hidden man of the heart but lightnesse vanity wantonnesse and slauishnesse to euery new-fangled fashion for which the Lord threatned to visit the Kings children Zeph. 1.8 3. For the measure while they passe all bounds of sobriety and waste more on their backes most prodigally than would clothe a number of the poore seruants of Iesus Christ And all out of this conceit that they may weare what they list and how they list not considering that the Lord hath tyed them as straitly to the rules of piety sobriety and charity in the wearing as to the necessity of wearing it selfe besides the waste of time and thoughts c. which should bee better occupyed 3. What is more lawfull yea more necessary than recreation But how doe men out of the lawfull liberty that God hath allowed them breake out most vnlawfully and most insensibly 1. In respect of the matter when with the foole Prou. 26.18 they make a pastime of sinne as of Dice condemned by the Lawes of the Land and Cards and lasciuious Dancing Playes Enterludes and all merriments wherein is no praise vertue or good report 2. In respect of the manner when they turne their vocation into a recreation when they powre out their hearts vnto pleasure as louers of pleasure more than of God when they waste their time and ingrosse it for sports to the hinderance of better duties in the publike and priuate calling when the publike or priuate duties of Gods holy Sabbaths are interrupted or omitted when to the dishonour of God his sacred Name by Othes and cursings is blasphemed or his holy Word iested vpon or his faithfull seruants the Preachers and Professors of Religion are reuiled reproched by Playes songs or scornes Lastly when other men are hurt by sports games as by winning their money to their impouerishment and hinderance or a mans owne estate as Salomon saith He that loueth pastime shall be a poore man both in grace and goods Yet what Gamester of a thousand sees himselfe tumbling in these sinnes Or where is one of a thousand that will be reclaimed from them 4. What is more lawfull and necessary than Marriage for the comfort of man for the continuance of the world and the Church by an holy seed But how many make vp a great heape of sinne by the abuse of this holy Ordinance Some conceit they may marry where they list the sonnes of God to the daughters of men not remembring the Apostles Canon alwayes in the Lord but ioyne with Infidels and enemies to Religion as Salomon to the turning away of his heart from the Lord. Others vse it rather to stirre vp naturall corruptions than to beate them downe Some rather to helpe one another to hell than to heauen or in earth while the Husband loseth his authority by vnthriftinesse bitternesse or lightnesse and the Wife shakes off his authority by sullennesse and contempt both of his person and commandements Others sinne against it more directly as when the Husband leaues the Wife of his youth to imbrace the bosome of a stranger or the Wife forsakes the guide of her youth and loues a stranger better Thus was the sinne of Dauid heightened that hauing wiues of his owne he must needs haue Vriahs also 2. Sam. 12. For this is to sin against the remedie 5. How lawfull is it and necessary to imploy a mans selfe in his calling But besides that many liue in vnlawfull callings or in none where is the man that sanctifies the particular passages of it by the Word and prayer Where is hee that retaines an heauenly minde in following his earthly businesse How many sticke not to gather Manna on the Sabbath day which shall rot betweene their teeth How many all the weeke long gather goods and driue their Trades with as many Othes lyes and glozings almost as words How many turne their Trades into Crafts getting as much by craft deceit and iniustice as by faire and lawfull following of their calling Where is the man that chokes not his generall calling with his speciall and incrocheth all the time of the weeke that scarce any can be allotted to the seruice of God either in Gods House or his owne How is it that men thrust themselues as busi-bodies into other mens matters and faile in their owne 6. What is more lawfull or necessary than to prouide for a mans owne Is not hee that prouideth not for his household worse than an Infidell 1. Tim. 5.8 But hence how doe numbers confound Christian and carking care not seeking first the Kingdome of God for themselues and theirs but becomming Drudges to the world and to their children prouiding no otherwise for them than the beasts for their young ones present food and harbour forgetting the words of the Apostle Ephes. 6.4 Bring them vp in the nurture and instruction of the Lord As if a Christian who takes care of the body and baser part of such as belong to him can forget or neglect the soule which is the farre more noble part of man Or as if he which performes it to his family which the very Law of Nature calls for at his hands should vtterly forget that which Gods Word euery where chargeth him withall 7. What is more sweet and necessary vpon earth than company and society with men whence the Philosopher calls man A sociable creature as the beasts be not But how many mischiefes creepe into the life and sinnes into the soule by the abuse euen of lawfull society as when men chuse or fall into swearing drinking or idle company when they runne promiscuously into all companies and fall to such exercises as they finde as Peter in Caiaphas his Hall when hee should haue been better employed or when they frequent societies where God and Christ is not but Satan and his Agents and a whole troupe of tentations And what hurt comes by mens communication which naturally is profane vnsauory vncharitable Besides euen good men in bad companies acquit not Gods glory nor themselues as they ought and in good company either doe not or receiue not the good they should This is the first reason 2. In things lawfull men are most secure and thinke themselues safest and there Satan is most where he is least suspected As the Serpent lyeth in the greenest grasse so Satan lyeth in ambush against vs in our most lawfull liberties As he laid his traine against our Sauiour Christ himselfe in the matter of meate and drinke when he was hungry so also against vs chiefly in things wherein God hath giuen vs allowance Wherein was it that Satan ouercame Lot was it first Incest with his two daughters No that was hainous but first hee foyled him in that which was lawfull he first abused himselfe in wine and then his daughters in Incest 3. Whereas our nature spider-like turnes our best and sweetest things to poyson Satan to our corruption adds his waight putting vs forward to abuse good
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
home of his penny-vvorths of the chiefe commodities and prizes But alasse vvhen God sets open his Market that all might buy vvithout money or money-vvorth things of such high price no man speakes of them or for them because they see no need of any such commodities 3. In his calling knovv him by clogging himselfe vvith too much businesse an euident signe of an earthly heart in vvhich the Word cannot thriue Martha troubles and distracts her selfe vvith many things and so slippes the opportunity of hearing Christ so when men surcharge themselues and in hope of gaine grapple in so much businesse as they leaue from their affaires no conuenient time and leisure for the seruice of God in publike or priuate but God offers the meanes of saluation in publike they cannot intend it hauing mo irons in the fire the instruction and prayers of the family are interrupted and no time is left for Gods Worship in the family or the world affoords no time to meditate on what they haue heard all the thoughts put into their hearts by a good Sermon dye as a sparke for want of blowing Heere is a sure note of the Word choked Choke the worship of God at home it is choked also in Gods House and in publike 4. Vniust getting or sparing of riches argue the choking of the Word when men can dig downe to hell or fall downe before the diuell for wealth For had the Word any place in mens hearts they would not vse iniustice or any vnlawfull meanes to get riches knowing that the Lord will auenge all such things So are they as wickedly couetous in sauing and sparing when iust and reasonable causes in the Common-wealth or God and good causes call for it as numbers are prodigall enough when the diuell or their lusts call for pounds that grudge at a penny parting for God or any good purpose 5. When a man by reason of his wealth growes either secure in his course or licentious in his sinne or scornefull of admonition or hatefull of reproofe or puts off duties wherein the Word is cleare euen to his conscience that either hee will not vndertake all or not yet or not at all This cleares to such a mā that many thornes lye on his heart and haue beset him to hinder obedience Put a drop of honey into a bottle of vineger it is as sharpe as before So drop in the sweet Word of God into such an heart sowred with the world the taste is not changed the Word is ouer-mastered II. Now follow the Remedies against these choking thornes 1. Consideration that aboue all men rich men should embrace the Word and goe on cheerfully to heauen For to whom God hath been more bountifull they are bound to bee more dutifull To whom much is giuen of them much is required and expected Besides they are more free to good duties not so straitly tyed to bodily labour for their present maintenance are not burthened with so many distractions how to liue as poorer men And further they must giue account for more time more opportunities of well-doing more ability to further the duties of piety and workes of mercy than others How then will they answere it if they seldomer heare know lesse obey lesse and sinne more than others Therefore in the first place consider seriously of the large reckoning thou art to make for all thy large both receits and expences 2. Circumspection is another helpe If riches increase set not thy heart on them Thou mayest haue riches in thy hand not in thy heart In thy hand as a Steward in trusted to distribute not in thy heart as a Treasurer to hoord vp In thy hand to saue by disposing what thou losest by reposing in thy heart In thy hand and power so as the world be thine not in thy heart whereby thou becommest his and yet the world so in thy hand thine as still the euill of it bee his owne Account it thine to dispose of others to partake of 3. Moderation of minde in hauing and inioying the profits of this life 1. Cor. 7.30 They that possesse as if they possessed not and they that vse this world as if they vsed it not Motiues hereunto 1. Consider how much of all thou hast thou hast deserued or art worthy of Iacob confessed O Lord I am lesse than the least of thy mercies and thou art lesse than Iacob 2. Consider how little will serue nature if a mans minde were not more crauing than his backe or belly And yet grace is content with lesse 3. He that desires but a little cannot want much and hee that wants not is wealthy enough as he is great enough that is his owne master and can command his owne desires Consider Agurs request Prou. 30.8 4. If God giue thee not much but scant thee in the things of this life and it make it precious and comfortable it is all one A little box of Diamonds is more precious than a Mountaine of lead Better is a dry morsell with peace that is of mind and conscience than a stalled Oxe with contention And if hee haue giuen this little as a pledge of a better inheritance bee contented yea thankfull that thou art an heire in right though not in possession 5. Consider that it is an high poynt of Christian wisdome if the estate and condition be not to a mans minde to bring his minde to his estate as Paul had learned in all estates to be content 4. Christian couetousnesse is a forcible meanes to draw out these thornes out of the heart and hath these properties 1. It makes God the portion and accounts not him happy that hath wealth enough but as Dauid Psalm 144. vlt. Blessed is the people whose God is the Lord. 2. It couets that which he may haue both heere and hereafter It is best coueting of that which a man may haue heere and carry away with him 3. Because it knowes it must leaue these things behinde and cannot carry them away it will bee sure to carry the comfort of them out of the world by wise and prouident disposing of them to God his Church and seruants 4. It is assured it shall be countable for all and therfore is more carefull to giue a good account of a little than to make it more There is greater praise in managing a little well than in getting much together though neuer so well Vse 2. To checke the foolish conceit of carnall rich men who thinke themselues the onely happy men because of their wealth To whom I say yet not I but the Lord If thy conscience can charge thee of deceitfull getting thy wealth God is greater than thy conscience and as Iudas now thinkes his thirty pieces dearely earned so shalt thou one day which will marre all thy mirth But if thou hast gotten them neuer so fairely if thou hast stucke thy selfe fast in this thicke clay and hast laid for thy selfe of them a log
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
will easily say Surely he will neuer come to bee a man So may I say truly of those that will still bee children in knowledge faith obedience They shall neuer attaine the measure of the age of the fulnesse and talnesse in Christ Ephes. 4.13 Yet those are in more fearfull estate who in stead of growing to an hundreth fold fall backe from the measure they once had as the grasse or corne that growes on the house-top which was greene and flourished a little while but incontinently withers away and falls to nothing Bee it knowne vnto all these 1. That they neuer had a graine of true grace for that would bee rising if not to an hundreth fold yet to sixty or thirty 2. Let them be assured that no man euer went to heauen backward but whom God hath a good purpose to saue hee bringeth forward 3. If any withdraw himselfe the Lords soule hath no pleasure in him that is hates and abhorres him Therefore looke to it and awaken thy selfe in time who haddest begun to set thy hand to the Plough but hast looked backe and haddest set out of Sodom but hast looked behinde thee and out of Egypt but runnest backe againe Thou couldest and diddest see and sorrow for sinne now thy conscience is feared Thou couldest and diddest pray priuately and in thy family now hast giuen vp this duty Thou diddest reade the Scriptures redeeme the time durst not sweare nor breake the Sabbath nor neglect the preaching of the Word now Cards and Tables eate vp thy time thou canst sweare and swill and drinke and scorne the preaching of Gods Word on the Sabbath day or on other dayes canst disdaine and wrong the Preachers and Professors of the Gospell To thee I say Better thou haddest neuer seene the light of nature or grace than haue proued such an Apostate such a dog such a swine 2. Pet. 2.20 21 22. Know for a certaine the trees of Gods Garden shall not lose their leafe Psal. 1.3 Remember whence thou art falne repent and doe thy first workes Reuel 2.5 Vse 2. To moue vs to striue to the highest pitch of grace to get beyond others yea our selues daily towards the hundreth fold fruitfulnesse Motiues 1. Consider thine owne weaknesse and wants Thou that knowest most knowest but in part beleeuest but in part the most holy is holy but in part and one of the first and best effects of faith is to see the weaknesse of faith It lets thee see how farre thou art from the perfection of Gods Law and Image from the marke and high calling from the pitch and stature of the Saints whose praise is in the Scriptures It sees naturall fulnesse a step-mother to the desires of grace for increasing it And if thou hast not attained a sence and strife against imperfection thou art not yet in the way to Christian perfection 2. Consider the nature of true grace the least taste whereof is so sweet as hee cannot but desire a full draught as the taste of the fruits of the Land of Canaan quickened vp Israel in the wildernesse to go forward to take full possession so the sweetnesse of the first fruits in grace exciteth an earnest desire for the full fruits in glory Our Sauiour compares true grace to a Leauen which a woman hides in meale till all be leauened Math. 13.33 It will season euery part and the least fulnesse in parts desireth and endeuoureth to fulnesse in degrees He that findes a small measure so sweet and ioyous assures himselfe if he can attaine a greater measure he shall attaine greater ioy and out of a full measure a full ioy as Christ promised 3. Consider the worth of grace how precious a thing it is If men could see the worth of it as of gold and siluer they would as eagerly desire it and be as restlesse till they had a large measure of grace as of wealth wherof no man saith he hath too much Or if they were of Pauls minde to esteeme all the world drosse and dung in comparison of the least drop of faith and holinesse wee should see them lay about them otherwise than now they doe But till this time they will content themselues with a small shew and lay aside this heauenly couetousnesse 4. Consider the effect of true grace which is as the most precious liquor the more of which thou canst attaine and containe the more honourable a Vessell thou becommest for the Lords vse 2. Tim. 2.22 If any man purge himselfe he shall be a Vessell of honour that is not onely be so but knowne so to be both separated from the common vses and courses of the world and sanctified to an holy vse as also inwardly furnished and enriched with grace as base earthen vessels that is wicked and earthly men are not 5. The Lords expectation is that wee bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fruitlesse but very fruitfull For vnto whom much is giuen of them much shall be required Luk. 12.48 Euen a man will looke where hee sowes liberally to reape liberally If he bestow much seed and costs he lookes for a large crop much more the Lord Esa. 5.4 Quest. What hath the Lord done for vs that hee may expect so much Answ. What hath he not done what could hee doe more 1. He hath made choyce of vs that we should be fruitfull and that our fruit should abide and abound that is we should perseuere and daily adde to our fruitfulnesse As once he knew the Iewes aboue all families in the earth Amos 3.2 to make them precious a peculiar people a chosen generation We were branches of the wilde Oliue but now he hath set vs into the right Vine that wee might bring forth much fruit Ioh. 15.5 2. He hath regenerated vs by his Spirit and made vs his owne workmanship by the effectuall calling of grace and created vs to good workes to walke in them Ephes. 2.10 which phrase implyeth both diligence and constancy 3. He hath giuen vs his Gospell which bringeth forth and increaseth Col. 1.6 not onely in it selfe and the spreading of it but in the effect and operation of it Our Sunne of righteousnesse is in it selfe seuen times brighter than in the shady time of ceremonies Nay neuer since the Apostles dayes was Christ so liuely described and crucified in the powerfull plaine and pure preaching of the Gospell as now to vs. And for the effect these being the sweet waters from vnder the Sanctuarie refreshing the people of God with new comforts produce new fruits euery moneth that is continuall fruits of renouation and so grow to their height euery day more than other Haue we the Gospell which is a wisedome full of good fruits and shall we not shew the fruits of it 4. He hath sent his seruants among vs to call vs on to bring forth fruits of amendment of life He hath raised vp of our sonnes for Prophets and our young
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.