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
tandem aspiremus Non excedam epistolae modum nec indiget prudentia vestra monitione nostra Accipite quaeso libellum hunc eo quo venit in manus vestras animo amico scilicet candido Vtinam in eo omnia essent adeò ex voto composita vt nulla ex parte doctorum iudicia reformidem Praeiudicia non moror omnes indignitates tacito moerore paratior deuorare quà m vt Ecclesiae pro mensu modulo meo non prosim Non vno gradu incedunt omnes boni sed vna via si non cursum eundem eundem tamen cum optimis portum tenere me confido Dominus Iesus vos nouis Spiritus sui incrementis cumulet pios vestros conatus vbertim benedicat vos benedictionibus augere pergat vt in specula vestra ad finem vsque fructuosè perstetis donec Iustitiae illa Coronain coelis reposita capitibus vestris sit imposita à Iudice illo iusto in die illo Amen Conseruus vester THO. TAYLOR THE PARABLE OF THE SOWER AND OF THE SEED LVKE 8.4 c. 4 Now as much people were gathered together and were come to him out of all Cities â—e spake by a Parable 5 A sower went out to sowe his seede and as he sowed some fell by the way-side and it was troden vnder feet and the fowles of heauen deuoured it vp 6 And some fell on the stones and when it was sprung vp it withered away because it lacked moisture 7 And some fell among thornes and the thornes sprang vp with it and choked it 8 And some fell on good ground and sprang vp and bare fruit an hundreth fold GReat is the similitude betweene the spirituall Manna of Gods Word and that corporall of the Israelites in the wildernesse That refreshed hungry and famished bodies this hungry soules That was small both in substance and shew but great in vertue and power so this seemes weake when it is most powerfull That came from heauen and fell with the dew so this is heauenly and with it commeth the dew of grace That was white as snow and sweet as honey so this is pure and reioyceth the heart That fell euery day and all both good and bad gathered it but not all to the same end so all must daily gather of this Manna Euery one heares the Word but not all alike some it feeds to some it putrifies as Manna that was kept against Gods Commandement That ceased so soone as they came into Canaan so in our heauenly Canaan shall be no gathering by the Word and Sacraments the fruits of the good Land shall feed vs. He that was the true Manna and the Bread from heauen our Lord Iesus in this Parable shewes the nature quality vse and diuers sorts of gathering and gatherers of this little white and sweet seed of Gods Word affoorded to feed and strengthen vs through the barren wildernesse of this world In the words consider 1. A Preface vers 4.2 A Parable 5 6 7 8. In the Preface 1. The Ocasion as much people were gathered c. 2. The kind of Doctrine he spake by a Parable The occasion was the gathering of much people together and comming vnto Christ out of all Cities Christ had powerfully taught them and with authority not as the Scribes He preached a strange Doctrine to them who had been set so fast in the Rudiments of the Law He had wrought many great and potent miracles mightily declaring himselfe the Sonne of God The course of his life was most innocent in himselfe most charitable and helpfull to others Great was the fame of Christ in all the countrey so as people came flocking and thronging vpon him out of all the Cities by sea and by land Multitudes came all in the same action but not with like affection some to see his Person some to heare his Doctrine some to admire his Miracles some perhaps to picke or catch matter of accusation But what euer their intent was our Lord who neuer slipped any opportunity of doing good apprehendeth the Occasion and beginneth to teach them Here something is to bee learned both from the example of this people and of our Lord himselfe By example of the people learne two things I. To prease with diligence to heare the voice of Christ. He is the welbeloued Sonne in whom the Father is well-pleased Math. 3.17 therefore heare him chap. 17.5 Reasons 1. He speaketh the words of life Ioh. 6.66 and without them we abide in death He is the truth and the life chap. 14.6 not the Author onely but the publisher of it 2. Consider the recompence Where Christ seeth multitudes of men ready to heare hee will present himselfe ready to teach as here he saw the willingnesse and diligence of the people out of all Cities and hee spake vnto them 3. It is a sound testimony to the truth in good and holy manner with zeale and delight to heare the Word of God Hee that is of God heareth Gods Word And not to frequent the voice of Christ is to withdraw ones selfe vnto perdition And such though they bee in the Church yet are not of the Church 4. All other seruice and deuotions are lost and vnfruitfull if thou beest not a diligent and reuerent hearer Prou. 28.9 He that turneth his eare from hearing the Law his prayer is abominable 5. Consider the future danger If so many sorts of hearers be condemned as three of foure for want of a right and good manner of hearing how great damnation abides such as will not heare Math. 10.14 If any will not heare your words shake off the dust of your feet against that person Verily I say vnto you it shall be easier for Sodom and Gomorra than for that City or person Act. 3.23 Euery one that will not heare that Prophet shall bee cut off Vse See that ye despise not him who speaketh from heauen for if they escaped not which refused him that spake on earth much more shall wee not escape if wee turne away from him that speaketh from heauen Heb. 12.25 Obiect If Christ would speake from heauen we would come and heare and flocke together as these multitudes did But now we cannot heare Christs voice Answ. Himselfe hath said He that heareth you heareth me and he that despiseth you despiseth me Math. 10.40 Ioh. 13.20 Malice against the seruant proceeds from malice against the Master and so the Lord accounts it Act. 7.51 52. The holy Ghost is resisted when his messengers are resisted Obiect But we haue other businesse to doe our Trades to follow c. Answ. 1. One thing is necessary godlinesse is the greatest trade and the greatest reuenue 2. This people left their trades and businesses and flocked after Christ. Obiect Then should we incurre slander reproch disgrace Answ. 1. Thy praise shall be of God if thou be a good hearer 2. These feared not the breath of men or the Magistrates censure or sentence as
they are compared to such persons as in whom is required the greatest care and paines sometime to shepheards What a painfull and carefull life led Iacob while he was Labans shepheard what sorrowes by day and night did he sustaine and swallow Sometime to watchmen who must stand on the walles of the Citie of God night and day Sometime to day-labourers and builders All of them workes of extreme paines and industrie So as they mistake the matter who vndertake this function to set vp themselues in ease and idlenesse 2. Let them set before their eyes this chief Sower who did weare out himselfe in labours and sufferings making himselfe of no reputation Phil. 2.7 and as a good candle consumed himselfe to enlighten others Yea he swet at it that admirable sweat of water and bloud and sorrowed to the death and all to sow the seede of grace and saluation in the hearts of men 3. Remember that counsell of the Wiseman Eccles. 11.6 In the morning sow thy seede and in the euening let not thine hand rest for thou knowest not whether shall prosper this or that 2. Ministers must sow his seede not their owne but Christs Christ himselfe sowed onely pure and precious seede so must his Seedsmen cleanse and picke their seed at home that it be not blended with chaffe and darnell of mans braine much lesse with corrupt doctrine and deuices fetched euery where but out of Gods owne garners Remember that law which holdeth here in force Deut. 22.9 Thou shalt not sow thy vineyard with diuers kindes of seedes much lesse may the Minister of Christ sow his Lords field with mixt seed false doctrine with true or mens inuentions with Gods pure Word and worship As a man sowes so he reapes If any man sow huskes for seed his haruest shall be huskes If any sow words and phrases without matter and substance he sowes the winde and shall reape nothing but wind and vanitie Accursed is that sower that sowes any other seed suppose he be an Angell Gal. 1.8 3. Ministers must sow all their Masters seed so did the chiefe Sower Whatsoeuer I receiued of my Father I haue deliuered to the world A faithful Seedsman leaues vpon the ground all the seede his Master allowes Paul was a good sower Act. 20.26 I haue deliuered the whole counsell of God I haue kept nothing backe A good Steward will deliuer to the seruants the whole allowance of his Master Micah was a faithfull sower who being intreated to speake to Ahab as foure hundred Prophets had done before him answered As the Lord liueth whatsoeuer the Lord saith vnto me that will I speake 4. Ministers must sow their Masters seed for their Masters aduantage propounding a pure end to themselues Why goes the Sower to sow his seede but for fruites in the haruest Why did Christ so painfully sow the seeds of saluation in the eares and hearts of mē but that such as beleeued in him might haue euerlasting life This then must be the end of our preaching as of your hearing that our seed-time may be returned with increase in the haruest Hee that by preaching seeketh the praise of men or ambitiously to climbe vp to preferments or aimes at his own priuate present ends misseth the marke and aime that the chiefe Sower propounded vnto himselfe and euery wise Sower Besides his owne expectation and hope in the haruest is cut off hee hath the praise of men and the pompe of the world hee found what he sought and of him it is true as of hypocrites Verily they haue their reward Vse 2. This concerneth our Hearers in sundry respects 1. If the Word be seed then must they prepare their ground for it A field must be prepared except a man will lose both his seed and his labour so also must the heart be prepared Quest. How may that be Answ. The earth is prepared for seed by plowing and renting it vp so rent your hearts saith the Lord Ioel. 2.13 and plow vp the fallow ground of your hearts and sow not among thornes Iere. 4.3 Euery man knowes that plowing must goe before sowing So before the seede of grace can be sowne in the heart the Law must be vrged to breake the clods and vnroote the weeds 2. Hearers must receiue this seed and retaine it as the good earth receiueth into her furrowes the seed and couereth it and giueth it rooting But with this difference that the earth receiueth seede but once a yeere but the heart must receiue the Word continually 1. Ioh. 3.9 It is a note of one borne of God that the seed of God abideth in him And the exhortation to euery Christian is that the Word of God dwell plentifully in him that is abide and continue to increase else slender will the expectation be in haruest What returne expect they in the haruest who affect the Ale-house better then the House of God whose chiefe care and loue being set vpon the profits of the world vtterly neglect the better part and the one thing necessary God offers to cast this seed into their hearts but they will reape the world euen for the present and care not to receiue such seed as brings not in a present haruest And as these receiue not the seed of the Word so others seeme to receiue it but retaine it not affoord it no rooting but negligently lose it This doe idle and negligent Hearers who sleepe in Summer slacke the seed-time and slip their season not greatly caring which end goeth forward so they may not be counted Atheists Let such consider that Gods Word will not stay where it is not highly esteemed and heartily entertained And can the great haruest of eternall life bee so worthlesse as to be cast vpon him who so idly wastes his seed-time and so meanly esteemes the haruest 3. Hearers must be carefull to bring foorth fruit answerable to the seede As that graine which commeth vp of seed is of the same kinde and resembleth that which is sowne so also must Hearers as the seed of the Word is pure and holy resemble it in puritie and holinesse which is the Apostles reason 1. Pet. 1.22 23. and the same with that exhortation of Paul Rom. 6.17 Obey the forme of doctrine into which yee were deliuered But now the Ministers who sow good and wholesome seed may complaine as the seruants in the Parable Master didst not thou sow good seede whence then are these tares Do not we set figs whence then are these thistles Is not the seed which we cast that is the doctrine which we preach pure sound whence then are these tares whence is this generall profanenesse this contempt of the Word horrible oaths and swearing impious and profane Sabbath-breaking foule and beastly drunkennesse filthy whoring and wantonnesse ryot gaming and idlenesse so contrary to the seed sowne Surely the enuious man hath sowne them the Diuell that rules in the seed of the wicked
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
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
out the children of wisedome who will iustifie their mother Luk. 7.35 And the Word of Gods grace giuen of grace and giuing grace to some or other where it is sent 5. A reason hereof may bee taken from the extent of the Church which is now stretched out into all Nations so as the Gospell of Christ is the power of God to saluation to Iew and Gentile Rom. 1.16 Now God hath some friends euery where and in all places some that belong to his Election and shall bee brought to the faith some in Sodome some in Egypt some in Nero's house Phil. 4.22 Vse 1. To comfort poore Preachers and faithfull Ministers that though most Hearers bee vnprofitable yet some shall take good there is a fourth part of good ground No field so barren but true paines will bring vp some seed though but thin and a little in comparison So no Towne or people so bad but the faithfull preaching of thâ— Word will in time winne some Obiect Oh I see no fruit I haue laboured in vaine and spent my strength in vaine Esa. 49.4 Answ. 1. Seed comes not vp so soone as it is cast Waite a winter and thou shalt see it againe 2. Thou losest much labour and in comparison labourest in vaine but it were hard if all were lost ordinarily some labour proues 4. Thou mayest sowe another may reape thy seed and all the time thy labour hath been preparing to fruitfulnesse and now produceth fruits 4. Thou mayest not see any fruit of thy labour and yet thy labour not lost Elias was of a cleere sight yet saw not one of 7000. that profited by his Ministery 5. If all thy labour were lost in regard of men yet thy worke is with the Lord and thy iudgement with thy God with him it is not lost Againe the Minister hath no griefe to an obstinate and wilfull people that he seemes to sowe vpon a Rocke some on a path-way and some on a thicket of thornes He that was ignorant is ignorant still Hee that was Popish is Popish still the profane the swearer drunkard contemner mock-God is so still Thus is he disappointed of his end being willing to saue all and spoyled of his Crowne and glory 1. Thes. 2.19 But consider for thy comfort 1. This was Christs owne case he taught in the best manner neuer man spake so Ioh. 7.46 yet most of his Hearers vnprofitable Now thy seed is no better than his thy skill short of his thy labour nothing to his 2. Be thou so much the more diligent as the ground is stiffe lay the fault off thy â—â—â—fe vpon the soyle bee thou faithfull and thou shaâ—â— receiue according to thy paines not thy increase The more distempered thy Patient is as a good Physician bee thou so much the more carefull though thou canst not cure him but he die vnder thy hands thou losest some comfort some labour no recompence 3. If thou canst not hope to saue all yet seeke to saue some as the Apostle became seruant to all that he might winne some for hee knew he should neuer winne all 1. Cor. 9.22 Rom. 11.14 4. If thou hast wonne some reioyce in them praise God for them If thou hast wonne but one there is more cause of true ioy in that one than in winning the whole world Refuse no paines to winne another Bee couetous to winne all but bee content if thou canst but saue some Vse 2. Seeing of all the flockes and troupes that followed Christ his flocke was a little one his part the smallest it teacheth vs not onely to attend the Ordinance of preaching but also to looke to our hearing A great number of people attended about the Poole Ioh. 5. but onely one was cured at once euen hee that stept first in after the Angels stirring of the water So numbers throng and flocke in populous Congregations about this Poole but in very few it is effectuall to conuersion and saluation it were happy if wee were sure one stept in euery Sermon Our Sauiour tells vs that many are called but few are chosen Math. 22.14 Rest not then in outward hearing continuing in vnfruitfulnesse Take heed how you heare saith our Sauiour Luk. 8.18 If three parts of foure lose their labour in hearing and if not Hearers but Doers of the Law shall bee iustified then must wee so heare as wee may beleeue obey and bee saued And if many of them that vse the meanes of saluation shall not bee saued where shall wilfull Recusants obstinate absenters and carelesse contemners of the Word appeare Hee that vseth physike may dye but hee that refuseth or wilfully scorneth physike and Physicians must dye and that deseruedly Vse 3. Not to define a Church by multitude Leaue that absurdity to Papists Heere are three parts of foure bad ground which reiects the truth and chokes the Word Some shall hold the truth but a few in comparison and three to one against it nay sometimes three hundreth or foure hundreth to one as all Baals Priests against Eliah and 400. false prophets against Micaiah Nay not one voyce of foure but all parts are against the truth all cryed Crucifie crucifie Christ let him be crucified Math. 27. and not one voyce against the Calfe Exod. 32. The triumph of truth must bee held and maintained in the world by a few in one Enoch one Noah one Lot Let none doubt of the truth because it is held by a few three parts of foure must reiect it And this is sure that the best things commonly haue not most voyces but the greater part ouercomes the better Vse 4. To confirme vs both against the paucity of such as receiue the Gospell as also the apostasie of many forward and hopefull Hearers If Noah had looked what the old world did or Lot what the Sodomites did or the tenth Leper what the nine did or Elias what the false prophets did they had sped as ill as they Therefore let vs looke not what others doe but what our selues should doe Neither let vs be as many who condemne the whole profession for some Professors that haue declined and shrunke in persecution or haue been choaked with cares riches and pleasures of the world for our Sauiour here teacheth that three to one who seeme to receiue the Word yea many that rise vp into a blade stalke and eare neuer come to fruits and ripenesse and the Apostle 1. Ioh. 2.19 Some went out from vs because they were not of vs. But let vs striue to be of this little flocke these few that fructifie and perseuere Vse 5. To stirre vs vp to thankfulnesse when people enioy this mercy that God hath some good worke in some of them and expresse our thankfulnesse in being of their number and company Quest. How shall I know that Answ. If thou be not onely called by a generall calling but by a speciall Why what is the difference Answ. The former is a bare inuitation to Christ by the
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
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
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
were enemies to Magistracy to Iudgement-seats to lawfull warres and that Christianity let in all confusion into the world that their Religion was against common sense and cut the sinewes of all humane society and it was not fit they should liue whose calumnies Athanasius and Cyrill answered But all these were as winde when God takes him in hand none nor all of these carry any waight in his owne conscience but he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that fought against God and as Basill speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resister of Christ. Vse 2. If carelesse Hearers be the worst Hearers then beware of carelesse and negligent hearing without attention affection or vnderstanding The Apostle Iames chap. 1. vers 23. describes many of our Hearers to be like a man that lookes his naturall face in a glasse but goes away and forgets immediately what a one hee was The Word is Gods looking-glasse held before men in the Ministery this lets them see their faces their blemishes and spots but they like fooles looke vpon the glasse to see themselues onely not to reforme any thing Others fitly compare many of our Hearers to Idols that haue eyes and see not eares and heare not for they want the seeing eye and the hearing eare no more profiting than the very Images on the walls as vnmoueable by the promises or terrours of God as the pillars in the Church as senslesse as the seats they sit on meere Idols haue their bodies present not their soules neither is the breath of the Spirit in thē Let such be requested to consider a little these ensuing Motiues 1. What a great deceiuing of mens selues this is Iam. 1.22 Be ye doers of the Word and not hearers onely deceiuing your owne selues What delusion is it to thinke it enough to see a Sermon or bee at a Sermon without attending or marking any matter deliuered or to heare words but no more conceiue the sence and meaning then children that are brought in their laps Thou deceiuest thy selfe in a vaine perswasion that thou doest an acceptable seruice when indeed thou further enthrallest thy selfe to Satan and procurest a more iust and fearefull condemnation 2. It is a marke of a Disciple of Christ to vnderstand the Word Luk. 8.10 To you it is giuen to vnderstand the mysteries of the Kingdome to others in Parables Call thy selfe a Christian while thou wilt thou art indeed no Disciple that attendest not the Word but a stranger to the Word a stranger to the life of God through the ignorance that is in thee Ephes. 4.18 3. It is one of the seuerest plagues to heare and not vnderstand Mat. 13.15 For the Lord vsually giues vp such 1. To strong delusions in matter of doctrine and iudgement to receiue any thing but truth 2. Thes. 2.10 2. To vile affections and outragious lusts in conuersation Rom. 1.26 3. To a iust damnation for receiuing the grace of God in vaine and for neglecting so great saluation Heb. 2.3 4. Consider wee what it is wee are called vnto namely to heare and vnderstand as our Sauiour exhorts Mat. 15.10 Vnderstand what is the good and acceptable will of God Rom. 12.2 Else all our and your labour is lost as Nehem. 8.8 It had been in vaine for Nehemiah to reade in the Booke of the Law distinctly and giue the sence vnlesse he make the people vnderstand the reading Obiect 1. But I am a simple man and want that capacity that other men haue I am not booke-learned but I meane well and haue a good heart and I hope God will accept my good meaning Answ. 1. This is certaine that without vnderstanding the minde is not good Prou. 19.2 God accounts not the man or minde good that cares not to vnderstand his Word 2. Simplicity giues no dispensation to be the worst Hearer or destitute of desire after knowledge And remember one thing that if thou be too simple in some good measure to know and vnderstand the Word of God thou art too simple to get to heauen the God of light cannot accept an ignorant and blind meaning for a good minde and meaning 3. See whether thou beest not more heedlesse than simple and so thy simplicity bee wilfull None so blinde as he that will not see Doest thou shut thine eyes and then say thou canst not see or stop thine eares and say thou canst not heare with vnderstanding Doest thou indeed attend as thou wouldst to thy learned Counsell when thy free-hold is called into question 4. Try thy selfe whether thy conceit faile thee not more in the things of God than in the matters of the world Perhaps thou shalt finde thy wit quicke and nimble enough at a good and safe bargaine Thou hast reach enough to fetch in the profits of the world art subtill enough to circumuent thy brother and wise enough to doe euill Now must thou blame thy selfe for want of attention and affection not for want of capacity 5. Suppose thou be very simple behold God hath giuen his Word to the end that simple men might vnderstand Psal. 119.13 And if thou beest not booke-learned lo hee hath giuen store of learned men and teachers and appointed them to teach thee and the more simple thou art the more art thou bound to follow the meanes and not to flatter thy selfe in thy negligence Obiect 2. But I haue an ill memory and cannot bring things away as many men can Answ. This is the common plea of our common Gospellers they are most carelesse Hearers without all attention and all is presently forgotten and then they accuse God for giuing them an ill memory But 1. Consider O Man how thou doest affect that thou hearest Many come to heare because they dare not open their Shops Others because they haue nothing else to doe will goe to Church with their neighbours but haue no affection to that heauenly businesse And now I say thou wouldest remember if thou affectedst the Word Thy memory is sure enough at a Play In any worldly matter thou canst carry away and repeate long discourses from poynt to poynt onely here is a short memory because of short affection 2. Consider how thou bendest thy wits and attendest to that which thou sayest thou canst not remember Doest thou not thinke these are matters not so neerely concerning thee to know Worldly matters which concerne thy calling thou canst remember for thou thinkest them neerly belonging vnto thee and art content to bee taken vp wholly in them 3. How dost thou attend Thou sittest downe sometimes hearest sometimes sleepest sometimes talkest sometimes readest and now while thou doest euery thing but the one thing necessary doest thou complaine of an ill memory No it is an ill heart and disposition a sure note of a carnall man who yet thinkes himselfe sure to be saued 4. How doest thou prepare thy ground Doest thou pray to God to open thine eyes that thou maiest see the mysteries of his Law Thou
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
and seed-time and is it not commendable in Christianity to know the day of visitation Or how can he expect a crop in haruest that sleepes and trifles away his seed-time And surely we cannot but commend such as esteeme the Word worthy of present entertainment and in comparison of it vndervalue inferiour things and occasions which would put off the present receiuing of it Where note by the way that bad Hearers may thinke the Word a matter of haste and waight and importance 3. These bad Hearers and stony ground receiue it with ioy They are no scorners or railers on their Preachers but giue their Ministers great reuerence as Herod did Iohn Baptist. They hate neither Micah nor his message but heare gladly but giue the Word good words and good welcome they reioyce in the Word and receiue it with good hearts conferre of it willingly reioyce in their trauell and paines to heare the Word conceiue great ioy in the remembrance of seuerall poynts as distinctly as they heare them are exceeding glad and desirous of meanes of sound instruction Alas that all this while these should be bad Hearers and neuer a whit neerer their saluation but in the state of damnation 4. This stony ground brings vp the seede sowne it sprung vp saith our Text. This seed of the Word riseth vp and appeareth and seemeth to tend toward heauen shooting vp from earth 1. It riseth to externall obedience and reformation of many perhaps most things as Herod did many things for Iohn Iudas receiued this seede it sprung vp in him that he not onely vnderstood and preached the mysterie of the Gospell but carried himselfe in an honest and reformed conuersation a long time so as the other Disciples could not detect him 2. The seed springeth vp to an outward profession as those that hope to be saued by it and so to an outward fellowship and Communion with the Saints in the Word Sacraments and many other godly exercises both publike and priuate 3. It springeth vp in this stony ground to a kind of faith which hath in it not an enlightning only but a taste of the heauenly gift and the powers of the world to come by which they are partakers of the holy Ghost that is something they haue so like true sanctification that both themselues others may think them truly sanctified And yet these so bad Hearers as they may and somtimes doe fall into that irrecouerable sin against the holy Ghost Heb. 6.4 5. and as our Text yet they withered away as some of the Israelites tasted of the fruits of the Land of Canaan and did thereby perceiue what a good Land it was and desired part in it conceiued good hope of enioying possessing it yet neuer enioied it but perished in the wildernes Learne hence how farre a bad Hearer may goe in Christianity A man may heare the Word with diligence receiue it with ioy beleeue with some assurance grow vp to high place in the profession of Religion bring forth fruits of commendable obedience and all this while be bad ground and in damnable estate See it more distinctly in these foure degrees 1. Reprobates may be forward Hearers hungry and desirous Hearers so glad to heare as if they haue not the Word at home they will with zeale and forwardnesse seeke it abroad Ioh. 6.34 The Iewes hearing Christ speake of bread from heauen and such as giueth life to the world flocked after him euery where and with earnest desire say Lord giue vs euermore this bread and yet many of them fell away from him vers 66. 2. They may be ioyfull Hearers receiue the Word with ioy as our Text hath it Act. 26.28 Agrippa hauing heard Paul deliuering the summe of the Gospell and of the strange manner both of his owne conuersion and of mans saluation by Christs humility and glory rauished with the excellency of it cries Almost thou perswadest me to be a Christian. And of Iohns Hearers our Sauiour saith Ye reioyced in his light for a season Ioh. 5.35 3. They may be beleeuing Hearers for a time so saith the Text which for a while beleeue and according to Matthew endure as beleeuers for a time They are verily perswaded of the truth of the whole doctrine of saluation that euery word shall be accomplished in the saluation of Beleeuers and iust condemnation of vnbeleeuers They beleeue it alone teacheth the right way to heauen Of Simon Magus it is said Act. 8.13 that he beleeued and was baptized not that he had true faith for euen then Peter saw him in the gall of bitternesse and band of iniquity but he yeelded to the doctrine of Christ which Philip taught and behaued himselfe as if hee had beleeued indeed and had been a Disciple of Christ. 4. They may bee growing Hearers 1. To a great measure of illumination Balaam a wretched sorcerer was enlightned so farre as to see the blessed estate of Gods people and desirous to partake of their happinesse he cried out in great passion Oh that my soule might die the death of the righteous Iudas a wretched Traytor and sonne of perdition could neuer haue preached the Gospell without a great measure of the illumination in himselfe 2. They may grow to a great place in the profession as Iudas to follow Christ himselfe at the heeles and call him Master 3. To a great measure of reformation of life and obedience to the Gospell being in the same pastures with the sheepe of Christ hee is taken for a sheepe when indeed he is a goat for a time in the same fold with the sheepe Reasons 1. Men may be drawne to heare gladly where faith is not for illumination sake or enlightening sake It is a pleasant thing saith Salomon to behold the light of the Sunne There is a great force and power in the light to draw all mens eyes after it So is there power and force in the Word soundly taught to draw mens affections of ioy and delight at least for a time And euen naturall men also who are of quicke apprehension can reioyce to heare deepe poynts learnedly and soundly opened and cases of Conscience or questions of Religion soundly discussed Math. 12.37 When our Sauiour disputed with the Scribes and Pharises and put them to silence it is said much people heard him gladly No maruell then is it if supernaturall illumination although a common gift bring men with much ioy to heare the Word For is it not a ioyfull thing to heare of the way of saluation and of so many promises and an eternall happinesse after this life Who would not come running as gladly as the young man to heare he should bee saued who not liking the conditions went away as heauily So who will not throng and thrust after a pleasing Preacher or so long as he dwels in Promises If a Preacher pipe the profanest will dance But if he come to the Law oh they cannot abide to heare of damnation and
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
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
hidden man of the heart but lightnesse vanity wantonnesse and slauishnesse to euery new-fangled fashion for which the Lord threatned to visit the Kings children Zeph. 1.8 3. For the measure while they passe all bounds of sobriety and waste more on their backes most prodigally than would clothe a number of the poore seruants of Iesus Christ And all out of this conceit that they may weare what they list and how they list not considering that the Lord hath tyed them as straitly to the rules of piety sobriety and charity in the wearing as to the necessity of wearing it selfe besides the waste of time and thoughts c. which should bee better occupyed 3. What is more lawfull yea more necessary than recreation But how doe men out of the lawfull liberty that God hath allowed them breake out most vnlawfully and most insensibly 1. In respect of the matter when with the foole Prou. 26.18 they make a pastime of sinne as of Dice condemned by the Lawes of the Land and Cards and lasciuious Dancing Playes Enterludes and all merriments wherein is no praise vertue or good report 2. In respect of the manner when they turne their vocation into a recreation when they powre out their hearts vnto pleasure as louers of pleasure more than of God when they waste their time and ingrosse it for sports to the hinderance of better duties in the publike and priuate calling when the publike or priuate duties of Gods holy Sabbaths are interrupted or omitted when to the dishonour of God his sacred Name by Othes and cursings is blasphemed or his holy Word iested vpon or his faithfull seruants the Preachers and Professors of Religion are reuiled reproched by Playes songs or scornes Lastly when other men are hurt by sports games as by winning their money to their impouerishment and hinderance or a mans owne estate as Salomon saith He that loueth pastime shall be a poore man both in grace and goods Yet what Gamester of a thousand sees himselfe tumbling in these sinnes Or where is one of a thousand that will be reclaimed from them 4. What is more lawfull and necessary than Marriage for the comfort of man for the continuance of the world and the Church by an holy seed But how many make vp a great heape of sinne by the abuse of this holy Ordinance Some conceit they may marry where they list the sonnes of God to the daughters of men not remembring the Apostles Canon alwayes in the Lord but ioyne with Infidels and enemies to Religion as Salomon to the turning away of his heart from the Lord. Others vse it rather to stirre vp naturall corruptions than to beate them downe Some rather to helpe one another to hell than to heauen or in earth while the Husband loseth his authority by vnthriftinesse bitternesse or lightnesse and the Wife shakes off his authority by sullennesse and contempt both of his person and commandements Others sinne against it more directly as when the Husband leaues the Wife of his youth to imbrace the bosome of a stranger or the Wife forsakes the guide of her youth and loues a stranger better Thus was the sinne of Dauid heightened that hauing wiues of his owne he must needs haue Vriahs also 2. Sam. 12. For this is to sin against the remedie 5. How lawfull is it and necessary to imploy a mans selfe in his calling But besides that many liue in vnlawfull callings or in none where is the man that sanctifies the particular passages of it by the Word and prayer Where is hee that retaines an heauenly minde in following his earthly businesse How many sticke not to gather Manna on the Sabbath day which shall rot betweene their teeth How many all the weeke long gather goods and driue their Trades with as many Othes lyes and glozings almost as words How many turne their Trades into Crafts getting as much by craft deceit and iniustice as by faire and lawfull following of their calling Where is the man that chokes not his generall calling with his speciall and incrocheth all the time of the weeke that scarce any can be allotted to the seruice of God either in Gods House or his owne How is it that men thrust themselues as busi-bodies into other mens matters and faile in their owne 6. What is more lawfull or necessary than to prouide for a mans owne Is not hee that prouideth not for his household worse than an Infidell 1. Tim. 5.8 But hence how doe numbers confound Christian and carking care not seeking first the Kingdome of God for themselues and theirs but becomming Drudges to the world and to their children prouiding no otherwise for them than the beasts for their young ones present food and harbour forgetting the words of the Apostle Ephes. 6.4 Bring them vp in the nurture and instruction of the Lord As if a Christian who takes care of the body and baser part of such as belong to him can forget or neglect the soule which is the farre more noble part of man Or as if he which performes it to his family which the very Law of Nature calls for at his hands should vtterly forget that which Gods Word euery where chargeth him withall 7. What is more sweet and necessary vpon earth than company and society with men whence the Philosopher calls man A sociable creature as the beasts be not But how many mischiefes creepe into the life and sinnes into the soule by the abuse euen of lawfull society as when men chuse or fall into swearing drinking or idle company when they runne promiscuously into all companies and fall to such exercises as they finde as Peter in Caiaphas his Hall when hee should haue been better employed or when they frequent societies where God and Christ is not but Satan and his Agents and a whole troupe of tentations And what hurt comes by mens communication which naturally is profane vnsauory vncharitable Besides euen good men in bad companies acquit not Gods glory nor themselues as they ought and in good company either doe not or receiue not the good they should This is the first reason 2. In things lawfull men are most secure and thinke themselues safest and there Satan is most where he is least suspected As the Serpent lyeth in the greenest grasse so Satan lyeth in ambush against vs in our most lawfull liberties As he laid his traine against our Sauiour Christ himselfe in the matter of meate and drinke when he was hungry so also against vs chiefly in things wherein God hath giuen vs allowance Wherein was it that Satan ouercame Lot was it first Incest with his two daughters No that was hainous but first hee foyled him in that which was lawfull he first abused himselfe in wine and then his daughters in Incest 3. Whereas our nature spider-like turnes our best and sweetest things to poyson Satan to our corruption adds his waight putting vs forward to abuse good
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
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
as Gods fauour Psalm 4 6. Lord lift thou vp the light of thy countenance vpon vs. 2. For spirituall mercies able to satisfie the better part namely the soule of man as appeareth by the method of the Lords Prayer 3. For blessings proper to the Saints sauing faith sound repentance c. Lastly for mercies of continuance such as last both here and hereafter 3. The manner of true prayer standeth 1. In a faithfull eying and apprehending the promises A good heart will aske nothing but what God hath promised 2. In feruency and instance through sence of want and loue of Grace The Spirit of God stirres vp strong cryes and causeth a man to preuaile with God by wrestling as the Canaanitish woman 3. In repentance and humility seeing God heareth not sinners Ioh. 9.31 that is such as purpose to liue in knowne sinnes 4. Especially presenting them in the Name of Christ Ephes. 3.12 By whom wee haue entrance and boldnesse with confidence of faith And by the hands of Christ Reuel 8.3 who is the Angell at whose hands the Lord receiues the odours of the Saints This prayer forceth the Lord that hee craues dimission Exod. 32. Genes 32.26 where the father saith Domine quis te tenet Lord who holdeth thee that thou canst not get away Now thus an euill heart cannot pray For first it cannot pray in the Spirit because the Spirit is not there It can draw neere with the lips when the heart is remoued It cannot pray in humility because a proud heart neuer saw his wants It can say words of prayer and doe the action but without faith without affection And it is regardlesse of the promises and leanes on second causes Secondly the heart and tongue are at variance the prayer of the lip and the practice of the life at discord It can say Hallowed bee thy Name but sweare vainly falsly ordinarily profanely It can say Thy Kingdome come but persecute Preachers and Professors and abet Popery or profanenesse It can say Thy will be done but not by it selfe and when God hath reuealed his will it can be impatient fretfull c. It can say Giue vs this day our daily bread but be couetous vniust lye sweare depend on vnlawfull meanes not Gods allowance It can seeme to pray for pardon of sinne but not against the practice of sinne nor with repentance yea when they meane to liue and dye in sinne It can say Leade vs not into tentation but runne into euery snare all companies courses no corrupt fashion but it soone can become a leader in it But the prayer of the Spirit is no such thing it will indeed practise what it prayes Thirdly an euill heart either prayes not or speeds not What swarmes of Atheists are there who out of a gracelesse contempt of all Religion neglect this duty that whereas godly men are denominated such as call on the Name of the Lord 1. Cor. 1.2 these call not on God Psalm 14.4 And whereas the godly are such as thinke on the Name of the Lord Mal. 3.16 these seldome or neuer thinke on his Name but in oathes blasphemies and cursing Or if they will needs bee said to pray yet they speed not for first their persons are not acceptable Psal. 34.15 16. His eares are open to the righteous but his face is set against the wicked yea their prayer is turned into sin Psalm 109.7 Secondly they turne their eare from hearing the Law and so it is abominable Prou. 28.9 And they make no conscience of other duties or not ordinarily as if all the promises belonged to one duty Nay they pray to serue their owne turne not to returne duty of any kinde vnto God And if the subiect will not heare the Prince iustly doth the Prince reiect his suites Thirdly such a man prayes sometimes not continually in affliction diligently Hos. 5.15 In time of Lent superstitiously Lectures and Church-prayers are nothing so good out of Lent Or it can pray at leisure times but cannot set all aside for prayer to waite vpon it For some things it can pray Nimis ardenter saith Augustine too feruently that is for temporals as corne and wine and oyle onely or chiefly Hos. 7.14 But in spirituall things it is neither frequent nor feruent nor constant Fourthly the voyce of prayer is drowned with the voyce of sinne The voyce of Abels blood cryed downe the voyce of Cains prayer The voyce of Sodoms sinne the voyce of Abrahams intercession So of the voyce of couetousnesse malice iniustice drunkennesse filthinesse Fifthly it can wish for pardon of sinne and reconciliation with God but speeds not because it will not be reconciled with his brethren Math. 5.24 Leaue thy gift before the Altar goe thy way first bee reconciled to thy brother A wicked heart can send out of the same mouth both blessing and cursing can pray for blessing on himselfe and the plague of God on his neighbour Papists can be at their Beads and Masses â—or prosperity while they call for fire from hell to burne Parliaments Yea roughnesse and pride of spirit doe often preuaile against good men that they are disordered in their families their prayers interrupted 1. Pet. 3.7 Lastly he can seeme to pray whiles he is an enemy to prayer Hee cannot abide these long prayers and constant course of holy exercise in families Oh beware of despising any of Gods graces especially this of prayer in any of his children Their prayers keepe Gods vengeance from off thee esteeme them as basely as thou canst The fourth sort of Rules concerning the Spirit of God is for spirituall growth Wherein a good heart is knowne by many excellent qualities 1. It knowes that something in grace is still wanting and all is not giuen at once and so still humbleth it selfe in the measure receiued Phil. 3.13 2. It knowes that without growth that which is begun decayes the one Talent not increased is taken away Math. 25. 3. Seeing the bitter fruit of declining and the wofull example of many that fall away it is carefull not to bee plucked away with the errour of the wicked but grow in grace 2. Pet. 3.17 18. 4. Because the good heart being one of the Lords plants is fruitfull in euery part of the life but more fruitfull in the age Psalm 92.14 It prouokes it selfe more forward more forcibly 5. Because sound grace cannot rest in beginnings but growes to perfection and is crowned with perseuerance being like to the light of the Sunne which increaseth in brightnesse till high noone Prou. 4.18 Therefore it is most carefull to grow in sound grace the soundnesse of which growth is discerned two wayes First by out-growing the ordinary sinnes of the age of his calling of his speeches and former behauiours and auoyding as well the euils of his heart as of his life A childe comming to bee a man outgrowes all childish behauiour so the Child of God 1. Cor. 13.11 Secondly by growing
it selfe to God 3. It hath no care commonly of his grounds of Religion and so runnes 〈…〉 still is wauering and 〈…〉 in what Religion he meanes to 〈…〉 betweene God and Baal and sees no 〈…〉 betweene true Religion and Popeâ—◠〈…〉 of one trumpet would make them as forward Papâ—â—â—s as now they are Protestants 4. It can pretend Gods glory and Gods ends but intend the owne ends Herod pretends to come and worship Christ but intends to kill him Iezabel can make Religion a pretext for her foulest fact of murdering an Innocent so can Papists finely in ordine ad Deum and to promote the Catholike cause raise Massacres c. 1. Sam. 2.22 Women professing great sanctity by comming to the Temple polluted themselues with wicked Priests It were a sinne to say so of holy Popish Priests and their pure Nunnes 5. It will haue a Religion for fashion or shew but loue it not promote it not no not in their owne families scarce professe it for present reproach or after-claps but zeale and forwardnesse were madnesse as Festus said to Paul and to become an hatefull Puritan They frame not their actions to the rules of Christian Religion but are loose vnsauory earthly in all their courses they will lose nothing for it Christ shall lose the glory of Heauen for them and so farre they like their Religion but they will not lose crummes of earth for his sake 6. An euill heart can make a profession of Religion and scorne the Professors reuile them as a packe of hypocrites But our Sauiour packs such out of his number saying They that are with vs cannot lightly speake euill of vs Mark 9.39 Now of the markes of a good heart in respect of the meanes by which this true Religion is vpheld And first of the Word and Sacraments The equity of carefulnesse in these stands in these reasons 1. Because a good heart cannot heare God himselfe speake nor enioy such neere and immediate fellowship with him as it desires it is most glad to enioy him through the grates of the Word and Sacraments to heare him speake by his Messenger to reade his letters and be enriched with such pledges of his loue which therein he includeth to his sonnes and daughters Thus doth a faithfull Spouse to him absent whom her soule loueth 2. Because these Ordinances proceed from the holy Spirit of God and are meanes appoynted for the sanctification of the Elect a good heart will neuer heare or reade the Scriptures nor speake of them but with great reuerence It dares not profane the sacred Scriptures vsing them vainely or wickedly as in iests playes charmes neither dares it come to the Sacrament without due examination preparation instruction correction or strength and consolation in the course of Christianity 2. Tim. 3.16 3. Because the good heart sees his continuall need it is carefull in the continuall vse of the means of grace It sees hardnesse of heart still stealing on it It discernes spirituall weaknesse and fainting of soule It feeles many conflicts of the flesh against the spirit It is acquainted with the thrusts and temptations of Satan It sees the health of the soule stand in these refreshings and the strength of the heart decaying without them as the body doth without repayre And therefore it still relieues it selfe by the Word Sacraments Prayer and the like Psalm 119.28 My heart melteth for heauinesse raise me vp according to thy Word vers 92. Had it not been for thy Word I had perished in my trouble 4. Because it conceiues God a Spirit and his Ordinances spirituall therefore in performing these it neuer contents it selfe with the outward deed alone but especially aymes at soundnesse and sincerity in the manner of doing Psalm 119.80 Let my heart be vpright in thy statutes All is out of sence and conscience not for shame fashion custome law or vaine ostentation But now in speciall for the Word preached A good heart makes great conscience of it as is great reason 1. Because it sees the Word preached only able to bruise a stony heart to tame melt and cause to tremble a secure heart as Felix Esa. 66.2 that trembleth at my Word Acts 16.24 The Iaylor came trembling and shiuering as hauing a strong Ague in his conscience Also it is of power to open a shut conscience as Dauids by Nathan 2. Because the preaching of the Word reueales the vnsearchable riches of Christ Ephes. 3.8 and brings into acquaintance with him This is the hammer by which Christ standing at the dore of the heart knocks and if any open he comes in and suppes with him Christ not onely inuites him to a feast but feeds him with his owne flesh and blood and he with Christ that is a fruitfull Hearer of the Word entertaines Christ calls him as the Church Cant. 4.16 to a feast in his Garden to eate of his pleasant things Christ is feasted when he tastes the sweet fruits of repentance faith mortification and obedience wrought by the preaching of the Word Nay it makes vs of neere kindred with Christ his father his mother his brethren and sisters Luk. 8.21 3. Because the Word preached brings in the Spirit of God with his sauing graces being the chariot of the Spirit by which hee rides gloriously into the hearts of Beleeuers God who can giue his Spirit without it ordinarily doth not He could haue taught Cornelius without Peters so tedious a iourney but Cornelius must attend Peters Ministery and while Peter was yet speaking the holy Ghost fell on them all Acts 10.44 But see it in speciall sauing graces first illumination is by preaching Acts 8.31 The Eunuch cannot vnderstand without an interpreter he must ioyne himselfe to Philip. Secondly faith comes by hearing Rom. 10.14 and by the foolishnesse of preaching God will saue them that beleeue 1. Cor. 1.21 Neither can actuall faith be without some measure of actuall knowledge Thirdly the feare of God is wrought by preaching Rom. 8.15 the spirit of feare is wrought by the Ministery of the Law shewing sinne distinctly the curse due to it and our owne guiltinesse And by the Gospell is wrought that childlike feare by the spirit of adoption by which now we feare to offend God as before to be offended and reuenged on by him Fourthly peace of conscience and a sweete ioy in God is wrought hereby Psalm 51.8 Let me heare the voyce of gladnesse that the broken bones may reioyce Lastly the Word preached brings in not onely this life of grace but that of glory Act. 11.14 Send for Peter to Ioppa and he shall speake words whereby both thou and thy house shall be saued And therefore is it called the Word of life and saluation In these and other regards a good heart is a conscionable Hearer 1. It prepares it selfe as a fit casket or storehouse to lay the Word in conceiuing it the most precious iewell and richest pearle in all the world
sayest thou lackest wisedome doest thou aske it of God Doest thou mingle the Word with faith without which it cannot profit Doest thou attend thy thoughts in hearing that thy mind bee not taken vp with other matters and by-thoughts Alas How canst thou keepe that in thy memory which neuer comes in thy head Lastly doest thou meditate on that thou hast heard How canst thou that neglectest these meanes complaine for want of memory and not of conscience Quest. But how shall I know that I vnderstand the Word and am not the worst ground Answ. 1. In true vnderstanding many good motions are stirred vp as 1. Cor. 14.23 when the secrets of his heart are discouered hee falls on his face and saith God is in you indeed This is one fruit of vnderstanding 2. A reioycing that we haue heard and vnderstood Neh. 8.12 All the people reioyced when they vnderstood things taught And this ioy is ioyned with an enquirie after that which we vnderstand not our selues as in the Disciples Matth. 15.15 3. A more cheerefull assembling to the place of Gods worship Act. 13.34 The next Sabbath all the people came to heare the Word 4. A good vnderstanding haue all they that doe thereafter Psal. 111.10 and this doing of that we know is a speciall meane to increase good knowledge and vnderstanding Ioh. 7.17 If any man will doe the will of my Father he shal know the doctrine whether it be from God or no. And the fowles of heauen deuoured it vp Here is the second the outward cause of fruitlesnesse in this high-way ground arising out of the malice of the diuell so vers 12. Then comes the diuell and takes the Word out of their hearts lest they should beleeue and be saued Where are three things to be considered 1. The description of this malicious person both by his name and by a similitude 2. The exercise of his malice he commeth 3. The end of his comming threefold 1. to steale the Word 2. to hinder faith 3. to bereaue men of saluation In the person so malicious we haue 1. his names 2. the similitude His names are three in the three Euangelists Matthew calls him the euill one chap. 13.19 Marke calls him Satan or the enemy chap. 4.15 and our Euangelist calls him a diuell that is an accuser of the brethren Lay these together and then obserue 1. That being an euill one he is full of euill in himselfe the author of much euill in others and one that delights himselfe in the euill both of sinne and punishment in others 2. In that hee is an enemy to vs hee must needs intercept all the meanes of our good and tempt vs to fruitlesse hearing by which he hinders vs of the greatest good that God offereth vnto vs. 3. In that he is a diuell that when he hath preuailed against vs and made vs carelesse hearers he will then accuse vs for such hearing A iust recompence of him who while he pretendeth a seruice to God yet performeth it to the diuell The similitude whereby hee is described will acquaint vs yet further with our danger being called the fowles of heauen that is of the aire the lowest of the three heauens In these respects 1. They are many and seeke to ouerthrow vs by multitude there be not so many birds flying in the aire as wicked spirits the Prince that beareth rule in the aire Ephes. 2.2 hath his troupes and legions to command into one man if God permit him as in that example Mark 5.9 Luk. 8.30 2. They be fowles of heauen that is of the aire aboue vs haue aduantage of the place Ephes. 6.12 spirituall wickednesses in high places We can no more hinder them from vs then wee can the birds from flying in the heauens aboue vs. 3. As the fowles or birds are swift and nimble and naturally in their element lighter and of more agilitie then other creatures So the wicked spirits are most quicke and most swift and speedy in their mischieuous motions against vs they flye swifter then Eagles from place to place to preuent vs euery where in the meanes of our good Their subtill slie and inuisible natures can easily ouer-match our grosse heauy and earthly mold who can no way make party good against them but by incessant watch against them 4. They be as the birds greedie and deuouring that look as hungry birds sometimes by whole flights follow the Seedsman and except great care be taken will picke vp and deuoure his seed well-neere so fast as he can sow it euen so a whole flight of diuels follow Gods Seedsman and frequent the Ministery that where the Word is sowne it shall presently be pickt vp if present care be not had to couer it Not a seed shall lye vncouered but one of these hellish birds or other presently deuoures it We haue descried the malicious person Now for the exercise of his malice it is said he commeth which is obserued by all the Euangelists and therefore by vs. In this comming of Satan consider 1. Whither 2. When 3. How he comes 1. Whither comes hee Answ. Hee comes to Church he is no Recusant himselfe though he make a number He comes to Church diligently He feares not the holinesse of the place He feares not the consecration of it to the worship of God He feares no ringing of Bels no Holy-water no kinde of Crosses in the place or in the face Nay he feares not the consecrated Hoast nor Crucifix no nor if Christs owne blessed presence were there He presumes into the holy City He glides into Paradise Nay while our Sauiour is now preaching this Parable to this multitude hee comes with his whole traine and flight of diuels Let vs therefore expect and prepare to meete with foulest spirits in the holiest places Fowles flocke not so fast after the Sower as Satan to the place of the Ministery 2. When comes he Answ. Whensoeuer any man heareth the Word of the Kingdom Mat. 13.19 1. When any man Hee feares no person nor spares him Hee comes to Adam and Eue in innocencie when they had heard the Word of the Lord. Hee comes and stands among the children of God that is the holy Angels None so good but Satan may hope to win him to heare vnprofitably None so bad but Satan thinks him good enough to waite on for if he come to the Word hee feares hee may lose him for hee knowes that as bad haue been wonne by it 2. Hee comes then when the word of the Kingdome is preached that is such Doctrines as tend to bring men to the Kingdome of God Oh this toucheth his freehold and makes him bestirre himselfe where Gods Word is soundly and sincerely preached Let a man deliuer corrupt erronious or friuolous doctrine the diuell makes no such haste vnlesse to make way for it But come to a conscionable and fruitfull Ministery be sure to finde him there or he will be sure to finde thee 3. Satan
demonstrate that the people of God and his dearest Saints were farre from a life led in pleasure Iacob professed Few and euill haue my dayes been that is full of affliction And Moses chose to suffer affliction with the people of God when hee was of age saith the Text he refused the pleasures of Pharaohs Court and the treasures of Egypt The like of the Apostles and other Saints But especially if we will be conformable to our Head Did he spend his dayes or nights in pleasure Yea was not his life painfull and sorrowfull c Doe wee euer reade of him that he laughed but that hee wept wee often reade The ordinary estate and condition of Gods people is to suffer aduersity Heb. 11.25 The way to heauen is all strawed with crosses By many afflictions we must enter into heauen Act. 14.22 And all that will liue godly in Christ Iesus must suffer persecutions 2. Tim. 3.12 And wee must acknowledge the bitter things laid on the brests of the world to be of God to weane vs from the loue and pleasure of it II. The second Generall proposed is Markes of a man in whom pleasures preuaile aboue the Word And they are seuen 1. An vnder-valuing of better pleasures as of Gods House in earth or in heauen when men account of no such pleasure as that they enioy in earth and earthly things This marke is giuen 2. Pet. 2.13 They shall receiue the wages of vnrighteousnesse as those who account it pleasure to liue deliciously for a season that is when men as Epicures place their felicity in present pleasures which is indeed the life fitter for brutes whose soule if it be not their sense riseth not beyond their sense then for men who are not onely reasonable but Christians Yet many such there are in the world as 1. When men are heauie to the Temple which argues no pleasure in Gods presence nor in the presence of Christ who walkes in the midst of the seuen golden Candlesticks Reuel 1. Nor in the presence of the Spirit who blowes especially there nor in the presence of the Angels who desire and stoupe downe to see the things handled 1. Pet. 1.12 nor of the Saints who are said to meet the Lord in Sion Psal. 84.7 Now where could a good heart with more pleasure rest it selfe than in Gods resting place in Christs society in the way of the Spirit in the Ministery of Angels and fellowship of Saints Did not the Prophet count one day in Gods house better than a thousand else-where And did he not professe Psa. 26.8 Lord I haue loued the habitation of thy House and the place where thine honour dwelleth And was it not prophesied of all Beleeuers that they should assemble as Doues fly to their windowes and as clouds driuen by the winde Esa. 60.8 2. When the delight is more in temporall food than in spirituall and a man can bee more ioyfull at his owne table than at Gods Whereas Dauid found nothing so sweet to his taste as the Word preferred it before his daily food yea before his sleepe Psal. 119.148 Will not euery man say that to taste how good God is is the best taste yet most men taste more sweetnesse in the white of an egge than in him 3. When men haue more delight in the diuels bookes than in Gods and can be more iolly in tossing and shaking the cards and dice than in turning and reading Gods Booke Or to speake of more lawfull recreations than they If a man take more pleasure in any recreation than in better exercises his pleasure is sinfull and choking 4. When men take more pleasure in their speciall calling than in their generall in gathering money than in gathering grace in worldly riches more than in heauenly now it is choking Dauid esteemed the Word aboue thousands of gold and siluer The wise Merchant esteemed the Pearle aboue all his estate And a good heart as Paul esteemes all things dung and losse for Christ. And according to the estimate of things is the pleasure and delight in them 5. When men preferre an empty ioy aboue fulnesse of ioy the pleasures of Gods left hand before those of his right Psalm 16.11 a drop of pleasure before a riuer and a drop of life in misery before the Well of Life in mercy and glory Psalm 36.8 9. 2. Marke When men make light account of Gods Call in respect of the call of their pleasures let them be otherwise neuer so lawfull now they are sinfull Gods Commandements must stand by while their pleasures command them 1. Sam. 15.3 Saul had an expresse Commandement to smite Amalek and haue no compassion on man woman infant suckling Oxe or Sheepe But it pleaseth Saul to haue compassion on the King and the fat beasts A good booty Hee shall enrich himselfe with the Kings ransome and such a large prey will spare his owne beasts at least serue him for sacrifice a long time Lots wife had an expresse charge and menace on paine of death not to looke behind her But the care of her house and goods with the loue of her friends made her forget the Commandement to her owne destruction God commands not to sweare at all but passe the ordinary speech by yea and nay Yet men ordinarily sweare and accustome themselues to breake the Commandement Why for it is their pleasure and custome and they cannot leaue it God commands to doe no seruile worke on the Sabbath day nor to meddle with the duties of the calling no manner of worke Oh but now it would pleasure my neighbour and aduantage my selfe to serue a customer Now a man is at the command of his owne pleasure and Gods Law must stand aside God commands not to runne easily out of our calling on the weeke-day or if any time be to be spared to redeeme it to the generall But games or sports or drinking-company calls day by day now farwell the Commandement Gods Booke and counsell farwell both callings nothing can call so forcibly as his play and pastime nothing so necessary nothing so pleasing What other is the cause of all adulteries slanders reuenges railings murthers and effeminate contentions among men but that they are as slaues to their owne lusts and the command of them and Gods Commandements can take no place 3. Marke When a man will not bee at so much charge for God for good duties and his owne saluation as for his pleasures and lusts When men can waste and riot out abundance of money in feasting gaming excesse of apparell but to maintaine Gods Worship to feast or cloath the poore seruants of Christ they haue no will or desire nay their hawkes and dogs are more chargeable to many than God himselfe his seruice and all the poore members of Iesus Christ. Let pastime call there are pounds and pieces ready But let the poore call let the Law and good order call for them there are not pence wrung out let Preachers
call not good words 4. Marke When a man cannot bee at so much leisure for God and good things as for his owne pleasures and carnall desires Hee grudgeth no time spent in pleasure but all or the most time in Gods seruice is but lost Hee can waste out houres and weekes and moneths in sports can sit nights and dayes at Cards or Dice or other vaine exercises but with much tediousnesse sit out an houre in Gods House He hath sundry houres in a day for himselfe or his friend to communicate and talke together to order family-businesses but very seldome takes halfe an houre to conferre with God priuately in reading the Scriptures in prayer meditation or instructing his family one halfe houre in a moneth is too-too much and may not be spared How little is God and his Word beholden to these men who are vnderlings to their pleasures Yea some are so dogged and such enemies to goodnesse that as they cannot take any time themselues so will they not bee perswaded to allow any time to others about them for any good exercise No time that their seruants and children waste otherwise is comparably troublesome to them as that which they imploy in reading hearing or such like exercises So malignant is the constitution of many that although their seruants would redeeme the houre of a Lecture twice ouer in a weeke yet like hard task-masters they will not affoord it at any hand but esteeme of Gods Word and seruice as Pharaoh Ye are too idle and Moses and Aaron make the people idle and so hold them straiter on that Day though they remit all the weeke after Let Pharaohs strokes warne them betime It was noted a great disproportion in Salomon himselfe to spend seuen yeers in building Gods House and thirteene in his owne Yet our times spend seuen and thirteene in their owne houses none or very little in Gods 5. Marke When men shunne all molestation and the meanes which would set them free from their slauishnesse and seruice of pleasures When in Gods house they cannot endure such teaching teachers as would pull them both from vnlawfull pleasures and the abuse of lawfull Such men as Micah neuer prophesie good vnto them For who would willingly haue his eye pulled out or part with his lusts as deare as his eyes Hence are all the stirres and tumults against godly Ministers they would preuaile against wicked mens pleasures but they will not bee tormented before their time they will rather abstaine from Gods House hereafter ordinarily and wilfully So when men at home shunne all gracious and sauory communication driuing away all mention of God from their tables from their discourses and please themselues in following vnsauory and vnfruitfull if not hurtfull speeches all the day long Also when they distaste godly and fruitful company by whom they might helpe their soules out of the snares they are in the man is an abomination to them that hath good sauory words in his mouth Oh this is to binde him for the time to his good behauiour hee must not sweare nor iest nor scorne nor be loose and corrupt in his speeches and then must he sew vp his lips and say nothing But loose and libertine company that will sweare and drinke and game and raile against these strict fellowes as fast as he these are his delight now he can be pleasant and iolly and as a fish in his owne element 6. Marke Immoderate sorrow when hee cannot obtaine his pleasure is a note of a man subdued by pleasures in whom Gods Word hath no part 1. Kin. 21.4 Ahab is sicke and cast vpon his bed for Naboths Vineyard for he cannot tell how to compasse it All Hamans honour and fauour with the King pleased him not because Mordecai bowed not vnto him 2. Sam. 13.2 4. Amnon was vexed sore for his sister Thamar grew sicke and leane He that inioyes a thing moderately can bee moderate in the forgoing of it What I lightly loue I can lightly leaue But if Dauid loue Absalom too well hee will grieue because he cannot dye with him nay for him Would God I had dyed for thee O Absalom my sonne my sonne Affections are so much the more impotent in the losse as they are more potent in the fruition of any thing 7. Marke The immoderate feare of death as the end of all pleasures and delights the memory of it is bitter to a man ouer-ioyed in his pleasures the approching of it dreadfull but the stroke of it most dolefull because he hath no better or other pleasure in his heart for the present than that which the world affoordeth which hath gone with him as long as she could and much lesse any expectation of any hereafter These are sure markes of him that is ouercarried with pleasures against the Word III. Now seeing wee are not Stoicks to condemne all pleasures nor vnthankfull declamers against Gods goodnesse that hath filled our liues with comfort neither may vnwisely cast away the good with the refuse and seeing our liues without some pleasure would be as a long iourney without any Inne much labour no comfort or refreshment Let vs learne in the next place how to carry our selues toward and thorow our pleasures so as they may not be choke-weeds either of the Word or our owne saluation by it The first Rule concernes the person affecting pleasures who must looke hee be a sanctified man For saith the Apostle onely to the pure all things are pure Tit. 1.15 Neither is there any true peace or pleasure without peace of conscience and the sence of remission of sinnes for sinne thrusts out true pleasure and here we say as Iehu in another case 2. King 9.22 What peace so long as thy sinne remaineth And we reade in Scripture that onely the godly and righteous are commanded to reioyce Psal. 32.11 And 40.16 Let all those that seeke thee reioyce and bee glad in thee It beseemes onely the vpright The second Rule concernes the choyce of our pleasures three wayes 1. For the matter 2. For the circumstances 3. For the kinde of them 1. For the matter they must not be pleasures of sin which euery godly man must refuse with Moses Heb. 11.25 For to reioyce or delight in sinne is the top of wickednesse and all such end either in repentance or damnation But for the matter they must be in their nature either good or at least not euill Therefore they that passe their dayes in surfetting drunkennesse chambering wantonnesse lusts vncleannesse vnlawfull sports and recreations haue made an ill choyce for themselues of that which should bee hatefull to all Christians see Esa. 5.22 Habak 2.15 Math. 24.45 2. Suppose our delights be good in their nature matter yet if they be bad in circumstances we may not now chuse them as indifferent If any lawfull delight haue some blot vpon it or be become a fashion or guise of profane men who are excessiue
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