grace farthest from a good heart These are the Notes of a good an honest hart of which I will say to you as the Lord himselfe sometime said of the Israelites Deut. chap. 5. vers 29. Oh that there were such an heart in you to feare your God and keepe his Commandements alwayes that it might bee well with you and with your children for euer Now hauing spoken 1. of the Meanes whereby the heart becomes good 2. of the Marks whereby it is knowne so to be we come in the third place to the Motiues which is the last thing in the description of this last soyle I. Onely such an heart keepes the Word to saluation Fusty vessels are not fit for the precious liquor of sound and sauing knowledge and the graces of the Spirit The Law is spirituall and the place where the Lord layes it is in the spirit and heart of his Elect in whom onely he hath wrought a care to keepe it Psal. 119.11 I haue hid thy Word in my heart that I might not sin against thee The Lord hauing written his Law in Tables made choyce of y e Arke to lay vp the same safe Exo. 25.16 Thou shalt lay in the Arke the Testimony that I shal giue thee Now this Arke must be ouerlaid with pure gold both within and without signifying that the godly heart which must keepe the Word must be sincere within and without and euery other heart but the good and honest will shake the Word out one time or other hence Dauid prayeth Psal. 119.80 Let my heart bee vpright in thy statutes that I be not ashamed II. God esteemeth the goodnesse of our works by the goodnesse of the heart Ier. 17.11 I the Lord try the hearts to giue to euery man according to his work Hence many workes of ciuill men glorious and beautifull to the eyes of men are hatefull to God because they flow from the filthy puddle of a corrupt heart For as an euill action for matter can neuer bee made good by a good intention of the heart so a good action for matter can neuer be good in acceptance from an euill and deceitfull heart If the spring be corrupt so are all the streames Hence also God esteemeth good duties perfect when the heart is sincere because what is wanting in the manner and measure of obedience is supplyed by soundnesse and made vp by the goodnesse of the â—â—art and therefore in Scripture vprightnesse and perfection are put one for another The widowes mite was in it selfe very light but putting her heart to it made it ponderous Adde thy heart to thy mite and it shall be accepted as a Talent Hence the Scripture saith God iudgeth not as man we iudge from without God from within we proceed from the effect to the cause hee from the cause to the effect wee iudge the heart by the worke hee the worke by the heart we looke first to the sacrifice and then to Abel hee first hath respect to Abel and then to his sacrifice Hence we see a mite in sincerity accepted and a Talent from hypocrisie reiected III. Without this good and honest heart thou losest all thy labour all thy graces all thy hopes all thy expectation If they come not from a pure heart he that is pure looks with pure eyes reiects them all If thou beleeue not from the heart Rom. 10.10 it is vanishing and temporary If thou liftest not vp pure hands in prayer that is the prayer of a pure heart suppose thou diddest weare thy tongue to the stumps and thy knees horne-hard thou losest all thy labour therefore Paul describeth true worshippers 2. Tim. 2.22 to be such as call on the Lord with a pure heart If thy loue be in word and tongue and not in truth thy heart cannot assure thee that thou art of the truth 1. Ioh. 3.18 19. If thou doest not from the heart obey the forme of doctrine deliuered Rom. 6.17 all thy obedience is lost without recompence without acceptation yea abominable Finally whatsoeuer we doe doe it heartily vnto the Lord and not vnto men Col. 3.23 The kernell of all duties lyeth within in the true disposition of the heart without which all is as an empty shell which when it comes to cracking and opening the hypocrites hope faileth See we not in the Day of Iudgement many shall pretend great matters done in preaching or prophecying in the Name of Christ and casting out diuels in the same frequenting Christs presence Wee saw and heard thee in our strâ—ets and so expecting some great reward for so great and glorious workes But not being sound at heart all these things are no better esteemed then working of iniquity and recompenced as hatefull sinnes Depart from mee ye workers of iniquity for all the sacrifices of an hypocrite are abominable his very prayers abominable Esa. 1. Bring no more sacrifices but wash you clense you and then come let vs reason together Esa. 58.3 The Iewes vrge God with their fasting and yet are sent away empty IV. A good heart is the essentiall difference or distinction betweene a godly man and an hypocrite whosoeuer wants it shall receiue his portion with hypocrites The Pharises make cleane the out-side A good Christian heares his Master say Thou hypocrite first make the in-side cleane As the hypocrites religion is made but a couer or cloke so he vseth it as a cloke to cast on and off as hee list And as men make their clothes so doth hee his religion so it be some fine stuffe without they care not what base lining they put in But the sound Christian is as the Kings daughter Psal. 45.13 all glorious within like a late fashion of great men lining russet or base Clokes with Taffatie or Veluet cleane thorow or like the hangings of the Sanctuary without course Badgers skinnes within fine linnen embroydered Exod. 26.1 14. The hypocrite desires to seeme either onely or principally the sound Christian desires to be acceptable Saul when hee knew Gods minde in reiecting him yet honour me saith he before the people 1. Sam. 15.30 the sound Christian knowing the minde of God in electing iustifying and sanctifying him endeuours both liuing and dying to be indeed acceptable vnto him An vnfaithfull and euill heart that departs from God hath faire showes goodly greene leaues a kinde of faith ioy profession and will giue God euery thing but a good heart which gift he only calls for which because hee with-holds hee shall neuer speed so well as a sound Christian who can giue nothing but true desires of a changed and sincere heart V. The whole comfort of a Christian vnder God is in a sound honest and good heart As first all inward comfort 2. Cor. 1.12 This is our reioycing euen the testimonie of a good conscience that in all simplicity and godly purenesse we haue had our conuersation This ioy is the ioy of Gods people which the stranger enters not
pauement They are not terrified by denunciation of all the iudgements of God which are their owne portion not comforted with promises though they falsly conceiue them their owne but as the froward Iewes Math. 11.17 are like froward children whether they be piped or mourned vnto they be all one moued with neither 4. See we in our Text a great many who grow vp by the Word and by their delight and diligence are furnished with a great measure of knowledge that they can fruitfully conferre of the Scriptures they can try Doctrines by Scripture and iudge betweene truth and falsehood yea they are growne vp to a glorious profession with much zeale and forwardnesse and not onely so but to such a reformation as they seeme throughly sanctified make much of Ministers and be at cost to any good purpose and as forward as any and yet with more than all this be bad ground and reprobate Alas what then shall become of a multitude of our carelesse and forgetfull Hearers of our brutish and senslesse Hearers who are resolued to remaine so What of those barren hearts whose fallow grounds the Lord hath plowed vp sowed on them the seeds of eternall life watered them with continuall dewes of heauen and lookes for the fruits of obedience but reapes onely tares and cursed fruits of ignorance wilfulnesse opposition of sincerity scorne of his faithfull Ministers and contemning of his grace offered vnto them Oh my brethren if euer you were serious in any thing concerning your good thinke seriously of this one poynt And if God euer made me able to speake to your hearts Oh that I could carry this poynt in and reach the hearts of you all Or rather let the Lord who made your hearts take this his owne honour and speake so as they may heare That numbers of you come short of these bad Hearers and that multitudes of Reprobates in the Day of the Lord shall rise vp in iudgement to condemne many of vs who neuer receiue the Word so readily so hungrily so painfully so ioyfully so fruitfully as they haue done That numbers of cursed caitiffes shall be able to say more for their owne saluation then numbers of vs They shall be able to say Lord wee haue stept many a mile to heare thy Word wee haue carefully attended marked remembred meditated conferred and applyed it It was our ioy and delight to gaine the knowledge of holy things and to our knowledge we ioyned zeale forwardnesse and reformation We professed thy Name suffered many things for our profession loued thy House reuerenced thy Ministers and would haue parted with our eyes to haue done them good Also we were liberall to the poore Saints and to other good purposes Canst thou say thus much for thy selfe If thou canst not thou commest behinde a Cast-away If thou canst thou art not yet before a Reprobate And if hee that cannot say more shall neuer come to heauen how shall he come there that cannot say halfe so much Why should we not hence shame our selues that Reprobates and such as heauen shall be shut against are so far before vs Can we haue comfort or hope in such an estate as is outstripped by hopelesse and damned hypocrites Obiect What doe you meane to driue vs all to despaire Is this the way to reach vs the assurance of our saluation to which you so often call vs Can we be assured by such a desperate and vncomfortable Doctrine Answ. 1. This Doctrine seemes harsh and vncomfortable to such as faine would presume of a good estate but haue no good cause or ground Such as would hang like Meteors in the aire betweene hope and doubt leauing the assurance and good euidence to such as care for it are by this Doctrine discarded and disappointed And yet not driuen to despaire by it because God hath appointed a meanes to draw them out of the danger and despaire of their present estate by Iesus Christ and the sincere embracing of the meanes of saluation and assurance 2. This Doctrine directly intends the most assured comfort and consolation of Gods children which will hold out in the day of triall because it enforceth the Christian to soundnesse in his course and to run his race of Christianity not as at vncertaintie 1. Cor. 9.26 which is indeed most vncomfortable It forceth him to diligence in prouing himselfe and suffers him not to stay where bad Hearers doe but to goe further euen so farre as they cannot come Vse 2. Seeing many shall seeke so diligently to enter and shall not be able Luk. 13.24 let vs seriously examine our selues and proue whether wee goe beyond the scantling of Reprobates in hearing Wee see how many great things they attaine vnto who by them neuer attaine to eternall life and many hope to attaine eternall life who neuer attained such gifts as many wicked men haue But for our assurance of saluation let vs sift our hearts to the bottome and gage these hollow vessels and not content ourselues in any of these gifts till we can say in truth Heerein I goe beyond a Reprobate neuer could hypocrite attaine this Here for our better furtherance in so waighty a businesse I will enter into a more speciall examination of these foure things 1. Of desires 2. Of illumination 3. Of ioy 4. Of growth by the Word In the triall whereof wee shall the better iudge of our owne soundnesse I. Examine thy desires after God and his Word in these particulars 1. In the ground of them Then onely are they gracious and acceptable first when thou hast proued and discerned that the doctrine is of God and yeeldest not to it in any other respect but as to the authority of God And secondly when thou hast prized the thing desired aboue all that may be compared with it and so taking thy heart from all other things bestowed it onely on it as the chiefe good This an hypocrite cannot doe He may attaine a desire but it is altogether vngrounded This stony ground desires and receiues the seed immediately indeed too hastily the desire being an heritage hastily gotten Either out of simplenesse and leuity and lightnesse in beleeuing as Prou. 14.15 The foole beleeues euery thing and they yeeld presently without any good warrant Or out of policy and warinesse for indirect and present respects they so consent to the truth as that they are as ready to consent to errour if it be deliuered with any shew or vrged on them by superiours The winde driues not the clouds about more vsually then are these windy Professors with winds of doctrine This therefore thou must doe in the first place Looke that thy desire bee thus soundly grounded It was the commendation of the Bereans that they receiued the Word with all readines but so as they searched the Scriptures and knew them to be so And let vs doe in our way to heauen as Peter in his way to Macedonia Act. 16.10 After he saw a vision
16.9 2. A pure and holy ioy is more in God himselfe and Iesus Christ than in all holy and heauenly things beside and in all other things for them Therefore the godly are said to make the Almighty himselfe their delight Iob 27.10 as the hypocrites doe not neither can doe It is a ioy of saluation but in the God of our saluation that hath couered vs with a robe of righteousnesse Esa 61.10 An hypocrite may delight in holy things but for nouelty or vaine-glory in vttering such knowledge as others haue not or selfe-loue or the like 3. Sound ioy is more in the time and things to come than for the present An hypocrites ioy is for the present and in the present it is sudden as the Text saith incontinently it receiues the Word with ioy and soone abates And in present things a conceit of a present good at least in appearance but in good things that are further off v.c. in Gods electiō or eternal life it reioiceth not so much because there is euer more sence than faith in it 3. Examine thy ioy in the measure and degree of it The ioy of the regenerate in holy things is the chiefe ioy Psalm 119.72 Thy Law is better vnto mee than thousands of gold And Psal. 137.6 If I preferre not Ierusalem to my chiefe ioy In hypocrites it neuer exceeds the ioy in the world the profits and pleasures and aduancements of the world doe more comfort and affect their hearts than the ioy of the Word and therefore they forsake the Gospell for them The wise Merchant sels all for the Pearle and goes away reioycing Math. 13.46 The Martyrs ioyed more in the Word than in riches honours liberty life or all the world 4. Examine thy ioy in the companions of it which are of two sorts First holy affections three in number 1. Feare and reuerence Sound ioy is neuer dis-ioyned from true feare of God Psal. 2.11 Reioyce before him with trembling Phi. 2.12 Worke out your saluation with feare and trembling 2. Loue of grace aboue all things Dauid neuer danced so as before the Arke because he loued Gods presence And Simeon was neuer so ioyfull as when hee had Christ in his armes because hee loued him 3. Sorrow to see the Word not kept Psa. 119.136 Mine eyes gush out with riuers of water because they keepe not thy Law And indeed sound ioy comes out of sound sorrow for sin Ioh. 16.19 Ye shall sorrow the world shall reioyce but your sorrow shall be turned into ioy Lots righteous soule was vexed with the vncleane conuersation of the Sodomites 2. Pet. 2.7 Secondly there are certaine holy graces attending it 1. Humility It issues from true humiliation in the sence of his owne infirmity The ioy of an hypocrite is proud because he sees not sinne or not all sinne and promiseth and assureth that to it selfe which the Word doth not 2. Regeneration The ioy of an hypocrite is a ioy of illumination not of regeneration as a man reioyceth in the sight and light of the Sunne but not in the sence of comfortable heate quickening and reuiuing by it The one reioyceth to heare of a Pearle the other to haue it 3. Faith attends the ioy of the regenerate therfore it is called the ioy of faith The hypocrites ioy is a ioy of affection not of faith He reioyceth to conceiue of rare nouelties and deepe mysteries but not as deeply rooted in himselfe 4. Righteousnesse attends it An hypocrites ioy is alwayes ioyned with the raigne and delight of some sinne See thy ioy take righteousnesse for his companion and dis-ioyne not them whom the holy Ghost hath ioyned Rom. 14.17 Know if the loue of one sin raigne if thy ioy marre not the taste of carnall ioyes if it thrust not downe the rule of the loue of the world yea if it imbitter not the rellish of earthly delights thy ioy is vnsound 5. The last grace is Constancy and continuance it is an euerlasting consolation 2. Thes. 2.16 And of this ioy Christ hath said You shall reioyce and your ioy shall none take from you Ioh. 16.22 Yea this ioy increaseth according to the increase of grace and continuance of meanes It holds in aduersity in persecution in life in death and is most vnspeakable and glorious in heauen But the ioy of hypocrites is a blaze at first and soone out it is suddenly and irrecouerably lost a little persecution or triall turnes all into sorrow and heauinesse but at their death and afterward not a sparke remaines So as Iob said truly The ioy of the hypocrite is but for a moment If thou finde that thy ioy is thus qualified no hypocrite falling from his ioy need dismay thee thou art beyond his farthest reach Thou hast drunke of the Well of consolation and shalt neuer thirst againe The stranger neuer enters into this ioy IV. Hearest thou from the Text that a wicked man may grow vp and rise vp to a farre degree of profession and reformation yea that an hypocrite may outwardly performe all that true Christians can doe and leade his life so seemly so innocently as how euer he shall neuer come to heauen by it yet his paines shall bee lesse in hell where it shall bee easier for some than for others Hearest thou this Then what great need is there that euery one of vs who would not at length proue reprobate ground should try our growth in our profession and standing not contenting our selues with a forme of godlinesse which now goes for good Christianity denying the power of it 1. Examine thy growth from what roote it is two wayes First an hypocrite springs from no root but onely the old Adam and whatsoeuer is of flesh saith Christ is flesh But sound growth in profession or reformation is from a new creation a tree of righteousnesse the planting of the Lord transplanted out of the old stock of old Adam and new rooted into the second Adam by spirituall regeneration and from this Root all acceptable growth riseth according to our Sauiours speech First make the tree good c. Secondly all the growth of an hypocrite is from an heart which at best restraineth some euill but neuer changed vnto good But sound growth is from an heart renewed a soule mortified a pure heart and good conscience 1. Tim. 1.5 2. Examine thy selfe in what fruits thou growest The best fruit of an hypocrite is in externall things and by externall things As first by education he may grow in ciuility and in morall vertue which many thinke Religion enough This was the righteousnes of the Heathens of the Scribes and Pharises Secondly by the meanes of saluation he may grow to an externall holinesse v. c. hee may grow in knowledge in hopes and confidence in zeale in many outward seemly duties and rest in these or in some other things in stead of some inward graces which would better bestead him But a sound
in body become like the glorious body of Iesus Christ when all fruites of sinne shall bee absent and no part of blessednesse wanting vnto it But can an euill or carnall heart thus reioyce which hath no part in Christ no portion among the sonnes of God no spirit but that which ruleth in the world no portion but on earth No their ioy is lower than so in their wisdome wealth strength in their Wiues Children cattell in honour pleasure lusts and sinnes The stranger enters not into this ioy Prou. 14.10 Thirdly a good heart seeing that Christ hath giuen himselfe wholly to it giues it selfe wholly to him For by vertue of the mutuall couenant made betweene Christ and the beleeuing heart and the spirituall contract and marriage Christ the true and louing husband of his Church giues himselfe and all his substance to the faithfull soule And she being allured by his louing and faithfull promises giues her selfe wholly to him in duty and affection Cant. 6.2 My welbeloued is mine and I am his He is mine not in common graces or generall fauours but in speciall and sauing graces by an inward and secret presence by a most neere and vndiuided coniunction For two persons to say they are man and wife onely because of some common fauours passed He did me a good turne gaue me such a gift c. is absurd It is the chamber and bed-presence secret and inward company that is a signe of marriage So say Christ is thine not by common fauours but when hee meets the soule with sweet refreshings and comes and lodgeth in thee by the faith of thy heart And I am his His Spouse and wife and haue giuen my whole selfe vnto him for heerein I see all my happinesse placed He communicates his nature to me euen the Diuine nature 2. Pet. 1.4 and changeth mine he makes his wife glorious Ephes. 5.27 Moses marryeth an Ethiopian and cannot change her colour But he makes me of a sinner a Saint of a Saint in earth a Saint in heauen He aduanceth my estate euery way hee being rich I cannot bee poore he communicates with me all his goods his righteousnesse his life his glory are all mine And he euer commiserates my estate as a louing husband doth his wiues in all my troubles he is troubled And therefore well said I I am his But an euill heart contracts it selfe to the world to the seruice of lusts as Ephraim followes after many louers Hos. 2.5 committing spirituall harlotry with all base suters and estranged from Christ. And Christ not being thine thou canst not say thou art his Fourthly a good heart prepares a roome in it for Christ to dwell in It knowes that in spirituall contract cohabitation is most necessary Ephes. 3.17 that Christ may dwell in your hearts by faith It knowes that Christ will dwell there not onely as a Master in his house ruling preseruing prouiding but as a Lord in his Temple It knowes that a common man will not dwell in an hog-sty much lesse will the holy Lord in any but an holy place It knowes also that Christ hath prepared for it a sweet roome in heauen And therefore it will fit it selfe as a sweet lodging for Christ still repairing the ruines and proceeding to full sanctification still beating out more lights because the light abides not darke corners sweeping out daily with the besome of mortification all lusts both of heart and life and watering the chamber with teares of repentance It receiues nothing in that may offend him or grieue his Spirit And as the Lords Temple perfumes it daily with the morning and euening sacrifices of Prayer and Praise Finally it trimmes and decks it selfe with graces that Christ may take delight to dwell and content himselfe there But an euill heart cares not where Christ lodgeth so he lodge not in it in the mouth or hand he may Neither cares it how nasty it lye it is alwayes sweet enough for the diuell and lusts and lookes for no better ghests like a Tauerne dore open to all ghests Fifthly a good heart conformes it selfe to Christ and will walke as he gaue example For it knowes the Scripture hath set him out not as a Redeemer only but as a patterne of good life and imitation And that there is almost no Christian duty vnto which we are not vrged by his example as humility Phil. 2.5 patience 1. Pet. 2.21 loue of the brethren Eph. 5.2 forgiuenesse of others Ephes. 4.32 fidelity in our function Heb. 3.1 2. beneficence to poore Saints 2. Cor. 8.9 and obedience both actiue and passiue Heb. 12.2 and constancy in profession 1. Tim. 6.13 Hence it is that as a seruant it striues to doe as his Lord according to his Lords own precept Ioh. 13.15 Whereas a bad heart will haue Christ a Sauiour not a samplar takes what benefit it can by his death but neuer lookes to his life to tread in his steps and protesteth he beleeues in Christ and he is his Lord but neuer conformes it selfe to his practice But no direction by the life of Christ no saluation by his death This is the disposition of a good heart toward Christ. III. It lookes vnto the Spirit of God in foure kindes of Notes 1. In respect of spirituall assurance 2. Spirituall worship 3. Spirituall graces 4. Spirituall growth For the first Because this heart is in vnion with Christ it hath the Spirit of Christ working the assurance of his adoption This is the heart into which God sends the Spirit of his Sonne crying Abba Father Gal. 4.6 that is hee assureth vs that wee are actually sonnes by grace who are no sonnes by nature And this assurance is first from the witnesse of the Spirit Rom. 8.16 which is a secret information of Gods loue and fatherly affection and a still voyce from heauen into the heart that God in Christ is become thy God And is euer met with a motion of the soule inspired by the same Spirit stedfastly resting it selfe in the fauour of God now a Father in Iesus Christ. This being witnessed by the Spirit to all Beleeuers we know his testimony is true being a Spirit of truth that cannot lye Ioh. 14.17 and being the searcher of the deepes of God 1. Cor. 2.10 Suppose thou hadst an Angell as Daniel chap. 9.23 and Mary Luk. 1.28 come from heauen to tell thee thou art greatly beloued of God this were a great priuiledge and confirmation But thou hast another manner of messenger than either Angell or Arch-angell speaking not to the eare but to the heart to testifie Gods affection and no child of God is deceiued in this witnesse Secondly this assurance commeth by the first fruits of the Spirit Rom. 8.23 These first fruits are the sweet graces of the Spirit which wee receiue in small measure in comparison an handfull of righteousnesse peace ioy c. But as by the first fruits in the Law the Lord who had giuen them
in all graces as a child in all parts or a tree in all the branches as 1. In knowledge A childe being ignorant of all things growes first to a confused vnderstanding of things and then to more distinct So the Child of God vtterly ignorant of the things of God comes first to a generall vnderstanding of â—hem and afterward to a more distinct as the blinde man Mark 8.22 hauiâ—g his eyes opened first saw men walke like â—rees and afterâ—ward like themselues so the Beleeuer first sees tâ—e things of God confusedly but after comes to bee more expert in the Word of righteousnesse more resolued in poynts of doctrine more perswaded and settled in sound iudgement and able to walke by distinct and particular direction 2. In faith Rom. 1.17 Righteousnesse is reuealed from faith to faith that which was a graine of Mustard-seed riseth to a tree that faith which is weake and lowe riseth to a talnesse and fulnesse It growes vp from present things to future Psal. 23. vlt. ascends from the meanes to the promise growes to affiance in Christ as well without meanes as with them yea against meanes Rom. 4.18 wherein Abraham was a father of many beleeuing children Iob can trust when God is killing him as our Lord called God his God when he felt himselfe forsaken 3. In loue both of God and men As for God the more sins are found out and forgiuen the more loue abounds Many sinnes were forgiuen her therefore she loued much Luk. 7.47 The weake loue of the Disciples before Christs death afterward proued strong that they who fled from him could dye with him A little sparke of this Diuine loue growes to a great flame and much water cannot quench it nor flouds drowne it it is stronger than death Cant. 8.6 7. It growes to a great diligence in his seruice to great hatred of what hee hates and great liberality for his sake Againe loue of men growes in a good heart and aboundeth more and more 2. Thes. 1.3 It growes from louing of friends to louing of enemies from couering one or two offences to couer a multitude of sins froÌ„ forgiuing small offences to forgiue great offences vpon repentance and that not seuen times but seuenty times seuen times It growes from louing their bodies to louing their soules most dearly and from compassion to the body to mercy toward the soule in helping it out of sin Yea it growes to ouercome euill with goodnesse 4. In patience A child at first can beare but a little burthen so the Child of God but as hee growes stronger he beares more He growes to endure great losses and yet giue glory to God as Iob to beare great and long tentations waiting a good issue to suffer not onely small wrongs but the greatest that euill men can inflict without the least reuenge to endure not only words and scornes and threats and small losses but all kindes of persecution for the Truths sake Math. 5.15 It walkes from strength to strength Psal. 84.7 and growes at last not to thinke much of the fiery triall 1. Pet. 4.12 5. In obedience First in negatiue Commandements It growes in the reformation of former lusts to account the honey-sweet pleasures of sinne as bitter as gall From the hatred of some sinnes it growes not to retaine the loue of any sinne but auoids all that it knowes to be sinne It growes yet further from auoyding euill to auoyd the very appearance of euill and the occasions It growes in the victories against daily sinnes and subdues them as Israel the Canaanites one after another yea and destroyes the body of sinne Rom. 6.5 Nay it growes from dying to sinne to rise out of the graue of sinne and stand vp from the dead Ephes. 5.14 Secondly in affirmatiue Commandements A good heart growes to haue respect to all the Commandements Psalm 119.6 From a small measure to a fulnesse of good workes Act. 9.36 From seruing Mammon to the seruing of God and now doing Gods worke first then the owne Math. 6.33 To doe vprightly not in the land of vprightnesse onely Esa. 26.10 But as Lot euen in Sodom in the Land of wickednesse in discouragements and losses It growes from well-doing to continuance in well-doing and so seeketh glory Rom. 2.7 yea to a resolution not to depart from any thing that the Lord shall command all the dayes of his life Deut. 4.8 9. Lastly it growes from weaknesse and vnskilfulnesse to dexterity and readinesse in the practice of all duties and vertues to the Masters best aduantage as one expert in the trade of godlinesse 6. In heauenly-mindednesse many wayes First a good heart growes daily more sundred and diuorced from the world from eager affecting and pursuing to neglect and contemne the things of it now can buy as not possessing and vse the world as not vsing it 1. Cor. 7.30 And it growes to seeke first the Kingdome of God and then other things yea from desires of the world to desire deliuerance from it Secondly it growes from seeking honour among men to seeke the honour from aboue Ioh. 5.44 and to loue the praise of God more than of men chap. 12.43 Thirdly from speaking of things below to speake of things aboue 1. Ioh. 4.5 Now according to the abundance of a new heart they speake with new tongues in a new language of heauenly Canaan as Christ after his resurrection spake of things belonging to the Kingdome of God Act. 1.3 Fourthly from earthly wisedome to heauenly he was wise in his trade or in a good bargaine now hee growes wise in the matters of God and his Religion a wise Merchant who will purchase the best commodity Hee growes also in wisedome to discerne the season of grace and day of saluation Fifthly from seeking Gods fauour to seeke his presence Psa. 27.8 My heart said I will seeke thy face It is now of the generation of them that seeke the face of God Psalm 24.6 Lastly from seeking his presence in grace to seeke his presence in glory desiring preparing and praying for the appearance of Christ The Bride saith Come and the title of Beleeuers is They loue the appearing of Christ. Thus is a good heart neuer weary of increasing the stocke of grace no more than worldlings of gathering wealth and is carefull to grow from knowledge to affection from affection to action from action to profession from profession to zeale and in all is still heauenly couetous An euill heart may make a little shew but growes not like a body in an Atrophy feedes and eates but prospers not is in a consumption still For 1. it is vnsettled and vngrounded not rooted or stablished in the faith but as children carried away with euery toy so these with euery waue or winde of doctrine any seducer or libertine teacher may take away his Crowne A very easie thing to make him esteeme the Doctrine of godlinesse and the practice of it but
c. Againe it will examine the Religion in the Effects 1. If it magnifie Christ the end of the Law and Gospell 2. If it bring Diuine consolation in life and death 3. If it binde to God from whom our sinnes had separated vs 4. If it bring forth obedience to the Morall Law in both Tables 5. If it be pure peaceable full of good workes Iam. 3.17 A good heart will not chuse a Religion wherein to be assured of Gods fauour of pardon of sinne of perseuerance is presumption nor that allowes Sâ—ew-houses of bawdry or dispenseth with vnlawfull or incestuous marriages as the impure religion of Popery doth nor that which must bee set vp and held vp by violence blood massacres lyes equiuocations murthering of Princes or Gun-powder treasons for the Gospell is a doctrine of peace nor that which is an enemie to good workes as in Popery a man may bee as wicked as the diuell can make him so hee bee rich to buy pardons Thus a good heart is carefull in the choyce of true Religion and holy as from the holy God the obiect of which are holy things practised by holy men begun in Paradise continued by the holy Patriarkes described by holy Pen-men Moses the Prophets and Apostles and obserued in all ages by the Saints to whom it is deliuered Hauing thus carefully made choyce of true Religion a good heart doth Christianly imbrace it in regard of Internall affections Externall effects The inward affections are three 1. It firmely beleeues it and labours still to bee more firmly rooted and stablished in the faith Col. 2.7 The Scribes and Priests themselues confessed that the doctrine which is from heauen must be beleeued Luk. 20.5 2. It loues it feruently and hates all false religion contrary vnto it Reuel 2.12 15. The Church of Pergamus must not onely keepe the Name of the Lord but hate the Doctrine of the Nicolaitans which the Lord hates Dauid appeales heere to the Lord himselfe Loue I not them that loue thee and hate them that hate thee So a good heart will esteeme the enemies of Religion his owne enemies 3. It ioyfully imbraceth it and vndiuidedly cleaues vnto it Act. 16.34 The Iaylor reioyced that hee and his house beleeued The wise Merchant went away reioycing that hee had found the Pearle 4. And it cleaues with full purpose of heart to the Lord Act. 11.23 True Religion in the heart is inseparable most inuincible A good heart with Cyprian admits no deliberation in diuine things for the substance of Religion Good Ioshua will cleaue to the Lord though all the world goe away chap. 24.15 and the Disciples will not forsake Christ though multitudes doe Ioh. 6.68 69. The outward effects of a good heart toward true Religion are fiue 1. It will by all meanes promote it Abraham will teach his family Gen. 18.19 It will further the causes of it Cornelius calls his family and kindred to heare Peter Act. 10.24 Paul wisheth all that heare him that day as himselfe whole and entire Christians Act. 26.29 If Scribes Pharises hypocrites if Priests Papists Iesuites would as the diuell compasse sea and land to make one Proselyte and seuen-fold more the child of wrath than themselues how much more should a good man will a good heart for the conuersion of his brethren 2. It will professe and maintaine it openly boldly Dauid before Kings Psal. 119.46 Paul will professe his hope before Agrippa Festus Felix because it makes the conscience good and that ministreth boldnes It will come in the day to Christ not with Nicodemus by night It will professe with dangers and losse of sweetest things For nothing is so sweet to a good heart as the truth of God Paul held not his life so sweet and so the Martyrs 3. It will study to adorne and beautifie it in holy life expressing the power of it and walking according to the rules of it Tit. 2.9 Seruants must so walke as they may adorne the Gospell much more Gods seruants A good heart cannot talke of Christ but liue in Christ cannot with Iudas professe Christ his Lord and by loosenesse of life deliuer him to the scoffer and buffetings of his enemies A good heart knowes that true Religion is to bee esteemed by the life and conuersation Prou. 4.2 He that walketh vprightly feareth the Lord. Hee is truly religious that keepes himselfe vnspotted of the world 4. It will suffer the extremest losse rather than lose his Religion knowing that it is giuen to the Elect not onely to beleeue in Christ but also to suffer for his sake Phil. 1.29 For true Religion so fortifies the heart in the fatherly affection of God towards him in the loue of Christ Iesus in the assured care and prouidence of God and the sweet comforts of the holy Ghost euen in the middest of death as death it selfe is not formidable but a sweet and easie passage to Iesus Christ with whom to be is best of all This truth is confirmed by a cloud of witnesses euen all the glorious Martyrs that euer suffered in their Lords quarrell who for his sake counted their greatest losses their greatest gaine 5. It will honour and embrace all the Professors of Religion Psal. 15.4 the Citizen of Sion honours all that feare the Lord as wee see in the great change of the conuerted Iaylor toward Paul and Silas Act. 16.31 A badge of Christ and Christian Religion is to loue one another yea of one translated from death to life 1. Ioh. 3.14 It will pray for them and praise God for their graces It will encourage them and helpe them forward in the good way It will pitty and relieue their miseries It knowes the loue of God dwelles not in him that shuts vp his compassion 1. Ioh. 3.17 This an euill heart cannot doe 1. It neuer makes choice of Religion but takes the Religion he findes without further examination neuer lookes whether his Religion come so high as from Heauen but either superstitiously takes vp and continues a Religion from the forefathers and will not endure light because they liued in darknesse as one could not endure liberty because his father was in prison or Atheistically measures the Religion by the length of the Scepter or by multitudes authority of men that are with it or against it succession successe outward pompe c. The Pharises of our time say as those of old Doe any of the Rulers beleeue in him and the most haue the faith of God in respect of persons 2. His Religion bindes him not to God for it neuer loosed him from his lusts but suffers pride worldlinesse malice vncleannesse in thoughts speeches and actions hypocrisie and the like all vnmortified It pities some Agag some fat or darling sinne either of nature or custome It reioyceth and riseth by the reuenue of some sinne and vnlawfull profits It would binde God to it selfe not
Sabbath the Lord cannot abide the Sabbaths when the hands are full of blood Esa. 1.13 But the Sabbath that he chuseth is to loose the bands of wickednesse 2. It bindes the tongue to holy speeches If euery idle word must bee answered for much more idle speeches on the Sabbath which is a double sinne A good heart must not speake his owne words nor a vaine word Esa. 58.13 It cannot giue reines to the tongue to direct worldly busines to make reckonings to prattle of other mens businesse to busie it selfe in the world or worldly affaires to talke of newes as the Athenians or sports and pleasures nor things lawfull on other dayes A good heart out of a better store will speake of better things 3. It watcheth ouer the inner man rests his affections in Sabbath-duties and makes it his delight suffers not his thoughts to roue Esa. 58.13 Thou shalâ— not thinke thy owne will For the Lord requires the whole heart soule strength and minde Luk. 10.27 In one word A good heart will care to occupy his mind mouth tongue eare hand and foot as God would haue them Fourthly it will not onely keepe the Sabbath strictly it selfe but see it kept of all within his power A Magistrate of a good heart will compell all within the gates of the City thereunto Ier. 17. â—0 Heare ye Kings â—eare no burthens that is suffer not others A good Magistrate would set no Fat 's on the Sabbath nor Racks by suffering others nor buy and sell by suffering others nor drinke and sweare or play away the Sabbath by suffering others all whose sinnes become his by his conniuence Neh. 13.15 A father of a good heart will command and compell all his children as Abraham He will not suffer them to play and sport when they should be at diuine seruice but where he is taught they shall bee when he prayes they shall when he heares they shall and to him they shall giue account of their hearing A Master of a good heart will see his seruant serue his Master in heauen as he serues him the sixe dayes He cannot send him on errands and trifling businesse running and riding to serue his owne turne and leaue God vnserued but as hee will not haue him neglect his affaires in the sixe dayes so not Gods seruice on the seuenth but keepe him in to the duties of that Day Obiect We cannot keepe in our seruants and children that Day Ans. 1. You can finde meanes other dayes to hold them to your owne businesse 2. If they will haue liberty this Day giue it them for all the rest for Dauid would not haue a wicked person in his house Psal. 101.4 5. but hee that is a seruant of God shall be my seruant Fifthly a good heart holds it selfe bound to ioyne with the Assemblies of Gods people to frequent the House of God and serue and seeke him to come on that Day to Church the Schoole of God to heare and learne his will and the Market of God to make prouision for the soule for all the weeke following It dares not forsake the fellowship as some Heb. 10.25 It mournes when vrgent occasion absenteth it lookes toward the Temple hungers and earnestly desires the fruition of such a blessing Psalm 42.2 It esteemes one day in Gods House aboue a thousand elsewhere Psal. 84.10 such sweetnesse it tasteth in his Ordinances Word and Sacraments Lastly being sensible of Gods presence according to the promise where two or three are gathered together in his Name it comes not but first puts off his shooes because this is holy ground and lookes to his feete Eccles. 4.17 that is prepares his affections to come with feare and reuerence with ioy and cheerfulnesse heed and watchfulnesse faith and holinesse before that great Presence Now an euill heart first neuer prepares for the Sabbath though it will not bee vnprouided for a Market-day yea it can dispatch his businesse to set it selfe loose for any lust The Iewes had a preparation to the Sabbath and Ioseph of Arimathea came the day before the Sabbath and begged the body of our Lord and buried it before the Sabbath to free himselfe from the action and care of it Secondly it can defraud the Lord of his Day or the greatest part of it and holds it selfe loose after euening exercise to what it list as if himselfe would giue his seruant leaue after that time to cast off his seruice Thirdly it makes no conscience of profaning the Lords Sabbath many wayes 1. Doing his owne will not the Lords his owne worke not the worke of the Sabbath selling wares within the shop and without running vp and downe with them and other workes of the calling whereas the Commandement is Thou shalt doe no manner of worke 2. Turning the Lords Rest into idlenesse as the fruitlesse spending of it both within dores and abroad in many vaine exercises 3. Profanely turning it into the plaine seruice of the diuell by Ales gaming drinking and accursed riots in exercises heathenish and hellish Is it a sinne to open a shop window and none to game swill and sweare Is the Sabbath appoynted to cleanse thy soule from sinne and darest thou most soule and moyle thy selfe that day aboue other 4. Iangling away the day in company with idle chat any words are ready but of God and to God or if alone holding profane and vnsauory thoughts free enough to driue out the meditation of God his Word and workes 5. Profaning it in their children or seruants whom they suffer to bee vaine and idle or force them not to Gods seruice or which is worst force them by commandement or example to pollute it for some Masters and fathers are like Pharaoh who laid the heauiest taskes on the Lords Day aboue all the weeke and then increased the burthens when Israel spake of going to serue the Lord. Fourthly an euill heart can easily withdraw it selfe from the Assemblies as seeing no beauty no presence of God without all reuerence of the Sanctuary whereas the Iewes might not tarry at home from the Synagogue nay some Fathers say probably that Christ himselfe came still to the Synagogues that he might obserue the Law which hee came to fulfill But this wilfull excommunication without repentance goes before casting out of the great Congregation in heauen Lastly it can vpbraid others for precise and curious who are strict keepers of the Sabbath and cannot go with their neighbours drinking reuelling and vsing profane pastime It can obiect great and learned and rich and noble that like not such precisenesse in keeping the Sabbath But we haue God going before vs in precept and his owne example sanctifying the Sabbath If we follow example he is most vn-erring and aboue them all in wisedome nobility c. The third meanes wherby true Religion is maintained are Ministers and Pastors In respect of whom a good heart hath many eminent markes and excellent qualities For
whatsoeuer his Lord saith as Mary to the seruants Whatsoeuer he saith doe it As a man that is to plant an Orchard will be sure to get of euery good fruit some so a good heart will not know any fruit to be good but will carry some of it Particulars were infinite for workes spirituall and corporall duties to them within and duties to them without workes of iustice and workes of mercy in giuing and in forgiuing of incitation to good and hindering of euill 6. A good heart doth good duties constantly for first grace knits the heart to God that it may sticke to his seruice not looking backe secondly the writing of Gods finger that is the Law is neuer blotted out his workmanship neuer defaced and so what it is once by grace as it desires euer to be so it remaines thirdly it sees Christ before it finishing his worke Ioh. 4.34 and so it is his meate and drinke also to finish his worke fourthly it will not giue vp or cease to doe well for any crosses Iob 2.3 In all this Iob sinned not the loue of God and goodnesse in that heart is like a raging fire and much water cannot quench it fifthly it is loth after the suffering of many things to lose the Crowne promised onely to perseuerance Reu. 2.10 Bee thou faithfull vnto the death and I will giue thee a Crowne of life 7. A good heart doth good duties watchfully before-hand to apprehend occasions as Abraham sate in the doore of his Tent to entertaine passengers and after the doing to reuiew them as God did all the workes of his hands after the Creation to finde either peace and comfort in them if well done or trouble and disquiet in failing It knowes they shall enter into a strict examination of a strict Lord and Master therfore it selfe will first examine them whether they were done sincerely seasonably cheerfully humbly and according to the rules of well-doing Oh the wickednesse of our hearts who yet conceiue better of our selues 1. Some good actions we would doe but hate the light which should direct vs and such as walke in it 2. Some good deeds we would doe at our death but fearfully outstand the opportunities of grace and will know no season Christ mourneth ouer vs as ouer Ierusalem 3. How proud are we of a little glorying of our good works delighting to heare them praised whereas a good heart would dislike euery thing 4. How seldome measure we our actions by the rules of Gods glory good conscience and sincerity of heart but by multitudes and examples of men doing as the most do and for our owne crooked ends 5. Wee content our selues with the deed or action done neuer care with what affection which the Lord most respects as in the widowes two mites and rich mens superfluitie 6. God hath long manured vs but where is our abundant fruit for clusters wee cannot shew berries Can God be content to finde so little where he expects so much and may not hee expect much where he hath giuen so much Shall we neuer come to answere for our meanes which we are so vnanswerable in 7. How many are falne backe from their righteousnesse which shall neuer bee remembred They seemed to begin in the Spirit but are vnstable and peruerted whose latter end is worse than the beginning VII Markes of a good heart in respect of sinne It knoweth first that nothing is properly hated of God but sinne as being directly against his Law and his Image who is a God hating iniquity and as God himselfe is the chiefe and absolute Good so onely sinne is the chiefe and absolute euill Secondly that the proper effect of hatred being reuenge he is not more sure to sinne than God to reuenge one way or other yea vnto the third and fourth generation of them that hate him Thirdly that all and euery sinne is vpon record there is an hand-writing against euery sinner and an obligation in euery sinne binding the sinner who hath not one farthing to pay for an infinite debt or infinite forfeit Col. 2.14 Fourthly that all and euery sinne lies in the way betweene God and vs and separates from him and holds good things from vs shuts heauen curseth the earth and burthens all the creatures Fifthly that it exposeth to all misery within vs without vs both here and hereafter Within vs the destruction of all Gods Image the corruption and guilt of the whole nature all euill inclinations against God and our neighbour especially an euill conscience where sinne lyes at the doore either vexing and galling it or dogging and watching it which is a very hell before hell Without a man all the calamities of this life sicknesse pouerty madnesse shame death and corruption all the proper effects of sinne Gen. 2.17 In the day thou sinnest thou shalt dye the death And hereafter the extreme misery of sinne in all not deliuered by Christ is that eternall death which is the wages of it the vnsupportable curse denounced on all that continue not in all things Deut. 27.26 and to be executed on all Reprobates in the Day of the Lords appearing Math. 25.41 Goe ye cursed c. Hence 1. it sees the misery of sinne and grones vnder the burthen both the sinne of his nature for which Paul cries out of himselfe as a wretched man and Dauid Psal. 51.5 and of his life as the Prodigall who acknowledged himselfe not worthy to be called a sonne and the sinnes against the Gospell vnbeliefe despighting of Christ and his Spirit as the Iewes pricked in their hearts Act. 2.37 2. It truly repents for sinne for which this heart may be called an house of mourning an Hadadrimmon or the valley of mourning In which repentance is first confession against it selfe Psal. 32.5 It will not flatter it selfe but cast the first stone against it selfe and will say more against it selfe then all men can as Dauid hauing numbred the people before the Prophet Gad came cast the stone against himselfe saying I haue exceedingly sinned 2. Sam. 24.10 Secondly confession of all the sinnes it knowes as 1. secret and hid corruptions for the good heart knoweth that God loueth truth in the inner parts which made Dauid complaine of his originall corruption and brooding sinne which none tooke notice of but himselfe and the Apostle Paul of the law of euill rebelling against the law of his minde 2. Small and lesser euils it extenuates no sinne as little esteemes none as Gnats Moats or Mites which Gods Law takes order against It lookes not so much on the matter as on the forme It is burdened and takes notice of the least sinnes omissions failing in good things falling from the first loue c. Thirdly in repentance there is remorse or biting A good heart cannot commit sin without remorse not secret sinnes because it knowes nothing is secret in respect of God with whom it hath to deale
into and of it our Sauiour saith None shall take it from you It is like a little veine or spring which euer runneth whereas the ioy of an hypocrite which makes a greater show and noise then the other is like a great pond cleare at top muddy at bottome dried vp in Summer when is most need of the waters of comfort Secondly in outward opposition when men who cannot abide sincerity obiect to vs that all is hypocrisie and scorne vs for the things we doe when Ismaels scoffe vs for the blessings sake that from the world we haue small comfort and encouragement in our godly way now wee may finde comfort and peace in the sound constitution of our hearts 2. Sam. 6.21 Dauid being scorned by Michol for dancing before the Arke and called foole for his paines contemned that contempt for he did it in the vprightnes of his heart and would be yet more vile Paul teaching the strictnesse of Christian Religion to bring Christ into the hearts and liues of men was counted an heretike but professed After the way which ye call heresie doe I worship the God of my fathers Apply wee this to our selues A good conscience as a brazen wall feares not the arrowes of scorners and aduersaries Iobs innocencie will beare his aduersaries booke of accusations on his shoulder Thirdly in personall affliction this good heart ministreth great comfort 1. In inward temptation when Satan shall obiect as against Iob that thou art an hypocrite then which no temptation more assaulteth or infesteth the poore Christian looke what way thou canst not hearing not praying not fasting reading or almes can answere it but onely the sincere and inward disposition of an honest heart in all these He is molested with hypocrisie but not subdued by it So when Satan shall obiect the weaknesse of thy faith or the defects of thy obedience and that God cannot accept so broken and sinfull performances nothing can answere this dart but sincerity of heart manifest in true desires and endeuours which God accepteth beholding mercifully what a man hath not what he hath not Sincerity makes light things massie and ponderous where hypocrisie makes talents lighter then feathers So if he obiect thy heauinesse and vntowardnesse in prayer that thou prayest coldly and distractedly the only answere is God regards not the tune of the voyce the phrase of speach the sound of words or eloquence of tongue but the affection of the heart as in Moses Exod. 14.15 and Hanna 1. Sam. 1.17 2. In outward affliction onely a good and honest heart beares a man vp Iob in all his troubles had no other comfort Chap. 27.5 Vntill I dye I will neuer take away mine innocencie from my selfe When Abimelech was threatned for taking Sarah it was happy and comfortable to him that hee could say With a good and an vpright heart I did this Gen. 20.5 What a strength is it when afflictions take a man in his way and while with a good heart he goes about his businesse But if crosses come while a man is wandring or his heart rouing after vanity this disposition adds a sting to the affliction when the heart shall smite it selfe that it suffers as an euill doer Fourthly in respect of perseuerance in good a good heart onely ministreth comfort For as an Apple rotten at core must faile and perish seeme it neuer so beautifull so all graces shall wither that are not soundly fixed in a good and honest heart It is not leaues and showes without but soundnesse of sap and iuice within that makes the tree continue in fruitfulnesse One time or other the Word of God blasts the hypocrite as the fruitlesse Figge-tree and then how soone is it withered Inquire after his graces his zeale forwardnesse diligence ioy faith loue his place cannot be found his place in the profession shall be as empty as Dauids when Saul asked after him He that builds on the sand and in soundnesse of heart settles not himselfe on Christ the corner stone as our Sauiour said of the stately buildings of the Temple so may wee say of this man who held a beautifull place in the Church and shined in many graces See you all these things the time comes when a stone shall not be left on a stone the fall of his house shall be great and of the ruines of his graces wee may say as the Merchants of the riches of Rome Reuel 18.17 In one houre shall so great riches come to desolation But the vpright of heart shall neuer be ashamed Fiftly in the life time the Lord will doe them good that are true of heart Psal. 125.4 Hee will be mercifull to his defects that prepares his heart to seeke him though hee be not clensed according to the purification of the Sanctuary 2. Chron. 30.19 Hee will shew himselfe strong with the vpright heart chap. 16.9 Let them be neuer so weake in themselues Gods strength shall perfect all their weaknesses Let all the world condemne them yet he will iustifie them as true Nathaniels in whom is no guile In a word prosperity is their portion in this life 2. Chron. 31.21 Hezekiah in his workes sought the Lord and prospered Sixtly in his death this comfort shall neuer be shaken out of his heart when death shall sunder his soule and body it shal neuer seuer his heart from the soundnesse of it Hezekiah when sentence of death was passed against him the conscience of his honest and sincere heart comforted him Esa. 38.3 O Lord thou knowest I haue walked with an vpright heart c. At this time it will not comfort a man to haue done neuer so excellent workes but the manner of doing and his true endeuour shall comfort him Lastly in the day of Iudgement onely the good and honest heart shall lift vp the head before the Iudge of the world As a faithfull companion it will goe with vs before the Iudge and plead where no other Proctor can be admitted no other friend can appeare for vs. But how dare an hypocrite who hath nothing but chaffe and straw and stubble stand before the fire of that great Day which nothing but golden soundnesse and sincerity can abide No matter how thou canst gild thy selfe if thou beest not golden the fire shall consume thee But be thou the meanest creature that the whole earth can present before the Iudge with an honest heart that hast been faithfull and sincere in a little in the basest calling and estate that euer was any that Day shall preferre thee aboue hollow-hearted professours Preachers yea Princes For then it shall be better to vse Augustines comparison to be a little small finger that can doe no such seruice in the body if sound than to bee an eye of admirable quicknesse and vse for the guiding of the body if vnsound darke or ready to fall out of the head HAuing thus largely shewed the nature of this soyle of
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.
world are intangled againe therein as the dogge returning to his vomite and the Swine washed to her wallowing in the myre How many haue wee obserued so strict in their course that they could endure no sinne no nor the appearance of euill in themselues or others They seemed to hate the very garment spotted by the flesh Now they see many of the same things to bee more indifferent in which men may be more nice then wife Nay they are growne so strong as their stomacks like Ostriches can digest Othes Playes profane and wanton speeches in themselues and others Euery one sees them withering apace but themselues see it not Lastly how many out of their loue to Religion were formerly much and often in deare and costly duties for God for his Gospell and Saints as the Galatians who would part with their eyes to doe Paul good But now they can slinke away except the dutie be cheape and easie If good countenance to Religion or good words which are good cheape will serue the turne that they will affoord no more 4. Men wither in respect of meanes which should preserue their gifts and greenenesse Some haue made conscience of the Word preached and tasted the sweetnesse of it so as nothing could hinder them from hearing all the Sermons they could come at But now the man is nothing so sharpe set euery straw is a Lion in his way hee hath not so much leisure as he had or he hath a greater charge Whereas indeed hee onely hath not the same thirst and desire after Grace in the meanes of it but rather as an vnthankefull Israelite loathes the sweete Manna which at first was so precious Others were wont to pray much and often and that with such earnestnesse as if they had been right Israelites who were resolued to wrestle it out with God but now much of that labour is remitted the hand growes so heauie and so ready to fall downe that Aaron and Hur haue much adoe to support them Some were once diligent in instructing their families in reading the Scriptures with them in carefull watching ouer their behauior as if they had meant to haue gone thorow with Ioshua his resolution But now more then halfe the allowance of the family is taken away Thus as a man in decay casts off some of his traine and sets himselfe at a lower rate So hee that is withering in grace sets downe himselfe in iudgement affection practice and diligence in the meanes And this is the first generall thing proposed The second is the danger of such withering which we shall clearely see in foure particulars 1. In respect of God they are most hatefull seeing they can finde nothing more worthy forsaking then the good way and esteeme euery thing better worth keeping then Gods image and graces Therefore he stileth them Dogges and Swine 2. Pet. 2.20 and most vncleane beasts which his soule hateth as in whom his Spirit ceaseth to worke by illumination sanctification consolation and giueth way to the diuell 2. In respect of the Church they bring scandall to the weake and the scorne of the wicked vpon themselues and all Professors They wound the hearts of Gods children who in them are made vile to the World They open wicked mouthes to speake euill of the way of God Lastly they confirme and harden many in their libertine and loose courses 3. In respect of the sinne it selfe none more dangerous For first relapses wee say are farre more dangerous then first diseases Secondly Satan returning comes with seuen more wicked spirits then himselfe and so hee is for euer held vnder the power of Satan Thirdly this sinne is commonly punished with other sinnes which is Gods most fearefull stroke to which hee seldome giues vp his owne Fourthly it is in the degrees of the sinne against the holy Ghost and easily brings a man into that estate that there may bee left no sacrifice for his sinne 4. In respect of the iudgement that awaites and ouertakes this sinne First the house not founded on a rocke must fall and the fall is great and irreparable Matth. 7.37 Secondly the iudgement is certaine as which is already in part inflicted The talent is already taken away and nothing remaines but casting the vnprofitable seruant into hell-fire Matthew chap. 25. vers 28. The third generall thing proposed is Notes of a man withering in Grace And these are sixe 1. A resting in a common and generall hope of a good estate without desire or indeuour to seeke markes of certainty or speciall assurance in himselfe As a foolish Trades-man hopes his estate is good enough and beares his Creditors in hand it is so but hee is loth to cast vp his bookes or come to a particular view of it No surer argument of a man decaying 2. An opinion of sufficiency that hee hath Grace enough Hee will seeke no more because hee pleaseth himselfe in his present measure and hee that careth not to increase his stocke wastes of the principall And not to goe forward is to goe backward Therefore alwaies displease thy selfe in the measure of Grace alreadie receiued saith Augustine 3. A comparing of a mans selfe with those that are of lower and inferiour graces or meanes Our Fathers say some were saued with lesse adoe they heard but few Sermons and knew not what the precise fashion meant But what saith our Sauiour Luk. 12.48 Where men commit more more is expected Others come to Church as others doe and liue ciuilly and soberly yea haue as much knowledge as such and such of their ranke and they hope as much conscience too and are not very ambitious to steppe before others in this course But for the patternes of Scripture and the example of Saints registred for our imitation they thinke concernes not them because they cannot be Saints Here is a marke of a man withering and growing worse and worse who will not be drawne beyond them that are but a step beyond the worst because hee scornes the best examples as too singular 4. A shunning or slighting of Gods ordinances a willing excommunicating himselfe from the Assemblies when he list That mans strength is abating who fals from his meales Hee must eate that must liue And the plant that would not wither must draw moisture dayly Or if vsing publike meanes diligently hee neglect priuate hee is on the withering hand We cannot haue our ruinous hearts stand vpright further then we dayly repaire them The Word and Prayer dayly vsed are soueraigne meanes to heale dayly infirmities A sound Beleeuer whose leafe shall not wither is a tree standing by riuers of water 5. Secret sinnes ordinarily committed not bewailed not reformed and the same of such as men count small sinnes lesser oathes idle speeches rouing thoughts lashing out against Professors of Religion expense of time in excessiue gaming company keeping with naughtie and scornefull persons idlenesse in the calling or in the Sabbath If
against the limmes of Antichrist 2. Thes. 2.10 11. thē must thou receiue the truth in the loue of it 4. Sound conscience To which is required 1. Sincerity 2. Tendernesse The former when a man is inwardly a true Israelite nourishing no guile no deceit willingly Neuer was there hypocrite but became a withered reuolter The latter feares all sinne checks all sinne euen the least the dearest and closest bosome sinne Sound conscience allowes not his Master the smallest sinne but deales faithfully with him and giues him no rest till hee haue rid it away Which is an excellent meanes of vpholding in grace Whereas an euill conscience makes shipwracke of faith and this blasted and withered Hymeneus and Philetus 1. Tim. 1.19 And a sluggish conscience which swallowes small things easily growes by degrees to digest greater and at last falls from all to recoyle almost at nothing 5. Sound conuersation Fruitfulnesse in our life fastens our faith and a barren life hath little stability Our Sauiour Math. 7.24 shewes that he is the stable Christian built on a rocke that heareth the Word of God and doth it And God vseth to recompence practice of grace with increase of grace No surer strengthening of faith than by obedience to the faith Ioh. 7.17 If ye doe these things yee shall know my doctrine Psalm 15. vlt. He that doth these things shall neuer fall The more thou vsest thy Talent the more thou shalt gaine as the womans meale in a barrell the more they spent the more it increased 6. Sound fellowship in the communion of Saints in receiuing and communicating Christian admonition reprehension counsell comfort Euery member is made for the good and strengthening of euery one And we are commanded to stirre vp the gift of God in any 1. Thes. 5.11 Exhort one another and edifie one another Also to strengthen the weake knees Heb. 12.12 Now that we may be the more effectually moued to vse these meanes of not withering let vs consider 1. That Popery increaseth daily in all places in all degrees and our triall may be at hand wee know not how soone 2. This withering is fatall to Reprobates befalls them onely and cannot happen to the Elect of God who cannot bee deceiued Math. 24.24 3. Experience tells vs that wee may truly say of some great Professors as Christ said of the figtree How soone are they withered and come to nothing A manifest argument that the sentence of Christ is out against them Neuer fruit grow on thee any more Hauing spoken of the withering of the seede in this bad ground wee come now to the causes thereof as they are set downe by the Euangelists and first to the inward and positiue cause stoninesse or hardnesse It fell among stones Hence obserue that the seed of Gods Word brings forth no sauing fruite out of an hard heart or stony ground Now when I speak of an hard heart I meane not euery heart that hath some hardnesse in it for so hath euery mans heart euen the most softened but there is a threefold hardnesse of heart 1. Totall and finall as in the wicked and Reprobate 2. Totall and temporary as in one elect but not yet called 3. Partiall and temporary as in all the Elect now conuerted In the two former because there is raigning hardnes the seed of Gods Word is fruitlesse vnlesse by preparing one to condemnation the other to conuersion In the last it is fruitfull to saluation where the worke of it is daily to abate and mollifie the remaining hardnesse Now for proofe of the poynt Psalm 95.10 The Iewes being hardened in heart would not know his wayes Zech. 7.11 They refused to hearken stopped the eare pulled away the shoulder and made their hearts as an Adamant Ier. 7.25 The Lord complaines that euer since the day hee brought them out of Egypt he sent all his Prophets rising early but they would not heare nor encline their eare but hardened their necke and did worse than their fathers Ezec. 3.7 The house of Israel will not obey thee for they will not obey me the reason followes The house of Israel are impudent and stif-hearted The Reasons hereof arise out of the similitude 1. Stones resist the stroke and can endure a great strength of strokes before they will bee broken so the stony heart resists the stroke of the Word the hammer of the Law with all the strength and terrour of its iudgements and curses doe not a whit pierce it as the Leuiathan described by Iob chap. 41.15 his heart is as the nether milstone and he accounts iron as straw the stones of the sling are as stubble to him he laughes at the shaking of the speare he will not rise for y e sword or the speare or the dart ver 17 18. A notable resemblance of a wicked hard-hearted man as Pharaoh for example hee heard the Word saw the miracles and felt the mighty hand of God but at the end of euery plague the foote was But Pharaoh hardened his heart and would not let the people goe Of the same inuincible hardnesse were Steuens aduersaries Act. 7.51 Ye stif-necked and vncircumcised of hearts and eares ye haue alwayes resisted the holy Ghost as your fathers did so doe you 2. To bring forth fruits of grace and saluation the ground must be soft and the soyle must bee mellow for the seed But what way can you make a stone soft Let the Sunne shine or the raine fall on it yea cast it into oyle it is a stone still So the heart abiding hard no meanes can mellow or soften it the comfortable heat and light of Gods gracious Spirit which changeth other hearts changeth not this the raines of the Word and dewes from heauen continually distilled soften it not the oyle of gladnesse or of Gods bountifulnesse which leads others to repentance mollifies it not 3. Vnto fruitfulnesse in Grace is necessarily required a change and conuersion in the ground of the heart For all hearts naturally are so stony as no fruit can be expected no more than from an vnsteared ground And therefore as the ground must first bee rent vp with the Plough to soften the earth and then laid euen by the Harrow and Rollers So the ground of the heart must bee rent vp and cut with the Plough of Gods Law and laid euen againe by the Doctrine of the Gospell before fruits of grace can be produced Act. 2.37 The first preparation to fruits in those Conuerts was the piercing and pricking of their hearts But how can you cut a stone what compunction can you worke in it how can you pricke and pierce it while the natiue hardnesse remaines Hence the Lord by the Prophet Ieremy 5.3 expressely makes this hardnesse of heart the maine let and hinderer of this conuersion and change which is the first thing in this fruitfulnesse They haue made their faces harder than a stone and haue refused to returne 4. Vnto fruits of grace
2. It is one branch of Gods Couenant which he ratifieth to the Elect and by which he begins his mercy I will put a new Spirit within their bowels I will take away the stony heart and giue them an heart of flesh Ezek. 36.26 3. Neuer canst thou bee framed to grace no fashion of the Word can be seene on thee till thou attaine a soft heart You cannot cast a stone in a mold as you can metall because it cannot melt 4. If thou bring an hard heart the very Word a meanes of softening others shall by thy malice be peruerted to thy further hardening The same Sunne that softeneth waxe hardeneth clay Therefore vse all good meanes to get thee a soft heart One is the Word of God the Law which is as a Plough to breake vp our fallow grounds and the Gospell which is as the warme Sunne to thaw our hard earth Be diligent in hearing and reading the continuall drops of this raine by often falling pierce the stone of the heart and breake it 2. Another meanes is in outward prosperity to meditate much and often on our inward misery For ease plenty and prosperity harden the heart Deut 32.15 and chap. 9.6 7. Thou art a stiffe-necked people remember and forget not how thou prouokedst the Lord. A third is in time of affliction to set in seriously with God who now intends the softening of our hearts Wisely apply vnto thy selfe the afflictions not of thy selfe onely but of others See Gods displeasure in the cause of them which is thine owne sinne Be not as Esau that lift vp his voice and wept but still kept reuenge within but put away a froward heart giue sinne a bill of diuorce hate it and put it away Fourthly looke much and often vpon the death of Iesus Christ and apply it to thy owne soule Goats blood warme they say softeneth the Adamant being put in it Get this Adamantine heart of thine broken by serious application of Christs death to thy owne soule The Gospell shewes sinne in a more ougly face than the Law can shewing it to bee the speare that went to Christs heart and that God is now offended by me whom he vouchsafeth in Christ to call a sonne Lastly pray often yea continually that the Lord would giue thee a soft heart which may be fashioned by the Word to his owne liking and likenesse Depend vpon the promise Ezek. 36.26 And praise him if thou hast receiued such a soft and sanctified heart wherein the seede of Gods Word shall rise vp with abundant increase of grace heere and of glory hereafter Because they haue no roots HAuing spoken of the inward positiue cause why the seed falling on this stony ground withered which was stoninesse or hardnesse now wee are to proceed to the inward priuatiue causes both heere and in the other Euangelists namely want of Moystnesse Earth Roots Now all these proceede from the former hardnesse For the heart being rocky and stony vnderneath it cannot affoord either earth or roots or moysture to the seed Which wee must not vnderstand as if there were no earth or roots or moysture For wee haue seene this ground bring forth much hopefull fruit which without all these it could not But as Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had not much earth but as a rocke couered with a little crust of earth aboue all stones below It wanted depth of earth Mark 4.5 So it had no roots that is no deepe roots no roots to feede the stalke and blade that was come no roots which could saue it from withering in time of heate This is implied by all the Euangelists who say Because it wanted roots it lasted but a while Againe for the same reason it wanted moysture that is sufficient moysture For the property of stony ground is 1. To be hot and dry and so drinkes vp moysture apace 2. It suffers not the moysture to descend deepe so as the externall heate soone drawes it and licks it vp Hence note what it is that makes many goodly Professors fall short of saluation after they haue gone a long time in a glorious profession to wit want of sufficient earth roots and moysture By sufficient earth I vnderstand a particular and distinct knowledge of the Word and of their owne part in it For they content themselues with a kinde of generall knowledge and agree to it in their vnderstanding that it is the Word of the Kingdome that saluation is by these glad tidings c. and reioyce in the taste of some sweetnesse of it But they giue it not entrance enough by applying their minde vnto it nor receiue it as a distinct direction in all things nor will trouble themselues with carefull examination of their whole way by it and much lesse with application of the signes of faith toward God or of Gods fauour toward themselues And so are iustly guilty of their owne withering for want of sufficient earth All their graces at length become like seeds sowne on the top of a rocke which sprout suddenly but wanting depth of earth to feede them wither as certainly By rooting here I vnderstand stability certainty and sincerity of faith and other graces which these Hearers want For although there bee some earth on the top yet it is but shallow and the shallower the root lies though the blade may sprout more speedily yet want of depth makes root and blade and all faile together So although there be some faith and ioy for a time with some other comely graces yet are they superficiall they giue not their whole hearts to the Word there is no sincerity in the bottome and consequently no rooting no stability Their care is more for the blade than for the root which beares it Their vnsettled faith is set not in sound inward apprehension but on outward causes which being changeable so is their faith themselues also carried about with euery waue of doctrine and with wheeling of times and at last led away with the sins of the times of their callings or of their owne hearts By moystnesse heere I vnderstand both the moystnesse of Vnction and of Compunction The former is a sound supply of sauing grace which continually feedeth and cherisheth the root For as the seed in the earth is brought to fruitfulnesse by continuall showres so is the seed of grace in the heart by continued and renewed acts of the Spirit whose graces are compared to water and said to be shed on vs in regard 1. of mollification 2. of ablution 3. of refrigeration and 4. of fructification Now this sound supply of grace these Hearers want and iustly though they want not all moysture but they goe not to the fountaine they draw from some spouts or some streames which are dryed vp in the summer heate Whereas were they by faith carried to the Fountaine it selfe Iesus Christ their waters would be indeficient and could not be exhausted for these waters
and cast the truth to the ground Then the Text addeth Thus shall he doe and prosper Loe Antiochus who is mad furious against the Church hath prosperous successe Doth this agree with Bellarmine And by this proposition Cain should haue beene the true Church not Abel whom he slew and Ismael of whom were twelue Dukes Gen. 25.16 not Isaac whom hee scoffed and persecuted My Lord Esau that hath foure hundred men at his heeles Gen. 33.1 and not Iacob who dares not looke his Lord in the face nor come neere him till he had bowed seuen times What outward prosperity had the Church in AEgypt in Babylon in the ten Persecutions for 300. yeeres together before Constantine Or how stands that assertion with our Sauiours prediction that true Christians should be appointed as sheepe for the slaughter Yea with our Sauiours condition who was the Head of the Church to whom the members are conformable He was borne in an obscure place liued despised among his owne a man of such sorrowes as neuer was any sorrow like his his pouerty such as he had not water to put in his head not a cottage to put his head in his death painefull shamefull accursed And such is ordinarily the afflicted and despised estate of his Church on earth Vse 2. Dreame not of a Religion pleasant to flesh if we will be truly religious for this is to deceiue our selues but make account of hatred and trouble in the world if thou meanest to keepe the Word For the Church being seated in the world which is the Kingdome of Satan it cannot be other then a very AEgypt or Edom to the Israel of God where that hellish Pharaoh raiseth all his power to pursue vs into the red Sea of terrors temptations and a thousand deadly dangers on euery side if we indeed set forth to Canaan Let vs therefore wisely cast our costs and recken our charges and weigh whether wee can contentedly suffer so much losse for the Word as it may cost vs. Vse 3. This shews vs the true cause why the world hates and persecutes godly men It will be ready to tell you they are pestilent fellowes and as seditious as Paul was as great enemies to Cesar as Christ was no good subiects as factious and schismaticall as Micah who will not speake as the 400. false Prophets The wicked of the world clamor against them as euill doers for so did they against their Head If he were not an euill doer we would not haue brought him to thee And what are they but a packe of dissemblers and hypocrites and neuer a good of them all But what Can the world that lieth in wickednesse hate and prosecute wickednesse indeed Why then doth she not hunt out open and outragious euils in any other sort of men Or doth she not loue her louers and reward most bountifully most prodigious euill men But if we will beleeue our Lord who was best acquainted with the worlds hatred he tels vs here that persecution is raised against them for the Words sake and that is the proper cause whatsoeuer other colourable cause be pretended for 1. The Word hath brought them to Christ whom they hate and therefore his members 2. The Word hath called them out of the world which loues onely her owne and hates them Iohn 15.19 3. The Word hath freed them from the conformitie and fashions of the world that now they cannot runne into the same excesse of riot therefore it speakes euill of them 1. Pet. 4.4 Contrary courses cause contrary affections 4. The wicked Cains of this World see their their owne workes euill and theirs to be good and therefore hate them 1. Iohn 3.12 The thing then which is hated and persecuted in good men is goodnesse the Name of Christ the Word of God soundly held out and stucke vnto And this must be so farre from discouraging good men whether Preachers or Professors who are most extremely hated as they must rather suspect themselues that their hearts are not sound or their courses not sincere when all men speake well of them Sound profession and persecution are inseparable and Luke 6.26 Woe to you when all speake well of you Vse 4. Not to condemne a Religion or refuse a Doctrine because it is persecuted and gaine said by many and by Great ones for this is a marke of true Religion and the condition of the Word of Christ Persecution saith our text comes because of the Word So as neither is that Religion which is so plausible to the world to be therefore embraced nor that which the world hates to be refused multitude being as false a note of the Church as the former externall prosperity Straite is the way that leads vnto life and few there be that finde it Therefore looke not on the blacknesse of the Church though the Sunne looke on her Cant. 1.5 for within she is comely Vse 5. To comfort those that are persecuted for the Word and well-doing First that the cause is good which the world persecutes so eagerly 1. Pet. 4.14 If ye be railed on for the Name of Christ blessed are ye for the Spirit of glory and of God resteth on you and is glorified by you Secondly behold Christ a partner and companion in thy suffering In all thy troubles he is troubled Hence it is called the reproch of Christ. Thou helpest Christ to beare his Crosse and he helpes thee Col. 1.24 I fulfill the sufferings of Christ. And conformity with him in the Crosse brings conformity in the Crowne If we suffer with him we shall also raigne with him Thirdly this fire of persecution may seeme to burne thee vp but shall not consume thee but onely purge and perfect thee Euery Christian resembles the bush which burned with fire but consumed not Exod. 2.3 Nay waite with faith and patience and according to Moses his prayer for Ioseph The good will of him that dwelt in the bush shall come on thy head Deut. 33.16 So much of the first Doctrine I proceed to the second namely that When persecution for the Word commeth many glorious Professors who ioy in it in the time of peace renounce and forsake it so the Text hath it In the time of tentation they goe away and Matthew They are offended immediately that is euen those Hearers which readily attended ioyfully receiued willingly beleeued and hopefully sprang vp these now goe away And whence goe they Answ. 1. From their affection and loue of the Word in the heart the root within is dried vp with this heat of the Sun 2. From their profession and confession of mouth their leafe also falleth 3. From externall reformation many of them losing their greennesse and apparantly withering and falling to earthlinesse or profanenesse and some to distaste the good way knowne 4. From their fellowship and communion of Saints for as they were neuer knit by faith vnto the Head so were they neuer by loue to the
in the fire and the hammer vpon it it may bee wrought to some fashion till it be cold againe so Pharaoh sometime will confesse his sinne and acknowledge Gods righteousnesse and begge Prayers of Moses but onely so long as the plague is vpon him Sometime some naturall motion or some spirituall motion may stirre them and for a flash they are earnestly resolued for Heauen so the yong man comes hastily and heares gladly but not purposing to doe all that is required goes away heauily The hypocrite in all these motions is like Ephraim whose goodnesse was as the morning dew suddenly dried vp Hos. 6.4 The Word comes into a bottomlesse heart wherein is a bottomlesse gulfe of guile and deceit and all is lost at length But the godly man by the Words dwelling plentifully in his heart attaines the commendation pronounced vpon the Church of Thyatria Reuel 2.19 I knowe thy works thy faith c. that they be more at last than at first He hath on him a marke of one that is planted by the Lord in the House of the Lord he is more fruitfull in his age more fat and fresh dayly and exceeds his former times in feracity and fruitfulnesse in good works and graces In a word whereas all other things are common to all the Heauens the Earth the Creatures yea the Ministery of the Word Sacraments Prayer and many common graces wrought by them this alone is the speciall right of Beleeuers incommunicable with hypocrites to haue the Word of God euerlastingly fixed in their hearts Esa. 8.16 Seale vp the Law among my Disciples now a seale is a meanes of secrecy from them whom the matter concernes not and of assurance to them whom the businesse concernes This is the second reason 3. The best of Gods Word is after the hearing Our Parable compares hearing of the Word to sowing now the best of sowing is long after in the reaping Elsewhere it is compared to food and the best of eating is after eating in the nourishment and strength For let men eate and drinke with great appetite good taste and much pleasure yet if after the eating bad humors in the stomake suffer it not to stay or not to digest if it doe stay it doth much hurt in stead of nourishing So in the state of the Soule where many wicked humors resist the worke of the Word heard But to shew in speciall that the Word is best after the hearing consider 1. That it frameth a man to the life of faith and vpholdeth that life It is a means to make a man good and continue his goodnesse Because it both storeth a man with graces and preserues him from vngracious courses through all his life which those that make no vse of the Word beyond the hearing are wrapped in Prou. 2.10 When wisdome enters into thy heart then shall counsell preserue thee and vnderstanding shall keepe thee that is both in the good way and from the euill way so Psalm 119.11 I haue hid thy Word in my heart that I might not sinne against thee 2. The Word kept in the heart makes a man a notable patterne of piety to others and a fruitfull Christian vpholding him in a readinesse to euery good word and worke If the heart keepe knowledge the mouth will speake of wisdome Psalm 49.3 He is fit and ready to counsell exhort rebuke and comfort others For the Word of God which is able to make the man of God ready and absolute to euery good worke is much more able to fitte priuate Christians thereunto 3. Our greatest businesse is behinde to which the Word kept in the soule can onely fit vs as namely to fit our accounts to store our lampes with oyle to hold on our repentance and finish the good worke begunne with perseuerance 4. Our greatest sufferings and trials are behinde dayes of sicknesse the day of temptation the day of death wherein Sathan will bee most furious and raging and the day of Iudgement Now as Dauid said of himselfe If thy Word had not been my comfort I had perished in my trouble so if the Word be not thy sword in the day of temptation if it be not thy health in sicknesse thy life in death if it pleade not for thee in iudgement thou art euerlastingly lost because thou hast wilfully lost thy part and portion of that blessed Word 5. Our marke is still before vs euen that euerlasting happinesse and great saluation which the Word of God faithfully retained in the heart not onely reuealeth but putteth vs in possession of Thus as the pillar of the cloud and of the fire neuer left Israel till they came into Canaan no more doth the Word of God cease to be our constant direction for our motion or station till it hath set vs into that heauenly Canaan no nor then it being a surer pillar then that of the cloude for as the Prophet saith O Lord thy Word endureth for euer in Heauen Psalm 119.89 that is although neuer so many things in earth seeme to cloude and crosse the gracious promises that thou hast made to thy children yet in Heauen shall they taste the sweetnesse of thy Word more then euer they did in earth when they shall enioy all the fruits of that eternall loue and decree which they beleeued in this world Besides that the same Word of God which now the Saints lay vp in their hearts is the Law and Charter of heauen by which being fully conformed to the obedience of it we shall walke eternally before God in the perfection of that obedience which is heere begun And thus it is our eternall direction in heauen also Vse 1. To reproue many Hearers who are affected in the act and time of hearing or while the Doctrine is deliuering but presently lose the matter the motion affection and all Some come as our Sauiours Hearers Math. 22.22 When they heard they maruelled and left him and went their way we heare no more of them Many heare desirously as with open and erect eares but both being open it goes in at one and out at the other it stayes not for after-vse but a little present admiration as in those Hearers of our Sauiour Others heare and the Word smites them workes a little on their conscience wounds them and tells them as Nathan did Dauid Thou art the man Now were a fit season to worke with God but they goe away other distractions meet them at home the motion dies and they are as men sea-sicke while the Word tumbles them and makes their conscience wamble within them but are all well againe so soone as euer they come to land Others heare with soft hearts and the Word comming home they begin to melt can resolue into teares so mellow seemes the ground they see their vnworthinesse of the promises and how lyable they be to all the threatnings which they conceiue their owne portion But as the metals are onely soft and pliable while they are
man soone espyed and if you come once to be noted you may be no small loser by it So rich men wil say Your doctrine is good and I would the times would beare it and wee might bee allowed to follow it but I haue many eyes vpon me c. 2. They hinder the practice and obedience of the Word as we shall see in some instances 1. The Word perswades to humility and lowe conceit of our selues But riches doe swell vp the heart with lothsome pride and make a man thinke of himselfe so much better than of another as he hath gotten wealth perhaps by wicked meanes aboue others wheras wealth well gotten makes no man better but ill gotten farre worse How contumeliously did Nabal vse Dauid 1. Sam. 25 Because hee was wealthy he was proud and haughty 2. Gods Word perswades to trust and confidence in God who is our life and the length of our dayes onely of power to doe vs good But wealth easily perswades the heart to make gold the hope Holy Iob disclaimes this practice of a wicked man Chap. 31.24 If I said to the wedge of gold Thou art my confidence If I reioyced because my substance was great or because my hand had gotten much c. it had been iniquity for I had denyed God aboue The rich mans riches is his strong Tower in his conceit hee thinkes himselfe well-walled and intrenched within his wealth and rests vnder the shadow of the wing of his wealth which hee is not content to haue vnlesse it haue him his heart and trust 3. Gods Word perswades to workes of charity and mercy and to be rich in good workes But loue of riches choketh this Word shuts vp the bowels of compassion against his brother shrinkes vp the hand that should open and stretch it selfe to the necessity of the Saints suffers not to honour God with our riches nor to prouide for our selues any other wealth but that in earth Thus the miserable man hath riches while he liues and when he dies they are goods neuer doe good before 4. Gods Word teacheth to leaue our riches for Christ and that naked Christ is wealth enough But loue of the world chokes that Word and makes vs for an handfull of the world to forsake Christ and the holy profession as we see in the young man who went away heauily because hee had great possessions Iudas must haue thirty pieces more than hee could gaine by his Master The like of Demas 5. Gods Word teacheth to restore ill-gotten goods as by vsury deceit oppression lies c. Zacheus so soone as he was conuerted restored foure-fold But the loue of the world choketh this Word and hindreth obedience worldly men part with vnlawfull profits as with their ioynts nay will rather part with their soules 6. Gods Word teacheth that euery man should maintaine himselfe and his family in a lawfull and honest course of life and not to esteeme that penny his for which he may not praise God as the giuer But this Word is choked in a number both Ministers of iustice and Ministers of the Gospell and Trades-men that receiue a great deale of wealth from the diuell and not from God in a number of vnconscionable courses And especially they that liue by wicked and vnlawful Trades Dicing-houses filthy houses Play-houses and such places of idle and hellish resort which one not vnfitly calls The diuels house of Office And such Victuallers Vintners and Ale-sellers as suffer brutish creatures to wash away their reason and discretion so they may licke away their money as if it were not a foule sinne to liue on the foule sinnes of others Thus riches choke the obedience of the Word and suffer not a man to serue God or obey his Word further than serues his owne commodity Vse 1. Take notice of that vanity with Salomon Eccles. 5.13 who obserued riches reserued to the hurt of the owners Men haue giuen them the name of goods as if there were no danger in them or euill to the possessor by them who yet we see may easily dispossesse himselfe of Christ and saluation by them How many haue we seene while they were in lowe estate in the world humble gentle meeke forward and zealous who now in prosperity are growne fat proud disdainfull and slothfull in spirituall things How many in their lowe estate were diligent Hearers profitable conferrers of the Word carefull obseruers in sanctifying the Sabbath fruitfull instructers of their families But now the world is come in vpon them and the businesse of it thrusts in and the poore man that cannot serue two Masters at once is gone backe and growne lazie yea and at length lothing that good Word the sweetnesse of which he hath tasted and decreased in the Spirit as fast as he increased in the flesh As the Moone neuer suffers Eclypse but in the full So these in their fulnesse suffer the earth to come betweene them and their Sunne who in their wane were safe enough Heere for our further instruction we will consider two things 1. The Markes of a man in whom the world choketh the Word 2. The Remedies I. The Markes are fiue 1. In his whole desires hee is more earnest after goods than after grace Psalm 4.6 Who will shew vs any good This is the speech of many But a few say Lord lift thou vp the light of thy countenance vpon vs. The blessing of Esau the fat of the earth most men desire most But the blessed dewes of heauen and sauing grace in the meanes are as refuse wares not asked after Tell a man of a good bargaine or a good purchase he will giue you both his eares he will bestirre himselfe and his onely feare is to bee preuented Tell him of the bargaine of heauen and of the purchase of that inheritance among the sanctified yea saith he God send vs that inheritance aboue all but if God send it not he will neither bee at paines nor cost for it If God should put many of vs to our choyce whether we would haue wisdome or wealth or long life or power ouer enemies wee would scarce with Salomon chuse wisedome in the first place but would either haue wisedome vvith an inheritance or an inheritance vvithout vvisedome 2. His speeches vvill bevvray him in vvhom the vvorld choketh the Word For as he chiefly sauours the things of the vvorld and affects them so out of the abundance of the heart his tongue runnes chiefly on them 1. Ioh. 4.5 They are of the world therefore speake they of the world Follovv this man from a Sermon you shall marke that presently being out of the Church he falls into discourse of vvorldly matters and earthly things as if the Word heard vvere not vvorth speaking of his earthly heart is carried naturally to his center Follovv him from a Play or from the Market you shall heare him tell the vvhole story accurately and articulately from poynt to poynt or discourse as he comes
I should reioyce in any thing but the Crosse of Christ. Heb. 10.36 the Saints with ioy suffred the spoyling of their goods and would not be deliuered Col. 1.24 Now I reioyce in my sufferings for you c. For is there not more true pleasure in helping Christ as Simon to beare his Crosse thā by the ouerflowing pleasure of the world to forget Christ and a mans selfe Oh therefore let vs lay fast hold on these pleasures what euer profit or pleasure we forgoe for them Bodily pleasures are not so alwaies but as the body is disposed to them what can delight a sicke pained and dying body But these pleasures being in themselues true and sound are neuer irksome neuer lothsome as the other And whereas bodily pleasures are at last fugitiues and runnagates when their Master hath most need these neuer forsake their Master neuer take their leaue but are perpetuall yea eternall That is the second Rule for the choise of pleasures The third concernes the manner and measure in foure particulars 1. Vse them weanedly reioyce as not reioycing 1. Cor. 7.30 Powre not out thy heart to pleasure but be moderate and retyred A wary Christian will euer be allaying his wine with water and make a measure to his pleasure Prou. 25.16 If thou hast found hony eate not too much We may soone take too much of these hony-sweet pleasures 2. Vse them watchfully Consider how easily they steale the heart and filch the time How Satan wraps vp infinite sinnes in these sweete-sugred pleasures And how hard it is to escape shipwracke by them impossible to escape danger some haue auoyded one neuer any auoyded the other 3. Vse them wisely First not seeking or not addicted to pleasures It is no wisdome to be formost or Instigators Secondly rather vsing pleasures than inioying them To vse a thing is for some other thing to inioy it is for it selfe whence Augustine speakes of some who inioy their gold but vse their God because they bestow not their money for Gods sake but worship God for monies sake So many among vs may truly be said to inioy their pleasures and vse their Religion Thirdly distinguish recreations from the vocation both for instance in them which is the sinne of our Gentry and their followers who haue no vocation but recreation and for the end the vocation is to get meanes of liuing to inrich a mans selfe and get money for his owne and others good but God hath neuer set apart play to this purpose and how fond are they that vse sport to begger themselues and their Family Fourthly restraine wisely thy passions about thy pleasures and vse them not as occasions of discord impatience swearing or any impotent passions 4. Vse them Christianly 1. Maintaining the fight betweene the flesh and the Spirit 1. Pet. 2.11 Lusts doe alwayes fight against vs and therefore we must alwayes fight against them 2. Manifesting that we loue not the pleasures of our pilgrimage better than the pleasures of our Countrey for no wise man will bee so delighted with the light of the Moone as to contemne the light of the Sunne 3. Fearing pleasure more than misery because the bitter root of affliction as the Fig-tree brings oftentimes most sweet fruit but the ordinary end of pleasure is bitternesse and sorrow Now consider heere how great was the temperance of former ages in regard of outward pleasures How plaine and homely the ages before the giuing of the Law were the whole story sheweth Vnder the Law how coorse was Eliahs mantle how sparing his diet that when he had eaten the Angell came the second time and bad him eate more but our superfluity is such as we haue need of an Angel to come daily and bid vs eate lesse How coorse was the fare and diet of the new Testament in Iohn Baptist how remote from the pleasures of this life Timothy so abstinent as Paul bids him drinke no more water but a little wine for his healths sake But if Paul were to write to a number of our Timothies who are so busie with health he would charge them if they loued their health or life to drinke no more wine Such was the austerity of former ages some few hundred yeeres after the Apostles as brought a great superstition and blinde deuotion wherewith the Church and world hath been euer burthened since and could not be deliuered But now so farre is the world degenerate and gone to the contrary as the excesses and superfluities of it haue brought in euery whit as much Epicurisme and Atheisme and the true God was not more departed from in that blinde god than in this belly-god So hard it is to walke in a meane in the offers of pleasures Consider also what great losers they become that dote vpon pleasures As the foolish Fly delighted with the light of a candle regards not the heat of the flame but burnes first one leg afterward another and still takes no warning till it be wholly consumed So worldly pleasures make men first senslesse to good things then dead and deafe to admonition and senslesse of smart till they lose Religion I had almost said reason it selfe The fourth Rule concernes the season of pleasures Eccles. 3.4 There is an appoynted season for euery purpose vnder heauen a time to weepe and a time to laugh therefore there is a time when it is vnseasonable It is the Epicures fashion at all times to haue his garments white and at no time to haue oyle wanting to his head Eccles. 9.8 And of the rich Glutton to be arrayed in purple and fare deliciously euery day Luk. 16. He that followes pastime is a waster and scatterer and a gamester is none of Gods creatures God allowes him no place in heauen or earth To follow sport euery day drawes a man to as much profanenesse as Esau whose wantonnesse brought him to forgoe his time the blessing of his father the fauour of God and his owne saluation First therefore the season of worldly pleasures must not be the time of our calling in which euery man must abide They are not so good as the calling and duties of it and therefore this must not bee hindred by them Whence one aptly calls pleasure a parenthesis comming betweene our labours which hinders not but helpes the series and course of them Secondly the season of worldly pleasures is not the Sabbath When our hearts should attend the Word or be vpon it wee must not suffer our mindes to wander after pleasures When our tongues should be talking of Gods Word and speake in the language of Canaan it is vnseasonable they should bee walking and wandring about pleasures pastimes And seeing our Text hath taught vs that there is such a force in pleasures to choke the Word the taking of pleasures on the Sabbath when wee should be at holy exercises must needs bee more dangerous to distract the minde and driue out the Word
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
totall in all parts here is a new Creature 2. Cor. 5.17 as the old nature is a Leprosie spred ouer all parts This Creation is a renouation of the whole soule and man which for this worke absolutely depends on the Creator as euery creature doth And then God createth a good and honest heart 1. When the holy Ghost creates in the soule sauing faith by which a man is vnited as a member of Christ to the Head and applyeth to himselfe Christs righteousnesse For thus Faith is said to purifie the heart Act. 15.9 2. When the same Spirit inwardly mortifieth all corruptions in the soule minde will and affections and putteth in stead of them holy desires and good motions and renueth in the heart daily the Image of God which is the goodnesse and honesty of it Thirdly there must be the grace of heauenly Influence and Irrigation No ground can be good which hath not a fauourable aspect from the heauens so as both the shine of the Sunne and the showres and dewes of heauen may cherish and water it So our hearts are made good when the heauens answere the earth Hos. 2.21 that is 1. When Christ the Sunne of righteousnesse darteth the beames of his grace and fauour daily vpon our hearts to inlighten them with sauing knowledge and to warme and cherish them with influence of grace without whom wee can doe nothing nor haue any life in vs. 2. When the ground of our hearts is daily mollified and moystened by a three-fold moysture First of the blood of Christ daily sprinkled and applyed to the conscience For as the blood of beasts applyed to the roots of trees makes them more fruitfull so the blood of this Immaculate Lambe sprinkled on the roots of our hearts makes vs fruitfull Christians Secondly by the moysture of the Word of grace which as the raine from the clouds is euery way beneficiall to the ground of our hearts to mollifie them and keep them in fitnesse vnto fruitfulnes Ier. 31.33 God makes our hearts good by writing his Law therein Thirdly by the moysture of the Spirit of grace whose worke alone it is to apply y e two former namely the vertue of Christs blood and the power of the Word to the conscience for the clensing of the hart By which worke of his the heart of a dead and barren heart becomes more fruitfull than euer Egypt did by the inundation of Nilus But because all this grace of Action is imperfect in this life therefore that our hearts may become truly good and honest there needs also the grace of Acceptation The best ground is good but in part and No man can say his heart is cleane but much euill and guile will cleaue vnto it Yet where God hath begun a good worke and beholds a constant purpose of good resoluing against all sinne and to please him in all things he is pleased to behold onely the worke of his owne finger and to see vs onely in our Head in whom he beholds vs all faire and good imputing his goodnesse to vs and couering our remainders of euill in him Thus hee esteemed Nathaniel in whom great weaknesse appeared a true Israelite in whom was no guile Ioh. 1.47 that is none raigning none imputed And so hee esteemes vs also according to that we are comming vnto and shall attaine not by that we haue attained These are the Meanes whereby our hearts become good Now of the Markes whereby they may be knowne so to be And here because the heart of man is deceitfull aboue all things and euery one challengeth to himselfe a good heart which yet is giuen but to a few scarce a fourth part and a better gift is not giuen by God to the sonnes of men therefore wee will insist the longer to anatomize a good heart and discouer the seuerall passages and signes of it which in euery thing will discouer it selfe one way or other Turne it any way you will it is good and honest These Markes because they are many wee will in generall reduce them to seuen heads and consider this good heart 1. In respect of God 2. Christ 3. The Spirit of God 4. The Ordinances of God 5. It selfe 6. Good duties 7. Sinne and euill I. In respect of God it hath fiue excellent properties First it desires neerer vnion with God daily and all things shall set it neerer vnto God For it knowes that euery thing is so much the more good as it approcheth vnto the chiefe Good Dauids heart was a good heart and herein the goodnesse of it bewrayed it selfe Psalm 73.28 It is good for me to draw neere vnto God Whereas an euill heart flyes from God and keepes aloofe from him euen when it drawes neerest him in his worship Esa. 29.13 Secondly if it seeke God it will seeke him with the whole heart Psal. 119.10 which is a sound conformity of the inward and outward man directed in the seruice of God according to the truth of his Word And because it is hearty hee will vphold the worship of God and seeke him at all times morning and euening on weeke-dayes as well as on the Sabbaths out of Lent as deuoutly as in Lent not only when he is sicke but when he is well In all places in his owne house as well as in Gods House like Moses who was the same in Pharaohs Court as among Gods afflicted people In all companies a good heart is euer like it selfe and stands to God with whomsoeuer it conuerseth Paul is a good Confessor and Christian not only among the Disciples but euen those that count Religion heresie Act. 24.14 Nay it seeketh and serueth God alone if it can get no company as Ioshua c. 24.15 Whereas a bad heart doubleth with God and diuides it selfe betweene God and Mammon It can pretend seruice to Christ and blanch with Antichrist as those Samaritans that feared the god of the countrey because of the Lions and the God of the nations 2. King 17.33 It cannot pray at all times Iob. 27.7 but in affliction diligently Hos. 5.15 nor in all places neuer so kindly as when it stumbles into a Church as the Samaritans thought God would onely be worshipped in the mountaine It can frame and sort it selfe to all companies entertaine all practices either of Protestants or Papists please the most profane speake for and against good men and good things as the occasion serues Thirdly a good heart will onely and wholly stand to Gods approbation in that it doth or doth not Thus farre it lookes to men 1. To walke innocently and cut off occasion of scandall 2. To please his neighbour in that which is good Rom. 15.2 3. To acquit himselfe if hee may come to a iust Apologie and to the faces of accusers say as 1. Samuel 12.3 Behold I am here this day whose Oxe or whose Asse haue I taken c. But it lookes not to please man principally the first care
A contrite and an humble spirit such as Hannahs A woman of a bruised spirit for in such sacrifices God delighteth Because this hath griefe for want of grace and present corruption and a thirsting after God and the Well-springs of grace to which the promise of acceptance is made 2. It must be a ready and cheerfull spirit Exod. 25.2 and 35.5 The Lord will haue none to offer toward the Tabernacle but whose heart was free and whose spirit made him willing Gods Spirit being a free Spirit makes the spirit of a Beleeuer free also Hee loues a cheerfull giuer a free will-offering 2. Cor. 9. 3. It must be a sincere and innocent spirit voyd of guile and hypocrisie voyd of raigning sinne offering his worship not for shew and ostentation not couering deceit and hollownesse with a shew of holinesse For well it knowes that God requires pure hands to be lifted vp euery where and that one sinne suffered in the soule ingrosseth and eateth vp all the inward worship due to God as the seuen leane Kine did eate vp the fat 4. It must be a feruent and zealous spirit not worshipping coldly nor perfunctorily Our tongues naturally are tyed or frozen and cleaue to the roofe of our mouth but the Spirit makes vs speake with new tongues with fiery tongues with heat and feruency in prayer praises and all the parts of Gods worship Thus is God onely and truly worshipped from a good and honest heart which onely is the Temple of the holy Ghost In this Temple the Arke of the soule keepes the Manna the Word of God In this Temple the sweet Incense of praises is daily offered vpon the Altar of a pure heart In this prayers are preferred which are the breathing of the Spirit not onely for vs but in vs crying Abba Father In this the candle of faith euer burneth before God and neuer goeth out In this lastly wee haue the Oracle of God counselling vs and his Mercy-seate couering vs. But an euill heart cannot performe spirituall worship cannot pray or praise or confesse because it wants the Spirit It neuer thinkes it needs helpe to pray or serue God which is the hardest worke of a Christian neuer done without helpe from heauen It can sometimes easily speake of God hardly vnto him or to him can vse many words of prayer but wants the sighâ—s and grones excited by the Spirit Any language is readier to it than the language of the Spirit It can content it selfe with the deed done and neuer care for the Mouer or manner whereas no sacrifice did euer please God without fire from heauen kindling it It can performe bodily worship offer a thousand Rammes and ten thousand riuers of Oyle yea and the first borne of his body but cannot offer his heart nor part with his deare sinnes It is vncheerfull and heauie in such parts of Gods seruice because there wants an internall mouer he is driuen from without not drawne or led by the Spirit within and is as a Fish out of his element Prayer and Sermons are too long too many and euery thing too much this way It can pretend zeale and forwardnesse but it is in some superstitious and formall deuotions and in the meane time bee most zealous against the power and sincere practice of true piety In a word Of all the seruice and sacrifice of wicked men Salomon saith Prou. 15.8 It is an abomination to the Lord. For 1. The sacrifice is an vncleane beast and hatefull Tit. 1.15 To the vncleane all is vncleane 2. They lay it not on the Altar that is tender it not in Christs mediation 3. They want fire and feruency zeale and affection to put to it 4. They lay not their hands on the head of the Calfe confessing in the sense of sinne their owne vnworthinesse and guiltinesse How can God accept a seruice wanting these foure things The third sort of Rules concerning the Spirit of God is for Spirituall Graces These in soundnesse are a sure signe of a good heart I will instance in fiue The first is humiliation and sound inward sorrow as there is cause what way soeuer it lookes 1. If it looke to God it sees him infinitely prouoked who yet is great yea infinite in power and iustice therefore falls downe lower and oftner than Iacob before Esau to procure compassion Againe it sees that a broken and contrite heart is a sacrifice of Gods delight Psalm 51.17 It sees Gods eye euer vpon it and hath an awfull sence of his presence It sees the method of the Lord who first smites and then heales who neuer comforts such as neuer mourned nor promised a ioyfull haruest but to a sorrowfull seed-time It sees the Lord ready to dwell in a contrite soule Esa. 57.15 to grace it 1. Pet. 5.5 and to glorifie it for humilitie goes as an Vsher before honour And therfore it humbleth it selfe vnder the mighty hand of God 2. If it looke into it selfe it sees iust cause of humiliation it hath sight of his vnworthinesse sence of temptation a slauish subiection vnder a law of euill and in daily sinnes matter of daily humiliation It sees a gulfe of corruption lie so deepe as it is still in examination of the sinnes and debts and can neuer finde out the broken estate But for those it findeth it confesseth freely and yeelds it selfe into the Creditors hand and beholding his insufficiency to pay and discharge craues pardon and remission as for life and death 3. If it looke on any other thing all increaseth his humiliation It abaseth it selfe vnder all creatures sees no Toad so vile as it selfe is lesse then the least mercy but exalts Christ and his merits aboue all that heart can thinke and thinkes it happy if as a dogge it might gather crummes vnder the Lords Table It is thankfull for small things and content with any thing And the soundnesse of this grace bewrayeth it selfe 1. In that it mournes not so much for offending God a terrible Iudge as a mercifull Father not so much for feare of hell as for loue of God and Heauen 2. There will be smitings of heart for all sins small sinnes as well as great Dauids heart will smite him for cutting Sauls lappe as if he had cut his flesh and for numbring the people as if he had murdred them It will startle at vaine oathes as at periury at adulterous words as actions for secret sinnes as open because all are open to him whom we deale withall yea for faylings in good duties as well as for open and foule euils 3. Seeing tendernesse of heart is a notable meanes to preserue the goodnesse of it the good heart is soone awakened after sinne committed Iosiahs heart melted at hearing the Law read One word of Nathan to Dauid brought him to confession And it is no sooner awakened than humbled and not raised but by serious repentance But is an euill heart thus humble or rather is
it selfe to God 3. It hath no care commonly of his grounds of Religion and so runnes 〈…〉 still is wauering and 〈…〉 in what Religion he meanes to 〈…〉 betweene God and Baal and sees no 〈…〉 betweene true Religion and Popeâ—◠〈…〉 of one trumpet would make them as forward Papâ—â—â—s as now they are Protestants 4. It can pretend Gods glory and Gods ends but intend the owne ends Herod pretends to come and worship Christ but intends to kill him Iezabel can make Religion a pretext for her foulest fact of murdering an Innocent so can Papists finely in ordine ad Deum and to promote the Catholike cause raise Massacres c. 1. Sam. 2.22 Women professing great sanctity by comming to the Temple polluted themselues with wicked Priests It were a sinne to say so of holy Popish Priests and their pure Nunnes 5. It will haue a Religion for fashion or shew but loue it not promote it not no not in their owne families scarce professe it for present reproach or after-claps but zeale and forwardnesse were madnesse as Festus said to Paul and to become an hatefull Puritan They frame not their actions to the rules of Christian Religion but are loose vnsauory earthly in all their courses they will lose nothing for it Christ shall lose the glory of Heauen for them and so farre they like their Religion but they will not lose crummes of earth for his sake 6. An euill heart can make a profession of Religion and scorne the Professors reuile them as a packe of hypocrites But our Sauiour packs such out of his number saying They that are with vs cannot lightly speake euill of vs Mark 9.39 Now of the markes of a good heart in respect of the meanes by which this true Religion is vpheld And first of the Word and Sacraments The equity of carefulnesse in these stands in these reasons 1. Because a good heart cannot heare God himselfe speake nor enioy such neere and immediate fellowship with him as it desires it is most glad to enioy him through the grates of the Word and Sacraments to heare him speake by his Messenger to reade his letters and be enriched with such pledges of his loue which therein he includeth to his sonnes and daughters Thus doth a faithfull Spouse to him absent whom her soule loueth 2. Because these Ordinances proceed from the holy Spirit of God and are meanes appoynted for the sanctification of the Elect a good heart will neuer heare or reade the Scriptures nor speake of them but with great reuerence It dares not profane the sacred Scriptures vsing them vainely or wickedly as in iests playes charmes neither dares it come to the Sacrament without due examination preparation instruction correction or strength and consolation in the course of Christianity 2. Tim. 3.16 3. Because the good heart sees his continuall need it is carefull in the continuall vse of the means of grace It sees hardnesse of heart still stealing on it It discernes spirituall weaknesse and fainting of soule It feeles many conflicts of the flesh against the spirit It is acquainted with the thrusts and temptations of Satan It sees the health of the soule stand in these refreshings and the strength of the heart decaying without them as the body doth without repayre And therefore it still relieues it selfe by the Word Sacraments Prayer and the like Psalm 119.28 My heart melteth for heauinesse raise me vp according to thy Word vers 92. Had it not been for thy Word I had perished in my trouble 4. Because it conceiues God a Spirit and his Ordinances spirituall therefore in performing these it neuer contents it selfe with the outward deed alone but especially aymes at soundnesse and sincerity in the manner of doing Psalm 119.80 Let my heart be vpright in thy statutes All is out of sence and conscience not for shame fashion custome law or vaine ostentation But now in speciall for the Word preached A good heart makes great conscience of it as is great reason 1. Because it sees the Word preached only able to bruise a stony heart to tame melt and cause to tremble a secure heart as Felix Esa. 66.2 that trembleth at my Word Acts 16.24 The Iaylor came trembling and shiuering as hauing a strong Ague in his conscience Also it is of power to open a shut conscience as Dauids by Nathan 2. Because the preaching of the Word reueales the vnsearchable riches of Christ Ephes. 3.8 and brings into acquaintance with him This is the hammer by which Christ standing at the dore of the heart knocks and if any open he comes in and suppes with him Christ not onely inuites him to a feast but feeds him with his owne flesh and blood and he with Christ that is a fruitfull Hearer of the Word entertaines Christ calls him as the Church Cant. 4.16 to a feast in his Garden to eate of his pleasant things Christ is feasted when he tastes the sweet fruits of repentance faith mortification and obedience wrought by the preaching of the Word Nay it makes vs of neere kindred with Christ his father his mother his brethren and sisters Luk. 8.21 3. Because the Word preached brings in the Spirit of God with his sauing graces being the chariot of the Spirit by which hee rides gloriously into the hearts of Beleeuers God who can giue his Spirit without it ordinarily doth not He could haue taught Cornelius without Peters so tedious a iourney but Cornelius must attend Peters Ministery and while Peter was yet speaking the holy Ghost fell on them all Acts 10.44 But see it in speciall sauing graces first illumination is by preaching Acts 8.31 The Eunuch cannot vnderstand without an interpreter he must ioyne himselfe to Philip. Secondly faith comes by hearing Rom. 10.14 and by the foolishnesse of preaching God will saue them that beleeue 1. Cor. 1.21 Neither can actuall faith be without some measure of actuall knowledge Thirdly the feare of God is wrought by preaching Rom. 8.15 the spirit of feare is wrought by the Ministery of the Law shewing sinne distinctly the curse due to it and our owne guiltinesse And by the Gospell is wrought that childlike feare by the spirit of adoption by which now we feare to offend God as before to be offended and reuenged on by him Fourthly peace of conscience and a sweete ioy in God is wrought hereby Psalm 51.8 Let me heare the voyce of gladnesse that the broken bones may reioyce Lastly the Word preached brings in not onely this life of grace but that of glory Act. 11.14 Send for Peter to Ioppa and he shall speake words whereby both thou and thy house shall be saued And therefore is it called the Word of life and saluation In these and other regards a good heart is a conscionable Hearer 1. It prepares it selfe as a fit casket or storehouse to lay the Word in conceiuing it the most precious iewell and richest pearle in all the world
Dauid hid the Word in his heart Psalm 119.11 2. In sence of it owne want and the worth of the Word it preserues an appetite and hunger after the preaching of it As the babe sucks greedily the milke so it will feed heartily on this Bread of life It will be at paines for it as a babe will cry after the brest It will heare diligently without omission intermission or delay It will waite at the gates of wisdome as Cornelius for Peter Act. 10.33 We are all heere ready to heare whatsoeuer is commaunded thee of God 3. Because God speakes not to the eare onely but to the heart this heart will heare as well as the eare If God say Seeke my face the heart will make eccho and answere Thy face Lord will I seeke Psal. 27.8 4. This heart makes the whole man heare and receiue the Word first the inner man shall delight in the law Rom. 7.22 The iudgement shall esteeme it aboue thousands of gold and siluer the minde shall attend it the heart shall beleeue it the memory shall keepe and treasure it the affections shall cleaue to it and the conscience submit to it secondly the outward man shall be as conformable The eare shall heare it with reuerence the mouth shall speake and professe it the hand shall practise it and the whole man be submitted to the obedience of it as in sound health the nourishment is carried to all parts 5. This heart embraceth the whole Word saying of all as the Prophet Mic. 2.7 Is not my Word good to him that walketh vprightly First it loues the Word which reuealeth sinne accuseth and condemneth it both because it discouers sinne to be repented of and forsaken as also because it leades the sinner to Christ and sets him faster to him Secondly it applies the whole Word to it selfe as well for conuiction as consolation You shall euer see a good heart more smitten with the sharpe threatnings of the Word than they to whom they belong Meate that must nourish must goe into the stomake and bowels so must the Word that must profit vs passe thorow our affections either to humble or direct or comfort vs. By this triall many that bragge of the goodnesse of their hearts may see themselues farre off For first an euill heart cares not how farre it bee estranged from God As it flies his presence and eye so his Word also which passeth sentence on him and iudgeth him afore-hand desires no acquaintance either with God or his Word Many say as the people to Ieremy The Word of the Lord in thy mouth we will not heare The Popish Recusant stops his eare and will heare no voyce The Atheist as hee denies God in his heart so hee denies his presence to the meanes Both of them refuse fellowship with God barre out the Spirit of God and his sauing graces and wilfully debarre themselues of faith which is dropt into the heart by the eare and of the life of grace and glory Secondly an euill heart can come to heare but brings not an hearing eare But it brings 1. an heauie eare or deafe rather as many who cast themselues asleepe who would be ashamed to sleepe if a man but a little better than themselues should speake vnto them An argument of a sleepy and dull heart And can we thinke God will open that mans heart who will not open his owne eare Or 2. it brings an itching eare that cannot abide wholesome doctrine Hardly can any Minister please them hee is either too Legall in his threats or too Euangelicall in generall promises or his life too austere or too remisse Iohn fasts and hath a diuell Christ eates and is a glutton Or if the doctrine be quicke and powerfull then inquire if he bee not a Puritan for if impure wretches once so stile him then may hee be aduised better than to trouble himselfe with such a mans doctrine Or 3. it brings a stopped eare when in hearing the heart goeth after lusts or is stopped with ignorant conceits as that no such good is to bee gotten in Sermons or it were pitty all should bee true that the Preacher saith or the world was better when was lesse preaching or few great men loue preaching or frequent it much or it is no great wisedome to bee so forward as some and none are worse than such as runne after Sermons Cares also and lusts and pleasures choke and stop the passage of the Word into mens hearts that they heare it as a story or a tale but are no more moued with it than if they were stockes and stones the most dreadfull threats of vengeance pricke them not at heart Thirdly an euill heart can heare sometime with diligence and delight but will heare to know not to practise delights in contemplation but hates reformation delights in the promises of the Gospell not in the precepts of the Law or if it doe yet not in an vniuersall practice inward and outward For it is an vnfailing rule An euill heart cannot delight in the Law of God touching the inner man Oh how hard it is to binde the thoughts to conformity with Gods Law Nay a loose heart cries out of too much precisenesse Fourthly an euill heart can heare sometimes carefully but neuer truly apply For the promises and comforts of God it is readyest to apply them to it selfe which belong not to it for God feeds the impenitent with iudgement this is the part of such an heart but it lets that alone As for rebukes it heares or abides none it is loth to bee drawne to a Sermon that rebukes his darling sinnes as the people of Israel was to come neere the Mount Heb. 12.19 While it heares it is filled with wrath and enuie Luk. 4.24 saying Physician cure thy selfe yea it is ready to burst for anger as Stephens aduersaries Act. 7.54 And for afterwards they hate him to the dâ—ath that rebukes sinne in the gate and abhorre him that speaketh vprightly Amos 5.10 Hee is their enemy that tells them the truth as Ahab said of Micaiah I told you he neuer prophesied good but euill and to Eliah Hast thou found me O mine enemie And if Christ himselfe should neuer so wisely rebuke them they would lay hands on him or runne to the Rulers as Ioshua to Moses Master forbid them to prophesie In one word An euill heart pretending sound loue to preaching is an vtter enemy to sound preaching To whom I say Is Gods Word an aduersary to thee So is God himselfe Doth the Word iudge and condemne thee So shall the Lord for euer condemne thee except thou timely repent And thou that canst not endure the threatning of iudgement goe on in thy sinnes thou shalt indure the iudgement threatned eternally stop thine eare against the cries of Gods Word against thy sinnes this Word shall take hold on thee and thou shalt cry out for euer against thy sinnes and selfe and thy cry shall not
and sweet fruits Let God and man gather them and taste them For what comfort is in a fruitlesse condition by which a man must know first that the Word of God for all his hearing was neuer rooted in his soule for then it had beene fruitfull in grace It is no barren seed where suffered to root Secondly that he is an vnbeleeuer while he professeth all the Articles of Christian faith and liues among Christians For faith worketh by loue and is fruitfull Thirdly that hee is destitute of the loue of God which affection if it swayed the heart it would vnite it to the thing loued in all duties of piety If it loued God it would keepe his Commandements Ioh. 14.15 It would constraine him to fruitfulnesse 2. Cor. 5.14 Fourthly that hee is lyable to that deadly and irrecouerable fall that hypocrites come vnto whose foundation being in the sand the fall of that house is great such are the fruitlesse Hearers who heare and doe not Math. 7.24 Lastly that hee is euer vnder that heauie curse which is neuer farre off him Heb. 6.8 The earth that drinkes in raine and brings bryers and thornes is neere vnto cursing and the end is to be burned Obiect But we are fruitfull Christians We come to Church and delight to heare good Sermons We commend our Preachers loue some good men speake against common abuses pray in our families repeat Sermons reforme some euils in our selues and ours Answ. But beware you deceiue not your selues with leaues for fruits as all this is in many It is with many Christians as the Fig-tree cursed by Christ so flourishing as it deceiued Christs owne expectation whereupon it receiued sentence Neuer fruit grow on thee henceforth Therefore looke to thy selfe and to thy fruits 1. See thou bee a branch of the Vine 2. Know the truth as the truth is in Christ to cast off all sinne to resist all lusts to forsake all knowne euils 3. Walke as Christ walked 1. Ioh. 2.6 Is thy life thy actions speaches yea and thoughts squared to the Word Endeuourest thou to know further and practise the whole will of God reuealed Doest thou all duties in true purpose and constitution of heart bringing euen thoughts which are thought so free into conformity with the Word This is to be a fruitfull Christian. All other blazes and showes will but bring thee to the end of an hypocrite An hundreth fold From the fruits of the ground which is good wee come to the measure Our Lord following his comparison noteth the profiting and prosperity of the Word in a good heart by the increase of seed cast into good ground which increaseth sometimes an hundreth fold Neither speaketh our Sauiour by Hyperbole or excessiue speach but according to the maner of the best ground in Canaan which brought an hundreth fold increase Not to speake of other stories of Herodotus who writes of the Countrey of thy Cynipians that it brings three hundreth fold nor of Plinie writing of Blazacium a Countrey in Africa where the people for euery bushell of seed receiued 150. fold increase the Scripture Gen. 26.12 sheweth that Isaac sowed in Gerar a barren Countrey in comparison of Canaan and receiued an hundreth fold increase Quest. Doth euery good ground bring increase an hundreth fold Answ. No as this Euangelist shewes that there were three sorts of vnfruitfull Hearers so the other compared with this shew that there are also three sorts of fruitfull Hearers for Matthew and Marke say that the good ground bringeth fruit some an hundreth some sixty and some thirty fold Therefore all bring not an hundreth fold Quest. Why doth our Sauiour mention three degrees of fruitfull ground Answ. 1. Some of the Fathers as Augustine and Ierome say it was to note a difference betweene virgins widowes and married persons some as Theophylact apply it to Anchorites Monkes and Laickes An idle conceit as if any outward estate cōmended a man to God more then other who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no respecter of persons or as if Abraham Isaac Iacob Lot Moses Peter Iohn both married and some of them secular men did not as well bring forth an hundreth fold as any of their Vestall Virgins 2. The Rhemists in their Annotations on Math. 13 haue a brainlesse deuice applying it to the difference of merits in this life and of rewards in the life to come that virgins merit here and shall obtaine there an hundreth fold widowes sixty married persons thirty As if any estate or person could merit at all Or as if our Sauiours intent had beene to shew the difference of the Saints glory in heauen and not of Hearers in earth But 3. Our Sauiour of purpose in the other Euangelists mentioneth the 3. degrees of fruitfull Hearers for 3. reasons First to note the free disposition of Gods grace and powerfull working who euen in such as in whom the Word is fruitfull tyes not himself to a certain measure but distributes to euery one according to his good plesure For as in the same field the soile the Sun the ayre the seed the seasons are the same yet in y e fruitfull seeds some bring more tilloes some fewer some but ten graines some 40. some 60. according to the blessing of God So in this spirituall husbandry wherein the Lord is as in all other things a most free Agent bound to no lawes or obseruations Secondly to comfort encourage himselfe his Disciples Ministers who though they lose much labor in the 3. bad grounds yet y e good ground makes amends in which none are fruitlesse but if they bring not an hundreth fold yet they may 60. or 30. and if there be but a few that bring an hundreth fold they shall abundantly recompence the barrennes of many grains Thirdly to comfort strengthen such as haue not nor can attaine this hundreth fold though their endeuours be true and earnest Those that haue not attained the highest measure of grace but are in the middle sort of Christians nay suppose them in the lowest formes who bring thirty fold fruits are not to bee despised Christ neuer quenched smoking flaxe Himselfe here honours them with the name of good ground as well as those of the hundreth fold And as the Husbandman if hee see a graine bring an eare that hath neuer so few cornes in it farre vnder 100. or 60. or 30. hee reiects not nor scornes it but is glad of it and carries it into the barne So the inferiour Christian who hath soundnes with the smallest measure is esteemed of Christ and much set by Hee that had but two talents and gained but two heard as well Euge bone serue Well done good and faithfull seruant as hee that had gayned ten Math. 25.23 Quest. But why doth our Sauiour here speake only of the hundreth fold the highest degree of fruits Answ. To set before vs the ayme and scope of euery good Hearer teaching vs that A Christian man must not content himselfe
many are thus called but not chosen the latter according to purpose which is euer effectuall to the change and renewing of the heart Are without repentance That is are not changed repentance a cause of mutation put by a Metonymie for change it selfe for in God whose wisedome and power attends all his counsels can be no shadow or change therfore gifts of this kinde are vnalterable And this is the intent of the place namely to shew that though the Iewes became enemies of the Gospell and vnworthily abused the gracious blessings afforded them by God yet the Election and promise of God of calling many of them and leading them to saluation is stronger than to bee made voyd by such their vnworthinesse and the reason is because these gifts which belong to Vocation and Election are such as God cannot repent of So Augustine the Apostle speaks de donis vocatione Dei secundum propositum And the Papists themselues as Suarez the Iesuite Dona Dei sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est dona illa quae proficiscūtur ex electione vt verba proximè praecedētia indicāt Now for the reply This exposition meets with two errours of Arminius First that this place is not meant of Gods immutable Decree of Election nor of the gifts of faith perseuerance but of the Iewes restitution and calling to the communion of the Gospell whereby they take in the effect and quite iustle out the cause Secondly that these gifts and calling proceed not from Election cōtrary to the second verse of that Chapter Hath God cast away his people whom he knew before and to the 5. verse Euen so now a remnant is reserued through the election of grace and to the 7. verse The election hath attained Thompson hath two answeres to this place 1. He saith These gifts are so called in respect of the euent and end eternall life but so as in the meane time God may repent againe and againe Cleane contrary to the constant nature of God and the constant tenor of grace the characters of which are indelible 2. They are saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of God promising not of man receiuing Vaine man who will make the gifts according to purpose to reele and stagger according to the wauering and flexible will of man What Shall Gods stable counsell depend on the leuity and temerity of mans will The Remonstrants answere that though God repent him not doni sui of his gift yet man may repent doni accepti retenti of the gift receiued and held besides that God doth repent of his gifts if man abuse them as Gen. 6. 1. Sam. 15. so as though God take not away his gifts yet man may cast them away though God reuoke not yet man may reuolt and scatter those gifts Answ. 1. Thus Gods mighty power is made subordinate to the power of the creature 2. The promise of God faileth for the tentation exceedeth their strength 3. Gods wisedome giues not such gifts to such as will cast them away or to none but such as know the excellency of them The new name is not knowne but to him that hath it and hee that hath it knoweth it 4. God not onely not takes away the gifts he thus giueth but preserueth them for this is the difference between the grace of Creation and Regeneration God frames our will and makes it willing to perseuere that all the glory may be his Nothing is ours therefore boast of nothing 5. It is true that all conditions required are easily broken on our part our worthinesse being like Israels Deut. 9.6 But the Lord worketh all conditions for vs and in vs Psal. 61.7 Hee shall dwell before God for euer O prepare mercy and faithfulnesse that they may preserue him Which may better be seene by comparing these places together Exod. 19.5 with Ezek. 36.27 2. Chron. 15.2 with Ier. 32.39 Ioh. 15.7 with Ioh. 17.11 15 17. 5. Ground Whatsoeuer our Lord Iesus prayeth shall certainly come to passe Luk. 11.41.42 But Christ prayeth for the perseuerance of the faithfull Luk. 22.32 Ioh. 17.15 therefore they shall perseuere To the Proposition they answere that it is not true alwayes for Christ prayed for his enemies that his Father would pardon them but was not heard But how rash and dishonourable to Christ is this answere beside the falshood of it For 1. Was there not absolute conformity betweene the will of God the Father and the Sonne Could Christ aske or desire any thing which stood not with the will of his Father 2. Did Christ pray for all and euery of his enemies as if hee had not said that some of them sinned against the holy Ghost for whom he must not pray Math. 12.31 32. And if hee prayed for some was he not heard seeing by vertue of that prayer so many thousands were conuerted at one Sermon Act. 2.41 Surely he prayed for all his owne and was heard 3. This their answere is a meere cauill for our question is of that which Christ asketh for the Elect and not for his enemies And here they expresly graunt that whatsoeuer he prayed for for the Elect he is heard in and obtaineth Then they answere to the assumption that Christ prayed not absolutely for the perseuerance of the Saints but conditionally To this I say 1. Wee neuer read of this condition in petitioning perseuerance 2. Their Champion Thompson cha 19. denieth it saying Oratio Christi pro Petro proculdubio ex absoluta voluntate processit fuit efficax exaudita Christs prayer for Peter proceeded no doubt from his absolute will and was effectuall and heard Therefore they answere againe that it was made for Peter vpon speciall occasion I answer no 1. Christ intends his speech and prayer further then Peter Peter saith he Satan hath sought to winnow not thee but you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though as a good Phisician he applies the playster to the part affected but neglects no part of the body so Christ turnes him to Peter now most distressed and diseased hereby putting him in mind 1. of his fall to humble him 2. of his rising to comfort him 3. of his duty to quicken him Thou being conuented strengthen thy brethren 2. Christ prayed the same for all the Disciples Ioh. 17.11 Holy Father keepe them in thy Name And not onely for these but such as shall beleeue in their Word to the end of the world vers 20. Obiect But Peter failed in faith for the present for all that and so may Beleeuers and by that word failing in faith wee say Christ signified onely actum finalem and so notwithstanding the prayer of Christ Petrus mortaliter peccare potuerit he might sinne vnto death Itaque defecit fides non defecit Thomps ibid. Answ. 1. Augustine vnderstood better then hee what it is to faile in Faith namely not to perseuere vnto the end And therefore hee that is wholly cut off for a time perseuereth
regard of Christ. 276 Reioyceth more in Christ than in all worldly ioyes 4. reasons 277 Giueth it selfe wholly to Christ who hath giuen himselfe wholly to it 278 Maketh in it selfe a sweet roome for Christ and how 279 Conformeth it selfe wholly to Christ. 280 Carefully embraceth Gods ordinances 4. reasons 321 Maketh great conscience of the Word preached 3. reas 322 Is very conscionable of the Sabbath sixe reasons 329 Honoureth the Ministers of God foure reasons 337 It will be helpfull to them foure wayes 341 It doth good duties wisely fiue reasons 359 It doth them humbly three reasons 360 It doth them heartily three reasons 361 It doth them abundantly foure reasons 361 It doth them vniuersally three reasons 362 It doth them constantly fiue reasons 363 It carryeth it selfe against sinne in fiue actions 365 It is a fruitfull heart foure reasons 383 It is the essentiall difference betweene a good man and an hypocrite 374 It is called an honest Heart and why 262 It seeketh approbation from man three wayes 273 An euill Heart affecteth God more in his gifts than in himselfe 275 An euill Heart for all his shewes groweth not 4. reasons 311 An euill Heart faileth fiue wayes in hearing 326 Senslesse Hearer his misery in fiue things 13 Hearers duty towards the seed of the Word in 4. things 28 Hearers and hearts compared to the highway-ground in three things 33 Carelesse Hearers the worst of hearers 34 Hearers compared to stony ground in fiue things 62 Bad Hearers may goe farre in Christianity as in foure steps or degrees 66 Bad Hearers moued to heare for foure reasons 67 A good Hearer heareth for afterwards three reasons 156 Foure sorts of Hearers reproued 161 Heauenly mindednesse discerned by sixe signes 310 Conscionable Hearing is in fiue things 324 Helpes to cast our care vpon God fiue 187 Helpes to the patient enduring of the Crosse sixe 416.418 To Hold out in grace prouide three things 122 Hinderances of spirituall growth 5 preserued by patience 408 Sound Humiliation looketh 3. wayes at once 289 Hypocrites why they goe so farre three reasons 71 Hypocrites fall from fiue things 136 Hypocrites why they fall from all goodnesse foure reasons 137 I Ignorance now excuselesse 18 Illumination necessary to a good heart for fiue reasons 291 Illumination tryed to be sound by foure rules 80 Instances of such as come short of them who fall short of saluation 71 Instances of most lawfull things vnlawfully abused seuen 165 Instances of most needfull cares thrusting downe vnneedfull fiue 188 Instances how riches hinder the practice of the Word sixe 196 Ioy examined in the 1. Ground 2. Matter 3. Measure 4. Companions 85 Ioy of Gods people in seuen things 240 K Kinds of good fruits sundry Inward Outward 380 Knowledge if sound hath three ends 81 Soundnesse of Knowledge examined by fiue rules of triall 88 L Lusts compared with thornes in fiue things 147 Lusts of any kinde cherished spoyle the worke of the Word for foure reasons 149 M Manna compared with the Word in sixe things 1 Manner of true prayer in foure things 303 Right Manner of vsing pleasures in foure things 244 Markes to know an hard heart by sixe 114 Markes of a man soundly rooted in the profession of faith three 128 Markes to know distrustfull cares by fiue 177 Marks of a man in whom the World choketh the Word fiue 199 Markes of a man in whom pleasures choke the Word seuen 231 Markes of a good heart in generall reduced to 7. heads 272 Markes of soundnesse of knowledge sixe 292 Markes of sound faith sixe 295 Markes of a good heart in respect of it selfe sixe 345 Marriage abused how 167 Marriage betweene God and man neuer broken 427 No certaine Marke of the child of God willingly and ioyfully to heare Sermons 121 Matter of spirituall prayer especially for three things 303 Meanes to lay the Word in our hearts sixe 61 Meanes of a soft heart fiue 116 Meanes of sound moysture fiue 126 Meanes to vphold vs in triall seuen 142 Meanes to keepe our hearts as good ground in good kilter three 153 Meanes to set the Word aboue the weeds of lusts fiue 154 Meanes to lay vp the Word for afterward foure 162 Meanes to heare for afterwards foure 163 Meanes to rid our selues of carking cares foure 186 Meanes to attaine goodnesse of heart two in generall 268 Meate and drinke many wayes abused 165 Ministery the dignity of it 25 Ministers must goe forth to sow three reasons 26 Ministers must sow onely their Lords seed and all their Lords seed 27 Ministers sent for foure ends 338 Meanes to keepe men from withering sixe 106 Motiues to carefull hearing foure 40 Motiues to watch against Satan in hearing three 59 Motiues to labour for soft hearts foure 116 Motiues to lay vp the Word for afterwards foure 162 Motiues to rid our selues of worldly cares fiue 183 Motiues to moderation of mind in seeking and hauing riches fiue 203 Motiues disswading the pursuit of pleasures sixe 225 Motiues to carry our selues Christianly through our pleasures three 251 Motiues to sincerity of heart three 354 Motiues to get the goodnesse of heart fiue 371 Motiues to aspire to the highest pitch of grace fiue 398 Motiues to prouide our selues of patience three 411 Moysture of grace the kinds 120 Moysture of grace is of 1. Vnction 2. Compunction 123 N Newnesse of heart in foure principall faculties 345 Notes to know whether Satan hath robbed thee of the Word or no three 60 Notes of a man withering in grace sixe 101 Notes of sound knowledge foure 122 Notes of a man rooted in the doctrine of faith three 125 Notes of a man soundly rooted in the grace of faith fiue 126 Notes of a good heart in respect of the Spirit of God reduced to foure kinds 281 O Obiections against diligent hearing the Word answered foure 4 Obiections against the persâ—uerance of Saints most of them preuented and answered 438 Obiect of perseuerance 420 Occasions of doing good to be apprehended 7 Many Offended at the Word sundry wayes 138 Offence not to be taken when we see great Professors offended at the VVord 141 Outward effects of a good heart in respect of true Religion fiue 317 P Patience necessary to fruits of grace sixe reasons 407 Patience what 405 Patience strengtheneth a Christian three wayes 412 Parables what with their distinction 9 Parable of the seed hath a twofold scope 16 VVhy our Sauiour spake so much in Parables 4. reasons 10 Peace with God and man a fruit of the Spirit 298 Persecution differeth from other sufferings in three things 128 Persecutors in dreadfull estate three reasons 38 Persecution inseparable from Christian profession if sound foure reasons 128 Persecution compared to the scorching of the Sunne in foure things 131 Persecution distastfull to nature 136 Persecution tryeth who are sound 140 Perseuerance what it is 419 Pleaders for some one sinne or lust answered 153 Pleasures earthly not all condemned sixe reasons 218 Pleasures
priuiledge aboue the other 4. The similitude is absurd and vnreasonable vnlesse they will say that God hath no more power ouer a man than a Master hath ouer a boy He may say what hee cannot doe and intend what hee cannot performe because he cannot giue the boy a disposition which God can who cannot say more than he can doe Besides they will not denie but the Lord can and doth put out another manner of power in conuerting and containing in grace than the Master can in teaching and informing a Scholer for the Master doth but stirre vp naturall faculties God createth supernaturall Lastly it were happy if Schoolemasters were so happy in their teaching among whom all that are taught learne not But here all that are taught of God doe come vnto Christ Ioh. 6.45 2. Ground taken from the straite coniunction or marriage-band betweene God and his people betweene Christ and the Christian soule This necessarily inferreth perseuerance in grace Hos. 2.19 I will marry thee for euer vnto my selfe in truth in mercy and in faithfulnesse The Lord marries vs neuer to depart This espousall is twofold One by the outward couenant so all and euery of the Iewes were espoused to God The other by inward and powerfull operation so not all the Iewes but the Elect among the Iewes are espoused to him as Rom. 9.24 These espousals cannot bee dissolued but those may Obiect 1. The Lord marries himselfe for euer but the bond is broken on our part Answ. Then is it not for euer if the bond be broken Obiect 2. Thompson answereth the place that all such promises habent annexas conditiones quibus suspenduntur quarum praestatione determinantur so the Arminians That is onely promised which on Gods part is to be performed but on our part the condition is required that we repent and depart not from him Answere 1. Contracts of marriage vse not to be conditionall but simple and absolute else it is no binder 2. It is true this condition is implied and required of vs that wee beleeue repent and neuer depart for who can perseuere in faith or repentance that wants them But 1. this condition is not an antecedent or cause of the contract but a fruit and effect of it 2. It is the Lord himselfe that maintaines this condition in vs As he will not depart from vs so hee puts his feare into our hearts not to depart from him And in that hee will not depart from vs wee shall not depart from him For then wee depart when his grace first departs from vs. Therefore Dauid prayeth Vphold mee O Lord and I shall bee safe In a word Christ alone performes all this condition to his Church Ephes. 5.25 26. he makes her formes her cleanseth her and saueth her Obiect 3. To auoyd this place they adde that these promises are of temporall things not spirituall not eternall Answ. Vnder temporall things spirituall are promised as we see in vers 20. I will marry thee that thou maiest know the Lord And so the Apostle applyeth it Rom. 9.25 3. Ground taken from the coniunction of Gods Power and Will which is a strong ground of perseuerance 1. Pet. 1.5 Wee are kept by his power vnto saluation Obiect By faith saith the Apostle not in the faith Answ. Yes therefore in the faith the Israelites were led thorow the Wildernesse therefore were kept in the Wildernesse Noah was saued by the Arke therefore both the Arke and himselfe in the Arke were saued Esa. 63.1 The Lord Omnipotent mighty to saue 2. Tim. 2.12 He is able to keepe that which I commit vnto him 2. Cor. 1.21 It is God who stablisheth vs. Obiect True God cannot bee ouercome hee is able to make vs stand Rom. 14.4 but wee are weake and quickly ouercome Answ. That God cannot bee ouercome yet wee may is false for because he is able to make vs stand wee shall bee established Rom. 14.4 Obiect A posse ad esse non valet argumentum It is no argument He can therefore it shall bee so Hee can make Christs body in mo places at once therefore it is so Answ. It is weake indeed where Gods Power is abstracted from his Will and Decree But ioyne his Will to his Power and it is a sound argument What God can doe and will doe shall bee done From both which resulteth that strong Bulwarke of this cause Ioh. 10.28 My Father is stronger than all and none shall plucke his sheepe out of his hands Arminius answereth Quamuis rapi non possunt dum sunt oues non sequi tamen eos non posse desinere oues esse aut è manu Patris transfugere per peccata They may cease to be sheepe and wander away by sinne Ans. 1. This is an idle begging of the question for what doth Christ promise in all that place but because they heare his voyce and follow him and none shall plucke them away therefore they shall neuer cease to be sheepe And if they bee neuer plucked away while they are sheepe they shall abide long enough euen till Christ haue giuen them eternall life so long shall they be sheepe 2. If the power of the Father be superiour to all power of the Enemie as the Text affirmes then it is aboue all tentations and suffers no power to make them of sheepe no sheep 3. Though the sheepe be weake and straying of themselues yet they haue a good Shepheard whose office is to keep his sheepe and rescue them from the Lion and Beare as Dauid and to leade them in the paths of righteousnesse that they erre not from the Fold Psal. 23.3 Therefore vainly say they they may slinke out of the Fold and out of the Fathers hands though none can plucke them Besides though these sheepe be in themselues mutable and foolish yet by Gods power they are preserued from totall mutation or change Obiect Ezek. 34.16 Answ. Iudge betweene cattell and cattell and distinguish of sheepe Some are so onely by externall profession rather goats in sheepes skinnes as ver 17. and Math. 10.6 and 15.24 Others are true sheepe inwardly marked for Christs by inward sanctification Those may be exposed to many calamities but shall neuer perish as in the last verse of the Chapter as the other may vers 16. and be fed with iudgement 4. Ground Rom. 11.29 The gifts and calling of God are without repentance Where first the explication then the replication By gifts are not meant corporall naturall morall not all spirituall common to good and bad no not all speciall gifts proper to the Elect for some not being of the essence of faith and vnion with Christ may be lost But heere are meant the gifts of Election and of effectuall calling such as faith hope charity remission of sinnes iustification repentance perseuerance in grace and glorification These are irreuocable gifts The calling of God There is a two-fold calling one ineffectuall the other effectuall the former according to meanes not flowing from Election for