peace with God and onely is at rest in the signes and meanes of his reconciliation 2. It hath tranquillity and peace of conscience through sence of sinne not pardoned onely but healed in some measure This peace of conscience is the next thing to heauen and a very heauen vpon earth not when the conscience excuseth that a man hath not sinned but that his sinne being pardoned hee may goe and sinne no more 3. It hath peace with all men so farre as is possible with good men because of Gods Image and with euill because of his Commandement Obiect How can this bee seeing none are more conflicted with inward terrours and tentations or outward crosses and enemies Answ. This is true yet 1. In the world they may haue affliction in Christ peace their felicity is in Christ the Prince and procurer of it Psal. 25.13 Their soule shall dwell at ease if not their bodies 2. This peace is begun but yet imperfect as all graces bee the minde and will subdued to Gods minde and will but in part the flesh subdued to the mind and spirit but in part it can delight inwardly in the Law but seeth another law in his members rebelling against the law of his minde the Image of God we see but in part and cannot loue perfectly 3. This peace may be disturbed and interrupted for a time but the heart is then supported by patience vnder the crosse to the recouery of his peace 4. This peace cannot be abolished but perfected by troubles Your peace saith Christ shall none take from you Marke and consider the good man Psalm 37.37 the end of that man is peace A tree the more it is shaken with windes the better it is settled and rooted and so the trees of righteousnesse Now this peace is the portion onely of the Israel of God To these Christ had promised it namely the refreshing of soules Math. 11.28 To these he hath left it Ioh. 14.27 My peace I leaue with you But there is no peace to a wicked man saith the Lord. 1. None with God but onely a truce He dares liue in a state of enmity with God and bee still out in armes against him as a profest enemie Hee neither feeles nor feares sinne which is not peace but senslesnesse God in heauen proclaimeth peace he refuseth the conditions 2. None with himselfe but sometimes he is a terrour to himselfe that it is death to him to liue in such an estate witnesse Cain or Iudas Or if he be quiet and without accusation yet is hee without comfort which is but a dead sleepe of conscience which shall awake 3. None with others out of a peaceable disposition but being inraged he is fierce and cruell as Lions Esa. 11.6 Or as Ismael whose hand was against euery man and euery mans hand against him Yea he can cry out of Elias as a troubler of peace when it is himselfe and declaime against faction when himselfe is the onely factor The fifth spirituall grace is supplication or the gift of prayer the next to peace is accesse to the Throne of grace Rom. 5.2 For sinne shuts vs out of the presence of God And as Absalom might not come into Dauids presence till atonement was made by Ioab so Iesus Christ hauing made vp our peace with God we being shut out are admitted into presence nay of rebels not onely pardoned but honoured to become the Princes fauorites and familiars nay sons and children Now a good heart knowes 1. That as an Infant new-borne if it cry it is aliue if not it is still-borne so to send out strong cryes to the Throne of grace is a note of Gods Childe and a signe of the new-birth Rom. 8.26 Zech. 12.10 Therefore it comforts it selfe in crying 2. That it is bound by the Morall Law besides the Commandement of Christ and his Apostles to performe continually this part of worship to God namely by the affirmatiue part of the second Commandement which duty euen Adam in innocency free from sinne performed and needed to pray for perseuerance in the grace wherein he stood and else had he not kept the Law But a good heart seeing it selfe seazed on by sinne and the curse of the Law sees much more need in it selfe to performe this duty to the Lord and to it selfe 3. That this grace excellently vpholds the sweet society betweene God and a beleeuing soule For as strangenesse alienates and cooles the affections of friends whereas company and conference kindleth and inflameth them Euen so heerein as Iob saith chap. 22.21 wee acquaint our selues with God and grow into familiarity and fellowship with him He delights in vs while wee acknowledge him a God hearing prayer to whom all flesh must resort And the beleeuing soule hath exceeding comfort in his gracious answeres and supplies who is so ready to heare before we call and esteemes it no small grace that the Lord should not only admit it into his presence but set so easie a condition vpon his promises as for asking we shall obtaine them 4. It knowes that prayer being one of the chiefe Christian sacrifices the Lord will euer returne one token or other of his gracious acceptance For as the Legall sacrifices agreeable to Gods Institution were answered with a speciall signe of Gods approbation of the fire from heauen to consume them So will the Lord some way manifest his delight in these Christian sacrifices which himselfe compares to sweet Incense and Perfume yea to drops of honey dropping from the lips of the Church as from an honey-combe Cant. 4.11 And how can he but returne a comfortable answere on that which is so delightfull vnto him Therefore a good heart is carefull and frequent in this duty But not so much for the doing of it as to doe it well and therefore is carefull 1. for the mouer 2. the matter 3. the manner of his prayers 1. The mouer of prayer is not nature in the godly as it is in the wicked Nature teacheth that what we conceiue to be God is to be prayed vnto and the Heathen could pray to God as a Creator and Gouernour But the mouer in a good heart is the Spirit by which it cryeth Abba Father Rom. 8.15 True prayer is a proper action of the sonnes of God therefore Christ commanded vs in the entrance of prayer to say Our Father And it is the breath of the Spirit of God For he alone can leade vs into the sence of our wants He makes vs see the goodnesse of things that we craue He bends our affections and kindles our sacrifice without whom is no light or heat Let the Spirit remit but a little and the holyest men suppose Peter Iames Iohn shall bee fitter to sleepe than watch or pray in the very houre of tentation Math. 26.38 2. For the matter A good heart moued by the Spirit of supplication is most frequent and earnest 1. For things giuen by God in Christ
in body become like the glorious body of Iesus Christ when all fruites of sinne shall bee absent and no part of blessednesse wanting vnto it But can an euill or carnall heart thus reioyce which hath no part in Christ no portion among the sonnes of God no spirit but that which ruleth in the world no portion but on earth No their ioy is lower than so in their wisdome wealth strength in their Wiues Children cattell in honour pleasure lusts and sinnes The stranger enters not into this ioy Prou. 14.10 Thirdly a good heart seeing that Christ hath giuen himselfe wholly to it giues it selfe wholly to him For by vertue of the mutuall couenant made betweene Christ and the beleeuing heart and the spirituall contract and marriage Christ the true and louing husband of his Church giues himselfe and all his substance to the faithfull soule And she being allured by his louing and faithfull promises giues her selfe wholly to him in duty and affection Cant. 6.2 My welbeloued is mine and I am his He is mine not in common graces or generall fauours but in speciall and sauing graces by an inward and secret presence by a most neere and vndiuided coniunction For two persons to say they are man and wife onely because of some common fauours passed He did me a good turne gaue me such a gift c. is absurd It is the chamber and bed-presence secret and inward company that is a signe of marriage So say Christ is thine not by common fauours but when hee meets the soule with sweet refreshings and comes and lodgeth in thee by the faith of thy heart And I am his His Spouse and wife and haue giuen my whole selfe vnto him for heerein I see all my happinesse placed He communicates his nature to me euen the Diuine nature 2. Pet. 1.4 and changeth mine he makes his wife glorious Ephes. 5.27 Moses marryeth an Ethiopian and cannot change her colour But he makes me of a sinner a Saint of a Saint in earth a Saint in heauen He aduanceth my estate euery way hee being rich I cannot bee poore he communicates with me all his goods his righteousnesse his life his glory are all mine And he euer commiserates my estate as a louing husband doth his wiues in all my troubles he is troubled And therefore well said I I am his But an euill heart contracts it selfe to the world to the seruice of lusts as Ephraim followes after many louers Hos. 2.5 committing spirituall harlotry with all base suters and estranged from Christ. And Christ not being thine thou canst not say thou art his Fourthly a good heart prepares a roome in it for Christ to dwell in It knowes that in spirituall contract cohabitation is most necessary Ephes. 3.17 that Christ may dwell in your hearts by faith It knowes that Christ will dwell there not onely as a Master in his house ruling preseruing prouiding but as a Lord in his Temple It knowes that a common man will not dwell in an hog-sty much lesse will the holy Lord in any but an holy place It knowes also that Christ hath prepared for it a sweet roome in heauen And therefore it will fit it selfe as a sweet lodging for Christ still repairing the ruines and proceeding to full sanctification still beating out more lights because the light abides not darke corners sweeping out daily with the besome of mortification all lusts both of heart and life and watering the chamber with teares of repentance It receiues nothing in that may offend him or grieue his Spirit And as the Lords Temple perfumes it daily with the morning and euening sacrifices of Prayer and Praise Finally it trimmes and decks it selfe with graces that Christ may take delight to dwell and content himselfe there But an euill heart cares not where Christ lodgeth so he lodge not in it in the mouth or hand he may Neither cares it how nasty it lye it is alwayes sweet enough for the diuell and lusts and lookes for no better ghests like a Tauerne dore open to all ghests Fifthly a good heart conformes it selfe to Christ and will walke as he gaue example For it knowes the Scripture hath set him out not as a Redeemer only but as a patterne of good life and imitation And that there is almost no Christian duty vnto which we are not vrged by his example as humility Phil. 2.5 patience 1. Pet. 2.21 loue of the brethren Eph. 5.2 forgiuenesse of others Ephes. 4.32 fidelity in our function Heb. 3.1 2. beneficence to poore Saints 2. Cor. 8.9 and obedience both actiue and passiue Heb. 12.2 and constancy in profession 1. Tim. 6.13 Hence it is that as a seruant it striues to doe as his Lord according to his Lords own precept Ioh. 13.15 Whereas a bad heart will haue Christ a Sauiour not a samplar takes what benefit it can by his death but neuer lookes to his life to tread in his steps and protesteth he beleeues in Christ and he is his Lord but neuer conformes it selfe to his practice But no direction by the life of Christ no saluation by his death This is the disposition of a good heart toward Christ. III. It lookes vnto the Spirit of God in foure kindes of Notes 1. In respect of spirituall assurance 2. Spirituall worship 3. Spirituall graces 4. Spirituall growth For the first Because this heart is in vnion with Christ it hath the Spirit of Christ working the assurance of his adoption This is the heart into which God sends the Spirit of his Sonne crying Abba Father Gal. 4.6 that is hee assureth vs that wee are actually sonnes by grace who are no sonnes by nature And this assurance is first from the witnesse of the Spirit Rom. 8.16 which is a secret information of Gods loue and fatherly affection and a still voyce from heauen into the heart that God in Christ is become thy God And is euer met with a motion of the soule inspired by the same Spirit stedfastly resting it selfe in the fauour of God now a Father in Iesus Christ. This being witnessed by the Spirit to all Beleeuers we know his testimony is true being a Spirit of truth that cannot lye Ioh. 14.17 and being the searcher of the deepes of God 1. Cor. 2.10 Suppose thou hadst an Angell as Daniel chap. 9.23 and Mary Luk. 1.28 come from heauen to tell thee thou art greatly beloued of God this were a great priuiledge and confirmation But thou hast another manner of messenger than either Angell or Arch-angell speaking not to the eare but to the heart to testifie Gods affection and no child of God is deceiued in this witnesse Secondly this assurance commeth by the first fruits of the Spirit Rom. 8.23 These first fruits are the sweet graces of the Spirit which wee receiue in small measure in comparison an handfull of righteousnesse peace ioy c. But as by the first fruits in the Law the Lord who had giuen them
beginnings assured to put them in possession of the whole so the Lord for our comfort deliuers vs presently first fruits And as hee dealt with Israel in the Wildernesse caused the Spyes to bring clusters and fruits of the Land partly to put them in possession partly to prouoke an earnest desire in them by tasting and partly to refresh them in so wearisome a pilgrimage Euen so the Lord Iesus who is gone into heauenly Canaan not to view but take possession hath sent downe other manner of fruits not by Spyes but his blessed Spirit for our comfort and confirmation Thirdly this assurance commeth by the seale of the Spirit Ephes. 1.13 Ye are sealed by that holy Spirit of promise Letters and Deeds are sealed that they may be ratified and authenticall so God hath not onely giuen vs his word promise but sealed for our confirmation Implying foure things 1. A Writing which is the promise of adoption or inheritance of Saints 2. Inke namely the Spirit of God exciting faith 3. The Table or parchment the beleeuing heart And 4. The seale by which it is ratified and that is the gift of the holy Ghost which as a seale leaues an impression of it selfe sanctifying the heart and renewing it to a new creature All these in 2. Cor. 3.2 Fourthly this assurance comes by the earnest of the Spirit Ephes. 1.14 which is the earnest of our inheritance 2. Cor. 1.22 Who hath sealed vs and giuen vs the earnest of his Spirit Now where an earnest is there is 1. A contract or bargaine namely the couenant betweene God and vs of our adoption and inheritance 2. The earnest confirmes the seller that hee shall receiue the whole price as certainly as that so the gift of Regeneration confirmes vs that wee shall receiue whatsoeuer is promised in the Couenant 3. The earnest is a part of the price and reckoned in the payment so the worke of grace begun is a little part of eternall life and of that great summe which being promised and earnested in this life shall bee fully paid in the other Fifthly this assurance comes by the liberty of the Spirit called euery where a free Spirit freeing the minde from ignorance and bringing in a new light to know God and Christ as ours freeing the heart from hatred and working new sparkles of loue to God and our neighbour freeing the will from rebellion and working new motions to fly and auoyd sinne and to imbrace righteousnesse and holinesse freeing the affections from slauish feare and terrors which kept them from the Throne of grace and sending them before God as children with child-like affections of boldnesse and assurance to speed in their prayers Also from the slauish feare of men Finally freeing the conscience and conuersation from dead workes and bringing forth sweet and heauenly motions with much assurance and settling in the grace receiued so as no water can quench the sparke of life and loue breathed in by this Spirit of the Lord. And freeing the members to be weapons of righteousnesse Rom. 6.18 19 20. I haue been the larger in this Note because heere is a most essentiall difference of a good heart from a bad and to meet with the errour of Papists and profanenesse of Protestants who reiect so sweet assurance as not possible or not needfull But as no good heart can bee without it so no bad heart euer attained it 1. A false heart hath a presumption in stead of the witnesse for Gods Spirit neuer witnesseth an vntruth this inward testimony cannot stand with outward profanenesse or the raigne of any sinne 2. It will say it hath the first fruits of the Spirit ioy peace and the like which indeed is senselesnesse and deadnesse fruits of the flesh It knowes not what those fruits meane scarce whether there be any holy Ghost or no. It can hope for full fruits though it neuer had first fruits for glory though it reiect grace and for saluation without sanctification 3. It will hold it selfe sealed but where is the impression If ignorance contempt of the Word earthlinesse or following of lusts bee the stampe of the Spirit none can deny it vpon them But if holinesse the Image of God purity piety righteousnesse bee it there is no such thing 4. It brags of an earnest but hath gone thorow with no bargaine it comes to Gods Market and sees and cheapens but leaues the commodity as too deare cannot part with all his lusts 5. It boasts of freedome which indeed is liberty or licentiousnesse Slaues they were to lusts and sinnes and slaues they are drunkards adulterers slanderers haters of goodnesse both in themselues and others If these can bring assurance they are sure enough Labour for this assurance without which thou hast not the Spirit of Christ and if thou hast not his Spirit thou art none of his Rom. 8.9 But if thou hast him thou mayest discerne him by gracious counsels heauenly motions and holy reluctations The second sort of Rules concerning the Spirit of God is for spirituall Worship And this must proceed 1. From Gods Spirit 2. From our spirits From Gods Spirit 1. In respect of inspiration and motion the good heart knowes that no part of Gods Worship which is not the breath birth of Gods Spirit can please him for that which is of flesh is flesh 1. Cor. 12.3 No man can say Iesus is the Lord that is either confesse or praise or pray or obey in faith and confidence but by the Spirit that is a speciall gift of the Spirit And therefore as of prayer Rom. 8.26 The Spirit makes requests in vs so of all Diuine duties the Spirit is the Author and inspirer 2. In respect of direction as in that one part of worship so the Spirit directs the good heart in all Rom. 8.27 To aske according to the will of God It is carefull to keepe it selfe to the Commandement lest it be said of any of his seruices Who required this at your hands It will neither goe blind-fold nor by any light but God owne knowing that as wee see the Sunne by his owne light so we can goe to God onely by his owne light and direction 3. In respect of assistance A good heart sees his owne weaknes and in entring any holy duty to which it is most vnapt labours to get the Spirit to helpe his infirmities Rom. 8. For as wee know not what to pray so wee know not how to turne our selues to any spirituall worship vnlesse the Spirit helpe vs. The Disciples cannot pray vnlesse they bee taught The Eunuch cannot vnderstand without a guide Wee are borne deafe and dumbe can neither heare God nor speake to God and blinde and cannot see him But at the command of the Spirit the dumbe speake the deafe heare and the blinde see Againe this spirituall worship must proceed from our owne spirits Rom. 1.9 whom I serue in my spirit And this spirit must bee 1.
A contrite and an humble spirit such as Hannahs A woman of a bruised spirit for in such sacrifices God delighteth Because this hath griefe for want of grace and present corruption and a thirsting after God and the Well-springs of grace to which the promise of acceptance is made 2. It must be a ready and cheerfull spirit Exod. 25.2 and 35.5 The Lord will haue none to offer toward the Tabernacle but whose heart was free and whose spirit made him willing Gods Spirit being a free Spirit makes the spirit of a Beleeuer free also Hee loues a cheerfull giuer a free will-offering 2. Cor. 9. 3. It must be a sincere and innocent spirit voyd of guile and hypocrisie voyd of raigning sinne offering his worship not for shew and ostentation not couering deceit and hollownesse with a shew of holinesse For well it knowes that God requires pure hands to be lifted vp euery where and that one sinne suffered in the soule ingrosseth and eateth vp all the inward worship due to God as the seuen leane Kine did eate vp the fat 4. It must be a feruent and zealous spirit not worshipping coldly nor perfunctorily Our tongues naturally are tyed or frozen and cleaue to the roofe of our mouth but the Spirit makes vs speake with new tongues with fiery tongues with heat and feruency in prayer praises and all the parts of Gods worship Thus is God onely and truly worshipped from a good and honest heart which onely is the Temple of the holy Ghost In this Temple the Arke of the soule keepes the Manna the Word of God In this Temple the sweet Incense of praises is daily offered vpon the Altar of a pure heart In this prayers are preferred which are the breathing of the Spirit not onely for vs but in vs crying Abba Father In this the candle of faith euer burneth before God and neuer goeth out In this lastly wee haue the Oracle of God counselling vs and his Mercy-seate couering vs. But an euill heart cannot performe spirituall worship cannot pray or praise or confesse because it wants the Spirit It neuer thinkes it needs helpe to pray or serue God which is the hardest worke of a Christian neuer done without helpe from heauen It can sometimes easily speake of God hardly vnto him or to him can vse many words of prayer but wants the sighâ—s and grones excited by the Spirit Any language is readier to it than the language of the Spirit It can content it selfe with the deed done and neuer care for the Mouer or manner whereas no sacrifice did euer please God without fire from heauen kindling it It can performe bodily worship offer a thousand Rammes and ten thousand riuers of Oyle yea and the first borne of his body but cannot offer his heart nor part with his deare sinnes It is vncheerfull and heauie in such parts of Gods seruice because there wants an internall mouer he is driuen from without not drawne or led by the Spirit within and is as a Fish out of his element Prayer and Sermons are too long too many and euery thing too much this way It can pretend zeale and forwardnesse but it is in some superstitious and formall deuotions and in the meane time bee most zealous against the power and sincere practice of true piety In a word Of all the seruice and sacrifice of wicked men Salomon saith Prou. 15.8 It is an abomination to the Lord. For 1. The sacrifice is an vncleane beast and hatefull Tit. 1.15 To the vncleane all is vncleane 2. They lay it not on the Altar that is tender it not in Christs mediation 3. They want fire and feruency zeale and affection to put to it 4. They lay not their hands on the head of the Calfe confessing in the sense of sinne their owne vnworthinesse and guiltinesse How can God accept a seruice wanting these foure things The third sort of Rules concerning the Spirit of God is for Spirituall Graces These in soundnesse are a sure signe of a good heart I will instance in fiue The first is humiliation and sound inward sorrow as there is cause what way soeuer it lookes 1. If it looke to God it sees him infinitely prouoked who yet is great yea infinite in power and iustice therefore falls downe lower and oftner than Iacob before Esau to procure compassion Againe it sees that a broken and contrite heart is a sacrifice of Gods delight Psalm 51.17 It sees Gods eye euer vpon it and hath an awfull sence of his presence It sees the method of the Lord who first smites and then heales who neuer comforts such as neuer mourned nor promised a ioyfull haruest but to a sorrowfull seed-time It sees the Lord ready to dwell in a contrite soule Esa. 57.15 to grace it 1. Pet. 5.5 and to glorifie it for humilitie goes as an Vsher before honour And therfore it humbleth it selfe vnder the mighty hand of God 2. If it looke into it selfe it sees iust cause of humiliation it hath sight of his vnworthinesse sence of temptation a slauish subiection vnder a law of euill and in daily sinnes matter of daily humiliation It sees a gulfe of corruption lie so deepe as it is still in examination of the sinnes and debts and can neuer finde out the broken estate But for those it findeth it confesseth freely and yeelds it selfe into the Creditors hand and beholding his insufficiency to pay and discharge craues pardon and remission as for life and death 3. If it looke on any other thing all increaseth his humiliation It abaseth it selfe vnder all creatures sees no Toad so vile as it selfe is lesse then the least mercy but exalts Christ and his merits aboue all that heart can thinke and thinkes it happy if as a dogge it might gather crummes vnder the Lords Table It is thankfull for small things and content with any thing And the soundnesse of this grace bewrayeth it selfe 1. In that it mournes not so much for offending God a terrible Iudge as a mercifull Father not so much for feare of hell as for loue of God and Heauen 2. There will be smitings of heart for all sins small sinnes as well as great Dauids heart will smite him for cutting Sauls lappe as if he had cut his flesh and for numbring the people as if he had murdred them It will startle at vaine oathes as at periury at adulterous words as actions for secret sinnes as open because all are open to him whom we deale withall yea for faylings in good duties as well as for open and foule euils 3. Seeing tendernesse of heart is a notable meanes to preserue the goodnesse of it the good heart is soone awakened after sinne committed Iosiahs heart melted at hearing the Law read One word of Nathan to Dauid brought him to confession And it is no sooner awakened than humbled and not raised but by serious repentance But is an euill heart thus humble or rather is
as Gods fauour Psalm 4 6. Lord lift thou vp the light of thy countenance vpon vs. 2. For spirituall mercies able to satisfie the better part namely the soule of man as appeareth by the method of the Lords Prayer 3. For blessings proper to the Saints sauing faith sound repentance c. Lastly for mercies of continuance such as last both here and hereafter 3. The manner of true prayer standeth 1. In a faithfull eying and apprehending the promises A good heart will aske nothing but what God hath promised 2. In feruency and instance through sence of want and loue of Grace The Spirit of God stirres vp strong cryes and causeth a man to preuaile with God by wrestling as the Canaanitish woman 3. In repentance and humility seeing God heareth not sinners Ioh. 9.31 that is such as purpose to liue in knowne sinnes 4. Especially presenting them in the Name of Christ Ephes. 3.12 By whom wee haue entrance and boldnesse with confidence of faith And by the hands of Christ Reuel 8.3 who is the Angell at whose hands the Lord receiues the odours of the Saints This prayer forceth the Lord that hee craues dimission Exod. 32. Genes 32.26 where the father saith Domine quis te tenet Lord who holdeth thee that thou canst not get away Now thus an euill heart cannot pray For first it cannot pray in the Spirit because the Spirit is not there It can draw neere with the lips when the heart is remoued It cannot pray in humility because a proud heart neuer saw his wants It can say words of prayer and doe the action but without faith without affection And it is regardlesse of the promises and leanes on second causes Secondly the heart and tongue are at variance the prayer of the lip and the practice of the life at discord It can say Hallowed bee thy Name but sweare vainly falsly ordinarily profanely It can say Thy Kingdome come but persecute Preachers and Professors and abet Popery or profanenesse It can say Thy will be done but not by it selfe and when God hath reuealed his will it can be impatient fretfull c. It can say Giue vs this day our daily bread but be couetous vniust lye sweare depend on vnlawfull meanes not Gods allowance It can seeme to pray for pardon of sinne but not against the practice of sinne nor with repentance yea when they meane to liue and dye in sinne It can say Leade vs not into tentation but runne into euery snare all companies courses no corrupt fashion but it soone can become a leader in it But the prayer of the Spirit is no such thing it will indeed practise what it prayes Thirdly an euill heart either prayes not or speeds not What swarmes of Atheists are there who out of a gracelesse contempt of all Religion neglect this duty that whereas godly men are denominated such as call on the Name of the Lord 1. Cor. 1.2 these call not on God Psalm 14.4 And whereas the godly are such as thinke on the Name of the Lord Mal. 3.16 these seldome or neuer thinke on his Name but in oathes blasphemies and cursing Or if they will needs bee said to pray yet they speed not for first their persons are not acceptable Psal. 34.15 16. His eares are open to the righteous but his face is set against the wicked yea their prayer is turned into sin Psalm 109.7 Secondly they turne their eare from hearing the Law and so it is abominable Prou. 28.9 And they make no conscience of other duties or not ordinarily as if all the promises belonged to one duty Nay they pray to serue their owne turne not to returne duty of any kinde vnto God And if the subiect will not heare the Prince iustly doth the Prince reiect his suites Thirdly such a man prayes sometimes not continually in affliction diligently Hos. 5.15 In time of Lent superstitiously Lectures and Church-prayers are nothing so good out of Lent Or it can pray at leisure times but cannot set all aside for prayer to waite vpon it For some things it can pray Nimis ardenter saith Augustine too feruently that is for temporals as corne and wine and oyle onely or chiefly Hos. 7.14 But in spirituall things it is neither frequent nor feruent nor constant Fourthly the voyce of prayer is drowned with the voyce of sinne The voyce of Abels blood cryed downe the voyce of Cains prayer The voyce of Sodoms sinne the voyce of Abrahams intercession So of the voyce of couetousnesse malice iniustice drunkennesse filthinesse Fifthly it can wish for pardon of sinne and reconciliation with God but speeds not because it will not be reconciled with his brethren Math. 5.24 Leaue thy gift before the Altar goe thy way first bee reconciled to thy brother A wicked heart can send out of the same mouth both blessing and cursing can pray for blessing on himselfe and the plague of God on his neighbour Papists can be at their Beads and Masses â—or prosperity while they call for fire from hell to burne Parliaments Yea roughnesse and pride of spirit doe often preuaile against good men that they are disordered in their families their prayers interrupted 1. Pet. 3.7 Lastly he can seeme to pray whiles he is an enemy to prayer Hee cannot abide these long prayers and constant course of holy exercise in families Oh beware of despising any of Gods graces especially this of prayer in any of his children Their prayers keepe Gods vengeance from off thee esteeme them as basely as thou canst The fourth sort of Rules concerning the Spirit of God is for spirituall growth Wherein a good heart is knowne by many excellent qualities 1. It knowes that something in grace is still wanting and all is not giuen at once and so still humbleth it selfe in the measure receiued Phil. 3.13 2. It knowes that without growth that which is begun decayes the one Talent not increased is taken away Math. 25. 3. Seeing the bitter fruit of declining and the wofull example of many that fall away it is carefull not to bee plucked away with the errour of the wicked but grow in grace 2. Pet. 3.17 18. 4. Because the good heart being one of the Lords plants is fruitfull in euery part of the life but more fruitfull in the age Psalm 92.14 It prouokes it selfe more forward more forcibly 5. Because sound grace cannot rest in beginnings but growes to perfection and is crowned with perseuerance being like to the light of the Sunne which increaseth in brightnesse till high noone Prou. 4.18 Therefore it is most carefull to grow in sound grace the soundnesse of which growth is discerned two wayes First by out-growing the ordinary sinnes of the age of his calling of his speeches and former behauiours and auoyding as well the euils of his heart as of his life A childe comming to bee a man outgrowes all childish behauiour so the Child of God 1. Cor. 13.11 Secondly by growing
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
against Innouation though after a most vnusuall manner they flocked by multitudes out of all the Cities Obiect But they be but a few poore meane men that flocke to Sermons Answ. 1. Here is Christs word true The poore receiue the Gospell Math. 11.5 2. Neither Christ nor his Word accepteth persons but gladly teacheth and encourageth such II. In that the people came flocking together with zeale and forwardnesse we learne thus much that we ought cheerfully and diligently to come together to heare the Word and bee ready before-hand when Christ is to speake These were present before he began to speake Reasons 1. This was prophecied of Beleeuers Esa. 2.3 Many shall goe vp to the Mountaine of the Lord and shall say Come let vs goe vp Psal. 122.1 I reioyced when they said Let vs goe vp to the house of the Lord. Esa. 60.8 Who are these that fly like a cloud and as Doues to the windowes 2. God lookes not onely that the substance and matter of an action be good but the manner must be sutable Hee cares for no carelesse seruice 3. A good heart findes nothing so sweet as God and his presence and this is promised to true seekers Dauid in many wants desires but one thing and that is to dwell in the house of God all his dayes to see the beauty of his face and Oh how amiable are thy Tabernacles my soule longeth after the liuing God when shall I appeare before him 4. These Iewes perceiuing some temporall good from Christ who filled their bellies healed their bodies raised their dead c. did thus flocke after him sea and land could not separate them But he that findes the sweetnesse of the Sonne of God bringing downe the bread and water of life to eternall life healing all diseases of the soule which no herbe or plaister could doe but one made of his owne heart-blood raising the dead and rotten in their sinnes stinking in the graue to a new and eternall life must needs flocke after him and follow him as cheerfully as euer did this people Vse Let this shame our dulnesse who are so slacke and heauie in the seruice of our God If Christ will waite vpon vs and our leisure wee will sometimes heare him a piece of an houre It is an vnconscionable sin of this place that though you come at length you come not flocking or together as this people nor goe out together Cornelius a great man and his company were ready against the time of Peters comming We are all now here before God saith he to heare the things that are commanded thee of God Not that this attendance is due to the persons of your Ministers but to their worke and office But you cannot say when your Preacher comes We are all here present nay scarce a few of so great a Congregation Take heed if you do any thing for God do it cheerfully doe it freely Let your prayers and praises and obedience waite vpon God in Sion A reuerent heart affected with loue of the things of God will preuent the watches in Gods worship that is no watch shall quicken it but it will bee before-hand And as the two Disciples hauing a desire to see Christ did out-run one another toward the graue and striue who might come first so the true followers of Christ creepe not like snailes to Church or striue not who shall come last in as many slip in in the middle of Sermon some almost at the end most after the beginning but run and striue who shall come formost Oh that the warme affection of our Congregation would affoord vs this cheerfull expectance Now out of the example of our Sauiour Christ who seeing the diligence and confluence of the people tooke occasion by that their thirst and desire to heare the Word to teach them we learne a speciall Christian duty namely to take all occasions of doing good within the compasse of our callings especially where we may receiue or impart the greatest good If the Minister see his people about him ready to heare the Word of God let him imitate his Lord and Master Now he hath a large field and thereby strong hopes not to lose all his seed Now hee hath before him an obiect of pity and compassion What pity to see a flocke without a shepheard to feede and fold them This Christ mourned for Math. 9.36 What pity to see a whole field of corne white for the haruest but rotting on the earth for want of a man to gather it So if the Word of God be to be heard beware of slipping that opportunity Thou canst not absent thy selfe from the Word preached no not once but to thine owne great losse and damage Ioh. 20.24 Thomas was absent from the Disciples when Christ came and shewed himselfe to the rest He was absent but once and perhaps vpon some waighty cause It may be he lurked and kept himselfe close for feare of danger by the malice of the Iewes or it may be he might be prouiding and settling his owne priuate affaires now his Master was apprehended and slaine and taken from him But what-euer the cause was the effect was grieuous for he was not onely depriued of the comfortable presence of his Lord nor only of that grace which the rest met together had and were confirmed in but when his fellow-Disciples were willing to communicate vnto him the grace of their Lords Resurrection he not onely beleeued not their report and made slight of such a cloud of most faithfull and eye-witnesses but resolues not to beleeue them To incredulity he ioynes a wilfulnesse and obstinacy Nay he is so farre from beleeuing them that if Christ himselfe should shew himselfe in person vnto him and would not suffer him to see the prints of the nailes and to put his finger into the prints of his wounds hee would not beleeue So how-euer men make it not a rush-matter to absent themselues from the Word preached once and againe yet be assured thou slippest such an opportunity of thine owne good as perhaps thou shalt neuer haue offered againe If thou absentest thy selfe of negligence thou depriuest thy selfe of some grace and comfort which the presence of the Lord amongst his people maketh offer of If of worldlinesse and to gather a little profit in that time all thy gaine will not counteruaile thy losse But if of wilfulnesse and contempt as many thou not onely thrustest away grace and comfort offered but pullest on thy selfe the wrath of God for contemning his gracious Ordinances and the blessed meanes of thy Saluation We see the occasion of our Sauiours Sermon Now of the kinde of his Doctrine He spake by a Parable A Parable in Scripture signifieth two things 1. Some serious matter and of great moment Psal. 49.4 I will incline mine eare to a Parable and vtter my graue matter vpon my Harpe Thus the graue and wise speeches of Salomon are called the Parables
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
in the fire and the hammer vpon it it may bee wrought to some fashion till it be cold againe so Pharaoh sometime will confesse his sinne and acknowledge Gods righteousnesse and begge Prayers of Moses but onely so long as the plague is vpon him Sometime some naturall motion or some spirituall motion may stirre them and for a flash they are earnestly resolued for Heauen so the yong man comes hastily and heares gladly but not purposing to doe all that is required goes away heauily The hypocrite in all these motions is like Ephraim whose goodnesse was as the morning dew suddenly dried vp Hos. 6.4 The Word comes into a bottomlesse heart wherein is a bottomlesse gulfe of guile and deceit and all is lost at length But the godly man by the Words dwelling plentifully in his heart attaines the commendation pronounced vpon the Church of Thyatria Reuel 2.19 I knowe thy works thy faith c. that they be more at last than at first He hath on him a marke of one that is planted by the Lord in the House of the Lord he is more fruitfull in his age more fat and fresh dayly and exceeds his former times in feracity and fruitfulnesse in good works and graces In a word whereas all other things are common to all the Heauens the Earth the Creatures yea the Ministery of the Word Sacraments Prayer and many common graces wrought by them this alone is the speciall right of Beleeuers incommunicable with hypocrites to haue the Word of God euerlastingly fixed in their hearts Esa. 8.16 Seale vp the Law among my Disciples now a seale is a meanes of secrecy from them whom the matter concernes not and of assurance to them whom the businesse concernes This is the second reason 3. The best of Gods Word is after the hearing Our Parable compares hearing of the Word to sowing now the best of sowing is long after in the reaping Elsewhere it is compared to food and the best of eating is after eating in the nourishment and strength For let men eate and drinke with great appetite good taste and much pleasure yet if after the eating bad humors in the stomake suffer it not to stay or not to digest if it doe stay it doth much hurt in stead of nourishing So in the state of the Soule where many wicked humors resist the worke of the Word heard But to shew in speciall that the Word is best after the hearing consider 1. That it frameth a man to the life of faith and vpholdeth that life It is a means to make a man good and continue his goodnesse Because it both storeth a man with graces and preserues him from vngracious courses through all his life which those that make no vse of the Word beyond the hearing are wrapped in Prou. 2.10 When wisdome enters into thy heart then shall counsell preserue thee and vnderstanding shall keepe thee that is both in the good way and from the euill way so Psalm 119.11 I haue hid thy Word in my heart that I might not sinne against thee 2. The Word kept in the heart makes a man a notable patterne of piety to others and a fruitfull Christian vpholding him in a readinesse to euery good word and worke If the heart keepe knowledge the mouth will speake of wisdome Psalm 49.3 He is fit and ready to counsell exhort rebuke and comfort others For the Word of God which is able to make the man of God ready and absolute to euery good worke is much more able to fitte priuate Christians thereunto 3. Our greatest businesse is behinde to which the Word kept in the soule can onely fit vs as namely to fit our accounts to store our lampes with oyle to hold on our repentance and finish the good worke begunne with perseuerance 4. Our greatest sufferings and trials are behinde dayes of sicknesse the day of temptation the day of death wherein Sathan will bee most furious and raging and the day of Iudgement Now as Dauid said of himselfe If thy Word had not been my comfort I had perished in my trouble so if the Word be not thy sword in the day of temptation if it be not thy health in sicknesse thy life in death if it pleade not for thee in iudgement thou art euerlastingly lost because thou hast wilfully lost thy part and portion of that blessed Word 5. Our marke is still before vs euen that euerlasting happinesse and great saluation which the Word of God faithfully retained in the heart not onely reuealeth but putteth vs in possession of Thus as the pillar of the cloud and of the fire neuer left Israel till they came into Canaan no more doth the Word of God cease to be our constant direction for our motion or station till it hath set vs into that heauenly Canaan no nor then it being a surer pillar then that of the cloude for as the Prophet saith O Lord thy Word endureth for euer in Heauen Psalm 119.89 that is although neuer so many things in earth seeme to cloude and crosse the gracious promises that thou hast made to thy children yet in Heauen shall they taste the sweetnesse of thy Word more then euer they did in earth when they shall enioy all the fruits of that eternall loue and decree which they beleeued in this world Besides that the same Word of God which now the Saints lay vp in their hearts is the Law and Charter of heauen by which being fully conformed to the obedience of it we shall walke eternally before God in the perfection of that obedience which is heere begun And thus it is our eternall direction in heauen also Vse 1. To reproue many Hearers who are affected in the act and time of hearing or while the Doctrine is deliuering but presently lose the matter the motion affection and all Some come as our Sauiours Hearers Math. 22.22 When they heard they maruelled and left him and went their way we heare no more of them Many heare desirously as with open and erect eares but both being open it goes in at one and out at the other it stayes not for after-vse but a little present admiration as in those Hearers of our Sauiour Others heare and the Word smites them workes a little on their conscience wounds them and tells them as Nathan did Dauid Thou art the man Now were a fit season to worke with God but they goe away other distractions meet them at home the motion dies and they are as men sea-sicke while the Word tumbles them and makes their conscience wamble within them but are all well againe so soone as euer they come to land Others heare with soft hearts and the Word comming home they begin to melt can resolue into teares so mellow seemes the ground they see their vnworthinesse of the promises and how lyable they be to all the threatnings which they conceiue their owne portion But as the metals are onely soft and pliable while they are
to sauour the things of God And it is sufficient that we haue liued in such lusts but now let vs walke no more after the will of man but of God 1. Pet. 4.3 Shall our Profession bee Christian and our practice Heathen What doe such a number of Heathens in a visible Church whose heads hearts and hands are more stuft with cares feares and distractions than the most Heathenish Heathens For men to follow the world with a full spirit to place their felicity heere and make it their chiefe ioy to increase their estate heere is to liue like an Heathen For after all these things doe the Gentiles seeke 2. Because the things of this life are not worth such distracting care in the due estimate of them For first they are but for this present world which is indeed a world of vanity and a mappe of misery Secondly they are but for a mortall and changeable life which passeth as a vapour though men that entertaine them vainely suppose they shall not dye at least not yet They are for a life common with vs to the brute beasts which want vnderstanding and reason and yet their life is passed without any such cares or distractions by that generall prouidence that feedeth Sparrowes who neither spinne nor carry into the Barne But there are cares for a better world which as it is a Kingdome of glory and happinesse so it is vnshaken of perpetuity and eternity There are cares for the life of the soule which as it is more excellent than the body so are all the good things belonging to it And these cares are worthy of roome and place in a Christian heart There is a life not common with beasts but with the Angels to bee cared for nay common with Iesus Christ the care of which our Sauiour hath commended to vs aboue all other cares in the world when reprouing Martha for her too sollicitous and busie care in entertaining his own blessed Person he told her and vs in her One thing is necessary and this care is of the good part which shall neuer be taken from vs. 3. These distrustfull cares argue both impiety and folly The former in that they would fasten vpon God want of knowledge power or will to relieue our wants For if God take knowledge and bee able and willing to supply them what need I vexe my selfe further For his knowledge Math. 6.32 Your heauenly Father knoweth that you haue need of all these things For his power Goe into the Wildernesse behold him feeding Israel forty yeeres without all earthly meanes giuing them bread from heauen which ordinarily comes out of the earth and water out of hard Rocks than which nothing is dryer preseruing their clothes from wearing while they were worne forty yeeres together For his Will Psa. 37.28 The Lord forsaketh not his Saints they shall bee preserued for euermore But these distractfull cares deny the Lord the honour of wisedome power and mercy and so are expresse signes of an vngodly heart Secondly they argue a foolish mind two wayes 1. That when a little will serue a man in his way homeward thorow a strange Countrey he will lode himselfe with needlesse burthens Nature is content with little Grace with lesse Iacob craues no more of God but food and rayment And wee are commanded If we haue food and raiment to bee therewith content 1. Tim. 6.8 2. What an extreme folly is it when a man hath enough for the present nay and for his time if he were to liue ouer two liues yet to spend his dayes in scraping and gathering not so much for himselfe as hee knowes not for whome It may be for a foole Eccles. 4.8 It may bee for a waster and spend-thrift it may be for a stranger chap. 2.19 nay it may be for an enemy as Haman for Mordecai 4. We professe our selues children of God and therefore these distracting cares are most vnbeseeming vs. We must rather imitate children who because they depend vpon their father and rest on his allowance they put off all care and thought what they shall eate drinke put on or what portion they shall stand to hereafter And if we see a man drudge and droyle in the world and making shift for himselfe we will say Surely such a man hath no father to care for him 5. God often doth alwayes might reuenge these great cares with great vvants and the more carefull men be the more needfull often they are God most righteously punishing the vnbeliefe of their hearts and paying them vvith their ovvne coyne They vvithdravv their confidence from him and he vvithdravves his blessing from them Then they labour and thriue not earne money and put it into a broken bagge and God ouerthrovves their conceits they thinke their care must doe all but the more they care the lesse they haue to teach them that if they vvould care lesse they should neede lesse Meanes to thrust off these carking cares 1. Labour to get assurance of thy adoption For if a man be persvvaded of this he can easily stay himselfe vpon God for all needfull things The prayer is first Our Father and then Giue vs this day our daily bread No maruell if men be vnquiet in their hearts vvho haue neither care nor assurance of their adoption Math. 6.30 Christ makes them a signe of incredulity O ye of little faith 2. Learne the lesson of contentation as Paul Phil. 4.11 I haue learned in whatsoeuer state I am to bee content I know how to want and to abound Where in what schoole Not in the schoole of nature for that teacheth impatience and discontentment in wants but in the Schoole of Christ through Christ inabling me A man comming out of this Schoole is as comfortable and cheerfull as if his small portion were the whole world 3. Because these cares will euer bee incroching and thrusting in we must know vpon whom to turne them off 1. Pet. 5.7 Cast all your care on him for hee careth for you Cast them off farre away from thee as a man pressed with a burthen or somthing that hurts him But with this difference hee casts his burthen on the earth thou must cast vp thine into heauen Psalm 55.22 Cast thy burthen vpon the Lord and hee will nourish thee as an Anchor is cast to stay the Ship against all waues and billowes of diffidence and distrust Quest. How should I cast my care vpon God Answ. 1. By faith beleeue his gracious promises and apply them to thy selfe 2. In nothing be carefull but let your requests be shewed Phil. 4.6 Prayer is a casting of our care on the Lord therefore call vpon on him and commend thy wants vnto him 3. Keepe him in sight and set him still before thee Phil. 4.3 4. The Lord is at hand in nothing be carefull there is no cause of these choking cares and distractions seeing we haue the Lord so neere and may with confidence call on his Name for the
home of his penny-vvorths of the chiefe commodities and prizes But alasse vvhen God sets open his Market that all might buy vvithout money or money-vvorth things of such high price no man speakes of them or for them because they see no need of any such commodities 3. In his calling knovv him by clogging himselfe vvith too much businesse an euident signe of an earthly heart in vvhich the Word cannot thriue Martha troubles and distracts her selfe vvith many things and so slippes the opportunity of hearing Christ so when men surcharge themselues and in hope of gaine grapple in so much businesse as they leaue from their affaires no conuenient time and leisure for the seruice of God in publike or priuate but God offers the meanes of saluation in publike they cannot intend it hauing mo irons in the fire the instruction and prayers of the family are interrupted and no time is left for Gods Worship in the family or the world affoords no time to meditate on what they haue heard all the thoughts put into their hearts by a good Sermon dye as a sparke for want of blowing Heere is a sure note of the Word choked Choke the worship of God at home it is choked also in Gods House and in publike 4. Vniust getting or sparing of riches argue the choking of the Word when men can dig downe to hell or fall downe before the diuell for wealth For had the Word any place in mens hearts they would not vse iniustice or any vnlawfull meanes to get riches knowing that the Lord will auenge all such things So are they as wickedly couetous in sauing and sparing when iust and reasonable causes in the Common-wealth or God and good causes call for it as numbers are prodigall enough when the diuell or their lusts call for pounds that grudge at a penny parting for God or any good purpose 5. When a man by reason of his wealth growes either secure in his course or licentious in his sinne or scornefull of admonition or hatefull of reproofe or puts off duties wherein the Word is cleare euen to his conscience that either hee will not vndertake all or not yet or not at all This cleares to such a mā that many thornes lye on his heart and haue beset him to hinder obedience Put a drop of honey into a bottle of vineger it is as sharpe as before So drop in the sweet Word of God into such an heart sowred with the world the taste is not changed the Word is ouer-mastered II. Now follow the Remedies against these choking thornes 1. Consideration that aboue all men rich men should embrace the Word and goe on cheerfully to heauen For to whom God hath been more bountifull they are bound to bee more dutifull To whom much is giuen of them much is required and expected Besides they are more free to good duties not so straitly tyed to bodily labour for their present maintenance are not burthened with so many distractions how to liue as poorer men And further they must giue account for more time more opportunities of well-doing more ability to further the duties of piety and workes of mercy than others How then will they answere it if they seldomer heare know lesse obey lesse and sinne more than others Therefore in the first place consider seriously of the large reckoning thou art to make for all thy large both receits and expences 2. Circumspection is another helpe If riches increase set not thy heart on them Thou mayest haue riches in thy hand not in thy heart In thy hand as a Steward in trusted to distribute not in thy heart as a Treasurer to hoord vp In thy hand to saue by disposing what thou losest by reposing in thy heart In thy hand and power so as the world be thine not in thy heart whereby thou becommest his and yet the world so in thy hand thine as still the euill of it bee his owne Account it thine to dispose of others to partake of 3. Moderation of minde in hauing and inioying the profits of this life 1. Cor. 7.30 They that possesse as if they possessed not and they that vse this world as if they vsed it not Motiues hereunto 1. Consider how much of all thou hast thou hast deserued or art worthy of Iacob confessed O Lord I am lesse than the least of thy mercies and thou art lesse than Iacob 2. Consider how little will serue nature if a mans minde were not more crauing than his backe or belly And yet grace is content with lesse 3. He that desires but a little cannot want much and hee that wants not is wealthy enough as he is great enough that is his owne master and can command his owne desires Consider Agurs request Prou. 30.8 4. If God giue thee not much but scant thee in the things of this life and it make it precious and comfortable it is all one A little box of Diamonds is more precious than a Mountaine of lead Better is a dry morsell with peace that is of mind and conscience than a stalled Oxe with contention And if hee haue giuen this little as a pledge of a better inheritance bee contented yea thankfull that thou art an heire in right though not in possession 5. Consider that it is an high poynt of Christian wisdome if the estate and condition be not to a mans minde to bring his minde to his estate as Paul had learned in all estates to be content 4. Christian couetousnesse is a forcible meanes to draw out these thornes out of the heart and hath these properties 1. It makes God the portion and accounts not him happy that hath wealth enough but as Dauid Psalm 144. vlt. Blessed is the people whose God is the Lord. 2. It couets that which he may haue both heere and hereafter It is best coueting of that which a man may haue heere and carry away with him 3. Because it knowes it must leaue these things behinde and cannot carry them away it will bee sure to carry the comfort of them out of the world by wise and prouident disposing of them to God his Church and seruants 4. It is assured it shall be countable for all and therfore is more carefull to giue a good account of a little than to make it more There is greater praise in managing a little well than in getting much together though neuer so well Vse 2. To checke the foolish conceit of carnall rich men who thinke themselues the onely happy men because of their wealth To whom I say yet not I but the Lord If thy conscience can charge thee of deceitfull getting thy wealth God is greater than thy conscience and as Iudas now thinkes his thirty pieces dearely earned so shalt thou one day which will marre all thy mirth But if thou hast gotten them neuer so fairely if thou hast stucke thy selfe fast in this thicke clay and hast laid for thy selfe of them a log
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
singularity and precisenesse and make him stagger betweene Popery and true Religion yea to possesse him with a wicked opinion and conceit that Popery is better 2. As a good hart to grow growes in the powerfull vse of the meanes of saluation knowing that hee who must retaine strength must eate daily so the euill heart neglects the meanes of grace and growth A good hart the more it growes the more it is humble but this growes proud of what he knowes and is soone at a stand not needing more Whence else are such speeches as these What need all this preaching so many Sermons so much knowledge From pride it growes to idlenesse in the vse of good meanes and shall assoone grow rich in grace as an idle fellow that casts vp his Calling and makes euery day holy-day shall grow rich in the world 3. It growes downward and goes backward it easily slides backe from degrees of grace it had receiued and from such practices it had begun and entred on first because it professed without sincerity for bad and by-ends secondly because all his motions were not from the Spirit but vanishing from the flesh his righteousnesse as the morning dew soone drawne vp his resolutions but starts and fits and in good moods thirdly because of the loue of ease of the world of the fauour of men and lothnesse to be at so much paines or losse as the power of Religion calls for any of these makes them soone cast vp all as Demas and setting hand to the Plough soone to looke backe How many by examination may finde they are farre worse than many yeeres since lesse heauenly-minded seldomer in prayer or reading lesse watchfull against sinne lesse mindfull of redeeming their time more worldly scandalous vnprofitable If euer any thing had been sound in this heart it would haue been sweeter to them than to haue gone from it so carelesly Oh repent and doe the first workes and let thy workes be more at last 4. An euill heart growes now apace and to a kind of fulnesse and perfection namely to be as full of vnrighteousnesse as the Gentiles Rom. 1.19 as full of wicked lusts as that poore man was full of Leprosie that came to Christ Luk. 5.12 As the good heart growes in all kindes of graces so this in all kinds of wickednesse for an euill heart cannot but grow from euill to worse Especially it growes full of guile and deceit as Elymas full of subtilty and mischiefe Act. 13.10 thus Satan filled Ananias his heart with hypocrisie a shew without but nothing else within So also it growes full of malice and wrath in hearing the Word come against his sinnes Act. 19.28 the Ephesians against Paul were full of wrath and rage whereas a good heart will say Let the righteous smite me it shall be a benefit Psalm 141.4 Lastly it growes full of enuie and indignation that any should grow neere it and full of nips and scornes against godly Preachers Haue these the marke of the Spirit in spirituall growth that cannot abide the growth of grace in any other or rather the brand of that wicked spirit who lyes in waite till the woman be deliuered to kill her childe Reuel 12.4 IV. A good and honest heart lookes to the Ordinances of God and so hath many excellent qualities In two generall respects 1. In respect of Christian Religion it selfe 2. In respect of the meanes by which it is vpheld and these are three 1. The Word and Sacraments 2. The Sabbaths and Assemblies 3. The Pastors and Ministers 1. For Christian Religion it selfe because it knowes there is but one hope of happinesse and one way to attaine that hope and as there is but one God so but one faith one true Religion by which it can truly know God and rightly worship that God it rightly knowes and so in the way of his worship come to communion with him therefore it is very carefull to make choyce of the true Christian Religion and therefore takes not a Religion hand ouer head but examines it in all the foure Causes and in the Effects 1. The Efficient or Author it knowes true Religion is not the constitution of any earthly power nor the birth and issue of Parents to posterity but is the daughter of God seeing hee onely can make knowne his owne will hee onely can prescribe his owne worship and command or forbid what is pleasing or displeasing to him And therefore if it depend vpon him for all that pertaineth to life much more for all that pertaines to godlinesse 2. Pet. 1.4 It will not take a Religion on the word of any man any Church any Councell or any Pope nor any Angell Gal. 1.8 but on the Word of God onely 2. The Matter of it being from God must bee Diuine contained in the holy Scriptures by which alone we come to the true knowledge and seruice of the true God It will not hold for matters of Religion vnwritten traditions nor precepts of men nor constitutions of Fathers or Churches not grounded in the Word As the Scriptures forbid all addition or detraction from themselues so a good heart holds them accursed that for Doctrines of God shall obtrude precepts of men 3. The Forme of true Religion is conformitie with Gods reuealed will in all things as the forme of the Tabernacle was the conformity with the patterne giuen to Moses in the Mount from which he might not depart no not to a pin It will not chuse a Religion that layes out of sight that patterne that prohibits the vse of Scriptures that holds ignorance the mother of deuotion It will not chuse a Religion that is cleane contrary to the patterne a Religion that makes more gods than one that makes euery Pope a god in forgiuing sinnes making something of nothing and Lawes directly to binde conscience that makes more Mediators than one contrary to the patterne 1. Tim. 2.5 euen so many as there bee Saints in the Popes Calender yea euery man his owne sauiour and meriter of eternall life It will not chuse a Religion that disableth the onely Sacrifice and Oblation of Christ vnlesse he be daily offered by greasie priests nor that which teacheth in the day of trouble to call on the Virgin Peter Iohn all Saints contrary to Psal. 50.15 nor that which disclaimeth ciuill obedience and thrusts downe the authority of Princes in their owne Dominions against that in Rom. 13.1 4. In the End the principall end of true Religion is Gods glory the lesse principall the leading of men to true beatitude by the right way which is Christ. A good heart will not chuse a Religion which is derogatory to Gods glory and carries away from Christ such as the doctrine of iustification by workes of humane satisfactions inuocation of Saints propitiatory sacrifice for the sinnes of quick and dead the Popes head-ship of the Church making lawes against the Lawes of Christ
it selfe to God 3. It hath no care commonly of his grounds of Religion and so runnes 〈…〉 still is wauering and 〈…〉 in what Religion he meanes to 〈…〉 betweene God and Baal and sees no 〈…〉 betweene true Religion and Popeâ—◠〈…〉 of one trumpet would make them as forward Papâ—â—â—s as now they are Protestants 4. It can pretend Gods glory and Gods ends but intend the owne ends Herod pretends to come and worship Christ but intends to kill him Iezabel can make Religion a pretext for her foulest fact of murdering an Innocent so can Papists finely in ordine ad Deum and to promote the Catholike cause raise Massacres c. 1. Sam. 2.22 Women professing great sanctity by comming to the Temple polluted themselues with wicked Priests It were a sinne to say so of holy Popish Priests and their pure Nunnes 5. It will haue a Religion for fashion or shew but loue it not promote it not no not in their owne families scarce professe it for present reproach or after-claps but zeale and forwardnesse were madnesse as Festus said to Paul and to become an hatefull Puritan They frame not their actions to the rules of Christian Religion but are loose vnsauory earthly in all their courses they will lose nothing for it Christ shall lose the glory of Heauen for them and so farre they like their Religion but they will not lose crummes of earth for his sake 6. An euill heart can make a profession of Religion and scorne the Professors reuile them as a packe of hypocrites But our Sauiour packs such out of his number saying They that are with vs cannot lightly speake euill of vs Mark 9.39 Now of the markes of a good heart in respect of the meanes by which this true Religion is vpheld And first of the Word and Sacraments The equity of carefulnesse in these stands in these reasons 1. Because a good heart cannot heare God himselfe speake nor enioy such neere and immediate fellowship with him as it desires it is most glad to enioy him through the grates of the Word and Sacraments to heare him speake by his Messenger to reade his letters and be enriched with such pledges of his loue which therein he includeth to his sonnes and daughters Thus doth a faithfull Spouse to him absent whom her soule loueth 2. Because these Ordinances proceed from the holy Spirit of God and are meanes appoynted for the sanctification of the Elect a good heart will neuer heare or reade the Scriptures nor speake of them but with great reuerence It dares not profane the sacred Scriptures vsing them vainely or wickedly as in iests playes charmes neither dares it come to the Sacrament without due examination preparation instruction correction or strength and consolation in the course of Christianity 2. Tim. 3.16 3. Because the good heart sees his continuall need it is carefull in the continuall vse of the means of grace It sees hardnesse of heart still stealing on it It discernes spirituall weaknesse and fainting of soule It feeles many conflicts of the flesh against the spirit It is acquainted with the thrusts and temptations of Satan It sees the health of the soule stand in these refreshings and the strength of the heart decaying without them as the body doth without repayre And therefore it still relieues it selfe by the Word Sacraments Prayer and the like Psalm 119.28 My heart melteth for heauinesse raise me vp according to thy Word vers 92. Had it not been for thy Word I had perished in my trouble 4. Because it conceiues God a Spirit and his Ordinances spirituall therefore in performing these it neuer contents it selfe with the outward deed alone but especially aymes at soundnesse and sincerity in the manner of doing Psalm 119.80 Let my heart be vpright in thy statutes All is out of sence and conscience not for shame fashion custome law or vaine ostentation But now in speciall for the Word preached A good heart makes great conscience of it as is great reason 1. Because it sees the Word preached only able to bruise a stony heart to tame melt and cause to tremble a secure heart as Felix Esa. 66.2 that trembleth at my Word Acts 16.24 The Iaylor came trembling and shiuering as hauing a strong Ague in his conscience Also it is of power to open a shut conscience as Dauids by Nathan 2. Because the preaching of the Word reueales the vnsearchable riches of Christ Ephes. 3.8 and brings into acquaintance with him This is the hammer by which Christ standing at the dore of the heart knocks and if any open he comes in and suppes with him Christ not onely inuites him to a feast but feeds him with his owne flesh and blood and he with Christ that is a fruitfull Hearer of the Word entertaines Christ calls him as the Church Cant. 4.16 to a feast in his Garden to eate of his pleasant things Christ is feasted when he tastes the sweet fruits of repentance faith mortification and obedience wrought by the preaching of the Word Nay it makes vs of neere kindred with Christ his father his mother his brethren and sisters Luk. 8.21 3. Because the Word preached brings in the Spirit of God with his sauing graces being the chariot of the Spirit by which hee rides gloriously into the hearts of Beleeuers God who can giue his Spirit without it ordinarily doth not He could haue taught Cornelius without Peters so tedious a iourney but Cornelius must attend Peters Ministery and while Peter was yet speaking the holy Ghost fell on them all Acts 10.44 But see it in speciall sauing graces first illumination is by preaching Acts 8.31 The Eunuch cannot vnderstand without an interpreter he must ioyne himselfe to Philip. Secondly faith comes by hearing Rom. 10.14 and by the foolishnesse of preaching God will saue them that beleeue 1. Cor. 1.21 Neither can actuall faith be without some measure of actuall knowledge Thirdly the feare of God is wrought by preaching Rom. 8.15 the spirit of feare is wrought by the Ministery of the Law shewing sinne distinctly the curse due to it and our owne guiltinesse And by the Gospell is wrought that childlike feare by the spirit of adoption by which now we feare to offend God as before to be offended and reuenged on by him Fourthly peace of conscience and a sweete ioy in God is wrought hereby Psalm 51.8 Let me heare the voyce of gladnesse that the broken bones may reioyce Lastly the Word preached brings in not onely this life of grace but that of glory Act. 11.14 Send for Peter to Ioppa and he shall speake words whereby both thou and thy house shall be saued And therefore is it called the Word of life and saluation In these and other regards a good heart is a conscionable Hearer 1. It prepares it selfe as a fit casket or storehouse to lay the Word in conceiuing it the most precious iewell and richest pearle in all the world
bee heard pitied nor ended Lastly an euill heart can heare but not pray before-hand and so loseth all the power of the Word and the blessing which depends on prayer for Paul planteth Apollos watereth but God giueth the increase 1. Cor. 3.6 And Pauls preaching was fruitfull to Lydia because the Lord opened her heart Act. 16.14 The second meanes whereby true Religion is maintained are the Sabbaths and assemblies In respect whereof a good heart hath many markes and qualities 1. It knowes God hath appoynted both a certaine time and place for the publike exercise of Religion both for the preseruation of his worship which else would speedily run to ruine as also that the Church might be knowne and discerned as a City on the top of a Mountaine by the meeting of his people and that such as forsake it might iustly and inexcusably be damned it being so visible and sensible among them Now this being a morall and perpetuall Commandement written in Tables of stone a good heart dares not bring the guilt of violating it vpon it selfe by forgetting what God would haue vs remember or profaning what hee commands to keepe holy or vnhallowing the time or place which he hath blessed to holy vses Leuit. 19.30 Yee shall keepe my Sabbaths and reuerence my Sanctuary I am the Lord. 2. It knowes that the strict keeping of the Sabbath is a fashioning of vs to Gods Image who did all his worke in the six dayes and rested the seuenth To the Image of Adams holinesse in his innocency who obserued the seuenth day holy vnto God And to the image of the second Adam The Lord of the Sabbath who most absolutely kept the Sabbath fulfilling all righteousnesse And the good hart though it cannot attaine this perfection yet striues to recouer this Image 3. It knowes that as it is the Pale and preseruatiue of Religion and the heart of the Commandements as it is placed betweene the two Tables so it is the triall of Religion Whence it is vsuall in Scripture to put keeping of the Sabbath for the whole worship of God and the Prophets mentioning the decay of all Religion say the Sabbaths are polluted Lam. 1.7 and that hee that is an ordinary Sabbath-breaker is a man of no religion without God in the world The Iewes could say If this man were of God he would keepe the Sabbath Ioh. 9.16 And enemies and hinderers of sanctifying the Sabbath are called vnbeleeuers vagabonds and wicked fellowes Act. 17.2 5. 4. It knowes that fearfull iudgements linger and waite vpon that person or people that negligently or wilfully profane Gods holy Sabbath Neh. 13.18 Did not your fathers thus and our God brought all this plague vpon vs Yet ye increase the wrath in breaking the Sabbath Ezek. 20.13 God thinkes on such to powre out indignation vpon them Which is a fire that cannot be quenched Ier. 17. vlt. The bodily death for the breach of the Ceremoniall part did figure the death of the soule for the breach of the Morall part See Exod. 31.14 and 35.2 5. It knowes that God showres downe blessings spirituall and temporall of this life and a better on the heads of conscionable obseruers of the Sabbath Esa. 56.2 5. Blessed is the man that doth this that keepeth the Sabbath and pollutes it not Chap. 58.13 14. If thou make the Sabbath a delight thou shalt delight in the Lord that is in the sweetnesse of his Word and Ordinances thou shalt mount on the high places of the earth that is be exalted aboue all people in true honour and be fed with the heritage of Iacob that is enioy all the good things of the promised Land of heauenly Canaan Here are blessings internall externall eternall 6. It knowes that the carefull sanctifying of a Sabbath heere is the beginning of that euerlasting Sabbath hereafter when we shall be gathered vnto the Congregation of the first borne written in heauen and enter into that eternall Rest of which this is a shadow which who so begins not here God hath sworne he shall neuer enter into his rest Hence a good heart first remembers the Sabbath day to sanctifie it It will all the weeke prepare for the Sabbath and doe all his owne worke in the sixe dayes as God did his that hee may rest on the seuenth It will remoue all things that may hinder the sanctifying of it either in himselfe or in his family that all worldly businesse may bee buried for that day as Iacob buried his Idols before he went to Bethel the House of God It will remember it is a day of rest from all bodily labour which necessity or holinesse command not for Adam himselfe in innocency could not both keepe the Sabbath and walke in his vocation And that it is a Day of holy rest not of idlenesse a Sabbath of the Lord. If God had liked idlenesse saith Athanasius he would not haue commanded so many things to be done nor all the parts of his worship to bee doubled on the Sabbath as Numb 28.9 10. nor so many duties of it as the longest day is short enough for them Therefore euery good heart will rest from all his speciall calling and waite on the generall Master or seruant young or old the buyer and seller Neh. 10.31 All Carryers and Porters Ier. 17.21 Beare no burthen on the Sabbath day no not the Husband-man in haruest Exod. 34.21 Yea the Prince himselfe is not exempted but must be among them Ezek. 46.9 Secondly a good heart will keepe the whole Sabbath day which is the seuenth in respect of the sixe following namely the first day of the weeke as the Iewish was the seuenth in respect of the sixe going before namely the last of the weeke If thou hirest a seruant or labourer to worke a day doest thou not meane a whole day When God allowes thee sixe dayes are they not whole and is not the seuenth so too When God rested the seuenth day was it not the whole Therefore a good heart thinks not it hath sufficiently kept a Sabbath to heare Seruice or a Sermon in the fore-noone or after-noone and all day else doe what hee list No it will giue him the morning and giue him the euening too Psal. 92.2 It selfe would not accept of another the labour of one or two houres for a dayes worke and dares not offer it to God but will keepe the whole Sabbath either in Gods House or it owne in duties publike or priuate Ier. 17.22 Ye shall doe no worke but sanctifie my Sabbath Thirdly a good heart will make the whole man keepe the Sabbath For as man stands of two parts body and soule so the sanctifying of the Sabbath is twofold inward and outward which a godly heart is carefull not to diuorce and therefore 1. Preserues the outward man from seruile workes of the calling but specially from committing sinne which is the most seruile worke and most contrary to the sanctification of the
grace farthest from a good heart These are the Notes of a good an honest hart of which I will say to you as the Lord himselfe sometime said of the Israelites Deut. chap. 5. vers 29. Oh that there were such an heart in you to feare your God and keepe his Commandements alwayes that it might bee well with you and with your children for euer Now hauing spoken 1. of the Meanes whereby the heart becomes good 2. of the Marks whereby it is knowne so to be we come in the third place to the Motiues which is the last thing in the description of this last soyle I. Onely such an heart keepes the Word to saluation Fusty vessels are not fit for the precious liquor of sound and sauing knowledge and the graces of the Spirit The Law is spirituall and the place where the Lord layes it is in the spirit and heart of his Elect in whom onely he hath wrought a care to keepe it Psal. 119.11 I haue hid thy Word in my heart that I might not sin against thee The Lord hauing written his Law in Tables made choyce of y e Arke to lay vp the same safe Exo. 25.16 Thou shalt lay in the Arke the Testimony that I shal giue thee Now this Arke must be ouerlaid with pure gold both within and without signifying that the godly heart which must keepe the Word must be sincere within and without and euery other heart but the good and honest will shake the Word out one time or other hence Dauid prayeth Psal. 119.80 Let my heart bee vpright in thy statutes that I be not ashamed II. God esteemeth the goodnesse of our works by the goodnesse of the heart Ier. 17.11 I the Lord try the hearts to giue to euery man according to his work Hence many workes of ciuill men glorious and beautifull to the eyes of men are hatefull to God because they flow from the filthy puddle of a corrupt heart For as an euill action for matter can neuer bee made good by a good intention of the heart so a good action for matter can neuer be good in acceptance from an euill and deceitfull heart If the spring be corrupt so are all the streames Hence also God esteemeth good duties perfect when the heart is sincere because what is wanting in the manner and measure of obedience is supplyed by soundnesse and made vp by the goodnesse of the â—â—art and therefore in Scripture vprightnesse and perfection are put one for another The widowes mite was in it selfe very light but putting her heart to it made it ponderous Adde thy heart to thy mite and it shall be accepted as a Talent Hence the Scripture saith God iudgeth not as man we iudge from without God from within we proceed from the effect to the cause hee from the cause to the effect wee iudge the heart by the worke hee the worke by the heart we looke first to the sacrifice and then to Abel hee first hath respect to Abel and then to his sacrifice Hence we see a mite in sincerity accepted and a Talent from hypocrisie reiected III. Without this good and honest heart thou losest all thy labour all thy graces all thy hopes all thy expectation If they come not from a pure heart he that is pure looks with pure eyes reiects them all If thou beleeue not from the heart Rom. 10.10 it is vanishing and temporary If thou liftest not vp pure hands in prayer that is the prayer of a pure heart suppose thou diddest weare thy tongue to the stumps and thy knees horne-hard thou losest all thy labour therefore Paul describeth true worshippers 2. Tim. 2.22 to be such as call on the Lord with a pure heart If thy loue be in word and tongue and not in truth thy heart cannot assure thee that thou art of the truth 1. Ioh. 3.18 19. If thou doest not from the heart obey the forme of doctrine deliuered Rom. 6.17 all thy obedience is lost without recompence without acceptation yea abominable Finally whatsoeuer we doe doe it heartily vnto the Lord and not vnto men Col. 3.23 The kernell of all duties lyeth within in the true disposition of the heart without which all is as an empty shell which when it comes to cracking and opening the hypocrites hope faileth See we not in the Day of Iudgement many shall pretend great matters done in preaching or prophecying in the Name of Christ and casting out diuels in the same frequenting Christs presence Wee saw and heard thee in our strâ—ets and so expecting some great reward for so great and glorious workes But not being sound at heart all these things are no better esteemed then working of iniquity and recompenced as hatefull sinnes Depart from mee ye workers of iniquity for all the sacrifices of an hypocrite are abominable his very prayers abominable Esa. 1. Bring no more sacrifices but wash you clense you and then come let vs reason together Esa. 58.3 The Iewes vrge God with their fasting and yet are sent away empty IV. A good heart is the essentiall difference or distinction betweene a godly man and an hypocrite whosoeuer wants it shall receiue his portion with hypocrites The Pharises make cleane the out-side A good Christian heares his Master say Thou hypocrite first make the in-side cleane As the hypocrites religion is made but a couer or cloke so he vseth it as a cloke to cast on and off as hee list And as men make their clothes so doth hee his religion so it be some fine stuffe without they care not what base lining they put in But the sound Christian is as the Kings daughter Psal. 45.13 all glorious within like a late fashion of great men lining russet or base Clokes with Taffatie or Veluet cleane thorow or like the hangings of the Sanctuary without course Badgers skinnes within fine linnen embroydered Exod. 26.1 14. The hypocrite desires to seeme either onely or principally the sound Christian desires to be acceptable Saul when hee knew Gods minde in reiecting him yet honour me saith he before the people 1. Sam. 15.30 the sound Christian knowing the minde of God in electing iustifying and sanctifying him endeuours both liuing and dying to be indeed acceptable vnto him An vnfaithfull and euill heart that departs from God hath faire showes goodly greene leaues a kinde of faith ioy profession and will giue God euery thing but a good heart which gift he only calls for which because hee with-holds hee shall neuer speed so well as a sound Christian who can giue nothing but true desires of a changed and sincere heart V. The whole comfort of a Christian vnder God is in a sound honest and good heart As first all inward comfort 2. Cor. 1.12 This is our reioycing euen the testimonie of a good conscience that in all simplicity and godly purenesse we haue had our conuersation This ioy is the ioy of Gods people which the stranger enters not
into and of it our Sauiour saith None shall take it from you It is like a little veine or spring which euer runneth whereas the ioy of an hypocrite which makes a greater show and noise then the other is like a great pond cleare at top muddy at bottome dried vp in Summer when is most need of the waters of comfort Secondly in outward opposition when men who cannot abide sincerity obiect to vs that all is hypocrisie and scorne vs for the things we doe when Ismaels scoffe vs for the blessings sake that from the world we haue small comfort and encouragement in our godly way now wee may finde comfort and peace in the sound constitution of our hearts 2. Sam. 6.21 Dauid being scorned by Michol for dancing before the Arke and called foole for his paines contemned that contempt for he did it in the vprightnes of his heart and would be yet more vile Paul teaching the strictnesse of Christian Religion to bring Christ into the hearts and liues of men was counted an heretike but professed After the way which ye call heresie doe I worship the God of my fathers Apply wee this to our selues A good conscience as a brazen wall feares not the arrowes of scorners and aduersaries Iobs innocencie will beare his aduersaries booke of accusations on his shoulder Thirdly in personall affliction this good heart ministreth great comfort 1. In inward temptation when Satan shall obiect as against Iob that thou art an hypocrite then which no temptation more assaulteth or infesteth the poore Christian looke what way thou canst not hearing not praying not fasting reading or almes can answere it but onely the sincere and inward disposition of an honest heart in all these He is molested with hypocrisie but not subdued by it So when Satan shall obiect the weaknesse of thy faith or the defects of thy obedience and that God cannot accept so broken and sinfull performances nothing can answere this dart but sincerity of heart manifest in true desires and endeuours which God accepteth beholding mercifully what a man hath not what he hath not Sincerity makes light things massie and ponderous where hypocrisie makes talents lighter then feathers So if he obiect thy heauinesse and vntowardnesse in prayer that thou prayest coldly and distractedly the only answere is God regards not the tune of the voyce the phrase of speach the sound of words or eloquence of tongue but the affection of the heart as in Moses Exod. 14.15 and Hanna 1. Sam. 1.17 2. In outward affliction onely a good and honest heart beares a man vp Iob in all his troubles had no other comfort Chap. 27.5 Vntill I dye I will neuer take away mine innocencie from my selfe When Abimelech was threatned for taking Sarah it was happy and comfortable to him that hee could say With a good and an vpright heart I did this Gen. 20.5 What a strength is it when afflictions take a man in his way and while with a good heart he goes about his businesse But if crosses come while a man is wandring or his heart rouing after vanity this disposition adds a sting to the affliction when the heart shall smite it selfe that it suffers as an euill doer Fourthly in respect of perseuerance in good a good heart onely ministreth comfort For as an Apple rotten at core must faile and perish seeme it neuer so beautifull so all graces shall wither that are not soundly fixed in a good and honest heart It is not leaues and showes without but soundnesse of sap and iuice within that makes the tree continue in fruitfulnesse One time or other the Word of God blasts the hypocrite as the fruitlesse Figge-tree and then how soone is it withered Inquire after his graces his zeale forwardnesse diligence ioy faith loue his place cannot be found his place in the profession shall be as empty as Dauids when Saul asked after him He that builds on the sand and in soundnesse of heart settles not himselfe on Christ the corner stone as our Sauiour said of the stately buildings of the Temple so may wee say of this man who held a beautifull place in the Church and shined in many graces See you all these things the time comes when a stone shall not be left on a stone the fall of his house shall be great and of the ruines of his graces wee may say as the Merchants of the riches of Rome Reuel 18.17 In one houre shall so great riches come to desolation But the vpright of heart shall neuer be ashamed Fiftly in the life time the Lord will doe them good that are true of heart Psal. 125.4 Hee will be mercifull to his defects that prepares his heart to seeke him though hee be not clensed according to the purification of the Sanctuary 2. Chron. 30.19 Hee will shew himselfe strong with the vpright heart chap. 16.9 Let them be neuer so weake in themselues Gods strength shall perfect all their weaknesses Let all the world condemne them yet he will iustifie them as true Nathaniels in whom is no guile In a word prosperity is their portion in this life 2. Chron. 31.21 Hezekiah in his workes sought the Lord and prospered Sixtly in his death this comfort shall neuer be shaken out of his heart when death shall sunder his soule and body it shal neuer seuer his heart from the soundnesse of it Hezekiah when sentence of death was passed against him the conscience of his honest and sincere heart comforted him Esa. 38.3 O Lord thou knowest I haue walked with an vpright heart c. At this time it will not comfort a man to haue done neuer so excellent workes but the manner of doing and his true endeuour shall comfort him Lastly in the day of Iudgement onely the good and honest heart shall lift vp the head before the Iudge of the world As a faithfull companion it will goe with vs before the Iudge and plead where no other Proctor can be admitted no other friend can appeare for vs. But how dare an hypocrite who hath nothing but chaffe and straw and stubble stand before the fire of that great Day which nothing but golden soundnesse and sincerity can abide No matter how thou canst gild thy selfe if thou beest not golden the fire shall consume thee But be thou the meanest creature that the whole earth can present before the Iudge with an honest heart that hast been faithfull and sincere in a little in the basest calling and estate that euer was any that Day shall preferre thee aboue hollow-hearted professours Preachers yea Princes For then it shall be better to vse Augustines comparison to be a little small finger that can doe no such seruice in the body if sound than to bee an eye of admirable quicknesse and vse for the guiding of the body if vnsound darke or ready to fall out of the head HAuing thus largely shewed the nature of this soyle of
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