singularity and precisenesse and make him stagger betweene Popery and true Religion yea to possesse him with a wicked opinion and conceit that Popery is better 2. As a good hart to grow growes in the powerfull vse of the meanes of saluation knowing that hee who must retaine strength must eate daily so the euill heart neglects the meanes of grace and growth A good hart the more it growes the more it is humble but this growes proud of what he knowes and is soone at a stand not needing more Whence else are such speeches as these What need all this preaching so many Sermons so much knowledge From pride it growes to idlenesse in the vse of good meanes and shall assoone grow rich in grace as an idle fellow that casts vp his Calling and makes euery day holy-day shall grow rich in the world 3. It growes downward and goes backward it easily slides backe from degrees of grace it had receiued and from such practices it had begun and entred on first because it professed without sincerity for bad and by-ends secondly because all his motions were not from the Spirit but vanishing from the flesh his righteousnesse as the morning dew soone drawne vp his resolutions but starts and fits and in good moods thirdly because of the loue of ease of the world of the fauour of men and lothnesse to be at so much paines or losse as the power of Religion calls for any of these makes them soone cast vp all as Demas and setting hand to the Plough soone to looke backe How many by examination may finde they are farre worse than many yeeres since lesse heauenly-minded seldomer in prayer or reading lesse watchfull against sinne lesse mindfull of redeeming their time more worldly scandalous vnprofitable If euer any thing had been sound in this heart it would haue been sweeter to them than to haue gone from it so carelesly Oh repent and doe the first workes and let thy workes be more at last 4. An euill heart growes now apace and to a kind of fulnesse and perfection namely to be as full of vnrighteousnesse as the Gentiles Rom. 1.19 as full of wicked lusts as that poore man was full of Leprosie that came to Christ Luk. 5.12 As the good heart growes in all kindes of graces so this in all kinds of wickednesse for an euill heart cannot but grow from euill to worse Especially it growes full of guile and deceit as Elymas full of subtilty and mischiefe Act. 13.10 thus Satan filled Ananias his heart with hypocrisie a shew without but nothing else within So also it growes full of malice and wrath in hearing the Word come against his sinnes Act. 19.28 the Ephesians against Paul were full of wrath and rage whereas a good heart will say Let the righteous smite me it shall be a benefit Psalm 141.4 Lastly it growes full of enuie and indignation that any should grow neere it and full of nips and scornes against godly Preachers Haue these the marke of the Spirit in spirituall growth that cannot abide the growth of grace in any other or rather the brand of that wicked spirit who lyes in waite till the woman be deliuered to kill her childe Reuel 12.4 IV. A good and honest heart lookes to the Ordinances of God and so hath many excellent qualities In two generall respects 1. In respect of Christian Religion it selfe 2. In respect of the meanes by which it is vpheld and these are three 1. The Word and Sacraments 2. The Sabbaths and Assemblies 3. The Pastors and Ministers 1. For Christian Religion it selfe because it knowes there is but one hope of happinesse and one way to attaine that hope and as there is but one God so but one faith one true Religion by which it can truly know God and rightly worship that God it rightly knowes and so in the way of his worship come to communion with him therefore it is very carefull to make choyce of the true Christian Religion and therefore takes not a Religion hand ouer head but examines it in all the foure Causes and in the Effects 1. The Efficient or Author it knowes true Religion is not the constitution of any earthly power nor the birth and issue of Parents to posterity but is the daughter of God seeing hee onely can make knowne his owne will hee onely can prescribe his owne worship and command or forbid what is pleasing or displeasing to him And therefore if it depend vpon him for all that pertaineth to life much more for all that pertaines to godlinesse 2. Pet. 1.4 It will not take a Religion on the word of any man any Church any Councell or any Pope nor any Angell Gal. 1.8 but on the Word of God onely 2. The Matter of it being from God must bee Diuine contained in the holy Scriptures by which alone we come to the true knowledge and seruice of the true God It will not hold for matters of Religion vnwritten traditions nor precepts of men nor constitutions of Fathers or Churches not grounded in the Word As the Scriptures forbid all addition or detraction from themselues so a good heart holds them accursed that for Doctrines of God shall obtrude precepts of men 3. The Forme of true Religion is conformitie with Gods reuealed will in all things as the forme of the Tabernacle was the conformity with the patterne giuen to Moses in the Mount from which he might not depart no not to a pin It will not chuse a Religion that layes out of sight that patterne that prohibits the vse of Scriptures that holds ignorance the mother of deuotion It will not chuse a Religion that is cleane contrary to the patterne a Religion that makes more gods than one that makes euery Pope a god in forgiuing sinnes making something of nothing and Lawes directly to binde conscience that makes more Mediators than one contrary to the patterne 1. Tim. 2.5 euen so many as there bee Saints in the Popes Calender yea euery man his owne sauiour and meriter of eternall life It will not chuse a Religion that disableth the onely Sacrifice and Oblation of Christ vnlesse he be daily offered by greasie priests nor that which teacheth in the day of trouble to call on the Virgin Peter Iohn all Saints contrary to Psal. 50.15 nor that which disclaimeth ciuill obedience and thrusts downe the authority of Princes in their owne Dominions against that in Rom. 13.1 4. In the End the principall end of true Religion is Gods glory the lesse principall the leading of men to true beatitude by the right way which is Christ. A good heart will not chuse a Religion which is derogatory to Gods glory and carries away from Christ such as the doctrine of iustification by workes of humane satisfactions inuocation of Saints propitiatory sacrifice for the sinnes of quick and dead the Popes head-ship of the Church making lawes against the Lawes of Christ
vnderstand for so Beza translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proues both out of the Syriake and out of the opposition of this ground to the next which receiues the Word with ioy that it were more conueniently read and translated which attend not than vnderstand not Vse 1. Lectio haec saith Gregory non indiget expositione sed admonitione Christ hath expounded this to our hand and therefore this needs not an Interpreter so much as a Practiser Thus then I proceed If the worst ground of all heareth the Word and those Hearers which shall be deepest in damnation are Hearers of the Word what shall then become of them that will not heare What haruest can they expect who will suffer no seed to be sowne in their fields Or what earth is that that is let lie vnsteared and vnsowne but some barren Common or some dry Heath and Wildernesse which brings nothing but thornes and briers whose end is to be burned What shall we say to our Popish Recusants who runne from the Church and stop their eares against the Word as if Religion and deuotion stood onely in flying the Scriptures the rule of all Religion Were they here present to heare mee I would tell them 1. That if they were of God they would heare his Word but as Christ said to the Iewes Yee are not of God because ye heare not his Word 2. If they were the sheepe of Christ they would heare his voice Ioh. 10.27 But Christs marke is worne off and they beare the marke of Antichrist 3. Were they of Christs kindred and acquaintance they would heare his Word Luk. 8.20 My mother and brethren are they which heare the Word of God and keepe it 4. Were they not wedded to that Man of sinne they would not so sinne against their owne soules Prou. 8.35 Hee that sinnes against me saith Wisedome hates his owne soule and all that hate me loue death 5. Were they heires of blessing they would not runne from the blessing of them that are Hearers of the Word and doers of it and so wrap themselues in that curse Act. 3.23 It shall be that euery person who will not heare that Prophet shall be destroyed from his people 6. Were their Religion of God they would not thrust away his Word with both hands contrary to the man of God Psalm 119.48 who lifted vp both his hands to the Word of God as if hee would pull it to him with both hands Were their Religion any other but a mystery of darknesse it would brooke the light which whosoeuer feareth or flyeth hee is an euill doer Were it any other but an heape or packe of Idolatry it would abide the triall of the Word But Dagon must downe before the Arke Euery contrary flies and expels the contrary Gods Word is the breath of Christs mouth which must blast wither the kingdome of Antichrist and therefore all the kingdome of Antichrist hates and shunnes it as the theefe the gallowes set vp for his execution Againe what shall we say to the despisers of Gods Word Many there are who make light account of a Sermon they had rather heare an Enterlude than a Sermon A game at Maw or Irish is as good an employment They can passe a day and a night at these sports with farre lesse tediousnesse than one houre at a Sermon To these I say 1. You shall bee arraigned at Christs Barre for despising the Lord Iesus himselfe Luk. 10.16 He that despiseth you despiseth me 2. You shall be cast and condemned to the most wofull damnation that euer befell the most notorious sinners in the world Beleeue not me but â—esus Christ himselfe Math. 10.14 15. He that shal not heare the words of his messengers it shall be easier for Sodom and Gomorrah in that day of Iudgement than for that man Oh woe worth thee that thou art a despiser Christ hath read the sentence of thy damnation already and vnlesse thou repent hee hath with strong asseueration adiudged thee to an heauier load of curses than shall be laid on Sodom and Gomorrah those filthy sinners which were burnt with fire and brimstone for their crying sinnes See the greatnesse of thy sinne in this grieuous punishment and if thou wilt not be deeper in hell than filthy Sodomites beware of despising the Word Heb. 12.25 Obiect If I escape so long I shall care the lesse Answ. No but for the present thou art as a condemned man bound and hampred with the plagues of God and especially that great plague that thou seest them not Deut. 28.15 If thou wilt not heare my voice then cursed shalt thou be in the City and in the field in the fruit of thy body and of thy ground in thy comming in and thy going out These and more than these awaite thee in euery corner Againe Gods curse is vpon thy soule euidently thou diddest neuer taste of the Kings Supper thou neuer knewest the felicity of Gods people thou art a leading with a guard of diuels to thine execution hast thine eyes couered as with a napkin of errour and ignorance as a felon ready to be turned off and thinkest thou thy selfe in good case all this while Lastly what may wee say to Persecutors of the Word and the Preachers of it such as would if they could with a sword slay those that seeke to saue them Like the Hearers at Nazareth who would kill Christ himselfe Luk. 4.28 Eliah shall bee counted a troubler of the State Daniel shall be watched and accused in the matter of his God Amos shall bee accused to the King as one whose words the whole Land is not able to beare 1. What need wee say more than they proclaime against themselues For who be they that stand against the Gospell and Preachers of it but Swearers Libertines Gamesters Drunkards Ruffians Couetous Adulterous and in their whole courses enemies to Righteousnesse that they must needs bee good men and deare to God that are encountred with such aduersaries 2. That Word which thou persecutest and wouldest driue out of thy conscience or wilt not heare the same shall pursue thee and follow thee as an Hue and Cry and thou shalt heare it and condemne thy selfe because thou couldest not endure it should condemne thy sinnes 3. The time comes wherein if thou timely repent not thou shalt see and say thou tookest the wrong end of the staffe and didst kicke against hard prickes and thy conscience shall conuince thee that what thou didst against Christs seruants and Gospell whatsoeuer thy pretence now be thou didst it against Christ himselfe who will pay thee home with thy owne coyne Iulian that cursed Apostate finding himselfe at last too weake cryed out Vicisti Galilaee vicisti Christ was far enough out of his reach he persecuted his seruants and Professors but his conscience now tels him it was against Christ who is too strong for him Writing against Christians he alleaged many things that they
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
call not good words 4. Marke When a man cannot bee at so much leisure for God and good things as for his owne pleasures and carnall desires Hee grudgeth no time spent in pleasure but all or the most time in Gods seruice is but lost Hee can waste out houres and weekes and moneths in sports can sit nights and dayes at Cards or Dice or other vaine exercises but with much tediousnesse sit out an houre in Gods House He hath sundry houres in a day for himselfe or his friend to communicate and talke together to order family-businesses but very seldome takes halfe an houre to conferre with God priuately in reading the Scriptures in prayer meditation or instructing his family one halfe houre in a moneth is too-too much and may not be spared How little is God and his Word beholden to these men who are vnderlings to their pleasures Yea some are so dogged and such enemies to goodnesse that as they cannot take any time themselues so will they not bee perswaded to allow any time to others about them for any good exercise No time that their seruants and children waste otherwise is comparably troublesome to them as that which they imploy in reading hearing or such like exercises So malignant is the constitution of many that although their seruants would redeeme the houre of a Lecture twice ouer in a weeke yet like hard task-masters they will not affoord it at any hand but esteeme of Gods Word and seruice as Pharaoh Ye are too idle and Moses and Aaron make the people idle and so hold them straiter on that Day though they remit all the weeke after Let Pharaohs strokes warne them betime It was noted a great disproportion in Salomon himselfe to spend seuen yeers in building Gods House and thirteene in his owne Yet our times spend seuen and thirteene in their owne houses none or very little in Gods 5. Marke When men shunne all molestation and the meanes which would set them free from their slauishnesse and seruice of pleasures When in Gods house they cannot endure such teaching teachers as would pull them both from vnlawfull pleasures and the abuse of lawfull Such men as Micah neuer prophesie good vnto them For who would willingly haue his eye pulled out or part with his lusts as deare as his eyes Hence are all the stirres and tumults against godly Ministers they would preuaile against wicked mens pleasures but they will not bee tormented before their time they will rather abstaine from Gods House hereafter ordinarily and wilfully So when men at home shunne all gracious and sauory communication driuing away all mention of God from their tables from their discourses and please themselues in following vnsauory and vnfruitfull if not hurtfull speeches all the day long Also when they distaste godly and fruitful company by whom they might helpe their soules out of the snares they are in the man is an abomination to them that hath good sauory words in his mouth Oh this is to binde him for the time to his good behauiour hee must not sweare nor iest nor scorne nor be loose and corrupt in his speeches and then must he sew vp his lips and say nothing But loose and libertine company that will sweare and drinke and game and raile against these strict fellowes as fast as he these are his delight now he can be pleasant and iolly and as a fish in his owne element 6. Marke Immoderate sorrow when hee cannot obtaine his pleasure is a note of a man subdued by pleasures in whom Gods Word hath no part 1. Kin. 21.4 Ahab is sicke and cast vpon his bed for Naboths Vineyard for he cannot tell how to compasse it All Hamans honour and fauour with the King pleased him not because Mordecai bowed not vnto him 2. Sam. 13.2 4. Amnon was vexed sore for his sister Thamar grew sicke and leane He that inioyes a thing moderately can bee moderate in the forgoing of it What I lightly loue I can lightly leaue But if Dauid loue Absalom too well hee will grieue because he cannot dye with him nay for him Would God I had dyed for thee O Absalom my sonne my sonne Affections are so much the more impotent in the losse as they are more potent in the fruition of any thing 7. Marke The immoderate feare of death as the end of all pleasures and delights the memory of it is bitter to a man ouer-ioyed in his pleasures the approching of it dreadfull but the stroke of it most dolefull because he hath no better or other pleasure in his heart for the present than that which the world affoordeth which hath gone with him as long as she could and much lesse any expectation of any hereafter These are sure markes of him that is ouercarried with pleasures against the Word III. Now seeing wee are not Stoicks to condemne all pleasures nor vnthankfull declamers against Gods goodnesse that hath filled our liues with comfort neither may vnwisely cast away the good with the refuse and seeing our liues without some pleasure would be as a long iourney without any Inne much labour no comfort or refreshment Let vs learne in the next place how to carry our selues toward and thorow our pleasures so as they may not be choke-weeds either of the Word or our owne saluation by it The first Rule concernes the person affecting pleasures who must looke hee be a sanctified man For saith the Apostle onely to the pure all things are pure Tit. 1.15 Neither is there any true peace or pleasure without peace of conscience and the sence of remission of sinnes for sinne thrusts out true pleasure and here we say as Iehu in another case 2. King 9.22 What peace so long as thy sinne remaineth And we reade in Scripture that onely the godly and righteous are commanded to reioyce Psal. 32.11 And 40.16 Let all those that seeke thee reioyce and bee glad in thee It beseemes onely the vpright The second Rule concernes the choyce of our pleasures three wayes 1. For the matter 2. For the circumstances 3. For the kinde of them 1. For the matter they must not be pleasures of sin which euery godly man must refuse with Moses Heb. 11.25 For to reioyce or delight in sinne is the top of wickednesse and all such end either in repentance or damnation But for the matter they must be in their nature either good or at least not euill Therefore they that passe their dayes in surfetting drunkennesse chambering wantonnesse lusts vncleannesse vnlawfull sports and recreations haue made an ill choyce for themselues of that which should bee hatefull to all Christians see Esa. 5.22 Habak 2.15 Math. 24.45 2. Suppose our delights be good in their nature matter yet if they be bad in circumstances we may not now chuse them as indifferent If any lawfull delight haue some blot vpon it or be become a fashion or guise of profane men who are excessiue
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
preaching of the Gospell sounding in the eare The latter a drawing of the Elect vnto true faith by the mighty worke of Gods Spirit in the heart That brings men to knowledge profession externall reformation at farthest without inward change and renewing of the heart This inlightneth the minde distinctly to know the doctrine of saluation as it is laid downe in the Scripture and boweth the will to imbrace it readily ioyfully constantly and to beginne to obey it vnfainedly Now as there is some good ground we are in the next place to inquire what it is or how it may bee knowne And this ground is called here a good and honest heart Vsing a double Epithite either by way of exposition shewing that by a good heart he meaneth an honest heart or by way of collection noting a double grace both of inward purity and of externall fruits and reformation I. It is called a good heart in two respects 1. As emptied of bad qualities 2. As well qualified by grace 1. It is emptied of bad qualities being cleane contrary to all the bad disposition of the three former kindes of ground For the first ground neglected the seed and suffered birds to picke it vp but this keepes the seed The second receiued the seed but the Sunne withered the fruite that it continued not but this brings fruit with patience saith our text The third brings fruit but among thornes and so is choaked but this seed is cast in good ground freed from such choak-weeds and lusts So as being contrary to all the other it receiues willingly retaines constantly and perseueres fruitfully vnto the end 2. It is well qualified by grace as in our text 1. God hath made it of a cursed and barren earth good ground 2. It heares the Word beyond the other the former heard it but without desire this heares with study to learne and industry to vnderstand 3. It keepeth the Word in memory minde and practice the other heard but kept nothing because there was no fit place to keepe it in 4. It brings fruit in the other was some care to heare but here is a care of fruitfulnesse 5. It is carefull to proceed in grace to double and increase the measure of fruits from thirty to sixty and so to an hundreth fold but the other soone fall from their measure 6. It hath obtained by grace an inuincible fortitude against temptations and trials so as no feares or forces shall remooue them from the study of piety and fruits of grace for they bring forth fruits with patience as the other did not II. So also it is called an honest heart As good is a generall word excluding euill qualities and including good so honest also is a generall word and put for the whole approoued disposition of the soule containing both ciuill and religious honesty Ciuill honesty is inioyned Rom. 12.17 Prouiding things honest before all men that is in such grauity sobriety equity and comelinesse as may beseeme your persons auoyding lightnesse in speech and talke in deeds and actions in apparell and gesture in gate and behauiour For euen ciuill honesty is more than to be honest of a mans body euen to minde things honest and comely in the whole course and to walke in all things gracefully and seemely Phil. 4.8 It fights therefore against ciuill honesty and seemlinesse to see a Magistrate running after playes and gamballes like boyes a Minister carowsing and quaffing among boone companions an ancient man garish and light in attyre and youthfull fashions an ancient woman tricking her selfe and trimming like a wanton girle a young man frequenting Tauerns Innes and Ale-houses or lasciuious with the other sexe a young woman full of talke much in the streets or familiar with others than of her owne sexe But that is ciuill honesty when men in their places carry themselues before men as may winne reuerence and grace to their persons And yet that is the least part of the honesty heere meant There is further a religious honesty of the heart namely the inward purity integrity simplicity and sincerity of the heart when it is plaine and single as Nathanael A true Israelite in whom was no guile It is knowne by opposition to hypocrisie or guile it makes not a shew of goodnesse nourishing sinne within And it labours to produce things honest not before men onely but also before God 2. Cor. 8.21 From this ranke of honest-hearted persons are excluded 1. Debosht persons who hauing shaken off the feare of God and shame of men care not for but cast off all honesty both before God and men as the vniust Iudge Luk. 18.3 2. Ciuill honest men who walke honestly before men but care not for honesty of heart before God 3. Hypocrites who will seeme to be honest-hearted before God but neglect honest equall and approued carriage before men Doctr. The Lord esteemes the goodnesse of an Hearer by the goodnesse and honesty of his heart And this is the difference of a sound and elect Hearer from the reprobate and fruitlesse that the Word makes the heart of the one honest and faire and so keepes it but the other abideth stubborne and deceitfull still Dauid is commended in Scripture for a man after Gods owne heart because he hid the Word in a good heart Psalm 119.11 And Iosiah because his heart melted at the reading of the Law and Mary because she pondered things in her heart Reasons 1. As in all other parts of Gods worship so in this the Commandement calls for such an heart Prayer must proceed from this good and honest heart Psalm 119.10 With my whole heart haue I sought thee Praise must proceed from it Psal. 86.12 I will praise thee with my whole heart Repentance must be a turning with the whole heart Ierem. 24.7 They shall turne to me with their whole heart In a word all duties performed to God or man in the Ministery and seruile subiection must bee done heartily Phil. 1.8 Col. 3.23 2. Both the promise of acceptance and acceptance it selfe is with this condition The promise is in Ier. 29.13 Ye shall seeke me and finde me because yee shall seeke me with all your heart And of Iudah in the time of Asa it is said that they had sworne to the Lord with all their heart and sought him with the whole desire and the Lord was found of them 2. Chron. 15.15 Acceptance also and approbation from God is when the heart is single entire and true in good duties and the intents of them not reaching after priuate ends nor cunning in the secret carriage and contriuing of sinne or hollownesse Hee cannot abide a double heart a varying and a deceitfull heart nor a heart diuided betweene himselfe and the world that rests satisfied with the deed done but cares not whether it proceed from soundnesse or no. One property of sinners hatefull to God in their pretences is that they are double-minded and Ezek. 33.33 The Lord scornes
it not hard senslesse proud as Pharaoh Who is the Lord 1. It suffereth not it selfe to be scratched or pricked much lesse beaten to pieces for it hates the meanes to be pulled out of sinne as he did Moses and Aaron Prou. 1.21 They hate knowledge they chuse not the feare of the Lord. Yea they resist the holy Ghost in the Ministery as the Iewes Act. 7.51 2. It cannot abide to looke into his debts because it knowes his estate not good or will not be at the trouble to hunt out all sinne nor at leasure to seeke out small sinnes what God will not be so strict nor wee need so to be 3. It counts sorrow and mourning for sinne a womanly and impotent passion not fit for men of courage 4. It is so farre from sorrow for fayling in good duties that it is vnmoouable as a pillar and can scorne iudgements denounced against his open and monstrous sinnes And therefore an euill heart is noted that being smitten it seekes not after God Ierem. 5.2 The second spirituall grace is illumination by sauing and fruitfull knowledge attained in the means It knoweth 1. That there is a dungeon of darkenesse within further than the beames of heauenly light dart in thorow the narrow chinkes of it and that without knowledge the minde is not good Pro. 19.2 and that the day is not more necessary for worke than knowledge is for saluation Rom. 13.12 2. That it cannot offer to an vnknowne God but knowledge must direct holy worship and further holy life 3. That onely true knowledge is able to discerne things that differ and enables a Christian to hold the grounds of faith and holy life against all deceiuers and carnall counsellers 4. That the knowledge of the good things giuen vs of God ministreth the comfort of them for there is no comfort of grace that we know not whether we haue or no. 5. That by it is attained a store and riches of grace whence it is called a rich knowledge Col. 2.2 Yea and of glory euen for the present whence our Sauiour calls it a part of eternall life Ioh. 17.3 Now a good heart knowing all this doth search for knowledge as men doe for siluer and gold and prizeth the knowledge of holy things most highly But because it discerneth that an vnholy heart may attaine a great measure of knowledge in holy things and be not onely it selfe enlightened but be able to instruct others in deepe poynts of Religion therefore it is most diligent for sauing and sanctifying knowledge without which all is but darknesse 1. It contents not it selfe to know â—he Rule but will be ruled by it it searcheth to vndâ—â—stand and vnderstandeth to be guided Psalm 119.33 34. according to that of our Sauiour If ye 〈…〉 blessed are ye if ye doe them 2. It esteemes 〈…〉 wisedome neither from humane writings 〈◊〉 from Gods Booke till Christ bee made 〈…〉 1. Cor. 1.30 that is first the Author of wisedome teaching vs inwardly by piercing the eare and vnlocking the heart which he onely by his Spirit 〈◊〉 doe Luk. 24. Secondly the matter of our wisedome wherby we vnderstand him not onely in generall as he is in himselfe for so the diuels know him but in special as he is to vs by faith appropriating Christ and his benefits to our selues By this knowledge the righteous seruant of God iustifies many Esa. 53 1â— And thus to know Christ and God in Christ is â—ternall life Ioh. 17.1 Now this good heart esteemes it hath true knowledge when it knowes a certaine and safe way to saue his owne soule 3. It is not content that the light of the knowledge of the glory of God in the face of Iesus Christ shine into it vnlesse himselfe grow like him and be changed into that he know 2. Cor. 3.18 iust as a Pearle by the beames of the Sunne and celestiall bodies continually beating on it is made light and shining as they This knowledge will make thee resemble the light and holinesse of Christ and grow both in the knowledge and in the image of Christ. 4. This good heart not onely knowes the things of the Spirit but sauours them not onely feeles his motions within it but cherisheth and obeyeth them not onely heares his stil voyce within but is led by him Therefore in his course you shall see him ioyne with knowledge and iudgement in matter of faith wisedome and discretion in practice of life in which not a forme onely but the power of godlinesse appeares 2. Pet. 1.10 5. It busieth it selfe in getting distinct knowledge of his owne particular happinesse being reuealed by God without which all other knowledge is folly And as in a Furnace the metall or Glasse when it most glistereth is nighest melting so all other knowledge in ciuill and Diuine things let it be neuer so shining or glistering without this shall melt away and come to nothing 6. It contents not it selfe to haue the light within it vnlesse it giue witnesse to the light so did Christ Ioh. 8.18 It will witnesse it by word by countenance by practice by suffering as a cleere lanthorne will shine out at all sides from the light within All the children of wisedome will iustifie their mother and testifie vnto her This cleere light will not be thrust vnder a Bushell or any way hid but will euer shine out being both sauing to a mans selfe and fruitfull to others Now as Salomon saith this knowledge resteth not in the heart of fooles it is too high a knowledge for them An euill heart cannot prize true knowledge it soone knowes enough without searching Gods Booke or viewing his workes it is too wise to heare reade meditate or pray for knowledge and saith What needs all this knowledge and preaching It neuer saw the riches of wisedome and knowledge and saith that running to Sermons and studying the Scriptures will make men beggers It runnes at randome and walkes by any rule but the Word that is an intolerable yoke It heares many spiritual things but sauours none It least busies it selfe in the knowledge of his owne happinesse as most vnseasonable vnprofitable impossible It saith it knowes God but keepes not his Commandements 1. Ioh. 2.4 or heares not his Ministers chap. 4.6 or walkes not in the light or professeth not yea professeth against it and persecuteth the bringers of it Ioh. 16.3 The third spirituall grace is iustification or the grace of iustifying faith which a good heart cannot want Because it knowes 1. That only faith espouseth vnto Christ and the assurance of marriage is in the contract Hos. 2.19 2. That it is the condition of the new Couenant and God is no further bound to a man than he is a Beleeuer Ioh. 3.16 Eternall life is intailed vnto faith Nay God is disabled from doing vs good without it Christ could doe nothing in Capernaum because of their vnbeliefe 3. Faith is the soule of obedience as
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
Christ is sanctified and seasoned in the shame of Christ for thee 6. He that is ashamed of Christ while he was in his lowest abasement Christ will be ashamed of him in his glory And besides thou that oughtest not to be ashamed of him in his abasement darest thou now in his glory and aduancement 4. Meditate much and often on the comforts of another life and that Christ makes it a signe of blessednesse when wee suffer persecution for well-doing and Math. 5.12 Reioyce and be glad for great is your reward in heauen euen so great as the afflictions of this present life are not worthy the glory that shal be reuealed 5. Accustome thy selfe to conquer thy lusts as 1. ignorance which hinders from seeing the excellency of the Gospell 2. pride lest the disgraces of Religion cast thee off as we see in men vnmortified 3. passion and head-strength of naturall corruption which makes men impotent and impatient see Heb. 12.1 4. earthly and couetous desires that thou maiest still be easily weaned from the world the desire and vse of it 6. Labour for the helpes of patience as 1. sound iudgement in the truth allow it a deepe rooting 2. sound faith which ministers boldnesse Psalm 116. I beleeued therefore I spake 3. true hatred of sinne to indure any sorrow rather than sinne and admit the greatest sorrow rather than commit the least sinne So much of the first Doctrine The second is this The blessing of the fruitfull Christian is because hee brings forth fruit with patience hee shall perseuere vnto the end Or Truth of grace is blessed with continuance Wherein this good ground is distinguished from all the three former whose best fruits at last came to nothing Esa. 40.31 They that waite on the Lord shall renew their strength as the Eagle they shall runne and not be weary they shall walke and not faint Psalm 112.6 The righteous shall neuer be moued Hence the Scripture compares the faithful to trees planted by riuers of water whose moysture being indeficient their leaues fall not off which liuing Water is Christ apprehended by faith of which whosoeuer once drinketh he neuer thirsteth more because there is in him a Fountaine springing vp to eternall life Ioh. 4.41 This Doctrine being both of old and of late opposed we must 1. open the nature of perseuerance which the Aduersaries at this day would obscure and 2. confirme and prooue it by arguments which they would elude The former by a short description of it Perseuerance is a singular or speciall gift of God by which the sauing grace of Christ is so preserued in the heart of the true Beleeuer as that he neither wholly nor finally falls from it but abides vnchangeable in that estate of grace It is a speciall gift of God Ephes. 3.14 16. I bow my knees vnto the Father of our Lord Iesus Christ that ye might be strengthened with might by his Spirit in the inner man Phil. 1.6 He that hath begun the good worke will performe it vntill the Day of Christ. Heb. 12.2 He is the author and finisher of our faith Where note the errour of Arminians who denie perseuerance to bee truly and properly called the gift of God but the sole action of man and the proper cause of it the will of man for so they write Voluntas proxima sola est perseuerationis causa physica as if the will doth not therefore perseuere because God maketh it so to doe who is the God of all grace 1. Pet. 5.10 and worketh in vs both to will and to doe Phil. 2.13 By which the sauing grace of Christ is preserued in the heart of the true Beleeuer Where are three things considerable 1. The obiect sauing grace 2. The subiect a true Beleeuer 3. The meanes of perseuerance preseruation of grace 1. The obiect of perseuerance is the sauing grace of Christ for the question is not of seeming graces or common graces as illumination externall reformation temporary faith and the like but of true and sauing faith loue holinesse fruits of election and of effectuall vocation wrought by the Spirit not restraining but renewing Arminians denie that Gods Election is any cause or foundation of perseuerance yea or of calling to saluation they denie any such principle of heauenly life by effectuall vocation they denie that there is any substantiall difference betweene the faith holinesse righteousnesse of them that shall be saued and that temporary which damned Apostates had but onely induration and continuance Quite contrary to the Scripture which tells vs of semen manens 1. Ioh. 3.8 9. seed remaining in vs of an ingraffed word Iam. 1.21 of an oyntment which abideth 1. Ioh. 2.21 of an immortall seed 1. Pet. 1.23 and a fountaine of water springing to eternall life Ioh. 4.14 2. The subiect of perseuerance is the true Beleeuer one truly iustified and sanctified for looke what grace soeuer an hypocrite hath he may and shall lose it totally and finally We doubt not but hypocrites may fall from the whole profession of faith and afterward persecute it as Iulian But the question is of true Beleeuers and all the examples of hypocrites falling away touch not the question 3. The meanes of perseuerance is that sauing grace is preserued in the heart of the true Beleeuer Wee denie not but grace in respect of it selfe as in Adam and in respect of the subiect the Elect is subiect to change and may as easily be quite shaken out of the heart as the grace of creation out of Adams But this sauing grace is preserued not by the Beleeuer himselfe by his owne watch and care though not without it but partly by the priuiledge of spirituall life flowing from Christ who is risen from death and dieth no more partly by the promise of God who is faithfull in his whole couenant Ierem. 32.40 partly by the protection ayde and custody of God whose power preserueth his to saluation 1. Pet. 1.5 partly by Christs intercession and prayer and partly by meanes appointed to preserue that sparke of heauenly life the Word Ministery prayer exhortation c. For these are certaine rules 1. That neither the promise of perseuerance on Gods part nor the assurance of it on mans doe hinder the meanes or make exhortation and prayers vnfruitfull as Arminians teach vs but rather imply and include them Luk. 22.46 Christ had told Peter hee had prayed his faith should not faile but yet exhorts him withall to watch and pray who dare say it was idle though Peter might be certaine of perseuerance Marke the same argumentation in 1. Ioh. 2.27 28. 2. Conditions hinder not the certainty of the promise For the Lord will vphold them to all conditions requisite Hee that makes them perseuere to the end makes them perseuere in the meanes 3. Conditions hinder not the absolute both promise and performance For the same thing may be both absolutely promised because it shall certainly be accomplished and with
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