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
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
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
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
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
2. It is one branch of Gods Couenant which he ratifieth to the Elect and by which he begins his mercy I will put a new Spirit within their bowels I will take away the stony heart and giue them an heart of flesh Ezek. 36.26 3. Neuer canst thou bee framed to grace no fashion of the Word can be seene on thee till thou attaine a soft heart You cannot cast a stone in a mold as you can metall because it cannot melt 4. If thou bring an hard heart the very Word a meanes of softening others shall by thy malice be peruerted to thy further hardening The same Sunne that softeneth waxe hardeneth clay Therefore vse all good meanes to get thee a soft heart One is the Word of God the Law which is as a Plough to breake vp our fallow grounds and the Gospell which is as the warme Sunne to thaw our hard earth Be diligent in hearing and reading the continuall drops of this raine by often falling pierce the stone of the heart and breake it 2. Another meanes is in outward prosperity to meditate much and often on our inward misery For ease plenty and prosperity harden the heart Deut 32.15 and chap. 9.6 7. Thou art a stiffe-necked people remember and forget not how thou prouokedst the Lord. A third is in time of affliction to set in seriously with God who now intends the softening of our hearts Wisely apply vnto thy selfe the afflictions not of thy selfe onely but of others See Gods displeasure in the cause of them which is thine owne sinne Be not as Esau that lift vp his voice and wept but still kept reuenge within but put away a froward heart giue sinne a bill of diuorce hate it and put it away Fourthly looke much and often vpon the death of Iesus Christ and apply it to thy owne soule Goats blood warme they say softeneth the Adamant being put in it Get this Adamantine heart of thine broken by serious application of Christs death to thy owne soule The Gospell shewes sinne in a more ougly face than the Law can shewing it to bee the speare that went to Christs heart and that God is now offended by me whom he vouchsafeth in Christ to call a sonne Lastly pray often yea continually that the Lord would giue thee a soft heart which may be fashioned by the Word to his owne liking and likenesse Depend vpon the promise Ezek. 36.26 And praise him if thou hast receiued such a soft and sanctified heart wherein the seede of Gods Word shall rise vp with abundant increase of grace heere and of glory hereafter Because they haue no roots HAuing spoken of the inward positiue cause why the seed falling on this stony ground withered which was stoninesse or hardnesse now wee are to proceed to the inward priuatiue causes both heere and in the other Euangelists namely want of Moystnesse Earth Roots Now all these proceede from the former hardnesse For the heart being rocky and stony vnderneath it cannot affoord either earth or roots or moysture to the seed Which wee must not vnderstand as if there were no earth or roots or moysture For wee haue seene this ground bring forth much hopefull fruit which without all these it could not But as Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had not much earth but as a rocke couered with a little crust of earth aboue all stones below It wanted depth of earth Mark 4.5 So it had no roots that is no deepe roots no roots to feede the stalke and blade that was come no roots which could saue it from withering in time of heate This is implied by all the Euangelists who say Because it wanted roots it lasted but a while Againe for the same reason it wanted moysture that is sufficient moysture For the property of stony ground is 1. To be hot and dry and so drinkes vp moysture apace 2. It suffers not the moysture to descend deepe so as the externall heate soone drawes it and licks it vp Hence note what it is that makes many goodly Professors fall short of saluation after they haue gone a long time in a glorious profession to wit want of sufficient earth roots and moysture By sufficient earth I vnderstand a particular and distinct knowledge of the Word and of their owne part in it For they content themselues with a kinde of generall knowledge and agree to it in their vnderstanding that it is the Word of the Kingdome that saluation is by these glad tidings c. and reioyce in the taste of some sweetnesse of it But they giue it not entrance enough by applying their minde vnto it nor receiue it as a distinct direction in all things nor will trouble themselues with carefull examination of their whole way by it and much lesse with application of the signes of faith toward God or of Gods fauour toward themselues And so are iustly guilty of their owne withering for want of sufficient earth All their graces at length become like seeds sowne on the top of a rocke which sprout suddenly but wanting depth of earth to feede them wither as certainly By rooting here I vnderstand stability certainty and sincerity of faith and other graces which these Hearers want For although there bee some earth on the top yet it is but shallow and the shallower the root lies though the blade may sprout more speedily yet want of depth makes root and blade and all faile together So although there be some faith and ioy for a time with some other comely graces yet are they superficiall they giue not their whole hearts to the Word there is no sincerity in the bottome and consequently no rooting no stability Their care is more for the blade than for the root which beares it Their vnsettled faith is set not in sound inward apprehension but on outward causes which being changeable so is their faith themselues also carried about with euery waue of doctrine and with wheeling of times and at last led away with the sins of the times of their callings or of their owne hearts By moystnesse heere I vnderstand both the moystnesse of Vnction and of Compunction The former is a sound supply of sauing grace which continually feedeth and cherisheth the root For as the seed in the earth is brought to fruitfulnesse by continuall showres so is the seed of grace in the heart by continued and renewed acts of the Spirit whose graces are compared to water and said to be shed on vs in regard 1. of mollification 2. of ablution 3. of refrigeration and 4. of fructification Now this sound supply of grace these Hearers want and iustly though they want not all moysture but they goe not to the fountaine they draw from some spouts or some streames which are dryed vp in the summer heate Whereas were they by faith carried to the Fountaine it selfe Iesus Christ their waters would be indeficient and could not be exhausted for these waters
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
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
true pleasure a carnall minde is capable of and they themselues who most enioy worldly pleasures can sometimes conceiue their owne ioy to be onely in the face and not in the heart and that their laughter is like to madnesse from the teeth outward and not so inward as it seemes And seeing such pleasures as delight the carnall appetite are seldome compassed without sinne what true ioy can be there where in the heart is fixed a sting of sinne which marreth all the sport Or if the delight be sinfull the conscience that smarts not for it in inioying it is the worse benummed and seared and farre from true ioy or pleasure though outward delights tickle him neuer so much He laughs as a man in paine being tickled but his vexation within is neuer the lesse 3. As there is little content in earthly pleasures so is there lesse stability or continuance the time is short 1. Cor. 7.29 One well saith of pleasures that they come like Oxen slow and heauily but goe away as Post-horses all on the spurre and stay not How long doth the pleasure of most delicate drinke stay beyond the swallowing or of the most sweet musike beyond the hearing or the most odoriferous smels longer than the flowre is held to the nose Spend whole dayes and nights in merry sports Playes pastimes doth the delight last longer than the present fruition And then leauing vs empty doe they not recompence men with some sorrow and griefe that they seeme now robbed either of their pleasures or of their time spent in and for them How truly are pleasure and sorrow called twinnes no sooner is one borne but the other holds his heele Yea the fairest and sweetest earthly pleasure is as hardly found without some molestation as a Rose without his thorne Make the world thy Paradise and thy belly thy god thy Paradise shall cast thee out shortly and thy god which thou seruest shall pay thee the wages of thy seruice and then thou shalt see it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure for a season Heb. 11.25 like Ionas his Gourd soone worme-eaten and withered 4. Consider the danger of inioying worldly pleasures which is foure-fold First a voluptuous life is a walking vpon snares and ginnes which the wisest and most oculate man hardly auoids without being taken Alasse how vaine is the pleasure of birds feeding about the snare y t immediatly shall bring them into the Fowlers bag How vaine is y e sport of fishes playing with a deadly bait So dangerous and vnsafe is it to addict our selues to these alluring baits of worldly pleasures Now goe a while into your owne hearts and see whether in those worldly pleasures you haue most swallowed you haue not sometimes smarted if not so whether if there bee any smart in sinne you had not cause by them Be not like the horse or mule Psal. 32.8 yet the poore beast hauing once falne into a hole will not fall into the same hole againe if he see it and poore silly birds will auoid the same nets and ginnes which had beset them A second danger is the slaying of the soule by the pampering of the body 1. Tim. 5.6 Delicate widowes are dead while they liue there is no way to reconcile the seeming contradiction but to say that the delicate liuing of these widowes depriued their soules of the life grace Spirit of God and so being dead in sin in soule were vtterly vnprofitable vnmoueable in duties of grace heauenly life This fearfull estate the following of pleasures brought them into A third danger is the losse and refusall of heauenly ioyes and pleasures For God is not so prodigall of his best blessings as to bestow them where himselfe shall be sure to haue least thankes for them or themselues are vnder-valued Shall Esau haue the birth-right that preferres pottage before it And shall hee haue heauenly treasures and lasting ioyes committed to him and thrust vpon him that prefers euery trifling vanity and base pleasure before them A carnall man is a naturall foole he had rather haue a piece of painted glasse than a Diamond and would a wise man bestow a precious Pearle on such a foole No let him haue his choyce and enuy it not to him but pitty him that with Esops Cocke contemnes a Pearle and scrapes after a Barly corne The misery of this man is to be delighted with his misery A fourth danger is the indissoluble connexion of pleasure and iudgement to them that are louers of pleasures more than of God or their duty If thou wilt eate the forbidden fruit and reach foorth thy hand beyond Gods allowance to please thy senses in the day thou so doest thou shalt dye the death If the Pastor will take his ease and faile in his paines the blood of his people shal be required at his hands If the young man will take his pleasure and walke in the sight of his owne eyes he must remember that for all this he must come to Iudgement Luk. 16.25 The Parable bids the rich man remember Thou hadst thy pleasure here and Lazarus paine now therfore thou must be tormented and he comforted And woe to you that laugh now for ye shall weepe and mourne Chap. 6.25 Nay not onely are these two tyed fast together as with an Adamant chaine but euery dramme of this sweet pleasure shall be recompensed with a Talent of sorrow and griefe As he that by a moments delight in meate and drinke hath surcharged his stomake and surfetted himselfe must recompence halfe an houres pleasure with some moneths of deadly paine 5. Consider the difference betweene godly and wicked men One hath lusts and pleasures the other serues lusts and pleasures Pleasures will be knocking at the godly mans doore and he somtimes lets them in but he takes not thought to accomplish them as the other doth Rom. 13. vlt. They that are Christs haue crucified the flesh with the lusts and affections Gal. 5.24 The one holds his pleasures and lusts against the Word as wee haue heard the other takes the Word the two-edged sword the sacrificing knife of our lusts the pruning knife of our pleasures and applies to himselfe 1. The precepts which command to cast downe euery thing that is exalted against God 2. Cor. 10.4 and to possesse our vessels in holinesse and honour and not in the lust of concupiscence which is directly contrary thereto 1. Thes. 4.4 2. The threatnings which tell vs If we walke after the flesh wee shall dye Rom. 8.13 3. The promises which are all made to them that cleanse themselues from all filthinesse of flesh and spirit whereof voluptuousnesse is one and to such as grow vnto full holinesse in the feare of God 2. Cor. 7.1 4. The examples of Scripture as 1. Cor. 10.6 that we should not lust after things euill as they lusted with whom God was not pleased 6. Consider the examples of holy men which will plainly
totall in all parts here is a new Creature 2. Cor. 5.17 as the old nature is a Leprosie spred ouer all parts This Creation is a renouation of the whole soule and man which for this worke absolutely depends on the Creator as euery creature doth And then God createth a good and honest heart 1. When the holy Ghost creates in the soule sauing faith by which a man is vnited as a member of Christ to the Head and applyeth to himselfe Christs righteousnesse For thus Faith is said to purifie the heart Act. 15.9 2. When the same Spirit inwardly mortifieth all corruptions in the soule minde will and affections and putteth in stead of them holy desires and good motions and renueth in the heart daily the Image of God which is the goodnesse and honesty of it Thirdly there must be the grace of heauenly Influence and Irrigation No ground can be good which hath not a fauourable aspect from the heauens so as both the shine of the Sunne and the showres and dewes of heauen may cherish and water it So our hearts are made good when the heauens answere the earth Hos. 2.21 that is 1. When Christ the Sunne of righteousnesse darteth the beames of his grace and fauour daily vpon our hearts to inlighten them with sauing knowledge and to warme and cherish them with influence of grace without whom wee can doe nothing nor haue any life in vs. 2. When the ground of our hearts is daily mollified and moystened by a three-fold moysture First of the blood of Christ daily sprinkled and applyed to the conscience For as the blood of beasts applyed to the roots of trees makes them more fruitfull so the blood of this Immaculate Lambe sprinkled on the roots of our hearts makes vs fruitfull Christians Secondly by the moysture of the Word of grace which as the raine from the clouds is euery way beneficiall to the ground of our hearts to mollifie them and keep them in fitnesse vnto fruitfulnes Ier. 31.33 God makes our hearts good by writing his Law therein Thirdly by the moysture of the Spirit of grace whose worke alone it is to apply y e two former namely the vertue of Christs blood and the power of the Word to the conscience for the clensing of the hart By which worke of his the heart of a dead and barren heart becomes more fruitfull than euer Egypt did by the inundation of Nilus But because all this grace of Action is imperfect in this life therefore that our hearts may become truly good and honest there needs also the grace of Acceptation The best ground is good but in part and No man can say his heart is cleane but much euill and guile will cleaue vnto it Yet where God hath begun a good worke and beholds a constant purpose of good resoluing against all sinne and to please him in all things he is pleased to behold onely the worke of his owne finger and to see vs onely in our Head in whom he beholds vs all faire and good imputing his goodnesse to vs and couering our remainders of euill in him Thus hee esteemed Nathaniel in whom great weaknesse appeared a true Israelite in whom was no guile Ioh. 1.47 that is none raigning none imputed And so hee esteemes vs also according to that we are comming vnto and shall attaine not by that we haue attained These are the Meanes whereby our hearts become good Now of the Markes whereby they may be knowne so to be And here because the heart of man is deceitfull aboue all things and euery one challengeth to himselfe a good heart which yet is giuen but to a few scarce a fourth part and a better gift is not giuen by God to the sonnes of men therefore wee will insist the longer to anatomize a good heart and discouer the seuerall passages and signes of it which in euery thing will discouer it selfe one way or other Turne it any way you will it is good and honest These Markes because they are many wee will in generall reduce them to seuen heads and consider this good heart 1. In respect of God 2. Christ 3. The Spirit of God 4. The Ordinances of God 5. It selfe 6. Good duties 7. Sinne and euill I. In respect of God it hath fiue excellent properties First it desires neerer vnion with God daily and all things shall set it neerer vnto God For it knowes that euery thing is so much the more good as it approcheth vnto the chiefe Good Dauids heart was a good heart and herein the goodnesse of it bewrayed it selfe Psalm 73.28 It is good for me to draw neere vnto God Whereas an euill heart flyes from God and keepes aloofe from him euen when it drawes neerest him in his worship Esa. 29.13 Secondly if it seeke God it will seeke him with the whole heart Psal. 119.10 which is a sound conformity of the inward and outward man directed in the seruice of God according to the truth of his Word And because it is hearty hee will vphold the worship of God and seeke him at all times morning and euening on weeke-dayes as well as on the Sabbaths out of Lent as deuoutly as in Lent not only when he is sicke but when he is well In all places in his owne house as well as in Gods House like Moses who was the same in Pharaohs Court as among Gods afflicted people In all companies a good heart is euer like it selfe and stands to God with whomsoeuer it conuerseth Paul is a good Confessor and Christian not only among the Disciples but euen those that count Religion heresie Act. 24.14 Nay it seeketh and serueth God alone if it can get no company as Ioshua c. 24.15 Whereas a bad heart doubleth with God and diuides it selfe betweene God and Mammon It can pretend seruice to Christ and blanch with Antichrist as those Samaritans that feared the god of the countrey because of the Lions and the God of the nations 2. King 17.33 It cannot pray at all times Iob. 27.7 but in affliction diligently Hos. 5.15 nor in all places neuer so kindly as when it stumbles into a Church as the Samaritans thought God would onely be worshipped in the mountaine It can frame and sort it selfe to all companies entertaine all practices either of Protestants or Papists please the most profane speake for and against good men and good things as the occasion serues Thirdly a good heart will onely and wholly stand to Gods approbation in that it doth or doth not Thus farre it lookes to men 1. To walke innocently and cut off occasion of scandall 2. To please his neighbour in that which is good Rom. 15.2 3. To acquit himselfe if hee may come to a iust Apologie and to the faces of accusers say as 1. Samuel 12.3 Behold I am here this day whose Oxe or whose Asse haue I taken c. But it lookes not to please man principally the first care
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
peace with God and onely is at rest in the signes and meanes of his reconciliation 2. It hath tranquillity and peace of conscience through sence of sinne not pardoned onely but healed in some measure This peace of conscience is the next thing to heauen and a very heauen vpon earth not when the conscience excuseth that a man hath not sinned but that his sinne being pardoned hee may goe and sinne no more 3. It hath peace with all men so farre as is possible with good men because of Gods Image and with euill because of his Commandement Obiect How can this bee seeing none are more conflicted with inward terrours and tentations or outward crosses and enemies Answ. This is true yet 1. In the world they may haue affliction in Christ peace their felicity is in Christ the Prince and procurer of it Psal. 25.13 Their soule shall dwell at ease if not their bodies 2. This peace is begun but yet imperfect as all graces bee the minde and will subdued to Gods minde and will but in part the flesh subdued to the mind and spirit but in part it can delight inwardly in the Law but seeth another law in his members rebelling against the law of his minde the Image of God we see but in part and cannot loue perfectly 3. This peace may be disturbed and interrupted for a time but the heart is then supported by patience vnder the crosse to the recouery of his peace 4. This peace cannot be abolished but perfected by troubles Your peace saith Christ shall none take from you Marke and consider the good man Psalm 37.37 the end of that man is peace A tree the more it is shaken with windes the better it is settled and rooted and so the trees of righteousnesse Now this peace is the portion onely of the Israel of God To these Christ had promised it namely the refreshing of soules Math. 11.28 To these he hath left it Ioh. 14.27 My peace I leaue with you But there is no peace to a wicked man saith the Lord. 1. None with God but onely a truce He dares liue in a state of enmity with God and bee still out in armes against him as a profest enemie Hee neither feeles nor feares sinne which is not peace but senslesnesse God in heauen proclaimeth peace he refuseth the conditions 2. None with himselfe but sometimes he is a terrour to himselfe that it is death to him to liue in such an estate witnesse Cain or Iudas Or if he be quiet and without accusation yet is hee without comfort which is but a dead sleepe of conscience which shall awake 3. None with others out of a peaceable disposition but being inraged he is fierce and cruell as Lions Esa. 11.6 Or as Ismael whose hand was against euery man and euery mans hand against him Yea he can cry out of Elias as a troubler of peace when it is himselfe and declaime against faction when himselfe is the onely factor The fifth spirituall grace is supplication or the gift of prayer the next to peace is accesse to the Throne of grace Rom. 5.2 For sinne shuts vs out of the presence of God And as Absalom might not come into Dauids presence till atonement was made by Ioab so Iesus Christ hauing made vp our peace with God we being shut out are admitted into presence nay of rebels not onely pardoned but honoured to become the Princes fauorites and familiars nay sons and children Now a good heart knowes 1. That as an Infant new-borne if it cry it is aliue if not it is still-borne so to send out strong cryes to the Throne of grace is a note of Gods Childe and a signe of the new-birth Rom. 8.26 Zech. 12.10 Therefore it comforts it selfe in crying 2. That it is bound by the Morall Law besides the Commandement of Christ and his Apostles to performe continually this part of worship to God namely by the affirmatiue part of the second Commandement which duty euen Adam in innocency free from sinne performed and needed to pray for perseuerance in the grace wherein he stood and else had he not kept the Law But a good heart seeing it selfe seazed on by sinne and the curse of the Law sees much more need in it selfe to performe this duty to the Lord and to it selfe 3. That this grace excellently vpholds the sweet society betweene God and a beleeuing soule For as strangenesse alienates and cooles the affections of friends whereas company and conference kindleth and inflameth them Euen so heerein as Iob saith chap. 22.21 wee acquaint our selues with God and grow into familiarity and fellowship with him He delights in vs while wee acknowledge him a God hearing prayer to whom all flesh must resort And the beleeuing soule hath exceeding comfort in his gracious answeres and supplies who is so ready to heare before we call and esteemes it no small grace that the Lord should not only admit it into his presence but set so easie a condition vpon his promises as for asking we shall obtaine them 4. It knowes that prayer being one of the chiefe Christian sacrifices the Lord will euer returne one token or other of his gracious acceptance For as the Legall sacrifices agreeable to Gods Institution were answered with a speciall signe of Gods approbation of the fire from heauen to consume them So will the Lord some way manifest his delight in these Christian sacrifices which himselfe compares to sweet Incense and Perfume yea to drops of honey dropping from the lips of the Church as from an honey-combe Cant. 4.11 And how can he but returne a comfortable answere on that which is so delightfull vnto him Therefore a good heart is carefull and frequent in this duty But not so much for the doing of it as to doe it well and therefore is carefull 1. for the mouer 2. the matter 3. the manner of his prayers 1. The mouer of prayer is not nature in the godly as it is in the wicked Nature teacheth that what we conceiue to be God is to be prayed vnto and the Heathen could pray to God as a Creator and Gouernour But the mouer in a good heart is the Spirit by which it cryeth Abba Father Rom. 8.15 True prayer is a proper action of the sonnes of God therefore Christ commanded vs in the entrance of prayer to say Our Father And it is the breath of the Spirit of God For he alone can leade vs into the sence of our wants He makes vs see the goodnesse of things that we craue He bends our affections and kindles our sacrifice without whom is no light or heat Let the Spirit remit but a little and the holyest men suppose Peter Iames Iohn shall bee fitter to sleepe than watch or pray in the very houre of tentation Math. 26.38 2. For the matter A good heart moued by the Spirit of supplication is most frequent and earnest 1. For things giuen by God in Christ
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
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
vnsuspected filthines lyes within see Mark 7.21 22. But first this is a beleeuing heart and so comes to be cleane both by imputation of Christs purity apprehended by faith and by incoation of actuall purity in part The former is by the Lauer of Christs blood the latter by the waters of the Spirit of sanctification The former clenseth the guilt of sinne the latter the filth and corruption of it Both wayes faith is said to purifie the heart Act. 15.9 Secondly this heart when it doth foule it selfe by sinne 1. purposeth and resolueth not to defile it selfe but sinnes against his purpose 2. lyeth not moyling it selfe still but is troubled and strucke as Dauid for numbring the people and Peter for denying his Master 3. hath speedy recourse to the Lauer of Christs blood renewing his faith and to the tearâ—s of godly sorrow renewing his repentance and so returnes to his cleannesse But an euill heart is an vncleane heart because vnbeleeuing departing from the liuing God Heb. 3.12 It can desire yea purpose sinne as Absalom Can commit it habitually hungrily greedily Can reioyce in sinne and foulenesse and sometimes glory in it And so is held vnder neuer riseth froÌ„ vnder vncleannes The fourth property of a good heart is singlenesse or sincerity which is knowne thus 1. It is plaine simple open not crafty to contriue or conceale sin not cunning in the methods of sinne but simple concerning euill Rom. 16.19 It is good seeing we must sinne yet to bungle in sinne not as traded and expert in it Of all vertues Satan would beguile vs of this simplicity in Christ 2. Cor. 11.3 The world also scorneth it as sillinesse and sheepishnesse to be so simple as to sticke onely to the reuealed will of God A wicked heart can be witty to plot and deuise to excuse and defend his sinne The hasty furious man told of his cursing swearing blaspheming will tell you it is his nature he is of a cholerike constitution euery man hath his fault I cannot mend it Heere he hath deuised a strong argument to strengthen his grossest corruption But beate him out of his plea tell him hee must resist corrupt nature and where grace is there would be no such outragious behauiour Oh then he tells you hee was prouoked and vrged or it would haue angred a Saint or made an Angell sweare to be so prouoked or else we cannot be Saints or so strict c. Tell a drunkard of his swinish sinne how disguised and scornfull hee made himselfe to very boyes Oh it is his infirmity too his braine is weake or hee was in company and vrged by company or customers whom he must respect he cannot doe withall and presse him hard by Gods Word his last answere will bee with the Vine in Iothams parable I cannot leaue my wine nor my good liquor leaue my drink leaue to liue 2. A sincere heart is a whole heart Loue the Lord with all thy heart not double not diuided the Lord abides not an heart and an heart but reiects double-minded men Iam. 4.8 A manifest note hereof is to frame it selfe to the whole Word of God as knowing not onely that God is a Soueraigne Commander as well in one thing as another but that there is no part of his Word which is not worthy both to be knowne and brought into vse all the Commandements for direction of the whole man all the threats for humiliation all the precious promises for incitation and consolation all examples of vertue for imitation of vices for caution and preuention of punishments for terrour Thus shall a good heart hold the whole Word not onely to teach and reproue others but it selfe and as a Lanthorne the light of which directs others but himselfe most and that for euery step 3. A sincere heart is secretly religious cares not for seeming but being not for talking but doing had rather be good than seeme so had rather haue grace than an empty shew of it and desires the power of godlinesse rather than the forme It will bee inwardly cleane for a Pharise can wash the outside Mat. 23. a sluttish Christian like a sluttish maide can sweep the floore but leaue many dusty nasty corners vnswept vnlookt to Pilate can wash his hands not his heart A Pharise can pray in the Temple an hypocrite if he can stumble into a Church but the good heart in his chamber in his closet An euill heart can be sorry for externall notorious foule sinnes as murther shedding of innocent blood as Saul Ahab Iudas but when was he heard confessing his mother-sinne in which he was borne as Dauid or saying Who knoweth his secret sinnes as a good heart will An euill heart may forbeare or abstaine from some outward act of euill and dares not venture on it but inwardly cannot hate that euill much lesse abhorre it as hee is commanded Rom. 12.9 whereas to a good heart the sinnes which hee most loued once he now most hates as the stomake most lothes the meate it once surfeted on 4. A sincere heart will be religious though alone as Ioshua chap. 24.15 Mary if she cannot get Martha will sit downe alone at Christs feet It will bee good in a bad age and shine as a light in the middest of a crooked generation so Lot Elijah A good note of soundnesse at heart is to abide vncorrupt in times of generall corruption The light of grace where sincere is like a Lampe shining brightest in the darkest roome and as fire hotest in the coldest and sharpest weather Heb. 11.7 the commendation of Noah is that he was most carefull of himselfe and for and Arke in the most carelesse age But an euill heart lookes and stayes for company for rulers rich men c. 5. A sincere heart willingly examines it selfe and yeelds it selfe to be examined Often sets it selfe before God and his Iudgement-seat is contentedly iudged by the Word Holds it a benefit to be smitten by the righteous Can abide to bee gaged to haue his conscience rubd and ransackt Master is it I is it I Master Search me O God and know my heart try me and know my thoughts But an euill heart hath some hand or foot not cut off some eye for which it falls out both with the Minister and his owne conscience It runnes from God as Adam from his Word and triall and trembles with Felix at the mention of Iudgement but refusing ordinary tryall shall be prest to death ineuitably Oh labour for this sincerity of heart consider 1. the whole life of a Christian is a continuall Passeouer and the whole feast must be kept with the vnleauened bread of sincerity 1. Cor. 5.8 2. If seruants of men must serue with singlenesse of heart Ephes. 6.5 much more must Gods 3. This onely is the heart which God takes pleasure in 1. Chron. 29.17 this ground is his pleasant walke The first property of
not most naturall and inbred sinnes to which it selfe is most inclineable because it knowes the more familiar the sinne the more dangerous not small sinnes Dauids heart smote him for Sauls lap as for his head the eye feeleth the least moat And this by small meanes as soft wax is soone impressed so is a good heart because of his softnesse It will melt and resolue more at the very hearing of Gods Iudgements denounced against others as Iosiah 2. Chron. 34.27 than an euill heart at the feeling of Gods most dreadfull Iudgements as Pharaoh Exod. 7.23 Peter when Christ onely lookes backe vpon him gets out and weepes bitterly It is true that a good man may lye a while without sound remorse as Dauid nine moneths after his adultery though not that time without grudgings but that time the euill and corruption of it preuailes and the Spirit will not suffer it to lye still but awake it must and no sooner wakened then humbled Fourthly in repentance there is reuenge on it selfe with holy indignation for playing the beast before God 2. Cor. 7.11 Thus the Publican knocked his brest and Iob abhorred himselfe in dust and ashes Chap. 42.6 And all this a good heart will doe both secretly and constantly Secretly because hee is a Iew who is one within and hee is praised whom God praiseth And it knowes that euery sound action of grace as mortification repentance humiliation must begin within and flow from thence the seat of soundnesse is the heart and to take notice of outward things to reforme them and neglect the heart and soule and secret passages is to begin at a wrong end Constantly because it sees such dayly ruines in the soule as make it continually mourne and put it to a continuall charge and labour in repairing it And this is to grieue sincerely for sinne as sinne as the offence of God not for punishment whence it is called godly sorrow 2. Cor. 7.10 3. A good heart because it knowes that the greatest happinesse stands in the pardon of sinne Psal. 32.1 and the conscience can neuer be rightly quiet but in declaration of forgiuenesse it labours most for assurance of the pardon of sinne with strong cryes for mercy Psal. 51.1 and to feele the ioy of saluation vers 12. in many seuerall petitions Wash me clense me purge me with Hysope with importunity as Dan. 9.19 and endlesse repetitions as â—he poore starued begger foâ— relieâ—e or the condemned person for a pardon 〈◊〉 the poore Publicans prayer was God be mercifull to me a sinner It sees more need of Gods fauour then of life and therefore more eagerly desires it and pines till it feele the sence of it It sees his filthy nakednesse and is neuer quiet without a couer his horrible foulenesse and is euer washing and bathing in the Lauer of Christs blood and the teares of true repentance It feeles a deadly sore and cannot bee eased without application of Gods saluation 4. It feareth and watcheth all sinne to come as it hateth and shameth for all sinne past As nature shunnes and feares all Serpents euen little ones as well as great so grace shunnes all sinnes and hates them being the spawne of the serpent First it knowes all are hatefull to God all preiudiciall to the soule as one hole in a ship or one Swine in a Garden or one Fly in the Apothecaries box is enough to spoile all therefore it watcheth all Secondly seeing small sinnes are commonly Harbingers to greater it dares not venture on the smallest Thirdly it knowes that the way to auoyd finall defection or back-sliding is to feare staying a little Fourthly it feares the shew the taste the occasions the first appearances of sinne lest from the broth it easily fall to the flesh Fifthly it feares and hates his owne sins more than all other mens and not as it is said of Anthony He hated the Tyrant not tyrannie Rom. 7.15 I hate that I doe Sixthly it hates and feares his owne inward sinnes as much as the outward wisely damming the fountaine and Well-head and stocking vp the root Seuenthly it hates and feares the repetition of sinne and much more shakes off the habite of it lest hee should suddenly grow to expertnesse in the trade Lastly it hates and mournes for other mens sinnes and stops them when he can Psal. 119.136 Phil. 3.18 and now tell you weeping Yea the sinnes of others against God more smite a good heart with sorrow than their owne sinnes can an euill 5. It retaines and still renewes a full purpose of not sinning so as though it sinne the conscience can testifie that it is carried against the setled purpose of it Dauid sweares and vowes he will keepe the righteous iudgements of God and Away from mee ye wicked for I will keepe the Commandements Act. 11.23 with full purpose of heart cleaue to the Lord. Psal. 119.2 Surely they worke no iniquity they doe sinne but not as workemen they cannot plot it but are simple to doe euill Rom. 16.19 Now an euill heart may be humbled and grieued for some sinne but rather for some actuall sinne past than the sinne of nature and that not as sinne or an offence of God but either for some iudgement feared so Ahab put on sack-cloth 1. King 21.27 or some already executed Exod. 9.27 28. Or if there be any release and the iudgement be a little ouer it returnes afresh to the old course as a dog to the vomit 2. Pet. 2.21 2. It can make shew of repentance yet is but as a cloud without raine his teares are soone dryed vp he goes away and forgets he was washed he can be bold enough to sinne and is onely ashamed to confesse his sin or if he doe it is in grosse in the lumpe with excuses and extenuations 3. It will be at little or no paines for the pardon of sinne the assurance of it it thinkes either impossible or vnnecessary It cannot throughly resolue to leaue sinne and therefore cannot bee so earnest for forgiuenesse 4. It can purpose sinne and reioyce in a future sinne Esau saith the dayes of his fathers mourning will once come and then he will slay his brother Absalom carries a purpose of killing his brother Amnon two yeeres together and then doth it This plotting and contriuing of sinne is a sure signe of a wicked heart 5. It can repeate sin remorslesly till it can trade and come to bee expert by often committing ouer the same sins and let them grow to customes habits natures 6. It can defend and pleade for sinne cloking bad actions with good pretences or good meanings Saul saues the fat for sacrifice Absalom will be King to doe iustice and he will begin to execute iustice with rebellion and treason against his owne indulgent father 7. It can glory in sin Phil. 3.19 whose glory is their shame which is true of drunkards swearers proud persons c. all of them farre from
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
How to carry our selues to these thornes 6. Rules Heb. 13.16 Doct. Riches full of deceitfulnesse They deceiue men of 1. Gods Word 2. Their Religion 3. Their hearts 4. Sound iudgement Zech. 11.5 Act. 3.6 5 Of saluation Mat. 16.26 Riches deceiue by false promises of 6. things 5. Rules to preserue vs from the deceitfulnesse of riches 1. Esteeme them as they are indeed not as in mens esteeme 2. Take them from God For foure good ends Prou. 39. 3. Looke on them as receits 4. Looke beyond them on true and substantiall riches 1. Tim. 6.6 5. Pray for wisedome well to vse them The third sort of thornes are worldly pleasures All worldly pleasures not condemned 6. Reasons Doct. Earthly ioyes shrewd enemies to the Word and saluation Reasons 7. Non quae optima sed quae suauissima Iam. 4.1 Justi lib 1 Vse 6. Motiues disswading the pursuit of pleasures The vigill must goe before the holy-day the fast before the feast Dolor voluptas innicem cedunt Ereuior voluptas 4. Great dangers in worldly pleasures Aues vagae in easdem pedicas retiaque non incidunt Hieron Eccles. 11.9 Ita curandum corpus vt castiganauÌ„ 1. Cor. 9. vlt Gen. 47.9 Heb. 11.25 26. 7. Markes of a man in whom pleasures choke the Word Men vnder-value better pleasures fiue wayes Psal. 84.10 Exod. 5.4 17. The goodnesse of the giuer commends the gift â— Generall rules how to carry our selues thorow our pleasures 1. The person must be sanctified 2. The choyce for Matter Circumstances Kinde Non subtraâ—untur voluptates sed mutantur pijs August in Psal. 74. Ioy of Gods people is in 7. things Greg. 3. The manner of vsing our pleasure 1. Weanedly 2. Watchfully 3. Wisely August de ciuit Dei lib. 11. cap. 25. 4. Christianly 4. The season of pleasure Foure vnseasonable times for pleasure In Sabbato melius est arare quâm saltare 1. Cor. 12.26 5. The end of our pleasures Three ends which we must aime at in our pleasures Motiues thus to carry our selues through our pleasures Greg. Ioh. 15.1 Si debeo totum me pro me facto quid debeo pro me refecto Aug. Doct. Some ground which the Word falls vpon is good Reas. 1. 2 3 4 Act. 20.32 5 4. Comforts for a godly Minister who seemes to lose much labour Secundùm laborem non secundùm prouentum Not to looke what others doe but what our selues shuld doe The heart called good in two respects An honest hart why so called Doctr. Goodnesse of Hearers esteemed by goodnesse of heart Reas. 1. 2 Iam. 4.8 3 4 Caius Seius vir bonus sed Christianus 2. Meanes to attaine a good heart Graces required to a good heart are of 1. Action 2. Acceptation Creatio est motus à non ente simpliciter ad ens Ioh. 15.5 Pro. 20.9 Cant. 4.7 Ier. 17.9 Markes of a good hart reduced to 7. heads I. In respect of God a good heart hath 5. properties as 1. It desires neerer vnion with God 2. Seeketh him with the whole heart Ioh. 4.20 3. Standeth wholly to Gods approbation See Acts 20.33 Psal. 7.8 Psal. 37.6 1. Sam. 15.30 4. Resteth and reioyceth in God as his onely portion * Psa. 17.14 5. Aymeth directly at Gods glory in all his 1. Parts 2. Actions both 1. Naturall 2. Spiritual II. Jn respect of Christ a good heart hath fiue properties 1. Preferreth Christ aboue a thousand worlds 2. Reioyceth in Christ aboue all worldly ioyes Rom. 8.17 Phâ—l 3.21 3 Giueth it selfe wholly to Christ who hath giuen himsâ—lfe wholly to it Esa. 63.9 4. Prepareth a sweet roome in it selfe for Christ to dwell in 5. Conformeth it selfe wholly vnto Christ. 1. Ioh. 2.6 III. In respect of the Spirit of God 4. Kindes of notes of a good heart 1. Kinde spirituall assurance from 1. The witnesse of the Spirit 2. The first fruits of the Spirit 3. The seale of the Spirit 4. The earnest of the Spirit 5. The liberty of the Spirit 2. Cor. 3.17 Psal. 51.12 No bad hart euer attained any of these which no good heart is without Act. 19.2 Monendo mouendo remouendo 2. Sort of rules concerning the Spirit is for spirituall worship Ioh. 3.6 From Gods Spirit 1. Inspiring 2. Directing 3. Assisting Esa. 1.12 Psal. 51.17 â— Sam. 1.15 and from our spirits 1. Contrite â— Cheerful 3. Sincere 4. Feruent 1. Tim. 2.8 Act. 2.3 Mic. 6.7 3. Sort in spirituall Graces 5. Humiliation in respect of 1. God 2. It selfe 3. Other things Ps. 126.5 6 Signes of soundnes of humiliation 3. Heb. 4.13 Exod. 5.2 2. Jllumination for which a good heart labours for 5. reasons Acts 17.23 6. Markes of soundnesse of knowledge Ioh. 13.17 Christ the Author and matter of wisedome to a Christian Luk. 7.35 3. Grace Justification by sound faith which a good hart cannot want for 5. reasons Mark 6.5 6. Soundnesse of faith manifested by 6. markes Math. 5.6 Hab. 2.4 How faith gouerneth the life in 5. things Esa. 28.16 Gen. 22.8 Mark 9.24 1. Tim. 1.5 4. Grace sound peace 1. With God 2 With it selfe 3. With others Godly most peaceable yet none more troubled 4. Reasons Gal. 6.16 Wicked men without peace Esa. 57.21 5. Grace supplication No good heart without this grace 4. Reasons Psal. 65.2 Sound prayer tryed by the 1. Mouer 2. Matter 3. Manner Zech. 12.10 True manner of prayer in foure things Heb. 5.7 An euill heart cannot pray 1. Thes. 5.17 The fourth sort in spirituall growth Soundnesse of growth knowne by two things 1. Outgrowing of sinnes 2. Growing â— all 〈◊〉 especially in Humility See Col. 1.9 Faith Rom. 12.21 Patience Obedience 1. Thes. 5.22 Heauenly-mindednes 6. signes of it Reu. 21.17 2. Tim. 4.8 Only a good heart thus groweth Luk. 9.62 Reuel 2.5 Vers. 19. Beware of this ordinaâ—y fruit of Apostasie Markes of a good hart in respect of Gods Ordinances Eph. 4.4 5 1. It chuseth true Religion in the true 1. Causes 2. Effects Efficient Matter Deut. 4.2 Pro. 30.6 Reu. 22.18 Forme End 5. Effects of true Religion Religio à religando August 2. It Christianly imbraceth it in 1. Inward affections 1. Faith 2. Loue. Psal. 139.21 3. Joy 4. Constancy 2 Outward effects as 1. Promote it 2 Professe 〈◊〉 Act. 20.24 3. Adorne it Iam. 1.27 4. Suffer for it 5. Honoar the Professors of it How an euill heart carryeth it selfe in matter of Religion in 6. things Ioh. 7 48. Iam. 2.1 A good hart carefully imbraceth the ordinances of God 4. Reasons Cant. 2.9 Ioh. 4.24 Jt makes great conscience of the Word preached 3. Reasons Reu. 3.20 Ministerium Verbi vehiculum Spiritus 5. Speciall sauing graces wrought by the Word preached Act. 13.26 Conscionable hearing in fiue things 1. Pet. 2.2 An euill heart saileth fiue waies in hearing Ier. 6.17 2. Tim. 4.4 Psa. 50.17 Rom. 7.22 Numb 11.28 A good hart is very conscionable for the Sabbath 6. Reasons Mark 2.28 Heb. 4 3. 5. Properties of a good heart about the Sabbath 1. It remembers it
before Gen. 35.2 2. Keepeth the whole Sabbath 1. Cor. 16. â— 3 With the whole man Mat. 12.36 4. Will see it kept by others Gen. 18.19 5. Wil ioyne with the Assemblies in Gods House Mat. 18.23 Exod. 3.5 How an euill heart carryeth â—t selfe to the Sabbath in fiue things Parasceue A good hart honoureth Gods Ministers 4. Reasons 1. Pet. 2.2 Gal. 4 19. 1. It knowes who they be Mat. 5.14 Reu. 1. vlt. 2. Whence they be 1. Kin. 9.6 1. Cor. 5.5 Reuel 2.1 3. To what end they be 2. Cor. 4.7 4. That God will see all their word-fulfilled How a good heart receiueth Gods Ministers in 4. things Rom. 10.15 Gal. 4.15 Eph. 6.19 1. Thes. 2.19 An euill heart loathing the liquor hateth the vessell Mark 6.20 Ier. 18.18 An euill hart hateth the Word first and then the Preacher 6. Markes of a good heart in respect of it selfe Newnesse of heart in 4. principaâ—l faculties Minde Conscience Will. Psa. 51.12 Affections in 4. instances 1. Loue. 2. Ioy. Psal. 137.6 3. Feare Pro. 28.14 4. Zeale 2. Softnesse in 3. things Mark 9 24 3. Cleannes in 2. things 4. Singlenesse in 5. things 1. Jt is plaine 2. Whole Deut. 6.5 3. Secretly religious Psal. 51 5. Psal. 19.12 4. Though alone 5. Often tryeth it selfe Mat. 26.22 Psal. 139.23 â— Motiues to sincerity 5. Property of a good heart is fruitfulnes 6. Property watchfulnesse 1. Watcheth it selfe narrowly 1. Against all sinne before in the sin and after it 3. His graces both to keepe perfect and exercise them 4. His whole conuersation both alone and With others 5. It watcheth the coÌ„ming of Christ. Luk. 12.45 Reu. 22.20 A good heart prouoketh it selfe to good duties Reas. 4. It careth to doe them well in 7. circumstances 1. Wisely Phil. 2.16 Esa. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Humbly Psa. 143.2 3. Heartily Col. 3.23 4. Abundantly 5. Vniuersally Mat. 3. Phil. 4.8 Ioh. 2. 6. Constantly 7. Watchfully A wickâ—d heart faileth in all VII Markes of a good hart in respect of sinne Esa. 59.2 Ier. 5.25 Rom. 6.23 1. It sees the misery of sinne 2. Truly repenteth sin in which are foure things 1. Confession against it selfe 2. Of all sins knowne Psal. 51.6 3. Remorse 4. Reuenge Ille dolet verè qui sine teste dolet 3. Seeketh pardon Luk. 18 1â— 4. Feareth sinne Odit Antonius tyrannum non tyrannidem 5. Retaineth a purpose of not sinning Deceit of an euill heart in the businesse of repentance Motiues to get this goodnesse of heart 1. Tim. 2.8 Mat. 24.51 Mat. 23.26 2. Cor. 5 9. Goodnesse of heart a full sea of comfort 1. Inward Ioh 16.22 2. Outward opposition Act. 14 14. Iob 31.36 3. Personall affliction 2. Cor. 8.12 4. For perseuerance in good 5. In the life 6. In death 7. In the Day of Iudgement Better a sound finger than a dimme eye Doct. A good heart is a fruitfull heart Of these fruits 1. The kinde 2. The season 3. The Meanes Reas. 4. Rom. 8.14 Triall of sound fruits by 4. rules Mat. 13.27 Mat. 21.19 Ioh. 15.2 1. Ioh. 2.19 2. Pet. â— 21 Lib. 18. cap. 10 Doct. Aspire to the hundreth fold measure of fruits Esa. 61.3 Reas. 1. 2 3 4 5 Math. 10. Straite-neckt vessels are long a filling 5. Motiues to aspire to the highest pitch of grace The Lord hath done 5. things for our fruitfulnesse Ioh. 15.16 Gal. 3.1 Ezek. 47 1â— Iam. 3.17 4. Notes to know thy proceeding in the degrees of grace Doct. 1. Patience necessary to fruits of grace Patience what it is Mat. 26.39 Patientia Lombardica Reasons for the necessity of patience fixe Heb. 12.2 Fiue hinderances of spirituall growth preuented by patience Gal. 2. Vse 1. Vse 2. Motiues to prouide our selues of so vsefull a grace as patience 3. Patience strengtheneth the Christian 3. wayes Num. 13.31 Nulla anceps luctamen in it virtute sine ista Virtus nam vidua est quam non patientia firmat Prudent in Psychomachia 3 â— Sweet fruits of patience Mat. 7.14 Vse 3. Vse 4. Reu. 33.10 6. Helpes or meanes to the patient induring of the Crosse. 1 Pet 4.14 Doct. 2. True grace is blessed with continuance Psal. 1.3 Perseuerance what it is The description explained The obiect subiect and meanes of preseruation Non dicit nulluÌ„ damnabile sed nulla condemnatio Reuel 2.4 Perseuerantia radicis tantùm persistentiam infert non fructuum et foliorum omnium Lapsus est non prolapsio The perseuerance of Saints stablished by 6. grounds or conclusions cleared from the exceptions of Aduersaries Mat. 22.14 De praedest lib. 2 cap. 6. sect 36. In nullo glorianduÌ„ quia nihil est nostrum Cypr. ad Quir. l. 3. ep 4. Aug. de corrept gratia ca. 8. Bellarm. de iustif Lib. 3. Cap. 15. Most of the obiections preuented in foure positions or conclusions Hortatio ad tantam diligentiam ne deâ—iciant noÌ„ arguit deâ—ectabilitatem absolutam omnili ad quos exhortatio adhibetur sed cum certa perseuerantia conuenit vt media cuÌ„ fine causa cum effecto Christus ipse timuit vt exemplo doceret timorem omnem noÌ„ esse frustraneuÌ„ vbi perseuerantia est certa Psal. 51.11 12. Conditio nihil ponit in esse August in Psalm 69. Delentur cum declarantur ibi non esse August Most true of Rome and the Church therein Folia abiecit radix vixit Theoph in Luc. 22. Rom. 9.3 Reu. 2.4 2. Pet. 3.16 Nihil vtilius quà m praedicare credentibus impossibile esse vt vnquam gratia excidant Bucer in Ioh. 6. De terra infrugifera frugifera
sowing as wee shall see through the Parable His seede the seed is the Word of God contained in the writings of the Prophets Apostles vers 11. which by Christ and his Ministers is cast into the furrowes of the heart as seed into the furrowes of the earth by the Husbandman It is true that he cast some seed among the Heathens For the law of nature written in their hearts the summe of which is that what wee would not another should do to vs we should not do to thē euen this was the seed of this Sower for he enlightneth euen with naturall light whosoeuer commeth into the world Ioh. 1.9 But here is meant that seed which he casts into the field of the Church which is partly the Law Morall written with the finger of God and deliuered to the Church by Moses who was faithfull in all his house as a seruant but especially the Doctrine of the Gospell sowed in the hearts of Beleeuers both by himselfe and his seruants His seed This Seedsman sowed no fables no traditions no vnwritten verities no Canons of Councels or Decretals of Popes which are but chaffe nay he often condemned the decrees of the Elders and traditions of Pharises and all seede fetched out of mens Granaries Ioh. 7.16 My doctrine is not mine but his that sent me and chap. 8.26 The things that I haue heard of him those speake I to the world Doct. Gods word preached is the sowing of Gods seed into the earth of mens hearts For sixe reasons or resemblances 1. As seed is a small and contemptible thing altogether vnlikely to bring such a returne and encrease so the Word preached seemes a weake and contemptible thing 1. Cor. 1.23 We preach Christ crucified a scandall to the Iewes and foolishnesse to the Gentiles Yet by the foolishnesse of preaching God hath ordained to saue his and not without it as without seed without haruest 2. As the seede in the barne or garner fructifies not vnlesse it be cast into the earth so the Word vnlesse cast into the eares and hearts of men is fruitlesse regenerateth not produceth no fruits of faith Keepe the Word in thy Bible or thy Bible in thy chest and not in thy heart couering and hiding it thou abidest fruitlesse and barren Rom. 10.14 How can they beleeue vnlesse they heare or how can they heare without a Preacher 3. As the sower prickes not in his seede nor sets it but casts it all abroad and knowes not which of his seede will come vp to encrease and which will rot and dye vnder the clods or comming vp into the blade and eare will wither away so the Minister Gods Seedsman speakes not to one or two but casts the seede abroad to all in generall neither knowes he which and where the Word shall thriue to encrease and where not but where it doth encrease it riseth with great beautie and glory as the graine of Mustard-seed becomes a tree in which the birds of heauen may build their nests 4. As seed hath a naturall heat life and vertue in it by which it increaseth and begetteth more seeds like vnto it selfe so the Word cast into the good ground of a beleeuing heart hath a supernaturall heat in it being as fire Iere. 5.14 and a liuely power to frame men like it selfe to make them of fleshly spirituall of blinde quicksighted of dead in sinne aliue in grace And as one graine quickned brings sundry tillowes and many graines in each so one Christian conuerted and receiuing this power in himselfe gaineth many vnto God desiring that euery one were as he is except his bands and sins Philip being called findes Nathaniel and brings him to Christ. And the woman at the well calls all the Citie Ioh. 4. 5. As seed cast into the ground liues not vnlesse it dye first 1. Cor. 15.36 so the Word preached brings no fruite or life vnlesse it kill first and worke mortification yea and by continuall sense of frailty and acquaintāce with the crosse it keeps vnder such naturall pride and corruption as resist the worke of it Ioh. 4. Christ brings the woman at the well to know him by bringing her to the knowledge of her selfe And the Conuerts Act. 2.37 then bewrayed heauenly life when being pricked at heart they cried out Men and brethren what may wee doe to bee saued 6. As seed cast neuer so skilfully into the earth is not fruitful vnlesse God giue it a body 1. Cor. 15.38 so neither is y e Word vnlesse God adde his blessing 1. Cor. 3.6 I haue planted and Apollos watered but God giues the increase verse 7. Neither is he that planteth any thing nor he that watereth but God that giueth increase What would plowing sowing harrowing or any husbandry on the earth auaile if God should not by the raines windes and warmth from heauen prosper and cherish the seed Thus haue wee compared the Word of God to seed and preaching to sowing But still remember that this seed of the Word is farre more excellent then all other seed in foure respects 1. That is from earth this from heauen My doctrine saith Christ is from aboue 2. That serues to preserue naturall life receiued of God this both to begin and maintaine spirituall life 3. That is mortall and corruptible seede this immortall 1. Pet. 1.23 an eternall Gospell Heauen and earth shall perish but the Word of God abides for euer 4. The fruit is like the seede All corruptible seede brings fruit corruptible like it selfe but this brings Immortality and life it is a seed sowne for continuance and eternitie so is not other Vse 1. This concernes Ministers in whose function there is both honos and onus Dignitie and Dutie For the first The Ministerie though despised in the world is a most glorious office and an honourable function which Christ came from the glory of heauen to vndertake The Sonne of God himselfe vndertooke to be a sower of the Word and shall great Clerkes and Diuines thinke it too base a thing to be diligent Preachers Or shall that which honoured Christ be a barre to preferment namely to be diligent sowers Or shall any man thinke his sonne too good and of too high birth for that office which the Sonne of God himselfe despised not For the second the burthen or charge We reade not that Christ said Masses or anoyled or sprinkled holy water but was all in sowing Popish Priests are quite contrary all in these and seldome or neuer doe preach As if our saluation consisted in ceremonies or an haruest could be brought in by gestures without sowing But our charge stands in foure things 1. Learne wee of our Lord Iesus Christ to goe foorth to sow Christ went foorth to labour and hee that goes into the Lords field to loyter or stand idle gets no thanke from his Lord. What need is there of a loyterer in seed-time or in haruest And Ministers must consider 1. That
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
hee is a good man neuer man spake so c. blesse God for him and blesse the time he euer came among them But what haue you learned Here they haue nothing to say but they hope they take good because he is a good man Now wee haue found an high-way ground hellish birds haue pickt vp all 2. If thou be capable in other things and vncapable heere as many are quicke in all their busines and can carry away difficult discourses of worldly matters which they are affectionate and attentiue vnto but cannot carry away either in their vnderstanding or memory a poynt of necessary doctrine because they haue no pleasure in it the diuell keepes them from profit by it 3. If being vncapable and silly in other things they are witty and subtill for maintaining of sinnes and lusts A plaine case the diuell is their teacher and will not permit them any other master Many come 〈◊〉 Church and after twenty yeeres hearing are very blockes hauing got nothing but some texts of Scripture wrested to maintaine their sinnes Vse 4. Seeing Satan layes all his plots to get the Word or keepe it out of the heart 〈◊〉 in comming to heare must especially labour to get and keepe it in our hearts Prou. 5.3 Write my words on the table of thine heart and chap. 4.4 Let th◠heart hold fast my words and vers 21. Keepe them in the middest of thy heart As Mary pondered Christs speeches in her heart Now that wee may thus lay the Word to our hearts and apply our hearts to it 1. Consider and meditate on the great Maiesty of God whose Word it is that we may heare it not as the word of man but of God 1. Thes. 2.13 spirituall and binding the conscience and one word or tittle whereof can neuer faile 2. Consider the matter of it Iesus Christ and saluation by him In the Word preached behold Christ crucified Gal. 3.1 3. Consider the power vse and end of it that it is the power of God to saluation and able to saue our soules if it be ingraffed 4. Consider that it is the same Word which binds or looseth vs for the present and shall iudge vs at the last Day Ioh. 12.48 5. Make roome in the heart before-hand by bewailing those sinnes which may keepe backe Gods blessing or stuffe the heart Thrust out all sinne and all purpose of sinning Put not sweet liquour into fusty vessels 6. Apply wee all to our selues in particular not to others as Adam posts it to Eue and she to the Serpent And so long apply till it be fastened in the heart And then it is fastened when the promises are beleeued the threats feared the precepts sincerely obeyed Vse 5. This shewes vs what is the reason why most men after long hearing continue ignorant and brutish as at first They can giue no answere to the Articles of faith can render no account of so many precepts deliuered plainly and profitably cannot remember of 500. Sermons scarce so many words Is not now the Word of power to teach and instruct them Yes but 1. The heart is a barren and high-way ground paued by Satan no seed can spere or sprout in it Yet these most boast of the goodnesse of their hearts 2. A flight of diuels hath lighted on our Congregations and almost pickt vp all A man that hauing laid vp money in a chest findes none when he comes againe will say Surely the theefe hath been heere So we may say The diuell hath bin heere 3. A iust reuenge of God it is on carelesse Hearers to set the diuell in their neckes to steale and catch away all the Word that they set so light by lest they should beleeue and be saued Wouldest thou auoid this reuenge of God Then be aduised As Abraham droue away the birds that troubled him in his sacrificing Gen. 15.11 So driue thou away these hellish birds that trouble thee in thy hearing by preparation attention meditation prayer practice And thus though thou canst not hinder these birds from flying about thy head yet thou shalt giue them no roome to nest or rest in thy heart So much of the first ground Now to the second Vers. 6. And some fell on stones and when it was sprung vp it withered away because it lacked moisture HEre consider three things 1. The kinde of soyle some fell on stones 2. The successe of the seed in it In the beginning hopefull and commendable it sprung vp In the end dolefull and lamentable it withered away 3. The reason of that vncomfortable successe it lacked moisture The soyle is the stones or stony ground vers 13. They which are on the stones are such as heare the Word c. A kinde of bad Hearers compared to stones or stony ground 1. For their naturall hardnesse which cannot be broken nor softened 2. For their coldnesse not warmed with the heate of the Sunne of righteousnesse nor the Spirit of God but abide cold as stones 3. For their heauinesse A stone will not easily be remoued out of his place his proper Center is the earth Cast him by maine strength as high as may be imagined and let him alone he will fall to the earth againe So these Hearers are not easily moued out of their naturall corruption but moue them and lift them violently vp by the Ministery long they stay not but downe they fall to the earth and earthly things which is their proper place and element 4. For their vnprofitablenesse and resistance of the fruits of the earth for as stoninesse of ground by the curse vpon mans sinne became very noysome to the fruits of the earth so the stoninesse of heart a part of the curse more hinders fruits of grace than any stony ground can hinder seed cast into it 5. As stony ground and common stones are little esteemed but reiected of men so this stony ground is as little respected of God Yet herein our hard hearts are worse than stones they increase not their hardnesse but ours is daily increased by wilfulnesse and peruersnesse Now to the successe of the seede in this stony ground and first the hopefull and commendable in the beginning it sprung vp Which implies that of Matthew chap. 13.20 He which heareth the Word and incontinently with ioy receiueth it Where wee haue foure things considerable 1. This bad ground receiueth the Word wherein they go beyond the former Hearers who onely heard the Word but left it assoone as they heard it let the diuell or any deuouring bird eate it and take it from them they care not The former gaue it hearing but cared not to vnderstand it these receiue it attentiuely and seeme greedily to digest it They did not one whit affect it these receiue it into their affections 2. This bad ground receiues it incontinently saith Matthew when God speakes they will heare and without delayes or excuses willingly receiue when God proffereth They seeme to know their season
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
men can run ouer these or any of them dayly and not humble themselues for them yea and reforme them they are withering apace I feare such a man will soone come to nothing 6. Hatred of Gods children and the way of iust men whether open or secret How can they keepe their greenenesse who cannot abide the greenenesse and graces of others but can be wittie in priuy girds and scornes of such as endeuour to preserue themselues from withering That these are withering see Psalm 129.6 They that hate Sion shall be as grasse on the house toppe which withereth before it come forth And whatsoeuer many conceiue of themselues this is certaine If thou auoyd society with Gods people and bee ashamed of them or fellowship with them in the Gospell if more perillous times come thou wilt easily wither and stand as Iudas with them that apprehend Christ. Vse Seeing so many great Professors wither away so dangerously let him that stands take heede lest hee fall 1. Cor. 10.12 See we men of so great illumination affection reformation as in this stony ground wither quite away How necessary then is that exhortation of the Apostle Heb. 12.15 Take heede that no man fall away from the grace of God and Chap. 3.12 Take heede of the euill heart of vnbeliefe to depart from the liuing God A necessarie exhortation for all the hypocrite because he is in danger of finall withering and shall perish in it and the lesse hee feares it his danger is not the lesse As also the sound Christian who though he cannot fall quite away because the Lord puts vnder his hand yet by fearing to fall he auoydes falling and being falne recouers himselfe againe Let euery godly man looke hee stand on firme ground for Reprobates may seeme to stand and be greene for a while Neither let any content himselfe that he heareth good Sermons or that hee reioyceth therein for the present For as we read Ioh. 5.35 Iohns hearers esteemed him a burning shining light and reioyced in his light but it was but for a season And this Text of ours tels vs that many heard our Lord himselfe and that with ioy yet withered away and Ioh. 6.66 many that had heard Christ and followed him for a time as if they had beene sound Disciples as the Text calleth them went away from him and walked no more with him Obiect There is no feare so long as we be Protestants and not Papists so long as wee professe the truth and denie the grosse points of Popery which cut men from Christ. Answer There is a two-fold withering one in iudgement the other in practice That in iudgement is two-fold either totall or partiall Totall when a man departs from the whole doctrine as they that turne from the truth of Christ and sup vp the whole filth of Antichrist Partiall when a man holds most truthes but departs from the sincerity of it And this ouerturnes many Protestants who will neither be Papists nor yet sincere Protestants but so farre iudge Religion woorth holding as they can gaine by it Withering in practice is either in profession or in action Thou mayest hold the profession of Religion and yet by persisting in wicked manners manifest thou acknowledgest not Christ thy Lord and that thy selfe art not of the truth Doe wee thinke Demas cast off the whole profession of Religion when hee forsooke the truth and exchanged it for the world Or did the Galatians turne Gentiles and quite forsake the profession of Christ when they turned to another Gospell Or did the Pharises or such as sinne the sinne against the holy Ghost wholly renounce the profession of Religion Oh then neuer stand vpon profession but vse the meanes to preserue thee from withering in iudgement or practice in whole or in part Quest. What be the meanes to keepe vs from withering Answ. 1. Get sound iudgement to discerne the truth from errour And this is obtained in the publique Ministerie If wee would not quench the Spirit we must not despise prophecie If we would not fall we must be grounded on the foundation of the Prophets and Apostles by priuate reading meditating and conferring of the Scriptures which notably begets and confirmes soundnesse of iudgement And by prayer which obtaines the Spirit who is called the Spirit of iudgement The Lampe failes without oyle And they that forsake the Assemblies shal finde their light of iudgement and vnderstanding to grow dimmer daily till they be wholly put out 2. Sound perswasion of the truth thou professest that thou mayest not please thy selfe that thou hearest the truth from the mouth of the Preacher or hast it in thy Bible at home no nor content thy selfe that thou hast it in thy mouth or discourse but that thou hast the experience of it in thine heart How doth experimentall knowledge fixe it selfe in the soule Let a man once taste the sweetnesse of Christ and his merits he can neuer be a Papist in the point of merit but he will detest his own works as drosse dung in comparison Let a man once come to the experience of Gods fauour and loue through his Christ it will be stronger then death no water can quench it hee shall not hang in a doubtfull suspence of his saluation or feare finall falling away hee shall be farre from wauering and much more from withering in these points Let a man once get experience of the sweetnesse of godly life of Gods blessing accompanying it of inward peace and tranquillity of minde of safety vnder the wing of God and the many priuiledges which goe with the carefull watch ouer the heart and life This man shall not easily fall from his fruitfulnesse nor be drawne to such sinnes as blast and ouerturne others by the rootes and that suddainly Whereas hee that holdes his Religion because the Prince holdes it will runne with the time and swimme with the streame the times and winds are not more mutable than he let the times change but a little his Religion is withered and gone Or if men hold holy Doctrines onely swimming in the braine and attaine vnderstanding rather to furnish their discourse than to guide their course and want the experience of God the sence of faith the breath and motions of heauenly life in the seate of life that is their hearts and soules they shall easily bid truth farewell if with conuenience they cannot hold it in their iudgement or hold it forth in their practice 3. Sound affection and loue to the truth vpholds from withering in it when the wise Christian esteemes the Pearle worth selling all to buy it Loue any thing better than Grace thou art gone Demas loues the world better and easily forsakes the Truth How many lights in the beginning of their profession haue been extinct by the world comming vpon them The profits pleasures and aduancements of it haue made them idle dissolute almost profane If thou wouldest auoide that fearefull Apostasie threatened
is necessarily required moisture of grace as to the fruits of earth moisture in the earth But what moisture is in a stone A stone indeed may be moyst on the outside in moyst weather The walls and Marbles seeme to weepe and drops stand on them in rainy seasons not because moisture is in them but moisture offers it selfe vnto them but they hold it not so as they remaine as hard and dry within as euer before So with this stony heart where hardnes of heart raigneth no moisture of Grace no relenting or giuing within Indeed in foule weather when the storme of God is risen an inuincible hard heart as hard as a Marble may seeme soft Pharaoh yeelds and giues againe on the outside You may see drops of water standing in Esaus eyes who wept when the blessing was gone Iudas seemes moystened with repentance Balaam melts a little and wisheth to die well Foelix moulders a little and trembles But we must distinguish this from sound moysture of grace 1. These be flashes and sudden motions and as seldome as the weeping of walls 2. This moysture comes not from an heart softened but from slauish feare or present smart euen from the present disposition of the weather from without 3. So soone as faire weather comes againe the stones are as dry as euer they were so these returne to their former lusts so soone as the foule weather is ouer as Pharaoh Foelix c. Vse 1. Doest thou heare the Word preached without any great fruit Then lay the blame where indeed it is Some impute it to the difficulty of the Word Others to the fault of the Minister who pleaseth them not either in the matter or manner But it were far more commendable for thee to impute thy vnprofitablenesse to the hardnesse of thine owne heart and so take thy sinne home to thy selfe so did the Apostle Paul Rom. 7.14 when he perceiued that the Law of God was not so efficacious to him as he desired he accused not the Law but maintayned it to be spirituall but himselfe as sold vnder sinne He condemned himselfe not the Word so doe thou for the Gospell is the power of God to saluation it is spirit and life and mighty in operation If it worke not so mightily on thy hart then see thy hardnesse bewaile it let godly sorrow and griefe daily dropping make this stone hollow till it haue broken it Vse 2. That of the Apostle Hebr. 3.7 To day if ye will heare his voyce harden not your hearts All the seed cast vpon an hard heart is lost as if a man should sowe on a rocke where is no place for root or moysture Beware of an hard heart there is no curse to that almost no sinne to that Better that all thy field were couered ouer with stones than thy hart should Nay it were better for thee to be a dead stone than a liuing stone Now the markes to know an hard heart are these 1. When Gods Word makes no impression or gets not within the heart to renew or reforme the man though sometimes it may scratch the outside and restraine him When the Law is threatened hee either blesseth himselfe or turneth his eare from it or applies it to others not himselfe And the Gospell enters not because the Law hath not pierced nor been as a needle to make way Let all the mercies of the Gospell be shewed to the wicked he will not repent nor learne to doe well 2. Neglect or light ouer-passing the workes of Gods Mercy or Iustice vpon himselfe or others For mercies when the goodnesse of God leades him not to repentance Rom. 2.4 5. Our Lord makes this a cause euen in his owne Disciples in whom the sin raigned not that they forgat the matter of the loaues because their hearts were hardened Mark 6.52 For the Iudgements of God his workes of Iustice doe moue somewhat more than Mercies but nothing to amendment Pharaoh when iudgement puts him to a plunge could say I haue sinned here is a little scratch on his heart as on a Stethy but the hardnes recoyles the stroke that should breake the heart to pieces so as after all the strokes of God there is no reformation 3. Vnfeelingnesse of hardnesse and vnwillingnes to feele it no mislike of it no desire to vnderstand the danger of it When men desire to sit quiet in sin and nothing so offends them as to heare their sinne disgraced when they turne their backes and stop their eares Zech. 7.11 Being as loth to bee drawne to a Sermon powerfull against sinne as Israel to come neere the Mountaine Whereas a soft heart is most sensible of much hardnesse in it and counts no burthen comparable thereto 4. For the maintaining their estate credit and fauour in the world or their lusts and pleasures to oppose and dislike such Doctrines courses and persons as haue the Word on their sides Pharaoh must not seeme to be ouercome by such meane people and therefore seeing euidently the Lord stand for them he obdured himselfe The Scribes and Pharises conuinced in their conscience of the truth of Christs Doctrine and the innocency of his person did out of hardnesse of heart euer oppose both his Doctrine and Person because they must maintaine their credit in the world and vphold their pompe and glory against him though hee had truth and equity and innocency on his side The like of all hardened persecutors of the poore Saints 5. Out of resolution of following a mans owne present course whatsoeuer perswasions or Doctrines he heareth to the contrary to fly occasions and companies which might touch or worke vpon his conscience Some cannot abide to heare strict Preachers that allow them no vnlawfull liberty no not affoord them a looke on the forbidden fruit Others cannot endure the society of a faithfull friend that will truly tell them of thēselues No such string must be touched This argues a soule or soyle settled in hardnesse 6. Habits and customable sins which make the heart as a path-way A soft heart smites it selfe for once sinning and for small sinning Dauids heart smote him for cutting off the lap of Sauls garment How would it haue smote him for cutting off his head But custome of sinne hardeneth exceedingly Heb. 3.13 Take heede lest any be hardened through the deceitfulnes of sin And by hindring repentance it holds men in the trade of sinne Hardnesse and the heart that cannot repent are ioyned together Rom. 2.5 Vse 3. As euer thou wouldest heare the Word to saluation labour for a soft and melting heart such as good Iosias had whose soule melted to heare the words of the Law read The greatest blessing heere below is an heart flexible and bowed to the obedience of God And hereunto consider these Motiues 1. That it is a note of a child of God to haue his natiue hardnesse mollified and his naturall stubbornnesse corrected and altered by the Spirit of sanctification 2. Thes. 2.13
would be a Fountaine in the belly still springing vp to eternall life The latter namely the moisture of compunction is sound sorrow for sin and the sound exercise of mortification The Saints vsed to water their couch with these waters of teares and repentance Now these Hearers want not all sorrow for sinne nor want not something like it but they neuer carried this water nor admitted this moistnesse deepe enough the hardnesse of the rocke hindred the descent of these waters to the bottome it was too much paines to afflict themselues seriously their teares were soone dried vp their sorrow slight and themselues neuer truly humbled And therefore faile and come to nothing Vse It is no certaine marke of a childe of God willingly to heare Sermons nor to delight in the hearing nor to receiue the doctrine with ioy no nor in many things commendably to practise for a time All this is common to the Reprobate with the Elect. If Dauid count the testimonies of God the ioy of his heart Psal. 119.111 so Herod heares Iohn gladly and this bad ground receiueth the seede with ioy If they that are new borne againe taste the graciousnesse of the Lord 1. Pet. 2.3 so also they that after enlightning sinne beyond possibility of repentance taste the good Word of God and the powers of the world to come Heb. 6.4 5. And therefore we may not rest in hearing or reioycing or commending or obeying the Word vnlesse wee finde in our selues that which shall make vs able to hold out in all these that wee start not away or wither as this bad ground when triall comes Quest. What is it that wee must bring with our hearing to make vs hold out by which we may haue testimonie that we are the Lords and shall be found fruitfull in the haruest Answ. This Text warneth vs to prouide and make sure of three things 1. Sauing and distinct knowledge to walke by 2. Sound and stable rooting in faith and grace to stand by 3. Sufficient measure of grace still to grow by Quest. What is this knowledge Answ. It is not onely to know Christ a Sauiour but to know thy owne saluation by him And consequently thou knowest 1. The vilenesse of thy sinnes and thy neede of a Sauiour 2. The pardon of thy sinnes and the comfort of saluation 3. Thy owne change and conuersion and thereby the beginning of saluation 4. The voyce of Christ calling thee and the inhabitation of his Spirit guiding thee in all needfull duties to the end of the way which is saluation Q. How may I know I haue this sauing knowledge Answ. By these notes 1. If thou giuest thy selfe to be taught by the Spirit of God and leanest not to thine owne counsels For flesh and blood cannot reueale this wisedome but the Spirit of God Mat. 16.17 If thou wilt not beleeue or receiue any doctrine or opinion but what the Spirit out of the Word teacheth now thou hast sauing knowledge Carnall and deceitfull knowledge is alway measured by the scantling of reason of humane lawes and wisedome of praise and profit 2. If thy knowledge be not onely speculatiue but directiue leading not onely to vnderstand but to vndertake thine owne way when it is not onely a light in it selfe but a Lanthorne to thy feete and as a Sunne constantly shining for thy direction Now know the soundnesse of it if thou suffer it to leade thee against sense reason custome and allow it for thy guide in the smallest things as well as in great in secret as well as open 3. If thy knowledge lye deepe as hauing depth of earth not only lying in the head or on the tongue but in the heart And therefore Ierem. 31.34 it is said to be written in the heart and bowels Pro. 4.5 Let thy heart hold fast my words And easily may a man know if his heart hold this knowledge by the change it will worke there And that is the fourth note thus 4. Know sound and sauing knowledge by the effects especially three First whereas generall and confused knowledge puffeth vp and makes a man proud this makes him more humble by leading into the further sight of God and of himselfe Secondly whereas an hypocrites knowledge leaues him as earthly as it found him this changeth the man into it selfe and makes him heauenly-minded and to sauour the things of God as it selfe is from heauen and from God Hee is transformed into the same image 2. Cor. 3.18 as meate is turned into the substance of him that eateth Thirdly whereas an hypocrites knowledge may worke some ioy it seldome workes loue of God feare of God or trust in him But this changeth all affections It loues the Word as well as ioy The feare of God is the beginning of this wisedome And this knowledge carries the heart beyond all hypocrites in the affection of ioy in it as the chiefest and most desireable good Now get this knowledge thou hast gotten depth of earth This is constant settled against all contrary blasts This knowledge shall grow vp and haue much assurance when the frothy superficiall knowledge of hypocrites shal vanish as dew in the Sun or smoke in the winde Get this light it shall be as the Star to the Wise men to bring thee to Christ as the cloudie and fiery Pillar to the Israelites to bring thee to Canaan as the lightsome Lamps to the wise Virgins to bring thee into the Bridegroomes chamber The second thing required is to looke thou beest strongly rooted and grounded in the faith in loue and all the graces Ephes. 3.17 Col. 1.23 If ye continue grounded and stablished in the faith not mooued away from the hope of the Gospell where the Apostle shewes that true iustifying faith is the root of all vertues and that it onely keepes the heart vnmoouable in time of triall More specially looke to thy ground and rooting 1. In the doctrine of faith 2. In the grace of faith 3. In the exercise and profession of faith Beleeue God Beleeue in God Auouch both First settle thy selfe in the doctrine of Faith as one that must be built on the foundation of the Prophets and Apostles Ephes. 2.20 Else thou laiest all the frame on a sandy foundation and laiest thy selfe open to be a prey to seducers Papists and Atheists And what other is the end of many common Protestants and Professors who were neuer busie in the true vnderstanding of their Principles of Religion If they see alterations of State and change of times or if deceiuers as Priests or Iesuites or Libertine teachers assaile them by subtilty of wit and cunning perswasions or if they see men of great note fall to errours in iudgement or profanenesse in life if many fall from loue of the truth How can they now withstand the blasts of these windes being at best but shaking reeds vnstable in their grounds how can they but fall as an house set on the
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
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
things and lawfull because this both hinders God of his glory in the meanes of our good and our selues in the end for which God alloweth them God hath giuen vs all our lawfull liberties as helpes to heauen we vs them as hinderances His grace puts them into our hands as staues to support vs in our way and wearinesse we by the abuse make them burthens and clogs to cast vs backe Hee allowes vs them as spurres to prouoke vs to cheerfulnes in his seruice we peruert them and they become as thornes to choke vs and hinder vs in his seruice Well knowes Satan that the best things abused become euill to him that so vseth them Christ himselfe shall be a Rocke of offence The Word if it kill not vices it killeth soules And the Sacraments are ranke poyson to the vnworthy receiuer He cares not how many gifts of nature no nor of grace a man hath so as out of them arise pride ambition enuie c. which are as a Canker consuming them And much lesse cares he how many gifts of Fortune as they call them that is wealth and honour a man hath so as they make him swell with disdaine or vainly confident in his wealth or secure in his course or licentious in the bold committing of sin Let wealth flow in as waters from a full fountaine so they drowne the soule in perdition Thus Gods glory is impaired which he expects for his goodnesse and mans sinne inlarged which hath made himselfe so miserable by so great mercy Vse 1. To let many a man see his sinne and errour who neuer suspects hurt and danger in such lawfull things as riches and pleasures and cares of the world They wonder they should bee thornes who neuer felt the pricking but haue tasted much sweetnesse in them and in nothing more But our Sauiour well knew the nature of them through the malice and infirmity of men abusing them Hee well saw that no thornes doe so choke the seed as these the Word and that many who found such sweetnesse in them haue falne short of saluation by them If thou haddest neuer eaten forbidden fruit nor fed vpon stolne bread the abuse of lawfull and allowed profits and pleasures will keepe thee out of heauen The Farme lawfully gotten but vnlawfully affected may make thee neuer to taste of the Supper And the hauing and inioying the wife thou hast married may make thee say flatly I cannot come Thinkest thou the diuell hath no baits but in his hellish tentations Yes his baytes lye euery where If thou beest a rich man hee hath deceitfulnesse of riches If a poore man he hath the cares of this life If any other thing affect thee he hath lusts of other things to make thee fall short of saluation Say not with thy selfe I am no adulterer no murtherer no theefe and therefore am in a good way to saluation vnlesse also thou hast watched Satan and carried thy selfe cleere and faire in thy calling in thy wealth marriage recreation company meate drinke and apparell Neither say I thanke God I am no Recusant I come to Church I heare good Sermons and if any could tell me a better way to heauen I would surely take it But bewaile thy abuse of lawfull liberties Here were many that heard Christ himselfe and yet were damned for nourishing at the same time these thornes that choked all Neither say I am a Professor of the Gospell and am zealous against sinne euery where and loue them that feare God For when Professors reuolt to the world and giue themselues to an vniustifiable liberty in following the profits and pleasures of this life they shall see grace thriue as corne among thornes which as they eate the seede so our hearts and liues are eaten vp with the cares and delights of this life Vse 2. If such lawfull things as these proue sharp and piercing thornes what sharpnesse must we imagine in vnlawfull What an euill thing and bitter is it to venture vpon sinne expressely prohibited to reach out the hand for bread of deceit to drinke in with greedinesse stolne waters and with delight to feede vpon forbidden fruit What is this but to walke vpon snares and thornes which will sting the conscience and wound the soule to certaine and speedy death Luk. 17.28 As in the dayes of Lot they ate and dranke bought and sold planted and built c. Heere one askes why our Sauiour makes no mention nor chargeth the Sodomites with those far greater sinnes of which we reade in the story Gen. 19. as the contempt of the Word their violence against Lot their horrible and crying sinne of Sodomie but onely those which seeme light or no sinnes in comparison And the answere is that wee might conceiue what a fearfull plague belonged to such fearefull enormious courses when as euen lawfull things and such as without which life cannot bee maintained immoderately vsed were punished with fire and brimstone Thinke it too much to offend in thy lawfull liberties although thou venture not vpon vnlawfull For if he that offends in the former cannot but breake thorow a thorne hedge not without pricking and tearing himselfe How much more shall hee wound himselfe that dares venture ouer that sharpe hedge of curses wherwith God hath mounded hedged his Law Oh that bold sinners shamelesse harlots debosht drunkards blasphemous swearers and profane Sabbath-breakers would thinke on this Vse 3. Learne we to moderate our lawfull and naturall desires as wherein so many snares doe lye Desire no outward fauours without inward grace to vse them without which Gods mercy proues but thy iudgement And for thy better direction in the right vse of lawfull things take these Rules 1. Consider that lawfull liberty vsed to the full is exceeding dangerous and restraint is necessary Hee that will take all the liberty he may will sometimes take that he may not Hence it was that the Iewes in punishing malefactors were wont to giue but 39. blowes whereas they might giue forty 2. Cor. 11.24 Of the Iewes fiue times receiued I forty stripes saue one Let this be thy care also to cut thy selfe somewhat short euen in that which is lawfull for the more flesh is pampered the more is the Spirit weakened and foyled 2. Consider the Author of all thy liberties that while thou hast the sweetnesse and comfort of them hee may haue the glory of them of whom and by whom and for whom are all things by Iesus Christ Rom. 11. vlt. 3. With the vse of naturall things labour to ioyne a spirituall vse and so while we cherish our bodies with them we shall also refresh our soules As for example In the vse of meate and drinke stirre wee vp our selues to labour for the bread and water of life In putting on our clothes labour to put on Christ as a garment In marriage see thou meditate much and often on that sweet contract betweene Christ and the soule and so in the rest This
seat of iniquity Whence our Sauiour exhorts to take heed lest the heart bee oppressed with these excessiue pleasures and so that day come vnawares as it did on the old world And no maruell seeing they can brawne the heart and make it senselesse against the iudgements and scourges of God Esa. 5.12 The Harpe the Violl and Fluit and wine are in their feasts but they regard not the worke of the Lord nor consider the operation of his hands Famous in this kinde is the example of Nebuchadnezzar the Lord sent him his Prophet Daniel to expound his dreame that he must be a beast for seuen yeeres together yet within one twelue moneths hee forgot all and said Is not this great Babel c Dan. 4.25 26. 4. Pleasures preuailing in the heart doe make men hate the Word as a bitter and deadly enemy The Word of God is the sword of the Spirit to cut off these lusts which are as deare to them as their eyes or hands And therefore it is so despised and hated 5. They thrust out the Word which reuealeth and offereth the pleasures of a better world The heart of the foole is in the house of mirth Eccles. 7.6 Yea though God call to mourning and fasting or any occasion whatsoeuer come hee hath set himselfe on a merry pin hee cannot abide to heare of change so he may hold his pleasure heere still Babylon will be a Lady for euer and set her minde on no other things besides nor remember the end Gods Phisicians would haue healed her but she would not be healed she laid none of those things to heart Esa. 47.7 8. therefore her end was vtter desolation 6. These pleasures are seldome procured without sinne being the ordinary baits of Satan cast before men which while they play withall and nibble at them they are catcht in his snare as Eue by the Apple which seemed pleasant to the eye and taste Balaam knew there was nothing of so much force to allure the Israelites to Idolatry and to make a breach among them and so set God against them as to besot them with vnlawfull pleasures with the daughters of Moab then was Israel presently coupled to Baal Peor Numb 25.1 2 3. Thus Satan as a cunning Fisher baytes his hooke with pleasure and catcheth innumerable 7. These pleasures are of great strength to hold men in sinne against all the threatenings of the Word and inuitations to repentance will not suffer the heart to thinke of death and iudgement and accounts to be giuen yea they make him maintaine a continuall warre in himselfe against his owne conscience being carried headlong to such things as seeme pleasant delectable glorious and profitable And against others also This man will hate his Preacher to the death because hee condemnes his vnlawfull pleasure If Iohn dare say to Herod It is not lawfull for thee to haue her it shall cost him deare As for his poore neighbours hee will maintaine his pleasure by oppression cruelty iniury any thing he cares not how sorrowfull and vnhappy hee make many other mens liues so hee may enioy his supposed pleasure Iudas must haue his thirty siluer pieces though it cost Christ his life and himselfe his soule and fill all his fellow-Disciples with much heauinesse Lastly such a man is well content to indure any vassalage and slauery vnder Satan so he may inioy a present pleasure and Satan is well content on that condition to allow it him dealing heerein as Cyrus with the Lydians who hauing ouercome them to gratifie and gaine them sure to himselfe allowes them to eate and drinke to feast and play with all kinds of sports games and gambals but in the meane time takes away their horses and armour so as they are vnable euer to thinke of recouering their former liberty And therefore seeing these pleasures hinder men from attending and vnderstanding the Word make them securely contemne and hate the Word thrust out the pleasures of the world to come are seldome procured without sinne and are of such strength to hold them in sinne we may well conclude with the Apostle 1. Pet. 2.11 that they fight against the soule And seeing they doe so wee must abstaine from them The seruice of lust and diuers pleasures is noted for a course of the vnregenerate Tit. 3.3 And these two goe hand in hand disobedient seruing pleasures Therefore beware of the preuailing of pleasures and as thou meanest the Word should profit in thy hart and tendrest thy owne saluation weed out this voluptuousnesse a meere choke-weede of grace Heere for thy further helpe in so necessary and withall so difficult a duty I will set downe three things 1. Motiues to resist these pleasures 2. Markes of a man in whom they preuaile aboue the Word 3. Meanes or Rules how we may inioy them without choking goodnesse I. Motiues or reasons to disswade from the pursuit of pleasures are sixe 1. Consider where thou art We are now banished out of the Garden of pleasure we are in this world kept out of Paradise with the shaking of a sword and doe we expect another Paradise in this Wildernesse of Baca and valley of teares Wast thou not borne weeping into the valley of weeping Shalt thou not dye and go forth weeping and canst thou liue in laughing and merriment While thou art heere obnoxious to so many miseries laden and daily loding thy selfe with so many sinnes conflicting with so many tentations beset with so many enemies canst thou bee so senslesse or mad rather to giue vp thy selfe to carnall pleasures and delights Remember thou art now in Babylon and sittest by the water-side of afflictions A member of the Church that now remembers Sion and his owne Countrey whence he is for the time banished will rather sit downe and weepe and mourne in the Countrey where they be strangers and cannot sing the songs of God rather than addict himselfe to carnall pleasures and profane delights This seemes to be the Apostles argument 1. Pet. 2.11 As strangers and pilgrims abstaine from fleshly lusts Now a stranger lookes for no great matters in his iourney nor expects pleasure till he commeth home 2. Consider what little content or saciety there is in these pleasures Let him try this conclusion who will after Salomon he shall finde hee shall sooner surfet of pleasures than fill himselfe with them One sweet morsell driues downe another and still is the carnall heart vnsatiable And it is with a man drunke with pleasures as a man drunke with wine his drunkennesse increaseth his thirst but quencheth it not Let a man compasse his pleasure in any kinde he may thinke the attaining of his desire will quench his desire but it prooues but as water which the Smith casts on his coles it seemes to abate and quench the fire but it makes the inward heate and concupiscence more burning and raging than before Besides the eye of the wise is cleere to discerne how little of
and inordinate in it if I may forbeare and chuse another I must not meddle with that The Apostle Phil. 4.8 will haue vs delight in nothing but that which hath some vertue praise or good report in it This Rule will make choyce of the best recreations of best example best vse and least abused It will chuse the best fashion of apparell of the most sober and graue of our ranke and shun such as haue the note of lightnesse curiosity vaine affectation new-fanglednesse and fashioning to the times But how many cast off all consideration of aduised circumstances out of which the inioying of lawfull pleasure is most vnlawfull As for example Suppose some kinde of Stage-playes were lawfull were it not vnlawfull to play in a Church Suppose dicing and carding were as lawfull as most men would haue them must therefore Ministers bee gamesters women dicers children and seruants passe away their time in such games Nay because eating drinking and sundry games as bowling shooting be lawfull must I therefore or may I doe these in all companies May I sort my selfe with swearers ruffians riotous persons without respect of company were not this to ensnare my selfe and offend others Yes For fit circumstances are the grace or disgrace of most lawfull pleasures 3. For the kinde Make first choyce of the best kind of pleasures First because it is a note of a good man to desire to reioyce with the ioy of Gods people Psal. 106.5 Secondly as the godly are different from the world in all their courses so also in their pleasures now the worldlings chiefe pleasure is when his corne and wine and oyle is increased Psalm 4.7 Thirdly this kind of pleasures will make vs not merrier onely but better both in body and minde Quest. Wherein stands the ioy of Gods people Answ. 1. In the Lord himselfe Psal. 37.4 Delight thy selfe in the Lord. Phil. 4.4 Reioyce in the Lord alwayes and againe I say Reioyce And why For first a man hereby returnes to his true pleasure againe When man forsooke God true pleasure forsooke man and when men chiefly delight in God they goe backe againe to the chiefe Good and pleasure Secondly why doe wee loue or delight in any outward thing but because of the beauty and pleasantnesse of it But can there be so much beauty or pleasantnesse in the creatures as in the Creator Thirdly what a shame is it for Christians not to bee able or willing to find so much ioy and delight in the Lord as wicked men doe in forced merriments Fourthly is not that the perfect ioy which ariseth out of the presence of that which is most perfect and shall be most perfect in heauen because of the immediate fruition of him who is most perfect Fifthly is not this the next way to perpetuate our ioy and pleasure to set it on him who is euerlasting and indeficient Besides all this we all know that the true pleasure of a Christian is 1. For the present in the fauour of God reconciled by Christ onely by his atonement the soule is at sweet peace and repose in his loue as the child in his fathers armes Rom. 5.11 2. For time to come in his mercy and saluation Psal. 9.2 and 13.5 3. In his presence when hee shall bee a Sunne vnto him to refresh and reuiue him Psal. 84.11 2. In Iesus Christ Phil. 3.3 Wee worship God in the spirit and reioyce in Iesus Christ. The wise Merchant takes more pleasure in the Pearle than all his substance beside Paul accounts all things losse and dung in comparison of him The blessed Virgin reioyced in God her Sauiour and Zacheus receiued him ioyfully How can the faithfull soule being the chaste Spouse of Iesus Christ delight in anâ—â—hing in the world aboue or comparable to her so sweet Head and deare Husband If we as chaste Virgins conceiue Christ in our hearts and claspe him with the armes of faith as Zachary here is cause of sound ioy and true pleasure indeed Take delight in his Natiuity but especially in thy natiuity by him 3. In the testimony and graces of the Spirit First in the testimony of the Spirit that our names are written in the Booke of life in this reioyce Luk. 10.20 This ioy in the holy Ghost is vnspeakable and glorious 1. Pet. 1.8 He is the great Comforter of his Church an euerlasting Spring of ioy and pleasure which no wicked man euer tasted of Ioh. 14.16 Secondly the graces of the Spirit are full of delight faith hath a speciall pleasure called The ioy of faith Phil. 1.25 Euen temporary faith hath great ioy much more iustifying faith Hope also hath his pleasure euen the expectation of pleasure at Gods right hand for euermore Rom. 12.12 Reioyce in hope What a sweet pleasure is it in the spring to see our seeds and plants grow and come vp in our gardens How much more pleasant is it to see the buds of the Lord grow in our hearts to the vn-rooting and ouer-mastering of the weeds of sinne Sweet is the contentment of grace but the comforts of Gods Spirit bedewing the foule in the thirst of it is like a shadow in a great drought 4. In the Word and Ordinances of God Ps. 112.1 Fearers of God haue great delight in his Commandements The Gospell is a deepe Well of precious promises and the Spirit worketh consolation by the Scripturâ—â— Rom. 15.4 There is the ioyfull tidings of saluation there the doctrine of free Remission of sinnes and Redemption by Iesus Christ is proclaimed there are the pleasures of Gods House and the Word which is food for Gods children Cloath an infant with gold and pearles and make it heire of the whole world yet nothing pleaseth it but the brest-milke so heere In the Word also are described the wayes of wisedome which are wayes of pleasure Prou. 3.17 and all thou canst desire is not to be compared to her 5. In the testimony of a good conscience that they walke in simplicity and godly purenesse and not in fleshly wisedome 2. Cor. 1.12 and haue not willingly moyled their conscience in lusts and pleasures but haue cherished the lust of the Spirit against the lusts of the flesh 6. In the communion of Saints to enioy their fellowship being present and reioyce to heare of their well-fare being absent To reioyce in the prosperity of the Church as Iethro when hee heard of all the good that God had done for Israel Exod. 18.9 Yea to preferre Ierusalem before our chiefe ioy Psal. 137.5 6. when the Gospell runnes with free passage 7. In Euangelicall obedience both in action and passion for the Gospell First serue God with cheerefulnesse Deut. 28.47 as Christs meate and drinke was to doe the will of his Father in this he reioyced Psalm 40.8 Secondly reioyce euen in afflictions for the Gospell and for the Name of Christ as wherein is greater pleasure then in the honour and greatest pleasures of the world Gal. 6.14 God forbid
I should reioyce in any thing but the Crosse of Christ. Heb. 10.36 the Saints with ioy suffred the spoyling of their goods and would not be deliuered Col. 1.24 Now I reioyce in my sufferings for you c. For is there not more true pleasure in helping Christ as Simon to beare his Crosse thā by the ouerflowing pleasure of the world to forget Christ and a mans selfe Oh therefore let vs lay fast hold on these pleasures what euer profit or pleasure we forgoe for them Bodily pleasures are not so alwaies but as the body is disposed to them what can delight a sicke pained and dying body But these pleasures being in themselues true and sound are neuer irksome neuer lothsome as the other And whereas bodily pleasures are at last fugitiues and runnagates when their Master hath most need these neuer forsake their Master neuer take their leaue but are perpetuall yea eternall That is the second Rule for the choise of pleasures The third concernes the manner and measure in foure particulars 1. Vse them weanedly reioyce as not reioycing 1. Cor. 7.30 Powre not out thy heart to pleasure but be moderate and retyred A wary Christian will euer be allaying his wine with water and make a measure to his pleasure Prou. 25.16 If thou hast found hony eate not too much We may soone take too much of these hony-sweet pleasures 2. Vse them watchfully Consider how easily they steale the heart and filch the time How Satan wraps vp infinite sinnes in these sweete-sugred pleasures And how hard it is to escape shipwracke by them impossible to escape danger some haue auoyded one neuer any auoyded the other 3. Vse them wisely First not seeking or not addicted to pleasures It is no wisdome to be formost or Instigators Secondly rather vsing pleasures than inioying them To vse a thing is for some other thing to inioy it is for it selfe whence Augustine speakes of some who inioy their gold but vse their God because they bestow not their money for Gods sake but worship God for monies sake So many among vs may truly be said to inioy their pleasures and vse their Religion Thirdly distinguish recreations from the vocation both for instance in them which is the sinne of our Gentry and their followers who haue no vocation but recreation and for the end the vocation is to get meanes of liuing to inrich a mans selfe and get money for his owne and others good but God hath neuer set apart play to this purpose and how fond are they that vse sport to begger themselues and their Family Fourthly restraine wisely thy passions about thy pleasures and vse them not as occasions of discord impatience swearing or any impotent passions 4. Vse them Christianly 1. Maintaining the fight betweene the flesh and the Spirit 1. Pet. 2.11 Lusts doe alwayes fight against vs and therefore we must alwayes fight against them 2. Manifesting that we loue not the pleasures of our pilgrimage better than the pleasures of our Countrey for no wise man will bee so delighted with the light of the Moone as to contemne the light of the Sunne 3. Fearing pleasure more than misery because the bitter root of affliction as the Fig-tree brings oftentimes most sweet fruit but the ordinary end of pleasure is bitternesse and sorrow Now consider heere how great was the temperance of former ages in regard of outward pleasures How plaine and homely the ages before the giuing of the Law were the whole story sheweth Vnder the Law how coorse was Eliahs mantle how sparing his diet that when he had eaten the Angell came the second time and bad him eate more but our superfluity is such as we haue need of an Angel to come daily and bid vs eate lesse How coorse was the fare and diet of the new Testament in Iohn Baptist how remote from the pleasures of this life Timothy so abstinent as Paul bids him drinke no more water but a little wine for his healths sake But if Paul were to write to a number of our Timothies who are so busie with health he would charge them if they loued their health or life to drinke no more wine Such was the austerity of former ages some few hundred yeeres after the Apostles as brought a great superstition and blinde deuotion wherewith the Church and world hath been euer burthened since and could not be deliuered But now so farre is the world degenerate and gone to the contrary as the excesses and superfluities of it haue brought in euery whit as much Epicurisme and Atheisme and the true God was not more departed from in that blinde god than in this belly-god So hard it is to walke in a meane in the offers of pleasures Consider also what great losers they become that dote vpon pleasures As the foolish Fly delighted with the light of a candle regards not the heat of the flame but burnes first one leg afterward another and still takes no warning till it be wholly consumed So worldly pleasures make men first senslesse to good things then dead and deafe to admonition and senslesse of smart till they lose Religion I had almost said reason it selfe The fourth Rule concernes the season of pleasures Eccles. 3.4 There is an appoynted season for euery purpose vnder heauen a time to weepe and a time to laugh therefore there is a time when it is vnseasonable It is the Epicures fashion at all times to haue his garments white and at no time to haue oyle wanting to his head Eccles. 9.8 And of the rich Glutton to be arrayed in purple and fare deliciously euery day Luk. 16. He that followes pastime is a waster and scatterer and a gamester is none of Gods creatures God allowes him no place in heauen or earth To follow sport euery day drawes a man to as much profanenesse as Esau whose wantonnesse brought him to forgoe his time the blessing of his father the fauour of God and his owne saluation First therefore the season of worldly pleasures must not be the time of our calling in which euery man must abide They are not so good as the calling and duties of it and therefore this must not bee hindred by them Whence one aptly calls pleasure a parenthesis comming betweene our labours which hinders not but helpes the series and course of them Secondly the season of worldly pleasures is not the Sabbath When our hearts should attend the Word or be vpon it wee must not suffer our mindes to wander after pleasures When our tongues should be talking of Gods Word and speake in the language of Canaan it is vnseasonable they should bee walking and wandring about pleasures pastimes And seeing our Text hath taught vs that there is such a force in pleasures to choke the Word the taking of pleasures on the Sabbath when wee should be at holy exercises must needs bee more dangerous to distract the minde and driue out the Word
preaching of the Gospell sounding in the eare The latter a drawing of the Elect vnto true faith by the mighty worke of Gods Spirit in the heart That brings men to knowledge profession externall reformation at farthest without inward change and renewing of the heart This inlightneth the minde distinctly to know the doctrine of saluation as it is laid downe in the Scripture and boweth the will to imbrace it readily ioyfully constantly and to beginne to obey it vnfainedly Now as there is some good ground we are in the next place to inquire what it is or how it may bee knowne And this ground is called here a good and honest heart Vsing a double Epithite either by way of exposition shewing that by a good heart he meaneth an honest heart or by way of collection noting a double grace both of inward purity and of externall fruits and reformation I. It is called a good heart in two respects 1. As emptied of bad qualities 2. As well qualified by grace 1. It is emptied of bad qualities being cleane contrary to all the bad disposition of the three former kindes of ground For the first ground neglected the seed and suffered birds to picke it vp but this keepes the seed The second receiued the seed but the Sunne withered the fruite that it continued not but this brings fruit with patience saith our text The third brings fruit but among thornes and so is choaked but this seed is cast in good ground freed from such choak-weeds and lusts So as being contrary to all the other it receiues willingly retaines constantly and perseueres fruitfully vnto the end 2. It is well qualified by grace as in our text 1. God hath made it of a cursed and barren earth good ground 2. It heares the Word beyond the other the former heard it but without desire this heares with study to learne and industry to vnderstand 3. It keepeth the Word in memory minde and practice the other heard but kept nothing because there was no fit place to keepe it in 4. It brings fruit in the other was some care to heare but here is a care of fruitfulnesse 5. It is carefull to proceed in grace to double and increase the measure of fruits from thirty to sixty and so to an hundreth fold but the other soone fall from their measure 6. It hath obtained by grace an inuincible fortitude against temptations and trials so as no feares or forces shall remooue them from the study of piety and fruits of grace for they bring forth fruits with patience as the other did not II. So also it is called an honest heart As good is a generall word excluding euill qualities and including good so honest also is a generall word and put for the whole approoued disposition of the soule containing both ciuill and religious honesty Ciuill honesty is inioyned Rom. 12.17 Prouiding things honest before all men that is in such grauity sobriety equity and comelinesse as may beseeme your persons auoyding lightnesse in speech and talke in deeds and actions in apparell and gesture in gate and behauiour For euen ciuill honesty is more than to be honest of a mans body euen to minde things honest and comely in the whole course and to walke in all things gracefully and seemely Phil. 4.8 It fights therefore against ciuill honesty and seemlinesse to see a Magistrate running after playes and gamballes like boyes a Minister carowsing and quaffing among boone companions an ancient man garish and light in attyre and youthfull fashions an ancient woman tricking her selfe and trimming like a wanton girle a young man frequenting Tauerns Innes and Ale-houses or lasciuious with the other sexe a young woman full of talke much in the streets or familiar with others than of her owne sexe But that is ciuill honesty when men in their places carry themselues before men as may winne reuerence and grace to their persons And yet that is the least part of the honesty heere meant There is further a religious honesty of the heart namely the inward purity integrity simplicity and sincerity of the heart when it is plaine and single as Nathanael A true Israelite in whom was no guile It is knowne by opposition to hypocrisie or guile it makes not a shew of goodnesse nourishing sinne within And it labours to produce things honest not before men onely but also before God 2. Cor. 8.21 From this ranke of honest-hearted persons are excluded 1. Debosht persons who hauing shaken off the feare of God and shame of men care not for but cast off all honesty both before God and men as the vniust Iudge Luk. 18.3 2. Ciuill honest men who walke honestly before men but care not for honesty of heart before God 3. Hypocrites who will seeme to be honest-hearted before God but neglect honest equall and approued carriage before men Doctr. The Lord esteemes the goodnesse of an Hearer by the goodnesse and honesty of his heart And this is the difference of a sound and elect Hearer from the reprobate and fruitlesse that the Word makes the heart of the one honest and faire and so keepes it but the other abideth stubborne and deceitfull still Dauid is commended in Scripture for a man after Gods owne heart because he hid the Word in a good heart Psalm 119.11 And Iosiah because his heart melted at the reading of the Law and Mary because she pondered things in her heart Reasons 1. As in all other parts of Gods worship so in this the Commandement calls for such an heart Prayer must proceed from this good and honest heart Psalm 119.10 With my whole heart haue I sought thee Praise must proceed from it Psal. 86.12 I will praise thee with my whole heart Repentance must be a turning with the whole heart Ierem. 24.7 They shall turne to me with their whole heart In a word all duties performed to God or man in the Ministery and seruile subiection must bee done heartily Phil. 1.8 Col. 3.23 2. Both the promise of acceptance and acceptance it selfe is with this condition The promise is in Ier. 29.13 Ye shall seeke me and finde me because yee shall seeke me with all your heart And of Iudah in the time of Asa it is said that they had sworne to the Lord with all their heart and sought him with the whole desire and the Lord was found of them 2. Chron. 15.15 Acceptance also and approbation from God is when the heart is single entire and true in good duties and the intents of them not reaching after priuate ends nor cunning in the secret carriage and contriuing of sinne or hollownesse Hee cannot abide a double heart a varying and a deceitfull heart nor a heart diuided betweene himselfe and the world that rests satisfied with the deed done but cares not whether it proceed from soundnesse or no. One property of sinners hatefull to God in their pretences is that they are double-minded and Ezek. 33.33 The Lord scornes
the shew of hearing the Prophet when the heart goeth after couetousnesse 3. This Hearer is onely approued of God because it must bee a good and honest heart indeed that must yeeld to all the parts of Gods Word It must bee a good and honest heart that will indure mortification of all lusts and suffer the very heart of his dearest sinnes to bee broken that will for the Word indure cutting off of hands and parting with eyes It must be a good and honest heart that with Paul can set vp the excellency of the knowledge of God aboue all aduantages that can bee content to sell all and buy the Pearle that with the Disciples can leaue all and follow Christ. It must bee a good and honest heart that must yeeld obedience to the whole Law of God without reseruations especially in difficult costly or dangerous duties It must be a good and honest heart that is not offended at the basenesse of Christ and simplicity of his Gospel but can for his sake suffer with ioy the spoyling of goods yea and resist vnto blood And which is the chiefe goodnesse of it to resolue to yeeld vniuersall obedience not by starts and fits but with constancy to the end 4. Onely this Hearer is approued of God because this heart onely can mingle the Word with faith receiuing specially the Word of promise with distinct and particular application and affiance of the soule drawing the man neerer vnto God whereas any heart but this is an euill heart and vnfaithfull makeing a man depart from the liuing God Heb. 3.12 This heart only cleaues vnto the Word and holds it fast so as the Word of God abides in it and lodgeth not as a stranger but dwelleth in it whereas a bad heart is like a bad stomake which receiues meate but retaines it not and casts vp all againe so as all is lost as precious liquor put into a leaking vessell Vse 1. To frame our iudgements to Gods and account them that are the best Hearers to bee honest-hearted men But our iudgement generally is cleane contrary For if we see men addicted to the hearing of the Word commonly they are esteemed a few hare-braind men a packe of hypocrites all alike and neuer a good Aske any man almost of the state of one of his neighbours who is diligent in good duties frequent Sermons c. you shall heare him say Oh he is a reasonable honest man but that he is so forward to heare Sermons and so precise c. Thus that which Christ made a marke of an honest man is now a barre or hinderance to his honesty hee were an honest man if hee were not an honest man It was said of old by Heathens Oh a good man wise and learned but a Christian so in these dayes by heathenish Christians He is a good man but a Precisian but a Puritan What is this but to giue the Son of God the lye who saith here that he is the honestest man that heares the Word most carefully And as we condemne the righteous so how generall is it in our iudgements to passe our voyces in iustifying the wicked Inquire of such a mans estate as cares more for a Pigge than a Sermon a right Gadaren and worldling hee will tell you He is a right honest man a substantiall man a iolly house-keeper a quiet neighbour a well-dealing man and well beloued of his neighbours a man good to the poore c. All this is well But how loues he Religion how followes he the Word for hearing and practice how affects he the Ministery and Ministers Oh as for that hee is well enough giues the Church and Church-men their due and payes his Tithes well but he cares not for these runners to Sermons hee is none of them he keeps his Church and heares Seruice and a Sermon if there be any and is a very honest man Now you see a difference of honest men Christs honest man runnes after and followes the Word this honest man so generally commended for honesty is no such and cares for no such Such honest and substantiall men were they that put Christ to death as good house-keepers as good and as iust Tyth-payers euen in Mint and Anise but they hated him and his Doctrine to the death If he be an honest man that loues a Play better than a Sermon or he that affects a paire of cards or tables aboue the Scriptures our Lord verily was deceiued in describing honest men But accursed be such honest men and such as call them so without timely repentance Vse 2. In comming to heare looke most to that which God lookes most vnto namely the goodnesse of thy heart Thy care is to make thy selfe handsome to come honestly and seemely in apparell But if thou commest with a foule nasty sluttish hart God cares not for thy comming God accounts him the best Hearer that hath the best heart Prepare therefore thy heart first and then and thence offer seruice to God Vse 3. Let euery man that would bee esteemed good ground and get the commendation of a good and fruitfull Hearer looke that his heart bee a good and an honest heart Here for our further direction in so waighty a businesse we will consider three things 1. Meanes wherby to attaine a good and honest heart 2. Marks to know when it is so 3. Motiues to the attaining of such an heart The Meanes are generally two 1. Let vs see our defect in nature that our hearts are not good by nature but stiffe and stubborne as the stiffest ground little worth Prou. 10.20 So the Iewes Ezek. 2.4 are called impudent stiffe-hearted and exceedingly voyd of all goodnesse And which is worse they are stuft with deceitfulnesse and guile All the imaginations of the heart of man are onely euill continually Gen. 6. No ground so stony as our hearts by nature no soyle so full of thornes as they no ground vnder heauen carries such apparant markes of the curse of God as our hearts doe 2. Let vs therefore seeke a supply by grace This grace is twofold 1. Of Action 2. Of Acceptatiō The grace of Action is threefold 1. Preparation 2. Of new Creatiō 3. Of Irrigation First there must be the grace of Preparation Bad ground must be well prepared by the Plough before it can become good Our ground is prepared by mortification and repentance being in it selfe as hard as an Adamant vnmoueable by any meanes of God Now by hearing the iudgements of God denounced against sinne and sinners it growes more soft and fitter to worke vpon the Fallowes of the heart are plowed vp The Law as Gods Plough rends vp hearts and vnroots the weeds and rots the stubble of our corruptions Secondly there must be the grace of new Creation Psal. 51.10 Create in me a cleane heart O God This is a worke of God who onely can create and a framing of something where nothing was and a worke
beginnings assured to put them in possession of the whole so the Lord for our comfort deliuers vs presently first fruits And as hee dealt with Israel in the Wildernesse caused the Spyes to bring clusters and fruits of the Land partly to put them in possession partly to prouoke an earnest desire in them by tasting and partly to refresh them in so wearisome a pilgrimage Euen so the Lord Iesus who is gone into heauenly Canaan not to view but take possession hath sent downe other manner of fruits not by Spyes but his blessed Spirit for our comfort and confirmation Thirdly this assurance commeth by the seale of the Spirit Ephes. 1.13 Ye are sealed by that holy Spirit of promise Letters and Deeds are sealed that they may be ratified and authenticall so God hath not onely giuen vs his word promise but sealed for our confirmation Implying foure things 1. A Writing which is the promise of adoption or inheritance of Saints 2. Inke namely the Spirit of God exciting faith 3. The Table or parchment the beleeuing heart And 4. The seale by which it is ratified and that is the gift of the holy Ghost which as a seale leaues an impression of it selfe sanctifying the heart and renewing it to a new creature All these in 2. Cor. 3.2 Fourthly this assurance comes by the earnest of the Spirit Ephes. 1.14 which is the earnest of our inheritance 2. Cor. 1.22 Who hath sealed vs and giuen vs the earnest of his Spirit Now where an earnest is there is 1. A contract or bargaine namely the couenant betweene God and vs of our adoption and inheritance 2. The earnest confirmes the seller that hee shall receiue the whole price as certainly as that so the gift of Regeneration confirmes vs that wee shall receiue whatsoeuer is promised in the Couenant 3. The earnest is a part of the price and reckoned in the payment so the worke of grace begun is a little part of eternall life and of that great summe which being promised and earnested in this life shall bee fully paid in the other Fifthly this assurance comes by the liberty of the Spirit called euery where a free Spirit freeing the minde from ignorance and bringing in a new light to know God and Christ as ours freeing the heart from hatred and working new sparkles of loue to God and our neighbour freeing the will from rebellion and working new motions to fly and auoyd sinne and to imbrace righteousnesse and holinesse freeing the affections from slauish feare and terrors which kept them from the Throne of grace and sending them before God as children with child-like affections of boldnesse and assurance to speed in their prayers Also from the slauish feare of men Finally freeing the conscience and conuersation from dead workes and bringing forth sweet and heauenly motions with much assurance and settling in the grace receiued so as no water can quench the sparke of life and loue breathed in by this Spirit of the Lord. And freeing the members to be weapons of righteousnesse Rom. 6.18 19 20. I haue been the larger in this Note because heere is a most essentiall difference of a good heart from a bad and to meet with the errour of Papists and profanenesse of Protestants who reiect so sweet assurance as not possible or not needfull But as no good heart can bee without it so no bad heart euer attained it 1. A false heart hath a presumption in stead of the witnesse for Gods Spirit neuer witnesseth an vntruth this inward testimony cannot stand with outward profanenesse or the raigne of any sinne 2. It will say it hath the first fruits of the Spirit ioy peace and the like which indeed is senselesnesse and deadnesse fruits of the flesh It knowes not what those fruits meane scarce whether there be any holy Ghost or no. It can hope for full fruits though it neuer had first fruits for glory though it reiect grace and for saluation without sanctification 3. It will hold it selfe sealed but where is the impression If ignorance contempt of the Word earthlinesse or following of lusts bee the stampe of the Spirit none can deny it vpon them But if holinesse the Image of God purity piety righteousnesse bee it there is no such thing 4. It brags of an earnest but hath gone thorow with no bargaine it comes to Gods Market and sees and cheapens but leaues the commodity as too deare cannot part with all his lusts 5. It boasts of freedome which indeed is liberty or licentiousnesse Slaues they were to lusts and sinnes and slaues they are drunkards adulterers slanderers haters of goodnesse both in themselues and others If these can bring assurance they are sure enough Labour for this assurance without which thou hast not the Spirit of Christ and if thou hast not his Spirit thou art none of his Rom. 8.9 But if thou hast him thou mayest discerne him by gracious counsels heauenly motions and holy reluctations The second sort of Rules concerning the Spirit of God is for spirituall Worship And this must proceed 1. From Gods Spirit 2. From our spirits From Gods Spirit 1. In respect of inspiration and motion the good heart knowes that no part of Gods Worship which is not the breath birth of Gods Spirit can please him for that which is of flesh is flesh 1. Cor. 12.3 No man can say Iesus is the Lord that is either confesse or praise or pray or obey in faith and confidence but by the Spirit that is a speciall gift of the Spirit And therefore as of prayer Rom. 8.26 The Spirit makes requests in vs so of all Diuine duties the Spirit is the Author and inspirer 2. In respect of direction as in that one part of worship so the Spirit directs the good heart in all Rom. 8.27 To aske according to the will of God It is carefull to keepe it selfe to the Commandement lest it be said of any of his seruices Who required this at your hands It will neither goe blind-fold nor by any light but God owne knowing that as wee see the Sunne by his owne light so we can goe to God onely by his owne light and direction 3. In respect of assistance A good heart sees his owne weaknes and in entring any holy duty to which it is most vnapt labours to get the Spirit to helpe his infirmities Rom. 8. For as wee know not what to pray so wee know not how to turne our selues to any spirituall worship vnlesse the Spirit helpe vs. The Disciples cannot pray vnlesse they bee taught The Eunuch cannot vnderstand without a guide Wee are borne deafe and dumbe can neither heare God nor speake to God and blinde and cannot see him But at the command of the Spirit the dumbe speake the deafe heare and the blinde see Againe this spirituall worship must proceed from our owne spirits Rom. 1.9 whom I serue in my spirit And this spirit must bee 1.
A contrite and an humble spirit such as Hannahs A woman of a bruised spirit for in such sacrifices God delighteth Because this hath griefe for want of grace and present corruption and a thirsting after God and the Well-springs of grace to which the promise of acceptance is made 2. It must be a ready and cheerfull spirit Exod. 25.2 and 35.5 The Lord will haue none to offer toward the Tabernacle but whose heart was free and whose spirit made him willing Gods Spirit being a free Spirit makes the spirit of a Beleeuer free also Hee loues a cheerfull giuer a free will-offering 2. Cor. 9. 3. It must be a sincere and innocent spirit voyd of guile and hypocrisie voyd of raigning sinne offering his worship not for shew and ostentation not couering deceit and hollownesse with a shew of holinesse For well it knowes that God requires pure hands to be lifted vp euery where and that one sinne suffered in the soule ingrosseth and eateth vp all the inward worship due to God as the seuen leane Kine did eate vp the fat 4. It must be a feruent and zealous spirit not worshipping coldly nor perfunctorily Our tongues naturally are tyed or frozen and cleaue to the roofe of our mouth but the Spirit makes vs speake with new tongues with fiery tongues with heat and feruency in prayer praises and all the parts of Gods worship Thus is God onely and truly worshipped from a good and honest heart which onely is the Temple of the holy Ghost In this Temple the Arke of the soule keepes the Manna the Word of God In this Temple the sweet Incense of praises is daily offered vpon the Altar of a pure heart In this prayers are preferred which are the breathing of the Spirit not onely for vs but in vs crying Abba Father In this the candle of faith euer burneth before God and neuer goeth out In this lastly wee haue the Oracle of God counselling vs and his Mercy-seate couering vs. But an euill heart cannot performe spirituall worship cannot pray or praise or confesse because it wants the Spirit It neuer thinkes it needs helpe to pray or serue God which is the hardest worke of a Christian neuer done without helpe from heauen It can sometimes easily speake of God hardly vnto him or to him can vse many words of prayer but wants the sighâ—s and grones excited by the Spirit Any language is readier to it than the language of the Spirit It can content it selfe with the deed done and neuer care for the Mouer or manner whereas no sacrifice did euer please God without fire from heauen kindling it It can performe bodily worship offer a thousand Rammes and ten thousand riuers of Oyle yea and the first borne of his body but cannot offer his heart nor part with his deare sinnes It is vncheerfull and heauie in such parts of Gods seruice because there wants an internall mouer he is driuen from without not drawne or led by the Spirit within and is as a Fish out of his element Prayer and Sermons are too long too many and euery thing too much this way It can pretend zeale and forwardnesse but it is in some superstitious and formall deuotions and in the meane time bee most zealous against the power and sincere practice of true piety In a word Of all the seruice and sacrifice of wicked men Salomon saith Prou. 15.8 It is an abomination to the Lord. For 1. The sacrifice is an vncleane beast and hatefull Tit. 1.15 To the vncleane all is vncleane 2. They lay it not on the Altar that is tender it not in Christs mediation 3. They want fire and feruency zeale and affection to put to it 4. They lay not their hands on the head of the Calfe confessing in the sense of sinne their owne vnworthinesse and guiltinesse How can God accept a seruice wanting these foure things The third sort of Rules concerning the Spirit of God is for Spirituall Graces These in soundnesse are a sure signe of a good heart I will instance in fiue The first is humiliation and sound inward sorrow as there is cause what way soeuer it lookes 1. If it looke to God it sees him infinitely prouoked who yet is great yea infinite in power and iustice therefore falls downe lower and oftner than Iacob before Esau to procure compassion Againe it sees that a broken and contrite heart is a sacrifice of Gods delight Psalm 51.17 It sees Gods eye euer vpon it and hath an awfull sence of his presence It sees the method of the Lord who first smites and then heales who neuer comforts such as neuer mourned nor promised a ioyfull haruest but to a sorrowfull seed-time It sees the Lord ready to dwell in a contrite soule Esa. 57.15 to grace it 1. Pet. 5.5 and to glorifie it for humilitie goes as an Vsher before honour And therfore it humbleth it selfe vnder the mighty hand of God 2. If it looke into it selfe it sees iust cause of humiliation it hath sight of his vnworthinesse sence of temptation a slauish subiection vnder a law of euill and in daily sinnes matter of daily humiliation It sees a gulfe of corruption lie so deepe as it is still in examination of the sinnes and debts and can neuer finde out the broken estate But for those it findeth it confesseth freely and yeelds it selfe into the Creditors hand and beholding his insufficiency to pay and discharge craues pardon and remission as for life and death 3. If it looke on any other thing all increaseth his humiliation It abaseth it selfe vnder all creatures sees no Toad so vile as it selfe is lesse then the least mercy but exalts Christ and his merits aboue all that heart can thinke and thinkes it happy if as a dogge it might gather crummes vnder the Lords Table It is thankfull for small things and content with any thing And the soundnesse of this grace bewrayeth it selfe 1. In that it mournes not so much for offending God a terrible Iudge as a mercifull Father not so much for feare of hell as for loue of God and Heauen 2. There will be smitings of heart for all sins small sinnes as well as great Dauids heart will smite him for cutting Sauls lappe as if he had cut his flesh and for numbring the people as if he had murdred them It will startle at vaine oathes as at periury at adulterous words as actions for secret sinnes as open because all are open to him whom we deale withall yea for faylings in good duties as well as for open and foule euils 3. Seeing tendernesse of heart is a notable meanes to preserue the goodnesse of it the good heart is soone awakened after sinne committed Iosiahs heart melted at hearing the Law read One word of Nathan to Dauid brought him to confession And it is no sooner awakened than humbled and not raised but by serious repentance But is an euill heart thus humble or rather is
in all graces as a child in all parts or a tree in all the branches as 1. In knowledge A childe being ignorant of all things growes first to a confused vnderstanding of things and then to more distinct So the Child of God vtterly ignorant of the things of God comes first to a generall vnderstanding of â—hem and afterward to a more distinct as the blinde man Mark 8.22 hauiâ—g his eyes opened first saw men walke like â—rees and afterâ—ward like themselues so the Beleeuer first sees tâ—e things of God confusedly but after comes to bee more expert in the Word of righteousnesse more resolued in poynts of doctrine more perswaded and settled in sound iudgement and able to walke by distinct and particular direction 2. In faith Rom. 1.17 Righteousnesse is reuealed from faith to faith that which was a graine of Mustard-seed riseth to a tree that faith which is weake and lowe riseth to a talnesse and fulnesse It growes vp from present things to future Psal. 23. vlt. ascends from the meanes to the promise growes to affiance in Christ as well without meanes as with them yea against meanes Rom. 4.18 wherein Abraham was a father of many beleeuing children Iob can trust when God is killing him as our Lord called God his God when he felt himselfe forsaken 3. In loue both of God and men As for God the more sins are found out and forgiuen the more loue abounds Many sinnes were forgiuen her therefore she loued much Luk. 7.47 The weake loue of the Disciples before Christs death afterward proued strong that they who fled from him could dye with him A little sparke of this Diuine loue growes to a great flame and much water cannot quench it nor flouds drowne it it is stronger than death Cant. 8.6 7. It growes to a great diligence in his seruice to great hatred of what hee hates and great liberality for his sake Againe loue of men growes in a good heart and aboundeth more and more 2. Thes. 1.3 It growes from louing of friends to louing of enemies from couering one or two offences to couer a multitude of sins froÌ„ forgiuing small offences to forgiue great offences vpon repentance and that not seuen times but seuenty times seuen times It growes from louing their bodies to louing their soules most dearly and from compassion to the body to mercy toward the soule in helping it out of sin Yea it growes to ouercome euill with goodnesse 4. In patience A child at first can beare but a little burthen so the Child of God but as hee growes stronger he beares more He growes to endure great losses and yet giue glory to God as Iob to beare great and long tentations waiting a good issue to suffer not onely small wrongs but the greatest that euill men can inflict without the least reuenge to endure not only words and scornes and threats and small losses but all kindes of persecution for the Truths sake Math. 5.15 It walkes from strength to strength Psal. 84.7 and growes at last not to thinke much of the fiery triall 1. Pet. 4.12 5. In obedience First in negatiue Commandements It growes in the reformation of former lusts to account the honey-sweet pleasures of sinne as bitter as gall From the hatred of some sinnes it growes not to retaine the loue of any sinne but auoids all that it knowes to be sinne It growes yet further from auoyding euill to auoyd the very appearance of euill and the occasions It growes in the victories against daily sinnes and subdues them as Israel the Canaanites one after another yea and destroyes the body of sinne Rom. 6.5 Nay it growes from dying to sinne to rise out of the graue of sinne and stand vp from the dead Ephes. 5.14 Secondly in affirmatiue Commandements A good heart growes to haue respect to all the Commandements Psalm 119.6 From a small measure to a fulnesse of good workes Act. 9.36 From seruing Mammon to the seruing of God and now doing Gods worke first then the owne Math. 6.33 To doe vprightly not in the land of vprightnesse onely Esa. 26.10 But as Lot euen in Sodom in the Land of wickednesse in discouragements and losses It growes from well-doing to continuance in well-doing and so seeketh glory Rom. 2.7 yea to a resolution not to depart from any thing that the Lord shall command all the dayes of his life Deut. 4.8 9. Lastly it growes from weaknesse and vnskilfulnesse to dexterity and readinesse in the practice of all duties and vertues to the Masters best aduantage as one expert in the trade of godlinesse 6. In heauenly-mindednesse many wayes First a good heart growes daily more sundred and diuorced from the world from eager affecting and pursuing to neglect and contemne the things of it now can buy as not possessing and vse the world as not vsing it 1. Cor. 7.30 And it growes to seeke first the Kingdome of God and then other things yea from desires of the world to desire deliuerance from it Secondly it growes from seeking honour among men to seeke the honour from aboue Ioh. 5.44 and to loue the praise of God more than of men chap. 12.43 Thirdly from speaking of things below to speake of things aboue 1. Ioh. 4.5 Now according to the abundance of a new heart they speake with new tongues in a new language of heauenly Canaan as Christ after his resurrection spake of things belonging to the Kingdome of God Act. 1.3 Fourthly from earthly wisedome to heauenly he was wise in his trade or in a good bargaine now hee growes wise in the matters of God and his Religion a wise Merchant who will purchase the best commodity Hee growes also in wisedome to discerne the season of grace and day of saluation Fifthly from seeking Gods fauour to seeke his presence Psa. 27.8 My heart said I will seeke thy face It is now of the generation of them that seeke the face of God Psalm 24.6 Lastly from seeking his presence in grace to seeke his presence in glory desiring preparing and praying for the appearance of Christ The Bride saith Come and the title of Beleeuers is They loue the appearing of Christ. Thus is a good heart neuer weary of increasing the stocke of grace no more than worldlings of gathering wealth and is carefull to grow from knowledge to affection from affection to action from action to profession from profession to zeale and in all is still heauenly couetous An euill heart may make a little shew but growes not like a body in an Atrophy feedes and eates but prospers not is in a consumption still For 1. it is vnsettled and vngrounded not rooted or stablished in the faith but as children carried away with euery toy so these with euery waue or winde of doctrine any seducer or libertine teacher may take away his Crowne A very easie thing to make him esteeme the Doctrine of godlinesse and the practice of it but
singularity and precisenesse and make him stagger betweene Popery and true Religion yea to possesse him with a wicked opinion and conceit that Popery is better 2. As a good hart to grow growes in the powerfull vse of the meanes of saluation knowing that hee who must retaine strength must eate daily so the euill heart neglects the meanes of grace and growth A good hart the more it growes the more it is humble but this growes proud of what he knowes and is soone at a stand not needing more Whence else are such speeches as these What need all this preaching so many Sermons so much knowledge From pride it growes to idlenesse in the vse of good meanes and shall assoone grow rich in grace as an idle fellow that casts vp his Calling and makes euery day holy-day shall grow rich in the world 3. It growes downward and goes backward it easily slides backe from degrees of grace it had receiued and from such practices it had begun and entred on first because it professed without sincerity for bad and by-ends secondly because all his motions were not from the Spirit but vanishing from the flesh his righteousnesse as the morning dew soone drawne vp his resolutions but starts and fits and in good moods thirdly because of the loue of ease of the world of the fauour of men and lothnesse to be at so much paines or losse as the power of Religion calls for any of these makes them soone cast vp all as Demas and setting hand to the Plough soone to looke backe How many by examination may finde they are farre worse than many yeeres since lesse heauenly-minded seldomer in prayer or reading lesse watchfull against sinne lesse mindfull of redeeming their time more worldly scandalous vnprofitable If euer any thing had been sound in this heart it would haue been sweeter to them than to haue gone from it so carelesly Oh repent and doe the first workes and let thy workes be more at last 4. An euill heart growes now apace and to a kind of fulnesse and perfection namely to be as full of vnrighteousnesse as the Gentiles Rom. 1.19 as full of wicked lusts as that poore man was full of Leprosie that came to Christ Luk. 5.12 As the good heart growes in all kindes of graces so this in all kinds of wickednesse for an euill heart cannot but grow from euill to worse Especially it growes full of guile and deceit as Elymas full of subtilty and mischiefe Act. 13.10 thus Satan filled Ananias his heart with hypocrisie a shew without but nothing else within So also it growes full of malice and wrath in hearing the Word come against his sinnes Act. 19.28 the Ephesians against Paul were full of wrath and rage whereas a good heart will say Let the righteous smite me it shall be a benefit Psalm 141.4 Lastly it growes full of enuie and indignation that any should grow neere it and full of nips and scornes against godly Preachers Haue these the marke of the Spirit in spirituall growth that cannot abide the growth of grace in any other or rather the brand of that wicked spirit who lyes in waite till the woman be deliuered to kill her childe Reuel 12.4 IV. A good and honest heart lookes to the Ordinances of God and so hath many excellent qualities In two generall respects 1. In respect of Christian Religion it selfe 2. In respect of the meanes by which it is vpheld and these are three 1. The Word and Sacraments 2. The Sabbaths and Assemblies 3. The Pastors and Ministers 1. For Christian Religion it selfe because it knowes there is but one hope of happinesse and one way to attaine that hope and as there is but one God so but one faith one true Religion by which it can truly know God and rightly worship that God it rightly knowes and so in the way of his worship come to communion with him therefore it is very carefull to make choyce of the true Christian Religion and therefore takes not a Religion hand ouer head but examines it in all the foure Causes and in the Effects 1. The Efficient or Author it knowes true Religion is not the constitution of any earthly power nor the birth and issue of Parents to posterity but is the daughter of God seeing hee onely can make knowne his owne will hee onely can prescribe his owne worship and command or forbid what is pleasing or displeasing to him And therefore if it depend vpon him for all that pertaineth to life much more for all that pertaines to godlinesse 2. Pet. 1.4 It will not take a Religion on the word of any man any Church any Councell or any Pope nor any Angell Gal. 1.8 but on the Word of God onely 2. The Matter of it being from God must bee Diuine contained in the holy Scriptures by which alone we come to the true knowledge and seruice of the true God It will not hold for matters of Religion vnwritten traditions nor precepts of men nor constitutions of Fathers or Churches not grounded in the Word As the Scriptures forbid all addition or detraction from themselues so a good heart holds them accursed that for Doctrines of God shall obtrude precepts of men 3. The Forme of true Religion is conformitie with Gods reuealed will in all things as the forme of the Tabernacle was the conformity with the patterne giuen to Moses in the Mount from which he might not depart no not to a pin It will not chuse a Religion that layes out of sight that patterne that prohibits the vse of Scriptures that holds ignorance the mother of deuotion It will not chuse a Religion that is cleane contrary to the patterne a Religion that makes more gods than one that makes euery Pope a god in forgiuing sinnes making something of nothing and Lawes directly to binde conscience that makes more Mediators than one contrary to the patterne 1. Tim. 2.5 euen so many as there bee Saints in the Popes Calender yea euery man his owne sauiour and meriter of eternall life It will not chuse a Religion that disableth the onely Sacrifice and Oblation of Christ vnlesse he be daily offered by greasie priests nor that which teacheth in the day of trouble to call on the Virgin Peter Iohn all Saints contrary to Psal. 50.15 nor that which disclaimeth ciuill obedience and thrusts downe the authority of Princes in their owne Dominions against that in Rom. 13.1 4. In the End the principall end of true Religion is Gods glory the lesse principall the leading of men to true beatitude by the right way which is Christ. A good heart will not chuse a Religion which is derogatory to Gods glory and carries away from Christ such as the doctrine of iustification by workes of humane satisfactions inuocation of Saints propitiatory sacrifice for the sinnes of quick and dead the Popes head-ship of the Church making lawes against the Lawes of Christ
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
bee heard pitied nor ended Lastly an euill heart can heare but not pray before-hand and so loseth all the power of the Word and the blessing which depends on prayer for Paul planteth Apollos watereth but God giueth the increase 1. Cor. 3.6 And Pauls preaching was fruitfull to Lydia because the Lord opened her heart Act. 16.14 The second meanes whereby true Religion is maintained are the Sabbaths and assemblies In respect whereof a good heart hath many markes and qualities 1. It knowes God hath appoynted both a certaine time and place for the publike exercise of Religion both for the preseruation of his worship which else would speedily run to ruine as also that the Church might be knowne and discerned as a City on the top of a Mountaine by the meeting of his people and that such as forsake it might iustly and inexcusably be damned it being so visible and sensible among them Now this being a morall and perpetuall Commandement written in Tables of stone a good heart dares not bring the guilt of violating it vpon it selfe by forgetting what God would haue vs remember or profaning what hee commands to keepe holy or vnhallowing the time or place which he hath blessed to holy vses Leuit. 19.30 Yee shall keepe my Sabbaths and reuerence my Sanctuary I am the Lord. 2. It knowes that the strict keeping of the Sabbath is a fashioning of vs to Gods Image who did all his worke in the six dayes and rested the seuenth To the Image of Adams holinesse in his innocency who obserued the seuenth day holy vnto God And to the image of the second Adam The Lord of the Sabbath who most absolutely kept the Sabbath fulfilling all righteousnesse And the good hart though it cannot attaine this perfection yet striues to recouer this Image 3. It knowes that as it is the Pale and preseruatiue of Religion and the heart of the Commandements as it is placed betweene the two Tables so it is the triall of Religion Whence it is vsuall in Scripture to put keeping of the Sabbath for the whole worship of God and the Prophets mentioning the decay of all Religion say the Sabbaths are polluted Lam. 1.7 and that hee that is an ordinary Sabbath-breaker is a man of no religion without God in the world The Iewes could say If this man were of God he would keepe the Sabbath Ioh. 9.16 And enemies and hinderers of sanctifying the Sabbath are called vnbeleeuers vagabonds and wicked fellowes Act. 17.2 5. 4. It knowes that fearfull iudgements linger and waite vpon that person or people that negligently or wilfully profane Gods holy Sabbath Neh. 13.18 Did not your fathers thus and our God brought all this plague vpon vs Yet ye increase the wrath in breaking the Sabbath Ezek. 20.13 God thinkes on such to powre out indignation vpon them Which is a fire that cannot be quenched Ier. 17. vlt. The bodily death for the breach of the Ceremoniall part did figure the death of the soule for the breach of the Morall part See Exod. 31.14 and 35.2 5. It knowes that God showres downe blessings spirituall and temporall of this life and a better on the heads of conscionable obseruers of the Sabbath Esa. 56.2 5. Blessed is the man that doth this that keepeth the Sabbath and pollutes it not Chap. 58.13 14. If thou make the Sabbath a delight thou shalt delight in the Lord that is in the sweetnesse of his Word and Ordinances thou shalt mount on the high places of the earth that is be exalted aboue all people in true honour and be fed with the heritage of Iacob that is enioy all the good things of the promised Land of heauenly Canaan Here are blessings internall externall eternall 6. It knowes that the carefull sanctifying of a Sabbath heere is the beginning of that euerlasting Sabbath hereafter when we shall be gathered vnto the Congregation of the first borne written in heauen and enter into that eternall Rest of which this is a shadow which who so begins not here God hath sworne he shall neuer enter into his rest Hence a good heart first remembers the Sabbath day to sanctifie it It will all the weeke prepare for the Sabbath and doe all his owne worke in the sixe dayes as God did his that hee may rest on the seuenth It will remoue all things that may hinder the sanctifying of it either in himselfe or in his family that all worldly businesse may bee buried for that day as Iacob buried his Idols before he went to Bethel the House of God It will remember it is a day of rest from all bodily labour which necessity or holinesse command not for Adam himselfe in innocency could not both keepe the Sabbath and walke in his vocation And that it is a Day of holy rest not of idlenesse a Sabbath of the Lord. If God had liked idlenesse saith Athanasius he would not haue commanded so many things to be done nor all the parts of his worship to bee doubled on the Sabbath as Numb 28.9 10. nor so many duties of it as the longest day is short enough for them Therefore euery good heart will rest from all his speciall calling and waite on the generall Master or seruant young or old the buyer and seller Neh. 10.31 All Carryers and Porters Ier. 17.21 Beare no burthen on the Sabbath day no not the Husband-man in haruest Exod. 34.21 Yea the Prince himselfe is not exempted but must be among them Ezek. 46.9 Secondly a good heart will keepe the whole Sabbath day which is the seuenth in respect of the sixe following namely the first day of the weeke as the Iewish was the seuenth in respect of the sixe going before namely the last of the weeke If thou hirest a seruant or labourer to worke a day doest thou not meane a whole day When God allowes thee sixe dayes are they not whole and is not the seuenth so too When God rested the seuenth day was it not the whole Therefore a good heart thinks not it hath sufficiently kept a Sabbath to heare Seruice or a Sermon in the fore-noone or after-noone and all day else doe what hee list No it will giue him the morning and giue him the euening too Psal. 92.2 It selfe would not accept of another the labour of one or two houres for a dayes worke and dares not offer it to God but will keepe the whole Sabbath either in Gods House or it owne in duties publike or priuate Ier. 17.22 Ye shall doe no worke but sanctifie my Sabbath Thirdly a good heart will make the whole man keepe the Sabbath For as man stands of two parts body and soule so the sanctifying of the Sabbath is twofold inward and outward which a godly heart is carefull not to diuorce and therefore 1. Preserues the outward man from seruile workes of the calling but specially from committing sinne which is the most seruile worke and most contrary to the sanctification of the
a good heart is fruitfulnesse It is the Christians Treasury or store-house producing good things Math. 12.35 fruitfull in diuine and heauenly meditations as Dauid in the Word and workes of God and his owne workes in feruent and effectuall prayers being the Temple of the Spirit in sauory and gracious speeches tending to edification Ephes. 5.4 The lips of the iust feed many also in charitable and helpfull duties toward his brethren to shew workes of mercy and strengthen the weake-hearted as Zacheus and Peter But an euill heart is barren and as fruitlesse as filthy his imaginations are onely euill continually God knoweth their thoughts to be vaine 1. Cor. 3.20 their speeches vnsauory as out of a sinke within vniust vnfaithfull golden promises leaden performances their actions and fruits like the trees most wicked at the best vaine or worldly Truly said Salomon Pro. 10.20 The heart of the wicked is little worth and as worthlesse are his speeches and actions the most of them wicked the best vaine and friuolous Labour therefore for such an heart as acknowledgeth the seed-time and season and in this season is diligent in sowing and dispersing seeing the surest way to keep seed is to sowe it not to saue it at home and such as is fruitfull in euery season as ground receiuing blessing of the Lord. The sixth property of a good heart is watchfulnes extended many wayes 1. It watcheth it selfe most carefully Pro. 4.23 Keepe thy heart with all diligence because as he keepes his soule he keepes his life chap. 19.16 While others watch that nothing issue out into words and actions to disgrace them this will watch to let and leaue nothing within 2. It watcheth against sinne both before and in and afterward Before sinne to auoyd occasions appearances and beginnings of sinne as Ioseph shunned not only the act of vncleannesse with his Mistrisse but her company Gen. 39.10 Mat. 26.42 Watch and pray lest ye enter into tentation the first entrance is pernicious Eue should not haue been led by the Serpent to look on the forbidden fruit if she would not lust and taste it Dauid would haue his eyes turned away from vanity as well as his heart Psa. 119.37 and Salomon counselleth not to goe neere the doore of the Harlot Pro. 5.8 For as a bird keeping aloft is free and safe but cannot come neere the snare without danger so heere The good heart cannot giue it selfe leaue to run into infectious places knowing the inclination of nature to bee taken How carefull are they that haue Gun-powder in their houses that no fire or candle come neere it yet our nature is as Gun-powder to the sparke of tentation 2. It will preserue his watch in occasions of sinning Gen. 39.6 Ioseph was faithfull when no account was taken No difficulty for him to be true that was neuer trusted to be sober where is no drinke or for a woman to bee chaste whom none lookes after But to withstand euill when it is offered vrged forced vpon him this is strength this is Religion If any sinne assault the good heart more strongly he flies to the Antidote as we for our heart against poyson because the life is shut vp in it 3. It will watch against sinne though good men doe it will not be drawne to sinne for any mans pleasure but reproue them rather Ephes. 5.10 as Paul reproued Peter himselfe for the dissimulation Gal. 2.14 4. It will doe no euill though the greatest good might come of it Rom. 3.8 because it knowes no sinne is eligible and not euents but causes can make a thing good In sinne the good heart watcheth in part is not on a sound or dead sleepe but as of children we say Their hearts are asleep though their eyes be halfe open so on the contrary Gods children haue their eyes asleepe but their heart waketh Cant. 5.2 there is no full purpose consent or will After sinne it watcheth both to rise by repentance as Dauids heart smote him for numbring the people and to auoyd the like snares for time to come lest it become a slaue againe 3. It watcheth his graces first to keepe them as one that must giue account of his talents As the Iaylor lockes vp the prisoner lookes the doores bee fast and hath an eye to the windowes that nothing be let in to let him out So heere Iob 31.1 Secondly to perfect them and increase the best gifts as one most couetous to adde to his stocke It neuer hath grace enough carefully watcheth all opportunities to doe himselfe good sets out with the first in his race of Christianity and striues to keepe before Thirdly to exercise them in all opportunities of well-doing it seeketh good Amos 5.14 to further his reckoning and will doe good within his calling whateuer euill may follow on it and is carefull in the matter of doing good of due circumstances called Rom. 16.19 wisedome to doe well 4. It watcheth his whole conuersation both alone and with others and frames his life so as it be led soberly and honestly without scandall 1. Cor. 10.32 iustly without deceit or guile 1. Thes. 4.16 peaceably without strife so farre as is possible Rom. 12.18 Heb. 12.14 humbly without pride or swelling Col. 3.12 boldly in good causes resoluing not to giue Gods cause away to wicked men nor basely for priuate ends stoope to honour vngodly persons which makes them scorne him and his Religion the more Neuer praise the wicked but contemne their dispraises and scornes His words may passe as a vaine blast against a godly man when his heart is afraid of him his conscience admires him With others hee watcheth his communication to season his speach with the salt of grace for edification to refraine his tongue from scandalous hurtfull and sinfull speach Psa. 34.13 and hold it to true and acceptable knowing that hee who keepeth his mouth keepeth his soule Pro. 22.23 vpholding good speach and by it good men and good things So also for his company 1. A good heart watcheth to auoyd needlesse society with euill men Pro. 23.20 If they be scorners and will not be corrected it will shunne them lest it be corrupted as a man that meanes to keepe his clothes cleane will auoyd Colliers and Chimny-sweepers It knowes euil company is as an infectious ayre and will carrie himselfe to such as to plaguie persons pittie them pray for them relieue them supply them with food and Phisick to preserue their life but will not come among them because of infection 2. It watcheth in all company to receiue all good offered and offer all that will be receiued neuer to consent to any euill but bee an example of the Religion hee professeth 1. Thess. 1.7 5. It watcheth for the comming of Christ 2. Pet. 3.12 and therefore finisheth the worke in hand remembring his account the miserie of the neglect and shutting out of such as forget their latter end Whereas an euill heart puts off the
whatsoeuer his Lord saith as Mary to the seruants Whatsoeuer he saith doe it As a man that is to plant an Orchard will be sure to get of euery good fruit some so a good heart will not know any fruit to be good but will carry some of it Particulars were infinite for workes spirituall and corporall duties to them within and duties to them without workes of iustice and workes of mercy in giuing and in forgiuing of incitation to good and hindering of euill 6. A good heart doth good duties constantly for first grace knits the heart to God that it may sticke to his seruice not looking backe secondly the writing of Gods finger that is the Law is neuer blotted out his workmanship neuer defaced and so what it is once by grace as it desires euer to be so it remaines thirdly it sees Christ before it finishing his worke Ioh. 4.34 and so it is his meate and drinke also to finish his worke fourthly it will not giue vp or cease to doe well for any crosses Iob 2.3 In all this Iob sinned not the loue of God and goodnesse in that heart is like a raging fire and much water cannot quench it fifthly it is loth after the suffering of many things to lose the Crowne promised onely to perseuerance Reu. 2.10 Bee thou faithfull vnto the death and I will giue thee a Crowne of life 7. A good heart doth good duties watchfully before-hand to apprehend occasions as Abraham sate in the doore of his Tent to entertaine passengers and after the doing to reuiew them as God did all the workes of his hands after the Creation to finde either peace and comfort in them if well done or trouble and disquiet in failing It knowes they shall enter into a strict examination of a strict Lord and Master therfore it selfe will first examine them whether they were done sincerely seasonably cheerfully humbly and according to the rules of well-doing Oh the wickednesse of our hearts who yet conceiue better of our selues 1. Some good actions we would doe but hate the light which should direct vs and such as walke in it 2. Some good deeds we would doe at our death but fearfully outstand the opportunities of grace and will know no season Christ mourneth ouer vs as ouer Ierusalem 3. How proud are we of a little glorying of our good works delighting to heare them praised whereas a good heart would dislike euery thing 4. How seldome measure we our actions by the rules of Gods glory good conscience and sincerity of heart but by multitudes and examples of men doing as the most do and for our owne crooked ends 5. Wee content our selues with the deed or action done neuer care with what affection which the Lord most respects as in the widowes two mites and rich mens superfluitie 6. God hath long manured vs but where is our abundant fruit for clusters wee cannot shew berries Can God be content to finde so little where he expects so much and may not hee expect much where he hath giuen so much Shall we neuer come to answere for our meanes which we are so vnanswerable in 7. How many are falne backe from their righteousnesse which shall neuer bee remembred They seemed to begin in the Spirit but are vnstable and peruerted whose latter end is worse than the beginning VII Markes of a good heart in respect of sinne It knoweth first that nothing is properly hated of God but sinne as being directly against his Law and his Image who is a God hating iniquity and as God himselfe is the chiefe and absolute Good so onely sinne is the chiefe and absolute euill Secondly that the proper effect of hatred being reuenge he is not more sure to sinne than God to reuenge one way or other yea vnto the third and fourth generation of them that hate him Thirdly that all and euery sinne is vpon record there is an hand-writing against euery sinner and an obligation in euery sinne binding the sinner who hath not one farthing to pay for an infinite debt or infinite forfeit Col. 2.14 Fourthly that all and euery sinne lies in the way betweene God and vs and separates from him and holds good things from vs shuts heauen curseth the earth and burthens all the creatures Fifthly that it exposeth to all misery within vs without vs both here and hereafter Within vs the destruction of all Gods Image the corruption and guilt of the whole nature all euill inclinations against God and our neighbour especially an euill conscience where sinne lyes at the doore either vexing and galling it or dogging and watching it which is a very hell before hell Without a man all the calamities of this life sicknesse pouerty madnesse shame death and corruption all the proper effects of sinne Gen. 2.17 In the day thou sinnest thou shalt dye the death And hereafter the extreme misery of sinne in all not deliuered by Christ is that eternall death which is the wages of it the vnsupportable curse denounced on all that continue not in all things Deut. 27.26 and to be executed on all Reprobates in the Day of the Lords appearing Math. 25.41 Goe ye cursed c. Hence 1. it sees the misery of sinne and grones vnder the burthen both the sinne of his nature for which Paul cries out of himselfe as a wretched man and Dauid Psal. 51.5 and of his life as the Prodigall who acknowledged himselfe not worthy to be called a sonne and the sinnes against the Gospell vnbeliefe despighting of Christ and his Spirit as the Iewes pricked in their hearts Act. 2.37 2. It truly repents for sinne for which this heart may be called an house of mourning an Hadadrimmon or the valley of mourning In which repentance is first confession against it selfe Psal. 32.5 It will not flatter it selfe but cast the first stone against it selfe and will say more against it selfe then all men can as Dauid hauing numbred the people before the Prophet Gad came cast the stone against himselfe saying I haue exceedingly sinned 2. Sam. 24.10 Secondly confession of all the sinnes it knowes as 1. secret and hid corruptions for the good heart knoweth that God loueth truth in the inner parts which made Dauid complaine of his originall corruption and brooding sinne which none tooke notice of but himselfe and the Apostle Paul of the law of euill rebelling against the law of his minde 2. Small and lesser euils it extenuates no sinne as little esteemes none as Gnats Moats or Mites which Gods Law takes order against It lookes not so much on the matter as on the forme It is burdened and takes notice of the least sinnes omissions failing in good things falling from the first loue c. Thirdly in repentance there is remorse or biting A good heart cannot commit sin without remorse not secret sinnes because it knowes nothing is secret in respect of God with whom it hath to deale
not 2. Christs prayer was heard which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that his Faith should not faile in part but not vtterly and altogether vanish So Chrysostome non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For by Christs care and fauour it was that Peters Faith did not altogether vanish He failed in confession not in affection His Faith was not ficta fayned therefore not fracta broken It was concussa non excussa shaken but not shaken off Corde tenuit illum quem voce denegauit saith Gregory He denied Christ with his mouth but held him still in his heart Wee graunt Peters Faith wounded not dead his confession oppressed with feare not wilfully reiected his sinne miserable not mortall or deadly in Thompsons sense 6. Ground taken from Gods continuall being with the Elect their in-being in Christ and the Spirits in-being in them First the presence and ayde of God in trials will not suffer them to bee tempted aboue that they are able 1. Cor. 10.13 God is continually present with his Esa. 46.4 in sixe troubles and in seuen in their passage thorow fire and water and to this end that they be not drowned and ouercome but to supply both strength and euasion Obiect In that place God promiseth say they sufficient strength to ouercome all temptations but onely to them that are waking yet God abides faithfull in forsaking them that forsake him Answ. 1. But the question is Whether is God faithfull in this promise of preseruing them in Faith and in not suffering any tentation to befall aboue their strength or whereof he will not giue a good issue And if he be whether they shall forsake him whom hee forsaketh not 2. The whole Word is giuen not to them that sleepe but them that wake But who is it that makes vs awake and keepes vs waking but the Lord Psal. 121.4 Or who calls vs out of our beds but he Cant. 5.2 Secondly their in-being in Christ preserues them as liuing members of a liuing Head who therefore is called the sauiour of his body Eph. 5.23 Obiect This is true of his members so long as they be liuing louing dutifull obedient members Answ. 1. There is no elect person and regenerate but is a liuing member for the Head preserueth life in euery member 2. He that made him a member being no member can and doth restore and recouer him though sicke vnsound and hurt dealing with his members as wee doe with ours who tender and wrap and make much of sore and weake members not considering them as full of corruption but as members Ioh. 6.37 Whatsoeuer the Father giueth me commeth to me and he that commeth to mee I cast not out Obiect True if hee alway come to Christ but hee may depart and goe away of himselfe Answ. No Christ shewes in the 40. verse what he meanes by not casting out namely hee shall euer abide in my fellowship and family for I will effect that hee shall haue eternall life Againe Ioh. 17.12 Whom thou hast giuen mee I haue kept that not one of them is perished and Iude 1. Such as are called and sanctified are also preserued of Iesus Christ. But how is he preserued that departs and goes away Thirdly in whomsoeuer the Spirit dwelleth hee must needs perseuere in grace so long as hee dwels there but the Spirit dwels alway in the Elect after conuersion Ioh. 14.16 17. I will pray the Father and he shall giue you another Comforter that hee may abide with you for euer Which cuts off their thred-bare answere of So long as the Spirit dwels and also their distinction of abiding for a time and for euer Whosoeuer hath the Spirit of God is borne of God and whosoeuer is borne of God sinneth not that is so as sinne recouer his raigne and power The reason is because the seed of God abideth in him 1. Ioh. 3.9 that is either the Spirit of God whose vertue is a principall efficient or the Word whereby as an instrument we are regenerate and begotten to God Obiect True so long as they are borne of God and so long as the seed abideth in them they sinne not Answ. So Bellarmine answereth Non potest lethaliter peccare quamdiu perseuerat filius Dei changing the casuall particle of the Apostle quia into a conditionall quamdiu So Thompson also cha 20. But the Apostle is expresse against their absurd euasion He is alwayes borne of God because the seed of God abideth in him and is in him for euer Nay his natiuity of God keepes him that he cannot fall from God finally and returne into the Kingdome of Satan againe so chap. 5.18 Hee that is borne of God sinneth not but preserues himselfe and the wicked toucheth him not that is hath power giuen him of God whereby to preserue himselfe that Satan touch him not in his Free-hold or snatch him backe againe to death and destruction These are some of the grounds by which this comfortable Doctrine is confirmed with which to auoyd prolixity I will content my selfe Now for the manifold Obiections which are made against it I will endeuour to preuent them all in some fewe Conclusions The first is this No precept to beware of falling away no promise to perseuerance no commination or threatning against Apostates doth proue that a true Beleeuer can fall away wholy or finally For the former where we are exhorted to beware of falling away from the grace of God Heb. 3.12 and to take heed that standing we fall not 1. Cor. 10.12 and where blessednesse is promised to him that feareth alwaies Pro. 28.14 none of these exhortations to so great diligence and feare and watchfulnesse argue such an absolute defect in all them to whom they are giuen and in whom they are found but agree with certaine perseuerance as meanes with the end the cause with the effect Because 1. They are deliuered to hypocrites as that in 1. Cor. 10.12 Let him that thinks he stands take heed lest hee fall because they wanting Faith deceiue themselues with a vaine presumption and opinion of Faith and fall away But what is this to the sound Beleeuer 2. If they be deliuered to the godly who may also grieuously fall from Faith and other graces they proue not they can fall from true sauing grace at least in the habit and gift but onely in the measure degree and parts all which they ought to maintaine and preserue But one thing it is to fall another to fall away One thing to fall from the first loue another from all loue 3. No feare of falling impeacheth the certainty of not falling away Our Lord Iesus himselfe feared and fasted and prayed forty dayes and forty nights before his temptations that in his example we might see that our feare is not then frustrate when perseuerance is certaine 4. Meanes of perseuerance and not falling away cannot be certaine proofes of falling away but rather against
great enemies of the VVord and hinderances of saluation seuen reasons 220 Best Pleasures vnderualued fiue wayes 231 Phrases of Scripture seeming to impugne the perseuerance of Saints explaned 441 No Prayer against falling away implyeth that the Saints can fall away 440 Price of Gods VVord 12 Many goodly Professors fall short of saluation and why 119 Profiting in degrees of grace knowne by foure notes 402 Properties of Christian couetousnesse foure 204 Prosperity a Popish but a false note of the true Church 132 Properties of a good heart about the Sabbath fiue 331 Prouocations to good duties foure 358 Q Questions whether no worldly cares be allowed to Christians 176 How far worldly cares may be lawfull 177 Whether a man cannot be rich and godly 192 Question of perseuerance in grace handled at large 424 R Raigne of lusts thrusts downe the VVord three waies 151 Recusancy a dangerous sinne 6. reasons 35 Remedies against the choaking of riches foure 202 True Religion described at large in the true causes and effects of it 314 Religion truly imbraced by foure inward affections of a good heart 317 Receauing of Gods ministers is in foure things 340 Repentance stands in foure things 366 Riches compared to thornes in foure things 191 Riches are commonly great enemies to Religion and hinderers of saluation 192 Riches choake the VVord 1. Before hearing three wayes 194 Riches choake the VVord 2. In hearing 195 Riches choake the VVord 3. After hearing two waies 196 Riches full of deceytfulnesse 206 Riches deceiue men of fiue of the best things they haue or can haue 206 Riches how they deceiue men of saluation 209 Riches deceiue by sixe false promises 210 Riches falsely called profits being so vnprofitable in the most needfull things and times foure instances 213 Riches giuen by God for foure good ends 214 Riches are receits and so to be held three reasons 215 Riches true and vndeceiuable to be procured and of them foure instances 216 Riches in themselues the good blessings of God 3. reasons 192 Rooting in grace is in three things 124 Rules to try whether we continue to grow in grace foure 91 Rules of moderation in naturall and lawfull desires fiue 174 Rules how to carry our selues toward riches that they proue not thornes sixe 205 Rules to preserue vs from the deceytfulnesse of riches 5. 212 Rules in generall how to carry our selues through our pleasures fiue 238 Rules concerning perseuerance in grace foure 422 S Sabbath profaned by wicked men fiue wayes 335 Sacrifice of wicked men abominable foure reasons 288 Satan comes with men to the hearing of the word 3. reasons 47 Satan commeth to steale the word away 1. Inwardly three wayes 48 Satan commeth to steale the word away 2. Outwardly three wayes 51 Satannicall suggestions against the word fiue 50 Satan hath three ends in stealing away the word 52 Satan aymeth especially to steale the word out of the heart two reasons 53 Satan is a deadly enemy to mans saluation three reasons 55 Satan is there most where he is least suspected 170 Seed a resemblance of the word in sixe things 23 Seed of the Spirit what 282 Seed springeth vp in stony ground to three degrees 65 Selfe respects may make a man diligent in the meanes of saluation three instances 69 Seeking of God wherein it stâ—ndeth 272 Signes of sound humiliation three 290 Sinne thrusts vs vnder wofull misery fiue reasns 364 Singlenesse of heart is in fiue things 350 Softnesse of heart in three things 348 Soundnesse of heart comforteth 1. in life 2. in death 3. in day of Iudgement 378 The Sower is Christ who goeth forth to sow three waies 20 Spirituall worship is from Gods Spirit 1. inspiring 2. directing 3. assisting 285 Spirituall worship must be also from mans spirit qualified with sundry spirituall graces 286 The Spirits indwelling in the Saints assureth them of perseuerance 437 Sports many wayes abused 167 Supplication necessary to a good heart foure reasons 301 Suspect most danger in most lawfull things 171 Symplicity a bad excuse for bad hearing fiue reasons 41 Syncerity of heart how discerned 351 T Thorny Ground and bad hearers resembled in three things 148 Triall of sound prayer by 1. the mouer 2. the matter 3. the manner 302 Triall of sound fruits of grace by foure rules 385 Times vnseasonable for pleasure foure 247 V W Of true Vnderstanding of Gods word foure notes 43 In the Vse of naturall things euer ioyne a spirituall 174 Watchfulnesse of heart looketh to fiue things 355 True Watch against sinne in eight things 369 Men Wither in race foure wayes 95 Withering in grace dangerous in foure respects 100 To Wise vsing of pleasures foure rules 245 Wicked men are without peace 300 Wicked men loathing the liquor of the word hate the vessels and Ministers 342 Wicked men cannot pray many reasons 340 c. Witnesse of the spirit what 282 The Word diligently to be heard fiue reasons 3 Word as necessary to saluation as seed to the haruest 31 Word knowne to be fruitefull by foure notes 56 Word of God best after hearing fiue reasons 159 Word applied is the pruning knife of our pleasures as in the foure parts of it 230 Worldly cares argue impiety and folly 184 Z Zeale renewed knowne by foure notes 348 FINIS Be diligent to heare the Word Reas. 5. Ioh. 8.47 Heb. 10. Luk. 10.42 Be forward in hearing the Word Reas. 1. 2 3 Psal. 27.4 Psal. 84.1 4 Act. 10 33. Psal. 119.147 Apprehend all good opportunities within thy calling Christ spake in Parables for foure reasons Difficilis in Scripturis magna ingenia exercent Aug. in Psal. 140. The misery of a sencelesse hearers in fiue things Act. 13.46 2. Cor. 2. â—6 Non impertiendo malitiam sed non impertiendo gratiam Aug. The scope of this Parable Act. 16.14 Translate the booke of nature into the booke of grace Rom. 1.28 The Agent or Sower Difference betweene Christ his sowing and the sowing of his Ministers foure 4. Things make to fruitfulnes raine â—unbeames winds application of all to sâ—t ripen the seed All from Christ. 2. His action Christ goeth forth to sowe three waies 3 His intention The Word preached resembled to seed in sixe things Act. 26.29 Seede of Gods Word more excellent then all other seede in foure respects Reu. 14.6 The dignity of the Ministry The duâ—y and charge in foure things 1. They must goe foorth to sow 2 Not any but their Lords seed 3. All his seed 1. King 22 14. 4. To his aduantage Mat. 6.2 5. Prepare thy ground for this seed Receiue and retaine it Col. 3.16 Luk. 10.42 Bring answerable fruits to the seed Looke to the daily growth of it The Word preached as necessary to saluation as seed to an haruest 2. Cor. 9.6 Some harts and hearers compared to the high-way for 3. reasons Carelesse Hearers the worst Hearers Heb. 6.8 Against Recusants Ioh. 8.47 Ioh. 3.20 Against dispisers of the Word Against persecuters of the Word Motiues
it selfe with some good seed springing vp vnlesse it kill the weeds No more content thou thy selfe with the rising and mouing of some good affections vnlesse thou mortifie the bad and noysome Ierem. 4.4 Plough vp the fallow ground of you hearts and sowe not among thornes Secondly the Husbandman ploughes it againe that if any weeds peepe out he may roote them vp so carefull he is for his earthly commodity No lesse carefull should wee be if after grace receiued lusts will be still stirring to root them out Heb. 12.15 Take heed that no root of bitternesse spring vp and trouble you according to that in Deut. 29.18 Let there bee no root among you that bringeth gall and wormewood If there be any lust be it neuer so secret and hidden as a root or neuer so fixed and fastened as a root is spare it not nip it not off but plucke it vp by the roots be not content to bridle lusts but kill them satisfie not thy selfe with an absence of fleshly operation as if it were sanctification but onely with a slaying of it for if there be a liuing root within it will shew it selfe when the seed springs and soone ouertake it too Thirdly if after all this there be any weeds growing vp with the seed the Husbandman will bring in his weeding hooke into the field hee will not see a weed or thorne peepe but he will weede it out 1. Because he would haue his corne grow alone Wouldest thou haue the Word to thriue in thy soule Let it grow alone How speedily should a man rise towards heauen if the Word had the onely roome in his heart But 2. Because that is impossible either in the earth or our hearts he will bee sure by his hooke to set the seed aboue the weeds labour thou also to set the Word aboue thy lusts and contrary motions Quest. How shall I doe that Answ. 1. By daily exercise in the Word reading and meditating this discouers the weeds thornes 2. By daily prayer and confession of knowne sinnes this is a getting of the weeding hooke into our hands 3. By Christian humility and fasting this is the cutting off of lusts by which they daily wither and dry away this crucifies the affections and lusts 4. By auoiding occasions of sinne and sinners especially watching narrowly our owne inclinations 5. Keepe vnder the lusts of the flesh by the lusts of the Spirit Gal. 5.17 The Spirit lusteth against the flesh that is both in curbing and restraining euill motions and ingendring good cogitations motions and desires agreeable to the will of God Rom. 13. vlt. By putting on the Lord Iesus represse the lusts of the flesh Prou. 12.5 A godly man is said to haue right thoughts and chap. 11.23 His desires are onely good not that he is without euill desires sometime but he resists and fights against them and God imputes not that which he hates and repents of We see the soyle Now let vs see the hopefull successe of the seede in it The thornes grow with it Though there be a further growth of the seed in this ground then in the former yet at length it is as fruitlesse 1. Here are soft and tender hearts brought to the Word better prepared for the seed than the former 2. Here is a deeper rooting a further measure of vnderstanding a more vehement carriage of the affection vnto it in motions of ioy loue and delight a more settled purpose to follow the Word 3. Here is a further shew of fruits a standing in a glorious profession an hopefull sprouting and springing in the fruits of good workes and a longer hope thereby than before Yet these so softned so rooted so farre growne aboue many zealous Professors are ranged in the ranke of bad and fruitlesse Hearers for as it is in vers 14. Afterward they are choaked Doctr. The fruitfull and commendable Hearer is he that heareth for afterward Esa. 42.23 A bad Hearer can heare well for the present but afterward all is lost Prou. 4.18 The way of the righteous shineth as light that shineth more and more vntill perfect day They adde vnto their knowledge as men doe to their stocke and saue what they get and so grow abundantly rich in grace whereas he that spends as fast as he gets and onely maintaines the present with his gettings must dye a begger Many are the exhortations to lay fast hold on the Word and to lay it vp safe in the midst of the heart and to keepe it as a mans life Prou. 4.4 As a man that hath a Iewell will bee carefull to locke it vp in the safest chest he hath 1. Tim. 3.9 Keepe the mysterie of faith Reu. 3.11 Hold that thou hast hold that thou hearest As many are the dehortations that we negligently lose not the Word Heb. 2.1 We ought diligently to giue heed to the things we haue heard lest at any time we let them slip a Metaphore taken from riuen vessels that let all the liquor run out But here the more precious the liquor is the more must be the care of the vessels soundnesse 2. Pet. 2.21 Better not to haue knowne the way of truth then after the knowledge to depart from the holy Commandement Many are the commendations of them that were Hearers for after-times as of Dauid Psalm 119.11 I haue hid thy Word in my heart and of Mary who pondered Christs sayings and hid them in her heart Luk. 2.51 And as many are the dispraises of such leaking vessels who like the women 2. Tim. 3.7 are alwaies learning yet neuer come to knowledge and those Iewes Heb. 5.12 who for the time might haue bin teachers yet needed to be catechized in the very Principles Reason 1. From the nature of the Word which is in it selfe a perpetuall truth an euerlasting Gospell Heauen and Earth are most stable and firmely founded by God but not so stable as the least iot of Gods Word which shall not fayle or fall to the ground for euer And to vs it is a certaine rule a constant law and binder not for the present only but for all time future yea and for all eternity 2. This is a mayne difference betweene a godly man and an hypocrite Many things may affect an euill man for the present hearing of the Word Sometime he may heare a noueltie with great affection but as children delight in a new toy for an houre but presently contemne and lose it Sometimes the power of the Word makes an hypocrite tremble as Felix and grow to some promise with himselfe and perhaps to some purpose and resolution of amendment So Israel hearing the Lord speake in so terrible a voyce promise faire All that the Lord our God saith by thee if he will no more speake by himselfe we will heare it and doe it But the Lord saw there was no such heart in them Deut. 5.27 29. Sometime some affliction prepares them to heare and now while the iron is
it not hard senslesse proud as Pharaoh Who is the Lord 1. It suffereth not it selfe to be scratched or pricked much lesse beaten to pieces for it hates the meanes to be pulled out of sinne as he did Moses and Aaron Prou. 1.21 They hate knowledge they chuse not the feare of the Lord. Yea they resist the holy Ghost in the Ministery as the Iewes Act. 7.51 2. It cannot abide to looke into his debts because it knowes his estate not good or will not be at the trouble to hunt out all sinne nor at leasure to seeke out small sinnes what God will not be so strict nor wee need so to be 3. It counts sorrow and mourning for sinne a womanly and impotent passion not fit for men of courage 4. It is so farre from sorrow for fayling in good duties that it is vnmoouable as a pillar and can scorne iudgements denounced against his open and monstrous sinnes And therefore an euill heart is noted that being smitten it seekes not after God Ierem. 5.2 The second spirituall grace is illumination by sauing and fruitfull knowledge attained in the means It knoweth 1. That there is a dungeon of darkenesse within further than the beames of heauenly light dart in thorow the narrow chinkes of it and that without knowledge the minde is not good Pro. 19.2 and that the day is not more necessary for worke than knowledge is for saluation Rom. 13.12 2. That it cannot offer to an vnknowne God but knowledge must direct holy worship and further holy life 3. That onely true knowledge is able to discerne things that differ and enables a Christian to hold the grounds of faith and holy life against all deceiuers and carnall counsellers 4. That the knowledge of the good things giuen vs of God ministreth the comfort of them for there is no comfort of grace that we know not whether we haue or no. 5. That by it is attained a store and riches of grace whence it is called a rich knowledge Col. 2.2 Yea and of glory euen for the present whence our Sauiour calls it a part of eternall life Ioh. 17.3 Now a good heart knowing all this doth search for knowledge as men doe for siluer and gold and prizeth the knowledge of holy things most highly But because it discerneth that an vnholy heart may attaine a great measure of knowledge in holy things and be not onely it selfe enlightened but be able to instruct others in deepe poynts of Religion therefore it is most diligent for sauing and sanctifying knowledge without which all is but darknesse 1. It contents not it selfe to know â—he Rule but will be ruled by it it searcheth to vndâ—â—stand and vnderstandeth to be guided Psalm 119.33 34. according to that of our Sauiour If ye 〈…〉 blessed are ye if ye doe them 2. It esteemes 〈…〉 wisedome neither from humane writings 〈◊〉 from Gods Booke till Christ bee made 〈…〉 1. Cor. 1.30 that is first the Author of wisedome teaching vs inwardly by piercing the eare and vnlocking the heart which he onely by his Spirit 〈◊〉 doe Luk. 24. Secondly the matter of our wisedome wherby we vnderstand him not onely in generall as he is in himselfe for so the diuels know him but in special as he is to vs by faith appropriating Christ and his benefits to our selues By this knowledge the righteous seruant of God iustifies many Esa. 53 1â— And thus to know Christ and God in Christ is â—ternall life Ioh. 17.1 Now this good heart esteemes it hath true knowledge when it knowes a certaine and safe way to saue his owne soule 3. It is not content that the light of the knowledge of the glory of God in the face of Iesus Christ shine into it vnlesse himselfe grow like him and be changed into that he know 2. Cor. 3.18 iust as a Pearle by the beames of the Sunne and celestiall bodies continually beating on it is made light and shining as they This knowledge will make thee resemble the light and holinesse of Christ and grow both in the knowledge and in the image of Christ. 4. This good heart not onely knowes the things of the Spirit but sauours them not onely feeles his motions within it but cherisheth and obeyeth them not onely heares his stil voyce within but is led by him Therefore in his course you shall see him ioyne with knowledge and iudgement in matter of faith wisedome and discretion in practice of life in which not a forme onely but the power of godlinesse appeares 2. Pet. 1.10 5. It busieth it selfe in getting distinct knowledge of his owne particular happinesse being reuealed by God without which all other knowledge is folly And as in a Furnace the metall or Glasse when it most glistereth is nighest melting so all other knowledge in ciuill and Diuine things let it be neuer so shining or glistering without this shall melt away and come to nothing 6. It contents not it selfe to haue the light within it vnlesse it giue witnesse to the light so did Christ Ioh. 8.18 It will witnesse it by word by countenance by practice by suffering as a cleere lanthorne will shine out at all sides from the light within All the children of wisedome will iustifie their mother and testifie vnto her This cleere light will not be thrust vnder a Bushell or any way hid but will euer shine out being both sauing to a mans selfe and fruitfull to others Now as Salomon saith this knowledge resteth not in the heart of fooles it is too high a knowledge for them An euill heart cannot prize true knowledge it soone knowes enough without searching Gods Booke or viewing his workes it is too wise to heare reade meditate or pray for knowledge and saith What needs all this knowledge and preaching It neuer saw the riches of wisedome and knowledge and saith that running to Sermons and studying the Scriptures will make men beggers It runnes at randome and walkes by any rule but the Word that is an intolerable yoke It heares many spiritual things but sauours none It least busies it selfe in the knowledge of his owne happinesse as most vnseasonable vnprofitable impossible It saith it knowes God but keepes not his Commandements 1. Ioh. 2.4 or heares not his Ministers chap. 4.6 or walkes not in the light or professeth not yea professeth against it and persecuteth the bringers of it Ioh. 16.3 The third spirituall grace is iustification or the grace of iustifying faith which a good heart cannot want Because it knowes 1. That only faith espouseth vnto Christ and the assurance of marriage is in the contract Hos. 2.19 2. That it is the condition of the new Couenant and God is no further bound to a man than he is a Beleeuer Ioh. 3.16 Eternall life is intailed vnto faith Nay God is disabled from doing vs good without it Christ could doe nothing in Capernaum because of their vnbeliefe 3. Faith is the soule of obedience as