bee heard pitied nor ended Lastly an euill heart can heare but not pray before-hand and so loseth all the power of the Word and the blessing which depends on prayer for Paul planteth Apollos watereth but God giueth the increase 1. Cor. 3.6 And Pauls preaching was fruitfull to Lydia because the Lord opened her heart Act. 16.14 The second meanes whereby true Religion is maintained are the Sabbaths and assemblies In respect whereof a good heart hath many markes and qualities 1. It knowes God hath appoynted both a certaine time and place for the publike exercise of Religion both for the preseruation of his worship which else would speedily run to ruine as also that the Church might be knowne and discerned as a City on the top of a Mountaine by the meeting of his people and that such as forsake it might iustly and inexcusably be damned it being so visible and sensible among them Now this being a morall and perpetuall Commandement written in Tables of stone a good heart dares not bring the guilt of violating it vpon it selfe by forgetting what God would haue vs remember or profaning what hee commands to keepe holy or vnhallowing the time or place which he hath blessed to holy vses Leuit. 19.30 Yee shall keepe my Sabbaths and reuerence my Sanctuary I am the Lord. 2. It knowes that the strict keeping of the Sabbath is a fashioning of vs to Gods Image who did all his worke in the six dayes and rested the seuenth To the Image of Adams holinesse in his innocency who obserued the seuenth day holy vnto God And to the image of the second Adam The Lord of the Sabbath who most absolutely kept the Sabbath fulfilling all righteousnesse And the good hart though it cannot attaine this perfection yet striues to recouer this Image 3. It knowes that as it is the Pale and preseruatiue of Religion and the heart of the Commandements as it is placed betweene the two Tables so it is the triall of Religion Whence it is vsuall in Scripture to put keeping of the Sabbath for the whole worship of God and the Prophets mentioning the decay of all Religion say the Sabbaths are polluted Lam. 1.7 and that hee that is an ordinary Sabbath-breaker is a man of no religion without God in the world The Iewes could say If this man were of God he would keepe the Sabbath Ioh. 9.16 And enemies and hinderers of sanctifying the Sabbath are called vnbeleeuers vagabonds and wicked fellowes Act. 17.2 5. 4. It knowes that fearfull iudgements linger and waite vpon that person or people that negligently or wilfully profane Gods holy Sabbath Neh. 13.18 Did not your fathers thus and our God brought all this plague vpon vs Yet ye increase the wrath in breaking the Sabbath Ezek. 20.13 God thinkes on such to powre out indignation vpon them Which is a fire that cannot be quenched Ier. 17. vlt. The bodily death for the breach of the Ceremoniall part did figure the death of the soule for the breach of the Morall part See Exod. 31.14 and 35.2 5. It knowes that God showres downe blessings spirituall and temporall of this life and a better on the heads of conscionable obseruers of the Sabbath Esa. 56.2 5. Blessed is the man that doth this that keepeth the Sabbath and pollutes it not Chap. 58.13 14. If thou make the Sabbath a delight thou shalt delight in the Lord that is in the sweetnesse of his Word and Ordinances thou shalt mount on the high places of the earth that is be exalted aboue all people in true honour and be fed with the heritage of Iacob that is enioy all the good things of the promised Land of heauenly Canaan Here are blessings internall externall eternall 6. It knowes that the carefull sanctifying of a Sabbath heere is the beginning of that euerlasting Sabbath hereafter when we shall be gathered vnto the Congregation of the first borne written in heauen and enter into that eternall Rest of which this is a shadow which who so begins not here God hath sworne he shall neuer enter into his rest Hence a good heart first remembers the Sabbath day to sanctifie it It will all the weeke prepare for the Sabbath and doe all his owne worke in the sixe dayes as God did his that hee may rest on the seuenth It will remoue all things that may hinder the sanctifying of it either in himselfe or in his family that all worldly businesse may bee buried for that day as Iacob buried his Idols before he went to Bethel the House of God It will remember it is a day of rest from all bodily labour which necessity or holinesse command not for Adam himselfe in innocency could not both keepe the Sabbath and walke in his vocation And that it is a Day of holy rest not of idlenesse a Sabbath of the Lord. If God had liked idlenesse saith Athanasius he would not haue commanded so many things to be done nor all the parts of his worship to bee doubled on the Sabbath as Numb 28.9 10. nor so many duties of it as the longest day is short enough for them Therefore euery good heart will rest from all his speciall calling and waite on the generall Master or seruant young or old the buyer and seller Neh. 10.31 All Carryers and Porters Ier. 17.21 Beare no burthen on the Sabbath day no not the Husband-man in haruest Exod. 34.21 Yea the Prince himselfe is not exempted but must be among them Ezek. 46.9 Secondly a good heart will keepe the whole Sabbath day which is the seuenth in respect of the sixe following namely the first day of the weeke as the Iewish was the seuenth in respect of the sixe going before namely the last of the weeke If thou hirest a seruant or labourer to worke a day doest thou not meane a whole day When God allowes thee sixe dayes are they not whole and is not the seuenth so too When God rested the seuenth day was it not the whole Therefore a good heart thinks not it hath sufficiently kept a Sabbath to heare Seruice or a Sermon in the fore-noone or after-noone and all day else doe what hee list No it will giue him the morning and giue him the euening too Psal. 92.2 It selfe would not accept of another the labour of one or two houres for a dayes worke and dares not offer it to God but will keepe the whole Sabbath either in Gods House or it owne in duties publike or priuate Ier. 17.22 Ye shall doe no worke but sanctifie my Sabbath Thirdly a good heart will make the whole man keepe the Sabbath For as man stands of two parts body and soule so the sanctifying of the Sabbath is twofold inward and outward which a godly heart is carefull not to diuorce and therefore 1. Preserues the outward man from seruile workes of the calling but specially from committing sinne which is the most seruile worke and most contrary to the sanctification of the
demonstrate that the people of God and his dearest Saints were farre from a life led in pleasure Iacob professed Few and euill haue my dayes been that is full of affliction And Moses chose to suffer affliction with the people of God when hee was of age saith the Text he refused the pleasures of Pharaohs Court and the treasures of Egypt The like of the Apostles and other Saints But especially if we will be conformable to our Head Did he spend his dayes or nights in pleasure Yea was not his life painfull and sorrowfull c Doe wee euer reade of him that he laughed but that hee wept wee often reade The ordinary estate and condition of Gods people is to suffer aduersity Heb. 11.25 The way to heauen is all strawed with crosses By many afflictions we must enter into heauen Act. 14.22 And all that will liue godly in Christ Iesus must suffer persecutions 2. Tim. 3.12 And wee must acknowledge the bitter things laid on the brests of the world to be of God to weane vs from the loue and pleasure of it II. The second Generall proposed is Markes of a man in whom pleasures preuaile aboue the Word And they are seuen 1. An vnder-valuing of better pleasures as of Gods House in earth or in heauen when men account of no such pleasure as that they enioy in earth and earthly things This marke is giuen 2. Pet. 2.13 They shall receiue the wages of vnrighteousnesse as those who account it pleasure to liue deliciously for a season that is when men as Epicures place their felicity in present pleasures which is indeed the life fitter for brutes whose soule if it be not their sense riseth not beyond their sense then for men who are not onely reasonable but Christians Yet many such there are in the world as 1. When men are heauie to the Temple which argues no pleasure in Gods presence nor in the presence of Christ who walkes in the midst of the seuen golden Candlesticks Reuel 1. Nor in the presence of the Spirit who blowes especially there nor in the presence of the Angels who desire and stoupe downe to see the things handled 1. Pet. 1.12 nor of the Saints who are said to meet the Lord in Sion Psal. 84.7 Now where could a good heart with more pleasure rest it selfe than in Gods resting place in Christs society in the way of the Spirit in the Ministery of Angels and fellowship of Saints Did not the Prophet count one day in Gods house better than a thousand else-where And did he not professe Psa. 26.8 Lord I haue loued the habitation of thy House and the place where thine honour dwelleth And was it not prophesied of all Beleeuers that they should assemble as Doues fly to their windowes and as clouds driuen by the winde Esa. 60.8 2. When the delight is more in temporall food than in spirituall and a man can bee more ioyfull at his owne table than at Gods Whereas Dauid found nothing so sweet to his taste as the Word preferred it before his daily food yea before his sleepe Psal. 119.148 Will not euery man say that to taste how good God is is the best taste yet most men taste more sweetnesse in the white of an egge than in him 3. When men haue more delight in the diuels bookes than in Gods and can be more iolly in tossing and shaking the cards and dice than in turning and reading Gods Booke Or to speake of more lawfull recreations than they If a man take more pleasure in any recreation than in better exercises his pleasure is sinfull and choking 4. When men take more pleasure in their speciall calling than in their generall in gathering money than in gathering grace in worldly riches more than in heauenly now it is choking Dauid esteemed the Word aboue thousands of gold and siluer The wise Merchant esteemed the Pearle aboue all his estate And a good heart as Paul esteemes all things dung and losse for Christ. And according to the estimate of things is the pleasure and delight in them 5. When men preferre an empty ioy aboue fulnesse of ioy the pleasures of Gods left hand before those of his right Psalm 16.11 a drop of pleasure before a riuer and a drop of life in misery before the Well of Life in mercy and glory Psalm 36.8 9. 2. Marke When men make light account of Gods Call in respect of the call of their pleasures let them be otherwise neuer so lawfull now they are sinfull Gods Commandements must stand by while their pleasures command them 1. Sam. 15.3 Saul had an expresse Commandement to smite Amalek and haue no compassion on man woman infant suckling Oxe or Sheepe But it pleaseth Saul to haue compassion on the King and the fat beasts A good booty Hee shall enrich himselfe with the Kings ransome and such a large prey will spare his owne beasts at least serue him for sacrifice a long time Lots wife had an expresse charge and menace on paine of death not to looke behind her But the care of her house and goods with the loue of her friends made her forget the Commandement to her owne destruction God commands not to sweare at all but passe the ordinary speech by yea and nay Yet men ordinarily sweare and accustome themselues to breake the Commandement Why for it is their pleasure and custome and they cannot leaue it God commands to doe no seruile worke on the Sabbath day nor to meddle with the duties of the calling no manner of worke Oh but now it would pleasure my neighbour and aduantage my selfe to serue a customer Now a man is at the command of his owne pleasure and Gods Law must stand aside God commands not to runne easily out of our calling on the weeke-day or if any time be to be spared to redeeme it to the generall But games or sports or drinking-company calls day by day now farwell the Commandement Gods Booke and counsell farwell both callings nothing can call so forcibly as his play and pastime nothing so necessary nothing so pleasing What other is the cause of all adulteries slanders reuenges railings murthers and effeminate contentions among men but that they are as slaues to their owne lusts and the command of them and Gods Commandements can take no place 3. Marke When a man will not bee at so much charge for God for good duties and his owne saluation as for his pleasures and lusts When men can waste and riot out abundance of money in feasting gaming excesse of apparell but to maintaine Gods Worship to feast or cloath the poore seruants of Christ they haue no will or desire nay their hawkes and dogs are more chargeable to many than God himselfe his seruice and all the poore members of Iesus Christ. Let pastime call there are pounds and pieces ready But let the poore call let the Law and good order call for them there are not pence wrung out let Preachers
Sabbath the Lord cannot abide the Sabbaths when the hands are full of blood Esa. 1.13 But the Sabbath that he chuseth is to loose the bands of wickednesse 2. It bindes the tongue to holy speeches If euery idle word must bee answered for much more idle speeches on the Sabbath which is a double sinne A good heart must not speake his owne words nor a vaine word Esa. 58.13 It cannot giue reines to the tongue to direct worldly busines to make reckonings to prattle of other mens businesse to busie it selfe in the world or worldly affaires to talke of newes as the Athenians or sports and pleasures nor things lawfull on other dayes A good heart out of a better store will speake of better things 3. It watcheth ouer the inner man rests his affections in Sabbath-duties and makes it his delight suffers not his thoughts to roue Esa. 58.13 Thou shalâ— not thinke thy owne will For the Lord requires the whole heart soule strength and minde Luk. 10.27 In one word A good heart will care to occupy his mind mouth tongue eare hand and foot as God would haue them Fourthly it will not onely keepe the Sabbath strictly it selfe but see it kept of all within his power A Magistrate of a good heart will compell all within the gates of the City thereunto Ier. 17. â—0 Heare ye Kings â—eare no burthens that is suffer not others A good Magistrate would set no Fat 's on the Sabbath nor Racks by suffering others nor buy and sell by suffering others nor drinke and sweare or play away the Sabbath by suffering others all whose sinnes become his by his conniuence Neh. 13.15 A father of a good heart will command and compell all his children as Abraham He will not suffer them to play and sport when they should be at diuine seruice but where he is taught they shall bee when he prayes they shall when he heares they shall and to him they shall giue account of their hearing A Master of a good heart will see his seruant serue his Master in heauen as he serues him the sixe dayes He cannot send him on errands and trifling businesse running and riding to serue his owne turne and leaue God vnserued but as hee will not haue him neglect his affaires in the sixe dayes so not Gods seruice on the seuenth but keepe him in to the duties of that Day Obiect We cannot keepe in our seruants and children that Day Ans. 1. You can finde meanes other dayes to hold them to your owne businesse 2. If they will haue liberty this Day giue it them for all the rest for Dauid would not haue a wicked person in his house Psal. 101.4 5. but hee that is a seruant of God shall be my seruant Fifthly a good heart holds it selfe bound to ioyne with the Assemblies of Gods people to frequent the House of God and serue and seeke him to come on that Day to Church the Schoole of God to heare and learne his will and the Market of God to make prouision for the soule for all the weeke following It dares not forsake the fellowship as some Heb. 10.25 It mournes when vrgent occasion absenteth it lookes toward the Temple hungers and earnestly desires the fruition of such a blessing Psalm 42.2 It esteemes one day in Gods House aboue a thousand elsewhere Psal. 84.10 such sweetnesse it tasteth in his Ordinances Word and Sacraments Lastly being sensible of Gods presence according to the promise where two or three are gathered together in his Name it comes not but first puts off his shooes because this is holy ground and lookes to his feete Eccles. 4.17 that is prepares his affections to come with feare and reuerence with ioy and cheerfulnesse heed and watchfulnesse faith and holinesse before that great Presence Now an euill heart first neuer prepares for the Sabbath though it will not bee vnprouided for a Market-day yea it can dispatch his businesse to set it selfe loose for any lust The Iewes had a preparation to the Sabbath and Ioseph of Arimathea came the day before the Sabbath and begged the body of our Lord and buried it before the Sabbath to free himselfe from the action and care of it Secondly it can defraud the Lord of his Day or the greatest part of it and holds it selfe loose after euening exercise to what it list as if himselfe would giue his seruant leaue after that time to cast off his seruice Thirdly it makes no conscience of profaning the Lords Sabbath many wayes 1. Doing his owne will not the Lords his owne worke not the worke of the Sabbath selling wares within the shop and without running vp and downe with them and other workes of the calling whereas the Commandement is Thou shalt doe no manner of worke 2. Turning the Lords Rest into idlenesse as the fruitlesse spending of it both within dores and abroad in many vaine exercises 3. Profanely turning it into the plaine seruice of the diuell by Ales gaming drinking and accursed riots in exercises heathenish and hellish Is it a sinne to open a shop window and none to game swill and sweare Is the Sabbath appoynted to cleanse thy soule from sinne and darest thou most soule and moyle thy selfe that day aboue other 4. Iangling away the day in company with idle chat any words are ready but of God and to God or if alone holding profane and vnsauory thoughts free enough to driue out the meditation of God his Word and workes 5. Profaning it in their children or seruants whom they suffer to bee vaine and idle or force them not to Gods seruice or which is worst force them by commandement or example to pollute it for some Masters and fathers are like Pharaoh who laid the heauiest taskes on the Lords Day aboue all the weeke and then increased the burthens when Israel spake of going to serue the Lord. Fourthly an euill heart can easily withdraw it selfe from the Assemblies as seeing no beauty no presence of God without all reuerence of the Sanctuary whereas the Iewes might not tarry at home from the Synagogue nay some Fathers say probably that Christ himselfe came still to the Synagogues that he might obserue the Law which hee came to fulfill But this wilfull excommunication without repentance goes before casting out of the great Congregation in heauen Lastly it can vpbraid others for precise and curious who are strict keepers of the Sabbath and cannot go with their neighbours drinking reuelling and vsing profane pastime It can obiect great and learned and rich and noble that like not such precisenesse in keeping the Sabbath But we haue God going before vs in precept and his owne example sanctifying the Sabbath If we follow example he is most vn-erring and aboue them all in wisedome nobility c. The third meanes wherby true Religion is maintained are Ministers and Pastors In respect of whom a good heart hath many eminent markes and excellent qualities For
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
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
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
Day of the Lord the euill seruant saith My Master deferres his comming and dares not say from his heart Come Lord Iesus come quickly VI. Markes of a good heart in respect of good duties It considereth first that it is Gods new workmanship created to good workes Eph. 2.10 and that Christs redeemed ones are a peculiar people zealous of good workes Tit. 2.14 that it is a note of a Disciple of Christ to bring forth good fruits Ioh. 15.8 and without them it cannot be a good Tree nor can haue his calling adoption or ingraffing into Christ sealed vp vnto him Secondly that it is to the praise and glory of God to be filled with the fruits of righteousnesse Phil. 1.11 Thirdly that it becomes the Gospell and adornes it to shine as lights in the midst of a crooked generation Phil. 2.15 And that the practice of obedience is the most seemely and best garment of a Christian therefore 1. Tim. 2.20 euen women professing the feare of God must apparell themselues with good workes Fourthly that according to our seed-time shall be our Haruest and according to the proportion of the fruits of grace shall be the fruition of glory Hee that gaines fiue or ten talents shall rule so many Cities Therefore it is most carefull and diligent in good duties and not onely to doe them but to doe them well in these seuen circumstances 1. Wisely obseruing these Rules of wisedome in doing good First hee makes the tree good or else it yeelds no good fruit Hee lookes to his faith and iustification thereby that they be fruits of faith without which they are sinne and cannot please God Heb. 11.6 To doe the workes of God a man must first beleeue in him whom God hath sent Ioh. 6.28.29 Secondly he will not doe them without light and direction knowing the light necessary as for naturall and ciuill actions so for diuine also The Word is the light and lanthorne and all actions of Christian obedience is but the holding forth of the Word without which he shall heare that expostulation Who required these things at your hands Thirdly knowing that all duties done too late are hopelesse fruitlesse it will wisely know the season of doing good it will walke while day is worke in Summer sowe in seed-time apprehend meanes offered and good opportunities It will seeke God while hee may be found and enter with the wise Virgins while the dore is open and prouide oyle in time The grace of a good action is the seasonablenesse of it God himselfe for our example hath an appointed time that is a fit season for all his worke Eccles. 3.1 Fourthly knowing that a bad end spoiles the best action it doth not things to be seene of men but for the glory of God and the honour of his Gospell for the testification of his faith obedience thankfulnesse for the edification of his brethren and prouoking of others to loue and good workes Heb. 10.24 Fiftly knowing the difficulty of good things it armeth and prepareth it selfe against difficulties as the heat of persecution discouragement of Superiours coldnesse of times scornes of men c. It fore-casteth the cost charge the losse and danger and accounts not his life deare so he may finish his course with ioy 2. A good heart doth good duties humbly first with repentance without which all are reiected Act. 26.20 Paul taught repentance and turning to God and then to doe workes worthy amendment of life Secondly it can accomplish nothing as it would but supplies the defect of the action with abundance of affection Psal. 119.5 Oh that my wayes were directed to keepe thy statutes It pleaseth it selfe in nothing It reioyceth not in any performance but craueth Gods gracious acceptance Thirdly it dreames not of any perfection it hath attained but sets perfection before it and runnes toward it Phil. 3.13 but with dayly sence and strife against imperfection It complaines of his best actions is ashamed of his wants in them and is neuer quiet till it get a couer for them It cries with Dauid O enter not into iudgement with thy seruant O Lord. It tenders them all in the perfect merit of Christs obedience without which all our righteousnesse is as a filthy clout 3. A good heart doth good duties heartily or cheerfully Exod. 25.2 All the obedience of a good heart is from the heart Rom. 6.17 Ye haue obeyed from the heart the forme of doctrine deliuered It cannot content it selfe in doing a good worke out of this good manner of doing first because it knowes the beginning of acceptable obedience must be the heart which must quicken all our duties or else they are dead secondly if seruants must doe to their Masters euery thing heartily much more the seruants of God to their Master in heauen Thirdly the Lord obserues which is eye-seruice and which is heart-seruice he reiects compulsed worship and accepts onely free-will offerings and complaines if any piece of the heart bee wanting as in many Kings of Israel 4. A good heart doth good duties abundantly an heart purged by Christ bringeth forth more fruit Iohn 15.2 for herein is the Father glorified verse 8. 1. Cor. 15.58 abounding in the worke of the Lord. To this it striues for these reasons First because it is ready prest and forward to good and kept in a preparednesse for euery good worke it growes full of goodnesse both in gracious incitations and gracious actions Secondly it not onely takes but seekes occasions of doing good and so growes rich in good workes Thirdly the more it doth the more easie they be and so come off quicker He that doth them quicke riseth apace Fourthly it is as busie and as glad to set forward Gods glory in and by others as by himselfe and so in all companies and occasions makes himselfe a gainer 5. A good heart doth good duties vniuersally first it diuorceth not the two Tables but aimeth at the seruice of God in holinesse and righteousnesse secondly it will fulfill all righteousnesse as taught by the doctrine of grace which calls on vs for all duties of piety righteousnesse and sobriety Tit. 2.12 The loue of God produceth workes of piety which are sacrifices of praises and prayer the calues of the lips morning and euening and on all occasions And because sacrifice is abominable without iudgement and iustice Prou. 21.3 it is carefull to giue euery man his right and will serue God in seruing man And because mercy from God and mercy to man are ioyned together it delights in all occasions of mercy the workes whereof are so many odours of sweet smell Phil. 4.18 Thirdly it attends to all duties both of the generall calling and speciall is carefull that one duty destroy not but set forward another and is still in the exercise of whatsoeuer is honest iust of any praise or vertue A good heart like a good seruant will doe
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
his estate is not to his minde He is the same man in prison as at liberty in sicknesse as in health in trouble as at rest Where others goe for currant Christians till triall come and the whistling windes rise which blow off their leafie profession but then are proued counterfait because they stored not vp patience to part with deare things rather than with Christ and his Religion these are constant to Christ and themselues seeing Christian patience supports them in doing and suffering for God and good conscience Great are the sweet and comfortable fruits of patience euen aboue peace First a Christian heereby may try the sincerity of his faith Iam. 1.3 The triall of your faith brings forth patience for faith is such as it is in triall Hence did the Apostle Peter 1.1 7. tell the Iewes that by patient enduring of affliction their faith was tryed to be much more precious than gold Wouldest thou try the sincerity of thy faith Haue recourse to thy patience not to thy peace Secondly Christian patience makes a man a liuing Martyr without fire or sword makes him not onely dye liuing but liue dying for Christ and good causes to which being a speciall seruice of honour belongs a speciall recompence Reu. 2.10 Be thou faithfull vnto the death and I will giue thee a Crowne of life Whatsoeuer patience layeth out for Christ Christ hath giuen assumpsit to repay an hundreth fold Mark 10.30 And the Lord takes speciall notice of it to approue and testifie vnto it Reuel 2.19 to the Church of Thyatira I know thy faith and patience that is I acknowledge and accept and commend it Thirdly patient bearing of trialls is a good argument wee are in the right way which is narrow and straite all strowed with crosses difficult and vnpleasing vnto flesh Act. 14.22 By many tribulations wee must enter into the Kingdome of God and hee shall not enter who will not be at the paines to seeke and finde and enter Fourthly it makes the whole life though afflicted yet comfortable Outward peace often turnes our good things into euill and hurtfull as Dauid in his peace and prosperity said that is craked and vaunted he should neuer be moued Psalm 30.6 But patient induring of affliction turnes all euils into good Be any thing neuer so euill in it selfe it is not so to thee but by thine owne default If thou hast patience so many crosses will be so many comforts Thou shalt sucke sweet out of sowre Misery cannot make thee miserable whose patience turnes all poysons into medicines Thou hast by thee a soueraigne remedy for all sores And in the end the issue is blessed and immediatly after the combate comes the Crowne 3. This serues to reforme our iudgements who are so ready to mistake the sufferings of godly men The world esteemes them most miserable that suffer most persecution as Christ himselfe in the dayes of his flesh was despised of men and therfore thought also reiected of God Esa. 53.3 4. But this Treatise hath declared that the better the person is the more is his suffering and the better the fruit the more need of patience Pauls worke was holy himselfe an happy man yet bonds and afflictions did abide him in euery place he was twice in prison before Nero and at last put to death by him Yea the more holy and innocent our Lord himselfe was the more heauenly and powerfull his doctrine and miracles the more was his suffering and so the more vse of patience that in him the Head we might see the estate of the members His fore-runner Iohn Baptist the friend of the Bride-groome and greatest of the Prophets was not his worke good in seeking to draw Herod from his Incest yet what was his wages but wrongfull imprisonment and at the suite of a dancing Damosell he was vniustly beheaded without course of Law What other fruits did the Apostles beare thorow the world but the sweet and comfortable light of grace both in their doctrine and conuersation And what other cup did they drinke but the cup of affliction persecution and death it selfe Now who dare conclude vs vnhappy for suffering who in suffering haue the same cause and such partners in our griefes who haue with vs the Head of the Church and the whole Church either going before or accompanying or following after vs 4. This teacheth vs not to be ashamed of the afflictions of the Gospell but to be willing partakers of the sufferings of Christ as Timothy is exhorted 2. Tim. 1.8 Heere is the patience and faith of the Saints Moses esteemed the rebukes of Christ greater riches than the treasures of Egypt And as the sufferings of the Gospell are the wealth of a Christian so indeed a chiefe honour What needs Christ our witnesse who hath so many witnesses in heauen and earth Angels creatures yea diuels in hell But yet hee honoureth vs to giue testimony vnto him Quest. How may we willingly and patiently take vp the Crosse and indure the shame of our Profession as our Lord did Answ. By these meanes 1. Consider how inseparably the Lord hath ioyned persecution with the profession of the Gospell He might if it had pleased him haue seuered affliction from the Gospell but for sundry ends hath ioyned them together first for his owne glory who will erect and preserue a Church in the world in despight of the world and of the diuell and his wicked instruments Christ will rule and shew his power in the middest of his enemies Secondly hee will haue the light manifest it selfe by discouering and chasing away darknesse between which a continuall fight must be maintained Thirdly to stop the mouth of Satan who would accuse vs as Iob that we did not serue God but for ease and outward prosperity Now cleauing vnto God in so many trialls wee make the diuell a lowd lyer Fourthly to try his children who will abide with him in affliction and to make their rest sweet after so many conflicts c. Therefore wisedome will patiently beare what is hopelesse to auoyd 2. Consider we the goodnesse of our cause which is better than the best thing wee haue and this will incourage vs to defend it with the losse of the best thing wee haue Consider that Christ suffers with thee and that the Spirit of glory rests vpon thee Cast thy selfe vpon the hand of thy God as Hester saying If I dye I dye and his power shall bee perfected in thy weaknesse 3. Consider there is no cause wee should be ashamed of the afflictions of the Gospell 1. Nothing is a iust cause of shame but sinne not that which helpes vs out of sinne 2. There is no shame in witnessing to a truth especially a diuine truth from heauen 3. Christ was not ashamed of thy crosse and wilt thou bee ashamed of his 4. Compare thy shame now from wicked men with theirs at the day of Iudgement 5. All thy shame for