall not bee so vnto thee Carnall friends easily perswade a man not to bee too busie The feare of a chaine or the wrath of superiours quite blast it 2. If by these cold and pinching times thou abate not thy affection or loue to God his Word and his children 3. If thou gettest courage yea and aduantage by opposition as a strong tree is stronglier rooted for shaking winds Whereof we haue an example Ierem. 36.32 When the profane King had burnt the Booke Ieremiah caused the same to be written againe with many moe words The more euill men oppose holy Doctrine concerning holy life and the worship of God for matter manner time c. the more godly men will iustifie and maintaine it This confession is an acceptable thing to Iesus Christ and honourable and Christ lookes for it Math. 9.28 saying to the two blind men Doe you beleeue that I can doe it Not that hee was ignorant of their faith but for them that were present he would haue them confesse him plainly shewing that it is not enough to beleeue with the heart but confession
also must bee made with the mouth and practice in the life This is the fruit by which wee know the roots of faith though vnder ground So much for sound roots to stand by The third thing for continuance in fruits is sound moysture First that of compunction or humiliation Not a scratch of the heart as with a pin but a thorow breaking of it with the hammer of the Law and piercing it as with a sword And good reason for 1. The deeper the Well the purer the water and the more plentifull so in deepe sorrow for sinne whereas a slight sorrow a sigh and away is like an hasty raine a little moystening the top but soone dryed away 2. Deepe sorrow stickes by the soule and keepes it soft and supple and in a continuall fitnesse for the practice of piety whereas a slight sorrow leaues it as dry as hard and as barren as before 3. The water of true repentance is like a Spring-water that runs continually not in publike onely but in the priuate closet the Fountaine issues still and euery godly man mournes apart This get vnto thee 1. To be a note of godlinesse A godly man shall still finde his heart a continuall fountaine of sinne and therefore cannot but with Ieremie wish his head a fountaine of teares 2. If thou wouldest lay vp grace safe lay it in a broken heart a broken and humble heart will endure the brunt where an vnmortified and proud professor will start backe at the mention of trouble One vseth this comparison Lay an egge or a chesnut whole in the fire when the fire begins to seaze on him he flies and leapes backe but breake them or cracke them before they abide the fire till they be dressed The same may be said of an heart not soundly broken nor subdued by sound humiliation Now for thy sound humbling behold the issue of thy corruption euer running and let the issues of godly griefe runne as fast as often The second sort of moysture is that of vnction or sound regeneration the graces whereof are compared in Scripture to water or moysture Ioh. 4.10 A springing or liuing Water which is neuer dryed vp but is euer in motion and liueth in the issues of it A godly man whose leafe must not fade must be planted by the riuers of this water Psal. 1.3 And as it is water of life still mouing so it quickens the dead soule with new life and brings the Christian at last to euerlasting life In his belly riuers of waters doe flow to life euerlasting Quest. How may I know I haue this sound moysture Answ. By the sound effects of it 1. Sound ablution It washeth the soule from the foule spots and issues of sinne 1. Cor. 6.11 Ye are washed and sanctified by the Spirit of our God 2. Sound refrigeration or refreshing two wayes First cooling and allaying the scorching heate of raging and accusing consciences as a sweet showre the parching heat of the Sunne in the drought of Summer in which seasons the Lord calls the weary and thirsty traueller Math. 11.28 Secondly by quenching all vnnaturall thirst One drop of this water quenched all the thirst of the world in Zacheus all the thirst of pride and malice against the Saints in Paul all the thirst of wantonnesse and foule sinnes in Mary Magdalene Of Matthew drinking it it was said Qui prius rapiâ—â—at aliena postmodùm contempsit propria The Horse-leach became a Pellican 3. Sound nutrition or nourishment in grace As the water is to the fruits and Willow trees to preserue in them life and greennesse so is the water of grace a continuall torrent preseruing the life of grace so as the leafe shall not fall nor wither away Hence it is called milke for strength and wine for cheerfulnesse and comfort But how can a rush grow without myre or grasse without water 4. Continuall growth and fruitfulnesse Vallies are most fruitfull because moysture stands on them Egypt because of the riuer Nilus and trees by the water bring forth fruits in due season Psal. 1.3 Examine thy selfe If thou findest fructification of faith in the workes of faith and piety and perseuerance in grace in all estates thy moysture is sound and indeficient Quest. What meanes may I vse to attaine this sound moysture Answ. 1. Thou must be transplanted out of the dry and barren heath and wildernesse of this world and become a member of the Church For these waters runne from vnder the Sanctuary The fountaine is opened to the house of Iudah Ierusalem which were types of the Church This moysture is as wee heard sometime called milke feeding the babes of Christ that hang on the brests of the Church and sometimes wine Come buy wine and milke saith our Sauiour Esa. 55.1 which is onely to bee had in Gods Vineyard not in the Waste or Forrest of the world 2. Thou shalt not want moysture if thou want not thirst and desire The woman at the Well Ioh. 4. wanted this Water because shee had no knowledge of it or desire after it But the promise is no sooner to thirst than bee refreshed and satisfied Math. 5.6 3. Thou must haue right to the Fountaine of liuing Water which is Christ himselfe in whom dwelleth all fulnesse and of his fulnesse thou must receiue grace for grace Members can want no life or sence so long as the head is liuing neither can riuers be empty if the fountaine be not dry He that drinks of this Water shall neuer thirst more 4. Thou must prouide a Bucket to draw from this Fountaine The Well is deepe thou must therefore prouide the Bucket of faith which drawes vertue daily from Christ. The poore woman that came behind Christ because her faith durst not looke him in the face yet sucked from him vertue and grace sufficient for her cure 5. Prouide a cleane vessell to put this water in euen the vessell of a purified and regenerate heart emptied first from all dregs and filthinesse both of flesh and spirit and washed cleane by the Spirit of sanctification So much of the inward causes of vnfruitfulnesse in this second ground both positiue and priuatiue Now to the outward But in time of tentation goe away Vers. 13. and when the Sunne arose were parched Assoone as tribulation or persecution comes because of the Word by and by he is offended Math. 13.6 21. Heere are two things to be considered 1. That persecution comes because of the Word 2. When it comes a number of forward and zealous Professors fall quite away For the former Persecution properly is a part of the Churches affliction because of the Word In which description wee haue it distinguished from other afflictions and sufferings 1. In the kinde 2. In the subiect 3. In the causes For these are not common troubles with other men in the World which attend common nature or common occasions as sicknesse pouerty paine reproach or common
corrections of sinnes But proper and peculiar troubles befalling only the members of the Church either in truth or in appearance and that not for any other cause then the Word as here our Sauiour expresseth or for righteousnesse sake or for the Name of Christ and well-doing So as when either for profession of the Word of God suppose no more or for confession and defence of it and such courses agree to it or for the practice of it in conuersation and keeping conscionably to the rules of it a man is reproached wronged indures losse pouerty restraint c. this is properly persecution Now this persecution is as inseparable from the Word and Professors of it as beames from the Sunne or heat from the fire Math. 16.24 If any will be my Disciple let him denie himselfe and take vp his Crosse and follow mee 2. Tim. 3.12 All that will liue godly in Christ Iesus must suffer persecution where the word all admits no exception no exemption And why 1. Christ hath fore-told it Math. 10.22 Ye shall be hated of all men for my Names sake and Ioh. 16.33 In the world ye shall haue affliction So also did his Apostles 1. Thess. 3.4 For verily when we were with you we told you before that we should suffer affliction euen as it came to passe and ye know it 2. Christ and his crosse are inseparable in respect of Gods glory For now he is glorified first in his power and care supporting strengthening comforting his children and in greatest trials giuing the greatest victories Secondly in his wisedome which bringeth good out of euill and light out of darknes Out of the eater he brings meat As a skilfull Phisician tempers poyson to a remedie Out of the euill wils of men he brings forth his owne righteous will and much good to his afflicted seruants awakens security hammers pride exerciseth patience c. Thirdly God is glorified in the graces of his seruants which are kept on worke and waking who if they were euill still would as still bodies fill with bad humors grow as full of lusts as vnsteared grounds of weedes or standing waters of mud They must be stirred out of the dead Sea of prosperity in which commonly no grace liueth to keepe life and motion in their faith feare prayer loue c. A man that is fainting the best way to fetch him is by pulling and wringing his parts So doth the Lord with his children lest their graces should faint Fourthly hee is glorified in his truth for persecution drawes out confession and publishing of his truth as Pauls bonds were famous in all the iudgement Hall and the persecution raised at Ierusalem against the Disciples dispersed them and the truth by them Act. 8.1 2. 3. This comes to passe by the inueterate hatred of Satan and that irreconciliable malice of the world against the Word Saul was quiet enough before his conuersion and so long as he carries the Letters against the Saints but in stead of those Letters let him once carrie the Name of Christ now the diuell buffets him and raiseth vp tumults in euery place against him and he is sure y t now nothing but affliction and bonds abide him euery where So the wicked of the world euer hated God himselfe and whatsoeuer belongs vnto him and most hateth that which hath the most expresse image of God Christ himselfe because he is the expresse forme of his Fathers image can neuer be held out but he is presently a But or marke of contradiction The Word of Christ resembling the nature of God they hate because it is the sentence of condemnation against their sin The Spirit of God in his motions graces because he conuinceth them and reprooueth them of sin The profession and Professors of the Word because it is a light held out reproouing their darkness and manifesting their deeds to be euill Godly admonitions counsell they hate because they are in loue with their euill Instruction is euill to him that forsakes the way And they that doe euill hate the light and will not come vnto it lest their deedes should be manifest to be euil Ioh. 3.19 Let him be publikely taught or priuately admonished so long as he is resolued to hold his sin he makes no other or better vse of it then to raise vp thence his distempered passions against the truth both in the bringers and Professors Yea sometime while such men thinke they stand for Gods Religion and truth they are most desperate enemies persecutors of it through ignorant zeale and blind superstition would set vp that which pulls down truth as Paul beyond measure wasted the Church out of blind zeale for the traditions of the Elders so doe the most deuout Papists at this day 4. The similitude vsed by our Sauior here and by the holy Ghost elsewhere shews the same comparing affliction and persecution to the scorching of the sun Cant. 1.5 The Sun hath looked vpon me Psal. 121.6 The Sun shall not smite thee by day For 1. The Sun doth not more ordinarily or daily arise then persecution ordinarily awaits the word 2. As the Sun-beames diffuse and disperse themselues into euery place so the beams of this Sun of persecution are darted in euery place where the Sun of righteousnes shineth in his Word 3. As no man can hide himselfe from the heat of the Sun Psal. 19.6 So no godly man can hide himselfe from this heat but one time or other it findes him out 4. The Sun hath not more beames to scorch and dry vp the moisture of the earth then Satan and this wicked world haue to dry vp the moisture of grace where it is not sound sometimes by inward and spirituall temptation somtimes by open tyranny and hostility by forraine enemies sometimes by secret delusions and perswasions of heretiks and deceiuers sometimes by false brethren and domesticke enemies who the more inward they be the more are they dangerous All these raise vp persecutions against the Saints of the most High And lest weapons should be wanting in this warre against the Godly the world is the Diuels armorie which by faire and foule by promises and threats loue and hatred and a thousand wayes else assaults the graces of the Godly so as if it were possible the very Elect should be seduced Vse 1. This confutes plainely the error of Bellarmine and other Papists whose proposition in the markes of the Church is Quicunque florent prosperis successibus ij sunt vera Ecclesia Those that flourish and prosper in the World they are the true Church In the eighth of Daniel ver 13. there is a Prophecie of Antiochus Epiphanes that little horne who cast downe some of the Host of heauen and the Starres of heauen and troad them vnder his feet and extolled himselfe against the Prince of the Host and tooke away the daily sacrifice and cast downe the place of his Sanctuary
out the children of wisedome who will iustifie their mother Luk. 7.35 And the Word of Gods grace giuen of grace and giuing grace to some or other where it is sent 5. A reason hereof may bee taken from the extent of the Church which is now stretched out into all Nations so as the Gospell of Christ is the power of God to saluation to Iew and Gentile Rom. 1.16 Now God hath some friends euery where and in all places some that belong to his Election and shall bee brought to the faith some in Sodome some in Egypt some in Nero's house Phil. 4.22 Vse 1. To comfort poore Preachers and faithfull Ministers that though most Hearers bee vnprofitable yet some shall take good there is a fourth part of good ground No field so barren but true paines will bring vp some seed though but thin and a little in comparison So no Towne or people so bad but the faithfull preaching of thâ— Word will in time winne some Obiect Oh I see no fruit I haue laboured in vaine and spent my strength in vaine Esa. 49.4 Answ. 1. Seed comes not vp so soone as it is cast Waite a winter and thou shalt see it againe 2. Thou losest much labour and in comparison labourest in vaine but it were hard if all were lost ordinarily some labour proues 4. Thou mayest sowe another may reape thy seed and all the time thy labour hath been preparing to fruitfulnesse and now produceth fruits 4. Thou mayest not see any fruit of thy labour and yet thy labour not lost Elias was of a cleere sight yet saw not one of 7000. that profited by his Ministery 5. If all thy labour were lost in regard of men yet thy worke is with the Lord and thy iudgement with thy God with him it is not lost Againe the Minister hath no griefe to an obstinate and wilfull people that he seemes to sowe vpon a Rocke some on a path-way and some on a thicket of thornes He that was ignorant is ignorant still Hee that was Popish is Popish still the profane the swearer drunkard contemner mock-God is so still Thus is he disappointed of his end being willing to saue all and spoyled of his Crowne and glory 1. Thes. 2.19 But consider for thy comfort 1. This was Christs owne case he taught in the best manner neuer man spake so Ioh. 7.46 yet most of his Hearers vnprofitable Now thy seed is no better than his thy skill short of his thy labour nothing to his 2. Be thou so much the more diligent as the ground is stiffe lay the fault off thy â—â—â—fe vpon the soyle bee thou faithfull and thou shaâ—â— receiue according to thy paines not thy increase The more distempered thy Patient is as a good Physician bee thou so much the more carefull though thou canst not cure him but he die vnder thy hands thou losest some comfort some labour no recompence 3. If thou canst not hope to saue all yet seeke to saue some as the Apostle became seruant to all that he might winne some for hee knew he should neuer winne all 1. Cor. 9.22 Rom. 11.14 4. If thou hast wonne some reioyce in them praise God for them If thou hast wonne but one there is more cause of true ioy in that one than in winning the whole world Refuse no paines to winne another Bee couetous to winne all but bee content if thou canst but saue some Vse 2. Seeing of all the flockes and troupes that followed Christ his flocke was a little one his part the smallest it teacheth vs not onely to attend the Ordinance of preaching but also to looke to our hearing A great number of people attended about the Poole Ioh. 5. but onely one was cured at once euen hee that stept first in after the Angels stirring of the water So numbers throng and flocke in populous Congregations about this Poole but in very few it is effectuall to conuersion and saluation it were happy if wee were sure one stept in euery Sermon Our Sauiour tells vs that many are called but few are chosen Math. 22.14 Rest not then in outward hearing continuing in vnfruitfulnesse Take heed how you heare saith our Sauiour Luk. 8.18 If three parts of foure lose their labour in hearing and if not Hearers but Doers of the Law shall bee iustified then must wee so heare as wee may beleeue obey and bee saued And if many of them that vse the meanes of saluation shall not bee saued where shall wilfull Recusants obstinate absenters and carelesse contemners of the Word appeare Hee that vseth physike may dye but hee that refuseth or wilfully scorneth physike and Physicians must dye and that deseruedly Vse 3. Not to define a Church by multitude Leaue that absurdity to Papists Heere are three parts of foure bad ground which reiects the truth and chokes the Word Some shall hold the truth but a few in comparison and three to one against it nay sometimes three hundreth or foure hundreth to one as all Baals Priests against Eliah and 400. false prophets against Micaiah Nay not one voyce of foure but all parts are against the truth all cryed Crucifie crucifie Christ let him be crucified Math. 27. and not one voyce against the Calfe Exod. 32. The triumph of truth must bee held and maintained in the world by a few in one Enoch one Noah one Lot Let none doubt of the truth because it is held by a few three parts of foure must reiect it And this is sure that the best things commonly haue not most voyces but the greater part ouercomes the better Vse 4. To confirme vs both against the paucity of such as receiue the Gospell as also the apostasie of many forward and hopefull Hearers If Noah had looked what the old world did or Lot what the Sodomites did or the tenth Leper what the nine did or Elias what the false prophets did they had sped as ill as they Therefore let vs looke not what others doe but what our selues should doe Neither let vs be as many who condemne the whole profession for some Professors that haue declined and shrunke in persecution or haue been choaked with cares riches and pleasures of the world for our Sauiour here teacheth that three to one who seeme to receiue the Word yea many that rise vp into a blade stalke and eare neuer come to fruits and ripenesse and the Apostle 1. Ioh. 2.19 Some went out from vs because they were not of vs. But let vs striue to be of this little flocke these few that fructifie and perseuere Vse 5. To stirre vs vp to thankfulnesse when people enioy this mercy that God hath some good worke in some of them and expresse our thankfulnesse in being of their number and company Quest. How shall I know that Answ. If thou be not onely called by a generall calling but by a speciall Why what is the difference Answ. The former is a bare inuitation to Christ by the
Sabbath the Lord cannot abide the Sabbaths when the hands are full of blood Esa. 1.13 But the Sabbath that he chuseth is to loose the bands of wickednesse 2. It bindes the tongue to holy speeches If euery idle word must bee answered for much more idle speeches on the Sabbath which is a double sinne A good heart must not speake his owne words nor a vaine word Esa. 58.13 It cannot giue reines to the tongue to direct worldly busines to make reckonings to prattle of other mens businesse to busie it selfe in the world or worldly affaires to talke of newes as the Athenians or sports and pleasures nor things lawfull on other dayes A good heart out of a better store will speake of better things 3. It watcheth ouer the inner man rests his affections in Sabbath-duties and makes it his delight suffers not his thoughts to roue Esa. 58.13 Thou shalâ— not thinke thy owne will For the Lord requires the whole heart soule strength and minde Luk. 10.27 In one word A good heart will care to occupy his mind mouth tongue eare hand and foot as God would haue them Fourthly it will not onely keepe the Sabbath strictly it selfe but see it kept of all within his power A Magistrate of a good heart will compell all within the gates of the City thereunto Ier. 17. â—0 Heare ye Kings â—eare no burthens that is suffer not others A good Magistrate would set no Fat 's on the Sabbath nor Racks by suffering others nor buy and sell by suffering others nor drinke and sweare or play away the Sabbath by suffering others all whose sinnes become his by his conniuence Neh. 13.15 A father of a good heart will command and compell all his children as Abraham He will not suffer them to play and sport when they should be at diuine seruice but where he is taught they shall bee when he prayes they shall when he heares they shall and to him they shall giue account of their hearing A Master of a good heart will see his seruant serue his Master in heauen as he serues him the sixe dayes He cannot send him on errands and trifling businesse running and riding to serue his owne turne and leaue God vnserued but as hee will not haue him neglect his affaires in the sixe dayes so not Gods seruice on the seuenth but keepe him in to the duties of that Day Obiect We cannot keepe in our seruants and children that Day Ans. 1. You can finde meanes other dayes to hold them to your owne businesse 2. If they will haue liberty this Day giue it them for all the rest for Dauid would not haue a wicked person in his house Psal. 101.4 5. but hee that is a seruant of God shall be my seruant Fifthly a good heart holds it selfe bound to ioyne with the Assemblies of Gods people to frequent the House of God and serue and seeke him to come on that Day to Church the Schoole of God to heare and learne his will and the Market of God to make prouision for the soule for all the weeke following It dares not forsake the fellowship as some Heb. 10.25 It mournes when vrgent occasion absenteth it lookes toward the Temple hungers and earnestly desires the fruition of such a blessing Psalm 42.2 It esteemes one day in Gods House aboue a thousand elsewhere Psal. 84.10 such sweetnesse it tasteth in his Ordinances Word and Sacraments Lastly being sensible of Gods presence according to the promise where two or three are gathered together in his Name it comes not but first puts off his shooes because this is holy ground and lookes to his feete Eccles. 4.17 that is prepares his affections to come with feare and reuerence with ioy and cheerfulnesse heed and watchfulnesse faith and holinesse before that great Presence Now an euill heart first neuer prepares for the Sabbath though it will not bee vnprouided for a Market-day yea it can dispatch his businesse to set it selfe loose for any lust The Iewes had a preparation to the Sabbath and Ioseph of Arimathea came the day before the Sabbath and begged the body of our Lord and buried it before the Sabbath to free himselfe from the action and care of it Secondly it can defraud the Lord of his Day or the greatest part of it and holds it selfe loose after euening exercise to what it list as if himselfe would giue his seruant leaue after that time to cast off his seruice Thirdly it makes no conscience of profaning the Lords Sabbath many wayes 1. Doing his owne will not the Lords his owne worke not the worke of the Sabbath selling wares within the shop and without running vp and downe with them and other workes of the calling whereas the Commandement is Thou shalt doe no manner of worke 2. Turning the Lords Rest into idlenesse as the fruitlesse spending of it both within dores and abroad in many vaine exercises 3. Profanely turning it into the plaine seruice of the diuell by Ales gaming drinking and accursed riots in exercises heathenish and hellish Is it a sinne to open a shop window and none to game swill and sweare Is the Sabbath appoynted to cleanse thy soule from sinne and darest thou most soule and moyle thy selfe that day aboue other 4. Iangling away the day in company with idle chat any words are ready but of God and to God or if alone holding profane and vnsauory thoughts free enough to driue out the meditation of God his Word and workes 5. Profaning it in their children or seruants whom they suffer to bee vaine and idle or force them not to Gods seruice or which is worst force them by commandement or example to pollute it for some Masters and fathers are like Pharaoh who laid the heauiest taskes on the Lords Day aboue all the weeke and then increased the burthens when Israel spake of going to serue the Lord. Fourthly an euill heart can easily withdraw it selfe from the Assemblies as seeing no beauty no presence of God without all reuerence of the Sanctuary whereas the Iewes might not tarry at home from the Synagogue nay some Fathers say probably that Christ himselfe came still to the Synagogues that he might obserue the Law which hee came to fulfill But this wilfull excommunication without repentance goes before casting out of the great Congregation in heauen Lastly it can vpbraid others for precise and curious who are strict keepers of the Sabbath and cannot go with their neighbours drinking reuelling and vsing profane pastime It can obiect great and learned and rich and noble that like not such precisenesse in keeping the Sabbath But we haue God going before vs in precept and his owne example sanctifying the Sabbath If we follow example he is most vn-erring and aboue them all in wisedome nobility c. The third meanes wherby true Religion is maintained are Ministers and Pastors In respect of whom a good heart hath many eminent markes and excellent qualities For
treateth whereby we destroy so farre as is in vs and plucke him from Christ but if hee be a true Beleeuer the mighty hand of God vpholds him perhaps not from falling but from falling away 2. Christ is said to dye for a man two wayes 1. Improperly and generally for the whole visible Church for whom his death is sufficient 2. Properly truly and specially for the faithfull and Elect to whom it is effectually applyed in the vertue and merit of it Many of the former may bee destroyed none of the latter 3. Members of Christ are so two wayes 1. In the iudgement of charity and of the Church all outward members of the Church are to be reputed redeemed and iustified till by their Apostasie they declare themselues hypocrites for whom Christ neuer dyed 2. In the iudgement of certainty he dyed not for all and euery one Now the weaknesse of the argument appeares euidently That because some fall away for whom Christs death is sufficient therefore they may to whom it is effectuall or because some who in the iudgement of charity onely are redeemed fall away therefore such as are certainly redeemed by his death may 2. Pet. 1.9 We reade of one who was washed but forgets he was purged from his old sinnes Answ. There is a twofold washing One outward by the water of Baptisme by externall profession and outward reformation as Simon Magus The other inward true and reall by the blood of Christ applyed by the Spirit and faith by meanes of the Word and by the waters of sanctification And accordingly there is a twofold purging one reall and existent the other in opinion profession and iudgement of ones selfe and others The former being truly washed cannot forget their purgation as the latter may One drop of that water springeth vp to eternall life But it is no good argument Some professing cleannesse and purity fall away therefore such as are cleane indeed some washed with outward water therefore such as are baptized with the holy Ghost and fire Heb. 6.4 and 10.26 Some that are inlightened and taste of the good Word of God and are partakers of the holy Ghost and are sanctified by the blood of the Couenant fall away and cannot bee renewed by repentance Therfore Elect persons may fall away finally Answ. 1. In generall None of all these phrases implyeth true Regeneration Besides the Apostle speakes of hypocrites and such as sinne against the holy Ghost not of any true Beleeuer 2. In speciall and to the particulars Some that are inlightened fall away But this is of knowledge in iudgement not in affection of knowledge in the braine not in the heart of bare illumination without thorow-renouation or reformation of science without conscience experience practice What a great measure of knowledge had Demas Iudas and Iulian attained by which they seemed to haue cleane escaped such as are wrapped in errour And yet they were againe intangled in errour the greatest errour being to know and not to doe Now what argument is this It is possible for some truly inlightened to fall away therefore for some truly regenerate They taste the heauenly gift and the good Word of God and yet fall away Answ. By tasting may be vnderstood two things 1. An approbation in iudgement seeing in some measure the excellency of the gift Ioh. 4. but this in generall not in speciall in others not in himselfe as Balaam and Agrippa 2. An inclination in the affection rauished with that excellency as the bad ground receiued the seed with ioy and hearing and seeing the happinesse of the Saints wish and desire to partake of it if by wishing they could winne it but deale as hard Chapmen who see a commodity and their owne need of it and prize and cheapen it but will not giue so much as it must cost them and so goe away without it Balaam wished to dye the death but would not liue the life of the righteous And the young man in the Gospell was loth to sell all and so went away without saluation Whereas a sound Beleeuer will sell all with the Disciples and account all but losse or dung with Paul and exchange the treasures of Egypt with the Crosse of Christ as Moses Thus the hypocrite onely tastes the gift and feedeth not but the Elect feed on the Bread of life and drinke of the water of the Well of life vnto life eternall Now this is no good argument because some that taste doe fall away therfore so may he that feedeth on Christ. They that are partakers of the holy Ghost and sanctified by the blood of the Couenant fall quite away Hypocrites are sanctified by the blood of the Couenant 1. in respect of profession not of the power of holinesse 2. in respect of externall communion with the members of the Church in the Word and Sacraments not of inward society or sanctification 3. in respect of the application of the blood of the Couenant not by the Spirit but by the meanes but diuersly from that to the Elect To the Beleeuer truly by faith and to his saluation To the hypocrite in outward shew and appearance in opinion in the iudgement of charity onely and to his greater condemnation 1. Cor. 11.27 They are also partakers of the holy Ghost that is excellent gifts of the holy Ghost as 1. the spirit of feare howling for sinne and sorrow wishing the sins had neuer been committed as in Cain and Iudas but alwayes want the Spirit of loue 2. Externall reformation in great measure as Herod did many things but kept one Herodias 3. Feruent zeale for the Lord as in Iehu 2. King 10.16 but for a start at the beginning and for the sinnes of others not the owne 4. Holy motions with which the Spirit inspires them and often purposes and promises to follow them as Saul had many But 1. they neuer haue any but common gifts not the speciall gifts of faith charity true repentance proper and peculiar to the Elect 2. Though they haue the gifts of the sanctifying Spirit yet not the gifts of Sanctification 3. They neuer come to be sanctified throughout in body and soule and spirit 1. Thes. 5.23 nor to be throughly changed into the Image of God 2. Cor. 3.18 Now this is a weake argument Because some hauing the gifts of the sanctifying Spirit fall quite away therefore some also that haue the gift of sanctification They that taste of the powers of the life to come fall away This tasting also is incident to hypocrites and standeth in two things 1. Thoughts and meditations of the life to come 2. A powerfull working and forcing of the heart to looke somewhat that way and to doe something seeking to enter Yet they shall neuer enter 1. Because they onely taste not digest these meditations to follow them home 2. Because if they performe any thing they doe it not purely not for Gods glory but themselues not for loue of God but selfe-loue Gods glory and seruice
vnsuspected filthines lyes within see Mark 7.21 22. But first this is a beleeuing heart and so comes to be cleane both by imputation of Christs purity apprehended by faith and by incoation of actuall purity in part The former is by the Lauer of Christs blood the latter by the waters of the Spirit of sanctification The former clenseth the guilt of sinne the latter the filth and corruption of it Both wayes faith is said to purifie the heart Act. 15.9 Secondly this heart when it doth foule it selfe by sinne 1. purposeth and resolueth not to defile it selfe but sinnes against his purpose 2. lyeth not moyling it selfe still but is troubled and strucke as Dauid for numbring the people and Peter for denying his Master 3. hath speedy recourse to the Lauer of Christs blood renewing his faith and to the tearâ—s of godly sorrow renewing his repentance and so returnes to his cleannesse But an euill heart is an vncleane heart because vnbeleeuing departing from the liuing God Heb. 3.12 It can desire yea purpose sinne as Absalom Can commit it habitually hungrily greedily Can reioyce in sinne and foulenesse and sometimes glory in it And so is held vnder neuer riseth froÌ„ vnder vncleannes The fourth property of a good heart is singlenesse or sincerity which is knowne thus 1. It is plaine simple open not crafty to contriue or conceale sin not cunning in the methods of sinne but simple concerning euill Rom. 16.19 It is good seeing we must sinne yet to bungle in sinne not as traded and expert in it Of all vertues Satan would beguile vs of this simplicity in Christ 2. Cor. 11.3 The world also scorneth it as sillinesse and sheepishnesse to be so simple as to sticke onely to the reuealed will of God A wicked heart can be witty to plot and deuise to excuse and defend his sinne The hasty furious man told of his cursing swearing blaspheming will tell you it is his nature he is of a cholerike constitution euery man hath his fault I cannot mend it Heere he hath deuised a strong argument to strengthen his grossest corruption But beate him out of his plea tell him hee must resist corrupt nature and where grace is there would be no such outragious behauiour Oh then he tells you hee was prouoked and vrged or it would haue angred a Saint or made an Angell sweare to be so prouoked or else we cannot be Saints or so strict c. Tell a drunkard of his swinish sinne how disguised and scornfull hee made himselfe to very boyes Oh it is his infirmity too his braine is weake or hee was in company and vrged by company or customers whom he must respect he cannot doe withall and presse him hard by Gods Word his last answere will bee with the Vine in Iothams parable I cannot leaue my wine nor my good liquor leaue my drink leaue to liue 2. A sincere heart is a whole heart Loue the Lord with all thy heart not double not diuided the Lord abides not an heart and an heart but reiects double-minded men Iam. 4.8 A manifest note hereof is to frame it selfe to the whole Word of God as knowing not onely that God is a Soueraigne Commander as well in one thing as another but that there is no part of his Word which is not worthy both to be knowne and brought into vse all the Commandements for direction of the whole man all the threats for humiliation all the precious promises for incitation and consolation all examples of vertue for imitation of vices for caution and preuention of punishments for terrour Thus shall a good heart hold the whole Word not onely to teach and reproue others but it selfe and as a Lanthorne the light of which directs others but himselfe most and that for euery step 3. A sincere heart is secretly religious cares not for seeming but being not for talking but doing had rather be good than seeme so had rather haue grace than an empty shew of it and desires the power of godlinesse rather than the forme It will bee inwardly cleane for a Pharise can wash the outside Mat. 23. a sluttish Christian like a sluttish maide can sweep the floore but leaue many dusty nasty corners vnswept vnlookt to Pilate can wash his hands not his heart A Pharise can pray in the Temple an hypocrite if he can stumble into a Church but the good heart in his chamber in his closet An euill heart can be sorry for externall notorious foule sinnes as murther shedding of innocent blood as Saul Ahab Iudas but when was he heard confessing his mother-sinne in which he was borne as Dauid or saying Who knoweth his secret sinnes as a good heart will An euill heart may forbeare or abstaine from some outward act of euill and dares not venture on it but inwardly cannot hate that euill much lesse abhorre it as hee is commanded Rom. 12.9 whereas to a good heart the sinnes which hee most loued once he now most hates as the stomake most lothes the meate it once surfeted on 4. A sincere heart will be religious though alone as Ioshua chap. 24.15 Mary if she cannot get Martha will sit downe alone at Christs feet It will bee good in a bad age and shine as a light in the middest of a crooked generation so Lot Elijah A good note of soundnesse at heart is to abide vncorrupt in times of generall corruption The light of grace where sincere is like a Lampe shining brightest in the darkest roome and as fire hotest in the coldest and sharpest weather Heb. 11.7 the commendation of Noah is that he was most carefull of himselfe and for and Arke in the most carelesse age But an euill heart lookes and stayes for company for rulers rich men c. 5. A sincere heart willingly examines it selfe and yeelds it selfe to be examined Often sets it selfe before God and his Iudgement-seat is contentedly iudged by the Word Holds it a benefit to be smitten by the righteous Can abide to bee gaged to haue his conscience rubd and ransackt Master is it I is it I Master Search me O God and know my heart try me and know my thoughts But an euill heart hath some hand or foot not cut off some eye for which it falls out both with the Minister and his owne conscience It runnes from God as Adam from his Word and triall and trembles with Felix at the mention of Iudgement but refusing ordinary tryall shall be prest to death ineuitably Oh labour for this sincerity of heart consider 1. the whole life of a Christian is a continuall Passeouer and the whole feast must be kept with the vnleauened bread of sincerity 1. Cor. 5.8 2. If seruants of men must serue with singlenesse of heart Ephes. 6.5 much more must Gods 3. This onely is the heart which God takes pleasure in 1. Chron. 29.17 this ground is his pleasant walke The first property of