degrees For the word implieth the manner of their falling Neither is it a falling away in part or for a time as the Disciples and Peter in the time of Christs Passion but a finall falling away from all their graces from which falls is no returne or rising And therefore neither is this a withering of persons truly iustified or a fall from iustifying faith which they neuer had as Papists would haue vs beleeue but from temporary faith of hypocrites as the Text is most plaine calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here consider foure things 1. How men wither away in grace 2. The danger of withering 3. Notes of a man withering 4. The Vse and Application of all For answere to the first Men euen great Professors in the Church wither foure wayes 1. In iudgement 2. In affection 3. In practice 4. In the vse of the meanes In Iudgement when they fall off the grounds of sincerity and truth whereof they were once perswaded as many who decline and for by-respects are carryed from the truth which they once embraced such as Demas who forsooke the truth to imbrace the present world Thus did the Galatians wither and by little and little fell to another Gospell at first in part and through weaknesse afterward in whole and by obstinacy Such were Hymenaeus and Philetus who once held the truth concerning the doctrine of Resurrection but in short time erred concerning the faith saying that the Resurrection was already past and destroyed the faith of many 2. Tim. 2.18 As this was prophecyed of these latter ages so our eyes haue seene the same abundantly verified in numbers who in these later times haue departed from the faith and giuen heed to spirits of errours and doctrines of diuels 1. Tim. 4.1 I will not speak of such learned men as in Queene Maries dayes fell from the truth of the Gospell which themselues had professed and defended such as Bonner Gardiner c. But numbers now in this Light are declined and darkened in comparison of their owne light As for example 1. Our Doctrine a long time hath been that our Iustification is by faith onely without workes naturall morall yea or of grace according to the Scripture Rom. 3.28 But how haue many withered in this maine Article who now will haue workes dipt in the blood of Christ come into the matter of Iustification so that Christ is but halfe a Iesus halfe a Sauiour 2. The common iudgement was that Gods Election and Reprobation are absolute depending onely vpon Gods will and pleasure according to the Scripture Ephes. 1.4 5. But how generally are men withered and gone from this truth as if their wits were now to be refined by Arminius concluding them to be conditionall depending vpon mans willing or nilling to receiue the grace of God How doth the Doctrine of vniuersall Redemption and grace creepe abroad euery-where as a Gangrene teaching that effectuall and sufficient grace is offered to all and euery one by which they may repent and beleeue if they will 3. The receiued truth was wont to bee that the Pope is that Antichrist and Rome Babylon as the Iesuites themselues confesse and therefore we haue done well to separate from them How many are withered from this truth and are loth the Pope should bee that notorious Antichrist but the Turke rather who neuer yet sate in the Temple of God and haue deuised a new Rome or Sea for him onely discouered by Popish Geographers 4. The common iudgement heretofore was that Christ is present in the Supper sacramentally to the faith of the Receiuer But now many are withered and now Christ must be present there after a manner not to be questioned or disputed 5. The common iudgement of Protestant Diuines was that our Religion differed from Popery in substantiall and essentiall poynts But many are gone from that and now we differ but in circumstances and there needs but a small modification in most poynts betweene vs An English yea or a Popish Cassander might bring vs together though heauen and earth shall come as soone together as these two Religions agree in the fundamentals Time would faile to speake of the generall withering in iudgement in the doctrine concerning the strict obseruation of the Sabbath which some thinke alterable and obseruable at the will and pleasure of the Christian Prince though it were written by Gods owne finger in Tables of stone as no alterable Law was So concerning Christs locall descending into hell in his soule Concerning the restoring of Auricular confession with separating some abuses onely in the manner Concerning the needlesnesse of so much preaching as if the honour of the Ministery were to thrust downe the exercise of it And lastly concerning a mans falling wholly and finally from Grace who is truly iustified and sanctified Thus are numbers of men tost with the waues of contrary doctrines to whom the truth is yea and nay now this now that according to their occasions now they are resolued now vnresolued 2. Men wither in affection falling from their first loue from the heate and zeale for God and goodnesse which once they had As old men that are withering grow cold and chilly abated of their heat and vigor which they had in their state strength How haue many who seemed once feruent in spirit and most forward maintainers of Religion now cooled their affection and come to a state of indifferency if not of neutrality framed themselues to such a moderation as will iust serue the scantling of the time the Law their owne profit preferment and reputation Yea some that are fearefully gone from their first loue commend their owne wisedome in it they were they say forward and foolish in the heate of youth to speake against this or that but now they see their errour and admire their present stayednesse and the golden meane which they haue attained till all affection to goodnesse bee expiring and gasping Some that formerly were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burnt in spirit against superstition profanenesse Othes Sabbath-breaking c. are growne key-cold the sway of times hath been as water cast vpon the coales of their affections or in some hath beene as bellowes to blow vp an anguish and distempered heate for the contrary Some that haue giuen the right hand of fellowship to godly brethren and haue taken them into their bosome for the Image of God and his graces can now looke asquint on them and dis-affect them as men too farre on the right hand whereas they being in the same way they were these be gone not further from them than from themselues 3. Great Professors wither in practice as the Galatians chapter 5. verse 7. did runne well but something letted them and cast them backe Haue not many made themselues trespassers in destroying what they seemed to haue builded How haue many begunne in the spirit but end in the flesh who hauing escaped the filthinesse of the
well as any Ephes. 2.2 But as stiffe and bad ground becomes good by good husbandry and manuring so do our harts by the husbandry of the good Husband-man He alone changeth the heart He takes away the stones and stifnesse of it and makes it a soft heart So the Apostle Paul speaking of himselfe conuerted saith By the grace of God I am that I am 1. Cor. 15.10 He onely can create a cleane heart and renew a right spirit in a man Psal. 51.10 and put his feare into his heart that he shall neuer depart from him Ier. 32.40 Doctr. Some seed falls on good ground Though there be but a small parcell of good ground in comparison of the bad yet some there is where the seed is cast It is true that where the Word is preached it is to most in vaine as here three to one lose their parts in it But yet some good there bee the seed falls into some good ground in some though very few it is successefull When the whole world was a field of brambles fit for the fire of Gods wrath yet of Noah he saith Thee haue I found righteous and he being a Preacher of righteousnesse shall make an Arke if it be but for eight soules Gen. 7. When all Sodome was as a cursed Heath and a dry Wildernesse yet Lots family was as a little pikle exempt in which the Word became fruitfull Gen. 19. In the Ministery of the Prophets much of their labour was lost as themselues lamentably complaine Esa. 49.4 and 53.1 Who will beleeue our report or to whom is the arme of the Lord reuealed shewing that very few will beleeue the doctrine of Christs humiliation and abasement to which that place leades vs in Ioh. 12.38 and yet there was one of a City and two of a Tribe and still a small remnant whom the Lord would saue Our Lord Iesus while himselfe preached the doctrine of the Gospell most cleerly and confirmed it powerfully by many miracles yet but one heere and there receiued it scarce one of a thousand so as himselfe laments their hardnesse of heart and weepes ouer Ierusalem and saith plainly that few shall be saued and that the way which leads to life is narrow and the gate straite and few finde it But yet he hath a little flocke Feare not little flocke Luk. 12.32 When many tooke offence at his doctrine concerning the eating of his flesh Ioh. 6. yet his Disciples acknowledged that hee had the words of eternall life Ioh. 10.20 When some said he was mad and had a diuell others said These are not the words of him that hath a diuell nor yet the workes for can the diuell open the eyes of him that is borne blinde When the multitude decreed to excommunicate whosoeuer should confesse him yet the blinde man will iustifie him in the Synagogue Ioh. 9. When the whole Councell and body of Iewes assemble against him there is a Simeon a Zachary Hanna and Elizabeth which adore him yea at his Crosse his mother his Disciple Iohn and many other good women The Disciples of our Lord when they preached after him some raised vp persecution but some beleeued sometimes one of a City as Lydia Act. 16.14 And sometimes a few more as at Athens Act. 17.32 some mocked at the Resurrection but some claue vnto Paul as Dionysius the Areopagite and Damaris and some other see Rom. 10.16 And euer since the smallest number receiue the Gospell yet some doe who are as the gleanings to the haruest and as the Grapes to the vintage and but an handfull to the rest Reasons 1. From the similitude in our Parable such is the wisedome and care of the Husbandman that he will not bestow his seed where is no hope but that all the seed and labour will be lost though there be many stones and many thornes in a field he will sowe because all is not so but if it were all so hee would not lose his seed so the Lord the wise Husbandman of his Church will much lesse bestow his labour and husbandry on a soyle altogether hopelesse and fruitlesse but hee will see some good ground intermingled for whose sake he doth bestow his seed Againe doth the seed belong to any but good ground or doth the Word properly belong to any but the true Beleeuers No it hath an effect in others but it is the portion onely of these 2. The proper end vse of the seed is to gather in an haruest and the proper end of the Word is to gather and preserue a Church vnto Christ. God hath sanctified a Ministery for the gathering of the Saints Ephes. 4.11 Christs owne Ministery in Ierusalem was to gather them to life and safety as the Hen gathers her chickens Math. 23.37 and to worke faith in so many as are ordained to eternall life Act. 13.48 And therefore where God sends and continues his Word faithfully preached there are some to gather some to bee brought to the faith one time or other The grace of God hath appeared bringing saluation Tit. 2.11 And therefore ordinarily where God affoords this grace it brings saluation to some though neuer so few ordinarily the Word attaines euen this end in some 3. As the Lord when hee will prosper a people and maintaine their naturall liues blesseth the seed sowne to increase and thereof giues them an haruest but on the contrary when hee will send a famine to consume hee affoords them no seed or no haruest Euen so where hee hath a good purpose to preserue any to eternall life hee sends the Word to this purpose Paul must goe to Corinth and stay there a yeere and sixe moneths because the Lord had much people in that City Act. 18.10 11. For their sakes it is sent and for their sakes continued insomuch as the Apostle 1. Thes. 1.4 5. doubts not to make it a note of the election of some where God sendeth a powerfull Ministery And contrarily where God hath no delight in a people and none to call by the ordinary meanes he sends a famine of the Word Amos 8.11 When the Nation of the Iewes proues so barren as the labour is not worth the while then the Kingdome shall be taken from them and giuen to a better people Math. 21.43 As in the times of ignorance and darknesse of Popery for many hundred yeeres together when was no preaching no ordinary meanes which times God hath now ouer-passed and now admonisheth all to repentance So as wee doubt not but where Christ vttereth his voice he hath some sheepe to heare him Ioh. 10.27 see Act. 22.18 4. Those many epithites and titles giuen to the Scripture shew the same The Word is called The ministery of the Spirit of life of righteousnesse 2. Cor. 3.8 because it ordinarily findes out some in whom it is effectuall and vpon whom it bestoweth the Spirit and life and righteousnesse It is a Word of wisedome subiectiuè effectiuè it will finde
and seed-time and is it not commendable in Christianity to know the day of visitation Or how can he expect a crop in haruest that sleepes and trifles away his seed-time And surely we cannot but commend such as esteeme the Word worthy of present entertainment and in comparison of it vndervalue inferiour things and occasions which would put off the present receiuing of it Where note by the way that bad Hearers may thinke the Word a matter of haste and waight and importance 3. These bad Hearers and stony ground receiue it with ioy They are no scorners or railers on their Preachers but giue their Ministers great reuerence as Herod did Iohn Baptist. They hate neither Micah nor his message but heare gladly but giue the Word good words and good welcome they reioyce in the Word and receiue it with good hearts conferre of it willingly reioyce in their trauell and paines to heare the Word conceiue great ioy in the remembrance of seuerall poynts as distinctly as they heare them are exceeding glad and desirous of meanes of sound instruction Alas that all this while these should be bad Hearers and neuer a whit neerer their saluation but in the state of damnation 4. This stony ground brings vp the seede sowne it sprung vp saith our Text. This seed of the Word riseth vp and appeareth and seemeth to tend toward heauen shooting vp from earth 1. It riseth to externall obedience and reformation of many perhaps most things as Herod did many things for Iohn Iudas receiued this seede it sprung vp in him that he not onely vnderstood and preached the mysterie of the Gospell but carried himselfe in an honest and reformed conuersation a long time so as the other Disciples could not detect him 2. The seed springeth vp to an outward profession as those that hope to be saued by it and so to an outward fellowship and Communion with the Saints in the Word Sacraments and many other godly exercises both publike and priuate 3. It springeth vp in this stony ground to a kind of faith which hath in it not an enlightning only but a taste of the heauenly gift and the powers of the world to come by which they are partakers of the holy Ghost that is something they haue so like true sanctification that both themselues others may think them truly sanctified And yet these so bad Hearers as they may and somtimes doe fall into that irrecouerable sin against the holy Ghost Heb. 6.4 5. and as our Text yet they withered away as some of the Israelites tasted of the fruits of the Land of Canaan and did thereby perceiue what a good Land it was and desired part in it conceiued good hope of enioying possessing it yet neuer enioied it but perished in the wildernes Learne hence how farre a bad Hearer may goe in Christianity A man may heare the Word with diligence receiue it with ioy beleeue with some assurance grow vp to high place in the profession of Religion bring forth fruits of commendable obedience and all this while be bad ground and in damnable estate See it more distinctly in these foure degrees 1. Reprobates may be forward Hearers hungry and desirous Hearers so glad to heare as if they haue not the Word at home they will with zeale and forwardnesse seeke it abroad Ioh. 6.34 The Iewes hearing Christ speake of bread from heauen and such as giueth life to the world flocked after him euery where and with earnest desire say Lord giue vs euermore this bread and yet many of them fell away from him vers 66. 2. They may be ioyfull Hearers receiue the Word with ioy as our Text hath it Act. 26.28 Agrippa hauing heard Paul deliuering the summe of the Gospell and of the strange manner both of his owne conuersion and of mans saluation by Christs humility and glory rauished with the excellency of it cries Almost thou perswadest me to be a Christian. And of Iohns Hearers our Sauiour saith Ye reioyced in his light for a season Ioh. 5.35 3. They may be beleeuing Hearers for a time so saith the Text which for a while beleeue and according to Matthew endure as beleeuers for a time They are verily perswaded of the truth of the whole doctrine of saluation that euery word shall be accomplished in the saluation of Beleeuers and iust condemnation of vnbeleeuers They beleeue it alone teacheth the right way to heauen Of Simon Magus it is said Act. 8.13 that he beleeued and was baptized not that he had true faith for euen then Peter saw him in the gall of bitternesse and band of iniquity but he yeelded to the doctrine of Christ which Philip taught and behaued himselfe as if hee had beleeued indeed and had been a Disciple of Christ. 4. They may bee growing Hearers 1. To a great measure of illumination Balaam a wretched sorcerer was enlightned so farre as to see the blessed estate of Gods people and desirous to partake of their happinesse he cried out in great passion Oh that my soule might die the death of the righteous Iudas a wretched Traytor and sonne of perdition could neuer haue preached the Gospell without a great measure of the illumination in himselfe 2. They may grow to a great place in the profession as Iudas to follow Christ himselfe at the heeles and call him Master 3. To a great measure of reformation of life and obedience to the Gospell being in the same pastures with the sheepe of Christ hee is taken for a sheepe when indeed he is a goat for a time in the same fold with the sheepe Reasons 1. Men may be drawne to heare gladly where faith is not for illumination sake or enlightening sake It is a pleasant thing saith Salomon to behold the light of the Sunne There is a great force and power in the light to draw all mens eyes after it So is there power and force in the Word soundly taught to draw mens affections of ioy and delight at least for a time And euen naturall men also who are of quicke apprehension can reioyce to heare deepe poynts learnedly and soundly opened and cases of Conscience or questions of Religion soundly discussed Math. 12.37 When our Sauiour disputed with the Scribes and Pharises and put them to silence it is said much people heard him gladly No maruell then is it if supernaturall illumination although a common gift bring men with much ioy to heare the Word For is it not a ioyfull thing to heare of the way of saluation and of so many promises and an eternall happinesse after this life Who would not come running as gladly as the young man to heare he should bee saued who not liking the conditions went away as heauily So who will not throng and thrust after a pleasing Preacher or so long as he dwels in Promises If a Preacher pipe the profanest will dance But if he come to the Law oh they cannot abide to heare of damnation and
would be a Fountaine in the belly still springing vp to eternall life The latter namely the moisture of compunction is sound sorrow for sin and the sound exercise of mortification The Saints vsed to water their couch with these waters of teares and repentance Now these Hearers want not all sorrow for sinne nor want not something like it but they neuer carried this water nor admitted this moistnesse deepe enough the hardnesse of the rocke hindred the descent of these waters to the bottome it was too much paines to afflict themselues seriously their teares were soone dried vp their sorrow slight and themselues neuer truly humbled And therefore faile and come to nothing Vse It is no certaine marke of a childe of God willingly to heare Sermons nor to delight in the hearing nor to receiue the doctrine with ioy no nor in many things commendably to practise for a time All this is common to the Reprobate with the Elect. If Dauid count the testimonies of God the ioy of his heart Psal. 119.111 so Herod heares Iohn gladly and this bad ground receiueth the seede with ioy If they that are new borne againe taste the graciousnesse of the Lord 1. Pet. 2.3 so also they that after enlightning sinne beyond possibility of repentance taste the good Word of God and the powers of the world to come Heb. 6.4 5. And therefore we may not rest in hearing or reioycing or commending or obeying the Word vnlesse wee finde in our selues that which shall make vs able to hold out in all these that wee start not away or wither as this bad ground when triall comes Quest. What is it that wee must bring with our hearing to make vs hold out by which we may haue testimonie that we are the Lords and shall be found fruitfull in the haruest Answ. This Text warneth vs to prouide and make sure of three things 1. Sauing and distinct knowledge to walke by 2. Sound and stable rooting in faith and grace to stand by 3. Sufficient measure of grace still to grow by Quest. What is this knowledge Answ. It is not onely to know Christ a Sauiour but to know thy owne saluation by him And consequently thou knowest 1. The vilenesse of thy sinnes and thy neede of a Sauiour 2. The pardon of thy sinnes and the comfort of saluation 3. Thy owne change and conuersion and thereby the beginning of saluation 4. The voyce of Christ calling thee and the inhabitation of his Spirit guiding thee in all needfull duties to the end of the way which is saluation Q. How may I know I haue this sauing knowledge Answ. By these notes 1. If thou giuest thy selfe to be taught by the Spirit of God and leanest not to thine owne counsels For flesh and blood cannot reueale this wisedome but the Spirit of God Mat. 16.17 If thou wilt not beleeue or receiue any doctrine or opinion but what the Spirit out of the Word teacheth now thou hast sauing knowledge Carnall and deceitfull knowledge is alway measured by the scantling of reason of humane lawes and wisedome of praise and profit 2. If thy knowledge be not onely speculatiue but directiue leading not onely to vnderstand but to vndertake thine owne way when it is not onely a light in it selfe but a Lanthorne to thy feete and as a Sunne constantly shining for thy direction Now know the soundnesse of it if thou suffer it to leade thee against sense reason custome and allow it for thy guide in the smallest things as well as in great in secret as well as open 3. If thy knowledge lye deepe as hauing depth of earth not only lying in the head or on the tongue but in the heart And therefore Ierem. 31.34 it is said to be written in the heart and bowels Pro. 4.5 Let thy heart hold fast my words And easily may a man know if his heart hold this knowledge by the change it will worke there And that is the fourth note thus 4. Know sound and sauing knowledge by the effects especially three First whereas generall and confused knowledge puffeth vp and makes a man proud this makes him more humble by leading into the further sight of God and of himselfe Secondly whereas an hypocrites knowledge leaues him as earthly as it found him this changeth the man into it selfe and makes him heauenly-minded and to sauour the things of God as it selfe is from heauen and from God Hee is transformed into the same image 2. Cor. 3.18 as meate is turned into the substance of him that eateth Thirdly whereas an hypocrites knowledge may worke some ioy it seldome workes loue of God feare of God or trust in him But this changeth all affections It loues the Word as well as ioy The feare of God is the beginning of this wisedome And this knowledge carries the heart beyond all hypocrites in the affection of ioy in it as the chiefest and most desireable good Now get this knowledge thou hast gotten depth of earth This is constant settled against all contrary blasts This knowledge shall grow vp and haue much assurance when the frothy superficiall knowledge of hypocrites shal vanish as dew in the Sun or smoke in the winde Get this light it shall be as the Star to the Wise men to bring thee to Christ as the cloudie and fiery Pillar to the Israelites to bring thee to Canaan as the lightsome Lamps to the wise Virgins to bring thee into the Bridegroomes chamber The second thing required is to looke thou beest strongly rooted and grounded in the faith in loue and all the graces Ephes. 3.17 Col. 1.23 If ye continue grounded and stablished in the faith not mooued away from the hope of the Gospell where the Apostle shewes that true iustifying faith is the root of all vertues and that it onely keepes the heart vnmoouable in time of triall More specially looke to thy ground and rooting 1. In the doctrine of faith 2. In the grace of faith 3. In the exercise and profession of faith Beleeue God Beleeue in God Auouch both First settle thy selfe in the doctrine of Faith as one that must be built on the foundation of the Prophets and Apostles Ephes. 2.20 Else thou laiest all the frame on a sandy foundation and laiest thy selfe open to be a prey to seducers Papists and Atheists And what other is the end of many common Protestants and Professors who were neuer busie in the true vnderstanding of their Principles of Religion If they see alterations of State and change of times or if deceiuers as Priests or Iesuites or Libertine teachers assaile them by subtilty of wit and cunning perswasions or if they see men of great note fall to errours in iudgement or profanenesse in life if many fall from loue of the truth How can they now withstand the blasts of these windes being at best but shaking reeds vnstable in their grounds how can they but fall as an house set on the
sand and the fall is great how needfull therefore is it for vs to bee fully settled and rooted in our grounds of Religion Quest. How shall I know I am thus rooted in the Doctrine of faith Answ. By a spirit of discerning which enlightens the minde and supplies euen to simple ones a sharp insight and cleernesse of iudgement through vse of the Word in all needfull matters of saluation For faith brings in the Spirit which leads into all truth and the eye-salue still cleering the sight more and more 2. By building our hearts on this foundation and that is by beleeuing it for thus it is a foundation not in it selfe onely but vnto vs when by faith we are coupled and knit vnto it 3. By growing vp on that foundation and yeelding obedience vnto it This note our Sauiour giues Math. 7.24 He that heareth these words and doth the same is a wise builder that layes his house on a Rocke c. Secondly looke well to thy rooting in the grace or gift of faith Content not thy selfe with any thing but onely that faith which is called vnfained 1. Tim. 1.5 and the faith of the Elect Tit. 1.2 This is the faith by which the iust shall liue Hab. 2.4 Quest. What is the rooting in the grace of faith Answ. It is a sound worke of Gods Spirit whereby the heart attaines a true assurance and perswasion of remission of sinnes and the fauour of God in Christ. A worke of the Spirit because no man is borne a Beleeuer but new borne A sound worke for true faith is no empty or windy thing but a subsistence and ground without hollownesse and deceit as all the speciall workes of Gods Spirit in the hearts of the Elect are A true assurance and perswasion because many are deceiued by a temporary faith by blind hopes of mercy at the last by colours either of ciuill honesty or religious performances are misse-led with the example of such as they admire for wisdome place or power and mistake a conceit for faith that because they be not so ill as they were wont to be they be as good as they need be But this man out of good grounds riseth to good assurance Quest. How may I know my selfe soundly rooted in the gift of faith Answ. By fiue notable effects of it 1. Sound affection to Iesus Christ prizing him aboue all the world and counting all but dung in comparison in so much as our life is not deare vnto vs but as Paul wee dare dye for him And this affection is alway ioyned with affiance in Christ or holding fast our assurance by him For as God will still owne his people euen in the furnace in the deepest trouble so must they owne him Zech. 13. vlt. yea when Christ may seeme to withdraw and neglect them as the woman of Canaan Abraham rested in the naked promise and beleeued aboue hope Rom. 4. so must we not hasting to euill meanes in the want of good Esa. 28.16 He that beleeueth shall not make haste 2. If it purge and renue the heart from all kinde of sinnes especially secret and inward Till faith come the heart is full of raigning guile and deceitfulnesse and hollownesse cannot hold out but faith purifieth and garnisheth the heart as a Temple So faith and inward purity grow together 3. If it keepe the heart humble and hungring For it is a light in the bowels causing a man daily to see his sinne more cleerly and to seeke pardon for it in Christ casting it out daily by confession and godly sorrow and still it hungers after righteousnesse insatiably 4. If it be ioyned with good conscience These two goe vndiuided Now a good conscience being perswaded of Gods loue in Christ first excuseth the man that his sinnes are pardoned and then in way of thankfulnes hath respect to all the Commandements and endeuoureth obedience to all Also it hateth feareth and auoideth all sinne because it offendeth God 5. If it be a shield enabling thee to withstand the tentations of Satan and such as runne with thy owne naturall inclinations now it is well grounded That faith which shall stoutly withstand all sinne in time of prosperity shall preuaile mightily against all troubles in time of triall But if thy faith giue thee vp to bee led away to vanity or any ordinary preuailing sinne now in the time of peace suspect it trust it not for time of triall Such as fall from the Religion of God when times of change come being led away either by the seduction of deceiuers or persecution of Tyrants are such as shall finde by examination that the faith they pretended was neuer of power against some knowne sinne and so was neuer strongly rooted in Christ. This faith thus qualified is strongly rooted Cast it into the fire it will come forth purer than gold 1. Pet. 1.7 And when the best faith of hypocrites forsaken of carnall helps on which it stayed it selfe shall proue drosse and be consumed this faith shall set the Christian on a rocke safe in the middest of stormes and waues of aduersity Thirdly looke to thy rooting in the profession and holding forth of thy faith For faith well rooted will breake forth in confession profession and defence of Gods truth 2. Cor. 4.13 I beleeued and therefore I spake and Act. 4.20 We cannot chuse but speake say the Apostles Quest. How may I know I am soundly rooted in the profession of faith Answ. 1. If policy or feare hinder thee not from the profession of the truth by day Many cast themselues into the night with Nicodemus as if it were a worke of darknesse to professe the light Common faith holds it no wisedome to be so forward pulls in the tender horne if any scornes losses or oppositions be abroad Carnall reason swayes against it Master pitty thy selfe it shall not bee so vnto thee Carnall friends easily perswade a man not to bee too busie The feare of a chaine or the wrath of superiours quite blast it 2. If by these cold and pinching times thou abate not thy affection or loue to God his Word and his children 3. If thou gettest courage yea and aduantage by opposition as a strong tree is stronglier rooted for shaking winds Whereof we haue an example Ierem. 36.32 When the profane King had burnt the Booke Ieremiah caused the same to be written againe with many moe words The more euill men oppose holy Doctrine concerning holy life and the worship of God for matter manner time c. the more godly men will iustifie and maintaine it This confession is an acceptable thing to Iesus Christ and honourable and Christ lookes for it Math. 9.28 saying to the two blind men Doe you beleeue that I can doe it Not that hee was ignorant of their faith but for them that were present he would haue them confesse him plainly shewing that it is not enough to beleeue with the heart but confession
members nor are they further members of this body than a woodden legge which is no member but in appearance For Had they been of vs saith Iohn they had continued with vs 1. Ioh. 2.19 5. From their faith ioy zeale in a word from all they formerly tasted sweetnesse in they vtterly and wholly depart from their faith comfort c. now blade and roote and all is gone And why doe they thus fall off from all goodnes Answ. 1. Persecution is so distastfull and contrary to nature as where nothing is but nature it shuns it vitijs modis by all meanes whatsoeuer Nature will suffer nothing for Christ or for saluation by him And no maruell seeing tribulation for the Gospell danteth many good Hearers who being conuerted and hauing attained to a sound and sauing faith but hauing yet also flesh as well as spirit and too much loue of flesh easily shrink from Christ and profession at least for a time as Peter did till Christ looked graciously backe vpon him And who can deny but that the rest of the Disciples were graced with a true faith yet after many warnings and much confirmation of their Lord so soone as euer he was apprehended before themselues were sought for they all left him and fled euery one willing to shift for himselfe and saue his skinne So as persecution makes sound and vnsound fly off but with great difference For the sound Christian goes away as Onesimus for a season Philem. 15. that God his Master may receiue him for euer the hypocrite in persecution vtterly and wholly and for euer departs from the faith from the comfort and Profession of it One flies the field and comes no more the other returnes and is more valiant In one word the difference is the faith of the one is temporary in the other not his faith is temporary but his fayling 2. These faire professors in persecution goe away because they neuer gaue the Word sound rooting in them and therefore as a blustering winde easily ouerturnes the tree that is but shallowly rooted so doth the storme of persecution throw vp him that wants firmenesse Or to insist in our Sauiors instance As we see the scorching heat of the Sunne burne vp and wither the corne that is not deeply rooted though it come vp neuer so goodly in shew so the sunne of persecution dries vp the greenenesse of these shallow and vnrooted Professors The same thing our Sauiour expresseth in a cleane contrary Metaphore Luk. 6.48 comparing persecution or troubles for the Gospell to water when the waters rise and raine falls and flouds beate on the house it falls by and by because it was not strongly founded on a rocke 3. They are offended at the Word saith the Text and so goe away Math. 13.21 by and by hee is offended Two wayes 1. When the Word puts them to this choyce whether they will leaue Christ or their temporals whether they will forgoe their goods liberty friends and life or forgoe Christ. This choyce offended the young man who rather than hee will part with his possessions bids Christ farewell This choyce offended the false apostles Gal. 6.12 who would confound Law and Gospell together because they would not suffer persecution for the Crosse of Christ. This choyce offended many forward Professors in the dayes of King Edward the sixth who in the dayes of Queene Mary were by and by offended and fell off And if times should turne and this choyce should offer it selfe vpon many forward ones experience of former times sheweth plaine enough what they would doe They that the day before while Christ rides in triumph cry Hosanna Hosanna the next day after when hee is apprehended will cry Crucifige crucifige so immediately are they offended Persecution and affliction for the Gospell is like the worme that smote Ionas his flourishing Gourd and that so suddenly will put but a little time betweene their freshnesse and fading 2. When the Doctrine pursues them within followes them home to their consciences and seekes to set in the light their inward corruptions presently these glorious Professours are offended Ioh. 6.60 When Christ powerfully taught the Iewes that hee was the Bread which came from heauen and the Fathers ate of him and themselues must feed on him to eternall life this was an hard saying What are they all this while out of the way to heauen vnlesse hee bring them in Now they murmure from thence goe to opposition and from thence goe quite away and refuse to heare him longer Euen so not a few that boast sometimes of their faith and loue to Religion of their settlednesse and resolution to die with Christ rather than denie him of their reuerence and good affection to his Ministers Let the Gospell begin to meddle with their Herodias or bosome sin let it call them from seruice of the world and pull them from their lusts let it be busie with their vsury their pride wantonnesse malice let it seeke to pull them from their disordered customes their vnlawfull pleasures their profane courses let it lay nothing but the yokes of Christ vpoÌ„ professed Christians let it discouer to them their inside and leade them to that filthy sinke which is within and stirre a little in that mud A wonder it is to see how many suddenly fall off by degrees Now they are angry at the Word and he is the greatest enemy that tâ—â—s them the truth Now they distaste the Word then picke quarrels then begin to shake it off and at last openly to resist it 4. Those must needs fall off who neuer receiued the Word purely for it selfe but for other sinister respects as either of glory and praise if they see the profession in credit or for profit so long as they may gather with Christ and be gainers by him they would stand on Mount Tabor with Christ and while hee is in his glory Oh it is good being heere but are loth to goe with him to Mount Caluary Or they receiue it onely so farre as may stand with their ease delicacy and slothfulnesse but will put themselues to no hardnesse at all Now all these that loue themselues better than their Religion must needs faile when the ends faile that put them on their profession He that professeth for praise of men when the world being inconstant withdrawes her applause he is gone Gods Word shall haue no further credit with him then it hath from men If Demas for loue of profit shall professe the loue of this present world shall cause his Apostasie 2. Tim. 4.10 If they of Asia receiue Paul onely because they may with ease and safety doe it they shall turne away from Paul when he is in prison And he that receiues a Religion without further ground then is the generall custome of the world namely to bee of that Religion which the King and Parliament is of let this man goe neuer so farre yet hee shall fall off and his fall
off as an old ragge the superfluity of maliciousnesse and filthinesse that is the abundance of carnall affections loosenesse of life pride disdaine wrath contention earthly pleasures vanity euill speaking of diuine doctrine c. and in the next verse shews that with these lusts men may be Hearers of the Word but neuer doers till they be weeded out they will at length ouergrow it See this in the examples of wicked men Herod let his lust and inordinate affection to his brothers wife grow with the Word therefore notwithstanding hee reuerenced Iohn and did many things gladly yet this lust choaked the Word and it came to nothing Iudas heard the Word from the mouth of Iesus Christ and by it grew to a great reformation but suffering the lust of couetousnesse to grow vp with it it soone ouergrew the Word and hee betrayed his Master Simon Magus heard the Word beleeued walked with Philip as a Disciple no grosse thing appeared in him a man would haue thought the Word wondrously powerfull in him but he suffered the lust of pride or couetousnesse to spring vp with the Word and when occasion was offered it ouertopt the Word and bewrayed it selfe in seeking to buy the gifts of the holy Ghost with money See it also in the examples of good men Rom. 7.19 20 21. Paul professeth of himselfe that he cannot doe the good he would because euill is present with him and generally of all Beleeuers Gal. 5.17 the flesh lusteth against the Spirit and the Spirit against the flesh so that ye cannot doe the things ye would Asa a good King being reprooued by Hanani the Seer for his vaine confidence in the King of Syria was wroth with him and put him in a prison-house for saith the text he was in a rage with him because of this thing And so was Ionah with the Lord himselfe Reason 1. Ill weeds we say spring apace good seeds or herbes not halfe so fast Wee shall see a Bramble grow more in seuen moneths than an Oke in seuen yeeres So our text the thornes grow vp with the seed but choake it by ouergrowing 2. Our grounds are fit and prepared to produce thornes rather than bring vp the good seed Our hearts are the naturall mother to lusts but a stepmother to seedes of Grace For there lies in our nature a sea of euill lusts lurking our owne originall lust is a fountaine and an inordinate disposition to all euill From which fountaine issue innumerable streames of actuall lusts which are the innumerable motions of the soule contrary to euery Commaundement of God All which in their seuerall armies and bands issue out against God and his Word as the Philistims still warred against Israel Now our ground being so apt to weeds they will soone ouergrow the Word if but a little neglected 3. A part of the curse on mans sin is that the earth should bring forth thornes and thistles The earth should haue brought them forth if man had not sinned but they should not haue bin so noysome and hurtfull to man and the fruits of the earth Euen so it is a part of the curse of our sinne that there should grow vp such noysome lusts as thornes in the ground of our hearts as doe farre more hinder the growth of grace in our hearts and choke the Seed of the Word sowne in our soules than all the weedes and thornes in the world can choke the seeds and fruits of the earth Lusts are still remaining in the best but not now as a curse but only as the Canaanites to keepe them humble 4. The raigne of lust cannot but thrust downe the raigne of the Word for first that the Word may raigne it must be vnderstood but thornes hinder the light of the Sunne from the seed How can a man see obiects that hath a thorne run into his eye So one thorne is enough to darken the eye of the vnderstanding And therefore 1. Pet. 2.1 The Apostle wisheth vs to lay aside all euill affections not some not a little not the waste boughes but the root and stumpe Secondly that the Word may raigne it must first renew But there can be no new creature till the old man be put off with his lusts Ephes. 4.22 23. Till this bee the truth of Christ cannot bee learned as in Christ. Impossible it is to answere the heauenly Seed or be answerable to the meanes of diuine regeneration vnlesse we put away the former prauity of nature As a man can neuer set vp a new frame till hee haue remoued the old rubbish Thirdly that the Word may raigne it must be obeyed when it commands and be expressed in the fruits of holinesse But lusts vnsubdued oppose themselues and hinder the motions when they should come into practice and the Lords Plant becomes fruitfull onely on that condition that the Father purge it Ioh. 15.2 How can a man walke on cheerfully in his way that hath a thorne sticking in his foote No lesse doe these thornes cast men backe in their way of obedience these superfluities of lusts and inordinate desires are as dead branches that must be lopped off before fruit can bee expected Vse 1. See hereby the reason why numbers haue either growne so slowly or not at all after much labour of the Lords husbandmen namely because their hearts are as thorny ground Some came with minds stuffed with couetous desires some with fleshly imaginations or filthy cogitations others with proud conceits of their owne knowledge and wisedome others alienated with contempt and hatred of the Word which crosseth their lusts Partial Hearers heare with respect of persons or degrees Popish Hearers neuer profit that come with obstinacy and preiudice of our doctrine Where these or the like lusts sway expect no profit No planting no watering can make seed prosper where these thornes grow with it Obiect One lust can doe no great harme in other things we are honest enough but onely in vsurie or gaming or a little Oth or Lye now and then Answ. One thiefe is enough to betray an house one diuell suffered to enter brings seuen worse than himselfe and let any come with purpose to continue in any one sinne nothing shall moue him nothing shall conuert him One Swine spoyles a whole garden One dead Fly the whole oyntment One hole in a ship the whole vessell Vse 2. If we desire the Word should prosper in vs doe as the good Husbandman who would keepe his ground in good kilter on which his seed is cast or to be cast First hee will bring in the Plough to prepare it and lay it fallow both to rot and vnroot the weeds that would choke the seed For it is a shame and part of negligence in an Husbandman to haue his fallowes lie full of weeds So must thou see that thou bring into thy heart the grace of mortification which is a generall vnrooting of these thornes and weeds Good husbandry contents not
out the children of wisedome who will iustifie their mother Luk. 7.35 And the Word of Gods grace giuen of grace and giuing grace to some or other where it is sent 5. A reason hereof may bee taken from the extent of the Church which is now stretched out into all Nations so as the Gospell of Christ is the power of God to saluation to Iew and Gentile Rom. 1.16 Now God hath some friends euery where and in all places some that belong to his Election and shall bee brought to the faith some in Sodome some in Egypt some in Nero's house Phil. 4.22 Vse 1. To comfort poore Preachers and faithfull Ministers that though most Hearers bee vnprofitable yet some shall take good there is a fourth part of good ground No field so barren but true paines will bring vp some seed though but thin and a little in comparison So no Towne or people so bad but the faithfull preaching of thâ— Word will in time winne some Obiect Oh I see no fruit I haue laboured in vaine and spent my strength in vaine Esa. 49.4 Answ. 1. Seed comes not vp so soone as it is cast Waite a winter and thou shalt see it againe 2. Thou losest much labour and in comparison labourest in vaine but it were hard if all were lost ordinarily some labour proues 4. Thou mayest sowe another may reape thy seed and all the time thy labour hath been preparing to fruitfulnesse and now produceth fruits 4. Thou mayest not see any fruit of thy labour and yet thy labour not lost Elias was of a cleere sight yet saw not one of 7000. that profited by his Ministery 5. If all thy labour were lost in regard of men yet thy worke is with the Lord and thy iudgement with thy God with him it is not lost Againe the Minister hath no griefe to an obstinate and wilfull people that he seemes to sowe vpon a Rocke some on a path-way and some on a thicket of thornes He that was ignorant is ignorant still Hee that was Popish is Popish still the profane the swearer drunkard contemner mock-God is so still Thus is he disappointed of his end being willing to saue all and spoyled of his Crowne and glory 1. Thes. 2.19 But consider for thy comfort 1. This was Christs owne case he taught in the best manner neuer man spake so Ioh. 7.46 yet most of his Hearers vnprofitable Now thy seed is no better than his thy skill short of his thy labour nothing to his 2. Be thou so much the more diligent as the ground is stiffe lay the fault off thy â—â—â—fe vpon the soyle bee thou faithfull and thou shaâ—â— receiue according to thy paines not thy increase The more distempered thy Patient is as a good Physician bee thou so much the more carefull though thou canst not cure him but he die vnder thy hands thou losest some comfort some labour no recompence 3. If thou canst not hope to saue all yet seeke to saue some as the Apostle became seruant to all that he might winne some for hee knew he should neuer winne all 1. Cor. 9.22 Rom. 11.14 4. If thou hast wonne some reioyce in them praise God for them If thou hast wonne but one there is more cause of true ioy in that one than in winning the whole world Refuse no paines to winne another Bee couetous to winne all but bee content if thou canst but saue some Vse 2. Seeing of all the flockes and troupes that followed Christ his flocke was a little one his part the smallest it teacheth vs not onely to attend the Ordinance of preaching but also to looke to our hearing A great number of people attended about the Poole Ioh. 5. but onely one was cured at once euen hee that stept first in after the Angels stirring of the water So numbers throng and flocke in populous Congregations about this Poole but in very few it is effectuall to conuersion and saluation it were happy if wee were sure one stept in euery Sermon Our Sauiour tells vs that many are called but few are chosen Math. 22.14 Rest not then in outward hearing continuing in vnfruitfulnesse Take heed how you heare saith our Sauiour Luk. 8.18 If three parts of foure lose their labour in hearing and if not Hearers but Doers of the Law shall bee iustified then must wee so heare as wee may beleeue obey and bee saued And if many of them that vse the meanes of saluation shall not bee saued where shall wilfull Recusants obstinate absenters and carelesse contemners of the Word appeare Hee that vseth physike may dye but hee that refuseth or wilfully scorneth physike and Physicians must dye and that deseruedly Vse 3. Not to define a Church by multitude Leaue that absurdity to Papists Heere are three parts of foure bad ground which reiects the truth and chokes the Word Some shall hold the truth but a few in comparison and three to one against it nay sometimes three hundreth or foure hundreth to one as all Baals Priests against Eliah and 400. false prophets against Micaiah Nay not one voyce of foure but all parts are against the truth all cryed Crucifie crucifie Christ let him be crucified Math. 27. and not one voyce against the Calfe Exod. 32. The triumph of truth must bee held and maintained in the world by a few in one Enoch one Noah one Lot Let none doubt of the truth because it is held by a few three parts of foure must reiect it And this is sure that the best things commonly haue not most voyces but the greater part ouercomes the better Vse 4. To confirme vs both against the paucity of such as receiue the Gospell as also the apostasie of many forward and hopefull Hearers If Noah had looked what the old world did or Lot what the Sodomites did or the tenth Leper what the nine did or Elias what the false prophets did they had sped as ill as they Therefore let vs looke not what others doe but what our selues should doe Neither let vs be as many who condemne the whole profession for some Professors that haue declined and shrunke in persecution or haue been choaked with cares riches and pleasures of the world for our Sauiour here teacheth that three to one who seeme to receiue the Word yea many that rise vp into a blade stalke and eare neuer come to fruits and ripenesse and the Apostle 1. Ioh. 2.19 Some went out from vs because they were not of vs. But let vs striue to be of this little flocke these few that fructifie and perseuere Vse 5. To stirre vs vp to thankfulnesse when people enioy this mercy that God hath some good worke in some of them and expresse our thankfulnesse in being of their number and company Quest. How shall I know that Answ. If thou be not onely called by a generall calling but by a speciall Why what is the difference Answ. The former is a bare inuitation to Christ by the
first Bring forth fruit and multiply so now creating him againe in Iesus Christ he begets them that they may goe forth and bring fruit and glorifie him 3. Because the Beleeuer is now led by the Spirit who is not barren or idle in him but fruitfull in all variety of fruits of grace as they are described Gal. 5.22 23. A tree must liue before it beare fruit Now we are quickned by the Spirit The same spirit plants vs in Gods House and adds his blessing to that plantation Psal. 92.14 The same Spirit waters vs with the waters from vnder the Sanctuarie Ezek. 47.12 and so makes vs fruitfull by a spring of liuing waters The same Spirit purgeth vs to be a peculiar people zealous of good workes Tit. 2.14 4. There is the same reason of the parts and of the whole But the whole field the whole Church is a fruitfull ground Cant. chap. 4. vers 13. The Church is compared to the goodliest Garden that euer was heard of stored with the most precious plants vnder heauen most delectable fruits and the chiefest spices shadowed by Pomegranats Camphire Spikenard Calamus Saffron Cinnamon c. It is not a Waste an Heath a Wildernes but a new Paradise of God planted by his hand A Garden of greatest pleasure and God takes pleasure no where else A Garden in which the Tree of life that is Christ Iesus is to be tasted and fed on to eternall life A Garden in which a Riuer runnes foure wayes from the same Fountaine that is the Gospell runnes freely streaming from the foure Euangelists A Garden in which man was placed to til and dresse it so in the Church men are gathered to exercise duties of piety and loue A garden furnished with all manner of trees for fruit or delight Cant. 7.14 A Vineyard in which are all kindes of sweet fruits old and new Whence euery member being a part of the whole must also abound and flourish in all holy vertues and the sweet fruits of faith and loue Vse 1. Let vs try as men doe the goodnesse of our ground by the fruitfulnesse of the crop it yeelds If it be good ground it brings fruits answerable to the seed The Rules of triall are these 1. If barrennesse be a signe and a true informer against bad ground how many that haue long professed Christ and been long Hearers are conuinced to be bad and cursed earth because of their barrennesse and fruitlesnesse Numbers of carnall gospellers content themselues with a forme of godlinesse denying the power like the cursed Figtree they haue leaues but no fruit vnder the meanes they liue voyd of faith voyd of Gods feare voyd of loue to the Word voyd of obedience scorne to reforme any thing are as loose and disordered as at first as hatefull and scornfull of the meanes as euer Are these good ground No no their fruits bewray them what they are Let them beware in time at their own perill This barrennesse in the Gospell is accursed with cutting downe and with euerlasting fire Math. 25.41 2. Rule If good ground bring timely fruits so soone as euer the seed falls on it are they good ground that are so slowe and heauie to any good fruits as somtime they are resoluing seuen and seuen yeeres to giue vp some vnwarrantable lusts or vndertake some commendable duty Nay some neuer resolue to doe good till they die but then they will repent and be better c. But what darest thou liue so neere the curse of God as that ground on which the raine often falleth Heb. 6.8 which yet is not seen on thee Diddest thou marke in the Theefe conuerted what a number of excellent fruits presently appeared Seest thou not the commendation of the Colossians chap. 1.6 that the Gospell was fruitfull among them from the first day they heard it and truly knew the grace of God For thou neuer truly knewest the grace of God who abidest vnfruitfull takest dayes with God Considerest thou not what a singular praise yea and mercy of God it is to haue the Word worke speedily and to hasten our fruits were it possible from the day that we heard it How many sinnes should then be cut off how many good duties vndertaken and the reckoning furthered Oh heare at length Christ knocking resolue presently to open If thou hearest his voyce this day harden thy heart no more How long shall he be with thee how long shall he suffer thee Take heed of that sentence Pro. 1.24 Because I haue called and you would not answere behold it shall come to passe that you shall call and not be heard yea I will laugh at your destruction c. 3. Rule Good ground bringeth fruits in kinde answerable to the seed and the fruitfulnesse in Christianity is a godly conuersation beseeming the Gospell Phil. 1.27 It bringeth not weeds not Thistles not brambles But how comes it that the seed being so pure holy yeelding the fruits are so contrary Did not the Master allow the seruants cast in good seed Whence then are these Tares of generall profanenesse ignorāce swearing lying Sabbath-breaking in most vnconscionable maner cōtempt of Magistracy of Ministry iniustice vsury slandring scoffing at goodnes drunkennes gaming hatred of the light bringers of it repining at their prosperity and the like Whence I say are they Are these fruits beseeming good ground Or are they any way like the seed I dare say a man may finde as good fruits as these among the Turks and barbarous Heathens where the seed neuer came nay in hell it self where is no other ground but such as this Let no man deceiue himselfe such rotten fruits argue rotten hearts God wil reape no such haruest he will owne no such ground 4. Rule If good ground bring ripe fruits with constancy and continuance euen in their age Psal. 92.14 what goodnesse is in that ground that hath giuen ouer his fruits that hauing had leaues and shewes of profession and some goodnesse hath euen cast away the leaues farre worse than the cursed Figtree which had leaues yet escaped not the curse These were neuer planted into Christ for had they been so the Father had purged them to haue brought forth more fruit Neuer members of the Church for had they been of vs saith the Apostle they would haue continued with vs Neuer good in deed and in truth for a good mans leafe shall not fall Psalm 1.3 And if euery man shall receiue according to his fruits Ier. 17.10 these men shall one day know feed vpon the bitter fruit of their declining Apostasie whē they shal beleeue or feele what they will not now beleeue that it had beene better for them neuer to haue knowne the way of truth then haue departed from the holy Commandement Vse 2. Labour to be fruitfull Christians content not your selues with leaues and the forme of Religion but as trees of righteousnesse shew forth your Grapes and Figges
12.1 Let vs runne with patience the race set before vs Our life being a Christian race patience holds vs in breath and makes vs long-winded that we tyre not and giue ouer before we obtaine the goale and crowne of glory Here for our further direction we will consider 1. What this vertue of patience is 2. Why it is so necessary 3. The vse of all I. Patience is a grace of God by which wee passiuely obey God in all the crosses he imposeth vpon vs willingly quietly and constantly It is a grace of God a fruit of the Spirit Gal. 5.22 not growing in our owne grounds but deriued from God who is therefore called the God of patience Phil. 4.13 Not a common grace but a speciall issue of faith and loue neuer sowne nor sprouted in the waste of the world among Heathens but specially bestowed on the Elect and Beleeuers By which wee passiuely obey God Here is expressed the obiect and the act of patience The obiect of it is griefe and passion take away passion there is no vse of patience as where no enemie no vse of weapons where no disease no vse of Phisick The act is obedience to God as Christ in all his suffering Not my will but thy will be done and old Eli 1. Sam. 3.18 It is the Lord let him doe whatsoeuer he will In all the crosses hee imposeth vpon vs not such as we call pull on our selues as Baals Priests 1. King 18.22 or such as in Monkes Fryers Eremites of themselues whipping themselues to make show of hypocriticall patience and satisfaction This is a voluntary blinde obedience vnder their owne hand and not Gods And because patience perforce is no vertue I adde the manner of Christian suffering that it is willingly quietly and constantly Willingly because there must be correspondence betweene our wills and Gods in things so greatly making for our good The Patient willingly submits himselfe to the bitter Pills and tastlesse Potions of Phisicians because hee hopes for good by them But here is more assurance that God will turne all to the best Quietly and meekely Psal. 39.9 I held my tongue and said nothing for thou Lord diddest it And herein our Lord hath gone before vs in example who was dumbe before the shearer and opened not his mouth Esa. 53.7 Constantly A good Disciple must take vp his crosse dayly not startling at the greatest afflictions as Paul he is ready not onely to be bound but to dye for the Lord Iesus Act. 21.13 nor fainting vnder the heauiest burden seeing it is but for a moment and the burden shall not be aboue our strength and in the issue we shall see The light afflictions of this life are not worthy the glory that shall be reuealed Rom. 8.18 II. The necessitie of patience in the Christian course appeareth by these reasons 1. The scope of the Gospell is to make men fruitfull Christians But this can neuer be without the persecution of the world For Christ and his crosse are inseparable and it is a ruled case Whosoeuer will liue godly in Christ Iesus must suffer persecution 2. Tim. 3.12 No Disciple can expect to auoid or shunne the crosse but expect that entertainment which our Sauiour fore-told Math. 10.22 Ye shall be hated of all men for my Names sake The shadow doth not more vndiuidedly follow the body then persecutions and trials follow the profession of the Gospell This necessity of suffering afflictions implies and inferres a necessity of patience For as he that is to stand vnder an heauie burthen must haue strong shoulders or else hee must needs sinke so vnlesse patience beare such burthens as doe ineuitably follow the profession of the Gospell the godly cannot but sinke vnder them 2. It is necessary in respect of the manuring and preparing to fruit The best ground brings no fruit vnlesse it indure the Plough the Harrow the cold the frost Euen so the Lord prepareth his children to fruits of grace by patient induring many trialls The Wall-nut tree is made fruitfull by beating Camomile by treading vpon the Palme by pressing and the Christian by suffering while the Lords ouer-ruling hand brings out of the eater meate and out of sowre sweet as the most seasonable Summer-fruits by the sharpest Winter 3. In respect of the producing of fruits there is great neede of patience seeing there is no fruit of grace which Satan seekes not to kill in the very sprouting and first appearance as the child in his birth Reu. 12.4 And the wicked world seekes to blast them with the East-winde of reproches yea to nip and pinch them out-face and destroy them with strong and violent persecutions so as without patient enduring the crosse and despising the shame this thirty fold cannot be expected much lesse an hundreth fold As a woman brings forth no fruit of the wombe vnlesse shee patiently endure her sorrowes no more can the Christian any fruit of grace without his sorrowes Thus Christ himselfe brings forth to vs all his blessed fruits not without the greatest patience proportioned to his greatest sufferings and after the same manner must wee also bring forth our fruits to him 4. It is necessary in respect of the growth and ripening of fruits The seed sowne comes not vp all at once but by degrees first the blade then the eare then ripe fruit Mark 4.28 So all our graces and fruits are small at first and receiue increase by little and little And therefore as the Husbandman expects with patience his fruits and plucks not vp his corne because it is small and weake at first and comes not vp full corne So the Christian must patiently waite for the growth and increase of his fruits euen till they come to some perfection Iam. 1.4 Let patience haue her perfect worke Nothing can come to perfection but by patience 5. It is necessary in respect of things that might hinder the growth if patience preuented not as first the smart of present afflictions for euery affliction is grieuous for the present Heb. 12.11 the mention thereof oftentimes makes vs shrinke and startle and grow out of heart because of the roughnesse of our way But now by patience we shall possesse our soules the present remedy of the Disciples greatest persecutions Luk. 21.17 19. whereas by impatience wee lose our selues and lessen our fruits Secondly the common crosses which accompany our mortall life will make vs weary enough vnlesse patience supply some strength and vndershore vs. But by patience we giue glory to God and his soueraignty and right in disposing of vs and to vs according to his good pleasure Iob 1.20 and 2.10 Patience makes vs say Not my will but thy will be done If I must drinke of the cup I will drinke of it Thirdly inward temptations and disquietnesse of conscience the wounds of spirit are so intolerable that the violence of them often shakes off many fruits and makes the Christian walke weakely many