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
sundry reasons First it considers aright who they be Why who be they Answ. 1. They are spirituall fathers to beget men to God by the preaching of the Gospell 1. Cor. 4.15 These Fathers giue vs a being in Christ being instruments by whom of children of the diuell we are begotten to be new-borne babes in Christ. 2. They are spirituall mothers that trauell in birth of vs till Christ be formed in vs sustaining great paines and sorrowes to bring vs forth to Gods Kingdome Other mothers beare children into a miserable world these into a happy estate 3. They are spirituall nurses to feede preserue and bring forward with much care and tendernesse 1. Thes. 2.7 gentle as a nurse cherisheth her childrē Other nurses are mercenary but these are nurses to their owne children more affectionate toward them 4. They are the spirituall light of the world which without them lyes in spirituall black darknesse and starres shining to others in the light of doctrine and good example in this life and in the life to come shall shine as Starres in glory Dan. 12.3 5. They are Stewards of Gods House Luk. 12.42 to whom are committed the keyes of the Kingdome to open and shut Math. 16.19 6. They are sauiours of men 1. Tim. 4.16 Saue thy selfe and others Obiect Christ onely saues vs. Answ. True by merit and efficacy but none are actually saued to whom this merit is not communicated and applied namely by the Ministery Secondly a good heart considers whence they bee 1. Embassadours sent from God in the stead of Christ 2. Cor. 5.20 called hence by a speciall prerogatiue Men of God not in the old Testament onely but in the New 2. Pet. 1.21 1. Tim. 6.11 2. Tim. 3.17 2. Bearing on them an image of Gods authority commanding in things spirituall binding Kings in chaines forcing the conscience Magistrates haue power to binde and lose mens bodies but the Minister saith Tradatur Satanae Deliuer such a one to Satan and hath power to binde or lose the soules of men and what he doth in earth is ratified in heauen Math. 18.18 3. Not onely from God but in their office and Ministery are called co-workers with God 1. Cor. 3.1 God forgiues sinne properly and they are said to remit sinne God properly saueth and they are said to saue God himselfe communicating his owne worke vnto them and so farre honouring them as he not onely calls the Angels their fellow-seruants but them by the name of Angels Thirdly a good heart considers to what they are appoynted 1. In the stead of Christ to seeke and saue what is lost not the health lost as Physicians nor wealth lost as Lawyers but the lost soule namely by applying the meanes appoynted by Christ Iob 33.14 To deliuer the man that he goe not into the pit not by working the meanes but applying them and pronouncing him absolued 2. They are earthen vessels that carry an heauenly treasure to dispose the secrets of God set ouer men by the Lord and for the Lords businesse beseeching exhorting correcting and instructing by whose Ministery as by Gods owne arme men are drawne out of hell sinne the world to turne to God and beleeue in Iesus Christ Esa. 53.1 Act. 26.18 and whereby being naturally voyd of the Spirit without faith and destitute of grace they attaine the Spirit and faith and other graces And hence they are called Ministers by whom we beleeue 1. Cor. 3.1 and Ministers of the Spirit righteousnesse and grace 2. Cor. 3.6 8 9. 3. They are faithfull shepheards ouer the flocke of Christ to feed his sheepe in greene pastures to call them backe from their wandring and to refresh them with the waters of consolation healing the brused and afflicted soule as hauing a tongue of the learned to speake a word in due season Esa. 50.4 4. They are powerfull intercessors betweene God and vs to speake from God to men whom wee cannot heare in his owne voyce and liue and to speake from men to God as Mediators rising vp in the gap able to lay open their wants to confesse their sins to craue pardon for them to giue thankes in their names of mercies and to offer vp all their spirituall sacrifices to God for them as Samuel professeth 1. Sam. 12.23 God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and the right way Fourthly a good heart considers that all their word shall be fulfilled and God will see to that for his owne faithfulnesse sake Esa. 44.26 He confirmeth the word of his seruant and performes the counsell of his messengers that their worke shall not bee in vaine nor their word fall to the ground as of Samuel 1. Sam. 3.19 And what is done to them in reiecting or receiuing their persons and doctrine Christ takes as done to himselfe Luk. 10.16 Exod. 16.7 A good heart considering all these things together with the necessity of the Ministery for without vision the people must perish Prou. 29.18 1. Knoweth reuerenceth and honoureth them as the Ministers of Christ 1. Thes. 5.12 Know them that labour among you haue them in double honour for their worke sake whom God hath appoynted Ministers of reconciliation giue testimony how you honour the Word in them as Cornelius gaue reuerence to Peter Act. 10.24 2. It loues affects and receiues them gladly more than fathers of the flesh being fathers of the spirit they being instruments of generation these of Regeneration By them thou art a man by these a new man a Christian man They by a mortall seed begat thee into a wretched world these by immortall seed into an happy estate in a better world How ioyfull was Lydia to receiue Paul Act. 16.15 and the Iaylor ibid Phil. 2.28 Receiue Epaphroditus with all gladnesse and make much of such The Galatians receiued Paul as an Angell yea as Christ himselfe Gal. 4.14 A good heart will esteeme their feet beautifull much more their faces 3. It will seeke the Law at his mouth for he is the Messenger of the Lord of Hosts Mal. 2.7 and submit it selfe to the doctrine Heb. 13.17 Obey them that haue the ouersight of you yea in doctrines of selfe-denyall in doctrines vnpleasing to flesh and blood knowing it is not they but the Spirit that speakes in them Math. 10.20 and that without their salt their corruptions would neuer be seasoned therefore it concludes with Naamans seruant that there cannot be an easier commandement than to wash and be cleane and will take warning of iudgements from these Watchmen Eze. 33.4 5. 4. It will euery way be helpfull to them and comfortable First with cheerfull and honorable maintenance will not sticke at trifles yea deare things will be parted with The Galatians would haue pulled out their eyes to doe Paul good It will acknowledge it owes it selfe and his soule for them Philem. 15. and if it reape spirituall
a good heart is fruitfulnesse It is the Christians Treasury or store-house producing good things Math. 12.35 fruitfull in diuine and heauenly meditations as Dauid in the Word and workes of God and his owne workes in feruent and effectuall prayers being the Temple of the Spirit in sauory and gracious speeches tending to edification Ephes. 5.4 The lips of the iust feed many also in charitable and helpfull duties toward his brethren to shew workes of mercy and strengthen the weake-hearted as Zacheus and Peter But an euill heart is barren and as fruitlesse as filthy his imaginations are onely euill continually God knoweth their thoughts to be vaine 1. Cor. 3.20 their speeches vnsauory as out of a sinke within vniust vnfaithfull golden promises leaden performances their actions and fruits like the trees most wicked at the best vaine or worldly Truly said Salomon Pro. 10.20 The heart of the wicked is little worth and as worthlesse are his speeches and actions the most of them wicked the best vaine and friuolous Labour therefore for such an heart as acknowledgeth the seed-time and season and in this season is diligent in sowing and dispersing seeing the surest way to keep seed is to sowe it not to saue it at home and such as is fruitfull in euery season as ground receiuing blessing of the Lord. The sixth property of a good heart is watchfulnes extended many wayes 1. It watcheth it selfe most carefully Pro. 4.23 Keepe thy heart with all diligence because as he keepes his soule he keepes his life chap. 19.16 While others watch that nothing issue out into words and actions to disgrace them this will watch to let and leaue nothing within 2. It watcheth against sinne both before and in and afterward Before sinne to auoyd occasions appearances and beginnings of sinne as Ioseph shunned not only the act of vncleannesse with his Mistrisse but her company Gen. 39.10 Mat. 26.42 Watch and pray lest ye enter into tentation the first entrance is pernicious Eue should not haue been led by the Serpent to look on the forbidden fruit if she would not lust and taste it Dauid would haue his eyes turned away from vanity as well as his heart Psa. 119.37 and Salomon counselleth not to goe neere the doore of the Harlot Pro. 5.8 For as a bird keeping aloft is free and safe but cannot come neere the snare without danger so heere The good heart cannot giue it selfe leaue to run into infectious places knowing the inclination of nature to bee taken How carefull are they that haue Gun-powder in their houses that no fire or candle come neere it yet our nature is as Gun-powder to the sparke of tentation 2. It will preserue his watch in occasions of sinning Gen. 39.6 Ioseph was faithfull when no account was taken No difficulty for him to be true that was neuer trusted to be sober where is no drinke or for a woman to bee chaste whom none lookes after But to withstand euill when it is offered vrged forced vpon him this is strength this is Religion If any sinne assault the good heart more strongly he flies to the Antidote as we for our heart against poyson because the life is shut vp in it 3. It will watch against sinne though good men doe it will not be drawne to sinne for any mans pleasure but reproue them rather Ephes. 5.10 as Paul reproued Peter himselfe for the dissimulation Gal. 2.14 4. It will doe no euill though the greatest good might come of it Rom. 3.8 because it knowes no sinne is eligible and not euents but causes can make a thing good In sinne the good heart watcheth in part is not on a sound or dead sleepe but as of children we say Their hearts are asleep though their eyes be halfe open so on the contrary Gods children haue their eyes asleepe but their heart waketh Cant. 5.2 there is no full purpose consent or will After sinne it watcheth both to rise by repentance as Dauids heart smote him for numbring the people and to auoyd the like snares for time to come lest it become a slaue againe 3. It watcheth his graces first to keepe them as one that must giue account of his talents As the Iaylor lockes vp the prisoner lookes the doores bee fast and hath an eye to the windowes that nothing be let in to let him out So heere Iob 31.1 Secondly to perfect them and increase the best gifts as one most couetous to adde to his stocke It neuer hath grace enough carefully watcheth all opportunities to doe himselfe good sets out with the first in his race of Christianity and striues to keepe before Thirdly to exercise them in all opportunities of well-doing it seeketh good Amos 5.14 to further his reckoning and will doe good within his calling whateuer euill may follow on it and is carefull in the matter of doing good of due circumstances called Rom. 16.19 wisedome to doe well 4. It watcheth his whole conuersation both alone and with others and frames his life so as it be led soberly and honestly without scandall 1. Cor. 10.32 iustly without deceit or guile 1. Thes. 4.16 peaceably without strife so farre as is possible Rom. 12.18 Heb. 12.14 humbly without pride or swelling Col. 3.12 boldly in good causes resoluing not to giue Gods cause away to wicked men nor basely for priuate ends stoope to honour vngodly persons which makes them scorne him and his Religion the more Neuer praise the wicked but contemne their dispraises and scornes His words may passe as a vaine blast against a godly man when his heart is afraid of him his conscience admires him With others hee watcheth his communication to season his speach with the salt of grace for edification to refraine his tongue from scandalous hurtfull and sinfull speach Psa. 34.13 and hold it to true and acceptable knowing that hee who keepeth his mouth keepeth his soule Pro. 22.23 vpholding good speach and by it good men and good things So also for his company 1. A good heart watcheth to auoyd needlesse society with euill men Pro. 23.20 If they be scorners and will not be corrected it will shunne them lest it be corrupted as a man that meanes to keepe his clothes cleane will auoyd Colliers and Chimny-sweepers It knowes euil company is as an infectious ayre and will carrie himselfe to such as to plaguie persons pittie them pray for them relieue them supply them with food and Phisick to preserue their life but will not come among them because of infection 2. It watcheth in all company to receiue all good offered and offer all that will be receiued neuer to consent to any euill but bee an example of the Religion hee professeth 1. Thess. 1.7 5. It watcheth for the comming of Christ 2. Pet. 3.12 and therefore finisheth the worke in hand remembring his account the miserie of the neglect and shutting out of such as forget their latter end Whereas an euill heart puts off the
will easily say Surely he will neuer come to bee a man So may I say truly of those that will still bee children in knowledge faith obedience They shall neuer attaine the measure of the age of the fulnesse and talnesse in Christ Ephes. 4.13 Yet those are in more fearfull estate who in stead of growing to an hundreth fold fall backe from the measure they once had as the grasse or corne that growes on the house-top which was greene and flourished a little while but incontinently withers away and falls to nothing Bee it knowne vnto all these 1. That they neuer had a graine of true grace for that would bee rising if not to an hundreth fold yet to sixty or thirty 2. Let them be assured that no man euer went to heauen backward but whom God hath a good purpose to saue hee bringeth forward 3. If any withdraw himselfe the Lords soule hath no pleasure in him that is hates and abhorres him Therefore looke to it and awaken thy selfe in time who haddest begun to set thy hand to the Plough but hast looked backe and haddest set out of Sodom but hast looked behinde thee and out of Egypt but runnest backe againe Thou couldest and diddest see and sorrow for sinne now thy conscience is feared Thou couldest and diddest pray priuately and in thy family now hast giuen vp this duty Thou diddest reade the Scriptures redeeme the time durst not sweare nor breake the Sabbath nor neglect the preaching of the Word now Cards and Tables eate vp thy time thou canst sweare and swill and drinke and scorne the preaching of Gods Word on the Sabbath day or on other dayes canst disdaine and wrong the Preachers and Professors of the Gospell To thee I say Better thou haddest neuer seene the light of nature or grace than haue proued such an Apostate such a dog such a swine 2. Pet. 2.20 21 22. Know for a certaine the trees of Gods Garden shall not lose their leafe Psal. 1.3 Remember whence thou art falne repent and doe thy first workes Reuel 2.5 Vse 2. To moue vs to striue to the highest pitch of grace to get beyond others yea our selues daily towards the hundreth fold fruitfulnesse Motiues 1. Consider thine owne weaknesse and wants Thou that knowest most knowest but in part beleeuest but in part the most holy is holy but in part and one of the first and best effects of faith is to see the weaknesse of faith It lets thee see how farre thou art from the perfection of Gods Law and Image from the marke and high calling from the pitch and stature of the Saints whose praise is in the Scriptures It sees naturall fulnesse a step-mother to the desires of grace for increasing it And if thou hast not attained a sence and strife against imperfection thou art not yet in the way to Christian perfection 2. Consider the nature of true grace the least taste whereof is so sweet as hee cannot but desire a full draught as the taste of the fruits of the Land of Canaan quickened vp Israel in the wildernesse to go forward to take full possession so the sweetnesse of the first fruits in grace exciteth an earnest desire for the full fruits in glory Our Sauiour compares true grace to a Leauen which a woman hides in meale till all be leauened Math. 13.33 It will season euery part and the least fulnesse in parts desireth and endeuoureth to fulnesse in degrees He that findes a small measure so sweet and ioyous assures himselfe if he can attaine a greater measure he shall attaine greater ioy and out of a full measure a full ioy as Christ promised 3. Consider the worth of grace how precious a thing it is If men could see the worth of it as of gold and siluer they would as eagerly desire it and be as restlesse till they had a large measure of grace as of wealth wherof no man saith he hath too much Or if they were of Pauls minde to esteeme all the world drosse and dung in comparison of the least drop of faith and holinesse wee should see them lay about them otherwise than now they doe But till this time they will content themselues with a small shew and lay aside this heauenly couetousnesse 4. Consider the effect of true grace which is as the most precious liquor the more of which thou canst attaine and containe the more honourable a Vessell thou becommest for the Lords vse 2. Tim. 2.22 If any man purge himselfe he shall be a Vessell of honour that is not onely be so but knowne so to be both separated from the common vses and courses of the world and sanctified to an holy vse as also inwardly furnished and enriched with grace as base earthen vessels that is wicked and earthly men are not 5. The Lords expectation is that wee bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fruitlesse but very fruitfull For vnto whom much is giuen of them much shall be required Luk. 12.48 Euen a man will looke where hee sowes liberally to reape liberally If he bestow much seed and costs he lookes for a large crop much more the Lord Esa. 5.4 Quest. What hath the Lord done for vs that hee may expect so much Answ. What hath he not done what could hee doe more 1. He hath made choyce of vs that we should be fruitfull and that our fruit should abide and abound that is we should perseuere and daily adde to our fruitfulnesse As once he knew the Iewes aboue all families in the earth Amos 3.2 to make them precious a peculiar people a chosen generation We were branches of the wilde Oliue but now he hath set vs into the right Vine that wee might bring forth much fruit Ioh. 15.5 2. He hath regenerated vs by his Spirit and made vs his owne workmanship by the effectuall calling of grace and created vs to good workes to walke in them Ephes. 2.10 which phrase implyeth both diligence and constancy 3. He hath giuen vs his Gospell which bringeth forth and increaseth Col. 1.6 not onely in it selfe and the spreading of it but in the effect and operation of it Our Sunne of righteousnesse is in it selfe seuen times brighter than in the shady time of ceremonies Nay neuer since the Apostles dayes was Christ so liuely described and crucified in the powerfull plaine and pure preaching of the Gospell as now to vs. And for the effect these being the sweet waters from vnder the Sanctuarie refreshing the people of God with new comforts produce new fruits euery moneth that is continuall fruits of renouation and so grow to their height euery day more than other Haue we the Gospell which is a wisedome full of good fruits and shall we not shew the fruits of it 4. He hath sent his seruants among vs to call vs on to bring forth fruits of amendment of life He hath raised vp of our sonnes for Prophets and our young
of Salomon Prou. 1.1 or prouerbiall sentences of Salomon 2. Some darke or obscure speech when a truth is wrapped vp either in some similitude and comparison or in some hard and obscure words Iohn 16.29 Now speakest thou in plaine words and no Parable Ezek. 24.3 Therefore speake a Parable to the rebellious house and say Prepare a pot and powre water into it c. in which obscure type is largely declared both the sinne and the iudgement of the citie Ierusalem And thus it is taken here for an obscure manner of propounding the truth vnder a continued similitude or allegorie And this is the most proper acceptation of the word Parable taken from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assimilare and most frequently vsed in the New Testament as Luke 21.29 And he said a Parable Behold the fig-tree and all trees that is he propounded to them a similitude And a number of Parables begin in these words The Kingdome of Heauen is like a treasure leauen a Marchant man c. Matth. 13.24 31 33 44 45 47. Quest. Why doth our Sauiour Christ speake in Parables and darke comparisons It seemes neither so fitted for the profit of his hearers nor to his own office and function who came from the bosome of his Father to reueale the mysteries of the Kingdome Answ. 1. This he did for the accomplishment of Prophecies of Scripture for Christ did nothing which was not foretold Esa. 6.9 Matth. 13.13 14 34. Therefore doe I speake to them in Parables for in them is fulfilled the prophecie of Esaias who saith By hearing ye shall heare but not vnderstand 2. In respect of the manner of teaching which being once vnderstood doth delight the vnderstanding helpe the memorie mooue and strike the will by collating spirituall things with sensible and winde themselues secretly into the heart to conuince modestly but strongly and to draw confession from euill-dooers against themselues as Dauid was conuinced by Nathan in that Parable 2. Sam. 12. And Matth. 21.40 our Sauiour askes what the Lord of the vineyard will doe to the vngracious husbandmen they say He will cruelly destroy them and let out the vineyard to others then he infers in the 43. verse Therefore I say vnto you The Kingdome of God shall be taken from you 3. In respect of the Elect 1. To stirre vp in them humility for they seeing how Parables containe many difficulties aboue their vnderstanding are forced to conceiue lowly and submissely of themselues 2. To worke in them diligence in the meanes of knowledge and profiting and to goe both to God in prayer and to others whom God hath made more skilfull then themselues to get the vnderstanding of it For the kernell is in the reddition of a Parable which lyeth hid till it bee explained Therefore the Disciples euer came to Christ and questioned and asked him the meaning of the Parables as verse 9. the Disciples asked him demaunding what Parable that was 3. To worke in them care of keeping that which by so much study and labour they haue attained Hardly come by highly set by 4. In respect of wicked men that the Pearle of the Kingdome should not be cast to Swine nor the Childrens bread to dogges for they must not partake in the chiefe prerogatiue of the godly which is to knowe the mysteries of the Kingdome Matth. 13.10 When Christ had vttered this Parable the Disciples asked Master why speakest thou in Parables and our Lord giues this answere Because to you it is giuen to know the mysteries to them it is not giuen And why to them not to others Answ. To them out of diuine grace and loue especially who were disposed by that grace to giue assent and affection to the truth yea with hungring soules and thirsty desires dranke in those holy and mysticall Doctrines Not to others not because God doth not truly offer the same grace but because of their owne incredulity and indisposition who resist and oppose the grace offered and wilfully put from themselues and leaue to others the Doctrine of eternall saluation Vse 1. Note a manifest difference betweene a godly man and the vngodly The former will search out the truth of Gods Word and will profit by any kinde of teaching The Spirit of God wheresoeuer hee is is heroike Obscurity and darkenesse in some poynts tyres him not but only awakes drowsinesse and whets diligence Something he will get out of the darkest kinde of teaching The latter bewray their negligence will be at no paines in beating out holy mysteries that all may see they haue no part in them And yet are they made without all excuse in that they may see as others doe but shut their eyes and will not and by contemning this kinde of teaching make themselues vnworthy of any other 2. Note what a price God sets on his Word he thinkes it too good for a wicked man to vnderstand or know For will God giue such a pearle to him that wants desire of it endeuor after it a right vse of it if he had it and a care of increase yea or of keeping it whose sloth and idlenesse would only extinguish the sparke and neuer blow it vp to be comforted or directed by it Was it fit Christ should speake otherwise to Scribes Pharises Sadduces who came only to carpe 3. Note who it is that onely can open the mysteries of Scripture the Disciples euer had recourse to Christ he is the onely Maister and chiefe Doctor of his Church Matth. 23.8 he is that true light that lightneth euery man Iohn 1.9 Reu. 5.5 6. No man was found worthy to open and reade the booke saue only the Lyon of the tribe of Iudah Therefore come to Christ as the two blinde men and say O Lord we desire our eyes may bee opened Come to the word to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of the Lord Esa. 54.13 Neuer rest in the teaching of man Come not without prayer that God would open thine eyes 4. Note a brand of Gods iudgement vpon that man who heareth plaine Doctrines as Parables If our Gospell be now hid saith Paul it is hid to them that perish 2. Cor. 4.3 If in such a light a man be ignorant of the principles and mysteries of Religion If old men bee as yet babes in knowledge and vnderstanding of the things of God their case is lamentable A more fearefull sentence cannot be vttered in this life against a man then to bee said as Christ said of some Omnia ipsis in Parabolis fieri All is spoken to them in Parables He that seeth not the light of the sunne when it shineth is a blinde man and so is he who sees not the shining brightnesse of Christ in such glorious meanes See more fully the miserie of this man who sits as a sott vnder the Word 1. He reiects and despiseth the goodnesse of God in the gracious offer of meanes of Saluation He is an vnhappie condemned man that
refuseth a pardon As if the blinde man hauing receiued sight should reuile Christ for it or the dead being raised should storme at him for offering to raise him 2. He is made vnexcusable and his mouth shut He is prepared for iudgement and iudgeth himselfe vnworthie of eternall life He may see but will not He may liue but had rather chuse death 3. By the iust iudgement of God the vnworthie or vnfruitfull hearer is more blinded further hardned and made more obstinate He is filthy in himselfe but more filthy by the Word yet the Word no cause hereof but his owne malice against it and the dunghill that is in him For Christ came to iudgement into this world that they which see might be blinde He is blind in himselfe but the Word is a light that more blinds him as the Sunne to bleare-eyes in them onely is the fault He is a dead man in himselfe but more deadly by the Gospell which in it selfe is a sauour of life and to others but the sauour of death vnto him God as a iust Iudge punishing sinne with sinne Satan blindeth primarily and by himselfe instilling malice Wicked Pharaoh blindeth himselfe by yeelding to Satan by reiecting the motions of the Spirit and holy counsels Exod. 8.15 And God blindeth not infusing euill but subtracting his grace and deliuering men to Satan and themselues 2. Thes. 2.10 11. most iustly reiecting them that haue reiected his grace And the Gospell blindeth not as a cause but as an occasion stirring vp their malice and corruption against it 4. He is hereby branded not to be of God Let him heare and be ceremonially and formally as good as any yea outstrip others in sembled sanctity yet if he be a fruitlesse hearer and the Word be as a Parable vnto him he is not of God Io. 8.47 So said Christ to the Pharises who externally were holy enough they heard not while they did heare because they were not of God And not being of God they are giuen into the hands of the diuell as Gods executioner to blindfold them and leade them at his will to destruction 2. Cor. 4.4 5. This hardning or execution by the preaching of the Word is an infallible signe of future perdition euen at the doore When Israel was extremely hardened by the Prophets Ministery they were carried into Assyria and neuer returned Iudah and Beniamin were also extremely hardened 2. Chron. 36.13 16. and were carried into Babylon The Iewes were hardened by Christ and his Apostles Act. 13. and were deliuered to the Romans So of Elies sons 1. Sam. 2. They heard not their father for God would destroy them So now in the time of the Gospell the axe is laid to the root of the tree the next thing is hewing downe What else can we feare of our Land and many our Inhabitants to whom Gods Word is as a tale told to a dead man no vnderstanding of it no reformation by it So much of the Preface Now we come to the Parable it selfe Behold a sower went out to sowe his seed To the right and true interpreting of a Parable a speciall helpe is to consider attentiuely and finde out the proper scope and ayme of our Lord Iesus Christ in propounding it and not too curiously presse other things lest in stead of milke wee presse out blood In this Parable both in the whole and parts wee feare not to faile of the true and proper sense because this one more of the tares of the field Mat. 13.36 at the request of the Disciples are priuiledged and graced with Christs owne interpretation who best knew his owne meaning and hath left the same as a sure direction to lead vs that wee should not guesse at vncertainties or lose our selues in fond coniectures as many doe in other Parables the exposition of which he pleased not to leaue so assured from his owne mouth as this The scope hereof is apparantly twofold 1. Wheras our Sauiour saw a multitude of Hearers but not all comming with the same intent nor all hearing with the same fruit and profit hee manifestly propoundeth this Parable to shew the diuersity of Hearers For the state of the Church and visible Congregations are mixt resembling the Arke which was full of creatures of diuers kinds but most kinds vncleane So Christ and his Apostles found it and so doe we after them In the great concourse of people about vs the Word hath not the same successe in all Hearers nor the best entertainment and welcome in the most that heare it Some come to heare newes some to carpe some to scoffe some to runne to the Rulers some to censure some to correct and sit as Iudges of the Word which shall iudge them onely a very few to heare aright to faith and obedience How plainly is all this set before vs in these foure sorts of Hearers of whom onely one sort was good and approued in their hearing 2. That euery man might enquire and make triall of himselfe in which forme or ranke of Hearers himselfe is and so frame himselfe for time to come that hee may bee found in the number of them in whom the Word of God as good seed cast into good ground may bring forth plentifull and abundant fruits of grace in his life and conuersation Behold This here is a note 1. Of certainty and so is vsually set before promises and threats 2. Of intention or excitation being set as a starre before matters of waight that is Let him that heares consider remember apply 3. Of castigation or checke to our dulnesse in beholding such materiall things Elsewhere it is a note of admiration and great expectation Note Orators vse large prefaces to get attention and winne the minds of their Hearers to that they would perswade Christ ordinarily vseth but one little note of attention Behold For 1. The least word from him is enough to binde the conscience and perswade the heart 2. The lesse externall Rhetorike and pompe of words is vsed the more it beseemes and is answerable to the simplicity of the Gospell 3. All that perswasion of words is supplied by the gift of the Spirit inwardly who openeth the care of the heart as of Lydia to beleeue the Gospell But what must we behold A Sower went out Our Sauiour borroweth his comparison from easie and familiar things such as the Sower the seed the ground the growth the withering the answering or failing of the Sowers expectation all of them things well knowne And by all these would teach vs some spirituall instruction For there is no earthly thing which is not fitted to put vs in minde of some heauenly Christ cannot looke vpon the Sunne the Wind Fire Water Hen a little graine of Mustard-seed nor vpon ordinary occasions as the Penny giuen for the dayes worke the Wedding garment and ceremonies of the Iewes about it nor the waiting of Seruants at their Masters table or children asking bread and fish at
with his Text and not with vs. Iust like the Epicures and Stoikes Act. 17.18 who said of Paul What will this babbler say He will teach vs some strange things to day And by such scoffes Satan comes to many and hinders their faith saluation For as those Heathen Stoicks and Epicures counted that the strangest Doctrine which taught Iesus Christ so doe Christian Epicures that which most directly leads vnto Christ. The third generall thing proposed is the end of Satans comming which as we heard is three-fold 1. To steale the Word out of the heart 2. To hinder the Hearers faith 3. To rob him of saluation For the first As birds follow the Sower to picke vp the seeds and graines that lie vncouered so the diuell haunts the Assemblies of Saints to steale away the Word preached where it is carelesly heard The Action of Satan is to steale and carry away the Word which is not his but belongs to others But not as other theeues to conuert it to his owne vse but onely that the right owners should not enioy it not to profit himselfe but to disprofit others As for the manner of his Action he stealeth that is closely and secretly takes it away He is a slye and priuie theefe As a theefe onely feares to be seene and discouered so Satan is loth to be seene and therefore takes vs at aduantage when we can least espy him He that stealeth stealeth in the night as they that are drunke are drunke in the night 1. Thes. 5.7 He takes vs in the night of our ignorance and in the sleepe of security and spoyles vs most when wee can least discerne it But whence doth hee steale the Word Answ. Out of the heart Because of his sly and subtill nature who being a spirit can easily and nimbly enter into the most secret closet of our brest And although he cannot directly know our hearts and thoughts which is Gods priuiledge yet by outward meanes he can giue a great guesse at the temper of them and as birds can easily finde when seede is vncouered and as easily picke it vp so Satan can easily see where mens care is not to couer and hide the Word in their hearts when they haue heard it And if he cannot by himselfe and by violence take the Word away if the owners will hold it yet he can and doth take it away by themselues and with their owne consent and good liking who neither were willing to giue it roome or sinke it deepe into their hearts nor to couer it with gracious affections nor had any great loue to it to looke after it as thinking themselues not a graine the worse when all this seed is gone And why out of the heart Answ. 1. Because hee knowes that the heart is the right furrow in which the Word can become fruitfull therefore hee vseth all his skill to keepe it thence or fetch it thence Hee cares not how much of the seede lie in the head or on the tongue so he can keepe it out of the heart For as we say The minde is the man so the heart leades the whole man and is the lodge either of God or the diuell 2. Because nothing but the Word puts him out of possession of the heart The strong man holds the hold till a stronger come If the Word as good seede once roote in the heart he must away Where Christ by his Word takes the heart the Prince of this world is cast out The Disciples by their powerfull preaching saw Satan fall downe like lightening from heauen It stands him therefore in hand to bestirre him and to turne himselfe to all his stratagems One principall whereof is that if he cannot hinder thee from the Word he may hinder the Word from thee or if he cannot hinder it from the eare he may from the heart or if he cannot intercept it from the heart by catching it he may defeat thee of it by stealing Note this stratagem and doe thy best to preuent it His second end is to hinder faith lest they should beleeue And why First he knowes the Word is the parent of faith Ioh. 17.20 Christ prayes for the Elect that they might beleeue through the Word of his Disciples And the Iaylor and all his house beleeued by hearing Paul Act. 16.31 Secondly he cannot but be an enemy to our faith and therefore winnowes vs as the Disciples that our faith may faile because faith 1. Makes vs the sonnes of God Gal. 3.26 2. Marries vs to Iesus Christ Hos. 2.20 3. Makes our hearts temples of the Spirit purifying the heart Act. 15.9 4. Makes vs free entrance to God by prayer to aske what we will and wee shall obtaine Eph. 3.12 And 5. It is our shield to resist all the darts of the diuell the gates of hell shall neuer preuaile against it Thirdly if hee can keepe vs from faith the Word he knowes shall be altogether vnprofitable Heb. 4.2 and if he can keepe this weapon from vs he easily foyles vs and makes God also our aduersary because without faith it is impossible to please God Heb. 11.6 Hence hee layes all his engines against our faith seeks by all means to root it out of the heart and out of the world if God would giue him leaue His third end is to rob men of saluation lest they should be saued First Satan knowes that the end of faith is saluation 1. Pet. 1.9 and that by preaching God saues them that beleeue 1. Cor. 1.21 If hee can keepe thee from faith he hath robbed thee of saluation Therefore if he cannot hinder the Word he will if he can possibly hinder faith Secondly Satan is a deadly enemy to euery mans saluation 1. Out of hatred for the euill angels by their fall lost the loue of God of his glory and of his Image and now hate whatsoeuer belongs to God 2. Out of enuie therefore hee is called in the Parable the enuious man Hee repines and enuies that man should stand in innocency which hee lost and therefore set vpon Adam and droue him by his tentation out of Paradise And he enuies more that any man should enioy the glory of heauen which himselfe can neuer recouer and therfore he layes all the blockes in their way that hee can deuise And as when Gods people were going to Canaan he stirred vp many armies of the Heathen against them to make them fall short of that good Land So now he raiseth armies of tentations and impediments to make vs fall short of that heauenly Canaan which hee knowes to bee a good Land and thinkes too good for vs. 3. Out of his contrariety to God himselfe He sees God carefull of his Church and children that as a good shepheard he vseth all meanes to saue and preserue them therefore hee cleane contrarily seekes to kill and destroy them and defeate them of that saluation which the Lord hath prepared for them And this seemes to be
hee is a good man neuer man spake so c. blesse God for him and blesse the time he euer came among them But what haue you learned Here they haue nothing to say but they hope they take good because he is a good man Now wee haue found an high-way ground hellish birds haue pickt vp all 2. If thou be capable in other things and vncapable heere as many are quicke in all their busines and can carry away difficult discourses of worldly matters which they are affectionate and attentiue vnto but cannot carry away either in their vnderstanding or memory a poynt of necessary doctrine because they haue no pleasure in it the diuell keepes them from profit by it 3. If being vncapable and silly in other things they are witty and subtill for maintaining of sinnes and lusts A plaine case the diuell is their teacher and will not permit them any other master Many come 〈◊〉 Church and after twenty yeeres hearing are very blockes hauing got nothing but some texts of Scripture wrested to maintaine their sinnes Vse 4. Seeing Satan layes all his plots to get the Word or keepe it out of the heart 〈◊〉 in comming to heare must especially labour to get and keepe it in our hearts Prou. 5.3 Write my words on the table of thine heart and chap. 4.4 Let th◠heart hold fast my words and vers 21. Keepe them in the middest of thy heart As Mary pondered Christs speeches in her heart Now that wee may thus lay the Word to our hearts and apply our hearts to it 1. Consider and meditate on the great Maiesty of God whose Word it is that we may heare it not as the word of man but of God 1. Thes. 2.13 spirituall and binding the conscience and one word or tittle whereof can neuer faile 2. Consider the matter of it Iesus Christ and saluation by him In the Word preached behold Christ crucified Gal. 3.1 3. Consider the power vse and end of it that it is the power of God to saluation and able to saue our soules if it be ingraffed 4. Consider that it is the same Word which binds or looseth vs for the present and shall iudge vs at the last Day Ioh. 12.48 5. Make roome in the heart before-hand by bewailing those sinnes which may keepe backe Gods blessing or stuffe the heart Thrust out all sinne and all purpose of sinning Put not sweet liquour into fusty vessels 6. Apply wee all to our selues in particular not to others as Adam posts it to Eue and she to the Serpent And so long apply till it be fastened in the heart And then it is fastened when the promises are beleeued the threats feared the precepts sincerely obeyed Vse 5. This shewes vs what is the reason why most men after long hearing continue ignorant and brutish as at first They can giue no answere to the Articles of faith can render no account of so many precepts deliuered plainly and profitably cannot remember of 500. Sermons scarce so many words Is not now the Word of power to teach and instruct them Yes but 1. The heart is a barren and high-way ground paued by Satan no seed can spere or sprout in it Yet these most boast of the goodnesse of their hearts 2. A flight of diuels hath lighted on our Congregations and almost pickt vp all A man that hauing laid vp money in a chest findes none when he comes againe will say Surely the theefe hath been heere So we may say The diuell hath bin heere 3. A iust reuenge of God it is on carelesse Hearers to set the diuell in their neckes to steale and catch away all the Word that they set so light by lest they should beleeue and be saued Wouldest thou auoid this reuenge of God Then be aduised As Abraham droue away the birds that troubled him in his sacrificing Gen. 15.11 So driue thou away these hellish birds that trouble thee in thy hearing by preparation attention meditation prayer practice And thus though thou canst not hinder these birds from flying about thy head yet thou shalt giue them no roome to nest or rest in thy heart So much of the first ground Now to the second Vers. 6. And some fell on stones and when it was sprung vp it withered away because it lacked moisture HEre consider three things 1. The kinde of soyle some fell on stones 2. The successe of the seed in it In the beginning hopefull and commendable it sprung vp In the end dolefull and lamentable it withered away 3. The reason of that vncomfortable successe it lacked moisture The soyle is the stones or stony ground vers 13. They which are on the stones are such as heare the Word c. A kinde of bad Hearers compared to stones or stony ground 1. For their naturall hardnesse which cannot be broken nor softened 2. For their coldnesse not warmed with the heate of the Sunne of righteousnesse nor the Spirit of God but abide cold as stones 3. For their heauinesse A stone will not easily be remoued out of his place his proper Center is the earth Cast him by maine strength as high as may be imagined and let him alone he will fall to the earth againe So these Hearers are not easily moued out of their naturall corruption but moue them and lift them violently vp by the Ministery long they stay not but downe they fall to the earth and earthly things which is their proper place and element 4. For their vnprofitablenesse and resistance of the fruits of the earth for as stoninesse of ground by the curse vpon mans sinne became very noysome to the fruits of the earth so the stoninesse of heart a part of the curse more hinders fruits of grace than any stony ground can hinder seed cast into it 5. As stony ground and common stones are little esteemed but reiected of men so this stony ground is as little respected of God Yet herein our hard hearts are worse than stones they increase not their hardnesse but ours is daily increased by wilfulnesse and peruersnesse Now to the successe of the seede in this stony ground and first the hopefull and commendable in the beginning it sprung vp Which implies that of Matthew chap. 13.20 He which heareth the Word and incontinently with ioy receiueth it Where wee haue foure things considerable 1. This bad ground receiueth the Word wherein they go beyond the former Hearers who onely heard the Word but left it assoone as they heard it let the diuell or any deuouring bird eate it and take it from them they care not The former gaue it hearing but cared not to vnderstand it these receiue it attentiuely and seeme greedily to digest it They did not one whit affect it these receiue it into their affections 2. This bad ground receiues it incontinently saith Matthew when God speakes they will heare and without delayes or excuses willingly receiue when God proffereth They seeme to know their season
hee immediatly prepared to goe into Macedonia being assured the Lord had called vs vnto them 2. Examine thy desires in the matter of them which is twofold 1. In respect of God the chiefe Good 2. In respect of the Word the meanes to it For the first An hypocrite may desire happinesse as Balaam for selfe-loue but properly desires not the loue of God for it selfe See therefore that thy desire be rather of reconciliation then saluation rather to glorifie God then be glorified of him esteeming the light of his countenance better then life it selfe This is a pure and holy desire after grace and fauour aboue all things For the second 1. Thou must desire not the Word so much as God in his Word seeke after the liuing God in his Ordinances loue him in the Word who there shewes he loued thee first Many professe loue to the Word who loue not God 2. Desire the Word of the Kingdome for the Kingdomes sake For an hypocrite may desire the Word of the Kingdome for feare of hell 3. Desire the whole Word An hypocrite may desire some part of it the promises affect and rauish him but the conditions are distastfull Gods indulgences and recompenses please him wonderfully but restraints and impositions are burdensome and tedious Therefore see thou desire the conditions as well as the promises and loue the worke of the Word as well as the wages yea if there were no wages So cannot he 3. Examine thy desires in the end of them thus 1. An hypocrite may desire the Word for science sake not for conscience to puffe himselfe vp not to humble himselfe for discourse not for direction If thou desirest the Word to learne selfe-deniall to yeeld conscionable obedience in all things and to take the constant direction of it as Israel by the pillars in all their iournies thou art beyond any hypocrite 2. Hypocrites may desire the Word to bee like the children of God in happinesse but not in sincere obedience to meet them at the end and be saued but not to ioyne with them in the meanes or if they doe ioyne in the meanes it is by starts and fits for most part and vnconstantly See thy desire be to keepe the way as well as the end of it though it be all strawed with crosses and be as desirous of the means as of the end Especially desire the Word as a constant light direction comfort and strength For such are the grones and desires of the Spirit An hypocrite likes Heauen well but not the way to Heauen 4. Examine thy desires in the companions and qualities of them One is sence of want They proceed from a bruised heart as in the Conuerts Acts 2.37 and the Iaylor chap. 16.30 True desires are the breathings of a broken heart Another vndiuided companion of them is the Word they alwaies set a man forward to the Word of the Apostles to be instructed by them as in the former examples whereas an hypocrite will comfort himselfe and rest satisfied without the Word in blinde vngrounded hopes A third is vehemencie and feruencie they must not bee light or slight desires but a vehement thirst as Samsons almost ready to die as the Hart chased pants for water an hunger that would breake stone walls and contemne fire and water euen the vtmost perils more eager then any worldling can desire siluer and gold Hypocrites haue desires but faint not so earnest within as they seeme to be A fourth is the good affections that attend it as an earnest desire to repent to reforme both the heart and life to abstaine from lusts to keepe a good conscience before God and man in all things A fifth is constancy as a thirsty man desires drink till his thirst be quenched as Hannahs for a child till she had one so is the Christians till Christ bee formed in him and then to be still knit neerer vnto him An hypocrite may desire by starts and moods as Pilate desires to know what is truth Ioh. 18. but stayed not to know it He desires the good things of the Kingdome but they are held at such a rate as deads his desires as the young man They are cooled and quenched before he attaines the thing he seemed so earnestly to desire Doe thou see that thy desire bee not satisfied before thou get the thing desired euen Christ and his merits The more true taste thou gettest the more earnestly thou wilt desire him no rate will be too deare all things will be drosse and dung in comparison of him The sixth or last is growth in desires and endeuours Spirituall life stayes not in beginnings but riseth to a great measure of liuelinesse as a graine of mustard-seed 2. Pet. 3.18 Grow in grace and in the knowledge of our Lord Iesus Christ. 2. Cor. 13.11 Be perfect desire perfection But an hypocrite faints in his desires the labour of vsing meanes is soone if not quite giuen ouer yet lessened and abated Get these desires of the Word thus qualified for the ground matter end and companions of them and then know to thy comfort that no Reprobate euer came so farre no bad ground attaines such desires II. Doe we heare that hypocrites who shall neuer be saued attaine a great measure of illumination and the knowledge of the mystery of Christ whereby they discerne and approue of the truth in Iesus Christ refuse and reprooue errours both in iudgement and practice and hauing escaped such as were wrapped in errours yet are entangled againe and ouercome whose latter end is worse than the beginning Then be carefull to try thy knowledge and illumination whether it be got beyond the illumination of hypocrites or no In foure particulars 1. In the matter of it thus 1. An hypocrite may know the story of Christs death and resurrection and the merits of them but neuer did any hypocrite know the vertue and power of his death and resurrection as the Apostle Paul desired Philip. 3.10 Obiect Why did he not know it and preach it before that time Answ. Yes he knew well the death and resurrection of Christ as also the vertue and power of them but he would feele in himselfe that power more and more standing in the death of sin and the life of righteousnesse This experimentall knowledge farre passeth the theorie and is the knowledge but of a few 2. An hypocrite may know in generall that Christ is a Redeemer and discourse excellently of the manner meanes and end and this swimmes in the braine But there is a particular knowledge with application to say with Iob I know my Redeemer liueth and Paul who gaue himselfe for me To this neuer Reprobate came If hee could speake it he knew not what he spoke he knowes and speakes onely in grosse Therefore see thy knowledge be distinct 3. An hypocrite may know Christ as God hath described him in the Scripture but not as he is made of God vnto vs wisedome
is necessarily required moisture of grace as to the fruits of earth moisture in the earth But what moisture is in a stone A stone indeed may be moyst on the outside in moyst weather The walls and Marbles seeme to weepe and drops stand on them in rainy seasons not because moisture is in them but moisture offers it selfe vnto them but they hold it not so as they remaine as hard and dry within as euer before So with this stony heart where hardnes of heart raigneth no moisture of Grace no relenting or giuing within Indeed in foule weather when the storme of God is risen an inuincible hard heart as hard as a Marble may seeme soft Pharaoh yeelds and giues againe on the outside You may see drops of water standing in Esaus eyes who wept when the blessing was gone Iudas seemes moystened with repentance Balaam melts a little and wisheth to die well Foelix moulders a little and trembles But we must distinguish this from sound moysture of grace 1. These be flashes and sudden motions and as seldome as the weeping of walls 2. This moysture comes not from an heart softened but from slauish feare or present smart euen from the present disposition of the weather from without 3. So soone as faire weather comes againe the stones are as dry as euer they were so these returne to their former lusts so soone as the foule weather is ouer as Pharaoh Foelix c. Vse 1. Doest thou heare the Word preached without any great fruit Then lay the blame where indeed it is Some impute it to the difficulty of the Word Others to the fault of the Minister who pleaseth them not either in the matter or manner But it were far more commendable for thee to impute thy vnprofitablenesse to the hardnesse of thine owne heart and so take thy sinne home to thy selfe so did the Apostle Paul Rom. 7.14 when he perceiued that the Law of God was not so efficacious to him as he desired he accused not the Law but maintayned it to be spirituall but himselfe as sold vnder sinne He condemned himselfe not the Word so doe thou for the Gospell is the power of God to saluation it is spirit and life and mighty in operation If it worke not so mightily on thy hart then see thy hardnesse bewaile it let godly sorrow and griefe daily dropping make this stone hollow till it haue broken it Vse 2. That of the Apostle Hebr. 3.7 To day if ye will heare his voyce harden not your hearts All the seed cast vpon an hard heart is lost as if a man should sowe on a rocke where is no place for root or moysture Beware of an hard heart there is no curse to that almost no sinne to that Better that all thy field were couered ouer with stones than thy hart should Nay it were better for thee to be a dead stone than a liuing stone Now the markes to know an hard heart are these 1. When Gods Word makes no impression or gets not within the heart to renew or reforme the man though sometimes it may scratch the outside and restraine him When the Law is threatened hee either blesseth himselfe or turneth his eare from it or applies it to others not himselfe And the Gospell enters not because the Law hath not pierced nor been as a needle to make way Let all the mercies of the Gospell be shewed to the wicked he will not repent nor learne to doe well 2. Neglect or light ouer-passing the workes of Gods Mercy or Iustice vpon himselfe or others For mercies when the goodnesse of God leades him not to repentance Rom. 2.4 5. Our Lord makes this a cause euen in his owne Disciples in whom the sin raigned not that they forgat the matter of the loaues because their hearts were hardened Mark 6.52 For the Iudgements of God his workes of Iustice doe moue somewhat more than Mercies but nothing to amendment Pharaoh when iudgement puts him to a plunge could say I haue sinned here is a little scratch on his heart as on a Stethy but the hardnes recoyles the stroke that should breake the heart to pieces so as after all the strokes of God there is no reformation 3. Vnfeelingnesse of hardnesse and vnwillingnes to feele it no mislike of it no desire to vnderstand the danger of it When men desire to sit quiet in sin and nothing so offends them as to heare their sinne disgraced when they turne their backes and stop their eares Zech. 7.11 Being as loth to bee drawne to a Sermon powerfull against sinne as Israel to come neere the Mountaine Whereas a soft heart is most sensible of much hardnesse in it and counts no burthen comparable thereto 4. For the maintaining their estate credit and fauour in the world or their lusts and pleasures to oppose and dislike such Doctrines courses and persons as haue the Word on their sides Pharaoh must not seeme to be ouercome by such meane people and therefore seeing euidently the Lord stand for them he obdured himselfe The Scribes and Pharises conuinced in their conscience of the truth of Christs Doctrine and the innocency of his person did out of hardnesse of heart euer oppose both his Doctrine and Person because they must maintaine their credit in the world and vphold their pompe and glory against him though hee had truth and equity and innocency on his side The like of all hardened persecutors of the poore Saints 5. Out of resolution of following a mans owne present course whatsoeuer perswasions or Doctrines he heareth to the contrary to fly occasions and companies which might touch or worke vpon his conscience Some cannot abide to heare strict Preachers that allow them no vnlawfull liberty no not affoord them a looke on the forbidden fruit Others cannot endure the society of a faithfull friend that will truly tell them of thēselues No such string must be touched This argues a soule or soyle settled in hardnesse 6. Habits and customable sins which make the heart as a path-way A soft heart smites it selfe for once sinning and for small sinning Dauids heart smote him for cutting off the lap of Sauls garment How would it haue smote him for cutting off his head But custome of sinne hardeneth exceedingly Heb. 3.13 Take heede lest any be hardened through the deceitfulnes of sin And by hindring repentance it holds men in the trade of sinne Hardnesse and the heart that cannot repent are ioyned together Rom. 2.5 Vse 3. As euer thou wouldest heare the Word to saluation labour for a soft and melting heart such as good Iosias had whose soule melted to heare the words of the Law read The greatest blessing heere below is an heart flexible and bowed to the obedience of God And hereunto consider these Motiues 1. That it is a note of a child of God to haue his natiue hardnesse mollified and his naturall stubbornnesse corrected and altered by the Spirit of sanctification 2. Thes. 2.13
sand and the fall is great how needfull therefore is it for vs to bee fully settled and rooted in our grounds of Religion Quest. How shall I know I am thus rooted in the Doctrine of faith Answ. By a spirit of discerning which enlightens the minde and supplies euen to simple ones a sharp insight and cleernesse of iudgement through vse of the Word in all needfull matters of saluation For faith brings in the Spirit which leads into all truth and the eye-salue still cleering the sight more and more 2. By building our hearts on this foundation and that is by beleeuing it for thus it is a foundation not in it selfe onely but vnto vs when by faith we are coupled and knit vnto it 3. By growing vp on that foundation and yeelding obedience vnto it This note our Sauiour giues Math. 7.24 He that heareth these words and doth the same is a wise builder that layes his house on a Rocke c. Secondly looke well to thy rooting in the grace or gift of faith Content not thy selfe with any thing but onely that faith which is called vnfained 1. Tim. 1.5 and the faith of the Elect Tit. 1.2 This is the faith by which the iust shall liue Hab. 2.4 Quest. What is the rooting in the grace of faith Answ. It is a sound worke of Gods Spirit whereby the heart attaines a true assurance and perswasion of remission of sinnes and the fauour of God in Christ. A worke of the Spirit because no man is borne a Beleeuer but new borne A sound worke for true faith is no empty or windy thing but a subsistence and ground without hollownesse and deceit as all the speciall workes of Gods Spirit in the hearts of the Elect are A true assurance and perswasion because many are deceiued by a temporary faith by blind hopes of mercy at the last by colours either of ciuill honesty or religious performances are misse-led with the example of such as they admire for wisdome place or power and mistake a conceit for faith that because they be not so ill as they were wont to be they be as good as they need be But this man out of good grounds riseth to good assurance Quest. How may I know my selfe soundly rooted in the gift of faith Answ. By fiue notable effects of it 1. Sound affection to Iesus Christ prizing him aboue all the world and counting all but dung in comparison in so much as our life is not deare vnto vs but as Paul wee dare dye for him And this affection is alway ioyned with affiance in Christ or holding fast our assurance by him For as God will still owne his people euen in the furnace in the deepest trouble so must they owne him Zech. 13. vlt. yea when Christ may seeme to withdraw and neglect them as the woman of Canaan Abraham rested in the naked promise and beleeued aboue hope Rom. 4. so must we not hasting to euill meanes in the want of good Esa. 28.16 He that beleeueth shall not make haste 2. If it purge and renue the heart from all kinde of sinnes especially secret and inward Till faith come the heart is full of raigning guile and deceitfulnesse and hollownesse cannot hold out but faith purifieth and garnisheth the heart as a Temple So faith and inward purity grow together 3. If it keepe the heart humble and hungring For it is a light in the bowels causing a man daily to see his sinne more cleerly and to seeke pardon for it in Christ casting it out daily by confession and godly sorrow and still it hungers after righteousnesse insatiably 4. If it be ioyned with good conscience These two goe vndiuided Now a good conscience being perswaded of Gods loue in Christ first excuseth the man that his sinnes are pardoned and then in way of thankfulnes hath respect to all the Commandements and endeuoureth obedience to all Also it hateth feareth and auoideth all sinne because it offendeth God 5. If it be a shield enabling thee to withstand the tentations of Satan and such as runne with thy owne naturall inclinations now it is well grounded That faith which shall stoutly withstand all sinne in time of prosperity shall preuaile mightily against all troubles in time of triall But if thy faith giue thee vp to bee led away to vanity or any ordinary preuailing sinne now in the time of peace suspect it trust it not for time of triall Such as fall from the Religion of God when times of change come being led away either by the seduction of deceiuers or persecution of Tyrants are such as shall finde by examination that the faith they pretended was neuer of power against some knowne sinne and so was neuer strongly rooted in Christ. This faith thus qualified is strongly rooted Cast it into the fire it will come forth purer than gold 1. Pet. 1.7 And when the best faith of hypocrites forsaken of carnall helps on which it stayed it selfe shall proue drosse and be consumed this faith shall set the Christian on a rocke safe in the middest of stormes and waues of aduersity Thirdly looke to thy rooting in the profession and holding forth of thy faith For faith well rooted will breake forth in confession profession and defence of Gods truth 2. Cor. 4.13 I beleeued and therefore I spake and Act. 4.20 We cannot chuse but speake say the Apostles Quest. How may I know I am soundly rooted in the profession of faith Answ. 1. If policy or feare hinder thee not from the profession of the truth by day Many cast themselues into the night with Nicodemus as if it were a worke of darknesse to professe the light Common faith holds it no wisedome to be so forward pulls in the tender horne if any scornes losses or oppositions be abroad Carnall reason swayes against it Master pitty thy selfe it shall not bee so vnto thee Carnall friends easily perswade a man not to bee too busie The feare of a chaine or the wrath of superiours quite blast it 2. If by these cold and pinching times thou abate not thy affection or loue to God his Word and his children 3. If thou gettest courage yea and aduantage by opposition as a strong tree is stronglier rooted for shaking winds Whereof we haue an example Ierem. 36.32 When the profane King had burnt the Booke Ieremiah caused the same to be written againe with many moe words The more euill men oppose holy Doctrine concerning holy life and the worship of God for matter manner time c. the more godly men will iustifie and maintaine it This confession is an acceptable thing to Iesus Christ and honourable and Christ lookes for it Math. 9.28 saying to the two blind men Doe you beleeue that I can doe it Not that hee was ignorant of their faith but for them that were present he would haue them confesse him plainly shewing that it is not enough to beleeue with the heart but confession
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
and cast the truth to the ground Then the Text addeth Thus shall he doe and prosper Loe Antiochus who is mad furious against the Church hath prosperous successe Doth this agree with Bellarmine And by this proposition Cain should haue beene the true Church not Abel whom he slew and Ismael of whom were twelue Dukes Gen. 25.16 not Isaac whom hee scoffed and persecuted My Lord Esau that hath foure hundred men at his heeles Gen. 33.1 and not Iacob who dares not looke his Lord in the face nor come neere him till he had bowed seuen times What outward prosperity had the Church in AEgypt in Babylon in the ten Persecutions for 300. yeeres together before Constantine Or how stands that assertion with our Sauiours prediction that true Christians should be appointed as sheepe for the slaughter Yea with our Sauiours condition who was the Head of the Church to whom the members are conformable He was borne in an obscure place liued despised among his owne a man of such sorrowes as neuer was any sorrow like his his pouerty such as he had not water to put in his head not a cottage to put his head in his death painefull shamefull accursed And such is ordinarily the afflicted and despised estate of his Church on earth Vse 2. Dreame not of a Religion pleasant to flesh if we will be truly religious for this is to deceiue our selues but make account of hatred and trouble in the world if thou meanest to keepe the Word For the Church being seated in the world which is the Kingdome of Satan it cannot be other then a very AEgypt or Edom to the Israel of God where that hellish Pharaoh raiseth all his power to pursue vs into the red Sea of terrors temptations and a thousand deadly dangers on euery side if we indeed set forth to Canaan Let vs therefore wisely cast our costs and recken our charges and weigh whether wee can contentedly suffer so much losse for the Word as it may cost vs. Vse 3. This shews vs the true cause why the world hates and persecutes godly men It will be ready to tell you they are pestilent fellowes and as seditious as Paul was as great enemies to Cesar as Christ was no good subiects as factious and schismaticall as Micah who will not speake as the 400. false Prophets The wicked of the world clamor against them as euill doers for so did they against their Head If he were not an euill doer we would not haue brought him to thee And what are they but a packe of dissemblers and hypocrites and neuer a good of them all But what Can the world that lieth in wickednesse hate and prosecute wickednesse indeed Why then doth she not hunt out open and outragious euils in any other sort of men Or doth she not loue her louers and reward most bountifully most prodigious euill men But if we will beleeue our Lord who was best acquainted with the worlds hatred he tels vs here that persecution is raised against them for the Words sake and that is the proper cause whatsoeuer other colourable cause be pretended for 1. The Word hath brought them to Christ whom they hate and therefore his members 2. The Word hath called them out of the world which loues onely her owne and hates them Iohn 15.19 3. The Word hath freed them from the conformitie and fashions of the world that now they cannot runne into the same excesse of riot therefore it speakes euill of them 1. Pet. 4.4 Contrary courses cause contrary affections 4. The wicked Cains of this World see their their owne workes euill and theirs to be good and therefore hate them 1. Iohn 3.12 The thing then which is hated and persecuted in good men is goodnesse the Name of Christ the Word of God soundly held out and stucke vnto And this must be so farre from discouraging good men whether Preachers or Professors who are most extremely hated as they must rather suspect themselues that their hearts are not sound or their courses not sincere when all men speake well of them Sound profession and persecution are inseparable and Luke 6.26 Woe to you when all speake well of you Vse 4. Not to condemne a Religion or refuse a Doctrine because it is persecuted and gaine said by many and by Great ones for this is a marke of true Religion and the condition of the Word of Christ Persecution saith our text comes because of the Word So as neither is that Religion which is so plausible to the world to be therefore embraced nor that which the world hates to be refused multitude being as false a note of the Church as the former externall prosperity Straite is the way that leads vnto life and few there be that finde it Therefore looke not on the blacknesse of the Church though the Sunne looke on her Cant. 1.5 for within she is comely Vse 5. To comfort those that are persecuted for the Word and well-doing First that the cause is good which the world persecutes so eagerly 1. Pet. 4.14 If ye be railed on for the Name of Christ blessed are ye for the Spirit of glory and of God resteth on you and is glorified by you Secondly behold Christ a partner and companion in thy suffering In all thy troubles he is troubled Hence it is called the reproch of Christ. Thou helpest Christ to beare his Crosse and he helpes thee Col. 1.24 I fulfill the sufferings of Christ. And conformity with him in the Crosse brings conformity in the Crowne If we suffer with him we shall also raigne with him Thirdly this fire of persecution may seeme to burne thee vp but shall not consume thee but onely purge and perfect thee Euery Christian resembles the bush which burned with fire but consumed not Exod. 2.3 Nay waite with faith and patience and according to Moses his prayer for Ioseph The good will of him that dwelt in the bush shall come on thy head Deut. 33.16 So much of the first Doctrine I proceed to the second namely that When persecution for the Word commeth many glorious Professors who ioy in it in the time of peace renounce and forsake it so the Text hath it In the time of tentation they goe away and Matthew They are offended immediately that is euen those Hearers which readily attended ioyfully receiued willingly beleeued and hopefully sprang vp these now goe away And whence goe they Answ. 1. From their affection and loue of the Word in the heart the root within is dried vp with this heat of the Sun 2. From their profession and confession of mouth their leafe also falleth 3. From externall reformation many of them losing their greennesse and apparantly withering and falling to earthlinesse or profanenesse and some to distaste the good way knowne 4. From their fellowship and communion of Saints for as they were neuer knit by faith vnto the Head so were they neuer by loue to the
vs constant both in peace and persecution Presume not of thine owne strength None haue more boasted of their valour at home then they that most cowardly lost the field Remember Peter and pray for the mighty power of the Spirit to make thee of weake strong and altogether vnmoueable in this worke of the Lord 1. Cor. 15. vlt. Alwayes remembring the great danger of falling away both in the good things lost and in the multitude of euils pull'd vpon thy selfe Thus much of the second sort of bad ground We come now by Gods assistance to the third Vers. 7. And some fell among thornes and the thornes sprang vp with it and choked it THat which our Sauiour taught his Disciples namely what an hard thing it is to be saued wee haue euidently seene in the explication of the former ground wherein we haue discouered a number of Hearers who haue gone so farre in the way of heauen as most of our Hearers come not neere them to be but reprobate ground and lose all their labour and expectation But yet we shall more cleerly discerne that truth and haue more occasion seriously to consider of it when wee shall in this last ground the best of all the bad ones make manifest that they that step before and beyond the former shall yet fall short of their ayme and bee shut out of heauen as well as they For there was nothing good in the former which is wanting in this but some further commendation in this which was not in the former Consider heere with me three generals 1. The kinde of soyle some of the seede fell among thornes 2. The successe of the seed in it 1. commendable 2. lamentable 3. The reason or the causes of failing For the soyle it is thornie ground For the commendable successe 1. It goes as farre as the former in hearing vers 14. in receiuing Math. 13.20 and Mark 4.14 and in growing as our Text hath it 2. It goes farre beyond it for first the ground is softer the mould moyster the soyle deeper and so more hope secondly it springs beyond the other the other growes but this sprang vp not onely to a blade but to an eare though not a ripe one neither doth the stone hinder the rooting while they are hearing but after they are departed thornes choke it thirdly they hold on their profession still which the other lose they are not driuen off by persecution but would obey still did it not crosse their pleasures and profits For the lamentable successe it is set downe ver 14. they bring forth no fruit that is either no good crop or no lasting fruit to the haruest or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring no fruit to the end or to maturity for fruit they bring though not to perfection The causes of this failing are set downe 1. in generall to be thornes namely inward lusts carnall affections and corrupt desires 2. In speciall of three sorts 1. Cares of the world vers 14. and Mat. 13.22 2. Riches vers 14. called deceitfulnesse of riches Math. 13.22 3. Voluptuous liuing vers 14. called by the other Euangelist lusts of other things these enter and choke the Word Mark 4.19 Thus in one view you haue the summe and method of the Text enlarged out of the other Euangelists Now for the exposition of the first consider 1. Why lusts are compared to thornes 2. Why these Hearers are compared to thornie ground Carnall lusts are fitly compared to thornes in fiue respects 1. There are some flowers and some shew on thornes small fruits and many pricks So whateuer appearance these lusts make no good fruit riseth of them but many pricks and sorrowes by them in the end Thornes pierce the body lusts the mind 2. Thornes are euery where armed and ready to wound and teare him that meddling with them doth not carefully fence himselfe So they that nourish the cares of the world or addict themselues to pleasures or profits pierce themselues thorow with many sorrowes 3. As a thorne held softly prickes not nor hurteth but when it is held hard and crusht it easily draweth blood So a man may vse this world as not vsing it without danger and hold softly the profits and pleasures of this life but gripe them and fasten on them there is certaine hurt 4. Thornes and briers are the dennes and receptacles of Serpents and poysonfull wormes and creatures so are these vnmortified desires the harbours of infinite noysome sinnes which shall creepe as thicke into the soule as the Frogs into Pharaohs lodgings As Israel not content with Gods daily allowance but out of a couetous and distrustfull desire against Gods Commandement saued some of the Manna till morning but it was all full of wormes and stunke So doe fleshly mindes by nourishing vnlawfull lusts turne Manna into wormes 5. As thornes and briars are at last good for nothing but fewell for fire so these thickets of lusts and pursuit after the profits and pleasures of this life are the proper fewell of the fire of the great Day and prepare the ground it selfe which all worldlings are without timely repentance as fewell for the fire of hell which is vnquenchable These bad Hearers are as aptly compared to thornie ground For as a thorny and weedy soyle chokes and kills at length such seeds as come vp hopefully so an heart stuffed with vnmortified affections at length resists and chokes the Seed of Gods Word that it shall not prosper to the saluation of that Hearer in the haruest for 1. These thornes supplant the Word and vnroote it againe as thornes to roote themselues vndermine the seede below 2. These thorny corruptions hinder the comfortable heate and shine of the sunne from the heart namely the sweet beames and influence of the Spirit of grace which cannot come so sweetly and freely to the hart to cherish the growth and worke begun◠as thornes hinder the Sunne from plants 3. Thornes draw away the moysture which should preserue the plants in their growth and greenenesse Euen so these inward lusts draw the heart from meanes of moysture of grace they sometimes giue a man leaue to heare but as they preuaile and take vp the heart there shall bee little time allowed to remember meditate or apply that which is heard and as small leaue to bring things into practice Doctr. In that our Sauiour compareth bad Hearers to thornie ground wee learne that thornes and lusts of any sort suffered to grow in the heart doe soone ouergrow the Word of God and suffer it not to prosper For as the Husband-man that suffers thornes and weeds to choake his seed comming vp loseth his haruest Euen so that man loseth his part in the Gospell that cherisheth lusts and disordered desires in his heart together with the Gospell Hence the Apostle Iames chap. 1.21 telleth vs that if we would heare the Word so as it may be ingraffed in vs we must first cast away or put
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
riches to the soule or the soyle where the seed of Gods Word hath been cast As corne can hardly prosper where the one growes as hardly can the Word where the other growes vp with it 1. Tim. 6.17 Timothy must charge rich men concerning the dangers of riches so vehement a charge needed not if they were without danger Math. 19.23 Verily I say vnto you that a rich man shall hardly enter into the Kingdome of God which our Sauiour would not haue so asseuered if the way to heauen had layne so open and smooth for riches as their Masters thinke And he obserued in his preaching that the poore receiued the Gospell Math. 11.6 Rich men had other matters to doe and greater things in their eyes 1. Cor. 1.26 Brethren you see your calling Not many mighty not many rich are called but God hath chosen the poore and base things c. Quest. Cannot a man be rich and godly or may not riches sort with saluation If a rich man cannot enter into the Kingdome of heauen who then can be saued say the Disciples Answ. 1. Riches are good blessings in themselues and of themselues hinder not For the promises of them are made to those that feare God Psal. 112.2 Riches and treasure shall be in their house And as simplicity basenesse pouerty saues none so wealth power wisdome condemne none in themselues 2. The prophesie is that the rich shall come to the people of God and ioyne with the Church Esa. 60.11 Psal. 22.29 3. The Lord acknowledgeth of many rich men that their riches are a crowne on their heads by the many good workes they doe thereby Prou. 14.24 Some there are whose wealth lifts them not vp in pride but exalts them in workes of mercy As a crowne is an ornament to the head so riches commend the wisedome and piety and faith and charity of a godly man They cannot make a man good or euill wise or foolish but onely manifest a wise man or a foole So in Eccles. 7.11 Wisedome is good with an inheritance it is good without it but more eminent with it more conspicuous more vsefull Therefore for resolution of the doubt note 1. That our Sauiour saith not It is impossible for a rich man to bee saued but very hard And the Apostle saith not Not any but Not many 2. Christ speakes not so in respect of the possession or vse of riches but only of the abuse as it is expounded Mark 10.24 when a man trusteth in riches 3. With God saith our Sauiour this is possible who made Iob exceeding rich and fenced all about him that hee had yet so godly withall that there was not another so godly vpon earth as he chap. 1.8 10. And it is Augustines obseruation Seruatur pauper Lazarus sed in sinu Abrahami diuitis Poore Lazarus was saued in the bosome of rich Abraham 4. Riches choke not and condemne not as a cause but as an occasion The cause is not in them that wee are choked by them but in our selues in our corruption and weaknesse who abuse a good thing by which wee might further our saluation not watching against the neglect or contempt of the doctrine of saluation which vsually attends them Now they are as a sword in a mad mans hand and must not be reiected themselues but onely their abuse Quest. How doe riches choke the Word Answ. Three waies Before hearing In hearing After hearing I. Before hearing they choke and hinder from receiuing the Word three wayes 1. Great men haue great employments in their hands and cannot bee at leisure for preaching they may not let their businesse one houre in a weeke Felix hath no leisure now to heare Paul but will take another time And Martha cannot let the time to heare Christ himselfe And hence are those many obiections against weekes Lectures as altogether vnseasonable and indeed needlesse But was not Martha reproued for so slighting the preaching of Christ And what Is not this losse of time as some call it the best redeeming of time When Paul preached to the Gentiles at Antioch the Gentiles desired him to preach the same words the next Sabbath betweene Act. 13.42 Was this commendable in them and is it reproouable in vs Christians 2. Great men haue great spirits What great men and rich men stoupe to so base a thing as preaching and to so base persons as Preachers all whose power is in their tongue Therefore the Apostle will haue rich men charged that they bee not high-minded Riches commonly breede pride and high mindes Pride in a mans selfe breeds contempt of God and his Word as Pharaoh Who is the Lord and the Prophet saith Heare and giue eare and bee not proud Ier. 13.15 3. Great men haue a great happinesse in their hands already and hardly see any want in their condition And as he comes not to the Physician that feeles not himselfe sicke so hee desires no supply of good that feeles not in himselfe the want of it Abundance of outward wealth suffers not the heart to see his want of inward And the good things of Gods Kingdome are not giuen but to them that want them and can prize them To the thirsty Esa. 55.1 II. Riches choke the Word in hearing As thornes spread themselues and occupy the roome where the seed should grow So the inordinate loue of the world stuffes the heart with worldly desires and motions and takes vp the roome from all spirituall Iudas his heart once taken vp for couetousnesse there is no roome left for the gracious admonitions of Christ himselfe The Lord obserues and forewarnes Ezekiel of this choke-weed in his Hearers chap. 33.31 They shall come as people vse to come and sit before thee and heare thy words but they will not doe them nay they will make iests with their mouthes because their hearts goe after couetousnesse Can your thoughts bee carried to heauen and earth at one time When you bring your businesse to Church and suffer your thoughts to range vpon your worke and worke-men wares and returnes Farmes and profits can you carry away any good lesson While you come with a purpose to hold your vsurie iniustice or deceit in word or trading doe you not make a iest of Gods Word condemning these things and you for them Doe wee not reade in the Gospell that whereas Christ was often opposed in his Doctrine he was not mocked but of the couetous Luk. 16.14 III. Riches taken into the heart choke the Word after hearing both in the profession and in the practice of it 1. They hinder the Word in the profession and confession of it It is thought good policy for him to follow Christ that hath nothing to lose for him But take heed none of the Rulers beleeue in him or if they doe with him well let them come with Nicodemus in the night Let the poore receiue the Gospell and be forward Professors but you are a rich
man soone espyed and if you come once to be noted you may be no small loser by it So rich men wil say Your doctrine is good and I would the times would beare it and wee might bee allowed to follow it but I haue many eyes vpon me c. 2. They hinder the practice and obedience of the Word as we shall see in some instances 1. The Word perswades to humility and lowe conceit of our selues But riches doe swell vp the heart with lothsome pride and make a man thinke of himselfe so much better than of another as he hath gotten wealth perhaps by wicked meanes aboue others wheras wealth well gotten makes no man better but ill gotten farre worse How contumeliously did Nabal vse Dauid 1. Sam. 25 Because hee was wealthy he was proud and haughty 2. Gods Word perswades to trust and confidence in God who is our life and the length of our dayes onely of power to doe vs good But wealth easily perswades the heart to make gold the hope Holy Iob disclaimes this practice of a wicked man Chap. 31.24 If I said to the wedge of gold Thou art my confidence If I reioyced because my substance was great or because my hand had gotten much c. it had been iniquity for I had denyed God aboue The rich mans riches is his strong Tower in his conceit hee thinkes himselfe well-walled and intrenched within his wealth and rests vnder the shadow of the wing of his wealth which hee is not content to haue vnlesse it haue him his heart and trust 3. Gods Word perswades to workes of charity and mercy and to be rich in good workes But loue of riches choketh this Word shuts vp the bowels of compassion against his brother shrinkes vp the hand that should open and stretch it selfe to the necessity of the Saints suffers not to honour God with our riches nor to prouide for our selues any other wealth but that in earth Thus the miserable man hath riches while he liues and when he dies they are goods neuer doe good before 4. Gods Word teacheth to leaue our riches for Christ and that naked Christ is wealth enough But loue of the world chokes that Word and makes vs for an handfull of the world to forsake Christ and the holy profession as we see in the young man who went away heauily because hee had great possessions Iudas must haue thirty pieces more than hee could gaine by his Master The like of Demas 5. Gods Word teacheth to restore ill-gotten goods as by vsury deceit oppression lies c. Zacheus so soone as he was conuerted restored foure-fold But the loue of the world choketh this Word and hindreth obedience worldly men part with vnlawfull profits as with their ioynts nay will rather part with their soules 6. Gods Word teacheth that euery man should maintaine himselfe and his family in a lawfull and honest course of life and not to esteeme that penny his for which he may not praise God as the giuer But this Word is choked in a number both Ministers of iustice and Ministers of the Gospell and Trades-men that receiue a great deale of wealth from the diuell and not from God in a number of vnconscionable courses And especially they that liue by wicked and vnlawful Trades Dicing-houses filthy houses Play-houses and such places of idle and hellish resort which one not vnfitly calls The diuels house of Office And such Victuallers Vintners and Ale-sellers as suffer brutish creatures to wash away their reason and discretion so they may licke away their money as if it were not a foule sinne to liue on the foule sinnes of others Thus riches choke the obedience of the Word and suffer not a man to serue God or obey his Word further than serues his owne commodity Vse 1. Take notice of that vanity with Salomon Eccles. 5.13 who obserued riches reserued to the hurt of the owners Men haue giuen them the name of goods as if there were no danger in them or euill to the possessor by them who yet we see may easily dispossesse himselfe of Christ and saluation by them How many haue we seene while they were in lowe estate in the world humble gentle meeke forward and zealous who now in prosperity are growne fat proud disdainfull and slothfull in spirituall things How many in their lowe estate were diligent Hearers profitable conferrers of the Word carefull obseruers in sanctifying the Sabbath fruitfull instructers of their families But now the world is come in vpon them and the businesse of it thrusts in and the poore man that cannot serue two Masters at once is gone backe and growne lazie yea and at length lothing that good Word the sweetnesse of which he hath tasted and decreased in the Spirit as fast as he increased in the flesh As the Moone neuer suffers Eclypse but in the full So these in their fulnesse suffer the earth to come betweene them and their Sunne who in their wane were safe enough Heere for our further instruction we will consider two things 1. The Markes of a man in whom the world choketh the Word 2. The Remedies I. The Markes are fiue 1. In his whole desires hee is more earnest after goods than after grace Psalm 4.6 Who will shew vs any good This is the speech of many But a few say Lord lift thou vp the light of thy countenance vpon vs. The blessing of Esau the fat of the earth most men desire most But the blessed dewes of heauen and sauing grace in the meanes are as refuse wares not asked after Tell a man of a good bargaine or a good purchase he will giue you both his eares he will bestirre himselfe and his onely feare is to bee preuented Tell him of the bargaine of heauen and of the purchase of that inheritance among the sanctified yea saith he God send vs that inheritance aboue all but if God send it not he will neither bee at paines nor cost for it If God should put many of vs to our choyce whether we would haue wisdome or wealth or long life or power ouer enemies wee would scarce with Salomon chuse wisedome in the first place but would either haue wisedome vvith an inheritance or an inheritance vvithout vvisedome 2. His speeches vvill bevvray him in vvhom the vvorld choketh the Word For as he chiefly sauours the things of the vvorld and affects them so out of the abundance of the heart his tongue runnes chiefly on them 1. Ioh. 4.5 They are of the world therefore speake they of the world Follovv this man from a Sermon you shall marke that presently being out of the Church he falls into discourse of vvorldly matters and earthly things as if the Word heard vvere not vvorth speaking of his earthly heart is carried naturally to his center Follovv him from a Play or from the Market you shall heare him tell the vvhole story accurately and articulately from poynt to poynt or discourse as he comes
seat of iniquity Whence our Sauiour exhorts to take heed lest the heart bee oppressed with these excessiue pleasures and so that day come vnawares as it did on the old world And no maruell seeing they can brawne the heart and make it senselesse against the iudgements and scourges of God Esa. 5.12 The Harpe the Violl and Fluit and wine are in their feasts but they regard not the worke of the Lord nor consider the operation of his hands Famous in this kinde is the example of Nebuchadnezzar the Lord sent him his Prophet Daniel to expound his dreame that he must be a beast for seuen yeeres together yet within one twelue moneths hee forgot all and said Is not this great Babel c Dan. 4.25 26. 4. Pleasures preuailing in the heart doe make men hate the Word as a bitter and deadly enemy The Word of God is the sword of the Spirit to cut off these lusts which are as deare to them as their eyes or hands And therefore it is so despised and hated 5. They thrust out the Word which reuealeth and offereth the pleasures of a better world The heart of the foole is in the house of mirth Eccles. 7.6 Yea though God call to mourning and fasting or any occasion whatsoeuer come hee hath set himselfe on a merry pin hee cannot abide to heare of change so he may hold his pleasure heere still Babylon will be a Lady for euer and set her minde on no other things besides nor remember the end Gods Phisicians would haue healed her but she would not be healed she laid none of those things to heart Esa. 47.7 8. therefore her end was vtter desolation 6. These pleasures are seldome procured without sinne being the ordinary baits of Satan cast before men which while they play withall and nibble at them they are catcht in his snare as Eue by the Apple which seemed pleasant to the eye and taste Balaam knew there was nothing of so much force to allure the Israelites to Idolatry and to make a breach among them and so set God against them as to besot them with vnlawfull pleasures with the daughters of Moab then was Israel presently coupled to Baal Peor Numb 25.1 2 3. Thus Satan as a cunning Fisher baytes his hooke with pleasure and catcheth innumerable 7. These pleasures are of great strength to hold men in sinne against all the threatenings of the Word and inuitations to repentance will not suffer the heart to thinke of death and iudgement and accounts to be giuen yea they make him maintaine a continuall warre in himselfe against his owne conscience being carried headlong to such things as seeme pleasant delectable glorious and profitable And against others also This man will hate his Preacher to the death because hee condemnes his vnlawfull pleasure If Iohn dare say to Herod It is not lawfull for thee to haue her it shall cost him deare As for his poore neighbours hee will maintaine his pleasure by oppression cruelty iniury any thing he cares not how sorrowfull and vnhappy hee make many other mens liues so hee may enioy his supposed pleasure Iudas must haue his thirty siluer pieces though it cost Christ his life and himselfe his soule and fill all his fellow-Disciples with much heauinesse Lastly such a man is well content to indure any vassalage and slauery vnder Satan so he may inioy a present pleasure and Satan is well content on that condition to allow it him dealing heerein as Cyrus with the Lydians who hauing ouercome them to gratifie and gaine them sure to himselfe allowes them to eate and drinke to feast and play with all kinds of sports games and gambals but in the meane time takes away their horses and armour so as they are vnable euer to thinke of recouering their former liberty And therefore seeing these pleasures hinder men from attending and vnderstanding the Word make them securely contemne and hate the Word thrust out the pleasures of the world to come are seldome procured without sinne and are of such strength to hold them in sinne we may well conclude with the Apostle 1. Pet. 2.11 that they fight against the soule And seeing they doe so wee must abstaine from them The seruice of lust and diuers pleasures is noted for a course of the vnregenerate Tit. 3.3 And these two goe hand in hand disobedient seruing pleasures Therefore beware of the preuailing of pleasures and as thou meanest the Word should profit in thy hart and tendrest thy owne saluation weed out this voluptuousnesse a meere choke-weede of grace Heere for thy further helpe in so necessary and withall so difficult a duty I will set downe three things 1. Motiues to resist these pleasures 2. Markes of a man in whom they preuaile aboue the Word 3. Meanes or Rules how we may inioy them without choking goodnesse I. Motiues or reasons to disswade from the pursuit of pleasures are sixe 1. Consider where thou art We are now banished out of the Garden of pleasure we are in this world kept out of Paradise with the shaking of a sword and doe we expect another Paradise in this Wildernesse of Baca and valley of teares Wast thou not borne weeping into the valley of weeping Shalt thou not dye and go forth weeping and canst thou liue in laughing and merriment While thou art heere obnoxious to so many miseries laden and daily loding thy selfe with so many sinnes conflicting with so many tentations beset with so many enemies canst thou bee so senslesse or mad rather to giue vp thy selfe to carnall pleasures and delights Remember thou art now in Babylon and sittest by the water-side of afflictions A member of the Church that now remembers Sion and his owne Countrey whence he is for the time banished will rather sit downe and weepe and mourne in the Countrey where they be strangers and cannot sing the songs of God rather than addict himselfe to carnall pleasures and profane delights This seemes to be the Apostles argument 1. Pet. 2.11 As strangers and pilgrims abstaine from fleshly lusts Now a stranger lookes for no great matters in his iourney nor expects pleasure till he commeth home 2. Consider what little content or saciety there is in these pleasures Let him try this conclusion who will after Salomon he shall finde hee shall sooner surfet of pleasures than fill himselfe with them One sweet morsell driues downe another and still is the carnall heart vnsatiable And it is with a man drunke with pleasures as a man drunke with wine his drunkennesse increaseth his thirst but quencheth it not Let a man compasse his pleasure in any kinde he may thinke the attaining of his desire will quench his desire but it prooues but as water which the Smith casts on his coles it seemes to abate and quench the fire but it makes the inward heate and concupiscence more burning and raging than before Besides the eye of the wise is cleere to discerne how little of
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
well as any Ephes. 2.2 But as stiffe and bad ground becomes good by good husbandry and manuring so do our harts by the husbandry of the good Husband-man He alone changeth the heart He takes away the stones and stifnesse of it and makes it a soft heart So the Apostle Paul speaking of himselfe conuerted saith By the grace of God I am that I am 1. Cor. 15.10 He onely can create a cleane heart and renew a right spirit in a man Psal. 51.10 and put his feare into his heart that he shall neuer depart from him Ier. 32.40 Doctr. Some seed falls on good ground Though there be but a small parcell of good ground in comparison of the bad yet some there is where the seed is cast It is true that where the Word is preached it is to most in vaine as here three to one lose their parts in it But yet some good there bee the seed falls into some good ground in some though very few it is successefull When the whole world was a field of brambles fit for the fire of Gods wrath yet of Noah he saith Thee haue I found righteous and he being a Preacher of righteousnesse shall make an Arke if it be but for eight soules Gen. 7. When all Sodome was as a cursed Heath and a dry Wildernesse yet Lots family was as a little pikle exempt in which the Word became fruitfull Gen. 19. In the Ministery of the Prophets much of their labour was lost as themselues lamentably complaine Esa. 49.4 and 53.1 Who will beleeue our report or to whom is the arme of the Lord reuealed shewing that very few will beleeue the doctrine of Christs humiliation and abasement to which that place leades vs in Ioh. 12.38 and yet there was one of a City and two of a Tribe and still a small remnant whom the Lord would saue Our Lord Iesus while himselfe preached the doctrine of the Gospell most cleerly and confirmed it powerfully by many miracles yet but one heere and there receiued it scarce one of a thousand so as himselfe laments their hardnesse of heart and weepes ouer Ierusalem and saith plainly that few shall be saued and that the way which leads to life is narrow and the gate straite and few finde it But yet he hath a little flocke Feare not little flocke Luk. 12.32 When many tooke offence at his doctrine concerning the eating of his flesh Ioh. 6. yet his Disciples acknowledged that hee had the words of eternall life Ioh. 10.20 When some said he was mad and had a diuell others said These are not the words of him that hath a diuell nor yet the workes for can the diuell open the eyes of him that is borne blinde When the multitude decreed to excommunicate whosoeuer should confesse him yet the blinde man will iustifie him in the Synagogue Ioh. 9. When the whole Councell and body of Iewes assemble against him there is a Simeon a Zachary Hanna and Elizabeth which adore him yea at his Crosse his mother his Disciple Iohn and many other good women The Disciples of our Lord when they preached after him some raised vp persecution but some beleeued sometimes one of a City as Lydia Act. 16.14 And sometimes a few more as at Athens Act. 17.32 some mocked at the Resurrection but some claue vnto Paul as Dionysius the Areopagite and Damaris and some other see Rom. 10.16 And euer since the smallest number receiue the Gospell yet some doe who are as the gleanings to the haruest and as the Grapes to the vintage and but an handfull to the rest Reasons 1. From the similitude in our Parable such is the wisedome and care of the Husbandman that he will not bestow his seed where is no hope but that all the seed and labour will be lost though there be many stones and many thornes in a field he will sowe because all is not so but if it were all so hee would not lose his seed so the Lord the wise Husbandman of his Church will much lesse bestow his labour and husbandry on a soyle altogether hopelesse and fruitlesse but hee will see some good ground intermingled for whose sake he doth bestow his seed Againe doth the seed belong to any but good ground or doth the Word properly belong to any but the true Beleeuers No it hath an effect in others but it is the portion onely of these 2. The proper end vse of the seed is to gather in an haruest and the proper end of the Word is to gather and preserue a Church vnto Christ. God hath sanctified a Ministery for the gathering of the Saints Ephes. 4.11 Christs owne Ministery in Ierusalem was to gather them to life and safety as the Hen gathers her chickens Math. 23.37 and to worke faith in so many as are ordained to eternall life Act. 13.48 And therefore where God sends and continues his Word faithfully preached there are some to gather some to bee brought to the faith one time or other The grace of God hath appeared bringing saluation Tit. 2.11 And therefore ordinarily where God affoords this grace it brings saluation to some though neuer so few ordinarily the Word attaines euen this end in some 3. As the Lord when hee will prosper a people and maintaine their naturall liues blesseth the seed sowne to increase and thereof giues them an haruest but on the contrary when hee will send a famine to consume hee affoords them no seed or no haruest Euen so where hee hath a good purpose to preserue any to eternall life hee sends the Word to this purpose Paul must goe to Corinth and stay there a yeere and sixe moneths because the Lord had much people in that City Act. 18.10 11. For their sakes it is sent and for their sakes continued insomuch as the Apostle 1. Thes. 1.4 5. doubts not to make it a note of the election of some where God sendeth a powerfull Ministery And contrarily where God hath no delight in a people and none to call by the ordinary meanes he sends a famine of the Word Amos 8.11 When the Nation of the Iewes proues so barren as the labour is not worth the while then the Kingdome shall be taken from them and giuen to a better people Math. 21.43 As in the times of ignorance and darknesse of Popery for many hundred yeeres together when was no preaching no ordinary meanes which times God hath now ouer-passed and now admonisheth all to repentance So as wee doubt not but where Christ vttereth his voice he hath some sheepe to heare him Ioh. 10.27 see Act. 22.18 4. Those many epithites and titles giuen to the Scripture shew the same The Word is called The ministery of the Spirit of life of righteousnesse 2. Cor. 3.8 because it ordinarily findes out some in whom it is effectuall and vpon whom it bestoweth the Spirit and life and righteousnesse It is a Word of wisedome subiectiuè effectiuè it will finde
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
beginnings assured to put them in possession of the whole so the Lord for our comfort deliuers vs presently first fruits And as hee dealt with Israel in the Wildernesse caused the Spyes to bring clusters and fruits of the Land partly to put them in possession partly to prouoke an earnest desire in them by tasting and partly to refresh them in so wearisome a pilgrimage Euen so the Lord Iesus who is gone into heauenly Canaan not to view but take possession hath sent downe other manner of fruits not by Spyes but his blessed Spirit for our comfort and confirmation Thirdly this assurance commeth by the seale of the Spirit Ephes. 1.13 Ye are sealed by that holy Spirit of promise Letters and Deeds are sealed that they may be ratified and authenticall so God hath not onely giuen vs his word promise but sealed for our confirmation Implying foure things 1. A Writing which is the promise of adoption or inheritance of Saints 2. Inke namely the Spirit of God exciting faith 3. The Table or parchment the beleeuing heart And 4. The seale by which it is ratified and that is the gift of the holy Ghost which as a seale leaues an impression of it selfe sanctifying the heart and renewing it to a new creature All these in 2. Cor. 3.2 Fourthly this assurance comes by the earnest of the Spirit Ephes. 1.14 which is the earnest of our inheritance 2. Cor. 1.22 Who hath sealed vs and giuen vs the earnest of his Spirit Now where an earnest is there is 1. A contract or bargaine namely the couenant betweene God and vs of our adoption and inheritance 2. The earnest confirmes the seller that hee shall receiue the whole price as certainly as that so the gift of Regeneration confirmes vs that wee shall receiue whatsoeuer is promised in the Couenant 3. The earnest is a part of the price and reckoned in the payment so the worke of grace begun is a little part of eternall life and of that great summe which being promised and earnested in this life shall bee fully paid in the other Fifthly this assurance comes by the liberty of the Spirit called euery where a free Spirit freeing the minde from ignorance and bringing in a new light to know God and Christ as ours freeing the heart from hatred and working new sparkles of loue to God and our neighbour freeing the will from rebellion and working new motions to fly and auoyd sinne and to imbrace righteousnesse and holinesse freeing the affections from slauish feare and terrors which kept them from the Throne of grace and sending them before God as children with child-like affections of boldnesse and assurance to speed in their prayers Also from the slauish feare of men Finally freeing the conscience and conuersation from dead workes and bringing forth sweet and heauenly motions with much assurance and settling in the grace receiued so as no water can quench the sparke of life and loue breathed in by this Spirit of the Lord. And freeing the members to be weapons of righteousnesse Rom. 6.18 19 20. I haue been the larger in this Note because heere is a most essentiall difference of a good heart from a bad and to meet with the errour of Papists and profanenesse of Protestants who reiect so sweet assurance as not possible or not needfull But as no good heart can bee without it so no bad heart euer attained it 1. A false heart hath a presumption in stead of the witnesse for Gods Spirit neuer witnesseth an vntruth this inward testimony cannot stand with outward profanenesse or the raigne of any sinne 2. It will say it hath the first fruits of the Spirit ioy peace and the like which indeed is senselesnesse and deadnesse fruits of the flesh It knowes not what those fruits meane scarce whether there be any holy Ghost or no. It can hope for full fruits though it neuer had first fruits for glory though it reiect grace and for saluation without sanctification 3. It will hold it selfe sealed but where is the impression If ignorance contempt of the Word earthlinesse or following of lusts bee the stampe of the Spirit none can deny it vpon them But if holinesse the Image of God purity piety righteousnesse bee it there is no such thing 4. It brags of an earnest but hath gone thorow with no bargaine it comes to Gods Market and sees and cheapens but leaues the commodity as too deare cannot part with all his lusts 5. It boasts of freedome which indeed is liberty or licentiousnesse Slaues they were to lusts and sinnes and slaues they are drunkards adulterers slanderers haters of goodnesse both in themselues and others If these can bring assurance they are sure enough Labour for this assurance without which thou hast not the Spirit of Christ and if thou hast not his Spirit thou art none of his Rom. 8.9 But if thou hast him thou mayest discerne him by gracious counsels heauenly motions and holy reluctations The second sort of Rules concerning the Spirit of God is for spirituall Worship And this must proceed 1. From Gods Spirit 2. From our spirits From Gods Spirit 1. In respect of inspiration and motion the good heart knowes that no part of Gods Worship which is not the breath birth of Gods Spirit can please him for that which is of flesh is flesh 1. Cor. 12.3 No man can say Iesus is the Lord that is either confesse or praise or pray or obey in faith and confidence but by the Spirit that is a speciall gift of the Spirit And therefore as of prayer Rom. 8.26 The Spirit makes requests in vs so of all Diuine duties the Spirit is the Author and inspirer 2. In respect of direction as in that one part of worship so the Spirit directs the good heart in all Rom. 8.27 To aske according to the will of God It is carefull to keepe it selfe to the Commandement lest it be said of any of his seruices Who required this at your hands It will neither goe blind-fold nor by any light but God owne knowing that as wee see the Sunne by his owne light so we can goe to God onely by his owne light and direction 3. In respect of assistance A good heart sees his owne weaknes and in entring any holy duty to which it is most vnapt labours to get the Spirit to helpe his infirmities Rom. 8. For as wee know not what to pray so wee know not how to turne our selues to any spirituall worship vnlesse the Spirit helpe vs. The Disciples cannot pray vnlesse they bee taught The Eunuch cannot vnderstand without a guide Wee are borne deafe and dumbe can neither heare God nor speake to God and blinde and cannot see him But at the command of the Spirit the dumbe speake the deafe heare and the blinde see Againe this spirituall worship must proceed from our owne spirits Rom. 1.9 whom I serue in my spirit And this spirit must bee 1.
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
Dauid hid the Word in his heart Psalm 119.11 2. In sence of it owne want and the worth of the Word it preserues an appetite and hunger after the preaching of it As the babe sucks greedily the milke so it will feed heartily on this Bread of life It will be at paines for it as a babe will cry after the brest It will heare diligently without omission intermission or delay It will waite at the gates of wisdome as Cornelius for Peter Act. 10.33 We are all heere ready to heare whatsoeuer is commaunded thee of God 3. Because God speakes not to the eare onely but to the heart this heart will heare as well as the eare If God say Seeke my face the heart will make eccho and answere Thy face Lord will I seeke Psal. 27.8 4. This heart makes the whole man heare and receiue the Word first the inner man shall delight in the law Rom. 7.22 The iudgement shall esteeme it aboue thousands of gold and siluer the minde shall attend it the heart shall beleeue it the memory shall keepe and treasure it the affections shall cleaue to it and the conscience submit to it secondly the outward man shall be as conformable The eare shall heare it with reuerence the mouth shall speake and professe it the hand shall practise it and the whole man be submitted to the obedience of it as in sound health the nourishment is carried to all parts 5. This heart embraceth the whole Word saying of all as the Prophet Mic. 2.7 Is not my Word good to him that walketh vprightly First it loues the Word which reuealeth sinne accuseth and condemneth it both because it discouers sinne to be repented of and forsaken as also because it leades the sinner to Christ and sets him faster to him Secondly it applies the whole Word to it selfe as well for conuiction as consolation You shall euer see a good heart more smitten with the sharpe threatnings of the Word than they to whom they belong Meate that must nourish must goe into the stomake and bowels so must the Word that must profit vs passe thorow our affections either to humble or direct or comfort vs. By this triall many that bragge of the goodnesse of their hearts may see themselues farre off For first an euill heart cares not how farre it bee estranged from God As it flies his presence and eye so his Word also which passeth sentence on him and iudgeth him afore-hand desires no acquaintance either with God or his Word Many say as the people to Ieremy The Word of the Lord in thy mouth we will not heare The Popish Recusant stops his eare and will heare no voyce The Atheist as hee denies God in his heart so hee denies his presence to the meanes Both of them refuse fellowship with God barre out the Spirit of God and his sauing graces and wilfully debarre themselues of faith which is dropt into the heart by the eare and of the life of grace and glory Secondly an euill heart can come to heare but brings not an hearing eare But it brings 1. an heauie eare or deafe rather as many who cast themselues asleepe who would be ashamed to sleepe if a man but a little better than themselues should speake vnto them An argument of a sleepy and dull heart And can we thinke God will open that mans heart who will not open his owne eare Or 2. it brings an itching eare that cannot abide wholesome doctrine Hardly can any Minister please them hee is either too Legall in his threats or too Euangelicall in generall promises or his life too austere or too remisse Iohn fasts and hath a diuell Christ eates and is a glutton Or if the doctrine be quicke and powerfull then inquire if he bee not a Puritan for if impure wretches once so stile him then may hee be aduised better than to trouble himselfe with such a mans doctrine Or 3. it brings a stopped eare when in hearing the heart goeth after lusts or is stopped with ignorant conceits as that no such good is to bee gotten in Sermons or it were pitty all should bee true that the Preacher saith or the world was better when was lesse preaching or few great men loue preaching or frequent it much or it is no great wisedome to bee so forward as some and none are worse than such as runne after Sermons Cares also and lusts and pleasures choke and stop the passage of the Word into mens hearts that they heare it as a story or a tale but are no more moued with it than if they were stockes and stones the most dreadfull threats of vengeance pricke them not at heart Thirdly an euill heart can heare sometime with diligence and delight but will heare to know not to practise delights in contemplation but hates reformation delights in the promises of the Gospell not in the precepts of the Law or if it doe yet not in an vniuersall practice inward and outward For it is an vnfailing rule An euill heart cannot delight in the Law of God touching the inner man Oh how hard it is to binde the thoughts to conformity with Gods Law Nay a loose heart cries out of too much precisenesse Fourthly an euill heart can heare sometimes carefully but neuer truly apply For the promises and comforts of God it is readyest to apply them to it selfe which belong not to it for God feeds the impenitent with iudgement this is the part of such an heart but it lets that alone As for rebukes it heares or abides none it is loth to bee drawne to a Sermon that rebukes his darling sinnes as the people of Israel was to come neere the Mount Heb. 12.19 While it heares it is filled with wrath and enuie Luk. 4.24 saying Physician cure thy selfe yea it is ready to burst for anger as Stephens aduersaries Act. 7.54 And for afterwards they hate him to the dâ—ath that rebukes sinne in the gate and abhorre him that speaketh vprightly Amos 5.10 Hee is their enemy that tells them the truth as Ahab said of Micaiah I told you he neuer prophesied good but euill and to Eliah Hast thou found me O mine enemie And if Christ himselfe should neuer so wisely rebuke them they would lay hands on him or runne to the Rulers as Ioshua to Moses Master forbid them to prophesie In one word An euill heart pretending sound loue to preaching is an vtter enemy to sound preaching To whom I say Is Gods Word an aduersary to thee So is God himselfe Doth the Word iudge and condemne thee So shall the Lord for euer condemne thee except thou timely repent And thou that canst not endure the threatning of iudgement goe on in thy sinnes thou shalt indure the iudgement threatned eternally stop thine eare against the cries of Gods Word against thy sinnes this Word shall take hold on thee and thou shalt cry out for euer against thy sinnes and selfe and thy cry shall not
grace farthest from a good heart These are the Notes of a good an honest hart of which I will say to you as the Lord himselfe sometime said of the Israelites Deut. chap. 5. vers 29. Oh that there were such an heart in you to feare your God and keepe his Commandements alwayes that it might bee well with you and with your children for euer Now hauing spoken 1. of the Meanes whereby the heart becomes good 2. of the Marks whereby it is knowne so to be we come in the third place to the Motiues which is the last thing in the description of this last soyle I. Onely such an heart keepes the Word to saluation Fusty vessels are not fit for the precious liquor of sound and sauing knowledge and the graces of the Spirit The Law is spirituall and the place where the Lord layes it is in the spirit and heart of his Elect in whom onely he hath wrought a care to keepe it Psal. 119.11 I haue hid thy Word in my heart that I might not sin against thee The Lord hauing written his Law in Tables made choyce of y e Arke to lay vp the same safe Exo. 25.16 Thou shalt lay in the Arke the Testimony that I shal giue thee Now this Arke must be ouerlaid with pure gold both within and without signifying that the godly heart which must keepe the Word must be sincere within and without and euery other heart but the good and honest will shake the Word out one time or other hence Dauid prayeth Psal. 119.80 Let my heart bee vpright in thy statutes that I be not ashamed II. God esteemeth the goodnesse of our works by the goodnesse of the heart Ier. 17.11 I the Lord try the hearts to giue to euery man according to his work Hence many workes of ciuill men glorious and beautifull to the eyes of men are hatefull to God because they flow from the filthy puddle of a corrupt heart For as an euill action for matter can neuer bee made good by a good intention of the heart so a good action for matter can neuer be good in acceptance from an euill and deceitfull heart If the spring be corrupt so are all the streames Hence also God esteemeth good duties perfect when the heart is sincere because what is wanting in the manner and measure of obedience is supplyed by soundnesse and made vp by the goodnesse of the â—â—art and therefore in Scripture vprightnesse and perfection are put one for another The widowes mite was in it selfe very light but putting her heart to it made it ponderous Adde thy heart to thy mite and it shall be accepted as a Talent Hence the Scripture saith God iudgeth not as man we iudge from without God from within we proceed from the effect to the cause hee from the cause to the effect wee iudge the heart by the worke hee the worke by the heart we looke first to the sacrifice and then to Abel hee first hath respect to Abel and then to his sacrifice Hence we see a mite in sincerity accepted and a Talent from hypocrisie reiected III. Without this good and honest heart thou losest all thy labour all thy graces all thy hopes all thy expectation If they come not from a pure heart he that is pure looks with pure eyes reiects them all If thou beleeue not from the heart Rom. 10.10 it is vanishing and temporary If thou liftest not vp pure hands in prayer that is the prayer of a pure heart suppose thou diddest weare thy tongue to the stumps and thy knees horne-hard thou losest all thy labour therefore Paul describeth true worshippers 2. Tim. 2.22 to be such as call on the Lord with a pure heart If thy loue be in word and tongue and not in truth thy heart cannot assure thee that thou art of the truth 1. Ioh. 3.18 19. If thou doest not from the heart obey the forme of doctrine deliuered Rom. 6.17 all thy obedience is lost without recompence without acceptation yea abominable Finally whatsoeuer we doe doe it heartily vnto the Lord and not vnto men Col. 3.23 The kernell of all duties lyeth within in the true disposition of the heart without which all is as an empty shell which when it comes to cracking and opening the hypocrites hope faileth See we not in the Day of Iudgement many shall pretend great matters done in preaching or prophecying in the Name of Christ and casting out diuels in the same frequenting Christs presence Wee saw and heard thee in our strâ—ets and so expecting some great reward for so great and glorious workes But not being sound at heart all these things are no better esteemed then working of iniquity and recompenced as hatefull sinnes Depart from mee ye workers of iniquity for all the sacrifices of an hypocrite are abominable his very prayers abominable Esa. 1. Bring no more sacrifices but wash you clense you and then come let vs reason together Esa. 58.3 The Iewes vrge God with their fasting and yet are sent away empty IV. A good heart is the essentiall difference or distinction betweene a godly man and an hypocrite whosoeuer wants it shall receiue his portion with hypocrites The Pharises make cleane the out-side A good Christian heares his Master say Thou hypocrite first make the in-side cleane As the hypocrites religion is made but a couer or cloke so he vseth it as a cloke to cast on and off as hee list And as men make their clothes so doth hee his religion so it be some fine stuffe without they care not what base lining they put in But the sound Christian is as the Kings daughter Psal. 45.13 all glorious within like a late fashion of great men lining russet or base Clokes with Taffatie or Veluet cleane thorow or like the hangings of the Sanctuary without course Badgers skinnes within fine linnen embroydered Exod. 26.1 14. The hypocrite desires to seeme either onely or principally the sound Christian desires to be acceptable Saul when hee knew Gods minde in reiecting him yet honour me saith he before the people 1. Sam. 15.30 the sound Christian knowing the minde of God in electing iustifying and sanctifying him endeuours both liuing and dying to be indeed acceptable vnto him An vnfaithfull and euill heart that departs from God hath faire showes goodly greene leaues a kinde of faith ioy profession and will giue God euery thing but a good heart which gift he only calls for which because hee with-holds hee shall neuer speed so well as a sound Christian who can giue nothing but true desires of a changed and sincere heart V. The whole comfort of a Christian vnder God is in a sound honest and good heart As first all inward comfort 2. Cor. 1.12 This is our reioycing euen the testimonie of a good conscience that in all simplicity and godly purenesse we haue had our conuersation This ioy is the ioy of Gods people which the stranger enters not
to be a fruitfull Hearer but must striue to the greatest measure of grace rising if it be possible from thirty to sixty from sixtie to an hundreth fold Phil. 1.9 the Apostle prayes they might be filled with the fruits of righteousnesse as a vessel that cannot hold a drop more which though we cannot attaine yet euery godly man must ayme at it None will denie but that we should doe righteously and doe good workes in this present world But that is not enough vnlesse we be filled with fruits of righteousnesse and be rich in good workes Col. 1.9 the same Apostle for another Church prayes not onely that they may be fruitfull Christians but fruitfull in all good workes and increasing in the knowledge of God yea fulfilled in all knowledge wisedome and spirituall vnderstanding that as a full vessell hath no emptinesse or vacuity in it so no part of a Christians life or conuersation be barren or empty of good fruits 2. Pet. 3.18 Grow in grace and in the knowledge of our Lord Iesus Christ comparing Christians to trees which flourish to a goodly stature but herein vnlike them Ordinary trees haue their seasons to grow but these trees of righteousnesse must euer grow euery time and age is their season and most in their age when other decay And againe whereas they may grow to bring a great measure of fruits euery one of one kinde these must not onely bring abundant fruits in measure but in variety euery one tree must be abundant in all the fruits of the Spirit described Gal. 5.22 23. as might be shewed in the particulars Reasons 1. A great measure of grace makes greatly for the glory of God Ioh. 15.8 Herein is the Father glorified that ye bring much fruit Papists thinke there is no vse of good workes vnlesse we say they merit iustifie and saue vs. But they set out of sight Gods glory the mayn end of them to aduance themselues For as it is the praise of the Husbandman when his field Orchard or Garden is fruitfull aboue other mens Euen so we being his husbandry a part of his Garden and Paradise branches of his Vine planted tilled sowne and set by his hand care Word and Spirit doe then commend his husbandry when we are laden with fruits of the Spirit which are to the praise of God 2. Thess. 1.12 The Lord fulfill the worke of faith with power that the Name of God may be glorified 2. The striuing to a great measure of grace conformeth vs 1. to the image of God who is an vnbounded Ocean and an immense Sea of grace and goodnesse and the more fruitfull and full of grace the creature is the liker it is to God and the neerer to his nature 2. to the image of his Word both the Law which requireth perfection of grace and the Gospell which is the wisedome from aboue full of good fruits Iam. 3.17 3. To the image of Iesus Christ making the members like the Head who was full of grace and truth Ioh. 1.14 4. To the image of our first estate in innocencie where was no defect and 5. of that blessed expectation which wee are to frame and aspire vnto in which the Saints already gathered to God haue put off all defects and being full of the glory of Christ doe see him as he is and see him to be like him 3. The being of a Christian stands in truth of grace but the well-being in strength of grace His acceptation is for truth of grace neuer so small but his commendation is in strength and further measure of grace Christ quencheth not but accepteth a small measure of grace but commends grace in great measure Nay where sometime he reproues a small measure of faith O ye of little faith hee magnifies a greater measure O woman great is thy faith and of the Centurion I haue not found so great faith no not in Israel Not loue but louing much is commended Luk. 7.47 Many sinnes were forgiuen her for she loued much It was the great commendation of Stephen that he was full of faith and power Act. 6.8 and of Dorcas that shee was full of good workes and almes which she did Act. 9.36 4. The abundant measure of grace is the maine strength and comfort of a Christian First in tentation for Satan assailes the weakest when and where the weakest so doe seducers and deceiuers Now a strong faith is a strong shield great knowledge as a strong wall and trench great loue of God a strong binder Secondly in persecution or affliction for well-doing strength of faith and patience will make them grow as the Palme and Camomile vnder that burthen which sinketh and oppresseth weaklings Iacob persecuted by Esau flyes to God and by strength of faith and prayer wrestles with God and preuailed with God and men The Canaanitish woman ouercame Christ himselfe by strength of faith Thirdly in death he can be bold fearelesse and ioyfull the conscience testifying of his fruitfull life Faith clasping Christ fast to the soule maketh him depart in peace Fourthly in iudgement it shall hold vp his head when he can bring in an increase of fiue or ten Talents at what time according to the measure of fruits in grace shall bee the measure of glory fiue Talents fiue Cities ten Talents ten Cities 5. A Christian must striue to an hundreth fold measure because he that labours not in addition to his fruits is on the losing hand and at last shall lose them all To sit downe and not perseuere is to lose all his labor He that continueth to the end shall be saued A sound Christian therfore expects not his Sabbath or rest here nor to cease from his labour till he come into heauen which makes him with Paul forget things behinde and presse still forward Phil. 3.13 And the commandement is to finish our saluation with feare and trembling Phil. 2.12 And the end wee say crowneth all Vse 1. To reproue such as stand at a stay in Religion as hauing grace and Religion enough and they need no more Who are to know that they may suspect the truth of that grace which flatters it selfe and conclude those beginnings to bee deceitfull which are not followed with constant increase Againe they mistake true grace which is not so soone attained as they thinke being as a graine of Mustard-seed which neither roots nor growes nor spreads to a tree suddenly but by degrees and is dead further than growing and the Lords Talent which thou must occupie to increase till he come Luk. 19.13 And giue vp thy Trade once thou must needs proue bankerupt and beggerly Lastly euery man would conclude thus in naturall things If he see his corne in the field stand at a stay and neuer shoot forward he will soone conclude hee shall neuer receiue a comfortable haruest of it And if he see his childe stand still at a stature and neuer increase nor grow stronger and bigger hee
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
3. It excites them to much thankfulnesse when being acquainted with their owne weaknesse and Satans daily assaults they see themselues set into so firme an estate of happinesse as they are armed against the dread of vtter foyling or forsaking Whence Bucer on Ioh. 6. saith Nothing is more profitable than to preach to Beleeuers that it is impossible for them euer to fall from grace Vse 1. Let all this moue vs to the earnest desire of so permanent a condition and so to labour for truth of grace which onely shall continue Content and please thy selfe with no seeming or vnsound grace which shall leaue thee in thy greatest need In earthly things men desire such as are most durable and lay about them for long estates of life or liues or fee-simples And why not heere in so great necessaries and expectations 2. Let this prouoke vs to perseuerance in the state and measure of grace receiued And hereunto let vs consider 1. The end of Redemption to serue the Lord in righteousnesse and holinesse all our dayes Luk. 1.75 2. That righteousnesse departed from is vaine and forgotten Ezek. 18.24 All labour prayers hearing yea all sufferings are lost as the Galatians suffered many things in vaine Chap. 3.4 3. Thou shalt bee iudged as thou art found when the Lord comes the question shall not bee what thou wast once but what thou art As the tree falls so it lies If of straight it bee growne crooked so it shall bee iudged 4. This makes Election sure and is a note of the saued of the Lord to continue to the end Math. 24.13 Glory and immortality is the part onely of such as by continuance in well-doing seeke it Rom. 2.7 And our Sauiour is expresse Luk. 22.28 To you which haue continued with me in tentations haue I appoynted a Kingdome as my Father hath appoynted me a Kingdome The Lord make vs vpright that by continuing in his Word wee may manifest our selues Disciples so following our Lord with patience and perseuerance in holinesse vntill he bring vs vnto an vn-discontinued happinesse purchased by his owne blood Amen Prima perit perit altera altera quarta perennis FINIS THE ALPHABETICAL TABLE OF THE MOST REmarkable poynts inlarged in this Treatise ABuse of things lawfull is damnable as well as the pursuite of things vnlawfull Reasons 3. 164 Abundant measure of grace is the strength of a Christian in a foure-fold afflicted estate 395 Sound Affection to the truth vpholds men from withering 107 Of Affections renewed foure instances 347 Apparell abused how 166 Apostates in dangerous estate three reasons 397 Not to be Ashamed of the afflictions of the Gospell sixe reasons 417 The ayme of euery good hearer must be to bring forth an hundreth fold 392 B Behold what it noteth 16 Booke of nature to be translated into the vse of grace 18 Brutish ignorance after long hearing three reasons 61 C Callings abused how 168 Calling of God without repentance 430 Care of the family abused 169 Cares of the world are great chokers of Gods Word 1. Before hearing two wayes 180 Word 2. In hearing two wayes 181 Word 3. After hearing 182 Foure true Causes of the worlds hatred of God and his truth among many false pretensed ones 134 Church not to be defined by multitude 259 Christ the Author and matter of true wisedome 292 Christians must aspire to the highest pitch and measure of grace for fiue reasons 393 Circumstances necessary to doe good duties well seuen 359 Cleannesse of heart wherein it is 349 Comming to Church Satan euer comes with thee 58 Comforts in persecution three 135 Companions of holy desires sixe 78 Companions of true Illumination foure 82 Companions of sound Ioy 1. Holy affections three 86 Companions of sound Ioy 2. Holy graces fiue 87 Company and society abused 169 Comforts for a Minister who seemeth to lose much labour among a rude people foure 258 Conscience if sound hath 1. Sincerity 2. Tendernes 108 D Dangers in enioying earthly pleasures foure 227 Deceitfulnesse of heart in the matter of repentance in seuen particulars 370 Defects of an euill heart in the matter of his Religion in sixe things 319 Delicacy in Christianity condemned by fiue reasons 411 Holy Desires examined in their 1. ground 2. matter 3. ends 4. companions 76 Sound Desire of the Word tryed by three things 77 Differences between sound knowledge and hypocriticall three 81 Differences betweene Christs sowing and his Ministers 4.19 Despisers of Gods Word in fearfull case two reasons 36 E Earnest of the Spirit what 283 Effects of true Religion fiue 316 Effects of sauing knowledge three 123 Elect how farre they may fall in fiue conclusions 422 Ends to aime at in our pleasures 3. 250 Examination whether we are gotten beyond hypocrites in foure things 75 F Faith especially impugned by Satan many reasons 54 Tēporary Faith is raised on tēporary causes which they be 69 Iustifying Faith necessary to a good heart for 5. reasons 294 Faith gouerneth the whole life fiue instances 296 Forwardnesse to heare the Word of God vrged by 4. reas 5 To Fruitfulnesse in grace foure things required 20 Fruitfulnesse necessary to Christians fiue reasons 388 For our Fruitfulnesse the Lord hath done fiue things 399 Sweet Fruits of patience foure 414 The better the Fruits the more need of patience 415 G God glorified by ioyning of the Crosse to Christian profession foure wayes 129 Gods glory is the ayme of a good heart in all his parts and in all his actions 276 Godly men are most peaceable and yet none more troubled than they foure reasons 299 Godly man keepeth the whole Sabbath with the whole man 332 God esteemeth the goodnesse of our workes by the goodnesse of our hearts 372 Goodnesse of heart is a full Sea of comfort in all afflictions 1. Inward 2. Outward 375 Good ground bringeth forth fruits answerable in kinde to the seed 386 The thing hated in Good men is goodnesse 134 Goodnesse of hearers esteemed by goodnesse of heart for foure reasons 264 Grace if sound groweth still fiue reasons 307 Graces of the Spirit compared to water in 4. things 120 Graces speciall and sauing are wrought by the Word preached fiue 323 Sound Grace is blessed with perseuerance 418 Grounds of perseuerance in grace 6. cleered frō exceptions 424 Growth in Grace tryed in the 1. Root 2. Fruits 3. Measure 4. Affection 5. Continuance 88 In naturall Growth persons are higher but in spirituall they grow lower 91 Growth of hypocrites deceitfull in sundry things 98 Some Ground on which the seed of the Word falleth is good ground fiue reasons 252 True Growth is in all graces sixe instances 307 The good heart onely Growes 311 H Heart called good in two respects 261 An Heart qualified by grace is beyond an euill heart in sixe things 262 The Heart is softened by a threefold moysture 270 A good Heart hath fiue properties in regard of God 272 Hath fiue excellent properties in
great enemies of the VVord and hinderances of saluation seuen reasons 220 Best Pleasures vnderualued fiue wayes 231 Phrases of Scripture seeming to impugne the perseuerance of Saints explaned 441 No Prayer against falling away implyeth that the Saints can fall away 440 Price of Gods VVord 12 Many goodly Professors fall short of saluation and why 119 Profiting in degrees of grace knowne by foure notes 402 Properties of Christian couetousnesse foure 204 Prosperity a Popish but a false note of the true Church 132 Properties of a good heart about the Sabbath fiue 331 Prouocations to good duties foure 358 Q Questions whether no worldly cares be allowed to Christians 176 How far worldly cares may be lawfull 177 Whether a man cannot be rich and godly 192 Question of perseuerance in grace handled at large 424 R Raigne of lusts thrusts downe the VVord three waies 151 Recusancy a dangerous sinne 6. reasons 35 Remedies against the choaking of riches foure 202 True Religion described at large in the true causes and effects of it 314 Religion truly imbraced by foure inward affections of a good heart 317 Receauing of Gods ministers is in foure things 340 Repentance stands in foure things 366 Riches compared to thornes in foure things 191 Riches are commonly great enemies to Religion and hinderers of saluation 192 Riches choake the VVord 1. Before hearing three wayes 194 Riches choake the VVord 2. In hearing 195 Riches choake the VVord 3. After hearing two waies 196 Riches full of deceytfulnesse 206 Riches deceiue men of fiue of the best things they haue or can haue 206 Riches how they deceiue men of saluation 209 Riches deceiue by sixe false promises 210 Riches falsely called profits being so vnprofitable in the most needfull things and times foure instances 213 Riches giuen by God for foure good ends 214 Riches are receits and so to be held three reasons 215 Riches true and vndeceiuable to be procured and of them foure instances 216 Riches in themselues the good blessings of God 3. reasons 192 Rooting in grace is in three things 124 Rules to try whether we continue to grow in grace foure 91 Rules of moderation in naturall and lawfull desires fiue 174 Rules how to carry our selues toward riches that they proue not thornes sixe 205 Rules to preserue vs from the deceytfulnesse of riches 5. 212 Rules in generall how to carry our selues through our pleasures fiue 238 Rules concerning perseuerance in grace foure 422 S Sabbath profaned by wicked men fiue wayes 335 Sacrifice of wicked men abominable foure reasons 288 Satan comes with men to the hearing of the word 3. reasons 47 Satan commeth to steale the word away 1. Inwardly three wayes 48 Satan commeth to steale the word away 2. Outwardly three wayes 51 Satannicall suggestions against the word fiue 50 Satan hath three ends in stealing away the word 52 Satan aymeth especially to steale the word out of the heart two reasons 53 Satan is a deadly enemy to mans saluation three reasons 55 Satan is there most where he is least suspected 170 Seed a resemblance of the word in sixe things 23 Seed of the Spirit what 282 Seed springeth vp in stony ground to three degrees 65 Selfe respects may make a man diligent in the meanes of saluation three instances 69 Seeking of God wherein it stâ—ndeth 272 Signes of sound humiliation three 290 Sinne thrusts vs vnder wofull misery fiue reasns 364 Singlenesse of heart is in fiue things 350 Softnesse of heart in three things 348 Soundnesse of heart comforteth 1. in life 2. in death 3. in day of Iudgement 378 The Sower is Christ who goeth forth to sow three waies 20 Spirituall worship is from Gods Spirit 1. inspiring 2. directing 3. assisting 285 Spirituall worship must be also from mans spirit qualified with sundry spirituall graces 286 The Spirits indwelling in the Saints assureth them of perseuerance 437 Sports many wayes abused 167 Supplication necessary to a good heart foure reasons 301 Suspect most danger in most lawfull things 171 Symplicity a bad excuse for bad hearing fiue reasons 41 Syncerity of heart how discerned 351 T Thorny Ground and bad hearers resembled in three things 148 Triall of sound prayer by 1. the mouer 2. the matter 3. the manner 302 Triall of sound fruits of grace by foure rules 385 Times vnseasonable for pleasure foure 247 V W Of true Vnderstanding of Gods word foure notes 43 In the Vse of naturall things euer ioyne a spirituall 174 Watchfulnesse of heart looketh to fiue things 355 True Watch against sinne in eight things 369 Men Wither in race foure wayes 95 Withering in grace dangerous in foure respects 100 To Wise vsing of pleasures foure rules 245 Wicked men are without peace 300 Wicked men loathing the liquor of the word hate the vessels and Ministers 342 Wicked men cannot pray many reasons 340 c. Witnesse of the spirit what 282 The Word diligently to be heard fiue reasons 3 Word as necessary to saluation as seed to the haruest 31 Word knowne to be fruitefull by foure notes 56 Word of God best after hearing fiue reasons 159 Word applied is the pruning knife of our pleasures as in the foure parts of it 230 Worldly cares argue impiety and folly 184 Z Zeale renewed knowne by foure notes 348 FINIS Be diligent to heare the Word Reas. 5. Ioh. 8.47 Heb. 10. Luk. 10.42 Be forward in hearing the Word Reas. 1. 2 3 Psal. 27.4 Psal. 84.1 4 Act. 10 33. Psal. 119.147 Apprehend all good opportunities within thy calling Christ spake in Parables for foure reasons Difficilis in Scripturis magna ingenia exercent Aug. in Psal. 140. The misery of a sencelesse hearers in fiue things Act. 13.46 2. Cor. 2. â—6 Non impertiendo malitiam sed non impertiendo gratiam Aug. The scope of this Parable Act. 16.14 Translate the booke of nature into the booke of grace Rom. 1.28 The Agent or Sower Difference betweene Christ his sowing and the sowing of his Ministers foure 4. Things make to fruitfulnes raine â—unbeames winds application of all to sâ—t ripen the seed All from Christ. 2. His action Christ goeth forth to sowe three waies 3 His intention The Word preached resembled to seed in sixe things Act. 26.29 Seede of Gods Word more excellent then all other seede in foure respects Reu. 14.6 The dignity of the Ministry The duâ—y and charge in foure things 1. They must goe foorth to sow 2 Not any but their Lords seed 3. All his seed 1. King 22 14. 4. To his aduantage Mat. 6.2 5. Prepare thy ground for this seed Receiue and retaine it Col. 3.16 Luk. 10.42 Bring answerable fruits to the seed Looke to the daily growth of it The Word preached as necessary to saluation as seed to an haruest 2. Cor. 9.6 Some harts and hearers compared to the high-way for 3. reasons Carelesse Hearers the worst Hearers Heb. 6.8 Against Recusants Ioh. 8.47 Ioh. 3.20 Against dispisers of the Word Against persecuters of the Word Motiues
to carefull hearing 4. Simplicity no excuse for bad hearing for 5. reasons Nor a bad memory can excuse carelesse hearing Heb. 4.2 4. Notes of true vnderstanding the Word Reasons why wicked spirits are compared to fowles of heauen 4. 2. Cor. 12.2 Matth. 4.5 Why Satan comes wheÌ„ men heare the Word 3. reasons Satan commeth inwardly 3. wayes 1. Cor. 11.22 Mic. 2.7 Satan commeth outwardly 3. wayes Luk 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. End of Satans coÌ„ming to steale away the Word 2. End of Satans comming to hinder faith 3. End to rob men of their saluation That the Word hath been fruitfull foure notes Gal. 3.24 Thou neuer commest to Church but Satan commeth with thee Motiues to watch against him three 3. Notes to know that the diuell hath robbed thee of the Word 6. Meanes to lay the Word vpon and in our hearts Why most men continue brutishly ignorant after long hearing 3. Reasons Bad hearers compared to stony ground in 5. things Stony ground coÌ„mendable in 4. things Note The seede springeth vp in stony ground to sundry degrees Doct. A bad Hearer may goe far in Christianity Temporary faith raised on temporary causes 2 Tim 4.10 Phil. 2.21 3. Reasons why hypocrites goe so farre Numbers 〈◊〉 com◠〈◊〉 of many that come 〈…〉 4. instances Luk. 12.29 A serious examination whether wee haue gotten beyond hypocrites in 4. things I. Jn holy desires For 1. Their ground Act. 17.11 2. Their matter 3. Their ends 4. Their companions sixe II. Illumination For 2. Pet. 2.18 19 20. 1. The matter Iob 19.25 Gal. 2.20 1. Cor. 1.30 2. The end Col. 3.10 3. The companions foure Psal. 25.9 4. The growth Pro. 4.18 III. In ioy For 1. The ground 2. The matter 3. The measure 4. The companions 1. Holy affecâ—â—ons 2. Holy graces fiue Pro. 14.10 IV. In growth For 1. The root Esa. 61.3 2. The fruits Heb. 11.6 1. Tim. 1.5 3 The measure Psal. 119.6 Act 4 20. 4. The affection 5. The continuance Heb. 11.1 What withering is Men wither in the Church 4. wayes 1. In Iudgement Gal. 1.6 Instances of Apostacy or withering in sound iudgement Opera tincta sanguine Christi 2. In affection 3. In practâ—ce Gal. 4.15 4. In vse of meanes Iosh. 24.15 The danger of this withering in respect of 1. God 2. The church 3. The sinne it selfe Heb. 10.26 4. The Iudgement 6. Notes of a man withering in Grace Ioh. 5.35 6. Meanes to keepe vs from withering in grace 1. Thes. 5.19 20. Eph. 2.20 Esa. 4.4 1. King 17.16 Motiues to beware of withering Mat. 21.20 Vers. 19. Doct. Seed of the Word not fruitfull to saluation in an hard heart Tot verba tot verbera nihil profuêre Pharaoni Rom. 1.16 Heb. 4.12 Gutta cauat lapideÌ„ non vi sed saepè cadendo Six markes to know an hard heart by Exod. 9.27 Motiues to labour for soft hearts Meanes of a soft hart Psal. 101 4 Incidit gemmas at non inciditur ipse Hircino tantum sanguine mollis erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 4.5 Doct. The cause why many goodly Professours fall short of saluation Humor vnctionis compunctionis Psal. 6.6 Mark 6.20 Three things must be prepared to make vs hold out 1. Sauing and distinct knowledge Notes of sound knowledge foure 2. Deepe rooting in 3. things 1. In the doctrine of faith Notes 3. 2. In the grace of faith Where 1. What it is Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The notes and signes of it 5. Act. 15 9. Psal. â—19 6 3. In the profession of faith 3. Markes Sound moysture of compunction Zech. 12 1â— Ier. 9.1 Sound moysture of vnction Ioh. 7.38 Knowne by 4. markes Iob. 8.11 Meanes of this moysture are fiue Ioh. 1.16 Rom. 1.4 Doct. Persecution and Gods Word vndiuided Reas. 1. 2 The crosse inseparable from Christian profession 4. Reasons from Gods glory Phil. 1.13 Acts 20.23 Pro. 15.10 Gal. 1.13 Persecution compared to the scorching of the Sunne in 4. things Mat. 24.24 Mat. 10.16 Luk. 14.28 4. True causes of the worlds hatred of the godly The thing â—ated in good men is goodnesse Comforts in persecution Doct. 2. Many glorious professors fall off in persecution They fall from fiue things Reas. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 3 4 Mat. 17.4 1. Kin. 14.2 2. Tim. 2.19 7. Meanes to vphold vs in triall Phil. 1.29 2. Thes. 2.10 11. Method of this part of the Text. Carnall lusts compared with thornes in 5. things 1. Tim. 6.10 1. Cor. 7.30 Heb. 6.8 Bad hearers aptly compared with thorny gâ—ound Lusts of any kind cherâ—shed spoyle the worke of the Word Iam. 1.22 2. Chron. 16.10 Reas. 1. 2 3 Gen. 3.18 4 Raigne of lusts thrust downe the raigne of the Word many waies Meanes to keepe our hearts as good ground in good kilter 5. Meanes to set the seed of the Word aboue the weeds of lusts A good Hearer â—eares for afterward Reu. 14.6 Psal. 92.14 Gods Word is best after the hearing for 5. reasons 2. Tim. 3.17 Foure sorts of hearers hereby reproued 2. Sam. 12.7 4. Motiues to lay vp the Word for after-vse Psa. 101.2 4. Meanes of this duty Doct. Abuse of lawfull things damnable as well as the pursuit of vnlawfull Note Instances of most lawfull things vnlawfully abused 7. 1. Eating and drinking Iob 1.5 2. Apparell 3. Recreation Phil. 4.8 Sports become vnlawfull being immoderate vnseasonable profane vncharitable 4. Marriage 1. Cor. 7.39 5. The calling 6. Care of family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Society 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.8 Luk. 14.20 5. Rules of moderation in naturall and lawfull desires Deut. 25.3 Iob 1.5 The first sort of thornes are worldly cares Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sollicitudo diligentiae diffidentiae 5. Markes of distrustfull cares Cura interdicta non officii sed euentus Doct. Worldly cares great chokers of Gods Word 1. Before hearing 2 wayes 2. Jn hearing two wayes Three instances Col. 3.1 2. 3. After hearing Num. 14.2 Mat. 19.22 5. Motiues to rid our selues of worldly cares Hag 1.6 4. Meanes to rid our selues of thâ—se â—arking cares To cast our care vpon God siue helpes Psal. 145.18 Tertull. contra Esau Instances of needfull cares consuming vnneedfull Mat. 6.33 Peace if it run from vs to bee followed Heb. 12.14 The second sort of thornes is deceitfulnesse of riches Greg. Mag. in Lucae 8. Riches aptly compared to thornes in 4. things Doct. Riches great enemies to Religion and saluation Riches good blessings in themselues 3. Reasons August in Psal. 51. Riches choke the Word 1. before 〈◊〉 3. waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 6.17 2. In hearing 3. After hearing 1. Hinder profession Mat. 11.6 2. Hinder practice as in sixe instances 5. Markes of a man in whom the Word is choked by wealth Act. 26.18 Sincerum est nisi vas â—uodounque infundis acessit 4. Remedies against choking thorns Luk. 12.48 Psal. 62.10 Gen. 32.10 Pro. 17.1 Phil. 4.11