He hath noâ—hing but condemnation in his mouth I will 〈…〉 him 2. A man may goe thus farre in Christian duties and be bad ground by a delusion and mistaking his owne estate namely by a false conception of faith or an vnfound apprehension of the excellency of Iesus Christ and the blessed estate of Beleeuers vnited vnto him An hypocrite may see what is the comfort of remission of sinnes what a tranquillity and heauen on earth it is to haue a good conscience washed and sprinkled in the blood of the Lambe what an happinesse to haue free accesse to God in prayer to liue with God and enioy him heere below But he sees it in others not in himselfe and hee will goe a great way to haue part in them and lay out something for them but he will not bee at so much either cost or paynes for them as they are worth and as he must pay before he haue them 3. A man may be carried a great way in temporary faith for temporary causes and selfe-respects which respects as they faile so also must his faith and hopes One is curiosity and nouelty A new Preacher or some new strange matter neuer heard of before drawes a number of men to heare gladly And now they professe they will keepe their Church and not misse For they neuer goe but they know that they neuer knew before So the Athenians Act. 17.20 will heare Paul preach and enquire the meaning of his doctrine because they say he brought strange things to their eares and their life was to heare and tell newes But Athenians grow weary both of that matter and man who ceaseth to be new And vnthankfull Israelites when Manna first commeth admire it reioyce in it feed vpon it grow strong by it Why Because it is a strange kind of meat But afterward they murmure and lothe it because not new tho it was euery day new A second selfe-respect that may make a man diligent in the means is pride and conceit They desire knowledge and reioyce to get it not to edifie themselues which were wisdome nor to edifie others which were charitie but that themselues may be knowne to be some body which is meere vanity If the world honour the profession of the Gospell they will share in that honour If it will credite them amongst men to professe the Gospell and line according to it outwardly they will doe it Iudas himselfe can fashion himselfe outwardly to the holyest Disciples A Pharise can fast and pray and giue almes to be seene and praised of men Many Pharisaicall Protestants can play on both hands or as wee say fast and loose In some company can speak good words commend good men speake of some good notes of Sermons confesse and condemne many of his owne courses and take hold on the better end of the staffe But the same man as if not the same man in another company can be as loose as scornfull and apparantly hatefull of goodnesse as euer before A third selfe-respect is worldly profit So long as men may hope to be gainers by Christ so long they will follow ioyfully as the Iewes after that Christ had fed them with bread hee could neuer bee rid of them but they followed him from place to place but neither for his Doctrine nor Miracles nor for himselfe but because of the loaues Ioh. 6.26 Profit and preferment will make a man heare diligently professe openly preach painfully at least till the preferments or profits choke both Preachers and Professors But Christ if the bring no loaues shall faile of much of his company How far did Demas goe in his profession that the Apostle Paul reckons him among the Saints who saluted the Colossians chap. 4.14 but all this was for some preferment which when he got Paul changed his note Demas hath forsaken me and embraced the present world If euer the complaint was iust it is now of Christians All men seeke their owne and as Augustine in his time complained Vix quaeritur Iesus propter Iesum Scarce any seeke Christ for Christ his sake But our wisdome will be to seeke Iesus for Iesus that is saluation Seeke him for that end he came into the world not to make thee rich in the world or heire of the earth but to enrich thee with grace of iustification and of sanctification and make thee heire of eternall life So much of the third Reason 4. God seeth it fit that hypocrites should go thus far in the way of saluation and yet fall short 1. Because he will haue his owne wayes iustified and allowed by his very enemies Euen they shall giue him witnesse both by word and deed that it is the best way though they cannot hold it 2. Hereby he cuts off all cause of iudging others before the time Thou canst not iudge betweene a sheepe and a goat only the chiefe Shepheard can 3. Seeing it befals reprobates to be esteemed and goe for good Christians and be so like as none can discerne them hee will haue vs hereby take occasion to iudge our selues what ground we are and goe to the ballance of his Word and make iust triall whether we hold waight or no whether we be sound and differenced by true markes of Christianity from apparant Christians Vse 1. How may this doctrine dant and terrifie many of vs who take our selues to be in good estate when yet we are not comparable to this bad ground whom yet if we come short of we must needs come short of saluation If the ground that goes thus far shall bee damned what damnation abides such as come not halfe way with them More specially 1. Doe wee see a stony heart receiue the Word speedily and hungrily See wee heere a gracelesse ground and heart swift to heare and painfull in trauell to get the Word soundly taught What then shall become of vs that are in no readinesse make no haste to receiue to whom the small time of an houre in a weeke is tedious while wee sit at our ease Shall forward Hearers bee condemned and the backward in hearing approued 2. If we see some that attend the Word loue it and finde sweetnes in it yet shall be kept out of heauen how can contemners raylers persecutors notwithstanding they heare hope to get in where many that haue attended remembred and marked yea and come to a great measure of knowledge by it shall be shut out 3. If we see in our Text that many who are much affected with the Word who haue receiued the same with ioy and delighted many times to confer of it by day and meditate of it by night for who will not speake and thinke often on that which ioyes his heart if I say we see here a rocky heart relenting and reioycing at the Word yet shut out of heauen what may wee thinke of many of our drowsie Hearers who are no more moued almost than the seats they sit on or the stones in the
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
dayes Now patience alone keepes the soule at peace and quietnesse waiting for God vnto succour or issue It holds the heart in expectation of the accomplishment of Gods promises and our happinesse in Christ. Though the vision tarrie yet it waites for the appearing of Gods face and the healing of the soule and is not disappointed Fourthly there are enemies without which hazard our fruits How easily and suddenly are wee ouercome of euill and drawne to returne iniurie with iniurie being prouoked follow our owne reuenges But now Christian patience steps in holds the bridle and turnes the course Now the Christian can blesse being cursed and do good for euill and ouercome euill with goodnes which is a singular fruit of grace Fifthly infirmities of brethren with whom wee conuerse were a great meanes to shake off our fruits as Barnabas lost his sincerity for a time by Peters dissimulation if patience did not vphold to discerne and beare the infirmities of the weake Rom. 15.1 2. and not please our selues But this will put an hand to helpe them vnder their burden and from vnder it as 2. Tim. 2.24 The seruant of God must be gentle to all suffering euill men patiently prouing if at any time God will giue them repentance And much more it endures and if it can couers and cures the infirmities of brethren That is the fift reason 6. Patience is necessary in respect of the Haruest of fruits the gathering and full reaping of all the seed sowne And thus the good ground brings forth with patience that is with patient expectation of the full fruits the first fruits whereof are already attained Rom. 8.25 It patiently abides for that it seeth not And in this respect the Apostle saith Wee haue neede of patience Heb. 10.36 that after we haue done the will of God we may receiue the promise And thus we now inherit the promises as did the Saints namely through faith and patience Heb. 6.12 How strong the expecting of the recompence of reward is to vphold the heart vnto fruitfulnesse see in Abraham Heb. 11.10 and in Moses vers 26. And that this Haruest is only promised to patient enduring our Sauiour noteth Mat. 10.22 He that continueth to the end shall be saued And the Crowne is giuen only to the Conquerour not to him that forsakes the field III. The Vse of all now followeth 1. This serues to reprooue the delicacie of our times For generally men professe a faith seuered from patience For what Haue they suffered for Christ or good conscience any thing all their life long Nay they resolue to suffer nothing not a word of disgrace not a frowne of a Superiour not the least trifling losse or inconuenience for Christ but rather farewell Christ and his profession Let these men know 1. that sound grace neuer comes without a sound burden of crosses to bee taken vp dayly 2. Refuse to suffer with Christ refuse to raigne with Christ Reu. 1.9 Iohn a companion in the Kingdome and patience of Iesus Christ neuer expect to be a companion in the Kingdome if not in the patience of Iesus Christ He need no such companions as flie away when hee hath most need of them 3. Refusest thou to suffer a Flea-biting in comparison a blast of words a frowne of bad times now in dayes of the peace of the Gospell what wouldst thou doe in the stings of Scorpions and the fiery trials of former times but shame both thy Lord and thy selfe 4. Didst thou euer look so high as the hope of the high calling Phil. 3.14 or euer poyze the eternall weight of glory 2. Cor. 4.17 that thou wouldst forgo them by auoyding a light moment any affliction not worthy the glory y t shall be reuealed Lastly shal Christ suffer so much for thee wilt thou suffer nothing for him 2. Let this stirre vs vp to get vnto vs so needfull and vsefull a grace as patience is so great a preseruer and continuer of fruitfulnesse and furtherer of saluation And consider some Motiues hereunto 1. The act of suffering for Christ is an higher degree of Christian excellency then beleeuing onely Phil. 1.29 First because it aduanceth the glory of God whose power can make Christians as Salamanders not onely liue but thriue and be glorious in the fire of persecution and suffering The same power is dayly put forth in his seruants by which the three children walked in the midst of the fire and onely their bands were loosed Secondly because it conformeth vs vnto God our Father who in his admirable patience endureth wrongs at mens hands which men and Angels could not put vp vnto Christ our Head while we follow him in his sufferings and by bearing his crosse goe on to the Crowne and to the blessed Spirit of God who for his meekenesse and patience is resembled by the Doue 2. It is a maruailous great strength to a Christian first for the setting and ripening of his fruits for how comes it that sinne wastes in him and corruption abates yea consumes which still raignes and swayes the most or that grace thriues and prospers in him which is scorned and trampled by the most but because he is patient to haue his lusts mortified so are not they he is patient to endure the labour of faith and loue so will not they An heauie Christian when he is to goe about duties of mortification or sanctification is soone discomfited as were the ten spyes there were so many enemies so high walls to scale so many Lions in the way But where patience preuailes it comes in like the two hearty spyes Caleb and Ioshua Tush it is nothing to ouercome these Canaanites why they be but men in Gods displeasure the Land is ours already and what if we abide a brunt or two or endure some difficulty the good Land is worth it Secondly what great strength doth it fortifie our faith withall then which no one nor all graces are more assayled Patience as a shield steps in and beares off such thrusts and blowes and shot as otherwise would foyle Faith vtterly It is a preseruing vertue and is for the conseruation of the soule Heb. 10. vlt. Cyprian in his booke de bono perseuerantiae saith that as Faith is the foundation of Christianity so patience is the roofe and couer that keepes the whole worke whole and dry and therefore is said to hold our soules fast to our selues as Faith holds them to Christ. Hence it is called the Anchor of the soule without which Faith and all graces in the soule as in a ship doe totter and reele as a ship without an anchor Thirdly what great stability affords it to a Christian when it makes him and holds him constant and himselfe in all the changes of his outward condition and externall occurrences Let what stormes can bluster abroad he possesseth his minde at home His heart is settled by patience which frameth his minde to his estate when
against Innouation though after a most vnusuall manner they flocked by multitudes out of all the Cities Obiect But they be but a few poore meane men that flocke to Sermons Answ. 1. Here is Christs word true The poore receiue the Gospell Math. 11.5 2. Neither Christ nor his Word accepteth persons but gladly teacheth and encourageth such II. In that the people came flocking together with zeale and forwardnesse we learne thus much that we ought cheerfully and diligently to come together to heare the Word and bee ready before-hand when Christ is to speake These were present before he began to speake Reasons 1. This was prophecied of Beleeuers Esa. 2.3 Many shall goe vp to the Mountaine of the Lord and shall say Come let vs goe vp Psal. 122.1 I reioyced when they said Let vs goe vp to the house of the Lord. Esa. 60.8 Who are these that fly like a cloud and as Doues to the windowes 2. God lookes not onely that the substance and matter of an action be good but the manner must be sutable Hee cares for no carelesse seruice 3. A good heart findes nothing so sweet as God and his presence and this is promised to true seekers Dauid in many wants desires but one thing and that is to dwell in the house of God all his dayes to see the beauty of his face and Oh how amiable are thy Tabernacles my soule longeth after the liuing God when shall I appeare before him 4. These Iewes perceiuing some temporall good from Christ who filled their bellies healed their bodies raised their dead c. did thus flocke after him sea and land could not separate them But he that findes the sweetnesse of the Sonne of God bringing downe the bread and water of life to eternall life healing all diseases of the soule which no herbe or plaister could doe but one made of his owne heart-blood raising the dead and rotten in their sinnes stinking in the graue to a new and eternall life must needs flocke after him and follow him as cheerfully as euer did this people Vse Let this shame our dulnesse who are so slacke and heauie in the seruice of our God If Christ will waite vpon vs and our leisure wee will sometimes heare him a piece of an houre It is an vnconscionable sin of this place that though you come at length you come not flocking or together as this people nor goe out together Cornelius a great man and his company were ready against the time of Peters comming We are all now here before God saith he to heare the things that are commanded thee of God Not that this attendance is due to the persons of your Ministers but to their worke and office But you cannot say when your Preacher comes We are all here present nay scarce a few of so great a Congregation Take heed if you do any thing for God do it cheerfully doe it freely Let your prayers and praises and obedience waite vpon God in Sion A reuerent heart affected with loue of the things of God will preuent the watches in Gods worship that is no watch shall quicken it but it will bee before-hand And as the two Disciples hauing a desire to see Christ did out-run one another toward the graue and striue who might come first so the true followers of Christ creepe not like snailes to Church or striue not who shall come last in as many slip in in the middle of Sermon some almost at the end most after the beginning but run and striue who shall come formost Oh that the warme affection of our Congregation would affoord vs this cheerfull expectance Now out of the example of our Sauiour Christ who seeing the diligence and confluence of the people tooke occasion by that their thirst and desire to heare the Word to teach them we learne a speciall Christian duty namely to take all occasions of doing good within the compasse of our callings especially where we may receiue or impart the greatest good If the Minister see his people about him ready to heare the Word of God let him imitate his Lord and Master Now he hath a large field and thereby strong hopes not to lose all his seed Now hee hath before him an obiect of pity and compassion What pity to see a flocke without a shepheard to feede and fold them This Christ mourned for Math. 9.36 What pity to see a whole field of corne white for the haruest but rotting on the earth for want of a man to gather it So if the Word of God be to be heard beware of slipping that opportunity Thou canst not absent thy selfe from the Word preached no not once but to thine owne great losse and damage Ioh. 20.24 Thomas was absent from the Disciples when Christ came and shewed himselfe to the rest He was absent but once and perhaps vpon some waighty cause It may be he lurked and kept himselfe close for feare of danger by the malice of the Iewes or it may be he might be prouiding and settling his owne priuate affaires now his Master was apprehended and slaine and taken from him But what-euer the cause was the effect was grieuous for he was not onely depriued of the comfortable presence of his Lord nor only of that grace which the rest met together had and were confirmed in but when his fellow-Disciples were willing to communicate vnto him the grace of their Lords Resurrection he not onely beleeued not their report and made slight of such a cloud of most faithfull and eye-witnesses but resolues not to beleeue them To incredulity he ioynes a wilfulnesse and obstinacy Nay he is so farre from beleeuing them that if Christ himselfe should shew himselfe in person vnto him and would not suffer him to see the prints of the nailes and to put his finger into the prints of his wounds hee would not beleeue So how-euer men make it not a rush-matter to absent themselues from the Word preached once and againe yet be assured thou slippest such an opportunity of thine owne good as perhaps thou shalt neuer haue offered againe If thou absentest thy selfe of negligence thou depriuest thy selfe of some grace and comfort which the presence of the Lord amongst his people maketh offer of If of worldlinesse and to gather a little profit in that time all thy gaine will not counteruaile thy losse But if of wilfulnesse and contempt as many thou not onely thrustest away grace and comfort offered but pullest on thy selfe the wrath of God for contemning his gracious Ordinances and the blessed meanes of thy Saluation We see the occasion of our Sauiours Sermon Now of the kinde of his Doctrine He spake by a Parable A Parable in Scripture signifieth two things 1. Some serious matter and of great moment Psal. 49.4 I will incline mine eare to a Parable and vtter my graue matter vpon my Harpe Thus the graue and wise speeches of Salomon are called the Parables
and sweet fruits Let God and man gather them and taste them For what comfort is in a fruitlesse condition by which a man must know first that the Word of God for all his hearing was neuer rooted in his soule for then it had beene fruitfull in grace It is no barren seed where suffered to root Secondly that he is an vnbeleeuer while he professeth all the Articles of Christian faith and liues among Christians For faith worketh by loue and is fruitfull Thirdly that hee is destitute of the loue of God which affection if it swayed the heart it would vnite it to the thing loued in all duties of piety If it loued God it would keepe his Commandements Ioh. 14.15 It would constraine him to fruitfulnesse 2. Cor. 5.14 Fourthly that hee is lyable to that deadly and irrecouerable fall that hypocrites come vnto whose foundation being in the sand the fall of that house is great such are the fruitlesse Hearers who heare and doe not Math. 7.24 Lastly that hee is euer vnder that heauie curse which is neuer farre off him Heb. 6.8 The earth that drinkes in raine and brings bryers and thornes is neere vnto cursing and the end is to be burned Obiect But we are fruitfull Christians We come to Church and delight to heare good Sermons We commend our Preachers loue some good men speake against common abuses pray in our families repeat Sermons reforme some euils in our selues and ours Answ. But beware you deceiue not your selues with leaues for fruits as all this is in many It is with many Christians as the Fig-tree cursed by Christ so flourishing as it deceiued Christs owne expectation whereupon it receiued sentence Neuer fruit grow on thee henceforth Therefore looke to thy selfe and to thy fruits 1. See thou bee a branch of the Vine 2. Know the truth as the truth is in Christ to cast off all sinne to resist all lusts to forsake all knowne euils 3. Walke as Christ walked 1. Ioh. 2.6 Is thy life thy actions speaches yea and thoughts squared to the Word Endeuourest thou to know further and practise the whole will of God reuealed Doest thou all duties in true purpose and constitution of heart bringing euen thoughts which are thought so free into conformity with the Word This is to be a fruitfull Christian. All other blazes and showes will but bring thee to the end of an hypocrite An hundreth fold From the fruits of the ground which is good wee come to the measure Our Lord following his comparison noteth the profiting and prosperity of the Word in a good heart by the increase of seed cast into good ground which increaseth sometimes an hundreth fold Neither speaketh our Sauiour by Hyperbole or excessiue speach but according to the maner of the best ground in Canaan which brought an hundreth fold increase Not to speake of other stories of Herodotus who writes of the Countrey of thy Cynipians that it brings three hundreth fold nor of Plinie writing of Blazacium a Countrey in Africa where the people for euery bushell of seed receiued 150. fold increase the Scripture Gen. 26.12 sheweth that Isaac sowed in Gerar a barren Countrey in comparison of Canaan and receiued an hundreth fold increase Quest. Doth euery good ground bring increase an hundreth fold Answ. No as this Euangelist shewes that there were three sorts of vnfruitfull Hearers so the other compared with this shew that there are also three sorts of fruitfull Hearers for Matthew and Marke say that the good ground bringeth fruit some an hundreth some sixty and some thirty fold Therefore all bring not an hundreth fold Quest. Why doth our Sauiour mention three degrees of fruitfull ground Answ. 1. Some of the Fathers as Augustine and Ierome say it was to note a difference betweene virgins widowes and married persons some as Theophylact apply it to Anchorites Monkes and Laickes An idle conceit as if any outward estate cōmended a man to God more then other who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no respecter of persons or as if Abraham Isaac Iacob Lot Moses Peter Iohn both married and some of them secular men did not as well bring forth an hundreth fold as any of their Vestall Virgins 2. The Rhemists in their Annotations on Math. 13 haue a brainlesse deuice applying it to the difference of merits in this life and of rewards in the life to come that virgins merit here and shall obtaine there an hundreth fold widowes sixty married persons thirty As if any estate or person could merit at all Or as if our Sauiours intent had beene to shew the difference of the Saints glory in heauen and not of Hearers in earth But 3. Our Sauiour of purpose in the other Euangelists mentioneth the 3. degrees of fruitfull Hearers for 3. reasons First to note the free disposition of Gods grace and powerfull working who euen in such as in whom the Word is fruitfull tyes not himself to a certain measure but distributes to euery one according to his good plesure For as in the same field the soile the Sun the ayre the seed the seasons are the same yet in y e fruitfull seeds some bring more tilloes some fewer some but ten graines some 40. some 60. according to the blessing of God So in this spirituall husbandry wherein the Lord is as in all other things a most free Agent bound to no lawes or obseruations Secondly to comfort encourage himselfe his Disciples Ministers who though they lose much labor in the 3. bad grounds yet y e good ground makes amends in which none are fruitlesse but if they bring not an hundreth fold yet they may 60. or 30. and if there be but a few that bring an hundreth fold they shall abundantly recompence the barrennes of many grains Thirdly to comfort strengthen such as haue not nor can attaine this hundreth fold though their endeuours be true and earnest Those that haue not attained the highest measure of grace but are in the middle sort of Christians nay suppose them in the lowest formes who bring thirty fold fruits are not to bee despised Christ neuer quenched smoking flaxe Himselfe here honours them with the name of good ground as well as those of the hundreth fold And as the Husbandman if hee see a graine bring an eare that hath neuer so few cornes in it farre vnder 100. or 60. or 30. hee reiects not nor scornes it but is glad of it and carries it into the barne So the inferiour Christian who hath soundnes with the smallest measure is esteemed of Christ and much set by Hee that had but two talents and gained but two heard as well Euge bone serue Well done good and faithfull seruant as hee that had gayned ten Math. 25.23 Quest. But why doth our Sauiour here speake only of the hundreth fold the highest degree of fruits Answ. To set before vs the ayme and scope of euery good Hearer teaching vs that A Christian man must not content himselfe
world are intangled againe therein as the dogge returning to his vomite and the Swine washed to her wallowing in the myre How many haue wee obserued so strict in their course that they could endure no sinne no nor the appearance of euill in themselues or others They seemed to hate the very garment spotted by the flesh Now they see many of the same things to bee more indifferent in which men may be more nice then wife Nay they are growne so strong as their stomacks like Ostriches can digest Othes Playes profane and wanton speeches in themselues and others Euery one sees them withering apace but themselues see it not Lastly how many out of their loue to Religion were formerly much and often in deare and costly duties for God for his Gospell and Saints as the Galatians who would part with their eyes to doe Paul good But now they can slinke away except the dutie be cheape and easie If good countenance to Religion or good words which are good cheape will serue the turne that they will affoord no more 4. Men wither in respect of meanes which should preserue their gifts and greenenesse Some haue made conscience of the Word preached and tasted the sweetnesse of it so as nothing could hinder them from hearing all the Sermons they could come at But now the man is nothing so sharpe set euery straw is a Lion in his way hee hath not so much leisure as he had or he hath a greater charge Whereas indeed hee onely hath not the same thirst and desire after Grace in the meanes of it but rather as an vnthankefull Israelite loathes the sweete Manna which at first was so precious Others were wont to pray much and often and that with such earnestnesse as if they had been right Israelites who were resolued to wrestle it out with God but now much of that labour is remitted the hand growes so heauie and so ready to fall downe that Aaron and Hur haue much adoe to support them Some were once diligent in instructing their families in reading the Scriptures with them in carefull watching ouer their behauior as if they had meant to haue gone thorow with Ioshua his resolution But now more then halfe the allowance of the family is taken away Thus as a man in decay casts off some of his traine and sets himselfe at a lower rate So hee that is withering in grace sets downe himselfe in iudgement affection practice and diligence in the meanes And this is the first generall thing proposed The second is the danger of such withering which we shall clearely see in foure particulars 1. In respect of God they are most hatefull seeing they can finde nothing more worthy forsaking then the good way and esteeme euery thing better worth keeping then Gods image and graces Therefore he stileth them Dogges and Swine 2. Pet. 2.20 and most vncleane beasts which his soule hateth as in whom his Spirit ceaseth to worke by illumination sanctification consolation and giueth way to the diuell 2. In respect of the Church they bring scandall to the weake and the scorne of the wicked vpon themselues and all Professors They wound the hearts of Gods children who in them are made vile to the World They open wicked mouthes to speake euill of the way of God Lastly they confirme and harden many in their libertine and loose courses 3. In respect of the sinne it selfe none more dangerous For first relapses wee say are farre more dangerous then first diseases Secondly Satan returning comes with seuen more wicked spirits then himselfe and so hee is for euer held vnder the power of Satan Thirdly this sinne is commonly punished with other sinnes which is Gods most fearefull stroke to which hee seldome giues vp his owne Fourthly it is in the degrees of the sinne against the holy Ghost and easily brings a man into that estate that there may bee left no sacrifice for his sinne 4. In respect of the iudgement that awaites and ouertakes this sinne First the house not founded on a rocke must fall and the fall is great and irreparable Matth. 7.37 Secondly the iudgement is certaine as which is already in part inflicted The talent is already taken away and nothing remaines but casting the vnprofitable seruant into hell-fire Matthew chap. 25. vers 28. The third generall thing proposed is Notes of a man withering in Grace And these are sixe 1. A resting in a common and generall hope of a good estate without desire or indeuour to seeke markes of certainty or speciall assurance in himselfe As a foolish Trades-man hopes his estate is good enough and beares his Creditors in hand it is so but hee is loth to cast vp his bookes or come to a particular view of it No surer argument of a man decaying 2. An opinion of sufficiency that hee hath Grace enough Hee will seeke no more because hee pleaseth himselfe in his present measure and hee that careth not to increase his stocke wastes of the principall And not to goe forward is to goe backward Therefore alwaies displease thy selfe in the measure of Grace alreadie receiued saith Augustine 3. A comparing of a mans selfe with those that are of lower and inferiour graces or meanes Our Fathers say some were saued with lesse adoe they heard but few Sermons and knew not what the precise fashion meant But what saith our Sauiour Luk. 12.48 Where men commit more more is expected Others come to Church as others doe and liue ciuilly and soberly yea haue as much knowledge as such and such of their ranke and they hope as much conscience too and are not very ambitious to steppe before others in this course But for the patternes of Scripture and the example of Saints registred for our imitation they thinke concernes not them because they cannot be Saints Here is a marke of a man withering and growing worse and worse who will not be drawne beyond them that are but a step beyond the worst because hee scornes the best examples as too singular 4. A shunning or slighting of Gods ordinances a willing excommunicating himselfe from the Assemblies when he list That mans strength is abating who fals from his meales Hee must eate that must liue And the plant that would not wither must draw moisture dayly Or if vsing publike meanes diligently hee neglect priuate hee is on the withering hand We cannot haue our ruinous hearts stand vpright further then we dayly repaire them The Word and Prayer dayly vsed are soueraigne meanes to heale dayly infirmities A sound Beleeuer whose leafe shall not wither is a tree standing by riuers of water 5. Secret sinnes ordinarily committed not bewailed not reformed and the same of such as men count small sinnes lesser oathes idle speeches rouing thoughts lashing out against Professors of Religion expense of time in excessiue gaming company keeping with naughtie and scornefull persons idlenesse in the calling or in the Sabbath If
in the fire so these in the hearing but shortly after lose all the efficacy of the Word and become hardened as before Others stirred vp by the power of the Word to some good duty formerly neglected now grow to some resolution that no Lion in the way shall hinder them and purpose a man would thinke and themselues doe so vnfainedly a great change in themselues but shortly after proue like the sonne in the parable Math. 21.30 whom his father commanding to goe worke in the Vineyard he promised and likely he purposed he would but some other motion preuailing went not So wee haue many hearers many times in good moods but corruption of nature not subdued nor mastred which is not alwayes stirring alike watcheth the fittest time to resist the Word so as present purposes are seldome or neuer followed to practice and future performances Vse 2. Looke well to thy hearing for after-times that with knowledge thou mayest ioyne obedience and by the Word grow in grace as thou doest in dayes Content not thy selfe to heare with a soft heart or with a ioyfull heart if it bee hollow and rimie to let it slip Consider for motiues heereunto 1. That as God hath made our blood a carryer and conueyer of life thorow all the body so his Word to carry spirit and life thorow all the soule And lesse dangerous it is to breake a veine to let out all the blood and life of the body than to admit a clift in our soules that the doctrine of life and saluation should run out 2. The world casts nothing vpon him that is a waster and spend-thrift nor can hee be ruler of much that is not a faithfull keeper and sauer of little If thou sauest not that thou hearest nor layest it vp thou shalt neuer bee a rich man in knowledge faith comfort or experience 3. Nature teacheth to saue somewhat against a rainy day Consider what dayes thou hast to passe if prosperous if aduerse if sicke if sound if tentations on the right or left hand if life or death if whatsoeuer thou art naked without the Word without strength counsell comfort 4. A godly man will be a Christian at home as well as at Church and as Dauid walke vprightly in the middest of his house Meanes to heare for afterward 1. Be abundantly couetous to lay vp a good store for thy selfe against time to come Enlarge thy affections insatiably to gather all thou mayest This is a gracious and commendable couetousnesse 2. Esteeme it aboue all keeping more worth than much fine gold Psalm 119.127 Account it thine heritage and the ioy of thy heart vers 111. 3. Let it be in thy heart first treasure it there A man reserues his barne for his crop of wheat or other corne Wilt thou fill thy barne and garner with chaffe and stubble or wilt thou in stead of gold or pearles pester thy best cofer with drosse and pibbles which are heauie and cumbersome but of no price or value 4. Binde it on thy fingers Prou. 7.3 as a Ring that is euer in sight Practice is the best keeper of the Word The thornes sprang vp and choked it Now we are to intreat of the failing of the seed in this ground wherein because there is but little difference from the withering we spake of in the former grounds but that it proceedeth from other causes wee will therefore inquire into those causes as they are particularly and in order set downe in the 14. verse Cares Riches Pleasures These are described as the speciall thornes which choke the seed of the Word Whence note in generall what it is that lets vs from heauen not only the pursuit of vnlawful things but the abuse of lawfull It is not whoredome adultery theft murther Sabbath-breaking and the like that heere are said to choke the seede and hinder our haruest but the abuse of lawfull profits pleasures cares and desires Math. 24.38 As in the dayes of Noah they did eate and drinke and marry and giue in marriage vntill the day that Noah entred into the Arke c. What was it a sinne to eate to drinke to marry were these the things for which they were destroyed No but the abuse of these things they were so wholly in these as they securely cast off all admonitions and all prediction of iudgements these became thornes and choked all counsell and all the preaching of Noah and so their destruction was sudden not because it was not foretold but it was not beleeued or regarded Luk. 14.16 What was more lawfull than to buy a Farme and a yoke of Oxen or to marry a Wife But yet these shall neuer taste of the Supper not because they did these things but because they were so inordinate and intent on them that they refused the call to the Kings Supper And these three sorts of inuited ghests refusing the Kings gracious inuitation doe notably resemble and expresse these three sorts of thornes choking the Word the Farme noteth riches Oxen the cares of life and the Wife voluptuous liuing All which or any of them hinder men from the heauenly banquet So 1. Cor. 10.7 The people sate downe to eate and drinke and rose vp to play Reason 1. Sinnes in lawfull things are both more ordinary and lesse sensible both for the auoyding and preuenting as also for the recouery and repentance from them What a number of naturall and indifferent actions doth euery man goe ouer euery day into which creepe a number of sinnes because men take themselues free to doe as they list in them and onely content themselues in their liberty vnto the thing vnwilling to heare of any of Gods restraints or impositions in the manner or fruition of that liberty This poynt is very vsefull and therefore wee will giue some instances to shew how men doe infinitely abuse their lawfull liberties with the great hazard of their soules 1. In eating and drinking which is not onely lawfull but necessary Yet heere Christians offend exceedingly many wayes 1. When they eate not their owne bread 2. Thes. 3.12 2. When they eate without feare Iude 12. not before the Lord. 3. When they corrupt themselues in the creatures losing sobriety modesty chastity health and reason as the drunkard drownes his soule senses body and all 4. When they neuer taste the sweetnesse of God in the creatures more than beasts nor sanctifie themselues after feasting as Iob his sonnes 5. When they waste the creatures not remembring the afflictions of Ioseph Amos 6.6 2. What is more necessary than apparell decently to couer nakednesse to fence the body from iniury of weather and to put vs in minde of sinne But what a number of sinnes doe men and women put on with their apparell 1. For the matter which is not skinnes as Adams but stately and costly 2. For the manner while they take liberty to disguise themselues in strange attire and monstrous fashions shewing no other
gather these worldly things together let him bee sure these distrustfull cares haue stuffed his heart Ordinary and warrantable care rests on good and allowable meanes But he that by lying swearing fraud iniustice deceit in measures or waights by vsurie or the like meanes can helpe himselfe his care and course is wicked and damnable 5. It is a choking care if a man neglect the seruice of God prosper not in grace profit not by Gods Word thrust the worship of God out of dores or seldome or slightly or coldly or formally performe these duties or if a man fall backe from good motions good purposes good beginnings he may iustly suspect himselfe that inordinate and inferiour cares haue seazed on his heart and waged warre and preuailed against the cares of heauen and a better life In a word when a man more imployes himselfe about them than will stand with keeping his heart vnto God now they are chokers These are the cares heere called thornes The effect of them is to choke the seed of the Word Where consider two things 1. How they choke the Word 2. The vse that is to bee made thereof For the first They choke the Word 1. Before 2. In 3. After hearing Before hearing two wayes 1. In that they hold men away and keepe them from the preaching of Gods Word Luk. 10.40 While Mary was set at the feet of Christ hearing his gracious words Martha incumbred her selfe about many things c. Her care and loue in entertaining our Lord Iesus himselfe was excessiue and immoderate and hindred her from hearing his Word out of his owne mouth The same was the cause why those vnthankfull ghests inuited to the Kings Supper Luk. 14.18 they all made excuses their inordinate care about Farmes Oxen and Families suffered them not to come when they were called So now especially on a weeke-day numbers keepe away from this Exercise because the desires after the world haue eaten out the desires and care of Gods Word They cannot let their businesse and seruants would bee idle and I know not what Whereas a man might name some places of idle resort where they let ten times so much in a weeke 2. If they doe come yet these cares hinder their prayers and preparation and therefore their profitable hearing They that cannot pray well cannot heare well Now prayer is a lifting vp of the hart vnto God but these presse it downe and are as so many heauie stones hanged on the wings of our prayers In hearing they hinder two wayes also 1. When men bring their businesse in their brests with them they are casting and tossing with themselues and plotting their owne imployments and this hinders both attention and vnderstanding and affection without all which the Word heard is vnprofitable 2. These inordinate cares keepe out and barre out the chiefe duties of a Christian that there can hardly bee entrance for them or at least very shallow rooting As we shall see in some instances 1. The Word in the daily preaching of it labours to confirme and increase faith and confidence in God it bids vs beleeue and trust in the Lord for all supplyes Psalm 37.3 5 7. But these cares lodged in the heart choke all these precepts will not suffer vs to trust God with our selues but will take his care into our owne hands and will beleeue and trust him no further than wee see him or haue a pawne from him 2. The vse of Gods Word as it is from heauen so it is to draw vs to heauen and lift vp the minde to heauenly things when it vrgeth vs to seeke things aboue where Christ is and perswades vs to pull our thoughts from things below and set them on things within the Vaile But these cares nourished in the heart choke all such exhortations for they wedge downe and stake downe the soule into earth and earthly things they will care for heauen when they come there but for earth while they are here 3. Gods Word in the powerfull preaching of it opposeth and beateth downe the vnlawfull and vnconscionable seeking and meanes of getting the things of this life It condemnes to hell all vniustice and fraudulent dealing and all heaping and holding the least piece of wicked Mammon But where these thornes are nourished all these denunciations are choked they will set the tongue on lying and swearing the hands on coozening and deceiuing the whole course on vsurie oppression and all is fish that comes to net Thus where the world is taken in the Word is shut out or choked After hearing also these thornes choke the Word so the Text saith and afterward or after they are gone the cares of the world enter in againe and as a wedge driues out all before it Many come from their earthly businesse and heare with affection and may hold it for a while but at last the throng of their businesse and cares of the world conquer the Word and driueth it both out of their memory and practice For the memory see Exo. 16.3 When Israel was without food in the Wildernesse and knew not how they should sustain thēselues their wiues children they begin to scorne and take on against Moses and Aaron Oh that we had dyed by the hand of the Lord in Egypt Why What was the reason Had they not many promises from the Lord of his care and prouidence for them Nay did they not see the hand of the Lord for them in that mighty deliuerance thorow the sea in the pillar of a cloud by day and of fire by night in that extraordinary sweetening of the waters of Marah not many dayes before chap. 15.25 Did not that promise yet sound in their eares vers 26 But these distrustfull and distracting cares choked presently the remembrance of Gods promises and of his great blessings bestowed on them For the practice we see it euidently in the young man who presently lost Christ and all because he had great possessions both in his hand and heart Vse Seeing these worldly cares doe thus choke the Word in vs let vs alwayes remember the counsell of our Sauiour Luk. 21.34 Take heed lest your hearts be oppressed with surfetting and drunkennesse and the cares of this life and that Day take you vnawares Then the cares oppresse vs when they dul the mind and make it heauie and vntoward to the loue and consideration of heauenly things We must striue in casting off these cares which our naturall loue of the world inuites and pulls vpon vs. Motiues to rid our selues of them 1. Because they are the cares of the world that is of worldly things and worldly men and Christians must haue another care This is our Sauiours reason Math 6.32 After all these things doe the Gentiles seeke Now there ought to be a great difference betweene the cares studies indeuours and delights of Christians and Heathens For we haue not receiued the spirit of the world but of God
happy men than those that wanted it as Lazarus an happy Saint which wanted crums and the Apostles happy men when they said Siluer and gold haue we none and none more miserable than they that had most of them as Nimrod Ismael Esau Saul Ahab Baltazer Herod And the greatest at this day against the Church The Turke and the Pope with their adherents haue the greatest part of the world in their possession And surely if these things made men most happy God would not cast them so liberally on the worst men For wise men giue to swine but draffe and swill and huskes but prouide better for their children and seruants 5. Riches deceiue vs of our saluation according to that of Salomon Prou. 10.16 The reuenues of the wicked tend vnto sinne 1. While our corruptions make them snares to take and hold vs in manifold lusts To transgresse for a morsell of bread Prou. 28.21 To become instruments of cruelty pride iniustice security licentiousnesse couering sinne with money To catch at shadowes and lose the things of the life to come as our Sauiour implies in that speech What shall it profit a man to win the whole world and lose his owne soule Lastly while they take vp the heart so as the Word shall bee no further taken in than shall serue for their commodities 2. While they rob vs of many graces they must needs also rob vs of glory as 1. Of faith they make men say to the wedge of gold Thou art my hope the staffe of my life and the stay of my posterity 2. Of humility before wealth came they were humble meeke and gentle now they are proud disdainfull scornfull 3. Of zeale wealth in many hath beene as cold water to quench their zeale who formerly were most carefull and forward 4. Of patience they make the minde soft delicate effeminate that it cannot constantly beare any thing for Gods cause 5. Of faithfull expecting Christs comming to Iudgement they make the remembrance of death terrible and bitter 6. Of perseuerance Demas will forsake the truth rather than his wealth And most Apostates haue been rich men II. The other generall poynt proposed is Whereby or wherein riches without grace doe thus euery way deceiue vs. And that is by false promises and false performances 1. They promise contentment and saciety but performe nothing but vexation and discontent As a man hauing the Dropsie drinkes still but is not satisfied by drinking but the more he drinkes the more he thirsts so the worldly minde the more superfluity the lesse saciety And needs must that desire be infinite which is not satiate with God who onely is infinite thinking none in worse estate than himselfe if any bee better The heart is larger than the barnes or chests 2. They promise peace and security which indeed they neuer bring nor allow him that doth not proclaime warre against them For they lay men open to all Satans snares 1. Tim. 6.9 and to all the violence of men make them obnoxious to malice enuy and theeuery and as his largenesse and thicknesse of boughes makes euery one desire to lop him so oftentimes hee falls downe by his owne waight whereas without his wealth hee might haue stood longer 2. King 25.5 The wealthinesse and statelinesse of Ierusalem did but toll on Nebuchadnezzar to spoyle it and when it was taken the King and the rich men were led away captiue but the poore were left in the Land and liued better than euer Abundance of wealth proues oftentimes but an halter or a weapon of death for the owner 3. They promise freedome and liberty but make men drudges to the world and slaues to wealth yea to sinne and Satan for wealth 4. They promise fitnesse and forwardnesse to doe good that they will fit a man to duties of piety and charity Many say If they had wherewithall they would relieue the poore maintaine the Ministery and doe more good with their goods than they see others doe But as the Mountaines in the bowels of which is most gold or siluer are most barren So they that abound in wealth for most part are most fruitlesse and vnprofitable in respect of fruits of grace or charity 5. They promise good wages for faithfull seruice of the world but deceiue many with false wages They pay Achan for his seruice with losse of his Wedge and life Gehezi in stead of wealth for his lye is paid with a Leprosie that stucke to him and his posterity for euer Saul with losse of all for sauing a few beasts against Gods Commandement Ahab in stead of accesse to his Kingdome for a small plat of Naboths lost the whole Kingdome 6. They promise continuance but are vncertaine riches 1. Tim. 6.17 and haue wings to fly away when a man hath most need of comfort Men thinke they haue got a Fee-simple and made sure for perpetuity but it is but a mouable thou must leaue it where thou gotst it No man can assure himselfe to hold his wealth till night though the foole thinkes he layes vp for many yeeres One sparke of fire may suddenly ouermaster a mans whole substance One vnaduised word or action may confiscate his whole estate and of an happy man in his owne eyes make him a begger a prisoner without hold of wealth or life Prou. 23.5 Wilt thou cast thine eyes vpon wealth which is nothing for riches taketh her to her wings and flyeth away What are these wings of wealth Answ. Rust moth theeues vsurers fire sword oppressors Lawyers sicknesse and death Other Eagles haue but two wings this hath an hundred And oftentimes it goes into the hand of strangers yea very enemies as a lost Hawke hauing lost his Master is taken vp by them whom he thought not of Iob 27.17 Hee may prepare it but the iust shall put it on and the innocent shall diuide the siluer Thus let a man serue an hard Apprentiship to the world he shall be deceiued in his wages as Iacob by Laban and being deceiued of his expectation must content himselfe in stead of faire Rachel with Leah for his labour Vse That riches may not deceiue vs of so precious things with so faire promises consider these Rules First esteeme them as they are and as God and his Word esteemes them and not as the world doth Worldly men put faire titles vpon them as first they call them goods whereas indeed they are nothing lesse to most that enioy them Secondly they call them substance and those that haue them Men of good substance or Substantiall men whereas Gods Word calls them shadowes and the pursuit of them the running after a shadow Psal. 39.6 It calls them vanity Eccles. 1.2 that is not onely subiect to vanity as all creatures be Rom. 8. but make a vaine shew of much good which they doe not performe Hence also are they called lyes and nothing without substance Prou. 23.5 Psal. 62.9 Either take these things on our Fathers
and dead all motions and affections stirred by it than to worke in the calling Whence a Father hath well said that It is better to goe to plough on the Sabbath than to goe a dancing Thirdly the season of worldly pleasures is not when God layes an heauie hand on vs or ours when God afflicts the conscience with sence of sin Oh this with many is melancholy and sadnesse now call in carnall company musike gamesters and merry companions whereas now is the time for that counsell Iam. 4.9 to cast our selues into sorrow for sinne Suffer affliction sorrow and weepe let your laughter be turned into mourning and your ioy into heauinesse cast your selues downe before the Lord and he will lift you vp This is to worke with God the other against him So when men are afflicted with sicknesse and God calls to sack-cloth now must neighbours come in and helpe him to passe the time with cards dice drinking swearing and all carnall merriments O miserable comforters Is any among you afflicted let him pray saith Saint Iames Chap. 5.13 Is any sicke let him call for the Elders of the Church and let them pray c. But these say Let him play and call the Elders of the Parish and let them play with him See how you comfort the sicke Prou. 25.20 As he that takes away garments in a cold season so is hee that sings songs to an heauie heart And see how hee is comforted he thrusts mourning out of his house when his heart remaines the house of mourning Fourthly the season of worldly pleasures is not when Gods iudgements breake out against our brethren Either when iudgement begins at the House of God that it is not well with the Church thus good Vriah refused comfort 2. Sam. 11.11 and Mordecai Hest. 4.1 2. And Nehemiah Chap. 2.1 3. And the sinne of the great men in Iudah Amos 6.6 was They drinke wine in bolles and stretch themselues on Iuory beds and anoynt themselues c. but no man remembreth the afflictions of Ioseph Or when the hand of God lyes heauie vpon our neighbours that are of the same flesh with vs Rom. 12.15 Weepe with them that weepe For we are all one body and one members of another and if one member suffer all ought to suffer by consent These are vnseasonable times for the prosecuting of pleasures and therefore now wee must refraine from them The fifth and last Rule concernes the end of pleasures The goodnesse of a thing is measured by the good end of it and we say All is well that ends well so heere The end then of pleasure must not bee for pleasure for then pleasure were the chiefe end and the chiefe good Nor to take pleasure in pleasure onely wee may take our vse of some pleasures and not powre out our hearts vnto them For this infatuates a man and puts out his reason and sences that he can see no shame he puts himselfe vnto What a shame was it which yet Samson discerned not that hee who would not turne his face from a thousand men at once should now become a slaue to a lewd woman that had vsed him most vilely Nay he that was strong enough to match a Lion is foyled by his lust and sottishly vanquished vnder the feet of an harlot Looke on a man giuen to drinking gaming whoring c. this man will sort himselfe with the basest companions in a Towne rather than sit out euen great Princes loded with Flagons of wine will stretch out their hands to scorners Hos. 7.5 This must not bee the end of our pleasures but 1. To make vs better not worse not more loose or dissolute but more thankfull to God more cheerfull in the duties of our callings more able to pray meditate heare and doe good to our selues and others Therefore when our pleasures make vs heauie and vnfit for good things as the pleasures of Egypt made Israel loth and flow in going forward to Canaan now they are sinfull though not in themselues yet in their end and our vse because they choke as thornes 2. To put vs in minde of such heauenly pleasures as are reserued for the faithfull at Gods right hand as the first fruits in the Law put the Israelites in minde of a full haruest Now we doe but taste before hand how good and gracious the Lord is then wee shall be satisfied with his fulnesse and sweetnesse If hee prouide such things in our Prison what in our Palace 3. So to enioy pleasure for the present as we lay vp more for heereafter and so make them all helpes to the true and lasting pleasure so Dauid from the abundant Table that God had spred for him from his full and ouer-running cups from the oyle wherwith God had anoynted his head gathers strength and resolution to dwel a long time and spend all his dayes in Gods House and seruice Psalm 23. vlt. and Psalm 34.9 10. because the Lord suffers his Saints to want no good thing therefore they are stirred vp to feare the Lord. Attaine this end of pleasure and thou hast attained an endlesse pleasure Reasons thus to carry our selues through pleasures 1. Slaues to pleasure neuer conquer with Christ and therefore shall neuer raigne with him 2. A regenerate heart desires liberty from the slauery of pleasures and counts it a death to bee inthralled to them Rom. 7.24 They goe to God with Rebecca when they feele the struggling of flesh and spirit in themselues and complaine as she of the Twinnes in her wombe 3. Christ came into the world and made choyce of an afflicted way to heauen rather than a faire way of earthly pleasures that we might follow him therein as the safest way to our Countrey So much of the three sorts of bad ground We come now to the fourth which is good Vers. 8. And some fell on good ground and sprang vp and bare fruit an hundreth fold Compared with the 15. verse 15. But that which fell in good ground are they which with an honest and good heart heare the Word and keepe it and bring forth fruit with patience HEre consider as in the former 1. The soyle good ground where first how it comes to bee good secondly how it is knowne to be good namely by hearing with honest and good hearts 2. The successe of the seed in it fruitfulnesse 1. For the measure or plenty an hundreth fold 2. For the continuance or constancy with patience Of these in their order And first how the ground doth come to be good Answ. It is called good non à priori because the Word findes it so but à posteriori because by the Word it is made so Euery mans heart by nature is a stiffe ground a barren and cursed earth The whole imagination of mans heart is onely euill continually Euery man is a beast in his owne vnderstanding Paul himselfe now an elect Vessell is by nature the child of wrath as
the shew of hearing the Prophet when the heart goeth after couetousnesse 3. This Hearer is onely approued of God because it must bee a good and honest heart indeed that must yeeld to all the parts of Gods Word It must bee a good and honest heart that will indure mortification of all lusts and suffer the very heart of his dearest sinnes to bee broken that will for the Word indure cutting off of hands and parting with eyes It must be a good and honest heart that with Paul can set vp the excellency of the knowledge of God aboue all aduantages that can bee content to sell all and buy the Pearle that with the Disciples can leaue all and follow Christ. It must bee a good and honest heart that must yeeld obedience to the whole Law of God without reseruations especially in difficult costly or dangerous duties It must be a good and honest heart that is not offended at the basenesse of Christ and simplicity of his Gospel but can for his sake suffer with ioy the spoyling of goods yea and resist vnto blood And which is the chiefe goodnesse of it to resolue to yeeld vniuersall obedience not by starts and fits but with constancy to the end 4. Onely this Hearer is approued of God because this heart onely can mingle the Word with faith receiuing specially the Word of promise with distinct and particular application and affiance of the soule drawing the man neerer vnto God whereas any heart but this is an euill heart and vnfaithfull makeing a man depart from the liuing God Heb. 3.12 This heart only cleaues vnto the Word and holds it fast so as the Word of God abides in it and lodgeth not as a stranger but dwelleth in it whereas a bad heart is like a bad stomake which receiues meate but retaines it not and casts vp all againe so as all is lost as precious liquor put into a leaking vessell Vse 1. To frame our iudgements to Gods and account them that are the best Hearers to bee honest-hearted men But our iudgement generally is cleane contrary For if we see men addicted to the hearing of the Word commonly they are esteemed a few hare-braind men a packe of hypocrites all alike and neuer a good Aske any man almost of the state of one of his neighbours who is diligent in good duties frequent Sermons c. you shall heare him say Oh he is a reasonable honest man but that he is so forward to heare Sermons and so precise c. Thus that which Christ made a marke of an honest man is now a barre or hinderance to his honesty hee were an honest man if hee were not an honest man It was said of old by Heathens Oh a good man wise and learned but a Christian so in these dayes by heathenish Christians He is a good man but a Precisian but a Puritan What is this but to giue the Son of God the lye who saith here that he is the honestest man that heares the Word most carefully And as we condemne the righteous so how generall is it in our iudgements to passe our voyces in iustifying the wicked Inquire of such a mans estate as cares more for a Pigge than a Sermon a right Gadaren and worldling hee will tell you He is a right honest man a substantiall man a iolly house-keeper a quiet neighbour a well-dealing man and well beloued of his neighbours a man good to the poore c. All this is well But how loues he Religion how followes he the Word for hearing and practice how affects he the Ministery and Ministers Oh as for that hee is well enough giues the Church and Church-men their due and payes his Tithes well but he cares not for these runners to Sermons hee is none of them he keeps his Church and heares Seruice and a Sermon if there be any and is a very honest man Now you see a difference of honest men Christs honest man runnes after and followes the Word this honest man so generally commended for honesty is no such and cares for no such Such honest and substantiall men were they that put Christ to death as good house-keepers as good and as iust Tyth-payers euen in Mint and Anise but they hated him and his Doctrine to the death If he be an honest man that loues a Play better than a Sermon or he that affects a paire of cards or tables aboue the Scriptures our Lord verily was deceiued in describing honest men But accursed be such honest men and such as call them so without timely repentance Vse 2. In comming to heare looke most to that which God lookes most vnto namely the goodnesse of thy heart Thy care is to make thy selfe handsome to come honestly and seemely in apparell But if thou commest with a foule nasty sluttish hart God cares not for thy comming God accounts him the best Hearer that hath the best heart Prepare therefore thy heart first and then and thence offer seruice to God Vse 3. Let euery man that would bee esteemed good ground and get the commendation of a good and fruitfull Hearer looke that his heart bee a good and an honest heart Here for our further direction in so waighty a businesse we will consider three things 1. Meanes wherby to attaine a good and honest heart 2. Marks to know when it is so 3. Motiues to the attaining of such an heart The Meanes are generally two 1. Let vs see our defect in nature that our hearts are not good by nature but stiffe and stubborne as the stiffest ground little worth Prou. 10.20 So the Iewes Ezek. 2.4 are called impudent stiffe-hearted and exceedingly voyd of all goodnesse And which is worse they are stuft with deceitfulnesse and guile All the imaginations of the heart of man are onely euill continually Gen. 6. No ground so stony as our hearts by nature no soyle so full of thornes as they no ground vnder heauen carries such apparant markes of the curse of God as our hearts doe 2. Let vs therefore seeke a supply by grace This grace is twofold 1. Of Action 2. Of Acceptatiō The grace of Action is threefold 1. Preparation 2. Of new Creatiō 3. Of Irrigation First there must be the grace of Preparation Bad ground must be well prepared by the Plough before it can become good Our ground is prepared by mortification and repentance being in it selfe as hard as an Adamant vnmoueable by any meanes of God Now by hearing the iudgements of God denounced against sinne and sinners it growes more soft and fitter to worke vpon the Fallowes of the heart are plowed vp The Law as Gods Plough rends vp hearts and vnroots the weeds and rots the stubble of our corruptions Secondly there must be the grace of new Creation Psal. 51.10 Create in me a cleane heart O God This is a worke of God who onely can create and a framing of something where nothing was and a worke
totall in all parts here is a new Creature 2. Cor. 5.17 as the old nature is a Leprosie spred ouer all parts This Creation is a renouation of the whole soule and man which for this worke absolutely depends on the Creator as euery creature doth And then God createth a good and honest heart 1. When the holy Ghost creates in the soule sauing faith by which a man is vnited as a member of Christ to the Head and applyeth to himselfe Christs righteousnesse For thus Faith is said to purifie the heart Act. 15.9 2. When the same Spirit inwardly mortifieth all corruptions in the soule minde will and affections and putteth in stead of them holy desires and good motions and renueth in the heart daily the Image of God which is the goodnesse and honesty of it Thirdly there must be the grace of heauenly Influence and Irrigation No ground can be good which hath not a fauourable aspect from the heauens so as both the shine of the Sunne and the showres and dewes of heauen may cherish and water it So our hearts are made good when the heauens answere the earth Hos. 2.21 that is 1. When Christ the Sunne of righteousnesse darteth the beames of his grace and fauour daily vpon our hearts to inlighten them with sauing knowledge and to warme and cherish them with influence of grace without whom wee can doe nothing nor haue any life in vs. 2. When the ground of our hearts is daily mollified and moystened by a three-fold moysture First of the blood of Christ daily sprinkled and applyed to the conscience For as the blood of beasts applyed to the roots of trees makes them more fruitfull so the blood of this Immaculate Lambe sprinkled on the roots of our hearts makes vs fruitfull Christians Secondly by the moysture of the Word of grace which as the raine from the clouds is euery way beneficiall to the ground of our hearts to mollifie them and keep them in fitnesse vnto fruitfulnes Ier. 31.33 God makes our hearts good by writing his Law therein Thirdly by the moysture of the Spirit of grace whose worke alone it is to apply y e two former namely the vertue of Christs blood and the power of the Word to the conscience for the clensing of the hart By which worke of his the heart of a dead and barren heart becomes more fruitfull than euer Egypt did by the inundation of Nilus But because all this grace of Action is imperfect in this life therefore that our hearts may become truly good and honest there needs also the grace of Acceptation The best ground is good but in part and No man can say his heart is cleane but much euill and guile will cleaue vnto it Yet where God hath begun a good worke and beholds a constant purpose of good resoluing against all sinne and to please him in all things he is pleased to behold onely the worke of his owne finger and to see vs onely in our Head in whom he beholds vs all faire and good imputing his goodnesse to vs and couering our remainders of euill in him Thus hee esteemed Nathaniel in whom great weaknesse appeared a true Israelite in whom was no guile Ioh. 1.47 that is none raigning none imputed And so hee esteemes vs also according to that we are comming vnto and shall attaine not by that we haue attained These are the Meanes whereby our hearts become good Now of the Markes whereby they may be knowne so to be And here because the heart of man is deceitfull aboue all things and euery one challengeth to himselfe a good heart which yet is giuen but to a few scarce a fourth part and a better gift is not giuen by God to the sonnes of men therefore wee will insist the longer to anatomize a good heart and discouer the seuerall passages and signes of it which in euery thing will discouer it selfe one way or other Turne it any way you will it is good and honest These Markes because they are many wee will in generall reduce them to seuen heads and consider this good heart 1. In respect of God 2. Christ 3. The Spirit of God 4. The Ordinances of God 5. It selfe 6. Good duties 7. Sinne and euill I. In respect of God it hath fiue excellent properties First it desires neerer vnion with God daily and all things shall set it neerer vnto God For it knowes that euery thing is so much the more good as it approcheth vnto the chiefe Good Dauids heart was a good heart and herein the goodnesse of it bewrayed it selfe Psalm 73.28 It is good for me to draw neere vnto God Whereas an euill heart flyes from God and keepes aloofe from him euen when it drawes neerest him in his worship Esa. 29.13 Secondly if it seeke God it will seeke him with the whole heart Psal. 119.10 which is a sound conformity of the inward and outward man directed in the seruice of God according to the truth of his Word And because it is hearty hee will vphold the worship of God and seeke him at all times morning and euening on weeke-dayes as well as on the Sabbaths out of Lent as deuoutly as in Lent not only when he is sicke but when he is well In all places in his owne house as well as in Gods House like Moses who was the same in Pharaohs Court as among Gods afflicted people In all companies a good heart is euer like it selfe and stands to God with whomsoeuer it conuerseth Paul is a good Confessor and Christian not only among the Disciples but euen those that count Religion heresie Act. 24.14 Nay it seeketh and serueth God alone if it can get no company as Ioshua c. 24.15 Whereas a bad heart doubleth with God and diuides it selfe betweene God and Mammon It can pretend seruice to Christ and blanch with Antichrist as those Samaritans that feared the god of the countrey because of the Lions and the God of the nations 2. King 17.33 It cannot pray at all times Iob. 27.7 but in affliction diligently Hos. 5.15 nor in all places neuer so kindly as when it stumbles into a Church as the Samaritans thought God would onely be worshipped in the mountaine It can frame and sort it selfe to all companies entertaine all practices either of Protestants or Papists please the most profane speake for and against good men and good things as the occasion serues Thirdly a good heart will onely and wholly stand to Gods approbation in that it doth or doth not Thus farre it lookes to men 1. To walke innocently and cut off occasion of scandall 2. To please his neighbour in that which is good Rom. 15.2 3. To acquit himselfe if hee may come to a iust Apologie and to the faces of accusers say as 1. Samuel 12.3 Behold I am here this day whose Oxe or whose Asse haue I taken c. But it lookes not to please man principally the first care
is to please God nor to please man by doing any euill nor by leauing vndone any good it is bound to by the calling it will not be afraid to depart from any good purpose or practice for mens displeasure Againe it can set it selfe naked before Gods presence to whom it desires to stand it desires liuing and dying to be acceptable vnto him 2. Cor. 5.9 A true Israelite hath praise enough to bee praised of God and to be a Iew within and can more satisfie it selfe with Gods allowance than a thousand witnesses Further it dares appeale to God and flie to his Tribunall when men accuse it as Dauid Iudge me according to mine innocency and Moses when Israel would not heare turned to the Lord saying I haue not taken so much as an Asse from them nor hurt any of them Numb 16.15 Lastly if men will condemne him timerously vnheard vnconuinced if all his wary carriage cannot obtaine a right iudgement and sentence then out of sence of innocency and goodnesse of conscience hee can contemne such vniust iudgement and fearelesly expect the Iudgement of God who will make his innocency shine as the light as Dauid against his scoffing and slaunderous Michol 2. Sam. 6.22 It was before the Lord and Paul against the carnall Corinthians 1. Cor. 4.3 I care little to be iudged of any man A good heart cares not for mans allowance if God allow him This is comfort for the seruants of God whether publike or priuate that the testimony of their conscience makes them care no more for the obloquie of profane men than the barking of dogges A little they may be moued sometimes more than needs but much they care not But an euill heart cannot abide the presence of God but flies as Adam and sets him out of sight It dreades the Iudgement of God and trembles like Felix It lookes asquint and dares not stand in a good cause for feare of men as Ioh. 12.43 Many beleeued but durst not confesse for they loued the praise of men And if it cannot be approued of God it is content with Saul to be honoured before the people Fourthly a good heart resteth and reioyceth in God as in the best and onely portion Psalm 73.25 Whom haue I in Heauen but thee or whom in Earth in comparison of thee It holds all other things as moouables vsing them as not vsing them and is onely comfortable that it wants not him in whom is no want It knowes the Lord hath designed his portion and maintaines him out of his owne fulnesse as out of his portion both for his spirituall and temporall estate Hence his ioy in his presence is the greatest and so is his sorrow in his absence stepping aside and clouding his presence now the good heart mournes after him and thirsts for his presence as the Hart for water And as the losse of the whole world is nothing to this so the whole world cannot make it vp nothing but God himselfe satisfieth it And seeing God hath made himselfe his portion he is carefull to make himselfe Gods portion by entring couenant with him as the Israelites Deut. 32.10 But an euill heart affects God in his gifts more than himselfe Professing him the best Benefactor and thanking him for all indeed it mindeth earthly things And his portion is in this life or else hath none Fifthly a good heart aymes at the glory of God in all things In all his parts 1. Corinth 6.20 in his body because it is his and in his spirit because he is a Spirit In all his actions whether naturall as eating drinking 1. Cor. 10.31 or spirituall the parts of his worship He will cleaue to the Word to know and obey it in prayer giues him the glory of hearing and so in confession Iosh. 7.19 and in praises Psalm 50.23 and in beleeuing Rom. 4.20 and a reuerent vse of his Name and Sabbath Yea he will glorifie God what-euer it cost him nothing is so deare to him as to lay it in the scoales with Gods glory And if there be an opportunity he will shew it euen in difficult commandements as Abraham and dangerous as Daniel and costly as Zacheus Whereas an euill heart maketh shewes of glorifying God in spirituall actions but not in naturall or in his actions not in spirit neither God nor his Word get any of his thoughts As for duties of difficulty danger or cost it casts them quite off as Saul and the young man Thus a good heart behaues it selfe toward God II. In respect of Christ it hath fiue other excellent qualities First it preferreth Christ before a thousand worlds All other things all aduantages whatsoeuer are but losse and dung in comparison of Christ Phil. 3.8 The Church esteemes her Welbeloued the chiefe of ten thousand Cant. 5.10 Why what seeth she in Christ aboue other what is thy Well-beloued aboue other well-beloueds Answ. She seeth in him such purity of nature such power of merit such perfection of loue such freedome in promises and such truth in performances as nothing in the World can so affect her Shee seeth him euery way more beautifull then the sonnes of men Psalm 45.3 therefore she sels all for the Pearle as the Disciples left all to follow Christ. But can an euill heart espy such beauty in Christ or can it thus affect him Is not a Pigge better to a Gadaren or a messe of pottage to a profane Esau Who almost preferres not the riches of the world aboue the riches of Christ Nay Christ and his profession are generally esteemed the greatest losse Secondly a good heart reioyceth more in Christ and his loue than in all worldly ioyes Cant. 1.3 We will reioyce and be glad in thee thy loue is better than wine And Dauid will make the Lord his song all the day long Quest. Why what cause of ioy is there in Christ Answ. 1. A good heart seeth in Christ a full redemption from wrath and pardon of sinne therefore reioyceth in God his Sauiour as Mary Luk. 1.46 Esa. 61.10 I will greatly reioyce in the Lord saith the Church for he hath clothed me with garments of saluation 2. It seeth in Christ Gods fauour returned a new couenant and league of friendship made with God himselfe of an heire of wrath made an adopted sonne an heire of God and co-heire with Iesus Christ. 3. It seeth by Christ the Spirit put into his soule sealing vp Gods loue chasing away ignorāce being the Spirit of light working faith and kindling the prayer of faith sending it boldly to the Throne of grace and making it cry Abba Father with assurance that we can but aske and haue and that we are not so ready to knocke as he to open It feeles the vertue of Christs death killing corruptiō and perfecting his sanctification 4. It sees in Christ a blessed future estate of glory prepared for it selfe in which he shall behold the face of God in Heauen and
in body become like the glorious body of Iesus Christ when all fruites of sinne shall bee absent and no part of blessednesse wanting vnto it But can an euill or carnall heart thus reioyce which hath no part in Christ no portion among the sonnes of God no spirit but that which ruleth in the world no portion but on earth No their ioy is lower than so in their wisdome wealth strength in their Wiues Children cattell in honour pleasure lusts and sinnes The stranger enters not into this ioy Prou. 14.10 Thirdly a good heart seeing that Christ hath giuen himselfe wholly to it giues it selfe wholly to him For by vertue of the mutuall couenant made betweene Christ and the beleeuing heart and the spirituall contract and marriage Christ the true and louing husband of his Church giues himselfe and all his substance to the faithfull soule And she being allured by his louing and faithfull promises giues her selfe wholly to him in duty and affection Cant. 6.2 My welbeloued is mine and I am his He is mine not in common graces or generall fauours but in speciall and sauing graces by an inward and secret presence by a most neere and vndiuided coniunction For two persons to say they are man and wife onely because of some common fauours passed He did me a good turne gaue me such a gift c. is absurd It is the chamber and bed-presence secret and inward company that is a signe of marriage So say Christ is thine not by common fauours but when hee meets the soule with sweet refreshings and comes and lodgeth in thee by the faith of thy heart And I am his His Spouse and wife and haue giuen my whole selfe vnto him for heerein I see all my happinesse placed He communicates his nature to me euen the Diuine nature 2. Pet. 1.4 and changeth mine he makes his wife glorious Ephes. 5.27 Moses marryeth an Ethiopian and cannot change her colour But he makes me of a sinner a Saint of a Saint in earth a Saint in heauen He aduanceth my estate euery way hee being rich I cannot bee poore he communicates with me all his goods his righteousnesse his life his glory are all mine And he euer commiserates my estate as a louing husband doth his wiues in all my troubles he is troubled And therefore well said I I am his But an euill heart contracts it selfe to the world to the seruice of lusts as Ephraim followes after many louers Hos. 2.5 committing spirituall harlotry with all base suters and estranged from Christ. And Christ not being thine thou canst not say thou art his Fourthly a good heart prepares a roome in it for Christ to dwell in It knowes that in spirituall contract cohabitation is most necessary Ephes. 3.17 that Christ may dwell in your hearts by faith It knowes that Christ will dwell there not onely as a Master in his house ruling preseruing prouiding but as a Lord in his Temple It knowes that a common man will not dwell in an hog-sty much lesse will the holy Lord in any but an holy place It knowes also that Christ hath prepared for it a sweet roome in heauen And therefore it will fit it selfe as a sweet lodging for Christ still repairing the ruines and proceeding to full sanctification still beating out more lights because the light abides not darke corners sweeping out daily with the besome of mortification all lusts both of heart and life and watering the chamber with teares of repentance It receiues nothing in that may offend him or grieue his Spirit And as the Lords Temple perfumes it daily with the morning and euening sacrifices of Prayer and Praise Finally it trimmes and decks it selfe with graces that Christ may take delight to dwell and content himselfe there But an euill heart cares not where Christ lodgeth so he lodge not in it in the mouth or hand he may Neither cares it how nasty it lye it is alwayes sweet enough for the diuell and lusts and lookes for no better ghests like a Tauerne dore open to all ghests Fifthly a good heart conformes it selfe to Christ and will walke as he gaue example For it knowes the Scripture hath set him out not as a Redeemer only but as a patterne of good life and imitation And that there is almost no Christian duty vnto which we are not vrged by his example as humility Phil. 2.5 patience 1. Pet. 2.21 loue of the brethren Eph. 5.2 forgiuenesse of others Ephes. 4.32 fidelity in our function Heb. 3.1 2. beneficence to poore Saints 2. Cor. 8.9 and obedience both actiue and passiue Heb. 12.2 and constancy in profession 1. Tim. 6.13 Hence it is that as a seruant it striues to doe as his Lord according to his Lords own precept Ioh. 13.15 Whereas a bad heart will haue Christ a Sauiour not a samplar takes what benefit it can by his death but neuer lookes to his life to tread in his steps and protesteth he beleeues in Christ and he is his Lord but neuer conformes it selfe to his practice But no direction by the life of Christ no saluation by his death This is the disposition of a good heart toward Christ. III. It lookes vnto the Spirit of God in foure kindes of Notes 1. In respect of spirituall assurance 2. Spirituall worship 3. Spirituall graces 4. Spirituall growth For the first Because this heart is in vnion with Christ it hath the Spirit of Christ working the assurance of his adoption This is the heart into which God sends the Spirit of his Sonne crying Abba Father Gal. 4.6 that is hee assureth vs that wee are actually sonnes by grace who are no sonnes by nature And this assurance is first from the witnesse of the Spirit Rom. 8.16 which is a secret information of Gods loue and fatherly affection and a still voyce from heauen into the heart that God in Christ is become thy God And is euer met with a motion of the soule inspired by the same Spirit stedfastly resting it selfe in the fauour of God now a Father in Iesus Christ. This being witnessed by the Spirit to all Beleeuers we know his testimony is true being a Spirit of truth that cannot lye Ioh. 14.17 and being the searcher of the deepes of God 1. Cor. 2.10 Suppose thou hadst an Angell as Daniel chap. 9.23 and Mary Luk. 1.28 come from heauen to tell thee thou art greatly beloued of God this were a great priuiledge and confirmation But thou hast another manner of messenger than either Angell or Arch-angell speaking not to the eare but to the heart to testifie Gods affection and no child of God is deceiued in this witnesse Secondly this assurance commeth by the first fruits of the Spirit Rom. 8.23 These first fruits are the sweet graces of the Spirit which wee receiue in small measure in comparison an handfull of righteousnesse peace ioy c. But as by the first fruits in the Law the Lord who had giuen them
beginnings assured to put them in possession of the whole so the Lord for our comfort deliuers vs presently first fruits And as hee dealt with Israel in the Wildernesse caused the Spyes to bring clusters and fruits of the Land partly to put them in possession partly to prouoke an earnest desire in them by tasting and partly to refresh them in so wearisome a pilgrimage Euen so the Lord Iesus who is gone into heauenly Canaan not to view but take possession hath sent downe other manner of fruits not by Spyes but his blessed Spirit for our comfort and confirmation Thirdly this assurance commeth by the seale of the Spirit Ephes. 1.13 Ye are sealed by that holy Spirit of promise Letters and Deeds are sealed that they may be ratified and authenticall so God hath not onely giuen vs his word promise but sealed for our confirmation Implying foure things 1. A Writing which is the promise of adoption or inheritance of Saints 2. Inke namely the Spirit of God exciting faith 3. The Table or parchment the beleeuing heart And 4. The seale by which it is ratified and that is the gift of the holy Ghost which as a seale leaues an impression of it selfe sanctifying the heart and renewing it to a new creature All these in 2. Cor. 3.2 Fourthly this assurance comes by the earnest of the Spirit Ephes. 1.14 which is the earnest of our inheritance 2. Cor. 1.22 Who hath sealed vs and giuen vs the earnest of his Spirit Now where an earnest is there is 1. A contract or bargaine namely the couenant betweene God and vs of our adoption and inheritance 2. The earnest confirmes the seller that hee shall receiue the whole price as certainly as that so the gift of Regeneration confirmes vs that wee shall receiue whatsoeuer is promised in the Couenant 3. The earnest is a part of the price and reckoned in the payment so the worke of grace begun is a little part of eternall life and of that great summe which being promised and earnested in this life shall bee fully paid in the other Fifthly this assurance comes by the liberty of the Spirit called euery where a free Spirit freeing the minde from ignorance and bringing in a new light to know God and Christ as ours freeing the heart from hatred and working new sparkles of loue to God and our neighbour freeing the will from rebellion and working new motions to fly and auoyd sinne and to imbrace righteousnesse and holinesse freeing the affections from slauish feare and terrors which kept them from the Throne of grace and sending them before God as children with child-like affections of boldnesse and assurance to speed in their prayers Also from the slauish feare of men Finally freeing the conscience and conuersation from dead workes and bringing forth sweet and heauenly motions with much assurance and settling in the grace receiued so as no water can quench the sparke of life and loue breathed in by this Spirit of the Lord. And freeing the members to be weapons of righteousnesse Rom. 6.18 19 20. I haue been the larger in this Note because heere is a most essentiall difference of a good heart from a bad and to meet with the errour of Papists and profanenesse of Protestants who reiect so sweet assurance as not possible or not needfull But as no good heart can bee without it so no bad heart euer attained it 1. A false heart hath a presumption in stead of the witnesse for Gods Spirit neuer witnesseth an vntruth this inward testimony cannot stand with outward profanenesse or the raigne of any sinne 2. It will say it hath the first fruits of the Spirit ioy peace and the like which indeed is senselesnesse and deadnesse fruits of the flesh It knowes not what those fruits meane scarce whether there be any holy Ghost or no. It can hope for full fruits though it neuer had first fruits for glory though it reiect grace and for saluation without sanctification 3. It will hold it selfe sealed but where is the impression If ignorance contempt of the Word earthlinesse or following of lusts bee the stampe of the Spirit none can deny it vpon them But if holinesse the Image of God purity piety righteousnesse bee it there is no such thing 4. It brags of an earnest but hath gone thorow with no bargaine it comes to Gods Market and sees and cheapens but leaues the commodity as too deare cannot part with all his lusts 5. It boasts of freedome which indeed is liberty or licentiousnesse Slaues they were to lusts and sinnes and slaues they are drunkards adulterers slanderers haters of goodnesse both in themselues and others If these can bring assurance they are sure enough Labour for this assurance without which thou hast not the Spirit of Christ and if thou hast not his Spirit thou art none of his Rom. 8.9 But if thou hast him thou mayest discerne him by gracious counsels heauenly motions and holy reluctations The second sort of Rules concerning the Spirit of God is for spirituall Worship And this must proceed 1. From Gods Spirit 2. From our spirits From Gods Spirit 1. In respect of inspiration and motion the good heart knowes that no part of Gods Worship which is not the breath birth of Gods Spirit can please him for that which is of flesh is flesh 1. Cor. 12.3 No man can say Iesus is the Lord that is either confesse or praise or pray or obey in faith and confidence but by the Spirit that is a speciall gift of the Spirit And therefore as of prayer Rom. 8.26 The Spirit makes requests in vs so of all Diuine duties the Spirit is the Author and inspirer 2. In respect of direction as in that one part of worship so the Spirit directs the good heart in all Rom. 8.27 To aske according to the will of God It is carefull to keepe it selfe to the Commandement lest it be said of any of his seruices Who required this at your hands It will neither goe blind-fold nor by any light but God owne knowing that as wee see the Sunne by his owne light so we can goe to God onely by his owne light and direction 3. In respect of assistance A good heart sees his owne weaknes and in entring any holy duty to which it is most vnapt labours to get the Spirit to helpe his infirmities Rom. 8. For as wee know not what to pray so wee know not how to turne our selues to any spirituall worship vnlesse the Spirit helpe vs. The Disciples cannot pray vnlesse they bee taught The Eunuch cannot vnderstand without a guide Wee are borne deafe and dumbe can neither heare God nor speake to God and blinde and cannot see him But at the command of the Spirit the dumbe speake the deafe heare and the blinde see Againe this spirituall worship must proceed from our owne spirits Rom. 1.9 whom I serue in my spirit And this spirit must bee 1.
A contrite and an humble spirit such as Hannahs A woman of a bruised spirit for in such sacrifices God delighteth Because this hath griefe for want of grace and present corruption and a thirsting after God and the Well-springs of grace to which the promise of acceptance is made 2. It must be a ready and cheerfull spirit Exod. 25.2 and 35.5 The Lord will haue none to offer toward the Tabernacle but whose heart was free and whose spirit made him willing Gods Spirit being a free Spirit makes the spirit of a Beleeuer free also Hee loues a cheerfull giuer a free will-offering 2. Cor. 9. 3. It must be a sincere and innocent spirit voyd of guile and hypocrisie voyd of raigning sinne offering his worship not for shew and ostentation not couering deceit and hollownesse with a shew of holinesse For well it knowes that God requires pure hands to be lifted vp euery where and that one sinne suffered in the soule ingrosseth and eateth vp all the inward worship due to God as the seuen leane Kine did eate vp the fat 4. It must be a feruent and zealous spirit not worshipping coldly nor perfunctorily Our tongues naturally are tyed or frozen and cleaue to the roofe of our mouth but the Spirit makes vs speake with new tongues with fiery tongues with heat and feruency in prayer praises and all the parts of Gods worship Thus is God onely and truly worshipped from a good and honest heart which onely is the Temple of the holy Ghost In this Temple the Arke of the soule keepes the Manna the Word of God In this Temple the sweet Incense of praises is daily offered vpon the Altar of a pure heart In this prayers are preferred which are the breathing of the Spirit not onely for vs but in vs crying Abba Father In this the candle of faith euer burneth before God and neuer goeth out In this lastly wee haue the Oracle of God counselling vs and his Mercy-seate couering vs. But an euill heart cannot performe spirituall worship cannot pray or praise or confesse because it wants the Spirit It neuer thinkes it needs helpe to pray or serue God which is the hardest worke of a Christian neuer done without helpe from heauen It can sometimes easily speake of God hardly vnto him or to him can vse many words of prayer but wants the sighâ—s and grones excited by the Spirit Any language is readier to it than the language of the Spirit It can content it selfe with the deed done and neuer care for the Mouer or manner whereas no sacrifice did euer please God without fire from heauen kindling it It can performe bodily worship offer a thousand Rammes and ten thousand riuers of Oyle yea and the first borne of his body but cannot offer his heart nor part with his deare sinnes It is vncheerfull and heauie in such parts of Gods seruice because there wants an internall mouer he is driuen from without not drawne or led by the Spirit within and is as a Fish out of his element Prayer and Sermons are too long too many and euery thing too much this way It can pretend zeale and forwardnesse but it is in some superstitious and formall deuotions and in the meane time bee most zealous against the power and sincere practice of true piety In a word Of all the seruice and sacrifice of wicked men Salomon saith Prou. 15.8 It is an abomination to the Lord. For 1. The sacrifice is an vncleane beast and hatefull Tit. 1.15 To the vncleane all is vncleane 2. They lay it not on the Altar that is tender it not in Christs mediation 3. They want fire and feruency zeale and affection to put to it 4. They lay not their hands on the head of the Calfe confessing in the sense of sinne their owne vnworthinesse and guiltinesse How can God accept a seruice wanting these foure things The third sort of Rules concerning the Spirit of God is for Spirituall Graces These in soundnesse are a sure signe of a good heart I will instance in fiue The first is humiliation and sound inward sorrow as there is cause what way soeuer it lookes 1. If it looke to God it sees him infinitely prouoked who yet is great yea infinite in power and iustice therefore falls downe lower and oftner than Iacob before Esau to procure compassion Againe it sees that a broken and contrite heart is a sacrifice of Gods delight Psalm 51.17 It sees Gods eye euer vpon it and hath an awfull sence of his presence It sees the method of the Lord who first smites and then heales who neuer comforts such as neuer mourned nor promised a ioyfull haruest but to a sorrowfull seed-time It sees the Lord ready to dwell in a contrite soule Esa. 57.15 to grace it 1. Pet. 5.5 and to glorifie it for humilitie goes as an Vsher before honour And therfore it humbleth it selfe vnder the mighty hand of God 2. If it looke into it selfe it sees iust cause of humiliation it hath sight of his vnworthinesse sence of temptation a slauish subiection vnder a law of euill and in daily sinnes matter of daily humiliation It sees a gulfe of corruption lie so deepe as it is still in examination of the sinnes and debts and can neuer finde out the broken estate But for those it findeth it confesseth freely and yeelds it selfe into the Creditors hand and beholding his insufficiency to pay and discharge craues pardon and remission as for life and death 3. If it looke on any other thing all increaseth his humiliation It abaseth it selfe vnder all creatures sees no Toad so vile as it selfe is lesse then the least mercy but exalts Christ and his merits aboue all that heart can thinke and thinkes it happy if as a dogge it might gather crummes vnder the Lords Table It is thankfull for small things and content with any thing And the soundnesse of this grace bewrayeth it selfe 1. In that it mournes not so much for offending God a terrible Iudge as a mercifull Father not so much for feare of hell as for loue of God and Heauen 2. There will be smitings of heart for all sins small sinnes as well as great Dauids heart will smite him for cutting Sauls lappe as if he had cut his flesh and for numbring the people as if he had murdred them It will startle at vaine oathes as at periury at adulterous words as actions for secret sinnes as open because all are open to him whom we deale withall yea for faylings in good duties as well as for open and foule euils 3. Seeing tendernesse of heart is a notable meanes to preserue the goodnesse of it the good heart is soone awakened after sinne committed Iosiahs heart melted at hearing the Law read One word of Nathan to Dauid brought him to confession And it is no sooner awakened than humbled and not raised but by serious repentance But is an euill heart thus humble or rather is
peace with God and onely is at rest in the signes and meanes of his reconciliation 2. It hath tranquillity and peace of conscience through sence of sinne not pardoned onely but healed in some measure This peace of conscience is the next thing to heauen and a very heauen vpon earth not when the conscience excuseth that a man hath not sinned but that his sinne being pardoned hee may goe and sinne no more 3. It hath peace with all men so farre as is possible with good men because of Gods Image and with euill because of his Commandement Obiect How can this bee seeing none are more conflicted with inward terrours and tentations or outward crosses and enemies Answ. This is true yet 1. In the world they may haue affliction in Christ peace their felicity is in Christ the Prince and procurer of it Psal. 25.13 Their soule shall dwell at ease if not their bodies 2. This peace is begun but yet imperfect as all graces bee the minde and will subdued to Gods minde and will but in part the flesh subdued to the mind and spirit but in part it can delight inwardly in the Law but seeth another law in his members rebelling against the law of his minde the Image of God we see but in part and cannot loue perfectly 3. This peace may be disturbed and interrupted for a time but the heart is then supported by patience vnder the crosse to the recouery of his peace 4. This peace cannot be abolished but perfected by troubles Your peace saith Christ shall none take from you Marke and consider the good man Psalm 37.37 the end of that man is peace A tree the more it is shaken with windes the better it is settled and rooted and so the trees of righteousnesse Now this peace is the portion onely of the Israel of God To these Christ had promised it namely the refreshing of soules Math. 11.28 To these he hath left it Ioh. 14.27 My peace I leaue with you But there is no peace to a wicked man saith the Lord. 1. None with God but onely a truce He dares liue in a state of enmity with God and bee still out in armes against him as a profest enemie Hee neither feeles nor feares sinne which is not peace but senslesnesse God in heauen proclaimeth peace he refuseth the conditions 2. None with himselfe but sometimes he is a terrour to himselfe that it is death to him to liue in such an estate witnesse Cain or Iudas Or if he be quiet and without accusation yet is hee without comfort which is but a dead sleepe of conscience which shall awake 3. None with others out of a peaceable disposition but being inraged he is fierce and cruell as Lions Esa. 11.6 Or as Ismael whose hand was against euery man and euery mans hand against him Yea he can cry out of Elias as a troubler of peace when it is himselfe and declaime against faction when himselfe is the onely factor The fifth spirituall grace is supplication or the gift of prayer the next to peace is accesse to the Throne of grace Rom. 5.2 For sinne shuts vs out of the presence of God And as Absalom might not come into Dauids presence till atonement was made by Ioab so Iesus Christ hauing made vp our peace with God we being shut out are admitted into presence nay of rebels not onely pardoned but honoured to become the Princes fauorites and familiars nay sons and children Now a good heart knowes 1. That as an Infant new-borne if it cry it is aliue if not it is still-borne so to send out strong cryes to the Throne of grace is a note of Gods Childe and a signe of the new-birth Rom. 8.26 Zech. 12.10 Therefore it comforts it selfe in crying 2. That it is bound by the Morall Law besides the Commandement of Christ and his Apostles to performe continually this part of worship to God namely by the affirmatiue part of the second Commandement which duty euen Adam in innocency free from sinne performed and needed to pray for perseuerance in the grace wherein he stood and else had he not kept the Law But a good heart seeing it selfe seazed on by sinne and the curse of the Law sees much more need in it selfe to performe this duty to the Lord and to it selfe 3. That this grace excellently vpholds the sweet society betweene God and a beleeuing soule For as strangenesse alienates and cooles the affections of friends whereas company and conference kindleth and inflameth them Euen so heerein as Iob saith chap. 22.21 wee acquaint our selues with God and grow into familiarity and fellowship with him He delights in vs while wee acknowledge him a God hearing prayer to whom all flesh must resort And the beleeuing soule hath exceeding comfort in his gracious answeres and supplies who is so ready to heare before we call and esteemes it no small grace that the Lord should not only admit it into his presence but set so easie a condition vpon his promises as for asking we shall obtaine them 4. It knowes that prayer being one of the chiefe Christian sacrifices the Lord will euer returne one token or other of his gracious acceptance For as the Legall sacrifices agreeable to Gods Institution were answered with a speciall signe of Gods approbation of the fire from heauen to consume them So will the Lord some way manifest his delight in these Christian sacrifices which himselfe compares to sweet Incense and Perfume yea to drops of honey dropping from the lips of the Church as from an honey-combe Cant. 4.11 And how can he but returne a comfortable answere on that which is so delightfull vnto him Therefore a good heart is carefull and frequent in this duty But not so much for the doing of it as to doe it well and therefore is carefull 1. for the mouer 2. the matter 3. the manner of his prayers 1. The mouer of prayer is not nature in the godly as it is in the wicked Nature teacheth that what we conceiue to be God is to be prayed vnto and the Heathen could pray to God as a Creator and Gouernour But the mouer in a good heart is the Spirit by which it cryeth Abba Father Rom. 8.15 True prayer is a proper action of the sonnes of God therefore Christ commanded vs in the entrance of prayer to say Our Father And it is the breath of the Spirit of God For he alone can leade vs into the sence of our wants He makes vs see the goodnesse of things that we craue He bends our affections and kindles our sacrifice without whom is no light or heat Let the Spirit remit but a little and the holyest men suppose Peter Iames Iohn shall bee fitter to sleepe than watch or pray in the very houre of tentation Math. 26.38 2. For the matter A good heart moued by the Spirit of supplication is most frequent and earnest 1. For things giuen by God in Christ
as Gods fauour Psalm 4 6. Lord lift thou vp the light of thy countenance vpon vs. 2. For spirituall mercies able to satisfie the better part namely the soule of man as appeareth by the method of the Lords Prayer 3. For blessings proper to the Saints sauing faith sound repentance c. Lastly for mercies of continuance such as last both here and hereafter 3. The manner of true prayer standeth 1. In a faithfull eying and apprehending the promises A good heart will aske nothing but what God hath promised 2. In feruency and instance through sence of want and loue of Grace The Spirit of God stirres vp strong cryes and causeth a man to preuaile with God by wrestling as the Canaanitish woman 3. In repentance and humility seeing God heareth not sinners Ioh. 9.31 that is such as purpose to liue in knowne sinnes 4. Especially presenting them in the Name of Christ Ephes. 3.12 By whom wee haue entrance and boldnesse with confidence of faith And by the hands of Christ Reuel 8.3 who is the Angell at whose hands the Lord receiues the odours of the Saints This prayer forceth the Lord that hee craues dimission Exod. 32. Genes 32.26 where the father saith Domine quis te tenet Lord who holdeth thee that thou canst not get away Now thus an euill heart cannot pray For first it cannot pray in the Spirit because the Spirit is not there It can draw neere with the lips when the heart is remoued It cannot pray in humility because a proud heart neuer saw his wants It can say words of prayer and doe the action but without faith without affection And it is regardlesse of the promises and leanes on second causes Secondly the heart and tongue are at variance the prayer of the lip and the practice of the life at discord It can say Hallowed bee thy Name but sweare vainly falsly ordinarily profanely It can say Thy Kingdome come but persecute Preachers and Professors and abet Popery or profanenesse It can say Thy will be done but not by it selfe and when God hath reuealed his will it can be impatient fretfull c. It can say Giue vs this day our daily bread but be couetous vniust lye sweare depend on vnlawfull meanes not Gods allowance It can seeme to pray for pardon of sinne but not against the practice of sinne nor with repentance yea when they meane to liue and dye in sinne It can say Leade vs not into tentation but runne into euery snare all companies courses no corrupt fashion but it soone can become a leader in it But the prayer of the Spirit is no such thing it will indeed practise what it prayes Thirdly an euill heart either prayes not or speeds not What swarmes of Atheists are there who out of a gracelesse contempt of all Religion neglect this duty that whereas godly men are denominated such as call on the Name of the Lord 1. Cor. 1.2 these call not on God Psalm 14.4 And whereas the godly are such as thinke on the Name of the Lord Mal. 3.16 these seldome or neuer thinke on his Name but in oathes blasphemies and cursing Or if they will needs bee said to pray yet they speed not for first their persons are not acceptable Psal. 34.15 16. His eares are open to the righteous but his face is set against the wicked yea their prayer is turned into sin Psalm 109.7 Secondly they turne their eare from hearing the Law and so it is abominable Prou. 28.9 And they make no conscience of other duties or not ordinarily as if all the promises belonged to one duty Nay they pray to serue their owne turne not to returne duty of any kinde vnto God And if the subiect will not heare the Prince iustly doth the Prince reiect his suites Thirdly such a man prayes sometimes not continually in affliction diligently Hos. 5.15 In time of Lent superstitiously Lectures and Church-prayers are nothing so good out of Lent Or it can pray at leisure times but cannot set all aside for prayer to waite vpon it For some things it can pray Nimis ardenter saith Augustine too feruently that is for temporals as corne and wine and oyle onely or chiefly Hos. 7.14 But in spirituall things it is neither frequent nor feruent nor constant Fourthly the voyce of prayer is drowned with the voyce of sinne The voyce of Abels blood cryed downe the voyce of Cains prayer The voyce of Sodoms sinne the voyce of Abrahams intercession So of the voyce of couetousnesse malice iniustice drunkennesse filthinesse Fifthly it can wish for pardon of sinne and reconciliation with God but speeds not because it will not be reconciled with his brethren Math. 5.24 Leaue thy gift before the Altar goe thy way first bee reconciled to thy brother A wicked heart can send out of the same mouth both blessing and cursing can pray for blessing on himselfe and the plague of God on his neighbour Papists can be at their Beads and Masses â—or prosperity while they call for fire from hell to burne Parliaments Yea roughnesse and pride of spirit doe often preuaile against good men that they are disordered in their families their prayers interrupted 1. Pet. 3.7 Lastly he can seeme to pray whiles he is an enemy to prayer Hee cannot abide these long prayers and constant course of holy exercise in families Oh beware of despising any of Gods graces especially this of prayer in any of his children Their prayers keepe Gods vengeance from off thee esteeme them as basely as thou canst The fourth sort of Rules concerning the Spirit of God is for spirituall growth Wherein a good heart is knowne by many excellent qualities 1. It knowes that something in grace is still wanting and all is not giuen at once and so still humbleth it selfe in the measure receiued Phil. 3.13 2. It knowes that without growth that which is begun decayes the one Talent not increased is taken away Math. 25. 3. Seeing the bitter fruit of declining and the wofull example of many that fall away it is carefull not to bee plucked away with the errour of the wicked but grow in grace 2. Pet. 3.17 18. 4. Because the good heart being one of the Lords plants is fruitfull in euery part of the life but more fruitfull in the age Psalm 92.14 It prouokes it selfe more forward more forcibly 5. Because sound grace cannot rest in beginnings but growes to perfection and is crowned with perseuerance being like to the light of the Sunne which increaseth in brightnesse till high noone Prou. 4.18 Therefore it is most carefull to grow in sound grace the soundnesse of which growth is discerned two wayes First by out-growing the ordinary sinnes of the age of his calling of his speeches and former behauiours and auoyding as well the euils of his heart as of his life A childe comming to bee a man outgrowes all childish behauiour so the Child of God 1. Cor. 13.11 Secondly by growing
in all graces as a child in all parts or a tree in all the branches as 1. In knowledge A childe being ignorant of all things growes first to a confused vnderstanding of things and then to more distinct So the Child of God vtterly ignorant of the things of God comes first to a generall vnderstanding of â—hem and afterward to a more distinct as the blinde man Mark 8.22 hauiâ—g his eyes opened first saw men walke like â—rees and afterâ—ward like themselues so the Beleeuer first sees tâ—e things of God confusedly but after comes to bee more expert in the Word of righteousnesse more resolued in poynts of doctrine more perswaded and settled in sound iudgement and able to walke by distinct and particular direction 2. In faith Rom. 1.17 Righteousnesse is reuealed from faith to faith that which was a graine of Mustard-seed riseth to a tree that faith which is weake and lowe riseth to a talnesse and fulnesse It growes vp from present things to future Psal. 23. vlt. ascends from the meanes to the promise growes to affiance in Christ as well without meanes as with them yea against meanes Rom. 4.18 wherein Abraham was a father of many beleeuing children Iob can trust when God is killing him as our Lord called God his God when he felt himselfe forsaken 3. In loue both of God and men As for God the more sins are found out and forgiuen the more loue abounds Many sinnes were forgiuen her therefore she loued much Luk. 7.47 The weake loue of the Disciples before Christs death afterward proued strong that they who fled from him could dye with him A little sparke of this Diuine loue growes to a great flame and much water cannot quench it nor flouds drowne it it is stronger than death Cant. 8.6 7. It growes to a great diligence in his seruice to great hatred of what hee hates and great liberality for his sake Againe loue of men growes in a good heart and aboundeth more and more 2. Thes. 1.3 It growes from louing of friends to louing of enemies from couering one or two offences to couer a multitude of sins froÌ„ forgiuing small offences to forgiue great offences vpon repentance and that not seuen times but seuenty times seuen times It growes from louing their bodies to louing their soules most dearly and from compassion to the body to mercy toward the soule in helping it out of sin Yea it growes to ouercome euill with goodnesse 4. In patience A child at first can beare but a little burthen so the Child of God but as hee growes stronger he beares more He growes to endure great losses and yet giue glory to God as Iob to beare great and long tentations waiting a good issue to suffer not onely small wrongs but the greatest that euill men can inflict without the least reuenge to endure not only words and scornes and threats and small losses but all kindes of persecution for the Truths sake Math. 5.15 It walkes from strength to strength Psal. 84.7 and growes at last not to thinke much of the fiery triall 1. Pet. 4.12 5. In obedience First in negatiue Commandements It growes in the reformation of former lusts to account the honey-sweet pleasures of sinne as bitter as gall From the hatred of some sinnes it growes not to retaine the loue of any sinne but auoids all that it knowes to be sinne It growes yet further from auoyding euill to auoyd the very appearance of euill and the occasions It growes in the victories against daily sinnes and subdues them as Israel the Canaanites one after another yea and destroyes the body of sinne Rom. 6.5 Nay it growes from dying to sinne to rise out of the graue of sinne and stand vp from the dead Ephes. 5.14 Secondly in affirmatiue Commandements A good heart growes to haue respect to all the Commandements Psalm 119.6 From a small measure to a fulnesse of good workes Act. 9.36 From seruing Mammon to the seruing of God and now doing Gods worke first then the owne Math. 6.33 To doe vprightly not in the land of vprightnesse onely Esa. 26.10 But as Lot euen in Sodom in the Land of wickednesse in discouragements and losses It growes from well-doing to continuance in well-doing and so seeketh glory Rom. 2.7 yea to a resolution not to depart from any thing that the Lord shall command all the dayes of his life Deut. 4.8 9. Lastly it growes from weaknesse and vnskilfulnesse to dexterity and readinesse in the practice of all duties and vertues to the Masters best aduantage as one expert in the trade of godlinesse 6. In heauenly-mindednesse many wayes First a good heart growes daily more sundred and diuorced from the world from eager affecting and pursuing to neglect and contemne the things of it now can buy as not possessing and vse the world as not vsing it 1. Cor. 7.30 And it growes to seeke first the Kingdome of God and then other things yea from desires of the world to desire deliuerance from it Secondly it growes from seeking honour among men to seeke the honour from aboue Ioh. 5.44 and to loue the praise of God more than of men chap. 12.43 Thirdly from speaking of things below to speake of things aboue 1. Ioh. 4.5 Now according to the abundance of a new heart they speake with new tongues in a new language of heauenly Canaan as Christ after his resurrection spake of things belonging to the Kingdome of God Act. 1.3 Fourthly from earthly wisedome to heauenly he was wise in his trade or in a good bargaine now hee growes wise in the matters of God and his Religion a wise Merchant who will purchase the best commodity Hee growes also in wisedome to discerne the season of grace and day of saluation Fifthly from seeking Gods fauour to seeke his presence Psa. 27.8 My heart said I will seeke thy face It is now of the generation of them that seeke the face of God Psalm 24.6 Lastly from seeking his presence in grace to seeke his presence in glory desiring preparing and praying for the appearance of Christ The Bride saith Come and the title of Beleeuers is They loue the appearing of Christ. Thus is a good heart neuer weary of increasing the stocke of grace no more than worldlings of gathering wealth and is carefull to grow from knowledge to affection from affection to action from action to profession from profession to zeale and in all is still heauenly couetous An euill heart may make a little shew but growes not like a body in an Atrophy feedes and eates but prospers not is in a consumption still For 1. it is vnsettled and vngrounded not rooted or stablished in the faith but as children carried away with euery toy so these with euery waue or winde of doctrine any seducer or libertine teacher may take away his Crowne A very easie thing to make him esteeme the Doctrine of godlinesse and the practice of it but
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
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-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
whatsoeuer his Lord saith as Mary to the seruants Whatsoeuer he saith doe it As a man that is to plant an Orchard will be sure to get of euery good fruit some so a good heart will not know any fruit to be good but will carry some of it Particulars were infinite for workes spirituall and corporall duties to them within and duties to them without workes of iustice and workes of mercy in giuing and in forgiuing of incitation to good and hindering of euill 6. A good heart doth good duties constantly for first grace knits the heart to God that it may sticke to his seruice not looking backe secondly the writing of Gods finger that is the Law is neuer blotted out his workmanship neuer defaced and so what it is once by grace as it desires euer to be so it remaines thirdly it sees Christ before it finishing his worke Ioh. 4.34 and so it is his meate and drinke also to finish his worke fourthly it will not giue vp or cease to doe well for any crosses Iob 2.3 In all this Iob sinned not the loue of God and goodnesse in that heart is like a raging fire and much water cannot quench it fifthly it is loth after the suffering of many things to lose the Crowne promised onely to perseuerance Reu. 2.10 Bee thou faithfull vnto the death and I will giue thee a Crowne of life 7. A good heart doth good duties watchfully before-hand to apprehend occasions as Abraham sate in the doore of his Tent to entertaine passengers and after the doing to reuiew them as God did all the workes of his hands after the Creation to finde either peace and comfort in them if well done or trouble and disquiet in failing It knowes they shall enter into a strict examination of a strict Lord and Master therfore it selfe will first examine them whether they were done sincerely seasonably cheerfully humbly and according to the rules of well-doing Oh the wickednesse of our hearts who yet conceiue better of our selues 1. Some good actions we would doe but hate the light which should direct vs and such as walke in it 2. Some good deeds we would doe at our death but fearfully outstand the opportunities of grace and will know no season Christ mourneth ouer vs as ouer Ierusalem 3. How proud are we of a little glorying of our good works delighting to heare them praised whereas a good heart would dislike euery thing 4. How seldome measure we our actions by the rules of Gods glory good conscience and sincerity of heart but by multitudes and examples of men doing as the most do and for our owne crooked ends 5. Wee content our selues with the deed or action done neuer care with what affection which the Lord most respects as in the widowes two mites and rich mens superfluitie 6. God hath long manured vs but where is our abundant fruit for clusters wee cannot shew berries Can God be content to finde so little where he expects so much and may not hee expect much where he hath giuen so much Shall we neuer come to answere for our meanes which we are so vnanswerable in 7. How many are falne backe from their righteousnesse which shall neuer bee remembred They seemed to begin in the Spirit but are vnstable and peruerted whose latter end is worse than the beginning VII Markes of a good heart in respect of sinne It knoweth first that nothing is properly hated of God but sinne as being directly against his Law and his Image who is a God hating iniquity and as God himselfe is the chiefe and absolute Good so onely sinne is the chiefe and absolute euill Secondly that the proper effect of hatred being reuenge he is not more sure to sinne than God to reuenge one way or other yea vnto the third and fourth generation of them that hate him Thirdly that all and euery sinne is vpon record there is an hand-writing against euery sinner and an obligation in euery sinne binding the sinner who hath not one farthing to pay for an infinite debt or infinite forfeit Col. 2.14 Fourthly that all and euery sinne lies in the way betweene God and vs and separates from him and holds good things from vs shuts heauen curseth the earth and burthens all the creatures Fifthly that it exposeth to all misery within vs without vs both here and hereafter Within vs the destruction of all Gods Image the corruption and guilt of the whole nature all euill inclinations against God and our neighbour especially an euill conscience where sinne lyes at the doore either vexing and galling it or dogging and watching it which is a very hell before hell Without a man all the calamities of this life sicknesse pouerty madnesse shame death and corruption all the proper effects of sinne Gen. 2.17 In the day thou sinnest thou shalt dye the death And hereafter the extreme misery of sinne in all not deliuered by Christ is that eternall death which is the wages of it the vnsupportable curse denounced on all that continue not in all things Deut. 27.26 and to be executed on all Reprobates in the Day of the Lords appearing Math. 25.41 Goe ye cursed c. Hence 1. it sees the misery of sinne and grones vnder the burthen both the sinne of his nature for which Paul cries out of himselfe as a wretched man and Dauid Psal. 51.5 and of his life as the Prodigall who acknowledged himselfe not worthy to be called a sonne and the sinnes against the Gospell vnbeliefe despighting of Christ and his Spirit as the Iewes pricked in their hearts Act. 2.37 2. It truly repents for sinne for which this heart may be called an house of mourning an Hadadrimmon or the valley of mourning In which repentance is first confession against it selfe Psal. 32.5 It will not flatter it selfe but cast the first stone against it selfe and will say more against it selfe then all men can as Dauid hauing numbred the people before the Prophet Gad came cast the stone against himselfe saying I haue exceedingly sinned 2. Sam. 24.10 Secondly confession of all the sinnes it knowes as 1. secret and hid corruptions for the good heart knoweth that God loueth truth in the inner parts which made Dauid complaine of his originall corruption and brooding sinne which none tooke notice of but himselfe and the Apostle Paul of the law of euill rebelling against the law of his minde 2. Small and lesser euils it extenuates no sinne as little esteemes none as Gnats Moats or Mites which Gods Law takes order against It lookes not so much on the matter as on the forme It is burdened and takes notice of the least sinnes omissions failing in good things falling from the first loue c. Thirdly in repentance there is remorse or biting A good heart cannot commit sin without remorse not secret sinnes because it knowes nothing is secret in respect of God with whom it hath to deale
first Bring forth fruit and multiply so now creating him againe in Iesus Christ he begets them that they may goe forth and bring fruit and glorifie him 3. Because the Beleeuer is now led by the Spirit who is not barren or idle in him but fruitfull in all variety of fruits of grace as they are described Gal. 5.22 23. A tree must liue before it beare fruit Now we are quickned by the Spirit The same spirit plants vs in Gods House and adds his blessing to that plantation Psal. 92.14 The same Spirit waters vs with the waters from vnder the Sanctuarie Ezek. 47.12 and so makes vs fruitfull by a spring of liuing waters The same Spirit purgeth vs to be a peculiar people zealous of good workes Tit. 2.14 4. There is the same reason of the parts and of the whole But the whole field the whole Church is a fruitfull ground Cant. chap. 4. vers 13. The Church is compared to the goodliest Garden that euer was heard of stored with the most precious plants vnder heauen most delectable fruits and the chiefest spices shadowed by Pomegranats Camphire Spikenard Calamus Saffron Cinnamon c. It is not a Waste an Heath a Wildernes but a new Paradise of God planted by his hand A Garden of greatest pleasure and God takes pleasure no where else A Garden in which the Tree of life that is Christ Iesus is to be tasted and fed on to eternall life A Garden in which a Riuer runnes foure wayes from the same Fountaine that is the Gospell runnes freely streaming from the foure Euangelists A Garden in which man was placed to til and dresse it so in the Church men are gathered to exercise duties of piety and loue A garden furnished with all manner of trees for fruit or delight Cant. 7.14 A Vineyard in which are all kindes of sweet fruits old and new Whence euery member being a part of the whole must also abound and flourish in all holy vertues and the sweet fruits of faith and loue Vse 1. Let vs try as men doe the goodnesse of our ground by the fruitfulnesse of the crop it yeelds If it be good ground it brings fruits answerable to the seed The Rules of triall are these 1. If barrennesse be a signe and a true informer against bad ground how many that haue long professed Christ and been long Hearers are conuinced to be bad and cursed earth because of their barrennesse and fruitlesnesse Numbers of carnall gospellers content themselues with a forme of godlinesse denying the power like the cursed Figtree they haue leaues but no fruit vnder the meanes they liue voyd of faith voyd of Gods feare voyd of loue to the Word voyd of obedience scorne to reforme any thing are as loose and disordered as at first as hatefull and scornfull of the meanes as euer Are these good ground No no their fruits bewray them what they are Let them beware in time at their own perill This barrennesse in the Gospell is accursed with cutting downe and with euerlasting fire Math. 25.41 2. Rule If good ground bring timely fruits so soone as euer the seed falls on it are they good ground that are so slowe and heauie to any good fruits as somtime they are resoluing seuen and seuen yeeres to giue vp some vnwarrantable lusts or vndertake some commendable duty Nay some neuer resolue to doe good till they die but then they will repent and be better c. But what darest thou liue so neere the curse of God as that ground on which the raine often falleth Heb. 6.8 which yet is not seen on thee Diddest thou marke in the Theefe conuerted what a number of excellent fruits presently appeared Seest thou not the commendation of the Colossians chap. 1.6 that the Gospell was fruitfull among them from the first day they heard it and truly knew the grace of God For thou neuer truly knewest the grace of God who abidest vnfruitfull takest dayes with God Considerest thou not what a singular praise yea and mercy of God it is to haue the Word worke speedily and to hasten our fruits were it possible from the day that we heard it How many sinnes should then be cut off how many good duties vndertaken and the reckoning furthered Oh heare at length Christ knocking resolue presently to open If thou hearest his voyce this day harden thy heart no more How long shall he be with thee how long shall he suffer thee Take heed of that sentence Pro. 1.24 Because I haue called and you would not answere behold it shall come to passe that you shall call and not be heard yea I will laugh at your destruction c. 3. Rule Good ground bringeth fruits in kinde answerable to the seed and the fruitfulnesse in Christianity is a godly conuersation beseeming the Gospell Phil. 1.27 It bringeth not weeds not Thistles not brambles But how comes it that the seed being so pure holy yeelding the fruits are so contrary Did not the Master allow the seruants cast in good seed Whence then are these Tares of generall profanenesse ignorāce swearing lying Sabbath-breaking in most vnconscionable maner cōtempt of Magistracy of Ministry iniustice vsury slandring scoffing at goodnes drunkennes gaming hatred of the light bringers of it repining at their prosperity and the like Whence I say are they Are these fruits beseeming good ground Or are they any way like the seed I dare say a man may finde as good fruits as these among the Turks and barbarous Heathens where the seed neuer came nay in hell it self where is no other ground but such as this Let no man deceiue himselfe such rotten fruits argue rotten hearts God wil reape no such haruest he will owne no such ground 4. Rule If good ground bring ripe fruits with constancy and continuance euen in their age Psal. 92.14 what goodnesse is in that ground that hath giuen ouer his fruits that hauing had leaues and shewes of profession and some goodnesse hath euen cast away the leaues farre worse than the cursed Figtree which had leaues yet escaped not the curse These were neuer planted into Christ for had they been so the Father had purged them to haue brought forth more fruit Neuer members of the Church for had they been of vs saith the Apostle they would haue continued with vs Neuer good in deed and in truth for a good mans leafe shall not fall Psalm 1.3 And if euery man shall receiue according to his fruits Ier. 17.10 these men shall one day know feed vpon the bitter fruit of their declining Apostasie whē they shal beleeue or feele what they will not now beleeue that it had beene better for them neuer to haue knowne the way of truth then haue departed from the holy Commandement Vse 2. Labour to be fruitfull Christians content not your selues with leaues and the forme of Religion but as trees of righteousnesse shew forth your Grapes and Figges
men for Nazarites Amos 2.11 milke-white Lam. 4.7 for purity both of doctrine and life excellent Teachers and Ministers enriched with farre more excellent gifts and graces of knowledge wisedome vtterance zeale piety than the ordinary Teachers of the Iewes the least of them greater in Office than Iohn Baptist. These cry for fruits beseeming the Gospell which carries abundance of spirit life and grace in it Where are the abundant fruits of our abundant hearing Shall Wisdome send forth her maids still inuiting vs to her preparations and meanes of strength and refreshing that wee might walke more strongly in the way of vnderstanding Prou. 9.3.6 and shall we be weaklings still Shall we feede daily at the table of Wisedome where is so full prouision and neuer grow in strength and stature Is not this to frustrate the Lords expectation to let his seruants lose all their labour 5. Hee hath giuen vs raines and fruitfull seasons such a season for increase as neuer had any people nor all our forefathers before vs Witnesse the warme sun-shine of the prosperity of the Gospell with a largesse of peace and plenty For the Gospell hath not come beggerly and niggardly but with a full horne of blessing peace plenty renowne aboue the Iewes and all other nations round about vs. who while they are wasted with mutinies or inuasions we sit euery one vnder his Fig-tree enioying God his Gospell our peace our goods our earthly happinesse Witnesse the Wall and Hedge of his gracious protection vnder a peaceable sweet and Honourable Gouernment which preserues to vs with the Gospell our wealth honesty liberty and liues and hammers downe the Popish Dagon Antichrist himselfe and all his banded vassals against vs and keeps vs without walls Witnesse the remouing of stones obstacles and lets which might hinder our fruits working for vs in turning off many monstrous mischiefes and plots against the Church in corrupt doctrines and errours of false and libertine Teachers and as many mischieuous deuices against the Land from Furies without and Vipers within Now what could he doe more for his Vineyard What can he expect lesse than abundance of sweet Grapes Iudge now betweene the Lord and his Vineyard whether if it deceiue his expectation he may not lay it to waste For this place the sauour of it in respect of the meanes might be like the smell of a field which the Lord hath blessed Gen. 27.27 Take heed it be not like the Heath in the Wildernesse Ier. 17. which knoweth not when good commeth but notwithstanding Sunne raine and gracious seasons abides an Heath still Or like that ground which after raine often falling on it bringeth thornes and briers and is neere a curse Heb. 6.8 Surely if God gather no better fruits of all his labour from many then his seruants and Ministers doe the cause is on all hands pitifull Oh that we could say as Isaac Gen. 26.12 that wee did reape an hundreth fold in our people nay where is our thirty fold nay many of vs would bee glad to see our seed againe Quest. How may I know I am proceeding in the degrees of grace Answ. By these notes 1. The highest pitch of perfection is full and finall separation from all sinne Thou art daily proceeding to that measure when all sorts of sinne secret or open gainfull or profitable are forsaken resisted and in part conquered 2. The highest pitch of perfection is similitude and conformity with Christ not parity or equality in degree but to be a perfectly-holy member of so holy an Head Then thou proceedest in degrees of grace when as the fulnes of Deity dwelt bodily in Christ so thou art daily made partaker of the Diuine nature 2. Pet. 1.4 that is by the inhabitation of the Spirit of God vnited vnto Christ thou growest daily like him in spirituall life sense and motion in the graces of faith loue humility obedience patience in the powerfull and constant resisting of tentation in dying to sinne in rising from sinne in ascending after him and walking as he walked 1. Ioh. 2.6 3. Earnest strife purposes and indeuours to perfection as when first thou aimest at full conformity with the Word in euery thing both which abides within thee and comes without thee for it bindes the thoughts words and actions secondly when thou fixest thy will in resolution to hate all the wayes of sinne and to loue all righteousnesse thirdly when thou nourishest hearty purposes and indeuours to bee found continually fruitfull and acceptable as Dauid Psal. 119.5 Oh that my wayes were directed in thy statutes and Paul 2. Cor. 5.9 4. When thou findest the worke of the Word still fashioning thee as the hammer of the Lord to make thee part with thy roughnesse and fit thee for his owne vse And seeing God hath erected his Ordinances as Conduit-pipes to fill vp vessels of grace to the brim set thy selfe vnder these spouts and neuer come to the Ministery but with intent to bee fuller than thou wast before If the Word raise thee daily out of the world and make thee more heauenly-minded richer in good works more louing to Gods people more gracious in speech more diligent in priuate duties more watchfull to preuent sinne with the occasions now thou art increasing else art at a dangerous stand if the Word cannot mooue and preuaile with thee With patience Here wee haue another difference of the good ground from all the bad Hearers that are in the Church The first receiued not the seed this receiues and retaines it The second chokes the seed as so many thornes this cherisheth it in a good heart The third comes vp faire as seed in a grauell or neere a rocke but withers when the heat of the Sun riseth but this continues fruitfull and perseueres in goodnesse brings much fruit euen an hundreth fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as Beza obserues out of one Greeke Copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much patience Doctr. For producing of ripe fruits of Christianity we haue need of much patience For as after the seed is sowne into the ground it endures many violent stormes and cold blasts the pinching frosts and snowes of Winter the parching burning heat and droughts of Summer exposed to all casualties so as the Husbandman cannot looke for a present Haruest of his sowing but must waite for the precious fruit of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath long patience for it Euen so the hearers and receiuers of the Word into good hearts ordinarily endure great and violent afflictions and all the stormes which Satan and his instruments can raise vp against them before they can bring forth fruits And therefore Iam. 5.8 be patient and settle your hearts to the comming of the Lord. Heb. 10.36 Ye haue neede of patience and that the Apostle speakes to this very purpose there he opposeth to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 38. If any withdraw himselfe my soule shall haue no pleasure in him Heb.
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