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
their fathers table c. but he applies all to some speciall vse of edification in grace Vse 1. Wee must not content our selues with the naturall vse of the creatures without the spirituall for then the beasts enioy as much of them as we But by them all behold the Creators wisedome power goodnesse and mercy 2. Let vs take occasion to further our saluation by them and not hinder it nor hasten our perdition as many doe by drunkennesse riot or couetous holding them in our hearts and hands 3. No man can excuse his ignorance of God seeing no man wanteth teachers The rudest husband-man hath his seed his earth his seasons as bookes to teach him Euen these bookes of the creatures leaue not God without witnesse euen these bookes leaue men without excuse Euery creature should leade vs and further vs in the honouring of God And therefore the Gentiles that honoured not God according to that naturall knowledge gotten by the booke of the creatures were giuen vp to vile sinnes and grieuous punishments How excuselesse then must ignorant Christians be to whom Gods wisedome power and goodnesse shineth seuen-fold brighter in the worke of Redemption than of Creation to whom God is more cleerly reuealed in the Booke of the Scriptures than of the creatures seeing the more excellent meanes of knowledge we haue of him the greater is our sinne and punishment to be carelesly ignorant of him Now in the Parable are two things considerable in generall 1. The sowing 2. The successe according to the seuerall grounds on which the seed fell These grounds according to their condition were either fruitlesse or fruitfull The bad and fruitlesse grounds were of three kinds 1. Callosa padled and high-way ground 2. Lapidosa stony and rocky ground 3. Spinosa thorny and choaky ground The good ground was the fertile and fruitfull ground The sowing is in the first words A Sower went out to sowe his seed And here be three things to be considered 1. The Agent A Sower 2. His Action he went forth 3. His Intention or end to sowe his seed I. The Sower is Christ himselfe vers 37. He that sowes the good seed is the Sonne of man He is that good Husband-man without whose labour the field of the whole world had layne in perpetuall barrennes The labour of this second Adam was notably typified in the first Adam dressing the garden resembling the Church of God dressed and brought to fruitfulnes by the infinite labour of Iesus Christ. This husbandry of Christ was alse resembled in Noah the builder of the Arke who was an Husband-man Quest. Are not Ministers Sowers Answ. Christ is the principall Sower and properly the Sower Ministers are rather the sowers basket than the Sower but yet they are taken in as co-workers with Christ and for their honour and encouragement called Sowers as 1. Cor. 9.11 If wee haue sowne vnto you spirituall things c. But with these differences 1. Christ sowes his owne field which he hath dearely purchased with his precious blood they sowe not their owne fields but his not being Lords of the heritage of God 1. Pet. 5.3 2. Hee sowes his owne seed so in the Text the Sower sowed his seed they haue no seede of their owne but fetched out of his Garner Pastors and Teachers of the Church sowe not their owne seed but his Nay the Apostles themselues haue it in their Apostolike Commission to teach men to obserue no other things but whatsoeuer Christ himselfe commanded them Mat. 28.20 Hence Christ vsed to say Verily verily I say vnto you but all other whether Prophets or Apostles or Pastors Thus saith the Lord. 3. They differ in the manner of sowing Hee was the most skilfull Sower that euer was he knew exactly what graine euery ground was fitted for with him were treasures of wisedome Wee that haue but drops from his fulnesse are vnskilfull in comparison Hee could speake to mens priuate and personall sinnes as the woman at the Wel. He could answere to mens thoughts and reasonings We not so 4. Wee differ in efficacy We may sowe and plant this is all suppose it be Paul or Apollos himselfe we can giue no increase nor make any thing to grow But hee can sowe and giue increase at his pleasure This Sower can giue the first and latter raine on his field Ioel. 2.23 Hee can warme it with the beames of grace streaming from his owne brightnesse Mal. 4.2 He is the Sunne of righteousnesse He can blow vpon his field with the prosperous winds of his gracious and quickening Spirit Esa. 3.8 Cant. 4.16 He can fatten and fill it with all abundance of blessing Psal. 65.10 Thou blessest the bud of the earth thou crownest the yeere with goodnesse and thy steps drop fatnesse II. The Action This Sower goeth forth Christ goeth forth to sowe three wayes in Spirit Person Ministery 1. In Spirit by inward inspirations and heauenly motions And thus he sowed in the heart of Adam Noah Abraham and the Prophets who were with other holy men immediately inspired and acted by the holy Ghost 1. Pet. 1.21 So with the Pen-men of Scriptures and the Apostles 2. In Person according to his Humanity hee commeth out from the bosome of his Father and comes into the field of the World by his happy Incarnation by which he was neerer vnto vs than before and in our owne flesh reuealed vnto vs the counsell of his Father vnweariably preaching in Ierusalem Nazareth Iudea Galile in Cities fields sea and euery where 3. In the Ministery of his seruants he goeth forth both the Prophets and Teachers before him 1. Pet. 3.19 by which Spirit hee preached in Noahs time namely in Noah himselfe to the spirits now in prison He saith to Prophets as vnto Ieremy chap. 1.10 Behold this day haue I set thee ouer the Nations to plucke vp and root out to destroy and throw downe to build and to plant And Ezek. 3.17 Sonne of man I haue made thee a watchman to the house of Israel therefore heare the Word at my mouth and warne them from me And since his owne Ascension hee went forth in the Ministery of his Apostles and still goeth forth in the Ministery of Pastors and Teachers to the end of the world Math. 28. vlt. Behold I am with you to the end of the world and He that heareth you heareth me Luk. 10.16 But this Parable seemeth to haue speciall eye and reference to his owne appearance and labour in the dayes of his flesh in the publishing of his holy Doctrine through Iudea and Ierusalem Yet so as looke what successe his own sowing found the same might his seruants expect euen to the end For the seruant is not greater then his Master and if the Word in the mouth of his Ministers proue fruitlesse it is no maruell seeing the same befell our Lord himselfe III. The Intention is to sow his seed To sow that is to preach for preaching resembleth
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
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
corrections of sinnes But proper and peculiar troubles befalling only the members of the Church either in truth or in appearance and that not for any other cause then the Word as here our Sauiour expresseth or for righteousnesse sake or for the Name of Christ and well-doing So as when either for profession of the Word of God suppose no more or for confession and defence of it and such courses agree to it or for the practice of it in conuersation and keeping conscionably to the rules of it a man is reproached wronged indures losse pouerty restraint c. this is properly persecution Now this persecution is as inseparable from the Word and Professors of it as beames from the Sunne or heat from the fire Math. 16.24 If any will be my Disciple let him denie himselfe and take vp his Crosse and follow mee 2. Tim. 3.12 All that will liue godly in Christ Iesus must suffer persecution where the word all admits no exception no exemption And why 1. Christ hath fore-told it Math. 10.22 Ye shall be hated of all men for my Names sake and Ioh. 16.33 In the world ye shall haue affliction So also did his Apostles 1. Thess. 3.4 For verily when we were with you we told you before that we should suffer affliction euen as it came to passe and ye know it 2. Christ and his crosse are inseparable in respect of Gods glory For now he is glorified first in his power and care supporting strengthening comforting his children and in greatest trials giuing the greatest victories Secondly in his wisedome which bringeth good out of euill and light out of darknes Out of the eater he brings meat As a skilfull Phisician tempers poyson to a remedie Out of the euill wils of men he brings forth his owne righteous will and much good to his afflicted seruants awakens security hammers pride exerciseth patience c. Thirdly God is glorified in the graces of his seruants which are kept on worke and waking who if they were euill still would as still bodies fill with bad humors grow as full of lusts as vnsteared grounds of weedes or standing waters of mud They must be stirred out of the dead Sea of prosperity in which commonly no grace liueth to keepe life and motion in their faith feare prayer loue c. A man that is fainting the best way to fetch him is by pulling and wringing his parts So doth the Lord with his children lest their graces should faint Fourthly hee is glorified in his truth for persecution drawes out confession and publishing of his truth as Pauls bonds were famous in all the iudgement Hall and the persecution raised at Ierusalem against the Disciples dispersed them and the truth by them Act. 8.1 2. 3. This comes to passe by the inueterate hatred of Satan and that irreconciliable malice of the world against the Word Saul was quiet enough before his conuersion and so long as he carries the Letters against the Saints but in stead of those Letters let him once carrie the Name of Christ now the diuell buffets him and raiseth vp tumults in euery place against him and he is sure y t now nothing but affliction and bonds abide him euery where So the wicked of the world euer hated God himselfe and whatsoeuer belongs vnto him and most hateth that which hath the most expresse image of God Christ himselfe because he is the expresse forme of his Fathers image can neuer be held out but he is presently a But or marke of contradiction The Word of Christ resembling the nature of God they hate because it is the sentence of condemnation against their sin The Spirit of God in his motions graces because he conuinceth them and reprooueth them of sin The profession and Professors of the Word because it is a light held out reproouing their darkness and manifesting their deeds to be euill Godly admonitions counsell they hate because they are in loue with their euill Instruction is euill to him that forsakes the way And they that doe euill hate the light and will not come vnto it lest their deedes should be manifest to be euil Ioh. 3.19 Let him be publikely taught or priuately admonished so long as he is resolued to hold his sin he makes no other or better vse of it then to raise vp thence his distempered passions against the truth both in the bringers and Professors Yea sometime while such men thinke they stand for Gods Religion and truth they are most desperate enemies persecutors of it through ignorant zeale and blind superstition would set vp that which pulls down truth as Paul beyond measure wasted the Church out of blind zeale for the traditions of the Elders so doe the most deuout Papists at this day 4. The similitude vsed by our Sauior here and by the holy Ghost elsewhere shews the same comparing affliction and persecution to the scorching of the sun Cant. 1.5 The Sun hath looked vpon me Psal. 121.6 The Sun shall not smite thee by day For 1. The Sun doth not more ordinarily or daily arise then persecution ordinarily awaits the word 2. As the Sun-beames diffuse and disperse themselues into euery place so the beams of this Sun of persecution are darted in euery place where the Sun of righteousnes shineth in his Word 3. As no man can hide himselfe from the heat of the Sun Psal. 19.6 So no godly man can hide himselfe from this heat but one time or other it findes him out 4. The Sun hath not more beames to scorch and dry vp the moisture of the earth then Satan and this wicked world haue to dry vp the moisture of grace where it is not sound sometimes by inward and spirituall temptation somtimes by open tyranny and hostility by forraine enemies sometimes by secret delusions and perswasions of heretiks and deceiuers sometimes by false brethren and domesticke enemies who the more inward they be the more are they dangerous All these raise vp persecutions against the Saints of the most High And lest weapons should be wanting in this warre against the Godly the world is the Diuels armorie which by faire and foule by promises and threats loue and hatred and a thousand wayes else assaults the graces of the Godly so as if it were possible the very Elect should be seduced Vse 1. This confutes plainely the error of Bellarmine and other Papists whose proposition in the markes of the Church is Quicunque florent prosperis successibus ij sunt vera Ecclesia Those that flourish and prosper in the World they are the true Church In the eighth of Daniel ver 13. there is a Prophecie of Antiochus Epiphanes that little horne who cast downe some of the Host of heauen and the Starres of heauen and troad them vnder his feet and extolled himselfe against the Prince of the Host and tooke away the daily sacrifice and cast downe the place of his Sanctuary
A contrite and an humble spirit such as Hannahs A woman of a bruised spirit for in such sacrifices God delighteth Because this hath griefe for want of grace and present corruption and a thirsting after God and the Well-springs of grace to which the promise of acceptance is made 2. It must be a ready and cheerfull spirit Exod. 25.2 and 35.5 The Lord will haue none to offer toward the Tabernacle but whose heart was free and whose spirit made him willing Gods Spirit being a free Spirit makes the spirit of a Beleeuer free also Hee loues a cheerfull giuer a free will-offering 2. Cor. 9. 3. It must be a sincere and innocent spirit voyd of guile and hypocrisie voyd of raigning sinne offering his worship not for shew and ostentation not couering deceit and hollownesse with a shew of holinesse For well it knowes that God requires pure hands to be lifted vp euery where and that one sinne suffered in the soule ingrosseth and eateth vp all the inward worship due to God as the seuen leane Kine did eate vp the fat 4. It must be a feruent and zealous spirit not worshipping coldly nor perfunctorily Our tongues naturally are tyed or frozen and cleaue to the roofe of our mouth but the Spirit makes vs speake with new tongues with fiery tongues with heat and feruency in prayer praises and all the parts of Gods worship Thus is God onely and truly worshipped from a good and honest heart which onely is the Temple of the holy Ghost In this Temple the Arke of the soule keepes the Manna the Word of God In this Temple the sweet Incense of praises is daily offered vpon the Altar of a pure heart In this prayers are preferred which are the breathing of the Spirit not onely for vs but in vs crying Abba Father In this the candle of faith euer burneth before God and neuer goeth out In this lastly wee haue the Oracle of God counselling vs and his Mercy-seate couering vs. But an euill heart cannot performe spirituall worship cannot pray or praise or confesse because it wants the Spirit It neuer thinkes it needs helpe to pray or serue God which is the hardest worke of a Christian neuer done without helpe from heauen It can sometimes easily speake of God hardly vnto him or to him can vse many words of prayer but wants the sighâ—s and grones excited by the Spirit Any language is readier to it than the language of the Spirit It can content it selfe with the deed done and neuer care for the Mouer or manner whereas no sacrifice did euer please God without fire from heauen kindling it It can performe bodily worship offer a thousand Rammes and ten thousand riuers of Oyle yea and the first borne of his body but cannot offer his heart nor part with his deare sinnes It is vncheerfull and heauie in such parts of Gods seruice because there wants an internall mouer he is driuen from without not drawne or led by the Spirit within and is as a Fish out of his element Prayer and Sermons are too long too many and euery thing too much this way It can pretend zeale and forwardnesse but it is in some superstitious and formall deuotions and in the meane time bee most zealous against the power and sincere practice of true piety In a word Of all the seruice and sacrifice of wicked men Salomon saith Prou. 15.8 It is an abomination to the Lord. For 1. The sacrifice is an vncleane beast and hatefull Tit. 1.15 To the vncleane all is vncleane 2. They lay it not on the Altar that is tender it not in Christs mediation 3. They want fire and feruency zeale and affection to put to it 4. They lay not their hands on the head of the Calfe confessing in the sense of sinne their owne vnworthinesse and guiltinesse How can God accept a seruice wanting these foure things The third sort of Rules concerning the Spirit of God is for Spirituall Graces These in soundnesse are a sure signe of a good heart I will instance in fiue The first is humiliation and sound inward sorrow as there is cause what way soeuer it lookes 1. If it looke to God it sees him infinitely prouoked who yet is great yea infinite in power and iustice therefore falls downe lower and oftner than Iacob before Esau to procure compassion Againe it sees that a broken and contrite heart is a sacrifice of Gods delight Psalm 51.17 It sees Gods eye euer vpon it and hath an awfull sence of his presence It sees the method of the Lord who first smites and then heales who neuer comforts such as neuer mourned nor promised a ioyfull haruest but to a sorrowfull seed-time It sees the Lord ready to dwell in a contrite soule Esa. 57.15 to grace it 1. Pet. 5.5 and to glorifie it for humilitie goes as an Vsher before honour And therfore it humbleth it selfe vnder the mighty hand of God 2. If it looke into it selfe it sees iust cause of humiliation it hath sight of his vnworthinesse sence of temptation a slauish subiection vnder a law of euill and in daily sinnes matter of daily humiliation It sees a gulfe of corruption lie so deepe as it is still in examination of the sinnes and debts and can neuer finde out the broken estate But for those it findeth it confesseth freely and yeelds it selfe into the Creditors hand and beholding his insufficiency to pay and discharge craues pardon and remission as for life and death 3. If it looke on any other thing all increaseth his humiliation It abaseth it selfe vnder all creatures sees no Toad so vile as it selfe is lesse then the least mercy but exalts Christ and his merits aboue all that heart can thinke and thinkes it happy if as a dogge it might gather crummes vnder the Lords Table It is thankfull for small things and content with any thing And the soundnesse of this grace bewrayeth it selfe 1. In that it mournes not so much for offending God a terrible Iudge as a mercifull Father not so much for feare of hell as for loue of God and Heauen 2. There will be smitings of heart for all sins small sinnes as well as great Dauids heart will smite him for cutting Sauls lappe as if he had cut his flesh and for numbring the people as if he had murdred them It will startle at vaine oathes as at periury at adulterous words as actions for secret sinnes as open because all are open to him whom we deale withall yea for faylings in good duties as well as for open and foule euils 3. Seeing tendernesse of heart is a notable meanes to preserue the goodnesse of it the good heart is soone awakened after sinne committed Iosiahs heart melted at hearing the Law read One word of Nathan to Dauid brought him to confession And it is no sooner awakened than humbled and not raised but by serious repentance But is an euill heart thus humble or rather is
it 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
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
Christ is sanctified and seasoned in the shame of Christ for thee 6. He that is ashamed of Christ while he was in his lowest abasement Christ will be ashamed of him in his glory And besides thou that oughtest not to be ashamed of him in his abasement darest thou now in his glory and aduancement 4. Meditate much and often on the comforts of another life and that Christ makes it a signe of blessednesse when wee suffer persecution for well-doing and Math. 5.12 Reioyce and be glad for great is your reward in heauen euen so great as the afflictions of this present life are not worthy the glory that shal be reuealed 5. Accustome thy selfe to conquer thy lusts as 1. ignorance which hinders from seeing the excellency of the Gospell 2. pride lest the disgraces of Religion cast thee off as we see in men vnmortified 3. passion and head-strength of naturall corruption which makes men impotent and impatient see Heb. 12.1 4. earthly and couetous desires that thou maiest still be easily weaned from the world the desire and vse of it 6. Labour for the helpes of patience as 1. sound iudgement in the truth allow it a deepe rooting 2. sound faith which ministers boldnesse Psalm 116. I beleeued therefore I spake 3. true hatred of sinne to indure any sorrow rather than sinne and admit the greatest sorrow rather than commit the least sinne So much of the first Doctrine The second is this The blessing of the fruitfull Christian is because hee brings forth fruit with patience hee shall perseuere vnto the end Or Truth of grace is blessed with continuance Wherein this good ground is distinguished from all the three former whose best fruits at last came to nothing Esa. 40.31 They that waite on the Lord shall renew their strength as the Eagle they shall runne and not be weary they shall walke and not faint Psalm 112.6 The righteous shall neuer be moued Hence the Scripture compares the faithful to trees planted by riuers of water whose moysture being indeficient their leaues fall not off which liuing Water is Christ apprehended by faith of which whosoeuer once drinketh he neuer thirsteth more because there is in him a Fountaine springing vp to eternall life Ioh. 4.41 This Doctrine being both of old and of late opposed we must 1. open the nature of perseuerance which the Aduersaries at this day would obscure and 2. confirme and prooue it by arguments which they would elude The former by a short description of it Perseuerance is a singular or speciall gift of God by which the sauing grace of Christ is so preserued in the heart of the true Beleeuer as that he neither wholly nor finally falls from it but abides vnchangeable in that estate of grace It is a speciall gift of God Ephes. 3.14 16. I bow my knees vnto the Father of our Lord Iesus Christ that ye might be strengthened with might by his Spirit in the inner man Phil. 1.6 He that hath begun the good worke will performe it vntill the Day of Christ. Heb. 12.2 He is the author and finisher of our faith Where note the errour of Arminians who denie perseuerance to bee truly and properly called the gift of God but the sole action of man and the proper cause of it the will of man for so they write Voluntas proxima sola est perseuerationis causa physica as if the will doth not therefore perseuere because God maketh it so to doe who is the God of all grace 1. Pet. 5.10 and worketh in vs both to will and to doe Phil. 2.13 By which the sauing grace of Christ is preserued in the heart of the true Beleeuer Where are three things considerable 1. The obiect sauing grace 2. The subiect a true Beleeuer 3. The meanes of perseuerance preseruation of grace 1. The obiect of perseuerance is the sauing grace of Christ for the question is not of seeming graces or common graces as illumination externall reformation temporary faith and the like but of true and sauing faith loue holinesse fruits of election and of effectuall vocation wrought by the Spirit not restraining but renewing Arminians denie that Gods Election is any cause or foundation of perseuerance yea or of calling to saluation they denie any such principle of heauenly life by effectuall vocation they denie that there is any substantiall difference betweene the faith holinesse righteousnesse of them that shall be saued and that temporary which damned Apostates had but onely induration and continuance Quite contrary to the Scripture which tells vs of semen manens 1. Ioh. 3.8 9. seed remaining in vs of an ingraffed word Iam. 1.21 of an oyntment which abideth 1. Ioh. 2.21 of an immortall seed 1. Pet. 1.23 and a fountaine of water springing to eternall life Ioh. 4.14 2. The subiect of perseuerance is the true Beleeuer one truly iustified and sanctified for looke what grace soeuer an hypocrite hath he may and shall lose it totally and finally We doubt not but hypocrites may fall from the whole profession of faith and afterward persecute it as Iulian But the question is of true Beleeuers and all the examples of hypocrites falling away touch not the question 3. The meanes of perseuerance is that sauing grace is preserued in the heart of the true Beleeuer Wee denie not but grace in respect of it selfe as in Adam and in respect of the subiect the Elect is subiect to change and may as easily be quite shaken out of the heart as the grace of creation out of Adams But this sauing grace is preserued not by the Beleeuer himselfe by his owne watch and care though not without it but partly by the priuiledge of spirituall life flowing from Christ who is risen from death and dieth no more partly by the promise of God who is faithfull in his whole couenant Ierem. 32.40 partly by the protection ayde and custody of God whose power preserueth his to saluation 1. Pet. 1.5 partly by Christs intercession and prayer and partly by meanes appointed to preserue that sparke of heauenly life the Word Ministery prayer exhortation c. For these are certaine rules 1. That neither the promise of perseuerance on Gods part nor the assurance of it on mans doe hinder the meanes or make exhortation and prayers vnfruitfull as Arminians teach vs but rather imply and include them Luk. 22.46 Christ had told Peter hee had prayed his faith should not faile but yet exhorts him withall to watch and pray who dare say it was idle though Peter might be certaine of perseuerance Marke the same argumentation in 1. Ioh. 2.27 28. 2. Conditions hinder not the certainty of the promise For the Lord will vphold them to all conditions requisite Hee that makes them perseuere to the end makes them perseuere in the meanes 3. Conditions hinder not the absolute both promise and performance For the same thing may be both absolutely promised because it shall certainly be accomplished and with
not 2. Christs prayer was heard which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that his Faith should not faile in part but not vtterly and altogether vanish So Chrysostome non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For by Christs care and fauour it was that Peters Faith did not altogether vanish He failed in confession not in affection His Faith was not ficta fayned therefore not fracta broken It was concussa non excussa shaken but not shaken off Corde tenuit illum quem voce denegauit saith Gregory He denied Christ with his mouth but held him still in his heart Wee graunt Peters Faith wounded not dead his confession oppressed with feare not wilfully reiected his sinne miserable not mortall or deadly in Thompsons sense 6. Ground taken from Gods continuall being with the Elect their in-being in Christ and the Spirits in-being in them First the presence and ayde of God in trials will not suffer them to bee tempted aboue that they are able 1. Cor. 10.13 God is continually present with his Esa. 46.4 in sixe troubles and in seuen in their passage thorow fire and water and to this end that they be not drowned and ouercome but to supply both strength and euasion Obiect In that place God promiseth say they sufficient strength to ouercome all temptations but onely to them that are waking yet God abides faithfull in forsaking them that forsake him Answ. 1. But the question is Whether is God faithfull in this promise of preseruing them in Faith and in not suffering any tentation to befall aboue their strength or whereof he will not giue a good issue And if he be whether they shall forsake him whom hee forsaketh not 2. The whole Word is giuen not to them that sleepe but them that wake But who is it that makes vs awake and keepes vs waking but the Lord Psal. 121.4 Or who calls vs out of our beds but he Cant. 5.2 Secondly their in-being in Christ preserues them as liuing members of a liuing Head who therefore is called the sauiour of his body Eph. 5.23 Obiect This is true of his members so long as they be liuing louing dutifull obedient members Answ. 1. There is no elect person and regenerate but is a liuing member for the Head preserueth life in euery member 2. He that made him a member being no member can and doth restore and recouer him though sicke vnsound and hurt dealing with his members as wee doe with ours who tender and wrap and make much of sore and weake members not considering them as full of corruption but as members Ioh. 6.37 Whatsoeuer the Father giueth me commeth to me and he that commeth to mee I cast not out Obiect True if hee alway come to Christ but hee may depart and goe away of himselfe Answ. No Christ shewes in the 40. verse what he meanes by not casting out namely hee shall euer abide in my fellowship and family for I will effect that hee shall haue eternall life Againe Ioh. 17.12 Whom thou hast giuen mee I haue kept that not one of them is perished and Iude 1. Such as are called and sanctified are also preserued of Iesus Christ. But how is he preserued that departs and goes away Thirdly in whomsoeuer the Spirit dwelleth hee must needs perseuere in grace so long as hee dwels there but the Spirit dwels alway in the Elect after conuersion Ioh. 14.16 17. I will pray the Father and he shall giue you another Comforter that hee may abide with you for euer Which cuts off their thred-bare answere of So long as the Spirit dwels and also their distinction of abiding for a time and for euer Whosoeuer hath the Spirit of God is borne of God and whosoeuer is borne of God sinneth not that is so as sinne recouer his raigne and power The reason is because the seed of God abideth in him 1. Ioh. 3.9 that is either the Spirit of God whose vertue is a principall efficient or the Word whereby as an instrument we are regenerate and begotten to God Obiect True so long as they are borne of God and so long as the seed abideth in them they sinne not Answ. So Bellarmine answereth Non potest lethaliter peccare quamdiu perseuerat filius Dei changing the casuall particle of the Apostle quia into a conditionall quamdiu So Thompson also cha 20. But the Apostle is expresse against their absurd euasion He is alwayes borne of God because the seed of God abideth in him and is in him for euer Nay his natiuity of God keepes him that he cannot fall from God finally and returne into the Kingdome of Satan againe so chap. 5.18 Hee that is borne of God sinneth not but preserues himselfe and the wicked toucheth him not that is hath power giuen him of God whereby to preserue himselfe that Satan touch him not in his Free-hold or snatch him backe againe to death and destruction These are some of the grounds by which this comfortable Doctrine is confirmed with which to auoyd prolixity I will content my selfe Now for the manifold Obiections which are made against it I will endeuour to preuent them all in some fewe Conclusions The first is this No precept to beware of falling away no promise to perseuerance no commination or threatning against Apostates doth proue that a true Beleeuer can fall away wholy or finally For the former where we are exhorted to beware of falling away from the grace of God Heb. 3.12 and to take heed that standing we fall not 1. Cor. 10.12 and where blessednesse is promised to him that feareth alwaies Pro. 28.14 none of these exhortations to so great diligence and feare and watchfulnesse argue such an absolute defect in all them to whom they are giuen and in whom they are found but agree with certaine perseuerance as meanes with the end the cause with the effect Because 1. They are deliuered to hypocrites as that in 1. Cor. 10.12 Let him that thinks he stands take heed lest hee fall because they wanting Faith deceiue themselues with a vaine presumption and opinion of Faith and fall away But what is this to the sound Beleeuer 2. If they be deliuered to the godly who may also grieuously fall from Faith and other graces they proue not they can fall from true sauing grace at least in the habit and gift but onely in the measure degree and parts all which they ought to maintaine and preserue But one thing it is to fall another to fall away One thing to fall from the first loue another from all loue 3. No feare of falling impeacheth the certainty of not falling away Our Lord Iesus himselfe feared and fasted and prayed forty dayes and forty nights before his temptations that in his example we might see that our feare is not then frustrate when perseuerance is certaine 4. Meanes of perseuerance and not falling away cannot be certaine proofes of falling away but rather against
happy men than those that wanted it as Lazarus an happy Saint which wanted crums and the Apostles happy men when they said Siluer and gold haue we none and none more miserable than they that had most of them as Nimrod Ismael Esau Saul Ahab Baltazer Herod And the greatest at this day against the Church The Turke and the Pope with their adherents haue the greatest part of the world in their possession And surely if these things made men most happy God would not cast them so liberally on the worst men For wise men giue to swine but draffe and swill and huskes but prouide better for their children and seruants 5. Riches deceiue vs of our saluation according to that of Salomon Prou. 10.16 The reuenues of the wicked tend vnto sinne 1. While our corruptions make them snares to take and hold vs in manifold lusts To transgresse for a morsell of bread Prou. 28.21 To become instruments of cruelty pride iniustice security licentiousnesse couering sinne with money To catch at shadowes and lose the things of the life to come as our Sauiour implies in that speech What shall it profit a man to win the whole world and lose his owne soule Lastly while they take vp the heart so as the Word shall bee no further taken in than shall serue for their commodities 2. While they rob vs of many graces they must needs also rob vs of glory as 1. Of faith they make men say to the wedge of gold Thou art my hope the staffe of my life and the stay of my posterity 2. Of humility before wealth came they were humble meeke and gentle now they are proud disdainfull scornfull 3. Of zeale wealth in many hath beene as cold water to quench their zeale who formerly were most carefull and forward 4. Of patience they make the minde soft delicate effeminate that it cannot constantly beare any thing for Gods cause 5. Of faithfull expecting Christs comming to Iudgement they make the remembrance of death terrible and bitter 6. Of perseuerance Demas will forsake the truth rather than his wealth And most Apostates haue been rich men II. The other generall poynt proposed is Whereby or wherein riches without grace doe thus euery way deceiue vs. And that is by false promises and false performances 1. They promise contentment and saciety but performe nothing but vexation and discontent As a man hauing the Dropsie drinkes still but is not satisfied by drinking but the more he drinkes the more he thirsts so the worldly minde the more superfluity the lesse saciety And needs must that desire be infinite which is not satiate with God who onely is infinite thinking none in worse estate than himselfe if any bee better The heart is larger than the barnes or chests 2. They promise peace and security which indeed they neuer bring nor allow him that doth not proclaime warre against them For they lay men open to all Satans snares 1. Tim. 6.9 and to all the violence of men make them obnoxious to malice enuy and theeuery and as his largenesse and thicknesse of boughes makes euery one desire to lop him so oftentimes hee falls downe by his owne waight whereas without his wealth hee might haue stood longer 2. King 25.5 The wealthinesse and statelinesse of Ierusalem did but toll on Nebuchadnezzar to spoyle it and when it was taken the King and the rich men were led away captiue but the poore were left in the Land and liued better than euer Abundance of wealth proues oftentimes but an halter or a weapon of death for the owner 3. They promise freedome and liberty but make men drudges to the world and slaues to wealth yea to sinne and Satan for wealth 4. They promise fitnesse and forwardnesse to doe good that they will fit a man to duties of piety and charity Many say If they had wherewithall they would relieue the poore maintaine the Ministery and doe more good with their goods than they see others doe But as the Mountaines in the bowels of which is most gold or siluer are most barren So they that abound in wealth for most part are most fruitlesse and vnprofitable in respect of fruits of grace or charity 5. They promise good wages for faithfull seruice of the world but deceiue many with false wages They pay Achan for his seruice with losse of his Wedge and life Gehezi in stead of wealth for his lye is paid with a Leprosie that stucke to him and his posterity for euer Saul with losse of all for sauing a few beasts against Gods Commandement Ahab in stead of accesse to his Kingdome for a small plat of Naboths lost the whole Kingdome 6. They promise continuance but are vncertaine riches 1. Tim. 6.17 and haue wings to fly away when a man hath most need of comfort Men thinke they haue got a Fee-simple and made sure for perpetuity but it is but a mouable thou must leaue it where thou gotst it No man can assure himselfe to hold his wealth till night though the foole thinkes he layes vp for many yeeres One sparke of fire may suddenly ouermaster a mans whole substance One vnaduised word or action may confiscate his whole estate and of an happy man in his owne eyes make him a begger a prisoner without hold of wealth or life Prou. 23.5 Wilt thou cast thine eyes vpon wealth which is nothing for riches taketh her to her wings and flyeth away What are these wings of wealth Answ. Rust moth theeues vsurers fire sword oppressors Lawyers sicknesse and death Other Eagles haue but two wings this hath an hundred And oftentimes it goes into the hand of strangers yea very enemies as a lost Hawke hauing lost his Master is taken vp by them whom he thought not of Iob 27.17 Hee may prepare it but the iust shall put it on and the innocent shall diuide the siluer Thus let a man serue an hard Apprentiship to the world he shall be deceiued in his wages as Iacob by Laban and being deceiued of his expectation must content himselfe in stead of faire Rachel with Leah for his labour Vse That riches may not deceiue vs of so precious things with so faire promises consider these Rules First esteeme them as they are and as God and his Word esteemes them and not as the world doth Worldly men put faire titles vpon them as first they call them goods whereas indeed they are nothing lesse to most that enioy them Secondly they call them substance and those that haue them Men of good substance or Substantiall men whereas Gods Word calls them shadowes and the pursuit of them the running after a shadow Psal. 39.6 It calls them vanity Eccles. 1.2 that is not onely subiect to vanity as all creatures be Rom. 8. but make a vaine shew of much good which they doe not performe Hence also are they called lyes and nothing without substance Prou. 23.5 Psal. 62.9 Either take these things on our Fathers
iudgement or bee deceiued with toyes still The iudgement of the world is cleane contrary to the iudgement of Gods Spirit who is so farre from calling them substance as that they are made non-ens a meere nothing Thirdly men call them profits but how vnprofitable are they 1. They profit not in grace but are step-mothers vnto it and therefore the poorest men are chosen to be richest in grace And generally are not the richest in wealth poorest in good workes poorest Christians 2. They profit not in the day of sicknesse Prou. 11.4 Riches auaile not in the day of wrath No money will buy the fauour of a wrathfull King nor buy out the paine of one tooth 3. They profit not in the day of death cannot buy one houre for repentance not a quarter of an houre to set the house in order 4. They profit not in the Day of Iudgement a whole world cannot buy out one sinne vnrepented of Lastly men call wealth gaine as if all were gaine that is gotten But 1. What is the gaine of an handfull of earth perhaps with the losse of the soule and heauen 2. Our Sauiour Christ who best knew what riches are opposâ—th them to the true gaine Luk. 16.11 12. Indeed if they could buy pardon of sin or merit eternall life or make a purchase of heauen as Papists teach vs then were they goods indeed and substance and profits and gaine but these titles which the Scriptures affoord them shew vs plainely how farre they be from such effects 2. Rule Take them from God in the right ends for which God hath reached them to thee Not to riot on lusts or imploy them as a furtherance to sin Not to lay them in thy heart a roome reserued for better purposes Not to make thee proud and swell thy heart to insult against others that haue not thy measure But for foure maine ends which the Lord intendeth 1. To exalt and aduance Gods mercy who hath giuen thee more than others being in thy selfe lesse than the least mercy and in way of thankfulnesse to honour God with thy wealth in vpholding his seruice and glory 2. For the necessary and honest sustentation of thy selfe and thy family in sobriety humility and moderation Thus Parents may lay vp for their children 3. For the common good to vphold the good estate of the Common-wealth in publike payments tributes taxes c. Rom. 13.6 4. For the reliefe of the poore members of Iesus Christ to bee rich in good workes to doe good and distribute 1. Timoth. 6.18 And thus to become as Iob fathers to the poore eyes to the blinde feet to the lame that the loynes of the poore may blesse vs. 3. Rule Consider seriously with thy selfe these three things Who thou art that hast receiued wealth What thou hast receiued And on what condition thou hast receiued First Who art thou that hast receiued wealth 1. Thou art not an Owner but a Steward the money and wealth is thy Masters thou must not hold it to thy selfe nor lay it out but at his appoyntment 2. Thou art not a Free-holder but a Tenant at will thou sittest not in thine owne but owest homage rent suit and seruice 3. Thou art not a Citizen but a stranger here in a strange Countrey If thy wealth were thy owne and might stay with thee yet canst not thou stay with it Secondly what hast thou receiued Goods thou sayest But I say Thy wealth is not good in it nature as not euill but in it selfe at the best indifferent and onely good in a good vse A worldlings goods are neuer goods till he come to dye for then they are set at liberty to doe others good though not himselfe They are not good to all men but to good men onely nor good further than they are seruants to a further good and helps to the chiefe Good euen God himselfe Thirdly on what condition hast thou receiued them Namely to be countable for them And what account can hee giue that hath defrauded both his Master and his fellow-seruants How dares a seruant bring that into accounts which hee hath spent on whores gaming drunkennesse Dice and Cards bolles and bowles contentions and friuolous suites of Law c Hence when at some time God calls the conscience to reckoning afore-hand that which was so sweet a morsell vpbraids him and is ready to choke him as Iudas and as the Prophet saith Ezek. 7.19 They shall cast their siluer into the streets and their gold shall be cast a farre off A worldly and wicked conscience once awaked shall wish the Master cast into the sea or vnder the bottome of the Mountaines so it might escape the account and reckoning 4. Rule Cast thine eye vpon true and substantiall riches First God in Christ is true riches what can be wanting to make a man fully happy who inioyes God as his portion Secondly Christ himselfe is the true Treasure in whom all treasures are hid and the Pearle for which the wise Merchant selleth all and Paul counts all but drosse and dung What a world of wealth is in the blood of Christ one drop of which redeemed a whole world How rich is his prayer and intercession Thirdly Godlinesse is the chiefe gaine that is the knowledge and profession of the Gospell this hath the possession of the rich graces of God Faith Loue Hope Patience Righteousnesse in comparison of which gold and pearles are but drosse Fourthly the Treasure of heauen is worth looking after Col. 3.1 To haue the conuersation in heauen Phil. 3.20 Sell all thou hast saith Christ and thou shalt haue treasure in heauen Now this wealth is vndeceiueable performes all that it promiseth contentment perfect freedome sound and stable peace fitnesse to doe good abundant and sure wages with continuance being a durable riches not left in earth but carried with vs to heauen not consumed with vse but increased And therefore was it so sought by the Saints Heb. 10.34 They ioyfully indured the spoyling of their goods because they knew they had in heauen a better and an induring substance The eager pursuit of these riches would soone and easily bring the other out of request 5. Rule Pray first for wisedome and vnderstanding to vse these things before thou prayest for the things themselues Pray first for goodnesse and then for goods For first they neuer become truly goods till grace make them so Secondly they are like wild beasts not more dangerous in keeping than in taking and must be well watched that we be not spoyled by them Thirdly this wisedome is promised to them that are good in Gods sight Eccles. 2.26 wisdome to prouide knowledge to vse and ioy in fruition or right vse To conclude this poynt If wee being to deale with a man in great matters were aduertised by a friend to looke well to ourselues because wee deale with a Cheater and one that hath deceiued almost all that euer dealt with him