in the fire so these in the hearing but shortly after lose all the efficacy of the Word and become hardened as before Others stirred vp by the power of the Word to some good duty formerly neglected now grow to some resolution that no Lion in the way shall hinder them and purpose a man would thinke and themselues doe so vnfainedly a great change in themselues but shortly after proue like the sonne in the parable Math. 21.30 whom his father commanding to goe worke in the Vineyard he promised and likely he purposed he would but some other motion preuailing went not So wee haue many hearers many times in good moods but corruption of nature not subdued nor mastred which is not alwayes stirring alike watcheth the fittest time to resist the Word so as present purposes are seldome or neuer followed to practice and future performances Vse 2. Looke well to thy hearing for after-times that with knowledge thou mayest ioyne obedience and by the Word grow in grace as thou doest in dayes Content not thy selfe to heare with a soft heart or with a ioyfull heart if it bee hollow and rimie to let it slip Consider for motiues heereunto 1. That as God hath made our blood a carryer and conueyer of life thorow all the body so his Word to carry spirit and life thorow all the soule And lesse dangerous it is to breake a veine to let out all the blood and life of the body than to admit a clift in our soules that the doctrine of life and saluation should run out 2. The world casts nothing vpon him that is a waster and spend-thrift nor can hee be ruler of much that is not a faithfull keeper and sauer of little If thou sauest not that thou hearest nor layest it vp thou shalt neuer bee a rich man in knowledge faith comfort or experience 3. Nature teacheth to saue somewhat against a rainy day Consider what dayes thou hast to passe if prosperous if aduerse if sicke if sound if tentations on the right or left hand if life or death if whatsoeuer thou art naked without the Word without strength counsell comfort 4. A godly man will be a Christian at home as well as at Church and as Dauid walke vprightly in the middest of his house Meanes to heare for afterward 1. Be abundantly couetous to lay vp a good store for thy selfe against time to come Enlarge thy affections insatiably to gather all thou mayest This is a gracious and commendable couetousnesse 2. Esteeme it aboue all keeping more worth than much fine gold Psalm 119.127 Account it thine heritage and the ioy of thy heart vers 111. 3. Let it be in thy heart first treasure it there A man reserues his barne for his crop of wheat or other corne Wilt thou fill thy barne and garner with chaffe and stubble or wilt thou in stead of gold or pearles pester thy best cofer with drosse and pibbles which are heauie and cumbersome but of no price or value 4. Binde it on thy fingers Prou. 7.3 as a Ring that is euer in sight Practice is the best keeper of the Word The thornes sprang vp and choked it Now we are to intreat of the failing of the seed in this ground wherein because there is but little difference from the withering we spake of in the former grounds but that it proceedeth from other causes wee will therefore inquire into those causes as they are particularly and in order set downe in the 14. verse Cares Riches Pleasures These are described as the speciall thornes which choke the seed of the Word Whence note in generall what it is that lets vs from heauen not only the pursuit of vnlawful things but the abuse of lawfull It is not whoredome adultery theft murther Sabbath-breaking and the like that heere are said to choke the seede and hinder our haruest but the abuse of lawfull profits pleasures cares and desires Math. 24.38 As in the dayes of Noah they did eate and drinke and marry and giue in marriage vntill the day that Noah entred into the Arke c. What was it a sinne to eate to drinke to marry were these the things for which they were destroyed No but the abuse of these things they were so wholly in these as they securely cast off all admonitions and all prediction of iudgements these became thornes and choked all counsell and all the preaching of Noah and so their destruction was sudden not because it was not foretold but it was not beleeued or regarded Luk. 14.16 What was more lawfull than to buy a Farme and a yoke of Oxen or to marry a Wife But yet these shall neuer taste of the Supper not because they did these things but because they were so inordinate and intent on them that they refused the call to the Kings Supper And these three sorts of inuited ghests refusing the Kings gracious inuitation doe notably resemble and expresse these three sorts of thornes choking the Word the Farme noteth riches Oxen the cares of life and the Wife voluptuous liuing All which or any of them hinder men from the heauenly banquet So 1. Cor. 10.7 The people sate downe to eate and drinke and rose vp to play Reason 1. Sinnes in lawfull things are both more ordinary and lesse sensible both for the auoyding and preuenting as also for the recouery and repentance from them What a number of naturall and indifferent actions doth euery man goe ouer euery day into which creepe a number of sinnes because men take themselues free to doe as they list in them and onely content themselues in their liberty vnto the thing vnwilling to heare of any of Gods restraints or impositions in the manner or fruition of that liberty This poynt is very vsefull and therefore wee will giue some instances to shew how men doe infinitely abuse their lawfull liberties with the great hazard of their soules 1. In eating and drinking which is not onely lawfull but necessary Yet heere Christians offend exceedingly many wayes 1. When they eate not their owne bread 2. Thes. 3.12 2. When they eate without feare Iude 12. not before the Lord. 3. When they corrupt themselues in the creatures losing sobriety modesty chastity health and reason as the drunkard drownes his soule senses body and all 4. When they neuer taste the sweetnesse of God in the creatures more than beasts nor sanctifie themselues after feasting as Iob his sonnes 5. When they waste the creatures not remembring the afflictions of Ioseph Amos 6.6 2. What is more necessary than apparell decently to couer nakednesse to fence the body from iniury of weather and to put vs in minde of sinne But what a number of sinnes doe men and women put on with their apparell 1. For the matter which is not skinnes as Adams but stately and costly 2. For the manner while they take liberty to disguise themselues in strange attire and monstrous fashions shewing no other
true pleasure a carnall minde is capable of and they themselues who most enioy worldly pleasures can sometimes conceiue their owne ioy to be onely in the face and not in the heart and that their laughter is like to madnesse from the teeth outward and not so inward as it seemes And seeing such pleasures as delight the carnall appetite are seldome compassed without sinne what true ioy can be there where in the heart is fixed a sting of sinne which marreth all the sport Or if the delight be sinfull the conscience that smarts not for it in inioying it is the worse benummed and seared and farre from true ioy or pleasure though outward delights tickle him neuer so much He laughs as a man in paine being tickled but his vexation within is neuer the lesse 3. As there is little content in earthly pleasures so is there lesse stability or continuance the time is short 1. Cor. 7.29 One well saith of pleasures that they come like Oxen slow and heauily but goe away as Post-horses all on the spurre and stay not How long doth the pleasure of most delicate drinke stay beyond the swallowing or of the most sweet musike beyond the hearing or the most odoriferous smels longer than the flowre is held to the nose Spend whole dayes and nights in merry sports Playes pastimes doth the delight last longer than the present fruition And then leauing vs empty doe they not recompence men with some sorrow and griefe that they seeme now robbed either of their pleasures or of their time spent in and for them How truly are pleasure and sorrow called twinnes no sooner is one borne but the other holds his heele Yea the fairest and sweetest earthly pleasure is as hardly found without some molestation as a Rose without his thorne Make the world thy Paradise and thy belly thy god thy Paradise shall cast thee out shortly and thy god which thou seruest shall pay thee the wages of thy seruice and then thou shalt see it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure for a season Heb. 11.25 like Ionas his Gourd soone worme-eaten and withered 4. Consider the danger of inioying worldly pleasures which is foure-fold First a voluptuous life is a walking vpon snares and ginnes which the wisest and most oculate man hardly auoids without being taken Alasse how vaine is the pleasure of birds feeding about the snare y t immediatly shall bring them into the Fowlers bag How vaine is y e sport of fishes playing with a deadly bait So dangerous and vnsafe is it to addict our selues to these alluring baits of worldly pleasures Now goe a while into your owne hearts and see whether in those worldly pleasures you haue most swallowed you haue not sometimes smarted if not so whether if there bee any smart in sinne you had not cause by them Be not like the horse or mule Psal. 32.8 yet the poore beast hauing once falne into a hole will not fall into the same hole againe if he see it and poore silly birds will auoid the same nets and ginnes which had beset them A second danger is the slaying of the soule by the pampering of the body 1. Tim. 5.6 Delicate widowes are dead while they liue there is no way to reconcile the seeming contradiction but to say that the delicate liuing of these widowes depriued their soules of the life grace Spirit of God and so being dead in sin in soule were vtterly vnprofitable vnmoueable in duties of grace heauenly life This fearfull estate the following of pleasures brought them into A third danger is the losse and refusall of heauenly ioyes and pleasures For God is not so prodigall of his best blessings as to bestow them where himselfe shall be sure to haue least thankes for them or themselues are vnder-valued Shall Esau haue the birth-right that preferres pottage before it And shall hee haue heauenly treasures and lasting ioyes committed to him and thrust vpon him that prefers euery trifling vanity and base pleasure before them A carnall man is a naturall foole he had rather haue a piece of painted glasse than a Diamond and would a wise man bestow a precious Pearle on such a foole No let him haue his choyce and enuy it not to him but pitty him that with Esops Cocke contemnes a Pearle and scrapes after a Barly corne The misery of this man is to be delighted with his misery A fourth danger is the indissoluble connexion of pleasure and iudgement to them that are louers of pleasures more than of God or their duty If thou wilt eate the forbidden fruit and reach foorth thy hand beyond Gods allowance to please thy senses in the day thou so doest thou shalt dye the death If the Pastor will take his ease and faile in his paines the blood of his people shal be required at his hands If the young man will take his pleasure and walke in the sight of his owne eyes he must remember that for all this he must come to Iudgement Luk. 16.25 The Parable bids the rich man remember Thou hadst thy pleasure here and Lazarus paine now therfore thou must be tormented and he comforted And woe to you that laugh now for ye shall weepe and mourne Chap. 6.25 Nay not onely are these two tyed fast together as with an Adamant chaine but euery dramme of this sweet pleasure shall be recompensed with a Talent of sorrow and griefe As he that by a moments delight in meate and drinke hath surcharged his stomake and surfetted himselfe must recompence halfe an houres pleasure with some moneths of deadly paine 5. Consider the difference betweene godly and wicked men One hath lusts and pleasures the other serues lusts and pleasures Pleasures will be knocking at the godly mans doore and he somtimes lets them in but he takes not thought to accomplish them as the other doth Rom. 13. vlt. They that are Christs haue crucified the flesh with the lusts and affections Gal. 5.24 The one holds his pleasures and lusts against the Word as wee haue heard the other takes the Word the two-edged sword the sacrificing knife of our lusts the pruning knife of our pleasures and applies to himselfe 1. The precepts which command to cast downe euery thing that is exalted against God 2. Cor. 10.4 and to possesse our vessels in holinesse and honour and not in the lust of concupiscence which is directly contrary thereto 1. Thes. 4.4 2. The threatnings which tell vs If we walke after the flesh wee shall dye Rom. 8.13 3. The promises which are all made to them that cleanse themselues from all filthinesse of flesh and spirit whereof voluptuousnesse is one and to such as grow vnto full holinesse in the feare of God 2. Cor. 7.1 4. The examples of Scripture as 1. Cor. 10.6 that we should not lust after things euill as they lusted with whom God was not pleased 6. Consider the examples of holy men which will plainly
is to please God nor to please man by doing any euill nor by leauing vndone any good it is bound to by the calling it will not be afraid to depart from any good purpose or practice for mens displeasure Againe it can set it selfe naked before Gods presence to whom it desires to stand it desires liuing and dying to be acceptable vnto him 2. Cor. 5.9 A true Israelite hath praise enough to bee praised of God and to be a Iew within and can more satisfie it selfe with Gods allowance than a thousand witnesses Further it dares appeale to God and flie to his Tribunall when men accuse it as Dauid Iudge me according to mine innocency and Moses when Israel would not heare turned to the Lord saying I haue not taken so much as an Asse from them nor hurt any of them Numb 16.15 Lastly if men will condemne him timerously vnheard vnconuinced if all his wary carriage cannot obtaine a right iudgement and sentence then out of sence of innocency and goodnesse of conscience hee can contemne such vniust iudgement and fearelesly expect the Iudgement of God who will make his innocency shine as the light as Dauid against his scoffing and slaunderous Michol 2. Sam. 6.22 It was before the Lord and Paul against the carnall Corinthians 1. Cor. 4.3 I care little to be iudged of any man A good heart cares not for mans allowance if God allow him This is comfort for the seruants of God whether publike or priuate that the testimony of their conscience makes them care no more for the obloquie of profane men than the barking of dogges A little they may be moued sometimes more than needs but much they care not But an euill heart cannot abide the presence of God but flies as Adam and sets him out of sight It dreades the Iudgement of God and trembles like Felix It lookes asquint and dares not stand in a good cause for feare of men as Ioh. 12.43 Many beleeued but durst not confesse for they loued the praise of men And if it cannot be approued of God it is content with Saul to be honoured before the people Fourthly a good heart resteth and reioyceth in God as in the best and onely portion Psalm 73.25 Whom haue I in Heauen but thee or whom in Earth in comparison of thee It holds all other things as moouables vsing them as not vsing them and is onely comfortable that it wants not him in whom is no want It knowes the Lord hath designed his portion and maintaines him out of his owne fulnesse as out of his portion both for his spirituall and temporall estate Hence his ioy in his presence is the greatest and so is his sorrow in his absence stepping aside and clouding his presence now the good heart mournes after him and thirsts for his presence as the Hart for water And as the losse of the whole world is nothing to this so the whole world cannot make it vp nothing but God himselfe satisfieth it And seeing God hath made himselfe his portion he is carefull to make himselfe Gods portion by entring couenant with him as the Israelites Deut. 32.10 But an euill heart affects God in his gifts more than himselfe Professing him the best Benefactor and thanking him for all indeed it mindeth earthly things And his portion is in this life or else hath none Fifthly a good heart aymes at the glory of God in all things In all his parts 1. Corinth 6.20 in his body because it is his and in his spirit because he is a Spirit In all his actions whether naturall as eating drinking 1. Cor. 10.31 or spirituall the parts of his worship He will cleaue to the Word to know and obey it in prayer giues him the glory of hearing and so in confession Iosh. 7.19 and in praises Psalm 50.23 and in beleeuing Rom. 4.20 and a reuerent vse of his Name and Sabbath Yea he will glorifie God what-euer it cost him nothing is so deare to him as to lay it in the scoales with Gods glory And if there be an opportunity he will shew it euen in difficult commandements as Abraham and dangerous as Daniel and costly as Zacheus Whereas an euill heart maketh shewes of glorifying God in spirituall actions but not in naturall or in his actions not in spirit neither God nor his Word get any of his thoughts As for duties of difficulty danger or cost it casts them quite off as Saul and the young man Thus a good heart behaues it selfe toward God II. In respect of Christ it hath fiue other excellent qualities First it preferreth Christ before a thousand worlds All other things all aduantages whatsoeuer are but losse and dung in comparison of Christ Phil. 3.8 The Church esteemes her Welbeloued the chiefe of ten thousand Cant. 5.10 Why what seeth she in Christ aboue other what is thy Well-beloued aboue other well-beloueds Answ. She seeth in him such purity of nature such power of merit such perfection of loue such freedome in promises and such truth in performances as nothing in the World can so affect her Shee seeth him euery way more beautifull then the sonnes of men Psalm 45.3 therefore she sels all for the Pearle as the Disciples left all to follow Christ. But can an euill heart espy such beauty in Christ or can it thus affect him Is not a Pigge better to a Gadaren or a messe of pottage to a profane Esau Who almost preferres not the riches of the world aboue the riches of Christ Nay Christ and his profession are generally esteemed the greatest losse Secondly a good heart reioyceth more in Christ and his loue than in all worldly ioyes Cant. 1.3 We will reioyce and be glad in thee thy loue is better than wine And Dauid will make the Lord his song all the day long Quest. Why what cause of ioy is there in Christ Answ. 1. A good heart seeth in Christ a full redemption from wrath and pardon of sinne therefore reioyceth in God his Sauiour as Mary Luk. 1.46 Esa. 61.10 I will greatly reioyce in the Lord saith the Church for he hath clothed me with garments of saluation 2. It seeth in Christ Gods fauour returned a new couenant and league of friendship made with God himselfe of an heire of wrath made an adopted sonne an heire of God and co-heire with Iesus Christ. 3. It seeth by Christ the Spirit put into his soule sealing vp Gods loue chasing away ignorāce being the Spirit of light working faith and kindling the prayer of faith sending it boldly to the Throne of grace and making it cry Abba Father with assurance that we can but aske and haue and that we are not so ready to knocke as he to open It feeles the vertue of Christs death killing corruptiō and perfecting his sanctification 4. It sees in Christ a blessed future estate of glory prepared for it selfe in which he shall behold the face of God in Heauen and
without which nothing can please God Heb. 11.6 No action speech almes prayer hearing preaching all without it is defiled and sinne and the labour lost 4. Faith is the comfort and strength of Christian life no loue no ioy in Christ before he bee beleeued and apprehended 1. Pet. 1.8 No hope for hereafter if faith beleeueth not no peace with God till wee bee iustified by faith Rom. 5.1 No boldnesse in prayer till by faith wee can call God Father no strength in tentation no ioy in affliction no comfort in death till faith haue gotten Christ his victory his strength his life then the bands of tentations afflictions and deadly things dismay him not 5. Faith opens heauen and makes way to see things within the Vayle to obtaine by the prayer of faith the wealth of heauen yea and the glory of heauen for the end of faith is saluation Whereas an vnbeleeuer shuts heauen against himselfe Reuel 21.8 Without shall bee vnbeleeuers If weaknesse of faith shut Moses out of earthly Canaan much more must want of faith shut men out of heauenly Canaan Therefore a good heart labours for soundnesse of faith and the rather because much faith is counterfeit and many things are taken for it and there is no better argument of a good heart than to cast out deceit from faith lest it be mistaken in so great a commodity 1. It hungers and thirsts after righteousnes aboue all things in the world sighes and grones vnder his â—owne wants feeles a want of Christ who onely can giue a perfect righteousnesse couer his imperfect 2. It is in some measure satisfied according to the promise For clasping fast the promises it comes to a true perswasion of Gods fatherly affection beleeues the remission of sinnes and comes confidently into his presence as a father appeased as the poore Prodigall Luk. 15.18 comes to his father with shame in his face and sorrow in his soule for sinne but yet with confidence in his heart that hee should not bee cast off and so was satisfied aboue his desire he would haue been but as a seruant but lo he is accepted as a sonne 3. This good heart not only beleeues the Word but rests on it to bee happy as the onely good tydings and most thankfully accepting the promises bindes it selfe as fast to God in duty as God hath bound himselfe to it in mercy 4. It will haue a faith to liue by such as shall bring in a new life into the whole man For faith being an instrument to vnite vs vnto Christ by it as by the bond of our vnion we receiue life and motion from Christ that now the heart is purified the conscience pacified the spirit of our minde renewed the will changed the affections altered the whole man moued and quickened to all good duties So in all occasions it will expresse the life of faith which shall now gouerne the whole life First in our labour and actions it makes vs diligent in the worke but leaue the successe to God Secondly in suffering for well-doing it vpholds it selfe with a patient expectance of a good issue and waiting the Lords leisure makes not haste Thirdly in prosperity and the middest oâ— blessings it vseth them with blessing but swells not by them trusts not in them but furthers his reckoning Fourthly in aduersity and temporall wants it saith with Abraham God will prouide it will vse no vnlawfull courses to helpe it selfe and lookes more for the staffe of bread than bread it selfe Fifthly in tentation it will rest on the naked promise it will goe against sence and feeling and apprehending nothing but wrath will reare vp it selfe to trust in Gods mercy Iob will trust still if the Lord should kill him Thus in euery thing the good heart may say I liue not now but Christ liueth in me Galat. 2.20 5. As euery life must bee maintained in naturall things so also must this life of faith Therefore a good heart will bee very diligent in the meanes of preseruing and increasing faith It will bee much in hearing the Word by which it is begotten and fed much in meditation and conference by which it is excited stirred vp much in prayer Lord I beleeue helpe my vnbeliefe and as the Disciples Luk. 17.5 Lord increase our faith 6. It desires to come to the end of it and wisheth for the comming of Christ Reuel 22.17 The Spouse saith Come It waites for the hope of the glory of God Rom. 5.2 But an euill heart cares not for this faith vnfained 1. It contents it selfe with a name and supposition of faith not the thing or rests on knowledge hope or presumption of Gods mercy in stead of faith 2. It prizeth not remission of sinnes at a due rate thinkes it selfe neuer the richer for it holds it impossible to get assurance of it so neuer attempts it nay it sees the want of euery thing but faith 3. It cannot bee brought to labour seriously in the application of Christs merits and righteousnesse thinkes not application to be of the nature of faith or onely applies it for saluation not sanctification or change of the heart and life 4. It can talke of faith not liue by it cannot beleeue for lesser things as meate and drink but vseth vnwarrantable meanes much lesse for greater higher things caÌ„ thank God for prosperity but makes too much haste in aduersity 5. It dares make no profession of faith for feare of men like Nicodemus will doe nothing nor suffer nothing for Christ because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no substance in it 6. It can boast of sound faith with the best but it was neuer begot by the Word nor founded in repentance nor cherished with the meanes nor conflicted with sence of vnbeliefe nor workes any change nor cares for any but feares to come to the end of it it loues not the Lords appearance c. Therefore all this is a fancy not faith a dead carcase not the body of sauing faith by which the good heart liueth The fourth spirituall grace which is a marke of a good heart is sound pacification or peace in the holy Ghost 1. with God 2. with it selfe 3. with others 1. Peace with God is next to iustification by faith Rom. 5.1 And this is first through absolution that is sence of remission of sinnes for sinne onely breeds enmity and separation from God who is neuer pacified till sinne be forgiuen and then they can walke friendly together Secondly through acceptation by meanes of Christ apprehended the Prince of our peace and our Peace-maker Esa. 9.6 Ephes. 2.21 Now a good heart knowing that all happinesse stands in peace with God in whose fauour is life and that the wrath of this King is the messenger of death and what an vncomfortable thing it is for a Tenant at will to liue in the displeasure of his Landlord is most carefull to make vp his
were enemies to Magistracy to Iudgement-seats to lawfull warres and that Christianity let in all confusion into the world that their Religion was against common sense and cut the sinewes of all humane society and it was not fit they should liue whose calumnies Athanasius and Cyrill answered But all these were as winde when God takes him in hand none nor all of these carry any waight in his owne conscience but he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that fought against God and as Basill speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resister of Christ. Vse 2. If carelesse Hearers be the worst Hearers then beware of carelesse and negligent hearing without attention affection or vnderstanding The Apostle Iames chap. 1. vers 23. describes many of our Hearers to be like a man that lookes his naturall face in a glasse but goes away and forgets immediately what a one hee was The Word is Gods looking-glasse held before men in the Ministery this lets them see their faces their blemishes and spots but they like fooles looke vpon the glasse to see themselues onely not to reforme any thing Others fitly compare many of our Hearers to Idols that haue eyes and see not eares and heare not for they want the seeing eye and the hearing eare no more profiting than the very Images on the walls as vnmoueable by the promises or terrours of God as the pillars in the Church as senslesse as the seats they sit on meere Idols haue their bodies present not their soules neither is the breath of the Spirit in thē Let such be requested to consider a little these ensuing Motiues 1. What a great deceiuing of mens selues this is Iam. 1.22 Be ye doers of the Word and not hearers onely deceiuing your owne selues What delusion is it to thinke it enough to see a Sermon or bee at a Sermon without attending or marking any matter deliuered or to heare words but no more conceiue the sence and meaning then children that are brought in their laps Thou deceiuest thy selfe in a vaine perswasion that thou doest an acceptable seruice when indeed thou further enthrallest thy selfe to Satan and procurest a more iust and fearefull condemnation 2. It is a marke of a Disciple of Christ to vnderstand the Word Luk. 8.10 To you it is giuen to vnderstand the mysteries of the Kingdome to others in Parables Call thy selfe a Christian while thou wilt thou art indeed no Disciple that attendest not the Word but a stranger to the Word a stranger to the life of God through the ignorance that is in thee Ephes. 4.18 3. It is one of the seuerest plagues to heare and not vnderstand Mat. 13.15 For the Lord vsually giues vp such 1. To strong delusions in matter of doctrine and iudgement to receiue any thing but truth 2. Thes. 2.10 2. To vile affections and outragious lusts in conuersation Rom. 1.26 3. To a iust damnation for receiuing the grace of God in vaine and for neglecting so great saluation Heb. 2.3 4. Consider wee what it is wee are called vnto namely to heare and vnderstand as our Sauiour exhorts Mat. 15.10 Vnderstand what is the good and acceptable will of God Rom. 12.2 Else all our and your labour is lost as Nehem. 8.8 It had been in vaine for Nehemiah to reade in the Booke of the Law distinctly and giue the sence vnlesse he make the people vnderstand the reading Obiect 1. But I am a simple man and want that capacity that other men haue I am not booke-learned but I meane well and haue a good heart and I hope God will accept my good meaning Answ. 1. This is certaine that without vnderstanding the minde is not good Prou. 19.2 God accounts not the man or minde good that cares not to vnderstand his Word 2. Simplicity giues no dispensation to be the worst Hearer or destitute of desire after knowledge And remember one thing that if thou be too simple in some good measure to know and vnderstand the Word of God thou art too simple to get to heauen the God of light cannot accept an ignorant and blind meaning for a good minde and meaning 3. See whether thou beest not more heedlesse than simple and so thy simplicity bee wilfull None so blinde as he that will not see Doest thou shut thine eyes and then say thou canst not see or stop thine eares and say thou canst not heare with vnderstanding Doest thou indeed attend as thou wouldst to thy learned Counsell when thy free-hold is called into question 4. Try thy selfe whether thy conceit faile thee not more in the things of God than in the matters of the world Perhaps thou shalt finde thy wit quicke and nimble enough at a good and safe bargaine Thou hast reach enough to fetch in the profits of the world art subtill enough to circumuent thy brother and wise enough to doe euill Now must thou blame thy selfe for want of attention and affection not for want of capacity 5. Suppose thou be very simple behold God hath giuen his Word to the end that simple men might vnderstand Psal. 119.13 And if thou beest not booke-learned lo hee hath giuen store of learned men and teachers and appointed them to teach thee and the more simple thou art the more art thou bound to follow the meanes and not to flatter thy selfe in thy negligence Obiect 2. But I haue an ill memory and cannot bring things away as many men can Answ. This is the common plea of our common Gospellers they are most carelesse Hearers without all attention and all is presently forgotten and then they accuse God for giuing them an ill memory But 1. Consider O Man how thou doest affect that thou hearest Many come to heare because they dare not open their Shops Others because they haue nothing else to doe will goe to Church with their neighbours but haue no affection to that heauenly businesse And now I say thou wouldest remember if thou affectedst the Word Thy memory is sure enough at a Play In any worldly matter thou canst carry away and repeate long discourses from poynt to poynt onely here is a short memory because of short affection 2. Consider how thou bendest thy wits and attendest to that which thou sayest thou canst not remember Doest thou not thinke these are matters not so neerely concerning thee to know Worldly matters which concerne thy calling thou canst remember for thou thinkest them neerly belonging vnto thee and art content to bee taken vp wholly in them 3. How dost thou attend Thou sittest downe sometimes hearest sometimes sleepest sometimes talkest sometimes readest and now while thou doest euery thing but the one thing necessary doest thou complaine of an ill memory No it is an ill heart and disposition a sure note of a carnall man who yet thinkes himselfe sure to be saued 4. How doest thou prepare thy ground Doest thou pray to God to open thine eyes that thou maiest see the mysteries of his Law Thou
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
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
it not hard senslesse proud as Pharaoh Who is the Lord 1. It suffereth not it selfe to be scratched or pricked much lesse beaten to pieces for it hates the meanes to be pulled out of sinne as he did Moses and Aaron Prou. 1.21 They hate knowledge they chuse not the feare of the Lord. Yea they resist the holy Ghost in the Ministery as the Iewes Act. 7.51 2. It cannot abide to looke into his debts because it knowes his estate not good or will not be at the trouble to hunt out all sinne nor at leasure to seeke out small sinnes what God will not be so strict nor wee need so to be 3. It counts sorrow and mourning for sinne a womanly and impotent passion not fit for men of courage 4. It is so farre from sorrow for fayling in good duties that it is vnmoouable as a pillar and can scorne iudgements denounced against his open and monstrous sinnes And therefore an euill heart is noted that being smitten it seekes not after God Ierem. 5.2 The second spirituall grace is illumination by sauing and fruitfull knowledge attained in the means It knoweth 1. That there is a dungeon of darkenesse within further than the beames of heauenly light dart in thorow the narrow chinkes of it and that without knowledge the minde is not good Pro. 19.2 and that the day is not more necessary for worke than knowledge is for saluation Rom. 13.12 2. That it cannot offer to an vnknowne God but knowledge must direct holy worship and further holy life 3. That onely true knowledge is able to discerne things that differ and enables a Christian to hold the grounds of faith and holy life against all deceiuers and carnall counsellers 4. That the knowledge of the good things giuen vs of God ministreth the comfort of them for there is no comfort of grace that we know not whether we haue or no. 5. That by it is attained a store and riches of grace whence it is called a rich knowledge Col. 2.2 Yea and of glory euen for the present whence our Sauiour calls it a part of eternall life Ioh. 17.3 Now a good heart knowing all this doth search for knowledge as men doe for siluer and gold and prizeth the knowledge of holy things most highly But because it discerneth that an vnholy heart may attaine a great measure of knowledge in holy things and be not onely it selfe enlightened but be able to instruct others in deepe poynts of Religion therefore it is most diligent for sauing and sanctifying knowledge without which all is but darknesse 1. It contents not it selfe to know â—he Rule but will be ruled by it it searcheth to vndâ—â—stand and vnderstandeth to be guided Psalm 119.33 34. according to that of our Sauiour If ye 〈…〉 blessed are ye if ye doe them 2. It esteemes 〈…〉 wisedome neither from humane writings 〈◊〉 from Gods Booke till Christ bee made 〈…〉 1. Cor. 1.30 that is first the Author of wisedome teaching vs inwardly by piercing the eare and vnlocking the heart which he onely by his Spirit 〈◊〉 doe Luk. 24. Secondly the matter of our wisedome wherby we vnderstand him not onely in generall as he is in himselfe for so the diuels know him but in special as he is to vs by faith appropriating Christ and his benefits to our selues By this knowledge the righteous seruant of God iustifies many Esa. 53 1â— And thus to know Christ and God in Christ is â—ternall life Ioh. 17.1 Now this good heart esteemes it hath true knowledge when it knowes a certaine and safe way to saue his owne soule 3. It is not content that the light of the knowledge of the glory of God in the face of Iesus Christ shine into it vnlesse himselfe grow like him and be changed into that he know 2. Cor. 3.18 iust as a Pearle by the beames of the Sunne and celestiall bodies continually beating on it is made light and shining as they This knowledge will make thee resemble the light and holinesse of Christ and grow both in the knowledge and in the image of Christ. 4. This good heart not onely knowes the things of the Spirit but sauours them not onely feeles his motions within it but cherisheth and obeyeth them not onely heares his stil voyce within but is led by him Therefore in his course you shall see him ioyne with knowledge and iudgement in matter of faith wisedome and discretion in practice of life in which not a forme onely but the power of godlinesse appeares 2. Pet. 1.10 5. It busieth it selfe in getting distinct knowledge of his owne particular happinesse being reuealed by God without which all other knowledge is folly And as in a Furnace the metall or Glasse when it most glistereth is nighest melting so all other knowledge in ciuill and Diuine things let it be neuer so shining or glistering without this shall melt away and come to nothing 6. It contents not it selfe to haue the light within it vnlesse it giue witnesse to the light so did Christ Ioh. 8.18 It will witnesse it by word by countenance by practice by suffering as a cleere lanthorne will shine out at all sides from the light within All the children of wisedome will iustifie their mother and testifie vnto her This cleere light will not be thrust vnder a Bushell or any way hid but will euer shine out being both sauing to a mans selfe and fruitfull to others Now as Salomon saith this knowledge resteth not in the heart of fooles it is too high a knowledge for them An euill heart cannot prize true knowledge it soone knowes enough without searching Gods Booke or viewing his workes it is too wise to heare reade meditate or pray for knowledge and saith What needs all this knowledge and preaching It neuer saw the riches of wisedome and knowledge and saith that running to Sermons and studying the Scriptures will make men beggers It runnes at randome and walkes by any rule but the Word that is an intolerable yoke It heares many spiritual things but sauours none It least busies it selfe in the knowledge of his owne happinesse as most vnseasonable vnprofitable impossible It saith it knowes God but keepes not his Commandements 1. Ioh. 2.4 or heares not his Ministers chap. 4.6 or walkes not in the light or professeth not yea professeth against it and persecuteth the bringers of it Ioh. 16.3 The third spirituall grace is iustification or the grace of iustifying faith which a good heart cannot want Because it knowes 1. That only faith espouseth vnto Christ and the assurance of marriage is in the contract Hos. 2.19 2. That it is the condition of the new Couenant and God is no further bound to a man than he is a Beleeuer Ioh. 3.16 Eternall life is intailed vnto faith Nay God is disabled from doing vs good without it Christ could doe nothing in Capernaum because of their vnbeliefe 3. Faith is the soule of obedience as
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
first Bring forth fruit and multiply so now creating him againe in Iesus Christ he begets them that they may goe forth and bring fruit and glorifie him 3. Because the Beleeuer is now led by the Spirit who is not barren or idle in him but fruitfull in all variety of fruits of grace as they are described Gal. 5.22 23. A tree must liue before it beare fruit Now we are quickned by the Spirit The same spirit plants vs in Gods House and adds his blessing to that plantation Psal. 92.14 The same Spirit waters vs with the waters from vnder the Sanctuarie Ezek. 47.12 and so makes vs fruitfull by a spring of liuing waters The same Spirit purgeth vs to be a peculiar people zealous of good workes Tit. 2.14 4. There is the same reason of the parts and of the whole But the whole field the whole Church is a fruitfull ground Cant. chap. 4. vers 13. The Church is compared to the goodliest Garden that euer was heard of stored with the most precious plants vnder heauen most delectable fruits and the chiefest spices shadowed by Pomegranats Camphire Spikenard Calamus Saffron Cinnamon c. It is not a Waste an Heath a Wildernes but a new Paradise of God planted by his hand A Garden of greatest pleasure and God takes pleasure no where else A Garden in which the Tree of life that is Christ Iesus is to be tasted and fed on to eternall life A Garden in which a Riuer runnes foure wayes from the same Fountaine that is the Gospell runnes freely streaming from the foure Euangelists A Garden in which man was placed to til and dresse it so in the Church men are gathered to exercise duties of piety and loue A garden furnished with all manner of trees for fruit or delight Cant. 7.14 A Vineyard in which are all kindes of sweet fruits old and new Whence euery member being a part of the whole must also abound and flourish in all holy vertues and the sweet fruits of faith and loue Vse 1. Let vs try as men doe the goodnesse of our ground by the fruitfulnesse of the crop it yeelds If it be good ground it brings fruits answerable to the seed The Rules of triall are these 1. If barrennesse be a signe and a true informer against bad ground how many that haue long professed Christ and been long Hearers are conuinced to be bad and cursed earth because of their barrennesse and fruitlesnesse Numbers of carnall gospellers content themselues with a forme of godlinesse denying the power like the cursed Figtree they haue leaues but no fruit vnder the meanes they liue voyd of faith voyd of Gods feare voyd of loue to the Word voyd of obedience scorne to reforme any thing are as loose and disordered as at first as hatefull and scornfull of the meanes as euer Are these good ground No no their fruits bewray them what they are Let them beware in time at their own perill This barrennesse in the Gospell is accursed with cutting downe and with euerlasting fire Math. 25.41 2. Rule If good ground bring timely fruits so soone as euer the seed falls on it are they good ground that are so slowe and heauie to any good fruits as somtime they are resoluing seuen and seuen yeeres to giue vp some vnwarrantable lusts or vndertake some commendable duty Nay some neuer resolue to doe good till they die but then they will repent and be better c. But what darest thou liue so neere the curse of God as that ground on which the raine often falleth Heb. 6.8 which yet is not seen on thee Diddest thou marke in the Theefe conuerted what a number of excellent fruits presently appeared Seest thou not the commendation of the Colossians chap. 1.6 that the Gospell was fruitfull among them from the first day they heard it and truly knew the grace of God For thou neuer truly knewest the grace of God who abidest vnfruitfull takest dayes with God Considerest thou not what a singular praise yea and mercy of God it is to haue the Word worke speedily and to hasten our fruits were it possible from the day that we heard it How many sinnes should then be cut off how many good duties vndertaken and the reckoning furthered Oh heare at length Christ knocking resolue presently to open If thou hearest his voyce this day harden thy heart no more How long shall he be with thee how long shall he suffer thee Take heed of that sentence Pro. 1.24 Because I haue called and you would not answere behold it shall come to passe that you shall call and not be heard yea I will laugh at your destruction c. 3. Rule Good ground bringeth fruits in kinde answerable to the seed and the fruitfulnesse in Christianity is a godly conuersation beseeming the Gospell Phil. 1.27 It bringeth not weeds not Thistles not brambles But how comes it that the seed being so pure holy yeelding the fruits are so contrary Did not the Master allow the seruants cast in good seed Whence then are these Tares of generall profanenesse ignorāce swearing lying Sabbath-breaking in most vnconscionable maner cōtempt of Magistracy of Ministry iniustice vsury slandring scoffing at goodnes drunkennes gaming hatred of the light bringers of it repining at their prosperity and the like Whence I say are they Are these fruits beseeming good ground Or are they any way like the seed I dare say a man may finde as good fruits as these among the Turks and barbarous Heathens where the seed neuer came nay in hell it self where is no other ground but such as this Let no man deceiue himselfe such rotten fruits argue rotten hearts God wil reape no such haruest he will owne no such ground 4. Rule If good ground bring ripe fruits with constancy and continuance euen in their age Psal. 92.14 what goodnesse is in that ground that hath giuen ouer his fruits that hauing had leaues and shewes of profession and some goodnesse hath euen cast away the leaues farre worse than the cursed Figtree which had leaues yet escaped not the curse These were neuer planted into Christ for had they been so the Father had purged them to haue brought forth more fruit Neuer members of the Church for had they been of vs saith the Apostle they would haue continued with vs Neuer good in deed and in truth for a good mans leafe shall not fall Psalm 1.3 And if euery man shall receiue according to his fruits Ier. 17.10 these men shall one day know feed vpon the bitter fruit of their declining Apostasie whē they shal beleeue or feele what they will not now beleeue that it had beene better for them neuer to haue knowne the way of truth then haue departed from the holy Commandement Vse 2. Labour to be fruitfull Christians content not your selues with leaues and the forme of Religion but as trees of righteousnesse shew forth your Grapes and Figges
treateth whereby we destroy so farre as is in vs and plucke him from Christ but if hee be a true Beleeuer the mighty hand of God vpholds him perhaps not from falling but from falling away 2. Christ is said to dye for a man two wayes 1. Improperly and generally for the whole visible Church for whom his death is sufficient 2. Properly truly and specially for the faithfull and Elect to whom it is effectually applyed in the vertue and merit of it Many of the former may bee destroyed none of the latter 3. Members of Christ are so two wayes 1. In the iudgement of charity and of the Church all outward members of the Church are to be reputed redeemed and iustified till by their Apostasie they declare themselues hypocrites for whom Christ neuer dyed 2. In the iudgement of certainty he dyed not for all and euery one Now the weaknesse of the argument appeares euidently That because some fall away for whom Christs death is sufficient therefore they may to whom it is effectuall or because some who in the iudgement of charity onely are redeemed fall away therefore such as are certainly redeemed by his death may 2. Pet. 1.9 We reade of one who was washed but forgets he was purged from his old sinnes Answ. There is a twofold washing One outward by the water of Baptisme by externall profession and outward reformation as Simon Magus The other inward true and reall by the blood of Christ applyed by the Spirit and faith by meanes of the Word and by the waters of sanctification And accordingly there is a twofold purging one reall and existent the other in opinion profession and iudgement of ones selfe and others The former being truly washed cannot forget their purgation as the latter may One drop of that water springeth vp to eternall life But it is no good argument Some professing cleannesse and purity fall away therefore such as are cleane indeed some washed with outward water therefore such as are baptized with the holy Ghost and fire Heb. 6.4 and 10.26 Some that are inlightened and taste of the good Word of God and are partakers of the holy Ghost and are sanctified by the blood of the Couenant fall away and cannot bee renewed by repentance Therfore Elect persons may fall away finally Answ. 1. In generall None of all these phrases implyeth true Regeneration Besides the Apostle speakes of hypocrites and such as sinne against the holy Ghost not of any true Beleeuer 2. In speciall and to the particulars Some that are inlightened fall away But this is of knowledge in iudgement not in affection of knowledge in the braine not in the heart of bare illumination without thorow-renouation or reformation of science without conscience experience practice What a great measure of knowledge had Demas Iudas and Iulian attained by which they seemed to haue cleane escaped such as are wrapped in errour And yet they were againe intangled in errour the greatest errour being to know and not to doe Now what argument is this It is possible for some truly inlightened to fall away therefore for some truly regenerate They taste the heauenly gift and the good Word of God and yet fall away Answ. By tasting may be vnderstood two things 1. An approbation in iudgement seeing in some measure the excellency of the gift Ioh. 4. but this in generall not in speciall in others not in himselfe as Balaam and Agrippa 2. An inclination in the affection rauished with that excellency as the bad ground receiued the seed with ioy and hearing and seeing the happinesse of the Saints wish and desire to partake of it if by wishing they could winne it but deale as hard Chapmen who see a commodity and their owne need of it and prize and cheapen it but will not giue so much as it must cost them and so goe away without it Balaam wished to dye the death but would not liue the life of the righteous And the young man in the Gospell was loth to sell all and so went away without saluation Whereas a sound Beleeuer will sell all with the Disciples and account all but losse or dung with Paul and exchange the treasures of Egypt with the Crosse of Christ as Moses Thus the hypocrite onely tastes the gift and feedeth not but the Elect feed on the Bread of life and drinke of the water of the Well of life vnto life eternall Now this is no good argument because some that taste doe fall away therfore so may he that feedeth on Christ. They that are partakers of the holy Ghost and sanctified by the blood of the Couenant fall quite away Hypocrites are sanctified by the blood of the Couenant 1. in respect of profession not of the power of holinesse 2. in respect of externall communion with the members of the Church in the Word and Sacraments not of inward society or sanctification 3. in respect of the application of the blood of the Couenant not by the Spirit but by the meanes but diuersly from that to the Elect To the Beleeuer truly by faith and to his saluation To the hypocrite in outward shew and appearance in opinion in the iudgement of charity onely and to his greater condemnation 1. Cor. 11.27 They are also partakers of the holy Ghost that is excellent gifts of the holy Ghost as 1. the spirit of feare howling for sinne and sorrow wishing the sins had neuer been committed as in Cain and Iudas but alwayes want the Spirit of loue 2. Externall reformation in great measure as Herod did many things but kept one Herodias 3. Feruent zeale for the Lord as in Iehu 2. King 10.16 but for a start at the beginning and for the sinnes of others not the owne 4. Holy motions with which the Spirit inspires them and often purposes and promises to follow them as Saul had many But 1. they neuer haue any but common gifts not the speciall gifts of faith charity true repentance proper and peculiar to the Elect 2. Though they haue the gifts of the sanctifying Spirit yet not the gifts of Sanctification 3. They neuer come to be sanctified throughout in body and soule and spirit 1. Thes. 5.23 nor to be throughly changed into the Image of God 2. Cor. 3.18 Now this is a weake argument Because some hauing the gifts of the sanctifying Spirit fall quite away therefore some also that haue the gift of sanctification They that taste of the powers of the life to come fall away This tasting also is incident to hypocrites and standeth in two things 1. Thoughts and meditations of the life to come 2. A powerfull working and forcing of the heart to looke somewhat that way and to doe something seeking to enter Yet they shall neuer enter 1. Because they onely taste not digest these meditations to follow them home 2. Because if they performe any thing they doe it not purely not for Gods glory but themselues not for loue of God but selfe-loue Gods glory and seruice