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
without which nothing can please God Heb. 11.6 No action speech almes prayer hearing preaching all without it is defiled and sinne and the labour lost 4. Faith is the comfort and strength of Christian life no loue no ioy in Christ before he bee beleeued and apprehended 1. Pet. 1.8 No hope for hereafter if faith beleeueth not no peace with God till wee bee iustified by faith Rom. 5.1 No boldnesse in prayer till by faith wee can call God Father no strength in tentation no ioy in affliction no comfort in death till faith haue gotten Christ his victory his strength his life then the bands of tentations afflictions and deadly things dismay him not 5. Faith opens heauen and makes way to see things within the Vayle to obtaine by the prayer of faith the wealth of heauen yea and the glory of heauen for the end of faith is saluation Whereas an vnbeleeuer shuts heauen against himselfe Reuel 21.8 Without shall bee vnbeleeuers If weaknesse of faith shut Moses out of earthly Canaan much more must want of faith shut men out of heauenly Canaan Therefore a good heart labours for soundnesse of faith and the rather because much faith is counterfeit and many things are taken for it and there is no better argument of a good heart than to cast out deceit from faith lest it be mistaken in so great a commodity 1. It hungers and thirsts after righteousnes aboue all things in the world sighes and grones vnder his â—owne wants feeles a want of Christ who onely can giue a perfect righteousnesse couer his imperfect 2. It is in some measure satisfied according to the promise For clasping fast the promises it comes to a true perswasion of Gods fatherly affection beleeues the remission of sinnes and comes confidently into his presence as a father appeased as the poore Prodigall Luk. 15.18 comes to his father with shame in his face and sorrow in his soule for sinne but yet with confidence in his heart that hee should not bee cast off and so was satisfied aboue his desire he would haue been but as a seruant but lo he is accepted as a sonne 3. This good heart not only beleeues the Word but rests on it to bee happy as the onely good tydings and most thankfully accepting the promises bindes it selfe as fast to God in duty as God hath bound himselfe to it in mercy 4. It will haue a faith to liue by such as shall bring in a new life into the whole man For faith being an instrument to vnite vs vnto Christ by it as by the bond of our vnion we receiue life and motion from Christ that now the heart is purified the conscience pacified the spirit of our minde renewed the will changed the affections altered the whole man moued and quickened to all good duties So in all occasions it will expresse the life of faith which shall now gouerne the whole life First in our labour and actions it makes vs diligent in the worke but leaue the successe to God Secondly in suffering for well-doing it vpholds it selfe with a patient expectance of a good issue and waiting the Lords leisure makes not haste Thirdly in prosperity and the middest oâ— blessings it vseth them with blessing but swells not by them trusts not in them but furthers his reckoning Fourthly in aduersity and temporall wants it saith with Abraham God will prouide it will vse no vnlawfull courses to helpe it selfe and lookes more for the staffe of bread than bread it selfe Fifthly in tentation it will rest on the naked promise it will goe against sence and feeling and apprehending nothing but wrath will reare vp it selfe to trust in Gods mercy Iob will trust still if the Lord should kill him Thus in euery thing the good heart may say I liue not now but Christ liueth in me Galat. 2.20 5. As euery life must bee maintained in naturall things so also must this life of faith Therefore a good heart will bee very diligent in the meanes of preseruing and increasing faith It will bee much in hearing the Word by which it is begotten and fed much in meditation and conference by which it is excited stirred vp much in prayer Lord I beleeue helpe my vnbeliefe and as the Disciples Luk. 17.5 Lord increase our faith 6. It desires to come to the end of it and wisheth for the comming of Christ Reuel 22.17 The Spouse saith Come It waites for the hope of the glory of God Rom. 5.2 But an euill heart cares not for this faith vnfained 1. It contents it selfe with a name and supposition of faith not the thing or rests on knowledge hope or presumption of Gods mercy in stead of faith 2. It prizeth not remission of sinnes at a due rate thinkes it selfe neuer the richer for it holds it impossible to get assurance of it so neuer attempts it nay it sees the want of euery thing but faith 3. It cannot bee brought to labour seriously in the application of Christs merits and righteousnesse thinkes not application to be of the nature of faith or onely applies it for saluation not sanctification or change of the heart and life 4. It can talke of faith not liue by it cannot beleeue for lesser things as meate and drink but vseth vnwarrantable meanes much lesse for greater higher things caÌ„ thank God for prosperity but makes too much haste in aduersity 5. It dares make no profession of faith for feare of men like Nicodemus will doe nothing nor suffer nothing for Christ because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no substance in it 6. It can boast of sound faith with the best but it was neuer begot by the Word nor founded in repentance nor cherished with the meanes nor conflicted with sence of vnbeliefe nor workes any change nor cares for any but feares to come to the end of it it loues not the Lords appearance c. Therefore all this is a fancy not faith a dead carcase not the body of sauing faith by which the good heart liueth The fourth spirituall grace which is a marke of a good heart is sound pacification or peace in the holy Ghost 1. with God 2. with it selfe 3. with others 1. Peace with God is next to iustification by faith Rom. 5.1 And this is first through absolution that is sence of remission of sinnes for sinne onely breeds enmity and separation from God who is neuer pacified till sinne be forgiuen and then they can walke friendly together Secondly through acceptation by meanes of Christ apprehended the Prince of our peace and our Peace-maker Esa. 9.6 Ephes. 2.21 Now a good heart knowing that all happinesse stands in peace with God in whose fauour is life and that the wrath of this King is the messenger of death and what an vncomfortable thing it is for a Tenant at will to liue in the displeasure of his Landlord is most carefull to make vp his
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
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
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
true pleasure a carnall minde is capable of and they themselues who most enioy worldly pleasures can sometimes conceiue their owne ioy to be onely in the face and not in the heart and that their laughter is like to madnesse from the teeth outward and not so inward as it seemes And seeing such pleasures as delight the carnall appetite are seldome compassed without sinne what true ioy can be there where in the heart is fixed a sting of sinne which marreth all the sport Or if the delight be sinfull the conscience that smarts not for it in inioying it is the worse benummed and seared and farre from true ioy or pleasure though outward delights tickle him neuer so much He laughs as a man in paine being tickled but his vexation within is neuer the lesse 3. As there is little content in earthly pleasures so is there lesse stability or continuance the time is short 1. Cor. 7.29 One well saith of pleasures that they come like Oxen slow and heauily but goe away as Post-horses all on the spurre and stay not How long doth the pleasure of most delicate drinke stay beyond the swallowing or of the most sweet musike beyond the hearing or the most odoriferous smels longer than the flowre is held to the nose Spend whole dayes and nights in merry sports Playes pastimes doth the delight last longer than the present fruition And then leauing vs empty doe they not recompence men with some sorrow and griefe that they seeme now robbed either of their pleasures or of their time spent in and for them How truly are pleasure and sorrow called twinnes no sooner is one borne but the other holds his heele Yea the fairest and sweetest earthly pleasure is as hardly found without some molestation as a Rose without his thorne Make the world thy Paradise and thy belly thy god thy Paradise shall cast thee out shortly and thy god which thou seruest shall pay thee the wages of thy seruice and then thou shalt see it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure for a season Heb. 11.25 like Ionas his Gourd soone worme-eaten and withered 4. Consider the danger of inioying worldly pleasures which is foure-fold First a voluptuous life is a walking vpon snares and ginnes which the wisest and most oculate man hardly auoids without being taken Alasse how vaine is the pleasure of birds feeding about the snare y t immediatly shall bring them into the Fowlers bag How vaine is y e sport of fishes playing with a deadly bait So dangerous and vnsafe is it to addict our selues to these alluring baits of worldly pleasures Now goe a while into your owne hearts and see whether in those worldly pleasures you haue most swallowed you haue not sometimes smarted if not so whether if there bee any smart in sinne you had not cause by them Be not like the horse or mule Psal. 32.8 yet the poore beast hauing once falne into a hole will not fall into the same hole againe if he see it and poore silly birds will auoid the same nets and ginnes which had beset them A second danger is the slaying of the soule by the pampering of the body 1. Tim. 5.6 Delicate widowes are dead while they liue there is no way to reconcile the seeming contradiction but to say that the delicate liuing of these widowes depriued their soules of the life grace Spirit of God and so being dead in sin in soule were vtterly vnprofitable vnmoueable in duties of grace heauenly life This fearfull estate the following of pleasures brought them into A third danger is the losse and refusall of heauenly ioyes and pleasures For God is not so prodigall of his best blessings as to bestow them where himselfe shall be sure to haue least thankes for them or themselues are vnder-valued Shall Esau haue the birth-right that preferres pottage before it And shall hee haue heauenly treasures and lasting ioyes committed to him and thrust vpon him that prefers euery trifling vanity and base pleasure before them A carnall man is a naturall foole he had rather haue a piece of painted glasse than a Diamond and would a wise man bestow a precious Pearle on such a foole No let him haue his choyce and enuy it not to him but pitty him that with Esops Cocke contemnes a Pearle and scrapes after a Barly corne The misery of this man is to be delighted with his misery A fourth danger is the indissoluble connexion of pleasure and iudgement to them that are louers of pleasures more than of God or their duty If thou wilt eate the forbidden fruit and reach foorth thy hand beyond Gods allowance to please thy senses in the day thou so doest thou shalt dye the death If the Pastor will take his ease and faile in his paines the blood of his people shal be required at his hands If the young man will take his pleasure and walke in the sight of his owne eyes he must remember that for all this he must come to Iudgement Luk. 16.25 The Parable bids the rich man remember Thou hadst thy pleasure here and Lazarus paine now therfore thou must be tormented and he comforted And woe to you that laugh now for ye shall weepe and mourne Chap. 6.25 Nay not onely are these two tyed fast together as with an Adamant chaine but euery dramme of this sweet pleasure shall be recompensed with a Talent of sorrow and griefe As he that by a moments delight in meate and drinke hath surcharged his stomake and surfetted himselfe must recompence halfe an houres pleasure with some moneths of deadly paine 5. Consider the difference betweene godly and wicked men One hath lusts and pleasures the other serues lusts and pleasures Pleasures will be knocking at the godly mans doore and he somtimes lets them in but he takes not thought to accomplish them as the other doth Rom. 13. vlt. They that are Christs haue crucified the flesh with the lusts and affections Gal. 5.24 The one holds his pleasures and lusts against the Word as wee haue heard the other takes the Word the two-edged sword the sacrificing knife of our lusts the pruning knife of our pleasures and applies to himselfe 1. The precepts which command to cast downe euery thing that is exalted against God 2. Cor. 10.4 and to possesse our vessels in holinesse and honour and not in the lust of concupiscence which is directly contrary thereto 1. Thes. 4.4 2. The threatnings which tell vs If we walke after the flesh wee shall dye Rom. 8.13 3. The promises which are all made to them that cleanse themselues from all filthinesse of flesh and spirit whereof voluptuousnesse is one and to such as grow vnto full holinesse in the feare of God 2. Cor. 7.1 4. The examples of Scripture as 1. Cor. 10.6 that we should not lust after things euill as they lusted with whom God was not pleased 6. Consider the examples of holy men which will plainly
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
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