Christian because hee knowes that without faith nothing is pleasing to God lookes especially to grow in faith And knowing that pure loue must flow from faith vnfained hee seekes to grow vp in feruent loue of God of his Word of his Image of his children and all holy things And because humility is the foundation of all good graces he layes a good ground there and builds all vpon it And because he cannot be zealous as Iehu who still followed the vile sinnes of Ieroboam his father he growes most in most inward hatred of his most inward and secret corruptions Thus whereas a barren tree stayes in leaues and showes hee as a good tree growes to bring the best fruits euen the best and most sound and shining graces 3. Examine thy selfe in what measure thou growest A sound growth is filled with fruits of righteousnesse laden with the fruits of the Spirit Ioh. 15.8 Herein is the Father glorified that ye bring much fruit And sound growth is in euery part in euery affection and in euery grace But the growth of an hypocrite is two wayes peccant 1. It is delicate 2. It is partiall It is delicate He will professe and reforme so farre as he list but will keepe a brothers wife or spare some Agag or hold some sweet morsell vnder his tongue He may and will amend many faults but some one or other he reformes not nor wil reforme Whereas were the growth sound it would conscionably respect all the Commandements it would somewhat reforme all sinnes it would striue to bee vnblameable in spirit soule and body 1. Thes. 5.23 Againe it is partiall and so the hypocrite deceiues himselfe two wayes 1. Sometimes hee growes in the profession of faith not in the grace of faith as it is noted by Christ of certaine Disciples that they beleeued not Ioh. 6.64 Many pretend faith when they are without feeling without application 2. Sometimes on the contrary he rests in a supposall of faith without the profession of faith Now his policy is his Religion Against both these deceits see thy faith and profession grow alike and bee able to say with the Prophet Psal. 116.10 I beleeued therefore I spake and with the Apostles We cannot chuse but speake what we haue heard Indeed somtime the child of God may haue faith in the heart and not profession in the mouth but that is either in the beginning of grace as Nicodemus or in tentation as Peter for feare or Gods desertion till Christ looke backe againe 4. Examine thy affection in growth Growth in grace is vnlike the growth of nature In nature the more a thing growes the higher it is in grace the lower the further thou growest the more humble thou art And why 1. Because no grace outgrowes humility which is planted before any other 2. He that is more growne sees more cleerly his want of growth and is humbled in his want as the poore man Mark 9.24 I beleeue Lord helpe my vnbeliefe and as the Apostles Luk. 17.5 Lord increase our faith 3. This spirituall pouerty keepes him hungry and he will grow still till hee be best at last Contrariwise vnsound growth sees not his vnproficiency in growth and so is proud of that hee hath and quickly growes to saciety and security and thinkes himselfe growne farre enough 5. Dost thou continue in growth euen in opposition and to the conclusion As 1. Doth grace grow against nature whē nature pleads peace profit and perswades it is no wisedome to be meddling when flesh and blood saith Master pitty thy selfe This is a signe of soundnesse when nature takes one part and the Word another now the Commandement preuailes for an hypocrite abides no thorow-mortification 2. Doth thy faith grow against thy feeling An hypocrite may bee perswaded of Gods fauour for the present while hee feeles a flash and sudden gleame but if that flash be gone his faith is gone because his feeling is But faith is sometimes at defiance with feeling It is the euidence of things not seene and will hold his perswasion against sence If Iob feele God killing him yet his faith will trust in him And Abraham will hope against hope Rom. 4.18 3. Doest thou grow in this frozen and wintrous time so stormie and blustering against sincerity Doest thou flourish like a greene Bay-tree in the winter of this age in want of encouragements and example This is necessary For an hypocrite may seeme to grow in the Sunne and peace of the Gospell but hardly shares in the scorne and contempt of it Some selfe-respect may hold him in a while but hee hardly growes in the want of Discipline and in termes of liberty Lastly doest thou continue in growth and fruits A whistling winde makes rotten fruits come tumbling downe though they seeme beautifull so is tribulation to glorious Christians it makes all the fruits of hypocrites fall off and come to nothing But in sound growth of grace not so much as the leaues wither or fall off Psalm 1.3 because there is a continuall supply of moisture of grace a Well flowes in his belly to eternall life Iob for all his trials will perseuere in his vprightnesse And if Satan shall winnow as wheate Christ shall pray that thy faith and fruits faile not These are sure notes of triall whether our growth be sound and gotten beyond that of hypocrites noted in the Text. It stands vs all in hand to try our selues whether we be sound in faith and not to content our selues with profession or outward reformation If Reprobates be before vs where is our comfort what our portion If Herod heare and bee damned if he doe many things reuerence Iohn and the like and thou heare not reforme little or nothing contemne the meanes c. what canst thou thinke will become of thee Lastly what comfort can it be to come behinde the diuell who beleeues and trembles or Iudas who confesseth his sin makes restitution and seemes to be gracious It withered away because it lacked moisture HAuing spoken of the successe of this seed cast into the stony ground in the commendable hopes it gaue in the beginning Now we proceed to the lamentable and dolefull successe in the conclusion with the reason of it both in the words now read vnto you 1. It withered away 2. Because it lacked moisture But that which our Euangelist here shortly setteth downe as the reason of this withering wee haue more at large in the other Euangelists who being laid together affoord vs the causes in this order Some are Inward 1. Positiue hardnesse stoninesse 2. Priuatiue want of 1. Moysture in Text. 2. Earth Mar. 4.5 3. Roots vers 6. ibid. Outward Persecution Math. 13.21 Tentation Luk. 8.13 First of the withering of these glorious Professors then of the causes This withering is a falling away but not all at once but by little and little as a leafe loseth his greennesse and flourish and withers by
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
shall be great Vse 1. See hereby the nature and end of persecution it tries who are sound and puts a difference betweene such as peaceable and calme estate cannot distinguish In a faire and calme day Apples and Peares on a tree seeme all sound and good but a blustering storme or tempest makes difference betweene those that are sound and such as for want of moysture fall off iust so it is in the stormes of the Church Persecution is like a mighty winde which discerneth betweene wheat and chaffe that before lay quiet together in the same floore it shakes not the wheat but blowes away the chaffe And as the furnace consumes the drosse but refines the gold so doth the furnace of affliction We are now all shuffled together the hypocrite with the sincere-hearted Christian but to end this poynt with our Sauiours instance as the heate of the Sunne and summer discouers barren dry and stony soyle frō good ground so the scorching beames of persecution shall discouer barren husky and empty hypocrites from good and fruitfull Hearers And thou art that indeed thou art in triall A man in peace may personate and disguise himselfe as Ieroboams wife going to the Prophet seeme another but affliction for the Word will vncase him Peter was not the man in triall hee vaunted to be when he would dye with Christ. And the winter-weather of affliction for the Gospell will discouer who be the Swallowes that will take their summer in the Church but in the winter of it take them to their wings Vse 2. Let vs not take offence when wee see forward Professors offended at Christ and shrinke in triall but make account that some such must forsake vs. For all are not of the Church that are in the Church Some are tyed onely by a thred of externall profession to the members that are not vnited to the Head by the band of faith these must fall off and wither Let Hymeneus and Philetus two great lights fall away lose their shine in the firmament of the Church yet the foundation of God abideth sure And if we see some shrinke before the wetting and in dayes of peace and protection of the Gospell white-liuer'd and ready to deny their profession at the breath of a silly Damosell that the frowne of a Superiour a word of reproch a feare of change shakes off their leafie profession let vs not maruell if many of them would deny Christ in triall rather than dye with him Vse 3. Let him that standeth take heede lest hee fall And the rather because 1. Our nature is prone to defection or backsliding 2. Neuer was there more defection either in Doctrine or manners then at this day 3. When wee see others slide backe we are too soone moued and offended So as the best need continuall exhortation and admonition to beware they fall not away from the grace of God Else would not our Lord haue still beaten on this poynt with his Disciples who for all his warning of them when it came to the poynt forsooke him and fled Now the meanes to vphold vs in tryall from falling are these 1. Meditate much and often of such Scriptures as foretell persecution for the Name of Christ and call to minde the examples of such as haue valiantly endured the losse of temporals and ioyfully suffered the spoyling of their goods the forgoing of liberty and life for Christ c. Especially reade diligently the whole 11. Chapter to the Hebrewes 2. Cast the costs of thy profession Thinke it not enough to heare and receiue immediatly and reioyce yea and beleeue and grow But know thou must not onely beleeue but suffer for his sake The seed that is immediatly receiued must endure an hard and sharpe winter before it can come vp kindly He that forecasts onely the pleasure and ioy of his Religion and not the sorrow losses and crosses of it is like the foolish builder that thinkes hee can finish a building with so little charge as will scarce serue to lay the foundation Paul knew and made account that bonds and imprisonment abode him euery where and so must thou 3. Labour for soundnesse of iudgement and sincerity in affection in receiuing the Gospell A sound iudgement in matters of faith to beleeue firmely and distinctly the truth of Religion must goe before vndanted confession 2. Cor. 4.13 I beleeued and therefore I spake Rom. 10.10 Wee must beleeue with the heart vnto righteousnesse before wee can confesse with the mouth to saluation This is the rooting and stablishing in faith which shall abide Then for the second sincere affection is onely blessed with continuance when we bestow the chiefe affection of our heart vpon it euen our principall loue and our chiefe ioy and delight For this is a cause why this bad ground failes not so much the dislike of Religion as the liking of other things better and the not receiuing of truth in the loue of it is a cause why many are giuen vp to beleeue lies 4. Purge thy heart from the raigne of corrupt lusts Weed out sinfull desires labour in mortification and selfe-denyall get further power to dye vnto sinne get out of the loue of the world and the things in it resolue against selfe-loue that in case of confession thy life may not be deare vnto thee Else shall not all thy wisedome or ciuility or learning keepe thee from backsliding For if the Apostles themselues who professed they had left all to follow Christ yet shrunke in tryall how shall they stand that come with hearts thrust full of the world and earthly desires 5. Labour to finde full contentment in the good things of the Gospell Thinke it full happinesse to enioy naked Christ. Esteeme peace of conscience aboue all worldly peace Account the fauour of God the ioy of the holy Ghost the sweet hope of the pleasures of Gods right hand and the treasures of a better world worth all thou canst giue in exchange and aboue all that may be compared with them This will make thee with the wise Merchant fell out thy selfe and forgoe all for the Pearle and goe away reioycing 6. Examine thy heart how it stands affected in lesser trials now in the peace of the Church If it shrinke in smaller trials I must not looke to trust it in greater If now it will not endure the threat of a Superiour the feare of losse the dread of dis-fauour If it now shrinke from good men because of their troubles and sufferings which are their crowne if thou canst ioyne with the times in disgracing men fearing God assure thy selfe if greater trials come thou shalt be giuen vp to greater delusion and Apostasie 7. Because to stand in persecution is a worke aboue naturall strength and ascribed to the holy Ghost to stablish men to this triall and strengthen them to all patience with ioyfulnesse Col. 1.10 We must pray the Lord not to leaue vs in tentation but preserue
sand and the fall is great how needfull therefore is it for vs to bee fully settled and rooted in our grounds of Religion Quest. How shall I know I am thus rooted in the Doctrine of faith Answ. By a spirit of discerning which enlightens the minde and supplies euen to simple ones a sharp insight and cleernesse of iudgement through vse of the Word in all needfull matters of saluation For faith brings in the Spirit which leads into all truth and the eye-salue still cleering the sight more and more 2. By building our hearts on this foundation and that is by beleeuing it for thus it is a foundation not in it selfe onely but vnto vs when by faith we are coupled and knit vnto it 3. By growing vp on that foundation and yeelding obedience vnto it This note our Sauiour giues Math. 7.24 He that heareth these words and doth the same is a wise builder that layes his house on a Rocke c. Secondly looke well to thy rooting in the grace or gift of faith Content not thy selfe with any thing but onely that faith which is called vnfained 1. Tim. 1.5 and the faith of the Elect Tit. 1.2 This is the faith by which the iust shall liue Hab. 2.4 Quest. What is the rooting in the grace of faith Answ. It is a sound worke of Gods Spirit whereby the heart attaines a true assurance and perswasion of remission of sinnes and the fauour of God in Christ. A worke of the Spirit because no man is borne a Beleeuer but new borne A sound worke for true faith is no empty or windy thing but a subsistence and ground without hollownesse and deceit as all the speciall workes of Gods Spirit in the hearts of the Elect are A true assurance and perswasion because many are deceiued by a temporary faith by blind hopes of mercy at the last by colours either of ciuill honesty or religious performances are misse-led with the example of such as they admire for wisdome place or power and mistake a conceit for faith that because they be not so ill as they were wont to be they be as good as they need be But this man out of good grounds riseth to good assurance Quest. How may I know my selfe soundly rooted in the gift of faith Answ. By fiue notable effects of it 1. Sound affection to Iesus Christ prizing him aboue all the world and counting all but dung in comparison in so much as our life is not deare vnto vs but as Paul wee dare dye for him And this affection is alway ioyned with affiance in Christ or holding fast our assurance by him For as God will still owne his people euen in the furnace in the deepest trouble so must they owne him Zech. 13. vlt. yea when Christ may seeme to withdraw and neglect them as the woman of Canaan Abraham rested in the naked promise and beleeued aboue hope Rom. 4. so must we not hasting to euill meanes in the want of good Esa. 28.16 He that beleeueth shall not make haste 2. If it purge and renue the heart from all kinde of sinnes especially secret and inward Till faith come the heart is full of raigning guile and deceitfulnesse and hollownesse cannot hold out but faith purifieth and garnisheth the heart as a Temple So faith and inward purity grow together 3. If it keepe the heart humble and hungring For it is a light in the bowels causing a man daily to see his sinne more cleerly and to seeke pardon for it in Christ casting it out daily by confession and godly sorrow and still it hungers after righteousnesse insatiably 4. If it be ioyned with good conscience These two goe vndiuided Now a good conscience being perswaded of Gods loue in Christ first excuseth the man that his sinnes are pardoned and then in way of thankfulnes hath respect to all the Commandements and endeuoureth obedience to all Also it hateth feareth and auoideth all sinne because it offendeth God 5. If it be a shield enabling thee to withstand the tentations of Satan and such as runne with thy owne naturall inclinations now it is well grounded That faith which shall stoutly withstand all sinne in time of prosperity shall preuaile mightily against all troubles in time of triall But if thy faith giue thee vp to bee led away to vanity or any ordinary preuailing sinne now in the time of peace suspect it trust it not for time of triall Such as fall from the Religion of God when times of change come being led away either by the seduction of deceiuers or persecution of Tyrants are such as shall finde by examination that the faith they pretended was neuer of power against some knowne sinne and so was neuer strongly rooted in Christ. This faith thus qualified is strongly rooted Cast it into the fire it will come forth purer than gold 1. Pet. 1.7 And when the best faith of hypocrites forsaken of carnall helps on which it stayed it selfe shall proue drosse and be consumed this faith shall set the Christian on a rocke safe in the middest of stormes and waues of aduersity Thirdly looke to thy rooting in the profession and holding forth of thy faith For faith well rooted will breake forth in confession profession and defence of Gods truth 2. Cor. 4.13 I beleeued and therefore I spake and Act. 4.20 We cannot chuse but speake say the Apostles Quest. How may I know I am soundly rooted in the profession of faith Answ. 1. If policy or feare hinder thee not from the profession of the truth by day Many cast themselues into the night with Nicodemus as if it were a worke of darknesse to professe the light Common faith holds it no wisedome to be so forward pulls in the tender horne if any scornes losses or oppositions be abroad Carnall reason swayes against it Master pitty thy selfe it shall not bee so vnto thee Carnall friends easily perswade a man not to bee too busie The feare of a chaine or the wrath of superiours quite blast it 2. If by these cold and pinching times thou abate not thy affection or loue to God his Word and his children 3. If thou gettest courage yea and aduantage by opposition as a strong tree is stronglier rooted for shaking winds Whereof we haue an example Ierem. 36.32 When the profane King had burnt the Booke Ieremiah caused the same to be written againe with many moe words The more euill men oppose holy Doctrine concerning holy life and the worship of God for matter manner time c. the more godly men will iustifie and maintaine it This confession is an acceptable thing to Iesus Christ and honourable and Christ lookes for it Math. 9.28 saying to the two blind men Doe you beleeue that I can doe it Not that hee was ignorant of their faith but for them that were present he would haue them confesse him plainly shewing that it is not enough to beleeue with the heart but confession
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
gather these worldly things together let him bee sure these distrustfull cares haue stuffed his heart Ordinary and warrantable care rests on good and allowable meanes But he that by lying swearing fraud iniustice deceit in measures or waights by vsurie or the like meanes can helpe himselfe his care and course is wicked and damnable 5. It is a choking care if a man neglect the seruice of God prosper not in grace profit not by Gods Word thrust the worship of God out of dores or seldome or slightly or coldly or formally performe these duties or if a man fall backe from good motions good purposes good beginnings he may iustly suspect himselfe that inordinate and inferiour cares haue seazed on his heart and waged warre and preuailed against the cares of heauen and a better life In a word when a man more imployes himselfe about them than will stand with keeping his heart vnto God now they are chokers These are the cares heere called thornes The effect of them is to choke the seed of the Word Where consider two things 1. How they choke the Word 2. The vse that is to bee made thereof For the first They choke the Word 1. Before 2. In 3. After hearing Before hearing two wayes 1. In that they hold men away and keepe them from the preaching of Gods Word Luk. 10.40 While Mary was set at the feet of Christ hearing his gracious words Martha incumbred her selfe about many things c. Her care and loue in entertaining our Lord Iesus himselfe was excessiue and immoderate and hindred her from hearing his Word out of his owne mouth The same was the cause why those vnthankfull ghests inuited to the Kings Supper Luk. 14.18 they all made excuses their inordinate care about Farmes Oxen and Families suffered them not to come when they were called So now especially on a weeke-day numbers keepe away from this Exercise because the desires after the world haue eaten out the desires and care of Gods Word They cannot let their businesse and seruants would bee idle and I know not what Whereas a man might name some places of idle resort where they let ten times so much in a weeke 2. If they doe come yet these cares hinder their prayers and preparation and therefore their profitable hearing They that cannot pray well cannot heare well Now prayer is a lifting vp of the hart vnto God but these presse it downe and are as so many heauie stones hanged on the wings of our prayers In hearing they hinder two wayes also 1. When men bring their businesse in their brests with them they are casting and tossing with themselues and plotting their owne imployments and this hinders both attention and vnderstanding and affection without all which the Word heard is vnprofitable 2. These inordinate cares keepe out and barre out the chiefe duties of a Christian that there can hardly bee entrance for them or at least very shallow rooting As we shall see in some instances 1. The Word in the daily preaching of it labours to confirme and increase faith and confidence in God it bids vs beleeue and trust in the Lord for all supplyes Psalm 37.3 5 7. But these cares lodged in the heart choke all these precepts will not suffer vs to trust God with our selues but will take his care into our owne hands and will beleeue and trust him no further than wee see him or haue a pawne from him 2. The vse of Gods Word as it is from heauen so it is to draw vs to heauen and lift vp the minde to heauenly things when it vrgeth vs to seeke things aboue where Christ is and perswades vs to pull our thoughts from things below and set them on things within the Vaile But these cares nourished in the heart choke all such exhortations for they wedge downe and stake downe the soule into earth and earthly things they will care for heauen when they come there but for earth while they are here 3. Gods Word in the powerfull preaching of it opposeth and beateth downe the vnlawfull and vnconscionable seeking and meanes of getting the things of this life It condemnes to hell all vniustice and fraudulent dealing and all heaping and holding the least piece of wicked Mammon But where these thornes are nourished all these denunciations are choked they will set the tongue on lying and swearing the hands on coozening and deceiuing the whole course on vsurie oppression and all is fish that comes to net Thus where the world is taken in the Word is shut out or choked After hearing also these thornes choke the Word so the Text saith and afterward or after they are gone the cares of the world enter in againe and as a wedge driues out all before it Many come from their earthly businesse and heare with affection and may hold it for a while but at last the throng of their businesse and cares of the world conquer the Word and driueth it both out of their memory and practice For the memory see Exo. 16.3 When Israel was without food in the Wildernesse and knew not how they should sustain thēselues their wiues children they begin to scorne and take on against Moses and Aaron Oh that we had dyed by the hand of the Lord in Egypt Why What was the reason Had they not many promises from the Lord of his care and prouidence for them Nay did they not see the hand of the Lord for them in that mighty deliuerance thorow the sea in the pillar of a cloud by day and of fire by night in that extraordinary sweetening of the waters of Marah not many dayes before chap. 15.25 Did not that promise yet sound in their eares vers 26 But these distrustfull and distracting cares choked presently the remembrance of Gods promises and of his great blessings bestowed on them For the practice we see it euidently in the young man who presently lost Christ and all because he had great possessions both in his hand and heart Vse Seeing these worldly cares doe thus choke the Word in vs let vs alwayes remember the counsell of our Sauiour Luk. 21.34 Take heed lest your hearts be oppressed with surfetting and drunkennesse and the cares of this life and that Day take you vnawares Then the cares oppresse vs when they dul the mind and make it heauie and vntoward to the loue and consideration of heauenly things We must striue in casting off these cares which our naturall loue of the world inuites and pulls vpon vs. Motiues to rid our selues of them 1. Because they are the cares of the world that is of worldly things and worldly men and Christians must haue another care This is our Sauiours reason Math 6.32 After all these things doe the Gentiles seeke Now there ought to be a great difference betweene the cares studies indeuours and delights of Christians and Heathens For we haue not receiued the spirit of the world but of God
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
without which nothing can please God Heb. 11.6 No action speech almes prayer hearing preaching all without it is defiled and sinne and the labour lost 4. Faith is the comfort and strength of Christian life no loue no ioy in Christ before he bee beleeued and apprehended 1. Pet. 1.8 No hope for hereafter if faith beleeueth not no peace with God till wee bee iustified by faith Rom. 5.1 No boldnesse in prayer till by faith wee can call God Father no strength in tentation no ioy in affliction no comfort in death till faith haue gotten Christ his victory his strength his life then the bands of tentations afflictions and deadly things dismay him not 5. Faith opens heauen and makes way to see things within the Vayle to obtaine by the prayer of faith the wealth of heauen yea and the glory of heauen for the end of faith is saluation Whereas an vnbeleeuer shuts heauen against himselfe Reuel 21.8 Without shall bee vnbeleeuers If weaknesse of faith shut Moses out of earthly Canaan much more must want of faith shut men out of heauenly Canaan Therefore a good heart labours for soundnesse of faith and the rather because much faith is counterfeit and many things are taken for it and there is no better argument of a good heart than to cast out deceit from faith lest it be mistaken in so great a commodity 1. It hungers and thirsts after righteousnes aboue all things in the world sighes and grones vnder his â—owne wants feeles a want of Christ who onely can giue a perfect righteousnesse couer his imperfect 2. It is in some measure satisfied according to the promise For clasping fast the promises it comes to a true perswasion of Gods fatherly affection beleeues the remission of sinnes and comes confidently into his presence as a father appeased as the poore Prodigall Luk. 15.18 comes to his father with shame in his face and sorrow in his soule for sinne but yet with confidence in his heart that hee should not bee cast off and so was satisfied aboue his desire he would haue been but as a seruant but lo he is accepted as a sonne 3. This good heart not only beleeues the Word but rests on it to bee happy as the onely good tydings and most thankfully accepting the promises bindes it selfe as fast to God in duty as God hath bound himselfe to it in mercy 4. It will haue a faith to liue by such as shall bring in a new life into the whole man For faith being an instrument to vnite vs vnto Christ by it as by the bond of our vnion we receiue life and motion from Christ that now the heart is purified the conscience pacified the spirit of our minde renewed the will changed the affections altered the whole man moued and quickened to all good duties So in all occasions it will expresse the life of faith which shall now gouerne the whole life First in our labour and actions it makes vs diligent in the worke but leaue the successe to God Secondly in suffering for well-doing it vpholds it selfe with a patient expectance of a good issue and waiting the Lords leisure makes not haste Thirdly in prosperity and the middest oâ— blessings it vseth them with blessing but swells not by them trusts not in them but furthers his reckoning Fourthly in aduersity and temporall wants it saith with Abraham God will prouide it will vse no vnlawfull courses to helpe it selfe and lookes more for the staffe of bread than bread it selfe Fifthly in tentation it will rest on the naked promise it will goe against sence and feeling and apprehending nothing but wrath will reare vp it selfe to trust in Gods mercy Iob will trust still if the Lord should kill him Thus in euery thing the good heart may say I liue not now but Christ liueth in me Galat. 2.20 5. As euery life must bee maintained in naturall things so also must this life of faith Therefore a good heart will bee very diligent in the meanes of preseruing and increasing faith It will bee much in hearing the Word by which it is begotten and fed much in meditation and conference by which it is excited stirred vp much in prayer Lord I beleeue helpe my vnbeliefe and as the Disciples Luk. 17.5 Lord increase our faith 6. It desires to come to the end of it and wisheth for the comming of Christ Reuel 22.17 The Spouse saith Come It waites for the hope of the glory of God Rom. 5.2 But an euill heart cares not for this faith vnfained 1. It contents it selfe with a name and supposition of faith not the thing or rests on knowledge hope or presumption of Gods mercy in stead of faith 2. It prizeth not remission of sinnes at a due rate thinkes it selfe neuer the richer for it holds it impossible to get assurance of it so neuer attempts it nay it sees the want of euery thing but faith 3. It cannot bee brought to labour seriously in the application of Christs merits and righteousnesse thinkes not application to be of the nature of faith or onely applies it for saluation not sanctification or change of the heart and life 4. It can talke of faith not liue by it cannot beleeue for lesser things as meate and drink but vseth vnwarrantable meanes much lesse for greater higher things caÌ„ thank God for prosperity but makes too much haste in aduersity 5. It dares make no profession of faith for feare of men like Nicodemus will doe nothing nor suffer nothing for Christ because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no substance in it 6. It can boast of sound faith with the best but it was neuer begot by the Word nor founded in repentance nor cherished with the meanes nor conflicted with sence of vnbeliefe nor workes any change nor cares for any but feares to come to the end of it it loues not the Lords appearance c. Therefore all this is a fancy not faith a dead carcase not the body of sauing faith by which the good heart liueth The fourth spirituall grace which is a marke of a good heart is sound pacification or peace in the holy Ghost 1. with God 2. with it selfe 3. with others 1. Peace with God is next to iustification by faith Rom. 5.1 And this is first through absolution that is sence of remission of sinnes for sinne onely breeds enmity and separation from God who is neuer pacified till sinne be forgiuen and then they can walke friendly together Secondly through acceptation by meanes of Christ apprehended the Prince of our peace and our Peace-maker Esa. 9.6 Ephes. 2.21 Now a good heart knowing that all happinesse stands in peace with God in whose fauour is life and that the wrath of this King is the messenger of death and what an vncomfortable thing it is for a Tenant at will to liue in the displeasure of his Landlord is most carefull to make vp his
highes him to these places at this time because he knowes now being at so good an exercise men least feare him and thinke him farthest off but indeed now he is neerest for he knows that then is the time for an enemie to work his greatest stratageme when hee findes his aduersary most secure and least expecting it Therefore our text saith Whensoeuer a man that is any man heareth then comes Satan he is busie with euery one but so as thou maist not conceiue him so busie with others as that he will passe ouer thee Vse Take notice hereby of his diligence and vigilancy who is not onely busie and stirring in euill and wicked actions to thrust them forward but euen in the best actions which if he cannot hinder he will corrupt and depraue if it may be Most will confesse being detected of some euill action Oh it was the diuell who was busie with me he ow'd me a spight but few discerne how busie and spightfull hee is in good actions to hinder God of so much glory and the godly of much comfort in such actions as he cannot hinder 3. How commeth Satan to take away the Word Answ. The Word shewes that Satan is not alwaies present nor alwaies tempting Not because he wants will but because God suffers him not alwaies But hovvsoeuer he vvill sure be vvith vs in the hearing of the Word aboue all other times And so he comes sometimes inwardly sometimes outwardly Inwardly 1. In many rouing by-thoughts which filling the phantasie turne the minde quite from the businesse in hand Hee casts into the minde some thoughts of profit some of pleasure or some vaine and idle cogitations that runne vp and downe the minde and all to draw the heart away from the Word Now is the diuell come and hath catcht the Word from thee A iust recompence of him that in Gods seruice will not giue God his heart and mind the diuell must haue them 2. In drowsinesse sleepe and heauinesse which steale away the minde from attention A fearefull snare of the diuell in which hee hath taken many who scarce sit downe to heare but presently are cast on a dead sleepe and we may as well speake to dead men or the pillars they sit by as to them and say as the Apostle doth in another abuse in the Church of Corinth Haue ye not houses to eate and drinke in so Haue ye not beds at home to sleepe in See you not how the diuell hath cast you into a nap lest you should heare and beleeue and be saued or that you haue taken some graines too many of that hellish opium which makes you sleepe vnto death Obiect But doe you thinke the diuell casts me asleepe I am heauy by nature and cannot helpe it and I sleepe not long Answ. If thou wert at some other exercise as a Play or a game at Cards or Tables or perhaps in thy Counting house thou couldst wake well enough or not be halfe so heauy or if thou wert in the Kings presence to receiue a charge from his mouth though thou wert very heauy naturally Assure thy selfe therfore that Satan adds his weight and workes with thy corruption And it is not the sleepe of thy body he intends but the sleepe of thy minde and of thy soule vnto death 3. He comes in many inward suggestions which stirre vp naturall corruption against the Word that if it must be heard it may not be beleeued as 1. It is but a man that speakes a simple ordinary weake and poore man and if he speake well I can speake well too saith one 2. Thou knowest as much as thou needest and what can hee teach me which I know not Am not I as able to iudge what is fit as he Nay I doubt not but I am as good as all the Sermons in the world can make me Now the diuell is come apparantly for Gods Spirit euer lets a man see his ignorance his nothing 3. What good is gotten by all this preaching My father liued honestly without it And what care many of our Noble men and men of great account for it And if I goe to Seruice and obey the Kings law and doe as my neighbours do and as my forefathers did what need more precisenesse Here now the diuell is come For no suggestion of Gods Spirit can extenuate the Word of God 4. But this man saith Ahab neuer speakes good to me I would heare any man but this Micah 1. King 22.8 But here the diuell is come he that set foure hundred false prophets to deceiue Ahab would haue him heare any beleeue any but Micah lest he should be saued If thy heart were vpright the words of God would be good vnto thee But thou hast a path-way of lusts and thou wilt walke to the end of them thou must sweare and blaspheme must drinke and swagger must prophane the Sabbath must be an Vsurer must vse deceit in trading lyes in selling must scorne zeale and grace and runne in the excesses of sinne after the fashion of the world and the diuell within tels thee Why maist thou not who shall hinder thee 5. But I know many good Preachers and good men of another minde of another practice and though this man be earnest against it they would not doe thus if it were so bad Heere the diuell is come who out of the opposition of corrupt Teachers and Libertine doctrines which he by them broached would falsifie the truth in thy minde dealing as a cunning Fisher who by one fish will catch another that hee may feed vpon both And hee would bring thee from a straite rule to a crooked example Thus the diuell comes inwardly Outwardly hee comes three wayes 1. By drawing the senses to outward obiects as the eye on this or that person or obiect to diuert the minde from the one thing necessary which we must watch against and as Christs Hearers fixe our eyes vpon our Teacher which greatly helpeth attention 2. By the euill counsell of carnall Politicians You are a man whose conuersation will be obserued you are rich you haue an Office you haue respect If you should be led away by Sermons you will be noted for a Puritane and a fauourer of such as will make little for your credit But heere the diuell is come in one of his children Act. 13.7 Sergius Paulus called Paul and Barnabas to him and desired to heare the Word of God but Elymas sought to turne the Deputy from the faith Paul spyed the diuell now come and said O full of all subtilty and mischiefe the child of the diuell and enemy of all righteousnes that ceasest not to peruert the straite waies of God! 3. By scoffes and reproches of wretched men who scorne the Word and wayes of God What will you beleeue all that he saith Nay wee must not let him make fooles of vs What hath hee to doe with such and such poynts our gouernment our callings Let him meddle
the Apostles ayme 1. Pet. 5.7 8. He cares for you but watch for the diuell who as a roring Lion seeketh to deuoure Vse 1. In that the diuell comes learne not to content thy selfe with comming to Church but see thy ende bee better than his yea contrary to his Hee comes with a purpose to hinder the power of the Word in thy heart to hinder thy faith and saluation Come thou with a purpose to set forward the power of the Word in thy heart to set forward thy faith and saluation Quest. How may I know that the worke of faith and saluation is set forward in mee by the Word Answ. 1. If it haue brought thee to the sight of thy sinne and the sence of thy danger by it This is the first effectuall worke of the Word as Christ first conuinced the woman of Samaria of her adultery Peter tels the Iewes Act. 2. that they had slaine Iesus Christ. 2. If the Law being a Schoolemaster to Christ haue sent thee out of thy selfe to apprehend the remedy of the Gospell as the Iaylor being cast downe said Oh what shall I doe to be saued Beleeue in the Lord Iesus said the Apostle and thou shalt bee saued Act. 16.30 31. This is the method of sound Ministery first truly to humble then to raise againe 3. If thou findest it a Ministery of the Spirit conueying the Spirit into thy heart for the consumption of corruption and repairing thee to a new life of grace Gal. 3.2 Receiued ye the Spirit by the workes of the Law or by the hearing of faith preached 4. If thou carriest it into thy soule as a light into a darke place 2. Pet. 1.19 to follow the directions of it and to guide thy wayes according to euery precept of it If now thou intendest when thou commest to bee led further into the sight of thy sinne led neerer vnto Iesus Christ to draw of his fulnesse led further into the sanctification of the Spirit and led as a blind man by the guidance of the Word certainely the Word is of power to set forward thy faith and saluation notwithstanding all Satans malice Vse 2. The diuell knowes that faith is by heareing and saluation by faith 1. I would our Popish Recusants knew so much so they would make a better vse of this knowledge than to withstand both faith and hearing 2. I wish our formall Protestants knew it who will scarce step out of dores to heare but in policy will heare so much as they may bee counted no Atheists or Papists but indifferent men as they be too indifferent whether they heare or no. 3. I wish they knew it who by reading at home will beleeue and bee saued by their eyes which are vnsufficient to breed faith For God hath giuen the sence of hearing this preeminence Rom. 10.14 How can they beleeue vnlesse they heare The sight is a sence of discipline but hearing the sence of faith 4. I wish our Atheisticall scorners who think they know so much as they contemne the Ministery that they knew as much as the diuell then would they not barre and excommunicate themselues so wilfully from the meanes of faith and saluation they would not turne away the eare if they knew that faith were dropt in by the eare 5. I would our carelesse and sleepy hearers knew it who shut the dore of faith lest they should bee saued Neuer will God open their hearts as Lydias by the Word who shut their eares 6. I wish they also would learne a lesson from the diuell who content themselues to liue in dry and barren places destitute of the meanes of faith and saluation as Lot who chose Sodom for the fruitfulnesse of the ground before Canaan and delight in the hills of Samaria among idolatrous Papists rather than in Sion Hill among true worshippers I am sure thou wouldest chuse to dwell with the Lord hereafter then chuse to dwell now where the Lord dwelleth In a word Let vs all perswade our selues of that whereof the diuell himselfe doubts not 1. That God hath appointed hearing for the engendring of faith For as by hearing the diuels voice we lost our faith and happinesse so the Lord hath appointed by hearing his voice againe as the most conuenient meanes to recouer our faith and saluation 1. Cor. 1.21 It pleased God by the foolishnesse of preaching to saue them that beleeue And he hath tyed faith and saluation to preaching both by precept and promise and tyed vs to them though himselfe be free We haue no other ordinary meanes 2. We would rate our selues if we should carelesly or wilfully lose our money or gold or slip the meanes of getting and encreasing them But behold faith is much more precious than gold 1. Pet. 1.7 and saluation far more precious than faith If it were a small thing to lose faith yet it is something to lose saluation more to lose it so wilfully Vse 3. Seeing Satan comes to Church to steale the Word know that thou neuer commest to Church but Satan an enemy a theefe comes with thee to rob thee of the Word of the treasure of faith and bereaue thee of life euerlasting Therfore deale with him as with a theefe 1. Suspect him trust him not onely a watchfull eye preuents an vntrusty fellow 2. Locke that thou hearest from him keepe the Word in a safe place vnder locke and key hide it in the middest of thy heart Psal. 119.11 couer this heauenly seed Motiues 1. Thus wee doe for our money wee are carefull of our Euidences Iewels Plate and things of worth let vs also esteeme the Word as Dauid aboue thousands of gold and siluer 2. Naturall wisedome teacheth a man if hee haue some speciall Iewels and knowes he hath theeues about him not to leaue them abroad or lay them in the way of a cunning theefe from whom he can scarce by all his care keepe them 3. Satan cannot steale if thou leaue not thy wealth abroad Therefore doe for the Word as for thy seed in thy field the Husbandman so soone as he hath cast it couers it with the Plough or Harrow and so preuents the picking vp of birds so must thou couer the seed of the Word in the furrowes of thy affections lay it deepe in the ground of thy heart by serious attention meditation conference practice Else if the seed lie on the ground vncouered vncared for these birds presently picke vp all to thy losse and sinne 3. If thou perceiue that this theefe hath stolne away the Word from thee follow him with Hue and cry repent thy sinne lament thy losse complaine to God pray thou maist recouer the losse and preuent the like for time to come Quest. How may I know the diuell hath robbed me of the Word Answ. 1. If after much plaine and powerfull preaching and hearing thou hast learned little Many will commend Sermons where the diuell gets all from them Many commend the Preacher
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
also must bee made with the mouth and practice in the life This is the fruit by which wee know the roots of faith though vnder ground So much for sound roots to stand by The third thing for continuance in fruits is sound moysture First that of compunction or humiliation Not a scratch of the heart as with a pin but a thorow breaking of it with the hammer of the Law and piercing it as with a sword And good reason for 1. The deeper the Well the purer the water and the more plentifull so in deepe sorrow for sinne whereas a slight sorrow a sigh and away is like an hasty raine a little moystening the top but soone dryed away 2. Deepe sorrow stickes by the soule and keepes it soft and supple and in a continuall fitnesse for the practice of piety whereas a slight sorrow leaues it as dry as hard and as barren as before 3. The water of true repentance is like a Spring-water that runs continually not in publike onely but in the priuate closet the Fountaine issues still and euery godly man mournes apart This get vnto thee 1. To be a note of godlinesse A godly man shall still finde his heart a continuall fountaine of sinne and therefore cannot but with Ieremie wish his head a fountaine of teares 2. If thou wouldest lay vp grace safe lay it in a broken heart a broken and humble heart will endure the brunt where an vnmortified and proud professor will start backe at the mention of trouble One vseth this comparison Lay an egge or a chesnut whole in the fire when the fire begins to seaze on him he flies and leapes backe but breake them or cracke them before they abide the fire till they be dressed The same may be said of an heart not soundly broken nor subdued by sound humiliation Now for thy sound humbling behold the issue of thy corruption euer running and let the issues of godly griefe runne as fast as often The second sort of moysture is that of vnction or sound regeneration the graces whereof are compared in Scripture to water or moysture Ioh. 4.10 A springing or liuing Water which is neuer dryed vp but is euer in motion and liueth in the issues of it A godly man whose leafe must not fade must be planted by the riuers of this water Psal. 1.3 And as it is water of life still mouing so it quickens the dead soule with new life and brings the Christian at last to euerlasting life In his belly riuers of waters doe flow to life euerlasting Quest. How may I know I haue this sound moysture Answ. By the sound effects of it 1. Sound ablution It washeth the soule from the foule spots and issues of sinne 1. Cor. 6.11 Ye are washed and sanctified by the Spirit of our God 2. Sound refrigeration or refreshing two wayes First cooling and allaying the scorching heate of raging and accusing consciences as a sweet showre the parching heat of the Sunne in the drought of Summer in which seasons the Lord calls the weary and thirsty traueller Math. 11.28 Secondly by quenching all vnnaturall thirst One drop of this water quenched all the thirst of the world in Zacheus all the thirst of pride and malice against the Saints in Paul all the thirst of wantonnesse and foule sinnes in Mary Magdalene Of Matthew drinking it it was said Qui prius rapiâ—â—at aliena postmodùm contempsit propria The Horse-leach became a Pellican 3. Sound nutrition or nourishment in grace As the water is to the fruits and Willow trees to preserue in them life and greennesse so is the water of grace a continuall torrent preseruing the life of grace so as the leafe shall not fall nor wither away Hence it is called milke for strength and wine for cheerfulnesse and comfort But how can a rush grow without myre or grasse without water 4. Continuall growth and fruitfulnesse Vallies are most fruitfull because moysture stands on them Egypt because of the riuer Nilus and trees by the water bring forth fruits in due season Psal. 1.3 Examine thy selfe If thou findest fructification of faith in the workes of faith and piety and perseuerance in grace in all estates thy moysture is sound and indeficient Quest. What meanes may I vse to attaine this sound moysture Answ. 1. Thou must be transplanted out of the dry and barren heath and wildernesse of this world and become a member of the Church For these waters runne from vnder the Sanctuary The fountaine is opened to the house of Iudah Ierusalem which were types of the Church This moysture is as wee heard sometime called milke feeding the babes of Christ that hang on the brests of the Church and sometimes wine Come buy wine and milke saith our Sauiour Esa. 55.1 which is onely to bee had in Gods Vineyard not in the Waste or Forrest of the world 2. Thou shalt not want moysture if thou want not thirst and desire The woman at the Well Ioh. 4. wanted this Water because shee had no knowledge of it or desire after it But the promise is no sooner to thirst than bee refreshed and satisfied Math. 5.6 3. Thou must haue right to the Fountaine of liuing Water which is Christ himselfe in whom dwelleth all fulnesse and of his fulnesse thou must receiue grace for grace Members can want no life or sence so long as the head is liuing neither can riuers be empty if the fountaine be not dry He that drinks of this Water shall neuer thirst more 4. Thou must prouide a Bucket to draw from this Fountaine The Well is deepe thou must therefore prouide the Bucket of faith which drawes vertue daily from Christ. The poore woman that came behind Christ because her faith durst not looke him in the face yet sucked from him vertue and grace sufficient for her cure 5. Prouide a cleane vessell to put this water in euen the vessell of a purified and regenerate heart emptied first from all dregs and filthinesse both of flesh and spirit and washed cleane by the Spirit of sanctification So much of the inward causes of vnfruitfulnesse in this second ground both positiue and priuatiue Now to the outward But in time of tentation goe away Vers. 13. and when the Sunne arose were parched Assoone as tribulation or persecution comes because of the Word by and by he is offended Math. 13.6 21. Heere are two things to be considered 1. That persecution comes because of the Word 2. When it comes a number of forward and zealous Professors fall quite away For the former Persecution properly is a part of the Churches affliction because of the Word In which description wee haue it distinguished from other afflictions and sufferings 1. In the kinde 2. In the subiect 3. In the causes For these are not common troubles with other men in the World which attend common nature or common occasions as sicknesse pouerty paine reproach or common
is to please God nor to please man by doing any euill nor by leauing vndone any good it is bound to by the calling it will not be afraid to depart from any good purpose or practice for mens displeasure Againe it can set it selfe naked before Gods presence to whom it desires to stand it desires liuing and dying to be acceptable vnto him 2. Cor. 5.9 A true Israelite hath praise enough to bee praised of God and to be a Iew within and can more satisfie it selfe with Gods allowance than a thousand witnesses Further it dares appeale to God and flie to his Tribunall when men accuse it as Dauid Iudge me according to mine innocency and Moses when Israel would not heare turned to the Lord saying I haue not taken so much as an Asse from them nor hurt any of them Numb 16.15 Lastly if men will condemne him timerously vnheard vnconuinced if all his wary carriage cannot obtaine a right iudgement and sentence then out of sence of innocency and goodnesse of conscience hee can contemne such vniust iudgement and fearelesly expect the Iudgement of God who will make his innocency shine as the light as Dauid against his scoffing and slaunderous Michol 2. Sam. 6.22 It was before the Lord and Paul against the carnall Corinthians 1. Cor. 4.3 I care little to be iudged of any man A good heart cares not for mans allowance if God allow him This is comfort for the seruants of God whether publike or priuate that the testimony of their conscience makes them care no more for the obloquie of profane men than the barking of dogges A little they may be moued sometimes more than needs but much they care not But an euill heart cannot abide the presence of God but flies as Adam and sets him out of sight It dreades the Iudgement of God and trembles like Felix It lookes asquint and dares not stand in a good cause for feare of men as Ioh. 12.43 Many beleeued but durst not confesse for they loued the praise of men And if it cannot be approued of God it is content with Saul to be honoured before the people Fourthly a good heart resteth and reioyceth in God as in the best and onely portion Psalm 73.25 Whom haue I in Heauen but thee or whom in Earth in comparison of thee It holds all other things as moouables vsing them as not vsing them and is onely comfortable that it wants not him in whom is no want It knowes the Lord hath designed his portion and maintaines him out of his owne fulnesse as out of his portion both for his spirituall and temporall estate Hence his ioy in his presence is the greatest and so is his sorrow in his absence stepping aside and clouding his presence now the good heart mournes after him and thirsts for his presence as the Hart for water And as the losse of the whole world is nothing to this so the whole world cannot make it vp nothing but God himselfe satisfieth it And seeing God hath made himselfe his portion he is carefull to make himselfe Gods portion by entring couenant with him as the Israelites Deut. 32.10 But an euill heart affects God in his gifts more than himselfe Professing him the best Benefactor and thanking him for all indeed it mindeth earthly things And his portion is in this life or else hath none Fifthly a good heart aymes at the glory of God in all things In all his parts 1. Corinth 6.20 in his body because it is his and in his spirit because he is a Spirit In all his actions whether naturall as eating drinking 1. Cor. 10.31 or spirituall the parts of his worship He will cleaue to the Word to know and obey it in prayer giues him the glory of hearing and so in confession Iosh. 7.19 and in praises Psalm 50.23 and in beleeuing Rom. 4.20 and a reuerent vse of his Name and Sabbath Yea he will glorifie God what-euer it cost him nothing is so deare to him as to lay it in the scoales with Gods glory And if there be an opportunity he will shew it euen in difficult commandements as Abraham and dangerous as Daniel and costly as Zacheus Whereas an euill heart maketh shewes of glorifying God in spirituall actions but not in naturall or in his actions not in spirit neither God nor his Word get any of his thoughts As for duties of difficulty danger or cost it casts them quite off as Saul and the young man Thus a good heart behaues it selfe toward God II. In respect of Christ it hath fiue other excellent qualities First it preferreth Christ before a thousand worlds All other things all aduantages whatsoeuer are but losse and dung in comparison of Christ Phil. 3.8 The Church esteemes her Welbeloued the chiefe of ten thousand Cant. 5.10 Why what seeth she in Christ aboue other what is thy Well-beloued aboue other well-beloueds Answ. She seeth in him such purity of nature such power of merit such perfection of loue such freedome in promises and such truth in performances as nothing in the World can so affect her Shee seeth him euery way more beautifull then the sonnes of men Psalm 45.3 therefore she sels all for the Pearle as the Disciples left all to follow Christ. But can an euill heart espy such beauty in Christ or can it thus affect him Is not a Pigge better to a Gadaren or a messe of pottage to a profane Esau Who almost preferres not the riches of the world aboue the riches of Christ Nay Christ and his profession are generally esteemed the greatest losse Secondly a good heart reioyceth more in Christ and his loue than in all worldly ioyes Cant. 1.3 We will reioyce and be glad in thee thy loue is better than wine And Dauid will make the Lord his song all the day long Quest. Why what cause of ioy is there in Christ Answ. 1. A good heart seeth in Christ a full redemption from wrath and pardon of sinne therefore reioyceth in God his Sauiour as Mary Luk. 1.46 Esa. 61.10 I will greatly reioyce in the Lord saith the Church for he hath clothed me with garments of saluation 2. It seeth in Christ Gods fauour returned a new couenant and league of friendship made with God himselfe of an heire of wrath made an adopted sonne an heire of God and co-heire with Iesus Christ. 3. It seeth by Christ the Spirit put into his soule sealing vp Gods loue chasing away ignorāce being the Spirit of light working faith and kindling the prayer of faith sending it boldly to the Throne of grace and making it cry Abba Father with assurance that we can but aske and haue and that we are not so ready to knocke as he to open It feeles the vertue of Christs death killing corruptiō and perfecting his sanctification 4. It sees in Christ a blessed future estate of glory prepared for it selfe in which he shall behold the face of God in Heauen and
as Gods fauour Psalm 4 6. Lord lift thou vp the light of thy countenance vpon vs. 2. For spirituall mercies able to satisfie the better part namely the soule of man as appeareth by the method of the Lords Prayer 3. For blessings proper to the Saints sauing faith sound repentance c. Lastly for mercies of continuance such as last both here and hereafter 3. The manner of true prayer standeth 1. In a faithfull eying and apprehending the promises A good heart will aske nothing but what God hath promised 2. In feruency and instance through sence of want and loue of Grace The Spirit of God stirres vp strong cryes and causeth a man to preuaile with God by wrestling as the Canaanitish woman 3. In repentance and humility seeing God heareth not sinners Ioh. 9.31 that is such as purpose to liue in knowne sinnes 4. Especially presenting them in the Name of Christ Ephes. 3.12 By whom wee haue entrance and boldnesse with confidence of faith And by the hands of Christ Reuel 8.3 who is the Angell at whose hands the Lord receiues the odours of the Saints This prayer forceth the Lord that hee craues dimission Exod. 32. Genes 32.26 where the father saith Domine quis te tenet Lord who holdeth thee that thou canst not get away Now thus an euill heart cannot pray For first it cannot pray in the Spirit because the Spirit is not there It can draw neere with the lips when the heart is remoued It cannot pray in humility because a proud heart neuer saw his wants It can say words of prayer and doe the action but without faith without affection And it is regardlesse of the promises and leanes on second causes Secondly the heart and tongue are at variance the prayer of the lip and the practice of the life at discord It can say Hallowed bee thy Name but sweare vainly falsly ordinarily profanely It can say Thy Kingdome come but persecute Preachers and Professors and abet Popery or profanenesse It can say Thy will be done but not by it selfe and when God hath reuealed his will it can be impatient fretfull c. It can say Giue vs this day our daily bread but be couetous vniust lye sweare depend on vnlawfull meanes not Gods allowance It can seeme to pray for pardon of sinne but not against the practice of sinne nor with repentance yea when they meane to liue and dye in sinne It can say Leade vs not into tentation but runne into euery snare all companies courses no corrupt fashion but it soone can become a leader in it But the prayer of the Spirit is no such thing it will indeed practise what it prayes Thirdly an euill heart either prayes not or speeds not What swarmes of Atheists are there who out of a gracelesse contempt of all Religion neglect this duty that whereas godly men are denominated such as call on the Name of the Lord 1. Cor. 1.2 these call not on God Psalm 14.4 And whereas the godly are such as thinke on the Name of the Lord Mal. 3.16 these seldome or neuer thinke on his Name but in oathes blasphemies and cursing Or if they will needs bee said to pray yet they speed not for first their persons are not acceptable Psal. 34.15 16. His eares are open to the righteous but his face is set against the wicked yea their prayer is turned into sin Psalm 109.7 Secondly they turne their eare from hearing the Law and so it is abominable Prou. 28.9 And they make no conscience of other duties or not ordinarily as if all the promises belonged to one duty Nay they pray to serue their owne turne not to returne duty of any kinde vnto God And if the subiect will not heare the Prince iustly doth the Prince reiect his suites Thirdly such a man prayes sometimes not continually in affliction diligently Hos. 5.15 In time of Lent superstitiously Lectures and Church-prayers are nothing so good out of Lent Or it can pray at leisure times but cannot set all aside for prayer to waite vpon it For some things it can pray Nimis ardenter saith Augustine too feruently that is for temporals as corne and wine and oyle onely or chiefly Hos. 7.14 But in spirituall things it is neither frequent nor feruent nor constant Fourthly the voyce of prayer is drowned with the voyce of sinne The voyce of Abels blood cryed downe the voyce of Cains prayer The voyce of Sodoms sinne the voyce of Abrahams intercession So of the voyce of couetousnesse malice iniustice drunkennesse filthinesse Fifthly it can wish for pardon of sinne and reconciliation with God but speeds not because it will not be reconciled with his brethren Math. 5.24 Leaue thy gift before the Altar goe thy way first bee reconciled to thy brother A wicked heart can send out of the same mouth both blessing and cursing can pray for blessing on himselfe and the plague of God on his neighbour Papists can be at their Beads and Masses â—or prosperity while they call for fire from hell to burne Parliaments Yea roughnesse and pride of spirit doe often preuaile against good men that they are disordered in their families their prayers interrupted 1. Pet. 3.7 Lastly he can seeme to pray whiles he is an enemy to prayer Hee cannot abide these long prayers and constant course of holy exercise in families Oh beware of despising any of Gods graces especially this of prayer in any of his children Their prayers keepe Gods vengeance from off thee esteeme them as basely as thou canst The fourth sort of Rules concerning the Spirit of God is for spirituall growth Wherein a good heart is knowne by many excellent qualities 1. It knowes that something in grace is still wanting and all is not giuen at once and so still humbleth it selfe in the measure receiued Phil. 3.13 2. It knowes that without growth that which is begun decayes the one Talent not increased is taken away Math. 25. 3. Seeing the bitter fruit of declining and the wofull example of many that fall away it is carefull not to bee plucked away with the errour of the wicked but grow in grace 2. Pet. 3.17 18. 4. Because the good heart being one of the Lords plants is fruitfull in euery part of the life but more fruitfull in the age Psalm 92.14 It prouokes it selfe more forward more forcibly 5. Because sound grace cannot rest in beginnings but growes to perfection and is crowned with perseuerance being like to the light of the Sunne which increaseth in brightnesse till high noone Prou. 4.18 Therefore it is most carefull to grow in sound grace the soundnesse of which growth is discerned two wayes First by out-growing the ordinary sinnes of the age of his calling of his speeches and former behauiours and auoyding as well the euils of his heart as of his life A childe comming to bee a man outgrowes all childish behauiour so the Child of God 1. Cor. 13.11 Secondly by growing
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
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
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
sundry reasons First it considers aright who they be Why who be they Answ. 1. They are spirituall fathers to beget men to God by the preaching of the Gospell 1. Cor. 4.15 These Fathers giue vs a being in Christ being instruments by whom of children of the diuell we are begotten to be new-borne babes in Christ. 2. They are spirituall mothers that trauell in birth of vs till Christ be formed in vs sustaining great paines and sorrowes to bring vs forth to Gods Kingdome Other mothers beare children into a miserable world these into a happy estate 3. They are spirituall nurses to feede preserue and bring forward with much care and tendernesse 1. Thes. 2.7 gentle as a nurse cherisheth her childrē Other nurses are mercenary but these are nurses to their owne children more affectionate toward them 4. They are the spirituall light of the world which without them lyes in spirituall black darknesse and starres shining to others in the light of doctrine and good example in this life and in the life to come shall shine as Starres in glory Dan. 12.3 5. They are Stewards of Gods House Luk. 12.42 to whom are committed the keyes of the Kingdome to open and shut Math. 16.19 6. They are sauiours of men 1. Tim. 4.16 Saue thy selfe and others Obiect Christ onely saues vs. Answ. True by merit and efficacy but none are actually saued to whom this merit is not communicated and applied namely by the Ministery Secondly a good heart considers whence they bee 1. Embassadours sent from God in the stead of Christ 2. Cor. 5.20 called hence by a speciall prerogatiue Men of God not in the old Testament onely but in the New 2. Pet. 1.21 1. Tim. 6.11 2. Tim. 3.17 2. Bearing on them an image of Gods authority commanding in things spirituall binding Kings in chaines forcing the conscience Magistrates haue power to binde and lose mens bodies but the Minister saith Tradatur Satanae Deliuer such a one to Satan and hath power to binde or lose the soules of men and what he doth in earth is ratified in heauen Math. 18.18 3. Not onely from God but in their office and Ministery are called co-workers with God 1. Cor. 3.1 God forgiues sinne properly and they are said to remit sinne God properly saueth and they are said to saue God himselfe communicating his owne worke vnto them and so farre honouring them as he not onely calls the Angels their fellow-seruants but them by the name of Angels Thirdly a good heart considers to what they are appoynted 1. In the stead of Christ to seeke and saue what is lost not the health lost as Physicians nor wealth lost as Lawyers but the lost soule namely by applying the meanes appoynted by Christ Iob 33.14 To deliuer the man that he goe not into the pit not by working the meanes but applying them and pronouncing him absolued 2. They are earthen vessels that carry an heauenly treasure to dispose the secrets of God set ouer men by the Lord and for the Lords businesse beseeching exhorting correcting and instructing by whose Ministery as by Gods owne arme men are drawne out of hell sinne the world to turne to God and beleeue in Iesus Christ Esa. 53.1 Act. 26.18 and whereby being naturally voyd of the Spirit without faith and destitute of grace they attaine the Spirit and faith and other graces And hence they are called Ministers by whom we beleeue 1. Cor. 3.1 and Ministers of the Spirit righteousnesse and grace 2. Cor. 3.6 8 9. 3. They are faithfull shepheards ouer the flocke of Christ to feed his sheepe in greene pastures to call them backe from their wandring and to refresh them with the waters of consolation healing the brused and afflicted soule as hauing a tongue of the learned to speake a word in due season Esa. 50.4 4. They are powerfull intercessors betweene God and vs to speake from God to men whom wee cannot heare in his owne voyce and liue and to speake from men to God as Mediators rising vp in the gap able to lay open their wants to confesse their sins to craue pardon for them to giue thankes in their names of mercies and to offer vp all their spirituall sacrifices to God for them as Samuel professeth 1. Sam. 12.23 God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and the right way Fourthly a good heart considers that all their word shall be fulfilled and God will see to that for his owne faithfulnesse sake Esa. 44.26 He confirmeth the word of his seruant and performes the counsell of his messengers that their worke shall not bee in vaine nor their word fall to the ground as of Samuel 1. Sam. 3.19 And what is done to them in reiecting or receiuing their persons and doctrine Christ takes as done to himselfe Luk. 10.16 Exod. 16.7 A good heart considering all these things together with the necessity of the Ministery for without vision the people must perish Prou. 29.18 1. Knoweth reuerenceth and honoureth them as the Ministers of Christ 1. Thes. 5.12 Know them that labour among you haue them in double honour for their worke sake whom God hath appoynted Ministers of reconciliation giue testimony how you honour the Word in them as Cornelius gaue reuerence to Peter Act. 10.24 2. It loues affects and receiues them gladly more than fathers of the flesh being fathers of the spirit they being instruments of generation these of Regeneration By them thou art a man by these a new man a Christian man They by a mortall seed begat thee into a wretched world these by immortall seed into an happy estate in a better world How ioyfull was Lydia to receiue Paul Act. 16.15 and the Iaylor ibid Phil. 2.28 Receiue Epaphroditus with all gladnesse and make much of such The Galatians receiued Paul as an Angell yea as Christ himselfe Gal. 4.14 A good heart will esteeme their feet beautifull much more their faces 3. It will seeke the Law at his mouth for he is the Messenger of the Lord of Hosts Mal. 2.7 and submit it selfe to the doctrine Heb. 13.17 Obey them that haue the ouersight of you yea in doctrines of selfe-denyall in doctrines vnpleasing to flesh and blood knowing it is not they but the Spirit that speakes in them Math. 10.20 and that without their salt their corruptions would neuer be seasoned therefore it concludes with Naamans seruant that there cannot be an easier commandement than to wash and be cleane and will take warning of iudgements from these Watchmen Eze. 33.4 5. 4. It will euery way be helpfull to them and comfortable First with cheerfull and honorable maintenance will not sticke at trifles yea deare things will be parted with The Galatians would haue pulled out their eyes to doe Paul good It will acknowledge it owes it selfe and his soule for them Philem. 15. and if it reape spirituall
things it will sowe temporall for the labourer is worthy of his hire Secondly with earnest prayers that God would thrust more of them into his worke and double yea treble his Spirit on them he hath sent as Elisha 2. King 2.9 and open to them both a doore of entrance and vtterance as Paul often requireth of his Hearers Psalm 132.9 Let thy Priests bee clothed with righteousnesse Thirdly with comfort in their troubles euen with his owne losse and dammage and danger Good Obadiah with the hazard of his owne life prouided for the safety of the Lords Prophets and with like hazard the Shunamite for the Prophet Elijah Fourthly it will crowne their heads and comfort their hearts by his willing obedience and constancy in the truth when both shall know they runne not in vaine nor their labour shall be lost in the Lord. Now an euill heart because it lothes the liquor it doth also loath the vessell hates the Word and the bringer of it Hence is it that many cursed Chams mocke their fathers till the curse rebound on themselues The very habit of a Minister is enough to procure scorne and contempt though in all other things a man bee free enough These scorners say they reuerence Christ and would not mocke him as the Iewes did but plainly lye for they mocke him in his seruants and so hee takes it and therefore Christ keepes him out of their way and will haue nothing to doe with them For as hee would not come into his owne Countrey Nazaret because they reiected and scorned their owne Prophets so doe thou mocke the Prophets Christ comes not into thine heart seldome doe these scorners returne seldome or neuer escape they the seuerity and iudgement of God there is no remedie when they mocke his Messengers 2. Chron. 36.16 Herod as bad as hee was reuerenced Iohn because he was a good man 2. Hence are those swarmes of haters of Gods Word who in stead of singular loue for their worke sake swell like Toads with poyson and wrath against their Preachers for their worke sake as Ahab I hate Micaiah he neuer prophecyeth good vnto me so when a powerfull Ministery discouers the filthinesse and hypocrisie of a wicked heart crosses his corruptions as a fretting corrosiue to his conscience torments him before the time suffers him not quietly to inioy his sin his Herodias now saith Ahab to Elijah Hast thou found me O mine enemie Now is Paul become an enemie for telling the truth For sinne is so incorporate and become almost themselues that a man cannot be an enemy to their sins but as they thinke to themselues also Now he pryes and watcheth him narrowly and takes hold of his least infirmities if so be by casting some shame on the Preacher he can hide his owne Now he deuiseth against this Ieremie he is a spy-fault a troubler of the State a factious Preacher or as Festus said of Paul Too much learning or singularity makes him mad while hee speakes words of sobriety and wisedome Act. 26.24 25. And this is the double honour wherewith hee loads them Dealing most vnthankfully as Saul who when Dauid was playing with his Harpe to ease his distracted minde cast a speare at him 1. Sam. 18.10 So while the Preacher seekes by playing on the heauenly Harpe to solace and comfort them and to driue euill spirits and lusts from them they cast darts and speares and arrowes of reproches and slanders against them And now the most sauory salt if they can doe withall must bee cast out and trodden vnder foot 3. From this contempt of the Word and Ministers it is that many will not come to heare the Preacher as the deafe Adder refuseth to heare the voyce of the Charmer charme hee neuer so wisely and so shew themselues not to be of God 1. Ioh. 4.6 He that is not of God heareth not vs. Some heare seldome and for shame businesse of greater inportance stayes them and if they chance on occasion to heare any thing that displeaseth them Oh then as Corah said to Moses Ye take too much vpon you Moses and Aaron Numb 16.3 and are like them that contend with the Priest Hos. 4.4 Wherin the Prophet expresseth the outrage of euill in the Iewes This is their subiection to resist the holy Ghost As for the comfort and maintenance of their Preacher further than Law forceth neither conscience nor shame nor example nor perswasion moueth them to maintaine the worship of God But if they can liue of slanderous and scornfull speeches of hatefull and iniurious actions they will not suffer them to want maintenance Thus did Herod returne Iohn euill for good and Demetrius to Paul Obiect Though we heare not some yet we heare some learned and wise men and therfore this is not hatred of the Word Answ. 1. A wicked heart will heare and receiue doctrines and persons so long as hee is pleased and so long the diuell himselfe is good But let him meddle with thine eyes once or deare sins now there is nothing but storming and raging as a diuell incarnate 2. A wicked man may heare a man because he is learned yet learne no good from him And it is hatred of goodnesse that makes him refuse good Sermons vnder pretence they bee not learned he meanes not indeed that all the learning in the world should make him better Obiect Oh but wee loue the Word and if God himselfe or Christ would teach vs wee should say more But what are Ministers more than other men Answ. 1. He that loueth God will not bee wiser than God who hath described his owne meanes but would obey them that haue the ouersight of soules 2. It is false that thou wouldest obey the Lords immediate voyce who wilt not obey this voyce Did not the Lord speak to Cain immediatly to reclaime him from his sinne but did hee repent at the voyce of God himselfe Did not Israel heare Gods owne voyce in giuing the Law with dread and yet did they cease to murmure and rebell against him What was Iudas and the Iewes better for Christs owne voyce No no this is like the Iewes Math. 27.42 Let him come downe from the Crosse and we will beleeue in him Which had he done they would not haue beleeued for did hee not rise from the graue which was more Luk. 16.31 If they will not beleeue Moses and the Prophets neither would they beleeue though one should rise from the dead Therefore we conclude against all pretences that an euill heart hates the Word first and principally and then the Preacher of it V. A good and honest heart hath many Markes in respect of it selfe as the Scriptures ascribe many properties vnto it without which it cannot bee good 1. Newnesse 2. Softnesse 3. Cleannesse 4. Singlenesse 5. Fruitfulnesse 6. Watchfulnes Of these in order The first is newnesse A good heart is euery where called a new heart Ezek. 36.26 A new
heart will I giue you and a new spirit c. so called 1. Because it hath put off the old malice and corruption 2. Because there is a renouation in all the faculties as 1. The minde is renewed in knowledge Col. 3.10 It is giuen to this heart to vnderstand the mysteries of the Kingdome Math. 13.11 While it was an euill and old heart it might attaine a naturall knowledge or an historicall knowledge or a morall knowledge generally to discourse of Diuine things but altogether vnfruitfull making him a little the wiser but neuer the better But heere is a new knowledge beyond the story or theory a practicke knowledge and experimentall of the vertue and power of Christs death Phil. 3.10 full of mercy and good fruits Iam. 3.17 2. The renewed conscience is an vn-diuided companion of a good heart for whereas before the minde and conscience were defiled Tit. 1.15 either senslesse or raging now the heart sprinkled from an euill conscience Heb. 10.22 becomes a pure and good conscience excuseth and imboldeneth before God ceaseth all accusation and condemning is peaceable tender waking and indeuours to keepe the goodnesse of it before God and all men alwayes and in all things Act. 24.16 Heb. 13.18 3. The will is renewed It was as heauie as a Beare to the stake to pray heare obey It was as a slaue in fetters vnder the bondage of sinne and Satan It ranne after lusts as after sports no sugar so sweete as the pleasures of sinne But now it is carryed according to the motion of a good Spirit after God It willingly obeyes the Commandement It hath a free Spirit and now being drawne by God runnes after him Cant. 1.3 4 The affections are renewed as in foure instances 1. Loue. It is a signe of a good heart to loue goodnesse first the chiefe good and best of all God himselfe whom before he hated deadly and hee loueth God for himselfe not for his benefits onely Secondly he loueth goodnesse not onely in the fountaine but in all the streames Hee loues the children of God not for sinister ends of profit credit kindred but for the image of God in them He loues Gods Word not for knowledge onely but for direction and reformation In a word he loues that most which hath most goodnesse 2. Ioy is not carnall in base and inferior things as formerly but the ioy of a good heart feeds it selfe on things most excellent for kinde and continuance For kinde in God himselfe who is his glory and in the shining of his countenance Psalm 4.6 7. in the sweet taste of his Word aboue honey aboue pearles in the purchase of the pearle it goes away reioycing in the prosperity of the Church which it preferres before his chiefe ioy in heauenly and spirituall exercises Col. 3.3 in the assured hope of resurrection Psalm 16.9 and in the expectation of Christs comming to his eternall redemption These are things most excellent in kinde to be ioyed in and the wicked enters not into this ioy Then for continuance a good heart reioyceth in things of most continuance for the perpetuating of his ioy Ioh. 16.22 Your ioy shall none take away from you The third affection is feare renewed Before it feared not God but this watchman of the soule being absent it became a spoyle and prey to the diuell and lusts But now it feares God yet not as a slaue but as a childe not as a Iudge but a Father And this feare of God begets another feare of sinne and the feare of falling keepes it from falling and finall defection Blessed is the man that thus feareth alwaies It is a signe of some goodnesse in the heart worth watching and keeping The fourth renewed affection is zeale feruency Before it was most zealous against zeale now it is truly zealous 1. In earnest and affectionate desires after Gods glory his House his worship the zeale of Gods House consumed Dauid Psalm 119.139 2. In thorow-hatred of the corruptions of his owne heart against which hee wrestles and cries out as Paul Rom. 7.24 Vehement fire soone ouermasters drosse and stubble 3. In contending and warring against the profanenesse and wickednesse of the world and corrupt times Paul earnestly grieued to see men fall from God Rom. 9.2 and Lots righteous soule was vexed daily with the vncleane conuersation of the Sodomites and Christ mourned for rebellious Ierusalem Luk. 19.41 Which is alwaies ioyned with an endeuour by all possible meanes to bring them backe againe as Elijah prayed for Israel 1. King 18.37 Matth. 18.12 4. In an ardent loue and defence of such as feare God delighting in things and persons that are sincere and most affecting the most grace Matth. 12.48 Psalm 16.3 Thus haue I giuen a taste of the newnesse of a good heart which is his first property The second is softnesse a good heart is soft and sensible The best heart indeed hath some hardnesse but it is sensible of it for 1. It sees still a burden of sinne and an heauy load of corruption within left nay it sees more euill in it selfe then in all other Grace within as a straite line is the measure of it selfe and that which is crooked 2. It sees to bewaile the hardnesse and distemper of it selfe with much bitternesse and sorrow and many complaints Esa. 63.17 O Lord why hast thou hardned our hearts against thy feare Ah miserable man that I am who shall deliuer me from this body of death These are the common complaints of the godly how they are toyled with their slownesse of heart to beleeue with earthlinesse of heart finding themselues chayned to the loue of earth with frowardnesse of heart when they cannot heare or beare reproofes Prou. 17.20 And in all these they are more seuere because they are more sensible of their owne lusts than any other 3. It still striueth against this hardnesse and prayes for a soft heart Esa. 63.17 Why hast thou hardened our hearts Oh return c. And the poore man in the Gospell I beleeue Lord helpe my vnbeliefe Whereas an euill heart goeth on neither seeing nor suspecting nor willing to see the euill of it till it be growne to the hardnesse of a stone to which it is compared Ezek. 11.19 because there is no life no humour no aptnesse to softnesse more than in a stone And so going on in hardnesse comes to bee Adamantine which is the hardest and inuincible stone Zech. 7.12 The third property of a good heart is cleannesse euery good heart is a pure and cleane heart Psalm 51.10 Create in me a cleane heart O God Math. 5.8 Blessed are the pure in heart Obiect Can any man say his heart is cleane seeing in many things we sin all and if we say we haue no sin or foulenes we lie and our owne clothes will defile vs Answ. The best heart hath much foulenesse and frailty What a heape of sins of
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
good ground and therein both how it comes to be good ground and how it may be so discerned with Motiues thereunto we proceed now to the successe of the seed in it which is said first to bring forth fruits which fruits are in the second place described 1. by the plenty an hundreth fold 2. by the continuance with patience Doct. 1. The good heart is a fruitfull heart as good ground is fruitfull ground The good ground heere is called in Math. 7.17 a good tree and euery good tree brings forth good fruits and Math. 12.34 A good man out of the good treasury of his heart bringeth forth good things Here for the explaining of the Doctrine consider three conditions of these fruits 1. for the kinde 2. the season 3. the meanes For the kinde in generall they are the power of the Gospell in the whole man Phil. 1.27 and as all fruits comming of seede are of the same kinde and nature with the seed Not fruits of the flesh which are so ripe and rise euery where Nor fruits of ciuill righteousnes in dealing with men from which many conclude themselues good ground being voyd of piety knowledge and the feare of God Nor fruits of illumination by which men are able to vnderstand and speake sensibly of matters of Religion but care not how little they practise Nor fruits of the externall profession of Religion or externall reformation which are as faire leaues and greene blades that shall wither and faile For all these fruits wee haue found on the former bad grounds But these fruits are fruits of grace resembling the Author the Spirit of grace and thence called fruits of the Spirit Gal. 5.22 and the seed the Word of grace Act. 20.32 and fruits of righteousnesse to the praise of God Phil. 1.11 and fruits in holinesse Rom. 6.22 In speciall these fruits are either inward or outward for a good man is first fruitfull within and as all other fruits so these come from a root within Inward fruits are 1. righteousnesse of nature by sanctification of the spirit soule and body 2. good thoughts and motions and purposes of heart these counsels of heart make a man praised of God 1. Cor. 4.5 3. Good desires longings and faintings after God and his graces Prou. 11.23 The desire of the righteous is onely good 4. Good affections as sorrow for sinne loue feare zeale patience compassion and tender-heartednesse and many such like in Gal. 5.22 23. Outward fruits are 1. good words sauory edifying pure and wholesome therefore in Prou. 10.31 the mouth of the iust is said to be fruitfull in wisdome and his lips to feed many as fruits do 2. good works are good fruits because they issue from the root of faith and charity because they please God as fruits the palate because they witnesse the life of faith as fruits the life of a tree and lastly because they profit others who are relieued and comforted as with most pleasant fruits Now wee may not thinke that onely building of Colledges Churches Hospitals great and bountifull Almes which a few can performe are good workes as is defined by the Church of Rome But those are good workes which euery Beleeuer can and doth performe within the compasse of his calling both generall and speciall such as mortification of sinne faithfulnesse diligence in the duties of Christianity and of the speciall callings mercifulnesse to the poore Saints or whatsoeuer else is commended in the Word or approued of God as acceptable fruits yea and rewarded be they neuer so meane and base in the eyes of men A cup of cold water shall not lose his reward For the season these fruits are ripe and timely differing from the blasted and withered fruits of the former grounds Wee haue seene sudden fruits as sudden flashes in the three former grounds and great Professors like Ephraim whose goodnesse was as the morning dew Hos. 6.4 We haue heard of them not whose leafe onely hath failed but the stalke and blade and all that made shew aboue ground or fed it within But this fruit giues not ouer till ripenesse and the soundnesse of it is discerned by the constancy and maturity For the meanes these fruits are produced to ripenesse by keeping the Word so the Text saith They keepe the Word and bring forth fruits Lose the Word and lose all fruits The former grounds kept the Word but not long enough they admitted it to lodge as a ghest for a night but not to dwel in them But Dauid voweth to keepe the Word euen to the end Psal. 119.33 and he would not keepe his life but to keepe the Word vers 17. This ground keepes the Word in the eare by hearing it in the memory in the heart Prou. 6.20 Binde it on thy heart in the hand practice in meditating and thinking on it in praying for blessing that it may bee a fruitfull Word and in constant striuing in new obedience And by these meanes it holds out and brings fruits to perfection Now euery good heart is thus fruitfull producing fruits answerable to the Gospell in due season vnto ripenesse by meanes of keeping the Word Act. 16.30 The Iaylor assoone as euer hee was conuerted what a number of good fruits produced he Now hee cries out of himselfe would faine know what he might doe to be saued Now he brings the Apostles forth of prison who had laid them in He washed the stripes that he had inflicted he set meat afore them brought them into his house heard the Word was baptized and reioyced that he beleeued and went to the Gouernours and got them quite released The like of Lydia vers 14 15. Nay a good heart let it haue neuer so small meanes or opportunity it will shew fruits The theefe conuerted of a barren malefactor is now become a fruitfull Professor The ground euen now ouergrowne with cursed weeds and brambles of hainous sinnes is now in an instant and almost for an instant fruitfull in confession of his sinnes in rebuking the sinnes of his fellow in giuing a sound testimony to Christ aboue all the Scribes and Iewes yea when his Disciples durst not and in earnest prayer to Christ for a little remembrance of him Reasons 1. Because the person is set into so liuely a stocke that he must needs bee incontinently fruitfull Whosoeuer is set into Christ were hee as dry as Aarons withered rod he shall presently bee changed into a flourishing and fruitfull tree Rom. 7.4 So yee brethren are ioyned vnto him that is raised from the dead that ye should bring forth fruit vnto God And because the Beleeuer is not onely set into Christ but abideth in him therfore he continueth fruitfull to the end Ioh. 15.4 2. Because the Beleeuer is now become Gods worke-manship in Christ Iesus created to good workes which God hath ordained for him to walke in Ephes. 2.10 And the Lord cannot faile of his end in his actions But as he commanded man created at