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
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
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 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
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
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
the Apostles ayme 1. Pet. 5.7 8. He cares for you but watch for the diuell who as a roring Lion seeketh to deuoure Vse 1. In that the diuell comes learne not to content thy selfe with comming to Church but see thy ende bee better than his yea contrary to his Hee comes with a purpose to hinder the power of the Word in thy heart to hinder thy faith and saluation Come thou with a purpose to set forward the power of the Word in thy heart to set forward thy faith and saluation Quest. How may I know that the worke of faith and saluation is set forward in mee by the Word Answ. 1. If it haue brought thee to the sight of thy sinne and the sence of thy danger by it This is the first effectuall worke of the Word as Christ first conuinced the woman of Samaria of her adultery Peter tels the Iewes Act. 2. that they had slaine Iesus Christ. 2. If the Law being a Schoolemaster to Christ haue sent thee out of thy selfe to apprehend the remedy of the Gospell as the Iaylor being cast downe said Oh what shall I doe to be saued Beleeue in the Lord Iesus said the Apostle and thou shalt bee saued Act. 16.30 31. This is the method of sound Ministery first truly to humble then to raise againe 3. If thou findest it a Ministery of the Spirit conueying the Spirit into thy heart for the consumption of corruption and repairing thee to a new life of grace Gal. 3.2 Receiued ye the Spirit by the workes of the Law or by the hearing of faith preached 4. If thou carriest it into thy soule as a light into a darke place 2. Pet. 1.19 to follow the directions of it and to guide thy wayes according to euery precept of it If now thou intendest when thou commest to bee led further into the sight of thy sinne led neerer vnto Iesus Christ to draw of his fulnesse led further into the sanctification of the Spirit and led as a blind man by the guidance of the Word certainely the Word is of power to set forward thy faith and saluation notwithstanding all Satans malice Vse 2. The diuell knowes that faith is by heareing and saluation by faith 1. I would our Popish Recusants knew so much so they would make a better vse of this knowledge than to withstand both faith and hearing 2. I wish our formall Protestants knew it who will scarce step out of dores to heare but in policy will heare so much as they may bee counted no Atheists or Papists but indifferent men as they be too indifferent whether they heare or no. 3. I wish they knew it who by reading at home will beleeue and bee saued by their eyes which are vnsufficient to breed faith For God hath giuen the sence of hearing this preeminence Rom. 10.14 How can they beleeue vnlesse they heare The sight is a sence of discipline but hearing the sence of faith 4. I wish our Atheisticall scorners who think they know so much as they contemne the Ministery that they knew as much as the diuell then would they not barre and excommunicate themselues so wilfully from the meanes of faith and saluation they would not turne away the eare if they knew that faith were dropt in by the eare 5. I would our carelesse and sleepy hearers knew it who shut the dore of faith lest they should bee saued Neuer will God open their hearts as Lydias by the Word who shut their eares 6. I wish they also would learne a lesson from the diuell who content themselues to liue in dry and barren places destitute of the meanes of faith and saluation as Lot who chose Sodom for the fruitfulnesse of the ground before Canaan and delight in the hills of Samaria among idolatrous Papists rather than in Sion Hill among true worshippers I am sure thou wouldest chuse to dwell with the Lord hereafter then chuse to dwell now where the Lord dwelleth In a word Let vs all perswade our selues of that whereof the diuell himselfe doubts not 1. That God hath appointed hearing for the engendring of faith For as by hearing the diuels voice we lost our faith and happinesse so the Lord hath appointed by hearing his voice againe as the most conuenient meanes to recouer our faith and saluation 1. Cor. 1.21 It pleased God by the foolishnesse of preaching to saue them that beleeue And he hath tyed faith and saluation to preaching both by precept and promise and tyed vs to them though himselfe be free We haue no other ordinary meanes 2. We would rate our selues if we should carelesly or wilfully lose our money or gold or slip the meanes of getting and encreasing them But behold faith is much more precious than gold 1. Pet. 1.7 and saluation far more precious than faith If it were a small thing to lose faith yet it is something to lose saluation more to lose it so wilfully Vse 3. Seeing Satan comes to Church to steale the Word know that thou neuer commest to Church but Satan an enemy a theefe comes with thee to rob thee of the Word of the treasure of faith and bereaue thee of life euerlasting Therfore deale with him as with a theefe 1. Suspect him trust him not onely a watchfull eye preuents an vntrusty fellow 2. Locke that thou hearest from him keepe the Word in a safe place vnder locke and key hide it in the middest of thy heart Psal. 119.11 couer this heauenly seed Motiues 1. Thus wee doe for our money wee are carefull of our Euidences Iewels Plate and things of worth let vs also esteeme the Word as Dauid aboue thousands of gold and siluer 2. Naturall wisedome teacheth a man if hee haue some speciall Iewels and knowes he hath theeues about him not to leaue them abroad or lay them in the way of a cunning theefe from whom he can scarce by all his care keepe them 3. Satan cannot steale if thou leaue not thy wealth abroad Therefore doe for the Word as for thy seed in thy field the Husbandman so soone as he hath cast it couers it with the Plough or Harrow and so preuents the picking vp of birds so must thou couer the seed of the Word in the furrowes of thy affections lay it deepe in the ground of thy heart by serious attention meditation conference practice Else if the seed lie on the ground vncouered vncared for these birds presently picke vp all to thy losse and sinne 3. If thou perceiue that this theefe hath stolne away the Word from thee follow him with Hue and cry repent thy sinne lament thy losse complaine to God pray thou maist recouer the losse and preuent the like for time to come Quest. How may I know the diuell hath robbed me of the Word Answ. 1. If after much plaine and powerfull preaching and hearing thou hast learned little Many will commend Sermons where the diuell gets all from them Many commend the Preacher
Christian because hee knowes that without faith nothing is pleasing to God lookes especially to grow in faith And knowing that pure loue must flow from faith vnfained hee seekes to grow vp in feruent loue of God of his Word of his Image of his children and all holy things And because humility is the foundation of all good graces he layes a good ground there and builds all vpon it And because he cannot be zealous as Iehu who still followed the vile sinnes of Ieroboam his father he growes most in most inward hatred of his most inward and secret corruptions Thus whereas a barren tree stayes in leaues and showes hee as a good tree growes to bring the best fruits euen the best and most sound and shining graces 3. Examine thy selfe in what measure thou growest A sound growth is filled with fruits of righteousnesse laden with the fruits of the Spirit Ioh. 15.8 Herein is the Father glorified that ye bring much fruit And sound growth is in euery part in euery affection and in euery grace But the growth of an hypocrite is two wayes peccant 1. It is delicate 2. It is partiall It is delicate He will professe and reforme so farre as he list but will keepe a brothers wife or spare some Agag or hold some sweet morsell vnder his tongue He may and will amend many faults but some one or other he reformes not nor wil reforme Whereas were the growth sound it would conscionably respect all the Commandements it would somewhat reforme all sinnes it would striue to bee vnblameable in spirit soule and body 1. Thes. 5.23 Againe it is partiall and so the hypocrite deceiues himselfe two wayes 1. Sometimes hee growes in the profession of faith not in the grace of faith as it is noted by Christ of certaine Disciples that they beleeued not Ioh. 6.64 Many pretend faith when they are without feeling without application 2. Sometimes on the contrary he rests in a supposall of faith without the profession of faith Now his policy is his Religion Against both these deceits see thy faith and profession grow alike and bee able to say with the Prophet Psal. 116.10 I beleeued therefore I spake and with the Apostles We cannot chuse but speake what we haue heard Indeed somtime the child of God may haue faith in the heart and not profession in the mouth but that is either in the beginning of grace as Nicodemus or in tentation as Peter for feare or Gods desertion till Christ looke backe againe 4. Examine thy affection in growth Growth in grace is vnlike the growth of nature In nature the more a thing growes the higher it is in grace the lower the further thou growest the more humble thou art And why 1. Because no grace outgrowes humility which is planted before any other 2. He that is more growne sees more cleerly his want of growth and is humbled in his want as the poore man Mark 9.24 I beleeue Lord helpe my vnbeliefe and as the Apostles Luk. 17.5 Lord increase our faith 3. This spirituall pouerty keepes him hungry and he will grow still till hee be best at last Contrariwise vnsound growth sees not his vnproficiency in growth and so is proud of that hee hath and quickly growes to saciety and security and thinkes himselfe growne farre enough 5. Dost thou continue in growth euen in opposition and to the conclusion As 1. Doth grace grow against nature whē nature pleads peace profit and perswades it is no wisedome to be meddling when flesh and blood saith Master pitty thy selfe This is a signe of soundnesse when nature takes one part and the Word another now the Commandement preuailes for an hypocrite abides no thorow-mortification 2. Doth thy faith grow against thy feeling An hypocrite may bee perswaded of Gods fauour for the present while hee feeles a flash and sudden gleame but if that flash be gone his faith is gone because his feeling is But faith is sometimes at defiance with feeling It is the euidence of things not seene and will hold his perswasion against sence If Iob feele God killing him yet his faith will trust in him And Abraham will hope against hope Rom. 4.18 3. Doest thou grow in this frozen and wintrous time so stormie and blustering against sincerity Doest thou flourish like a greene Bay-tree in the winter of this age in want of encouragements and example This is necessary For an hypocrite may seeme to grow in the Sunne and peace of the Gospell but hardly shares in the scorne and contempt of it Some selfe-respect may hold him in a while but hee hardly growes in the want of Discipline and in termes of liberty Lastly doest thou continue in growth and fruits A whistling winde makes rotten fruits come tumbling downe though they seeme beautifull so is tribulation to glorious Christians it makes all the fruits of hypocrites fall off and come to nothing But in sound growth of grace not so much as the leaues wither or fall off Psalm 1.3 because there is a continuall supply of moisture of grace a Well flowes in his belly to eternall life Iob for all his trials will perseuere in his vprightnesse And if Satan shall winnow as wheate Christ shall pray that thy faith and fruits faile not These are sure notes of triall whether our growth be sound and gotten beyond that of hypocrites noted in the Text. It stands vs all in hand to try our selues whether we be sound in faith and not to content our selues with profession or outward reformation If Reprobates be before vs where is our comfort what our portion If Herod heare and bee damned if he doe many things reuerence Iohn and the like and thou heare not reforme little or nothing contemne the meanes c. what canst thou thinke will become of thee Lastly what comfort can it be to come behinde the diuell who beleeues and trembles or Iudas who confesseth his sin makes restitution and seemes to be gracious It withered away because it lacked moisture HAuing spoken of the successe of this seed cast into the stony ground in the commendable hopes it gaue in the beginning Now we proceed to the lamentable and dolefull successe in the conclusion with the reason of it both in the words now read vnto you 1. It withered away 2. Because it lacked moisture But that which our Euangelist here shortly setteth downe as the reason of this withering wee haue more at large in the other Euangelists who being laid together affoord vs the causes in this order Some are Inward 1. Positiue hardnesse stoninesse 2. Priuatiue want of 1. Moysture in Text. 2. Earth Mar. 4.5 3. Roots vers 6. ibid. Outward Persecution Math. 13.21 Tentation Luk. 8.13 First of the withering of these glorious Professors then of the causes This withering is a falling away but not all at once but by little and little as a leafe loseth his greennesse and flourish and withers by
Lord is neere to all that call vpon him to all that call vpon him faithfully Therefore hold his presence in thine eye who is with his in sixe troubles and in seuen A child vnder his fathers eye wing cannot be neglected 4. Walke religiously and holily bee such a one as ouer whom his care extends Bee a fearer of God for no good thing shall be wanting to him that feares the Lord Psal. 34.9 10. The Lord is neere to fulfill the desire of them that feare him So Tertullian obserues that there was more in the blessing of Iacob then of Esau a profane man namely the dew of heauen as well as the fatnesse of the earth and first that then this Genes 27.28 39. 5. Looke vpon all examples of the Saints in former ages and see if at length they lost by casting their care on God see and say if God did forget them for euer but if they graued his feare in their hearts hee hath grauen them on the palmes of his hands Esa. 49.16 I haue graued thee on the palmes of my hands and what is a more present helpe than the hand of a man All thy walles are euer in my sight God doth euer behold the defences and meanes of protecting them who cast their care vpon him Goe along with me to Mount Moriah and consider the businesse of Abraham which would haue rent asunder any worldly heart with worldly cares But casting the whole care of it vpon the Lord the very name of the place tells thee Iehouah prouidebit God will prouide he will be seene in the Mount if not afore yet then at furthest 4. The last meanes to be rid of earthly cares is to change them into better For the heart will be caring for something And because the defect in necessary duties makes a man abound in vnnecessary therefore let vs take vp such lawfull and warrantable cares as may consume and eate vp the other The Scripture commending many vnto vs I will note some 1. Seeke the Kingdome of God and his righteousnesse and then other things shall bee cast vpon you The way to obtaine earthly things is to bee lesse carefull and distracted for them and more carefull and diligent for heauenly Esa. 1.18 If ye consent and obey ye shall eate the good things of the Land If a great Prince be in chase of a Kingdom will he spend his thoughts on a Copy-hold 2. Be carefull about our sinnes both to get pardon of them and get out of the power and bondage of them 2. Cor. 7.11 For this thing that ye have been godly sorry what great care hath it wrought in you what clearing of yourselues c This is a thoughtfull consultation as in the Conuerts being pricked for their sinnes Act. 2.37 What shall we doe to be saued A care to mortifie the sinne remaining A care to preuent sinne to come and a carefull watch against the first motions of sinne A care to keepe on our weapons and to hold the sword of the Spirit in our hands to cut off the heads of tentation 3. Vse great care about thy soule Prou. 4.23 Keepe thy heart with all diligence as a City besieged is continually watched day and night Ciuill honesty makes many carefull that murther adultery and grosse filthinesse breake not forth of their bodies and hands but Religion hath speciall care to keepe these out of the heart as well as the life And as Nature doth instinct a care for prouiding bodily food and necessaries so Grace quickeneth the care for the food and refreshings of the soule in good meanes ordained for that purpose 4. A speciall care must be taken to walke awfully before God Mic. 6.8 He hath shewed thee O man what is good and what the Lord requireth at thy hands euen to humble thy selfe and walke with thy God A care to obserue and doe all that is written in the Booke of the Law of Moses not to turne therefrom either to the right hand or to the left Iosh. 23.6 A care of euery good worke both of the generall and speciall calling both for watching and apprehending all occasions of good that are offered and of cheerfull doing all duties which are laid in our power and to doe them in such manner as God requires with sincerity of heart and to doe them to those ends which beseeme vprightnesse Gods glory mans edification our owne discharge and to doe them to the end with constancy and perseuerance 5. A care must be had to keepe the vnity of the Spirit in the bond of peace Ephes. 4.3 In one word Let thy cares be for God for thy soule for thy neighbour All other things either hate or care not for And the deceitfulnesse of riches The second sort of thornes which the Parable mentioneth are riches to which the Text ascribes two qualities both preiudiciall to the Word and saluation 1. They are choking thornes 2. They are deceiuing thornes Of both which I may say with Gregory Quis mihi crederet si spinas diuitias interpretari vellem cùm illae pugnant istae delectent Who would beleeue mee if I should interpret these thornes to bee riches seeing thornes doe pricke and vexe a man but riches delight a man Yet our Sauiour Christ who is the eternall Wisedome of his Father giues vs this interpretation and that most aptly 1. Wealth is spina pungens pricking thornes full of molestation For as thornes pierce mens bodies so they that will be rich pierce themselues thorow with many sorrowes 1. Tim. 6.10 And as a man walking vpon thornes is prickt on euery side so is a man greedy of gaine before him is cogitatio comparandi round about him labor augendi behinde him timor amittendi dolor relinquendi periculum iudicandi The crauing thoughts of getting the labour and toyle of increasing the feare of losing the sorrow in forsaking the danger of reckoning pricke him on euery side 2. Wealth is spina vulnerans cruentans it woundeth and fetcheth blood riches would the soule and bring many bloody sinnes vpon it Ahab brings the blood of Naboth vpon his soule and family for Naboths Vineyard And Iudas brought the blood of Iesus Christ vpon his owne soule for euer for thirtie pieces of siluer 3. Wealth is spina spolians a worldling in seeking his wealth loseth his soule as Shimei seeking his seruant lost his life And what doth it profit a man to winne the world and lose his soule Nay the godly sometimes are spoyled by wealth for as the sheepe loseth her wooll among thornes so euen good men lose not their soules as the former but many graces by meanes of riches 4. Wealth is spina suffocans choking the Word and choking grace in the heart as thornes doe the seede cast into the ground Doctr. There is great danger in riches to choke a mans Religion and disappoynt his soule of saluation For as thornes are to a ground sowne so are
and inordinate in it if I may forbeare and chuse another I must not meddle with that The Apostle Phil. 4.8 will haue vs delight in nothing but that which hath some vertue praise or good report in it This Rule will make choyce of the best recreations of best example best vse and least abused It will chuse the best fashion of apparell of the most sober and graue of our ranke and shun such as haue the note of lightnesse curiosity vaine affectation new-fanglednesse and fashioning to the times But how many cast off all consideration of aduised circumstances out of which the inioying of lawfull pleasure is most vnlawfull As for example Suppose some kinde of Stage-playes were lawfull were it not vnlawfull to play in a Church Suppose dicing and carding were as lawfull as most men would haue them must therefore Ministers bee gamesters women dicers children and seruants passe away their time in such games Nay because eating drinking and sundry games as bowling shooting be lawfull must I therefore or may I doe these in all companies May I sort my selfe with swearers ruffians riotous persons without respect of company were not this to ensnare my selfe and offend others Yes For fit circumstances are the grace or disgrace of most lawfull pleasures 3. For the kinde Make first choyce of the best kind of pleasures First because it is a note of a good man to desire to reioyce with the ioy of Gods people Psal. 106.5 Secondly as the godly are different from the world in all their courses so also in their pleasures now the worldlings chiefe pleasure is when his corne and wine and oyle is increased Psalm 4.7 Thirdly this kind of pleasures will make vs not merrier onely but better both in body and minde Quest. Wherein stands the ioy of Gods people Answ. 1. In the Lord himselfe Psal. 37.4 Delight thy selfe in the Lord. Phil. 4.4 Reioyce in the Lord alwayes and againe I say Reioyce And why For first a man hereby returnes to his true pleasure againe When man forsooke God true pleasure forsooke man and when men chiefly delight in God they goe backe againe to the chiefe Good and pleasure Secondly why doe wee loue or delight in any outward thing but because of the beauty and pleasantnesse of it But can there be so much beauty or pleasantnesse in the creatures as in the Creator Thirdly what a shame is it for Christians not to bee able or willing to find so much ioy and delight in the Lord as wicked men doe in forced merriments Fourthly is not that the perfect ioy which ariseth out of the presence of that which is most perfect and shall be most perfect in heauen because of the immediate fruition of him who is most perfect Fifthly is not this the next way to perpetuate our ioy and pleasure to set it on him who is euerlasting and indeficient Besides all this we all know that the true pleasure of a Christian is 1. For the present in the fauour of God reconciled by Christ onely by his atonement the soule is at sweet peace and repose in his loue as the child in his fathers armes Rom. 5.11 2. For time to come in his mercy and saluation Psal. 9.2 and 13.5 3. In his presence when hee shall bee a Sunne vnto him to refresh and reuiue him Psal. 84.11 2. In Iesus Christ Phil. 3.3 Wee worship God in the spirit and reioyce in Iesus Christ. The wise Merchant takes more pleasure in the Pearle than all his substance beside Paul accounts all things losse and dung in comparison of him The blessed Virgin reioyced in God her Sauiour and Zacheus receiued him ioyfully How can the faithfull soule being the chaste Spouse of Iesus Christ delight in anâ—â—hing in the world aboue or comparable to her so sweet Head and deare Husband If we as chaste Virgins conceiue Christ in our hearts and claspe him with the armes of faith as Zachary here is cause of sound ioy and true pleasure indeed Take delight in his Natiuity but especially in thy natiuity by him 3. In the testimony and graces of the Spirit First in the testimony of the Spirit that our names are written in the Booke of life in this reioyce Luk. 10.20 This ioy in the holy Ghost is vnspeakable and glorious 1. Pet. 1.8 He is the great Comforter of his Church an euerlasting Spring of ioy and pleasure which no wicked man euer tasted of Ioh. 14.16 Secondly the graces of the Spirit are full of delight faith hath a speciall pleasure called The ioy of faith Phil. 1.25 Euen temporary faith hath great ioy much more iustifying faith Hope also hath his pleasure euen the expectation of pleasure at Gods right hand for euermore Rom. 12.12 Reioyce in hope What a sweet pleasure is it in the spring to see our seeds and plants grow and come vp in our gardens How much more pleasant is it to see the buds of the Lord grow in our hearts to the vn-rooting and ouer-mastering of the weeds of sinne Sweet is the contentment of grace but the comforts of Gods Spirit bedewing the foule in the thirst of it is like a shadow in a great drought 4. In the Word and Ordinances of God Ps. 112.1 Fearers of God haue great delight in his Commandements The Gospell is a deepe Well of precious promises and the Spirit worketh consolation by the Scripturâ—â— Rom. 15.4 There is the ioyfull tidings of saluation there the doctrine of free Remission of sinnes and Redemption by Iesus Christ is proclaimed there are the pleasures of Gods House and the Word which is food for Gods children Cloath an infant with gold and pearles and make it heire of the whole world yet nothing pleaseth it but the brest-milke so heere In the Word also are described the wayes of wisedome which are wayes of pleasure Prou. 3.17 and all thou canst desire is not to be compared to her 5. In the testimony of a good conscience that they walke in simplicity and godly purenesse and not in fleshly wisedome 2. Cor. 1.12 and haue not willingly moyled their conscience in lusts and pleasures but haue cherished the lust of the Spirit against the lusts of the flesh 6. In the communion of Saints to enioy their fellowship being present and reioyce to heare of their well-fare being absent To reioyce in the prosperity of the Church as Iethro when hee heard of all the good that God had done for Israel Exod. 18.9 Yea to preferre Ierusalem before our chiefe ioy Psal. 137.5 6. when the Gospell runnes with free passage 7. In Euangelicall obedience both in action and passion for the Gospell First serue God with cheerefulnesse Deut. 28.47 as Christs meate and drinke was to doe the will of his Father in this he reioyced Psalm 40.8 Secondly reioyce euen in afflictions for the Gospell and for the Name of Christ as wherein is greater pleasure then in the honour and greatest pleasures of the world Gal. 6.14 God forbid
totall in all parts here is a new Creature 2. Cor. 5.17 as the old nature is a Leprosie spred ouer all parts This Creation is a renouation of the whole soule and man which for this worke absolutely depends on the Creator as euery creature doth And then God createth a good and honest heart 1. When the holy Ghost creates in the soule sauing faith by which a man is vnited as a member of Christ to the Head and applyeth to himselfe Christs righteousnesse For thus Faith is said to purifie the heart Act. 15.9 2. When the same Spirit inwardly mortifieth all corruptions in the soule minde will and affections and putteth in stead of them holy desires and good motions and renueth in the heart daily the Image of God which is the goodnesse and honesty of it Thirdly there must be the grace of heauenly Influence and Irrigation No ground can be good which hath not a fauourable aspect from the heauens so as both the shine of the Sunne and the showres and dewes of heauen may cherish and water it So our hearts are made good when the heauens answere the earth Hos. 2.21 that is 1. When Christ the Sunne of righteousnesse darteth the beames of his grace and fauour daily vpon our hearts to inlighten them with sauing knowledge and to warme and cherish them with influence of grace without whom wee can doe nothing nor haue any life in vs. 2. When the ground of our hearts is daily mollified and moystened by a three-fold moysture First of the blood of Christ daily sprinkled and applyed to the conscience For as the blood of beasts applyed to the roots of trees makes them more fruitfull so the blood of this Immaculate Lambe sprinkled on the roots of our hearts makes vs fruitfull Christians Secondly by the moysture of the Word of grace which as the raine from the clouds is euery way beneficiall to the ground of our hearts to mollifie them and keep them in fitnesse vnto fruitfulnes Ier. 31.33 God makes our hearts good by writing his Law therein Thirdly by the moysture of the Spirit of grace whose worke alone it is to apply y e two former namely the vertue of Christs blood and the power of the Word to the conscience for the clensing of the hart By which worke of his the heart of a dead and barren heart becomes more fruitfull than euer Egypt did by the inundation of Nilus But because all this grace of Action is imperfect in this life therefore that our hearts may become truly good and honest there needs also the grace of Acceptation The best ground is good but in part and No man can say his heart is cleane but much euill and guile will cleaue vnto it Yet where God hath begun a good worke and beholds a constant purpose of good resoluing against all sinne and to please him in all things he is pleased to behold onely the worke of his owne finger and to see vs onely in our Head in whom he beholds vs all faire and good imputing his goodnesse to vs and couering our remainders of euill in him Thus hee esteemed Nathaniel in whom great weaknesse appeared a true Israelite in whom was no guile Ioh. 1.47 that is none raigning none imputed And so hee esteemes vs also according to that we are comming vnto and shall attaine not by that we haue attained These are the Meanes whereby our hearts become good Now of the Markes whereby they may be knowne so to be And here because the heart of man is deceitfull aboue all things and euery one challengeth to himselfe a good heart which yet is giuen but to a few scarce a fourth part and a better gift is not giuen by God to the sonnes of men therefore wee will insist the longer to anatomize a good heart and discouer the seuerall passages and signes of it which in euery thing will discouer it selfe one way or other Turne it any way you will it is good and honest These Markes because they are many wee will in generall reduce them to seuen heads and consider this good heart 1. In respect of God 2. Christ 3. The Spirit of God 4. The Ordinances of God 5. It selfe 6. Good duties 7. Sinne and euill I. In respect of God it hath fiue excellent properties First it desires neerer vnion with God daily and all things shall set it neerer vnto God For it knowes that euery thing is so much the more good as it approcheth vnto the chiefe Good Dauids heart was a good heart and herein the goodnesse of it bewrayed it selfe Psalm 73.28 It is good for me to draw neere vnto God Whereas an euill heart flyes from God and keepes aloofe from him euen when it drawes neerest him in his worship Esa. 29.13 Secondly if it seeke God it will seeke him with the whole heart Psal. 119.10 which is a sound conformity of the inward and outward man directed in the seruice of God according to the truth of his Word And because it is hearty hee will vphold the worship of God and seeke him at all times morning and euening on weeke-dayes as well as on the Sabbaths out of Lent as deuoutly as in Lent not only when he is sicke but when he is well In all places in his owne house as well as in Gods House like Moses who was the same in Pharaohs Court as among Gods afflicted people In all companies a good heart is euer like it selfe and stands to God with whomsoeuer it conuerseth Paul is a good Confessor and Christian not only among the Disciples but euen those that count Religion heresie Act. 24.14 Nay it seeketh and serueth God alone if it can get no company as Ioshua c. 24.15 Whereas a bad heart doubleth with God and diuides it selfe betweene God and Mammon It can pretend seruice to Christ and blanch with Antichrist as those Samaritans that feared the god of the countrey because of the Lions and the God of the nations 2. King 17.33 It cannot pray at all times Iob. 27.7 but in affliction diligently Hos. 5.15 nor in all places neuer so kindly as when it stumbles into a Church as the Samaritans thought God would onely be worshipped in the mountaine It can frame and sort it selfe to all companies entertaine all practices either of Protestants or Papists please the most profane speake for and against good men and good things as the occasion serues Thirdly a good heart will onely and wholly stand to Gods approbation in that it doth or doth not Thus farre it lookes to men 1. To walke innocently and cut off occasion of scandall 2. To please his neighbour in that which is good Rom. 15.2 3. To acquit himselfe if hee may come to a iust Apologie and to the faces of accusers say as 1. Samuel 12.3 Behold I am here this day whose Oxe or whose Asse haue I taken c. But it lookes not to please man principally the first care
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
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
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
sundry reasons First it considers aright who they be Why who be they Answ. 1. They are spirituall fathers to beget men to God by the preaching of the Gospell 1. Cor. 4.15 These Fathers giue vs a being in Christ being instruments by whom of children of the diuell we are begotten to be new-borne babes in Christ. 2. They are spirituall mothers that trauell in birth of vs till Christ be formed in vs sustaining great paines and sorrowes to bring vs forth to Gods Kingdome Other mothers beare children into a miserable world these into a happy estate 3. They are spirituall nurses to feede preserue and bring forward with much care and tendernesse 1. Thes. 2.7 gentle as a nurse cherisheth her childrē Other nurses are mercenary but these are nurses to their owne children more affectionate toward them 4. They are the spirituall light of the world which without them lyes in spirituall black darknesse and starres shining to others in the light of doctrine and good example in this life and in the life to come shall shine as Starres in glory Dan. 12.3 5. They are Stewards of Gods House Luk. 12.42 to whom are committed the keyes of the Kingdome to open and shut Math. 16.19 6. They are sauiours of men 1. Tim. 4.16 Saue thy selfe and others Obiect Christ onely saues vs. Answ. True by merit and efficacy but none are actually saued to whom this merit is not communicated and applied namely by the Ministery Secondly a good heart considers whence they bee 1. Embassadours sent from God in the stead of Christ 2. Cor. 5.20 called hence by a speciall prerogatiue Men of God not in the old Testament onely but in the New 2. Pet. 1.21 1. Tim. 6.11 2. Tim. 3.17 2. Bearing on them an image of Gods authority commanding in things spirituall binding Kings in chaines forcing the conscience Magistrates haue power to binde and lose mens bodies but the Minister saith Tradatur Satanae Deliuer such a one to Satan and hath power to binde or lose the soules of men and what he doth in earth is ratified in heauen Math. 18.18 3. Not onely from God but in their office and Ministery are called co-workers with God 1. Cor. 3.1 God forgiues sinne properly and they are said to remit sinne God properly saueth and they are said to saue God himselfe communicating his owne worke vnto them and so farre honouring them as he not onely calls the Angels their fellow-seruants but them by the name of Angels Thirdly a good heart considers to what they are appoynted 1. In the stead of Christ to seeke and saue what is lost not the health lost as Physicians nor wealth lost as Lawyers but the lost soule namely by applying the meanes appoynted by Christ Iob 33.14 To deliuer the man that he goe not into the pit not by working the meanes but applying them and pronouncing him absolued 2. They are earthen vessels that carry an heauenly treasure to dispose the secrets of God set ouer men by the Lord and for the Lords businesse beseeching exhorting correcting and instructing by whose Ministery as by Gods owne arme men are drawne out of hell sinne the world to turne to God and beleeue in Iesus Christ Esa. 53.1 Act. 26.18 and whereby being naturally voyd of the Spirit without faith and destitute of grace they attaine the Spirit and faith and other graces And hence they are called Ministers by whom we beleeue 1. Cor. 3.1 and Ministers of the Spirit righteousnesse and grace 2. Cor. 3.6 8 9. 3. They are faithfull shepheards ouer the flocke of Christ to feed his sheepe in greene pastures to call them backe from their wandring and to refresh them with the waters of consolation healing the brused and afflicted soule as hauing a tongue of the learned to speake a word in due season Esa. 50.4 4. They are powerfull intercessors betweene God and vs to speake from God to men whom wee cannot heare in his owne voyce and liue and to speake from men to God as Mediators rising vp in the gap able to lay open their wants to confesse their sins to craue pardon for them to giue thankes in their names of mercies and to offer vp all their spirituall sacrifices to God for them as Samuel professeth 1. Sam. 12.23 God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and the right way Fourthly a good heart considers that all their word shall be fulfilled and God will see to that for his owne faithfulnesse sake Esa. 44.26 He confirmeth the word of his seruant and performes the counsell of his messengers that their worke shall not bee in vaine nor their word fall to the ground as of Samuel 1. Sam. 3.19 And what is done to them in reiecting or receiuing their persons and doctrine Christ takes as done to himselfe Luk. 10.16 Exod. 16.7 A good heart considering all these things together with the necessity of the Ministery for without vision the people must perish Prou. 29.18 1. Knoweth reuerenceth and honoureth them as the Ministers of Christ 1. Thes. 5.12 Know them that labour among you haue them in double honour for their worke sake whom God hath appoynted Ministers of reconciliation giue testimony how you honour the Word in them as Cornelius gaue reuerence to Peter Act. 10.24 2. It loues affects and receiues them gladly more than fathers of the flesh being fathers of the spirit they being instruments of generation these of Regeneration By them thou art a man by these a new man a Christian man They by a mortall seed begat thee into a wretched world these by immortall seed into an happy estate in a better world How ioyfull was Lydia to receiue Paul Act. 16.15 and the Iaylor ibid Phil. 2.28 Receiue Epaphroditus with all gladnesse and make much of such The Galatians receiued Paul as an Angell yea as Christ himselfe Gal. 4.14 A good heart will esteeme their feet beautifull much more their faces 3. It will seeke the Law at his mouth for he is the Messenger of the Lord of Hosts Mal. 2.7 and submit it selfe to the doctrine Heb. 13.17 Obey them that haue the ouersight of you yea in doctrines of selfe-denyall in doctrines vnpleasing to flesh and blood knowing it is not they but the Spirit that speakes in them Math. 10.20 and that without their salt their corruptions would neuer be seasoned therefore it concludes with Naamans seruant that there cannot be an easier commandement than to wash and be cleane and will take warning of iudgements from these Watchmen Eze. 33.4 5. 4. It will euery way be helpfull to them and comfortable First with cheerfull and honorable maintenance will not sticke at trifles yea deare things will be parted with The Galatians would haue pulled out their eyes to doe Paul good It will acknowledge it owes it selfe and his soule for them Philem. 15. and if it reape spirituall
good ground and therein both how it comes to be good ground and how it may be so discerned with Motiues thereunto we proceed now to the successe of the seed in it which is said first to bring forth fruits which fruits are in the second place described 1. by the plenty an hundreth fold 2. by the continuance with patience Doct. 1. The good heart is a fruitfull heart as good ground is fruitfull ground The good ground heere is called in Math. 7.17 a good tree and euery good tree brings forth good fruits and Math. 12.34 A good man out of the good treasury of his heart bringeth forth good things Here for the explaining of the Doctrine consider three conditions of these fruits 1. for the kinde 2. the season 3. the meanes For the kinde in generall they are the power of the Gospell in the whole man Phil. 1.27 and as all fruits comming of seede are of the same kinde and nature with the seed Not fruits of the flesh which are so ripe and rise euery where Nor fruits of ciuill righteousnes in dealing with men from which many conclude themselues good ground being voyd of piety knowledge and the feare of God Nor fruits of illumination by which men are able to vnderstand and speake sensibly of matters of Religion but care not how little they practise Nor fruits of the externall profession of Religion or externall reformation which are as faire leaues and greene blades that shall wither and faile For all these fruits wee haue found on the former bad grounds But these fruits are fruits of grace resembling the Author the Spirit of grace and thence called fruits of the Spirit Gal. 5.22 and the seed the Word of grace Act. 20.32 and fruits of righteousnesse to the praise of God Phil. 1.11 and fruits in holinesse Rom. 6.22 In speciall these fruits are either inward or outward for a good man is first fruitfull within and as all other fruits so these come from a root within Inward fruits are 1. righteousnesse of nature by sanctification of the spirit soule and body 2. good thoughts and motions and purposes of heart these counsels of heart make a man praised of God 1. Cor. 4.5 3. Good desires longings and faintings after God and his graces Prou. 11.23 The desire of the righteous is onely good 4. Good affections as sorrow for sinne loue feare zeale patience compassion and tender-heartednesse and many such like in Gal. 5.22 23. Outward fruits are 1. good words sauory edifying pure and wholesome therefore in Prou. 10.31 the mouth of the iust is said to be fruitfull in wisdome and his lips to feed many as fruits do 2. good works are good fruits because they issue from the root of faith and charity because they please God as fruits the palate because they witnesse the life of faith as fruits the life of a tree and lastly because they profit others who are relieued and comforted as with most pleasant fruits Now wee may not thinke that onely building of Colledges Churches Hospitals great and bountifull Almes which a few can performe are good workes as is defined by the Church of Rome But those are good workes which euery Beleeuer can and doth performe within the compasse of his calling both generall and speciall such as mortification of sinne faithfulnesse diligence in the duties of Christianity and of the speciall callings mercifulnesse to the poore Saints or whatsoeuer else is commended in the Word or approued of God as acceptable fruits yea and rewarded be they neuer so meane and base in the eyes of men A cup of cold water shall not lose his reward For the season these fruits are ripe and timely differing from the blasted and withered fruits of the former grounds Wee haue seene sudden fruits as sudden flashes in the three former grounds and great Professors like Ephraim whose goodnesse was as the morning dew Hos. 6.4 We haue heard of them not whose leafe onely hath failed but the stalke and blade and all that made shew aboue ground or fed it within But this fruit giues not ouer till ripenesse and the soundnesse of it is discerned by the constancy and maturity For the meanes these fruits are produced to ripenesse by keeping the Word so the Text saith They keepe the Word and bring forth fruits Lose the Word and lose all fruits The former grounds kept the Word but not long enough they admitted it to lodge as a ghest for a night but not to dwel in them But Dauid voweth to keepe the Word euen to the end Psal. 119.33 and he would not keepe his life but to keepe the Word vers 17. This ground keepes the Word in the eare by hearing it in the memory in the heart Prou. 6.20 Binde it on thy heart in the hand practice in meditating and thinking on it in praying for blessing that it may bee a fruitfull Word and in constant striuing in new obedience And by these meanes it holds out and brings fruits to perfection Now euery good heart is thus fruitfull producing fruits answerable to the Gospell in due season vnto ripenesse by meanes of keeping the Word Act. 16.30 The Iaylor assoone as euer hee was conuerted what a number of good fruits produced he Now hee cries out of himselfe would faine know what he might doe to be saued Now he brings the Apostles forth of prison who had laid them in He washed the stripes that he had inflicted he set meat afore them brought them into his house heard the Word was baptized and reioyced that he beleeued and went to the Gouernours and got them quite released The like of Lydia vers 14 15. Nay a good heart let it haue neuer so small meanes or opportunity it will shew fruits The theefe conuerted of a barren malefactor is now become a fruitfull Professor The ground euen now ouergrowne with cursed weeds and brambles of hainous sinnes is now in an instant and almost for an instant fruitfull in confession of his sinnes in rebuking the sinnes of his fellow in giuing a sound testimony to Christ aboue all the Scribes and Iewes yea when his Disciples durst not and in earnest prayer to Christ for a little remembrance of him Reasons 1. Because the person is set into so liuely a stocke that he must needs bee incontinently fruitfull Whosoeuer is set into Christ were hee as dry as Aarons withered rod he shall presently bee changed into a flourishing and fruitfull tree Rom. 7.4 So yee brethren are ioyned vnto him that is raised from the dead that ye should bring forth fruit vnto God And because the Beleeuer is not onely set into Christ but abideth in him therfore he continueth fruitfull to the end Ioh. 15.4 2. Because the Beleeuer is now become Gods worke-manship in Christ Iesus created to good workes which God hath ordained for him to walke in Ephes. 2.10 And the Lord cannot faile of his end in his actions But as he commanded man created at
12.1 Let vs runne with patience the race set before vs Our life being a Christian race patience holds vs in breath and makes vs long-winded that we tyre not and giue ouer before we obtaine the goale and crowne of glory Here for our further direction we will consider 1. What this vertue of patience is 2. Why it is so necessary 3. The vse of all I. Patience is a grace of God by which wee passiuely obey God in all the crosses he imposeth vpon vs willingly quietly and constantly It is a grace of God a fruit of the Spirit Gal. 5.22 not growing in our owne grounds but deriued from God who is therefore called the God of patience Phil. 4.13 Not a common grace but a speciall issue of faith and loue neuer sowne nor sprouted in the waste of the world among Heathens but specially bestowed on the Elect and Beleeuers By which wee passiuely obey God Here is expressed the obiect and the act of patience The obiect of it is griefe and passion take away passion there is no vse of patience as where no enemie no vse of weapons where no disease no vse of Phisick The act is obedience to God as Christ in all his suffering Not my will but thy will be done and old Eli 1. Sam. 3.18 It is the Lord let him doe whatsoeuer he will In all the crosses hee imposeth vpon vs not such as we call pull on our selues as Baals Priests 1. King 18.22 or such as in Monkes Fryers Eremites of themselues whipping themselues to make show of hypocriticall patience and satisfaction This is a voluntary blinde obedience vnder their owne hand and not Gods And because patience perforce is no vertue I adde the manner of Christian suffering that it is willingly quietly and constantly Willingly because there must be correspondence betweene our wills and Gods in things so greatly making for our good The Patient willingly submits himselfe to the bitter Pills and tastlesse Potions of Phisicians because hee hopes for good by them But here is more assurance that God will turne all to the best Quietly and meekely Psal. 39.9 I held my tongue and said nothing for thou Lord diddest it And herein our Lord hath gone before vs in example who was dumbe before the shearer and opened not his mouth Esa. 53.7 Constantly A good Disciple must take vp his crosse dayly not startling at the greatest afflictions as Paul he is ready not onely to be bound but to dye for the Lord Iesus Act. 21.13 nor fainting vnder the heauiest burden seeing it is but for a moment and the burden shall not be aboue our strength and in the issue we shall see The light afflictions of this life are not worthy the glory that shall be reuealed Rom. 8.18 II. The necessitie of patience in the Christian course appeareth by these reasons 1. The scope of the Gospell is to make men fruitfull Christians But this can neuer be without the persecution of the world For Christ and his crosse are inseparable and it is a ruled case Whosoeuer will liue godly in Christ Iesus must suffer persecution 2. Tim. 3.12 No Disciple can expect to auoid or shunne the crosse but expect that entertainment which our Sauiour fore-told Math. 10.22 Ye shall be hated of all men for my Names sake The shadow doth not more vndiuidedly follow the body then persecutions and trials follow the profession of the Gospell This necessity of suffering afflictions implies and inferres a necessity of patience For as he that is to stand vnder an heauie burthen must haue strong shoulders or else hee must needs sinke so vnlesse patience beare such burthens as doe ineuitably follow the profession of the Gospell the godly cannot but sinke vnder them 2. It is necessary in respect of the manuring and preparing to fruit The best ground brings no fruit vnlesse it indure the Plough the Harrow the cold the frost Euen so the Lord prepareth his children to fruits of grace by patient induring many trialls The Wall-nut tree is made fruitfull by beating Camomile by treading vpon the Palme by pressing and the Christian by suffering while the Lords ouer-ruling hand brings out of the eater meate and out of sowre sweet as the most seasonable Summer-fruits by the sharpest Winter 3. In respect of the producing of fruits there is great neede of patience seeing there is no fruit of grace which Satan seekes not to kill in the very sprouting and first appearance as the child in his birth Reu. 12.4 And the wicked world seekes to blast them with the East-winde of reproches yea to nip and pinch them out-face and destroy them with strong and violent persecutions so as without patient enduring the crosse and despising the shame this thirty fold cannot be expected much lesse an hundreth fold As a woman brings forth no fruit of the wombe vnlesse shee patiently endure her sorrowes no more can the Christian any fruit of grace without his sorrowes Thus Christ himselfe brings forth to vs all his blessed fruits not without the greatest patience proportioned to his greatest sufferings and after the same manner must wee also bring forth our fruits to him 4. It is necessary in respect of the growth and ripening of fruits The seed sowne comes not vp all at once but by degrees first the blade then the eare then ripe fruit Mark 4.28 So all our graces and fruits are small at first and receiue increase by little and little And therefore as the Husbandman expects with patience his fruits and plucks not vp his corne because it is small and weake at first and comes not vp full corne So the Christian must patiently waite for the growth and increase of his fruits euen till they come to some perfection Iam. 1.4 Let patience haue her perfect worke Nothing can come to perfection but by patience 5. It is necessary in respect of things that might hinder the growth if patience preuented not as first the smart of present afflictions for euery affliction is grieuous for the present Heb. 12.11 the mention thereof oftentimes makes vs shrinke and startle and grow out of heart because of the roughnesse of our way But now by patience we shall possesse our soules the present remedy of the Disciples greatest persecutions Luk. 21.17 19. whereas by impatience wee lose our selues and lessen our fruits Secondly the common crosses which accompany our mortall life will make vs weary enough vnlesse patience supply some strength and vndershore vs. But by patience we giue glory to God and his soueraignty and right in disposing of vs and to vs according to his good pleasure Iob 1.20 and 2.10 Patience makes vs say Not my will but thy will be done If I must drinke of the cup I will drinke of it Thirdly inward temptations and disquietnesse of conscience the wounds of spirit are so intolerable that the violence of them often shakes off many fruits and makes the Christian walke weakely many
dayes Now patience alone keepes the soule at peace and quietnesse waiting for God vnto succour or issue It holds the heart in expectation of the accomplishment of Gods promises and our happinesse in Christ. Though the vision tarrie yet it waites for the appearing of Gods face and the healing of the soule and is not disappointed Fourthly there are enemies without which hazard our fruits How easily and suddenly are wee ouercome of euill and drawne to returne iniurie with iniurie being prouoked follow our owne reuenges But now Christian patience steps in holds the bridle and turnes the course Now the Christian can blesse being cursed and do good for euill and ouercome euill with goodnes which is a singular fruit of grace Fifthly infirmities of brethren with whom wee conuerse were a great meanes to shake off our fruits as Barnabas lost his sincerity for a time by Peters dissimulation if patience did not vphold to discerne and beare the infirmities of the weake Rom. 15.1 2. and not please our selues But this will put an hand to helpe them vnder their burden and from vnder it as 2. Tim. 2.24 The seruant of God must be gentle to all suffering euill men patiently prouing if at any time God will giue them repentance And much more it endures and if it can couers and cures the infirmities of brethren That is the fift reason 6. Patience is necessary in respect of the Haruest of fruits the gathering and full reaping of all the seed sowne And thus the good ground brings forth with patience that is with patient expectation of the full fruits the first fruits whereof are already attained Rom. 8.25 It patiently abides for that it seeth not And in this respect the Apostle saith Wee haue neede of patience Heb. 10.36 that after we haue done the will of God we may receiue the promise And thus we now inherit the promises as did the Saints namely through faith and patience Heb. 6.12 How strong the expecting of the recompence of reward is to vphold the heart vnto fruitfulnesse see in Abraham Heb. 11.10 and in Moses vers 26. And that this Haruest is only promised to patient enduring our Sauiour noteth Mat. 10.22 He that continueth to the end shall be saued And the Crowne is giuen only to the Conquerour not to him that forsakes the field III. The Vse of all now followeth 1. This serues to reprooue the delicacie of our times For generally men professe a faith seuered from patience For what Haue they suffered for Christ or good conscience any thing all their life long Nay they resolue to suffer nothing not a word of disgrace not a frowne of a Superiour not the least trifling losse or inconuenience for Christ but rather farewell Christ and his profession Let these men know 1. that sound grace neuer comes without a sound burden of crosses to bee taken vp dayly 2. Refuse to suffer with Christ refuse to raigne with Christ Reu. 1.9 Iohn a companion in the Kingdome and patience of Iesus Christ neuer expect to be a companion in the Kingdome if not in the patience of Iesus Christ He need no such companions as flie away when hee hath most need of them 3. Refusest thou to suffer a Flea-biting in comparison a blast of words a frowne of bad times now in dayes of the peace of the Gospell what wouldst thou doe in the stings of Scorpions and the fiery trials of former times but shame both thy Lord and thy selfe 4. Didst thou euer look so high as the hope of the high calling Phil. 3.14 or euer poyze the eternall weight of glory 2. Cor. 4.17 that thou wouldst forgo them by auoyding a light moment any affliction not worthy the glory y t shall be reuealed Lastly shal Christ suffer so much for thee wilt thou suffer nothing for him 2. Let this stirre vs vp to get vnto vs so needfull and vsefull a grace as patience is so great a preseruer and continuer of fruitfulnesse and furtherer of saluation And consider some Motiues hereunto 1. The act of suffering for Christ is an higher degree of Christian excellency then beleeuing onely Phil. 1.29 First because it aduanceth the glory of God whose power can make Christians as Salamanders not onely liue but thriue and be glorious in the fire of persecution and suffering The same power is dayly put forth in his seruants by which the three children walked in the midst of the fire and onely their bands were loosed Secondly because it conformeth vs vnto God our Father who in his admirable patience endureth wrongs at mens hands which men and Angels could not put vp vnto Christ our Head while we follow him in his sufferings and by bearing his crosse goe on to the Crowne and to the blessed Spirit of God who for his meekenesse and patience is resembled by the Doue 2. It is a maruailous great strength to a Christian first for the setting and ripening of his fruits for how comes it that sinne wastes in him and corruption abates yea consumes which still raignes and swayes the most or that grace thriues and prospers in him which is scorned and trampled by the most but because he is patient to haue his lusts mortified so are not they he is patient to endure the labour of faith and loue so will not they An heauie Christian when he is to goe about duties of mortification or sanctification is soone discomfited as were the ten spyes there were so many enemies so high walls to scale so many Lions in the way But where patience preuailes it comes in like the two hearty spyes Caleb and Ioshua Tush it is nothing to ouercome these Canaanites why they be but men in Gods displeasure the Land is ours already and what if we abide a brunt or two or endure some difficulty the good Land is worth it Secondly what great strength doth it fortifie our faith withall then which no one nor all graces are more assayled Patience as a shield steps in and beares off such thrusts and blowes and shot as otherwise would foyle Faith vtterly It is a preseruing vertue and is for the conseruation of the soule Heb. 10. vlt. Cyprian in his booke de bono perseuerantiae saith that as Faith is the foundation of Christianity so patience is the roofe and couer that keepes the whole worke whole and dry and therefore is said to hold our soules fast to our selues as Faith holds them to Christ. Hence it is called the Anchor of the soule without which Faith and all graces in the soule as in a ship doe totter and reele as a ship without an anchor Thirdly what great stability affords it to a Christian when it makes him and holds him constant and himselfe in all the changes of his outward condition and externall occurrences Let what stormes can bluster abroad he possesseth his minde at home His heart is settled by patience which frameth his minde to his estate when