of Salomon Prou. 1.1 or prouerbiall sentences of Salomon 2. Some darke or obscure speech when a truth is wrapped vp either in some similitude and comparison or in some hard and obscure words Iohn 16.29 Now speakest thou in plaine words and no Parable Ezek. 24.3 Therefore speake a Parable to the rebellious house and say Prepare a pot and powre water into it c. in which obscure type is largely declared both the sinne and the iudgement of the citie Ierusalem And thus it is taken here for an obscure manner of propounding the truth vnder a continued similitude or allegorie And this is the most proper acceptation of the word Parable taken from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assimilare and most frequently vsed in the New Testament as Luke 21.29 And he said a Parable Behold the fig-tree and all trees that is he propounded to them a similitude And a number of Parables begin in these words The Kingdome of Heauen is like a treasure leauen a Marchant man c. Matth. 13.24 31 33 44 45 47. Quest. Why doth our Sauiour Christ speake in Parables and darke comparisons It seemes neither so fitted for the profit of his hearers nor to his own office and function who came from the bosome of his Father to reueale the mysteries of the Kingdome Answ. 1. This he did for the accomplishment of Prophecies of Scripture for Christ did nothing which was not foretold Esa. 6.9 Matth. 13.13 14 34. Therefore doe I speake to them in Parables for in them is fulfilled the prophecie of Esaias who saith By hearing ye shall heare but not vnderstand 2. In respect of the manner of teaching which being once vnderstood doth delight the vnderstanding helpe the memorie mooue and strike the will by collating spirituall things with sensible and winde themselues secretly into the heart to conuince modestly but strongly and to draw confession from euill-dooers against themselues as Dauid was conuinced by Nathan in that Parable 2. Sam. 12. And Matth. 21.40 our Sauiour askes what the Lord of the vineyard will doe to the vngracious husbandmen they say He will cruelly destroy them and let out the vineyard to others then he infers in the 43. verse Therefore I say vnto you The Kingdome of God shall be taken from you 3. In respect of the Elect 1. To stirre vp in them humility for they seeing how Parables containe many difficulties aboue their vnderstanding are forced to conceiue lowly and submissely of themselues 2. To worke in them diligence in the meanes of knowledge and profiting and to goe both to God in prayer and to others whom God hath made more skilfull then themselues to get the vnderstanding of it For the kernell is in the reddition of a Parable which lyeth hid till it bee explained Therefore the Disciples euer came to Christ and questioned and asked him the meaning of the Parables as verse 9. the Disciples asked him demaunding what Parable that was 3. To worke in them care of keeping that which by so much study and labour they haue attained Hardly come by highly set by 4. In respect of wicked men that the Pearle of the Kingdome should not be cast to Swine nor the Childrens bread to dogges for they must not partake in the chiefe prerogatiue of the godly which is to knowe the mysteries of the Kingdome Matth. 13.10 When Christ had vttered this Parable the Disciples asked Master why speakest thou in Parables and our Lord giues this answere Because to you it is giuen to know the mysteries to them it is not giuen And why to them not to others Answ. To them out of diuine grace and loue especially who were disposed by that grace to giue assent and affection to the truth yea with hungring soules and thirsty desires dranke in those holy and mysticall Doctrines Not to others not because God doth not truly offer the same grace but because of their owne incredulity and indisposition who resist and oppose the grace offered and wilfully put from themselues and leaue to others the Doctrine of eternall saluation Vse 1. Note a manifest difference betweene a godly man and the vngodly The former will search out the truth of Gods Word and will profit by any kinde of teaching The Spirit of God wheresoeuer hee is is heroike Obscurity and darkenesse in some poynts tyres him not but only awakes drowsinesse and whets diligence Something he will get out of the darkest kinde of teaching The latter bewray their negligence will be at no paines in beating out holy mysteries that all may see they haue no part in them And yet are they made without all excuse in that they may see as others doe but shut their eyes and will not and by contemning this kinde of teaching make themselues vnworthy of any other 2. Note what a price God sets on his Word he thinkes it too good for a wicked man to vnderstand or know For will God giue such a pearle to him that wants desire of it endeuor after it a right vse of it if he had it and a care of increase yea or of keeping it whose sloth and idlenesse would only extinguish the sparke and neuer blow it vp to be comforted or directed by it Was it fit Christ should speake otherwise to Scribes Pharises Sadduces who came only to carpe 3. Note who it is that onely can open the mysteries of Scripture the Disciples euer had recourse to Christ he is the onely Maister and chiefe Doctor of his Church Matth. 23.8 he is that true light that lightneth euery man Iohn 1.9 Reu. 5.5 6. No man was found worthy to open and reade the booke saue only the Lyon of the tribe of Iudah Therefore come to Christ as the two blinde men and say O Lord we desire our eyes may bee opened Come to the word to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of the Lord Esa. 54.13 Neuer rest in the teaching of man Come not without prayer that God would open thine eyes 4. Note a brand of Gods iudgement vpon that man who heareth plaine Doctrines as Parables If our Gospell be now hid saith Paul it is hid to them that perish 2. Cor. 4.3 If in such a light a man be ignorant of the principles and mysteries of Religion If old men bee as yet babes in knowledge and vnderstanding of the things of God their case is lamentable A more fearefull sentence cannot be vttered in this life against a man then to bee said as Christ said of some Omnia ipsis in Parabolis fieri All is spoken to them in Parables He that seeth not the light of the sunne when it shineth is a blinde man and so is he who sees not the shining brightnesse of Christ in such glorious meanes See more fully the miserie of this man who sits as a sott vnder the Word 1. He reiects and despiseth the goodnesse of God in the gracious offer of meanes of Saluation He is an vnhappie condemned man that
in body become like the glorious body of Iesus Christ when all fruites of sinne shall bee absent and no part of blessednesse wanting vnto it But can an euill or carnall heart thus reioyce which hath no part in Christ no portion among the sonnes of God no spirit but that which ruleth in the world no portion but on earth No their ioy is lower than so in their wisdome wealth strength in their Wiues Children cattell in honour pleasure lusts and sinnes The stranger enters not into this ioy Prou. 14.10 Thirdly a good heart seeing that Christ hath giuen himselfe wholly to it giues it selfe wholly to him For by vertue of the mutuall couenant made betweene Christ and the beleeuing heart and the spirituall contract and marriage Christ the true and louing husband of his Church giues himselfe and all his substance to the faithfull soule And she being allured by his louing and faithfull promises giues her selfe wholly to him in duty and affection Cant. 6.2 My welbeloued is mine and I am his He is mine not in common graces or generall fauours but in speciall and sauing graces by an inward and secret presence by a most neere and vndiuided coniunction For two persons to say they are man and wife onely because of some common fauours passed He did me a good turne gaue me such a gift c. is absurd It is the chamber and bed-presence secret and inward company that is a signe of marriage So say Christ is thine not by common fauours but when hee meets the soule with sweet refreshings and comes and lodgeth in thee by the faith of thy heart And I am his His Spouse and wife and haue giuen my whole selfe vnto him for heerein I see all my happinesse placed He communicates his nature to me euen the Diuine nature 2. Pet. 1.4 and changeth mine he makes his wife glorious Ephes. 5.27 Moses marryeth an Ethiopian and cannot change her colour But he makes me of a sinner a Saint of a Saint in earth a Saint in heauen He aduanceth my estate euery way hee being rich I cannot bee poore he communicates with me all his goods his righteousnesse his life his glory are all mine And he euer commiserates my estate as a louing husband doth his wiues in all my troubles he is troubled And therefore well said I I am his But an euill heart contracts it selfe to the world to the seruice of lusts as Ephraim followes after many louers Hos. 2.5 committing spirituall harlotry with all base suters and estranged from Christ. And Christ not being thine thou canst not say thou art his Fourthly a good heart prepares a roome in it for Christ to dwell in It knowes that in spirituall contract cohabitation is most necessary Ephes. 3.17 that Christ may dwell in your hearts by faith It knowes that Christ will dwell there not onely as a Master in his house ruling preseruing prouiding but as a Lord in his Temple It knowes that a common man will not dwell in an hog-sty much lesse will the holy Lord in any but an holy place It knowes also that Christ hath prepared for it a sweet roome in heauen And therefore it will fit it selfe as a sweet lodging for Christ still repairing the ruines and proceeding to full sanctification still beating out more lights because the light abides not darke corners sweeping out daily with the besome of mortification all lusts both of heart and life and watering the chamber with teares of repentance It receiues nothing in that may offend him or grieue his Spirit And as the Lords Temple perfumes it daily with the morning and euening sacrifices of Prayer and Praise Finally it trimmes and decks it selfe with graces that Christ may take delight to dwell and content himselfe there But an euill heart cares not where Christ lodgeth so he lodge not in it in the mouth or hand he may Neither cares it how nasty it lye it is alwayes sweet enough for the diuell and lusts and lookes for no better ghests like a Tauerne dore open to all ghests Fifthly a good heart conformes it selfe to Christ and will walke as he gaue example For it knowes the Scripture hath set him out not as a Redeemer only but as a patterne of good life and imitation And that there is almost no Christian duty vnto which we are not vrged by his example as humility Phil. 2.5 patience 1. Pet. 2.21 loue of the brethren Eph. 5.2 forgiuenesse of others Ephes. 4.32 fidelity in our function Heb. 3.1 2. beneficence to poore Saints 2. Cor. 8.9 and obedience both actiue and passiue Heb. 12.2 and constancy in profession 1. Tim. 6.13 Hence it is that as a seruant it striues to doe as his Lord according to his Lords own precept Ioh. 13.15 Whereas a bad heart will haue Christ a Sauiour not a samplar takes what benefit it can by his death but neuer lookes to his life to tread in his steps and protesteth he beleeues in Christ and he is his Lord but neuer conformes it selfe to his practice But no direction by the life of Christ no saluation by his death This is the disposition of a good heart toward Christ. III. It lookes vnto the Spirit of God in foure kindes of Notes 1. In respect of spirituall assurance 2. Spirituall worship 3. Spirituall graces 4. Spirituall growth For the first Because this heart is in vnion with Christ it hath the Spirit of Christ working the assurance of his adoption This is the heart into which God sends the Spirit of his Sonne crying Abba Father Gal. 4.6 that is hee assureth vs that wee are actually sonnes by grace who are no sonnes by nature And this assurance is first from the witnesse of the Spirit Rom. 8.16 which is a secret information of Gods loue and fatherly affection and a still voyce from heauen into the heart that God in Christ is become thy God And is euer met with a motion of the soule inspired by the same Spirit stedfastly resting it selfe in the fauour of God now a Father in Iesus Christ. This being witnessed by the Spirit to all Beleeuers we know his testimony is true being a Spirit of truth that cannot lye Ioh. 14.17 and being the searcher of the deepes of God 1. Cor. 2.10 Suppose thou hadst an Angell as Daniel chap. 9.23 and Mary Luk. 1.28 come from heauen to tell thee thou art greatly beloued of God this were a great priuiledge and confirmation But thou hast another manner of messenger than either Angell or Arch-angell speaking not to the eare but to the heart to testifie Gods affection and no child of God is deceiued in this witnesse Secondly this assurance commeth by the first fruits of the Spirit Rom. 8.23 These first fruits are the sweet graces of the Spirit which wee receiue in small measure in comparison an handfull of righteousnesse peace ioy c. But as by the first fruits in the Law the Lord who had giuen them
to be a fruitfull Hearer but must striue to the greatest measure of grace rising if it be possible from thirty to sixty from sixtie to an hundreth fold Phil. 1.9 the Apostle prayes they might be filled with the fruits of righteousnesse as a vessel that cannot hold a drop more which though we cannot attaine yet euery godly man must ayme at it None will denie but that we should doe righteously and doe good workes in this present world But that is not enough vnlesse we be filled with fruits of righteousnesse and be rich in good workes Col. 1.9 the same Apostle for another Church prayes not onely that they may be fruitfull Christians but fruitfull in all good workes and increasing in the knowledge of God yea fulfilled in all knowledge wisedome and spirituall vnderstanding that as a full vessell hath no emptinesse or vacuity in it so no part of a Christians life or conuersation be barren or empty of good fruits 2. Pet. 3.18 Grow in grace and in the knowledge of our Lord Iesus Christ comparing Christians to trees which flourish to a goodly stature but herein vnlike them Ordinary trees haue their seasons to grow but these trees of righteousnesse must euer grow euery time and age is their season and most in their age when other decay And againe whereas they may grow to bring a great measure of fruits euery one of one kinde these must not onely bring abundant fruits in measure but in variety euery one tree must be abundant in all the fruits of the Spirit described Gal. 5.22 23. as might be shewed in the particulars Reasons 1. A great measure of grace makes greatly for the glory of God Ioh. 15.8 Herein is the Father glorified that ye bring much fruit Papists thinke there is no vse of good workes vnlesse we say they merit iustifie and saue vs. But they set out of sight Gods glory the mayn end of them to aduance themselues For as it is the praise of the Husbandman when his field Orchard or Garden is fruitfull aboue other mens Euen so we being his husbandry a part of his Garden and Paradise branches of his Vine planted tilled sowne and set by his hand care Word and Spirit doe then commend his husbandry when we are laden with fruits of the Spirit which are to the praise of God 2. Thess. 1.12 The Lord fulfill the worke of faith with power that the Name of God may be glorified 2. The striuing to a great measure of grace conformeth vs 1. to the image of God who is an vnbounded Ocean and an immense Sea of grace and goodnesse and the more fruitfull and full of grace the creature is the liker it is to God and the neerer to his nature 2. to the image of his Word both the Law which requireth perfection of grace and the Gospell which is the wisedome from aboue full of good fruits Iam. 3.17 3. To the image of Iesus Christ making the members like the Head who was full of grace and truth Ioh. 1.14 4. To the image of our first estate in innocencie where was no defect and 5. of that blessed expectation which wee are to frame and aspire vnto in which the Saints already gathered to God haue put off all defects and being full of the glory of Christ doe see him as he is and see him to be like him 3. The being of a Christian stands in truth of grace but the well-being in strength of grace His acceptation is for truth of grace neuer so small but his commendation is in strength and further measure of grace Christ quencheth not but accepteth a small measure of grace but commends grace in great measure Nay where sometime he reproues a small measure of faith O ye of little faith hee magnifies a greater measure O woman great is thy faith and of the Centurion I haue not found so great faith no not in Israel Not loue but louing much is commended Luk. 7.47 Many sinnes were forgiuen her for she loued much It was the great commendation of Stephen that he was full of faith and power Act. 6.8 and of Dorcas that shee was full of good workes and almes which she did Act. 9.36 4. The abundant measure of grace is the maine strength and comfort of a Christian First in tentation for Satan assailes the weakest when and where the weakest so doe seducers and deceiuers Now a strong faith is a strong shield great knowledge as a strong wall and trench great loue of God a strong binder Secondly in persecution or affliction for well-doing strength of faith and patience will make them grow as the Palme and Camomile vnder that burthen which sinketh and oppresseth weaklings Iacob persecuted by Esau flyes to God and by strength of faith and prayer wrestles with God and preuailed with God and men The Canaanitish woman ouercame Christ himselfe by strength of faith Thirdly in death he can be bold fearelesse and ioyfull the conscience testifying of his fruitfull life Faith clasping Christ fast to the soule maketh him depart in peace Fourthly in iudgement it shall hold vp his head when he can bring in an increase of fiue or ten Talents at what time according to the measure of fruits in grace shall bee the measure of glory fiue Talents fiue Cities ten Talents ten Cities 5. A Christian must striue to an hundreth fold measure because he that labours not in addition to his fruits is on the losing hand and at last shall lose them all To sit downe and not perseuere is to lose all his labor He that continueth to the end shall be saued A sound Christian therfore expects not his Sabbath or rest here nor to cease from his labour till he come into heauen which makes him with Paul forget things behinde and presse still forward Phil. 3.13 And the commandement is to finish our saluation with feare and trembling Phil. 2.12 And the end wee say crowneth all Vse 1. To reproue such as stand at a stay in Religion as hauing grace and Religion enough and they need no more Who are to know that they may suspect the truth of that grace which flatters it selfe and conclude those beginnings to bee deceitfull which are not followed with constant increase Againe they mistake true grace which is not so soone attained as they thinke being as a graine of Mustard-seed which neither roots nor growes nor spreads to a tree suddenly but by degrees and is dead further than growing and the Lords Talent which thou must occupie to increase till he come Luk. 19.13 And giue vp thy Trade once thou must needs proue bankerupt and beggerly Lastly euery man would conclude thus in naturall things If he see his corne in the field stand at a stay and neuer shoot forward he will soone conclude hee shall neuer receiue a comfortable haruest of it And if he see his childe stand still at a stature and neuer increase nor grow stronger and bigger hee
hee immediatly prepared to goe into Macedonia being assured the Lord had called vs vnto them 2. Examine thy desires in the matter of them which is twofold 1. In respect of God the chiefe Good 2. In respect of the Word the meanes to it For the first An hypocrite may desire happinesse as Balaam for selfe-loue but properly desires not the loue of God for it selfe See therefore that thy desire be rather of reconciliation then saluation rather to glorifie God then be glorified of him esteeming the light of his countenance better then life it selfe This is a pure and holy desire after grace and fauour aboue all things For the second 1. Thou must desire not the Word so much as God in his Word seeke after the liuing God in his Ordinances loue him in the Word who there shewes he loued thee first Many professe loue to the Word who loue not God 2. Desire the Word of the Kingdome for the Kingdomes sake For an hypocrite may desire the Word of the Kingdome for feare of hell 3. Desire the whole Word An hypocrite may desire some part of it the promises affect and rauish him but the conditions are distastfull Gods indulgences and recompenses please him wonderfully but restraints and impositions are burdensome and tedious Therefore see thou desire the conditions as well as the promises and loue the worke of the Word as well as the wages yea if there were no wages So cannot he 3. Examine thy desires in the end of them thus 1. An hypocrite may desire the Word for science sake not for conscience to puffe himselfe vp not to humble himselfe for discourse not for direction If thou desirest the Word to learne selfe-deniall to yeeld conscionable obedience in all things and to take the constant direction of it as Israel by the pillars in all their iournies thou art beyond any hypocrite 2. Hypocrites may desire the Word to bee like the children of God in happinesse but not in sincere obedience to meet them at the end and be saued but not to ioyne with them in the meanes or if they doe ioyne in the meanes it is by starts and fits for most part and vnconstantly See thy desire be to keepe the way as well as the end of it though it be all strawed with crosses and be as desirous of the means as of the end Especially desire the Word as a constant light direction comfort and strength For such are the grones and desires of the Spirit An hypocrite likes Heauen well but not the way to Heauen 4. Examine thy desires in the companions and qualities of them One is sence of want They proceed from a bruised heart as in the Conuerts Acts 2.37 and the Iaylor chap. 16.30 True desires are the breathings of a broken heart Another vndiuided companion of them is the Word they alwaies set a man forward to the Word of the Apostles to be instructed by them as in the former examples whereas an hypocrite will comfort himselfe and rest satisfied without the Word in blinde vngrounded hopes A third is vehemencie and feruencie they must not bee light or slight desires but a vehement thirst as Samsons almost ready to die as the Hart chased pants for water an hunger that would breake stone walls and contemne fire and water euen the vtmost perils more eager then any worldling can desire siluer and gold Hypocrites haue desires but faint not so earnest within as they seeme to be A fourth is the good affections that attend it as an earnest desire to repent to reforme both the heart and life to abstaine from lusts to keepe a good conscience before God and man in all things A fifth is constancy as a thirsty man desires drink till his thirst be quenched as Hannahs for a child till she had one so is the Christians till Christ bee formed in him and then to be still knit neerer vnto him An hypocrite may desire by starts and moods as Pilate desires to know what is truth Ioh. 18. but stayed not to know it He desires the good things of the Kingdome but they are held at such a rate as deads his desires as the young man They are cooled and quenched before he attaines the thing he seemed so earnestly to desire Doe thou see that thy desire bee not satisfied before thou get the thing desired euen Christ and his merits The more true taste thou gettest the more earnestly thou wilt desire him no rate will be too deare all things will be drosse and dung in comparison of him The sixth or last is growth in desires and endeuours Spirituall life stayes not in beginnings but riseth to a great measure of liuelinesse as a graine of mustard-seed 2. Pet. 3.18 Grow in grace and in the knowledge of our Lord Iesus Christ. 2. Cor. 13.11 Be perfect desire perfection But an hypocrite faints in his desires the labour of vsing meanes is soone if not quite giuen ouer yet lessened and abated Get these desires of the Word thus qualified for the ground matter end and companions of them and then know to thy comfort that no Reprobate euer came so farre no bad ground attaines such desires II. Doe we heare that hypocrites who shall neuer be saued attaine a great measure of illumination and the knowledge of the mystery of Christ whereby they discerne and approue of the truth in Iesus Christ refuse and reprooue errours both in iudgement and practice and hauing escaped such as were wrapped in errours yet are entangled againe and ouercome whose latter end is worse than the beginning Then be carefull to try thy knowledge and illumination whether it be got beyond the illumination of hypocrites or no In foure particulars 1. In the matter of it thus 1. An hypocrite may know the story of Christs death and resurrection and the merits of them but neuer did any hypocrite know the vertue and power of his death and resurrection as the Apostle Paul desired Philip. 3.10 Obiect Why did he not know it and preach it before that time Answ. Yes he knew well the death and resurrection of Christ as also the vertue and power of them but he would feele in himselfe that power more and more standing in the death of sin and the life of righteousnesse This experimentall knowledge farre passeth the theorie and is the knowledge but of a few 2. An hypocrite may know in generall that Christ is a Redeemer and discourse excellently of the manner meanes and end and this swimmes in the braine But there is a particular knowledge with application to say with Iob I know my Redeemer liueth and Paul who gaue himselfe for me To this neuer Reprobate came If hee could speake it he knew not what he spoke he knowes and speakes onely in grosse Therefore see thy knowledge be distinct 3. An hypocrite may know Christ as God hath described him in the Scripture but not as he is made of God vnto vs wisedome
degrees For the word implieth the manner of their falling Neither is it a falling away in part or for a time as the Disciples and Peter in the time of Christs Passion but a finall falling away from all their graces from which falls is no returne or rising And therefore neither is this a withering of persons truly iustified or a fall from iustifying faith which they neuer had as Papists would haue vs beleeue but from temporary faith of hypocrites as the Text is most plaine calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here consider foure things 1. How men wither away in grace 2. The danger of withering 3. Notes of a man withering 4. The Vse and Application of all For answere to the first Men euen great Professors in the Church wither foure wayes 1. In iudgement 2. In affection 3. In practice 4. In the vse of the meanes In Iudgement when they fall off the grounds of sincerity and truth whereof they were once perswaded as many who decline and for by-respects are carryed from the truth which they once embraced such as Demas who forsooke the truth to imbrace the present world Thus did the Galatians wither and by little and little fell to another Gospell at first in part and through weaknesse afterward in whole and by obstinacy Such were Hymenaeus and Philetus who once held the truth concerning the doctrine of Resurrection but in short time erred concerning the faith saying that the Resurrection was already past and destroyed the faith of many 2. Tim. 2.18 As this was prophecyed of these latter ages so our eyes haue seene the same abundantly verified in numbers who in these later times haue departed from the faith and giuen heed to spirits of errours and doctrines of diuels 1. Tim. 4.1 I will not speak of such learned men as in Queene Maries dayes fell from the truth of the Gospell which themselues had professed and defended such as Bonner Gardiner c. But numbers now in this Light are declined and darkened in comparison of their owne light As for example 1. Our Doctrine a long time hath been that our Iustification is by faith onely without workes naturall morall yea or of grace according to the Scripture Rom. 3.28 But how haue many withered in this maine Article who now will haue workes dipt in the blood of Christ come into the matter of Iustification so that Christ is but halfe a Iesus halfe a Sauiour 2. The common iudgement was that Gods Election and Reprobation are absolute depending onely vpon Gods will and pleasure according to the Scripture Ephes. 1.4 5. But how generally are men withered and gone from this truth as if their wits were now to be refined by Arminius concluding them to be conditionall depending vpon mans willing or nilling to receiue the grace of God How doth the Doctrine of vniuersall Redemption and grace creepe abroad euery-where as a Gangrene teaching that effectuall and sufficient grace is offered to all and euery one by which they may repent and beleeue if they will 3. The receiued truth was wont to bee that the Pope is that Antichrist and Rome Babylon as the Iesuites themselues confesse and therefore we haue done well to separate from them How many are withered from this truth and are loth the Pope should bee that notorious Antichrist but the Turke rather who neuer yet sate in the Temple of God and haue deuised a new Rome or Sea for him onely discouered by Popish Geographers 4. The common iudgement heretofore was that Christ is present in the Supper sacramentally to the faith of the Receiuer But now many are withered and now Christ must be present there after a manner not to be questioned or disputed 5. The common iudgement of Protestant Diuines was that our Religion differed from Popery in substantiall and essentiall poynts But many are gone from that and now we differ but in circumstances and there needs but a small modification in most poynts betweene vs An English yea or a Popish Cassander might bring vs together though heauen and earth shall come as soone together as these two Religions agree in the fundamentals Time would faile to speake of the generall withering in iudgement in the doctrine concerning the strict obseruation of the Sabbath which some thinke alterable and obseruable at the will and pleasure of the Christian Prince though it were written by Gods owne finger in Tables of stone as no alterable Law was So concerning Christs locall descending into hell in his soule Concerning the restoring of Auricular confession with separating some abuses onely in the manner Concerning the needlesnesse of so much preaching as if the honour of the Ministery were to thrust downe the exercise of it And lastly concerning a mans falling wholly and finally from Grace who is truly iustified and sanctified Thus are numbers of men tost with the waues of contrary doctrines to whom the truth is yea and nay now this now that according to their occasions now they are resolued now vnresolued 2. Men wither in affection falling from their first loue from the heate and zeale for God and goodnesse which once they had As old men that are withering grow cold and chilly abated of their heat and vigor which they had in their state strength How haue many who seemed once feruent in spirit and most forward maintainers of Religion now cooled their affection and come to a state of indifferency if not of neutrality framed themselues to such a moderation as will iust serue the scantling of the time the Law their owne profit preferment and reputation Yea some that are fearefully gone from their first loue commend their owne wisedome in it they were they say forward and foolish in the heate of youth to speake against this or that but now they see their errour and admire their present stayednesse and the golden meane which they haue attained till all affection to goodnesse bee expiring and gasping Some that formerly were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burnt in spirit against superstition profanenesse Othes Sabbath-breaking c. are growne key-cold the sway of times hath been as water cast vpon the coales of their affections or in some hath beene as bellowes to blow vp an anguish and distempered heate for the contrary Some that haue giuen the right hand of fellowship to godly brethren and haue taken them into their bosome for the Image of God and his graces can now looke asquint on them and dis-affect them as men too farre on the right hand whereas they being in the same way they were these be gone not further from them than from themselues 3. Great Professors wither in practice as the Galatians chapter 5. verse 7. did runne well but something letted them and cast them backe Haue not many made themselues trespassers in destroying what they seemed to haue builded How haue many begunne in the spirit but end in the flesh who hauing escaped the filthinesse of the
corrections of sinnes But proper and peculiar troubles befalling only the members of the Church either in truth or in appearance and that not for any other cause then the Word as here our Sauiour expresseth or for righteousnesse sake or for the Name of Christ and well-doing So as when either for profession of the Word of God suppose no more or for confession and defence of it and such courses agree to it or for the practice of it in conuersation and keeping conscionably to the rules of it a man is reproached wronged indures losse pouerty restraint c. this is properly persecution Now this persecution is as inseparable from the Word and Professors of it as beames from the Sunne or heat from the fire Math. 16.24 If any will be my Disciple let him denie himselfe and take vp his Crosse and follow mee 2. Tim. 3.12 All that will liue godly in Christ Iesus must suffer persecution where the word all admits no exception no exemption And why 1. Christ hath fore-told it Math. 10.22 Ye shall be hated of all men for my Names sake and Ioh. 16.33 In the world ye shall haue affliction So also did his Apostles 1. Thess. 3.4 For verily when we were with you we told you before that we should suffer affliction euen as it came to passe and ye know it 2. Christ and his crosse are inseparable in respect of Gods glory For now he is glorified first in his power and care supporting strengthening comforting his children and in greatest trials giuing the greatest victories Secondly in his wisedome which bringeth good out of euill and light out of darknes Out of the eater he brings meat As a skilfull Phisician tempers poyson to a remedie Out of the euill wils of men he brings forth his owne righteous will and much good to his afflicted seruants awakens security hammers pride exerciseth patience c. Thirdly God is glorified in the graces of his seruants which are kept on worke and waking who if they were euill still would as still bodies fill with bad humors grow as full of lusts as vnsteared grounds of weedes or standing waters of mud They must be stirred out of the dead Sea of prosperity in which commonly no grace liueth to keepe life and motion in their faith feare prayer loue c. A man that is fainting the best way to fetch him is by pulling and wringing his parts So doth the Lord with his children lest their graces should faint Fourthly hee is glorified in his truth for persecution drawes out confession and publishing of his truth as Pauls bonds were famous in all the iudgement Hall and the persecution raised at Ierusalem against the Disciples dispersed them and the truth by them Act. 8.1 2. 3. This comes to passe by the inueterate hatred of Satan and that irreconciliable malice of the world against the Word Saul was quiet enough before his conuersion and so long as he carries the Letters against the Saints but in stead of those Letters let him once carrie the Name of Christ now the diuell buffets him and raiseth vp tumults in euery place against him and he is sure y t now nothing but affliction and bonds abide him euery where So the wicked of the world euer hated God himselfe and whatsoeuer belongs vnto him and most hateth that which hath the most expresse image of God Christ himselfe because he is the expresse forme of his Fathers image can neuer be held out but he is presently a But or marke of contradiction The Word of Christ resembling the nature of God they hate because it is the sentence of condemnation against their sin The Spirit of God in his motions graces because he conuinceth them and reprooueth them of sin The profession and Professors of the Word because it is a light held out reproouing their darkness and manifesting their deeds to be euill Godly admonitions counsell they hate because they are in loue with their euill Instruction is euill to him that forsakes the way And they that doe euill hate the light and will not come vnto it lest their deedes should be manifest to be euil Ioh. 3.19 Let him be publikely taught or priuately admonished so long as he is resolued to hold his sin he makes no other or better vse of it then to raise vp thence his distempered passions against the truth both in the bringers and Professors Yea sometime while such men thinke they stand for Gods Religion and truth they are most desperate enemies persecutors of it through ignorant zeale and blind superstition would set vp that which pulls down truth as Paul beyond measure wasted the Church out of blind zeale for the traditions of the Elders so doe the most deuout Papists at this day 4. The similitude vsed by our Sauior here and by the holy Ghost elsewhere shews the same comparing affliction and persecution to the scorching of the sun Cant. 1.5 The Sun hath looked vpon me Psal. 121.6 The Sun shall not smite thee by day For 1. The Sun doth not more ordinarily or daily arise then persecution ordinarily awaits the word 2. As the Sun-beames diffuse and disperse themselues into euery place so the beams of this Sun of persecution are darted in euery place where the Sun of righteousnes shineth in his Word 3. As no man can hide himselfe from the heat of the Sun Psal. 19.6 So no godly man can hide himselfe from this heat but one time or other it findes him out 4. The Sun hath not more beames to scorch and dry vp the moisture of the earth then Satan and this wicked world haue to dry vp the moisture of grace where it is not sound sometimes by inward and spirituall temptation somtimes by open tyranny and hostility by forraine enemies sometimes by secret delusions and perswasions of heretiks and deceiuers sometimes by false brethren and domesticke enemies who the more inward they be the more are they dangerous All these raise vp persecutions against the Saints of the most High And lest weapons should be wanting in this warre against the Godly the world is the Diuels armorie which by faire and foule by promises and threats loue and hatred and a thousand wayes else assaults the graces of the Godly so as if it were possible the very Elect should be seduced Vse 1. This confutes plainely the error of Bellarmine and other Papists whose proposition in the markes of the Church is Quicunque florent prosperis successibus ij sunt vera Ecclesia Those that flourish and prosper in the World they are the true Church In the eighth of Daniel ver 13. there is a Prophecie of Antiochus Epiphanes that little horne who cast downe some of the Host of heauen and the Starres of heauen and troad them vnder his feet and extolled himselfe against the Prince of the Host and tooke away the daily sacrifice and cast downe the place of his Sanctuary
man soone espyed and if you come once to be noted you may be no small loser by it So rich men wil say Your doctrine is good and I would the times would beare it and wee might bee allowed to follow it but I haue many eyes vpon me c. 2. They hinder the practice and obedience of the Word as we shall see in some instances 1. The Word perswades to humility and lowe conceit of our selues But riches doe swell vp the heart with lothsome pride and make a man thinke of himselfe so much better than of another as he hath gotten wealth perhaps by wicked meanes aboue others wheras wealth well gotten makes no man better but ill gotten farre worse How contumeliously did Nabal vse Dauid 1. Sam. 25 Because hee was wealthy he was proud and haughty 2. Gods Word perswades to trust and confidence in God who is our life and the length of our dayes onely of power to doe vs good But wealth easily perswades the heart to make gold the hope Holy Iob disclaimes this practice of a wicked man Chap. 31.24 If I said to the wedge of gold Thou art my confidence If I reioyced because my substance was great or because my hand had gotten much c. it had been iniquity for I had denyed God aboue The rich mans riches is his strong Tower in his conceit hee thinkes himselfe well-walled and intrenched within his wealth and rests vnder the shadow of the wing of his wealth which hee is not content to haue vnlesse it haue him his heart and trust 3. Gods Word perswades to workes of charity and mercy and to be rich in good workes But loue of riches choketh this Word shuts vp the bowels of compassion against his brother shrinkes vp the hand that should open and stretch it selfe to the necessity of the Saints suffers not to honour God with our riches nor to prouide for our selues any other wealth but that in earth Thus the miserable man hath riches while he liues and when he dies they are goods neuer doe good before 4. Gods Word teacheth to leaue our riches for Christ and that naked Christ is wealth enough But loue of the world chokes that Word and makes vs for an handfull of the world to forsake Christ and the holy profession as we see in the young man who went away heauily because hee had great possessions Iudas must haue thirty pieces more than hee could gaine by his Master The like of Demas 5. Gods Word teacheth to restore ill-gotten goods as by vsury deceit oppression lies c. Zacheus so soone as he was conuerted restored foure-fold But the loue of the world choketh this Word and hindreth obedience worldly men part with vnlawfull profits as with their ioynts nay will rather part with their soules 6. Gods Word teacheth that euery man should maintaine himselfe and his family in a lawfull and honest course of life and not to esteeme that penny his for which he may not praise God as the giuer But this Word is choked in a number both Ministers of iustice and Ministers of the Gospell and Trades-men that receiue a great deale of wealth from the diuell and not from God in a number of vnconscionable courses And especially they that liue by wicked and vnlawful Trades Dicing-houses filthy houses Play-houses and such places of idle and hellish resort which one not vnfitly calls The diuels house of Office And such Victuallers Vintners and Ale-sellers as suffer brutish creatures to wash away their reason and discretion so they may licke away their money as if it were not a foule sinne to liue on the foule sinnes of others Thus riches choke the obedience of the Word and suffer not a man to serue God or obey his Word further than serues his owne commodity Vse 1. Take notice of that vanity with Salomon Eccles. 5.13 who obserued riches reserued to the hurt of the owners Men haue giuen them the name of goods as if there were no danger in them or euill to the possessor by them who yet we see may easily dispossesse himselfe of Christ and saluation by them How many haue we seene while they were in lowe estate in the world humble gentle meeke forward and zealous who now in prosperity are growne fat proud disdainfull and slothfull in spirituall things How many in their lowe estate were diligent Hearers profitable conferrers of the Word carefull obseruers in sanctifying the Sabbath fruitfull instructers of their families But now the world is come in vpon them and the businesse of it thrusts in and the poore man that cannot serue two Masters at once is gone backe and growne lazie yea and at length lothing that good Word the sweetnesse of which he hath tasted and decreased in the Spirit as fast as he increased in the flesh As the Moone neuer suffers Eclypse but in the full So these in their fulnesse suffer the earth to come betweene them and their Sunne who in their wane were safe enough Heere for our further instruction we will consider two things 1. The Markes of a man in whom the world choketh the Word 2. The Remedies I. The Markes are fiue 1. In his whole desires hee is more earnest after goods than after grace Psalm 4.6 Who will shew vs any good This is the speech of many But a few say Lord lift thou vp the light of thy countenance vpon vs. The blessing of Esau the fat of the earth most men desire most But the blessed dewes of heauen and sauing grace in the meanes are as refuse wares not asked after Tell a man of a good bargaine or a good purchase he will giue you both his eares he will bestirre himselfe and his onely feare is to bee preuented Tell him of the bargaine of heauen and of the purchase of that inheritance among the sanctified yea saith he God send vs that inheritance aboue all but if God send it not he will neither bee at paines nor cost for it If God should put many of vs to our choyce whether we would haue wisdome or wealth or long life or power ouer enemies wee would scarce with Salomon chuse wisedome in the first place but would either haue wisedome vvith an inheritance or an inheritance vvithout vvisedome 2. His speeches vvill bevvray him in vvhom the vvorld choketh the Word For as he chiefly sauours the things of the vvorld and affects them so out of the abundance of the heart his tongue runnes chiefly on them 1. Ioh. 4.5 They are of the world therefore speake they of the world Follovv this man from a Sermon you shall marke that presently being out of the Church he falls into discourse of vvorldly matters and earthly things as if the Word heard vvere not vvorth speaking of his earthly heart is carried naturally to his center Follovv him from a Play or from the Market you shall heare him tell the vvhole story accurately and articulately from poynt to poynt or discourse as he comes
iudgement or bee deceiued with toyes still The iudgement of the world is cleane contrary to the iudgement of Gods Spirit who is so farre from calling them substance as that they are made non-ens a meere nothing Thirdly men call them profits but how vnprofitable are they 1. They profit not in grace but are step-mothers vnto it and therefore the poorest men are chosen to be richest in grace And generally are not the richest in wealth poorest in good workes poorest Christians 2. They profit not in the day of sicknesse Prou. 11.4 Riches auaile not in the day of wrath No money will buy the fauour of a wrathfull King nor buy out the paine of one tooth 3. They profit not in the day of death cannot buy one houre for repentance not a quarter of an houre to set the house in order 4. They profit not in the Day of Iudgement a whole world cannot buy out one sinne vnrepented of Lastly men call wealth gaine as if all were gaine that is gotten But 1. What is the gaine of an handfull of earth perhaps with the losse of the soule and heauen 2. Our Sauiour Christ who best knew what riches are opposâ—th them to the true gaine Luk. 16.11 12. Indeed if they could buy pardon of sin or merit eternall life or make a purchase of heauen as Papists teach vs then were they goods indeed and substance and profits and gaine but these titles which the Scriptures affoord them shew vs plainely how farre they be from such effects 2. Rule Take them from God in the right ends for which God hath reached them to thee Not to riot on lusts or imploy them as a furtherance to sin Not to lay them in thy heart a roome reserued for better purposes Not to make thee proud and swell thy heart to insult against others that haue not thy measure But for foure maine ends which the Lord intendeth 1. To exalt and aduance Gods mercy who hath giuen thee more than others being in thy selfe lesse than the least mercy and in way of thankfulnesse to honour God with thy wealth in vpholding his seruice and glory 2. For the necessary and honest sustentation of thy selfe and thy family in sobriety humility and moderation Thus Parents may lay vp for their children 3. For the common good to vphold the good estate of the Common-wealth in publike payments tributes taxes c. Rom. 13.6 4. For the reliefe of the poore members of Iesus Christ to bee rich in good workes to doe good and distribute 1. Timoth. 6.18 And thus to become as Iob fathers to the poore eyes to the blinde feet to the lame that the loynes of the poore may blesse vs. 3. Rule Consider seriously with thy selfe these three things Who thou art that hast receiued wealth What thou hast receiued And on what condition thou hast receiued First Who art thou that hast receiued wealth 1. Thou art not an Owner but a Steward the money and wealth is thy Masters thou must not hold it to thy selfe nor lay it out but at his appoyntment 2. Thou art not a Free-holder but a Tenant at will thou sittest not in thine owne but owest homage rent suit and seruice 3. Thou art not a Citizen but a stranger here in a strange Countrey If thy wealth were thy owne and might stay with thee yet canst not thou stay with it Secondly what hast thou receiued Goods thou sayest But I say Thy wealth is not good in it nature as not euill but in it selfe at the best indifferent and onely good in a good vse A worldlings goods are neuer goods till he come to dye for then they are set at liberty to doe others good though not himselfe They are not good to all men but to good men onely nor good further than they are seruants to a further good and helps to the chiefe Good euen God himselfe Thirdly on what condition hast thou receiued them Namely to be countable for them And what account can hee giue that hath defrauded both his Master and his fellow-seruants How dares a seruant bring that into accounts which hee hath spent on whores gaming drunkennesse Dice and Cards bolles and bowles contentions and friuolous suites of Law c Hence when at some time God calls the conscience to reckoning afore-hand that which was so sweet a morsell vpbraids him and is ready to choke him as Iudas and as the Prophet saith Ezek. 7.19 They shall cast their siluer into the streets and their gold shall be cast a farre off A worldly and wicked conscience once awaked shall wish the Master cast into the sea or vnder the bottome of the Mountaines so it might escape the account and reckoning 4. Rule Cast thine eye vpon true and substantiall riches First God in Christ is true riches what can be wanting to make a man fully happy who inioyes God as his portion Secondly Christ himselfe is the true Treasure in whom all treasures are hid and the Pearle for which the wise Merchant selleth all and Paul counts all but drosse and dung What a world of wealth is in the blood of Christ one drop of which redeemed a whole world How rich is his prayer and intercession Thirdly Godlinesse is the chiefe gaine that is the knowledge and profession of the Gospell this hath the possession of the rich graces of God Faith Loue Hope Patience Righteousnesse in comparison of which gold and pearles are but drosse Fourthly the Treasure of heauen is worth looking after Col. 3.1 To haue the conuersation in heauen Phil. 3.20 Sell all thou hast saith Christ and thou shalt haue treasure in heauen Now this wealth is vndeceiueable performes all that it promiseth contentment perfect freedome sound and stable peace fitnesse to doe good abundant and sure wages with continuance being a durable riches not left in earth but carried with vs to heauen not consumed with vse but increased And therefore was it so sought by the Saints Heb. 10.34 They ioyfully indured the spoyling of their goods because they knew they had in heauen a better and an induring substance The eager pursuit of these riches would soone and easily bring the other out of request 5. Rule Pray first for wisedome and vnderstanding to vse these things before thou prayest for the things themselues Pray first for goodnesse and then for goods For first they neuer become truly goods till grace make them so Secondly they are like wild beasts not more dangerous in keeping than in taking and must be well watched that we be not spoyled by them Thirdly this wisedome is promised to them that are good in Gods sight Eccles. 2.26 wisdome to prouide knowledge to vse and ioy in fruition or right vse To conclude this poynt If wee being to deale with a man in great matters were aduertised by a friend to looke well to ourselues because wee deale with a Cheater and one that hath deceiued almost all that euer dealt with him
beginnings assured to put them in possession of the whole so the Lord for our comfort deliuers vs presently first fruits And as hee dealt with Israel in the Wildernesse caused the Spyes to bring clusters and fruits of the Land partly to put them in possession partly to prouoke an earnest desire in them by tasting and partly to refresh them in so wearisome a pilgrimage Euen so the Lord Iesus who is gone into heauenly Canaan not to view but take possession hath sent downe other manner of fruits not by Spyes but his blessed Spirit for our comfort and confirmation Thirdly this assurance commeth by the seale of the Spirit Ephes. 1.13 Ye are sealed by that holy Spirit of promise Letters and Deeds are sealed that they may be ratified and authenticall so God hath not onely giuen vs his word promise but sealed for our confirmation Implying foure things 1. A Writing which is the promise of adoption or inheritance of Saints 2. Inke namely the Spirit of God exciting faith 3. The Table or parchment the beleeuing heart And 4. The seale by which it is ratified and that is the gift of the holy Ghost which as a seale leaues an impression of it selfe sanctifying the heart and renewing it to a new creature All these in 2. Cor. 3.2 Fourthly this assurance comes by the earnest of the Spirit Ephes. 1.14 which is the earnest of our inheritance 2. Cor. 1.22 Who hath sealed vs and giuen vs the earnest of his Spirit Now where an earnest is there is 1. A contract or bargaine namely the couenant betweene God and vs of our adoption and inheritance 2. The earnest confirmes the seller that hee shall receiue the whole price as certainly as that so the gift of Regeneration confirmes vs that wee shall receiue whatsoeuer is promised in the Couenant 3. The earnest is a part of the price and reckoned in the payment so the worke of grace begun is a little part of eternall life and of that great summe which being promised and earnested in this life shall bee fully paid in the other Fifthly this assurance comes by the liberty of the Spirit called euery where a free Spirit freeing the minde from ignorance and bringing in a new light to know God and Christ as ours freeing the heart from hatred and working new sparkles of loue to God and our neighbour freeing the will from rebellion and working new motions to fly and auoyd sinne and to imbrace righteousnesse and holinesse freeing the affections from slauish feare and terrors which kept them from the Throne of grace and sending them before God as children with child-like affections of boldnesse and assurance to speed in their prayers Also from the slauish feare of men Finally freeing the conscience and conuersation from dead workes and bringing forth sweet and heauenly motions with much assurance and settling in the grace receiued so as no water can quench the sparke of life and loue breathed in by this Spirit of the Lord. And freeing the members to be weapons of righteousnesse Rom. 6.18 19 20. I haue been the larger in this Note because heere is a most essentiall difference of a good heart from a bad and to meet with the errour of Papists and profanenesse of Protestants who reiect so sweet assurance as not possible or not needfull But as no good heart can bee without it so no bad heart euer attained it 1. A false heart hath a presumption in stead of the witnesse for Gods Spirit neuer witnesseth an vntruth this inward testimony cannot stand with outward profanenesse or the raigne of any sinne 2. It will say it hath the first fruits of the Spirit ioy peace and the like which indeed is senselesnesse and deadnesse fruits of the flesh It knowes not what those fruits meane scarce whether there be any holy Ghost or no. It can hope for full fruits though it neuer had first fruits for glory though it reiect grace and for saluation without sanctification 3. It will hold it selfe sealed but where is the impression If ignorance contempt of the Word earthlinesse or following of lusts bee the stampe of the Spirit none can deny it vpon them But if holinesse the Image of God purity piety righteousnesse bee it there is no such thing 4. It brags of an earnest but hath gone thorow with no bargaine it comes to Gods Market and sees and cheapens but leaues the commodity as too deare cannot part with all his lusts 5. It boasts of freedome which indeed is liberty or licentiousnesse Slaues they were to lusts and sinnes and slaues they are drunkards adulterers slanderers haters of goodnesse both in themselues and others If these can bring assurance they are sure enough Labour for this assurance without which thou hast not the Spirit of Christ and if thou hast not his Spirit thou art none of his Rom. 8.9 But if thou hast him thou mayest discerne him by gracious counsels heauenly motions and holy reluctations The second sort of Rules concerning the Spirit of God is for spirituall Worship And this must proceed 1. From Gods Spirit 2. From our spirits From Gods Spirit 1. In respect of inspiration and motion the good heart knowes that no part of Gods Worship which is not the breath birth of Gods Spirit can please him for that which is of flesh is flesh 1. Cor. 12.3 No man can say Iesus is the Lord that is either confesse or praise or pray or obey in faith and confidence but by the Spirit that is a speciall gift of the Spirit And therefore as of prayer Rom. 8.26 The Spirit makes requests in vs so of all Diuine duties the Spirit is the Author and inspirer 2. In respect of direction as in that one part of worship so the Spirit directs the good heart in all Rom. 8.27 To aske according to the will of God It is carefull to keepe it selfe to the Commandement lest it be said of any of his seruices Who required this at your hands It will neither goe blind-fold nor by any light but God owne knowing that as wee see the Sunne by his owne light so we can goe to God onely by his owne light and direction 3. In respect of assistance A good heart sees his owne weaknes and in entring any holy duty to which it is most vnapt labours to get the Spirit to helpe his infirmities Rom. 8. For as wee know not what to pray so wee know not how to turne our selues to any spirituall worship vnlesse the Spirit helpe vs. The Disciples cannot pray vnlesse they bee taught The Eunuch cannot vnderstand without a guide Wee are borne deafe and dumbe can neither heare God nor speake to God and blinde and cannot see him But at the command of the Spirit the dumbe speake the deafe heare and the blinde see Againe this spirituall worship must proceed from our owne spirits Rom. 1.9 whom I serue in my spirit And this spirit must bee 1.
A contrite and an humble spirit such as Hannahs A woman of a bruised spirit for in such sacrifices God delighteth Because this hath griefe for want of grace and present corruption and a thirsting after God and the Well-springs of grace to which the promise of acceptance is made 2. It must be a ready and cheerfull spirit Exod. 25.2 and 35.5 The Lord will haue none to offer toward the Tabernacle but whose heart was free and whose spirit made him willing Gods Spirit being a free Spirit makes the spirit of a Beleeuer free also Hee loues a cheerfull giuer a free will-offering 2. Cor. 9. 3. It must be a sincere and innocent spirit voyd of guile and hypocrisie voyd of raigning sinne offering his worship not for shew and ostentation not couering deceit and hollownesse with a shew of holinesse For well it knowes that God requires pure hands to be lifted vp euery where and that one sinne suffered in the soule ingrosseth and eateth vp all the inward worship due to God as the seuen leane Kine did eate vp the fat 4. It must be a feruent and zealous spirit not worshipping coldly nor perfunctorily Our tongues naturally are tyed or frozen and cleaue to the roofe of our mouth but the Spirit makes vs speake with new tongues with fiery tongues with heat and feruency in prayer praises and all the parts of Gods worship Thus is God onely and truly worshipped from a good and honest heart which onely is the Temple of the holy Ghost In this Temple the Arke of the soule keepes the Manna the Word of God In this Temple the sweet Incense of praises is daily offered vpon the Altar of a pure heart In this prayers are preferred which are the breathing of the Spirit not onely for vs but in vs crying Abba Father In this the candle of faith euer burneth before God and neuer goeth out In this lastly wee haue the Oracle of God counselling vs and his Mercy-seate couering vs. But an euill heart cannot performe spirituall worship cannot pray or praise or confesse because it wants the Spirit It neuer thinkes it needs helpe to pray or serue God which is the hardest worke of a Christian neuer done without helpe from heauen It can sometimes easily speake of God hardly vnto him or to him can vse many words of prayer but wants the sighâ—s and grones excited by the Spirit Any language is readier to it than the language of the Spirit It can content it selfe with the deed done and neuer care for the Mouer or manner whereas no sacrifice did euer please God without fire from heauen kindling it It can performe bodily worship offer a thousand Rammes and ten thousand riuers of Oyle yea and the first borne of his body but cannot offer his heart nor part with his deare sinnes It is vncheerfull and heauie in such parts of Gods seruice because there wants an internall mouer he is driuen from without not drawne or led by the Spirit within and is as a Fish out of his element Prayer and Sermons are too long too many and euery thing too much this way It can pretend zeale and forwardnesse but it is in some superstitious and formall deuotions and in the meane time bee most zealous against the power and sincere practice of true piety In a word Of all the seruice and sacrifice of wicked men Salomon saith Prou. 15.8 It is an abomination to the Lord. For 1. The sacrifice is an vncleane beast and hatefull Tit. 1.15 To the vncleane all is vncleane 2. They lay it not on the Altar that is tender it not in Christs mediation 3. They want fire and feruency zeale and affection to put to it 4. They lay not their hands on the head of the Calfe confessing in the sense of sinne their owne vnworthinesse and guiltinesse How can God accept a seruice wanting these foure things The third sort of Rules concerning the Spirit of God is for Spirituall Graces These in soundnesse are a sure signe of a good heart I will instance in fiue The first is humiliation and sound inward sorrow as there is cause what way soeuer it lookes 1. If it looke to God it sees him infinitely prouoked who yet is great yea infinite in power and iustice therefore falls downe lower and oftner than Iacob before Esau to procure compassion Againe it sees that a broken and contrite heart is a sacrifice of Gods delight Psalm 51.17 It sees Gods eye euer vpon it and hath an awfull sence of his presence It sees the method of the Lord who first smites and then heales who neuer comforts such as neuer mourned nor promised a ioyfull haruest but to a sorrowfull seed-time It sees the Lord ready to dwell in a contrite soule Esa. 57.15 to grace it 1. Pet. 5.5 and to glorifie it for humilitie goes as an Vsher before honour And therfore it humbleth it selfe vnder the mighty hand of God 2. If it looke into it selfe it sees iust cause of humiliation it hath sight of his vnworthinesse sence of temptation a slauish subiection vnder a law of euill and in daily sinnes matter of daily humiliation It sees a gulfe of corruption lie so deepe as it is still in examination of the sinnes and debts and can neuer finde out the broken estate But for those it findeth it confesseth freely and yeelds it selfe into the Creditors hand and beholding his insufficiency to pay and discharge craues pardon and remission as for life and death 3. If it looke on any other thing all increaseth his humiliation It abaseth it selfe vnder all creatures sees no Toad so vile as it selfe is lesse then the least mercy but exalts Christ and his merits aboue all that heart can thinke and thinkes it happy if as a dogge it might gather crummes vnder the Lords Table It is thankfull for small things and content with any thing And the soundnesse of this grace bewrayeth it selfe 1. In that it mournes not so much for offending God a terrible Iudge as a mercifull Father not so much for feare of hell as for loue of God and Heauen 2. There will be smitings of heart for all sins small sinnes as well as great Dauids heart will smite him for cutting Sauls lappe as if he had cut his flesh and for numbring the people as if he had murdred them It will startle at vaine oathes as at periury at adulterous words as actions for secret sinnes as open because all are open to him whom we deale withall yea for faylings in good duties as well as for open and foule euils 3. Seeing tendernesse of heart is a notable meanes to preserue the goodnesse of it the good heart is soone awakened after sinne committed Iosiahs heart melted at hearing the Law read One word of Nathan to Dauid brought him to confession And it is no sooner awakened than humbled and not raised but by serious repentance But is an euill heart thus humble or rather is
c. Againe it will examine the Religion in the Effects 1. If it magnifie Christ the end of the Law and Gospell 2. If it bring Diuine consolation in life and death 3. If it binde to God from whom our sinnes had separated vs 4. If it bring forth obedience to the Morall Law in both Tables 5. If it be pure peaceable full of good workes Iam. 3.17 A good heart will not chuse a Religion wherein to be assured of Gods fauour of pardon of sinne of perseuerance is presumption nor that allowes Sâ—ew-houses of bawdry or dispenseth with vnlawfull or incestuous marriages as the impure religion of Popery doth nor that which must bee set vp and held vp by violence blood massacres lyes equiuocations murthering of Princes or Gun-powder treasons for the Gospell is a doctrine of peace nor that which is an enemie to good workes as in Popery a man may bee as wicked as the diuell can make him so hee bee rich to buy pardons Thus a good heart is carefull in the choyce of true Religion and holy as from the holy God the obiect of which are holy things practised by holy men begun in Paradise continued by the holy Patriarkes described by holy Pen-men Moses the Prophets and Apostles and obserued in all ages by the Saints to whom it is deliuered Hauing thus carefully made choyce of true Religion a good heart doth Christianly imbrace it in regard of Internall affections Externall effects The inward affections are three 1. It firmely beleeues it and labours still to bee more firmly rooted and stablished in the faith Col. 2.7 The Scribes and Priests themselues confessed that the doctrine which is from heauen must be beleeued Luk. 20.5 2. It loues it feruently and hates all false religion contrary vnto it Reuel 2.12 15. The Church of Pergamus must not onely keepe the Name of the Lord but hate the Doctrine of the Nicolaitans which the Lord hates Dauid appeales heere to the Lord himselfe Loue I not them that loue thee and hate them that hate thee So a good heart will esteeme the enemies of Religion his owne enemies 3. It ioyfully imbraceth it and vndiuidedly cleaues vnto it Act. 16.34 The Iaylor reioyced that hee and his house beleeued The wise Merchant went away reioycing that hee had found the Pearle 4. And it cleaues with full purpose of heart to the Lord Act. 11.23 True Religion in the heart is inseparable most inuincible A good heart with Cyprian admits no deliberation in diuine things for the substance of Religion Good Ioshua will cleaue to the Lord though all the world goe away chap. 24.15 and the Disciples will not forsake Christ though multitudes doe Ioh. 6.68 69. The outward effects of a good heart toward true Religion are fiue 1. It will by all meanes promote it Abraham will teach his family Gen. 18.19 It will further the causes of it Cornelius calls his family and kindred to heare Peter Act. 10.24 Paul wisheth all that heare him that day as himselfe whole and entire Christians Act. 26.29 If Scribes Pharises hypocrites if Priests Papists Iesuites would as the diuell compasse sea and land to make one Proselyte and seuen-fold more the child of wrath than themselues how much more should a good man will a good heart for the conuersion of his brethren 2. It will professe and maintaine it openly boldly Dauid before Kings Psal. 119.46 Paul will professe his hope before Agrippa Festus Felix because it makes the conscience good and that ministreth boldnes It will come in the day to Christ not with Nicodemus by night It will professe with dangers and losse of sweetest things For nothing is so sweet to a good heart as the truth of God Paul held not his life so sweet and so the Martyrs 3. It will study to adorne and beautifie it in holy life expressing the power of it and walking according to the rules of it Tit. 2.9 Seruants must so walke as they may adorne the Gospell much more Gods seruants A good heart cannot talke of Christ but liue in Christ cannot with Iudas professe Christ his Lord and by loosenesse of life deliuer him to the scoffer and buffetings of his enemies A good heart knowes that true Religion is to bee esteemed by the life and conuersation Prou. 4.2 He that walketh vprightly feareth the Lord. Hee is truly religious that keepes himselfe vnspotted of the world 4. It will suffer the extremest losse rather than lose his Religion knowing that it is giuen to the Elect not onely to beleeue in Christ but also to suffer for his sake Phil. 1.29 For true Religion so fortifies the heart in the fatherly affection of God towards him in the loue of Christ Iesus in the assured care and prouidence of God and the sweet comforts of the holy Ghost euen in the middest of death as death it selfe is not formidable but a sweet and easie passage to Iesus Christ with whom to be is best of all This truth is confirmed by a cloud of witnesses euen all the glorious Martyrs that euer suffered in their Lords quarrell who for his sake counted their greatest losses their greatest gaine 5. It will honour and embrace all the Professors of Religion Psal. 15.4 the Citizen of Sion honours all that feare the Lord as wee see in the great change of the conuerted Iaylor toward Paul and Silas Act. 16.31 A badge of Christ and Christian Religion is to loue one another yea of one translated from death to life 1. Ioh. 3.14 It will pray for them and praise God for their graces It will encourage them and helpe them forward in the good way It will pitty and relieue their miseries It knowes the loue of God dwelles not in him that shuts vp his compassion 1. Ioh. 3.17 This an euill heart cannot doe 1. It neuer makes choice of Religion but takes the Religion he findes without further examination neuer lookes whether his Religion come so high as from Heauen but either superstitiously takes vp and continues a Religion from the forefathers and will not endure light because they liued in darknesse as one could not endure liberty because his father was in prison or Atheistically measures the Religion by the length of the Scepter or by multitudes authority of men that are with it or against it succession successe outward pompe c. The Pharises of our time say as those of old Doe any of the Rulers beleeue in him and the most haue the faith of God in respect of persons 2. His Religion bindes him not to God for it neuer loosed him from his lusts but suffers pride worldlinesse malice vncleannesse in thoughts speeches and actions hypocrisie and the like all vnmortified It pities some Agag some fat or darling sinne either of nature or custome It reioyceth and riseth by the reuenue of some sinne and vnlawfull profits It would binde God to it selfe not
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
Day of the Lord the euill seruant saith My Master deferres his comming and dares not say from his heart Come Lord Iesus come quickly VI. Markes of a good heart in respect of good duties It considereth first that it is Gods new workmanship created to good workes Eph. 2.10 and that Christs redeemed ones are a peculiar people zealous of good workes Tit. 2.14 that it is a note of a Disciple of Christ to bring forth good fruits Ioh. 15.8 and without them it cannot be a good Tree nor can haue his calling adoption or ingraffing into Christ sealed vp vnto him Secondly that it is to the praise and glory of God to be filled with the fruits of righteousnesse Phil. 1.11 Thirdly that it becomes the Gospell and adornes it to shine as lights in the midst of a crooked generation Phil. 2.15 And that the practice of obedience is the most seemely and best garment of a Christian therefore 1. Tim. 2.20 euen women professing the feare of God must apparell themselues with good workes Fourthly that according to our seed-time shall be our Haruest and according to the proportion of the fruits of grace shall be the fruition of glory Hee that gaines fiue or ten talents shall rule so many Cities Therefore it is most carefull and diligent in good duties and not onely to doe them but to doe them well in these seuen circumstances 1. Wisely obseruing these Rules of wisedome in doing good First hee makes the tree good or else it yeelds no good fruit Hee lookes to his faith and iustification thereby that they be fruits of faith without which they are sinne and cannot please God Heb. 11.6 To doe the workes of God a man must first beleeue in him whom God hath sent Ioh. 6.28.29 Secondly he will not doe them without light and direction knowing the light necessary as for naturall and ciuill actions so for diuine also The Word is the light and lanthorne and all actions of Christian obedience is but the holding forth of the Word without which he shall heare that expostulation Who required these things at your hands Thirdly knowing that all duties done too late are hopelesse fruitlesse it will wisely know the season of doing good it will walke while day is worke in Summer sowe in seed-time apprehend meanes offered and good opportunities It will seeke God while hee may be found and enter with the wise Virgins while the dore is open and prouide oyle in time The grace of a good action is the seasonablenesse of it God himselfe for our example hath an appointed time that is a fit season for all his worke Eccles. 3.1 Fourthly knowing that a bad end spoiles the best action it doth not things to be seene of men but for the glory of God and the honour of his Gospell for the testification of his faith obedience thankfulnesse for the edification of his brethren and prouoking of others to loue and good workes Heb. 10.24 Fiftly knowing the difficulty of good things it armeth and prepareth it selfe against difficulties as the heat of persecution discouragement of Superiours coldnesse of times scornes of men c. It fore-casteth the cost charge the losse and danger and accounts not his life deare so he may finish his course with ioy 2. A good heart doth good duties humbly first with repentance without which all are reiected Act. 26.20 Paul taught repentance and turning to God and then to doe workes worthy amendment of life Secondly it can accomplish nothing as it would but supplies the defect of the action with abundance of affection Psal. 119.5 Oh that my wayes were directed to keepe thy statutes It pleaseth it selfe in nothing It reioyceth not in any performance but craueth Gods gracious acceptance Thirdly it dreames not of any perfection it hath attained but sets perfection before it and runnes toward it Phil. 3.13 but with dayly sence and strife against imperfection It complaines of his best actions is ashamed of his wants in them and is neuer quiet till it get a couer for them It cries with Dauid O enter not into iudgement with thy seruant O Lord. It tenders them all in the perfect merit of Christs obedience without which all our righteousnesse is as a filthy clout 3. A good heart doth good duties heartily or cheerfully Exod. 25.2 All the obedience of a good heart is from the heart Rom. 6.17 Ye haue obeyed from the heart the forme of doctrine deliuered It cannot content it selfe in doing a good worke out of this good manner of doing first because it knowes the beginning of acceptable obedience must be the heart which must quicken all our duties or else they are dead secondly if seruants must doe to their Masters euery thing heartily much more the seruants of God to their Master in heauen Thirdly the Lord obserues which is eye-seruice and which is heart-seruice he reiects compulsed worship and accepts onely free-will offerings and complaines if any piece of the heart bee wanting as in many Kings of Israel 4. A good heart doth good duties abundantly an heart purged by Christ bringeth forth more fruit Iohn 15.2 for herein is the Father glorified verse 8. 1. Cor. 15.58 abounding in the worke of the Lord. To this it striues for these reasons First because it is ready prest and forward to good and kept in a preparednesse for euery good worke it growes full of goodnesse both in gracious incitations and gracious actions Secondly it not onely takes but seekes occasions of doing good and so growes rich in good workes Thirdly the more it doth the more easie they be and so come off quicker He that doth them quicke riseth apace Fourthly it is as busie and as glad to set forward Gods glory in and by others as by himselfe and so in all companies and occasions makes himselfe a gainer 5. A good heart doth good duties vniuersally first it diuorceth not the two Tables but aimeth at the seruice of God in holinesse and righteousnesse secondly it will fulfill all righteousnesse as taught by the doctrine of grace which calls on vs for all duties of piety righteousnesse and sobriety Tit. 2.12 The loue of God produceth workes of piety which are sacrifices of praises and prayer the calues of the lips morning and euening and on all occasions And because sacrifice is abominable without iudgement and iustice Prou. 21.3 it is carefull to giue euery man his right and will serue God in seruing man And because mercy from God and mercy to man are ioyned together it delights in all occasions of mercy the workes whereof are so many odours of sweet smell Phil. 4.18 Thirdly it attends to all duties both of the generall calling and speciall is carefull that one duty destroy not but set forward another and is still in the exercise of whatsoeuer is honest iust of any praise or vertue A good heart like a good seruant will doe
into and of it our Sauiour saith None shall take it from you It is like a little veine or spring which euer runneth whereas the ioy of an hypocrite which makes a greater show and noise then the other is like a great pond cleare at top muddy at bottome dried vp in Summer when is most need of the waters of comfort Secondly in outward opposition when men who cannot abide sincerity obiect to vs that all is hypocrisie and scorne vs for the things we doe when Ismaels scoffe vs for the blessings sake that from the world we haue small comfort and encouragement in our godly way now wee may finde comfort and peace in the sound constitution of our hearts 2. Sam. 6.21 Dauid being scorned by Michol for dancing before the Arke and called foole for his paines contemned that contempt for he did it in the vprightnes of his heart and would be yet more vile Paul teaching the strictnesse of Christian Religion to bring Christ into the hearts and liues of men was counted an heretike but professed After the way which ye call heresie doe I worship the God of my fathers Apply wee this to our selues A good conscience as a brazen wall feares not the arrowes of scorners and aduersaries Iobs innocencie will beare his aduersaries booke of accusations on his shoulder Thirdly in personall affliction this good heart ministreth great comfort 1. In inward temptation when Satan shall obiect as against Iob that thou art an hypocrite then which no temptation more assaulteth or infesteth the poore Christian looke what way thou canst not hearing not praying not fasting reading or almes can answere it but onely the sincere and inward disposition of an honest heart in all these He is molested with hypocrisie but not subdued by it So when Satan shall obiect the weaknesse of thy faith or the defects of thy obedience and that God cannot accept so broken and sinfull performances nothing can answere this dart but sincerity of heart manifest in true desires and endeuours which God accepteth beholding mercifully what a man hath not what he hath not Sincerity makes light things massie and ponderous where hypocrisie makes talents lighter then feathers So if he obiect thy heauinesse and vntowardnesse in prayer that thou prayest coldly and distractedly the only answere is God regards not the tune of the voyce the phrase of speach the sound of words or eloquence of tongue but the affection of the heart as in Moses Exod. 14.15 and Hanna 1. Sam. 1.17 2. In outward affliction onely a good and honest heart beares a man vp Iob in all his troubles had no other comfort Chap. 27.5 Vntill I dye I will neuer take away mine innocencie from my selfe When Abimelech was threatned for taking Sarah it was happy and comfortable to him that hee could say With a good and an vpright heart I did this Gen. 20.5 What a strength is it when afflictions take a man in his way and while with a good heart he goes about his businesse But if crosses come while a man is wandring or his heart rouing after vanity this disposition adds a sting to the affliction when the heart shall smite it selfe that it suffers as an euill doer Fourthly in respect of perseuerance in good a good heart onely ministreth comfort For as an Apple rotten at core must faile and perish seeme it neuer so beautifull so all graces shall wither that are not soundly fixed in a good and honest heart It is not leaues and showes without but soundnesse of sap and iuice within that makes the tree continue in fruitfulnesse One time or other the Word of God blasts the hypocrite as the fruitlesse Figge-tree and then how soone is it withered Inquire after his graces his zeale forwardnesse diligence ioy faith loue his place cannot be found his place in the profession shall be as empty as Dauids when Saul asked after him He that builds on the sand and in soundnesse of heart settles not himselfe on Christ the corner stone as our Sauiour said of the stately buildings of the Temple so may wee say of this man who held a beautifull place in the Church and shined in many graces See you all these things the time comes when a stone shall not be left on a stone the fall of his house shall be great and of the ruines of his graces wee may say as the Merchants of the riches of Rome Reuel 18.17 In one houre shall so great riches come to desolation But the vpright of heart shall neuer be ashamed Fiftly in the life time the Lord will doe them good that are true of heart Psal. 125.4 Hee will be mercifull to his defects that prepares his heart to seeke him though hee be not clensed according to the purification of the Sanctuary 2. Chron. 30.19 Hee will shew himselfe strong with the vpright heart chap. 16.9 Let them be neuer so weake in themselues Gods strength shall perfect all their weaknesses Let all the world condemne them yet he will iustifie them as true Nathaniels in whom is no guile In a word prosperity is their portion in this life 2. Chron. 31.21 Hezekiah in his workes sought the Lord and prospered Sixtly in his death this comfort shall neuer be shaken out of his heart when death shall sunder his soule and body it shal neuer seuer his heart from the soundnesse of it Hezekiah when sentence of death was passed against him the conscience of his honest and sincere heart comforted him Esa. 38.3 O Lord thou knowest I haue walked with an vpright heart c. At this time it will not comfort a man to haue done neuer so excellent workes but the manner of doing and his true endeuour shall comfort him Lastly in the day of Iudgement onely the good and honest heart shall lift vp the head before the Iudge of the world As a faithfull companion it will goe with vs before the Iudge and plead where no other Proctor can be admitted no other friend can appeare for vs. But how dare an hypocrite who hath nothing but chaffe and straw and stubble stand before the fire of that great Day which nothing but golden soundnesse and sincerity can abide No matter how thou canst gild thy selfe if thou beest not golden the fire shall consume thee But be thou the meanest creature that the whole earth can present before the Iudge with an honest heart that hast been faithfull and sincere in a little in the basest calling and estate that euer was any that Day shall preferre thee aboue hollow-hearted professours Preachers yea Princes For then it shall be better to vse Augustines comparison to be a little small finger that can doe no such seruice in the body if sound than to bee an eye of admirable quicknesse and vse for the guiding of the body if vnsound darke or ready to fall out of the head HAuing thus largely shewed the nature of this soyle of
good ground and therein both how it comes to be good ground and how it may be so discerned with Motiues thereunto we proceed now to the successe of the seed in it which is said first to bring forth fruits which fruits are in the second place described 1. by the plenty an hundreth fold 2. by the continuance with patience Doct. 1. The good heart is a fruitfull heart as good ground is fruitfull ground The good ground heere is called in Math. 7.17 a good tree and euery good tree brings forth good fruits and Math. 12.34 A good man out of the good treasury of his heart bringeth forth good things Here for the explaining of the Doctrine consider three conditions of these fruits 1. for the kinde 2. the season 3. the meanes For the kinde in generall they are the power of the Gospell in the whole man Phil. 1.27 and as all fruits comming of seede are of the same kinde and nature with the seed Not fruits of the flesh which are so ripe and rise euery where Nor fruits of ciuill righteousnes in dealing with men from which many conclude themselues good ground being voyd of piety knowledge and the feare of God Nor fruits of illumination by which men are able to vnderstand and speake sensibly of matters of Religion but care not how little they practise Nor fruits of the externall profession of Religion or externall reformation which are as faire leaues and greene blades that shall wither and faile For all these fruits wee haue found on the former bad grounds But these fruits are fruits of grace resembling the Author the Spirit of grace and thence called fruits of the Spirit Gal. 5.22 and the seed the Word of grace Act. 20.32 and fruits of righteousnesse to the praise of God Phil. 1.11 and fruits in holinesse Rom. 6.22 In speciall these fruits are either inward or outward for a good man is first fruitfull within and as all other fruits so these come from a root within Inward fruits are 1. righteousnesse of nature by sanctification of the spirit soule and body 2. good thoughts and motions and purposes of heart these counsels of heart make a man praised of God 1. Cor. 4.5 3. Good desires longings and faintings after God and his graces Prou. 11.23 The desire of the righteous is onely good 4. Good affections as sorrow for sinne loue feare zeale patience compassion and tender-heartednesse and many such like in Gal. 5.22 23. Outward fruits are 1. good words sauory edifying pure and wholesome therefore in Prou. 10.31 the mouth of the iust is said to be fruitfull in wisdome and his lips to feed many as fruits do 2. good works are good fruits because they issue from the root of faith and charity because they please God as fruits the palate because they witnesse the life of faith as fruits the life of a tree and lastly because they profit others who are relieued and comforted as with most pleasant fruits Now wee may not thinke that onely building of Colledges Churches Hospitals great and bountifull Almes which a few can performe are good workes as is defined by the Church of Rome But those are good workes which euery Beleeuer can and doth performe within the compasse of his calling both generall and speciall such as mortification of sinne faithfulnesse diligence in the duties of Christianity and of the speciall callings mercifulnesse to the poore Saints or whatsoeuer else is commended in the Word or approued of God as acceptable fruits yea and rewarded be they neuer so meane and base in the eyes of men A cup of cold water shall not lose his reward For the season these fruits are ripe and timely differing from the blasted and withered fruits of the former grounds Wee haue seene sudden fruits as sudden flashes in the three former grounds and great Professors like Ephraim whose goodnesse was as the morning dew Hos. 6.4 We haue heard of them not whose leafe onely hath failed but the stalke and blade and all that made shew aboue ground or fed it within But this fruit giues not ouer till ripenesse and the soundnesse of it is discerned by the constancy and maturity For the meanes these fruits are produced to ripenesse by keeping the Word so the Text saith They keepe the Word and bring forth fruits Lose the Word and lose all fruits The former grounds kept the Word but not long enough they admitted it to lodge as a ghest for a night but not to dwel in them But Dauid voweth to keepe the Word euen to the end Psal. 119.33 and he would not keepe his life but to keepe the Word vers 17. This ground keepes the Word in the eare by hearing it in the memory in the heart Prou. 6.20 Binde it on thy heart in the hand practice in meditating and thinking on it in praying for blessing that it may bee a fruitfull Word and in constant striuing in new obedience And by these meanes it holds out and brings fruits to perfection Now euery good heart is thus fruitfull producing fruits answerable to the Gospell in due season vnto ripenesse by meanes of keeping the Word Act. 16.30 The Iaylor assoone as euer hee was conuerted what a number of good fruits produced he Now hee cries out of himselfe would faine know what he might doe to be saued Now he brings the Apostles forth of prison who had laid them in He washed the stripes that he had inflicted he set meat afore them brought them into his house heard the Word was baptized and reioyced that he beleeued and went to the Gouernours and got them quite released The like of Lydia vers 14 15. Nay a good heart let it haue neuer so small meanes or opportunity it will shew fruits The theefe conuerted of a barren malefactor is now become a fruitfull Professor The ground euen now ouergrowne with cursed weeds and brambles of hainous sinnes is now in an instant and almost for an instant fruitfull in confession of his sinnes in rebuking the sinnes of his fellow in giuing a sound testimony to Christ aboue all the Scribes and Iewes yea when his Disciples durst not and in earnest prayer to Christ for a little remembrance of him Reasons 1. Because the person is set into so liuely a stocke that he must needs bee incontinently fruitfull Whosoeuer is set into Christ were hee as dry as Aarons withered rod he shall presently bee changed into a flourishing and fruitfull tree Rom. 7.4 So yee brethren are ioyned vnto him that is raised from the dead that ye should bring forth fruit vnto God And because the Beleeuer is not onely set into Christ but abideth in him therfore he continueth fruitfull to the end Ioh. 15.4 2. Because the Beleeuer is now become Gods worke-manship in Christ Iesus created to good workes which God hath ordained for him to walke in Ephes. 2.10 And the Lord cannot faile of his end in his actions But as he commanded man created at
and sweet fruits Let God and man gather them and taste them For what comfort is in a fruitlesse condition by which a man must know first that the Word of God for all his hearing was neuer rooted in his soule for then it had beene fruitfull in grace It is no barren seed where suffered to root Secondly that he is an vnbeleeuer while he professeth all the Articles of Christian faith and liues among Christians For faith worketh by loue and is fruitfull Thirdly that hee is destitute of the loue of God which affection if it swayed the heart it would vnite it to the thing loued in all duties of piety If it loued God it would keepe his Commandements Ioh. 14.15 It would constraine him to fruitfulnesse 2. Cor. 5.14 Fourthly that hee is lyable to that deadly and irrecouerable fall that hypocrites come vnto whose foundation being in the sand the fall of that house is great such are the fruitlesse Hearers who heare and doe not Math. 7.24 Lastly that hee is euer vnder that heauie curse which is neuer farre off him Heb. 6.8 The earth that drinkes in raine and brings bryers and thornes is neere vnto cursing and the end is to be burned Obiect But we are fruitfull Christians We come to Church and delight to heare good Sermons We commend our Preachers loue some good men speake against common abuses pray in our families repeat Sermons reforme some euils in our selues and ours Answ. But beware you deceiue not your selues with leaues for fruits as all this is in many It is with many Christians as the Fig-tree cursed by Christ so flourishing as it deceiued Christs owne expectation whereupon it receiued sentence Neuer fruit grow on thee henceforth Therefore looke to thy selfe and to thy fruits 1. See thou bee a branch of the Vine 2. Know the truth as the truth is in Christ to cast off all sinne to resist all lusts to forsake all knowne euils 3. Walke as Christ walked 1. Ioh. 2.6 Is thy life thy actions speaches yea and thoughts squared to the Word Endeuourest thou to know further and practise the whole will of God reuealed Doest thou all duties in true purpose and constitution of heart bringing euen thoughts which are thought so free into conformity with the Word This is to be a fruitfull Christian. All other blazes and showes will but bring thee to the end of an hypocrite An hundreth fold From the fruits of the ground which is good wee come to the measure Our Lord following his comparison noteth the profiting and prosperity of the Word in a good heart by the increase of seed cast into good ground which increaseth sometimes an hundreth fold Neither speaketh our Sauiour by Hyperbole or excessiue speach but according to the maner of the best ground in Canaan which brought an hundreth fold increase Not to speake of other stories of Herodotus who writes of the Countrey of thy Cynipians that it brings three hundreth fold nor of Plinie writing of Blazacium a Countrey in Africa where the people for euery bushell of seed receiued 150. fold increase the Scripture Gen. 26.12 sheweth that Isaac sowed in Gerar a barren Countrey in comparison of Canaan and receiued an hundreth fold increase Quest. Doth euery good ground bring increase an hundreth fold Answ. No as this Euangelist shewes that there were three sorts of vnfruitfull Hearers so the other compared with this shew that there are also three sorts of fruitfull Hearers for Matthew and Marke say that the good ground bringeth fruit some an hundreth some sixty and some thirty fold Therefore all bring not an hundreth fold Quest. Why doth our Sauiour mention three degrees of fruitfull ground Answ. 1. Some of the Fathers as Augustine and Ierome say it was to note a difference betweene virgins widowes and married persons some as Theophylact apply it to Anchorites Monkes and Laickes An idle conceit as if any outward estate cōmended a man to God more then other who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no respecter of persons or as if Abraham Isaac Iacob Lot Moses Peter Iohn both married and some of them secular men did not as well bring forth an hundreth fold as any of their Vestall Virgins 2. The Rhemists in their Annotations on Math. 13 haue a brainlesse deuice applying it to the difference of merits in this life and of rewards in the life to come that virgins merit here and shall obtaine there an hundreth fold widowes sixty married persons thirty As if any estate or person could merit at all Or as if our Sauiours intent had beene to shew the difference of the Saints glory in heauen and not of Hearers in earth But 3. Our Sauiour of purpose in the other Euangelists mentioneth the 3. degrees of fruitfull Hearers for 3. reasons First to note the free disposition of Gods grace and powerfull working who euen in such as in whom the Word is fruitfull tyes not himself to a certain measure but distributes to euery one according to his good plesure For as in the same field the soile the Sun the ayre the seed the seasons are the same yet in y e fruitfull seeds some bring more tilloes some fewer some but ten graines some 40. some 60. according to the blessing of God So in this spirituall husbandry wherein the Lord is as in all other things a most free Agent bound to no lawes or obseruations Secondly to comfort encourage himselfe his Disciples Ministers who though they lose much labor in the 3. bad grounds yet y e good ground makes amends in which none are fruitlesse but if they bring not an hundreth fold yet they may 60. or 30. and if there be but a few that bring an hundreth fold they shall abundantly recompence the barrennes of many grains Thirdly to comfort strengthen such as haue not nor can attaine this hundreth fold though their endeuours be true and earnest Those that haue not attained the highest measure of grace but are in the middle sort of Christians nay suppose them in the lowest formes who bring thirty fold fruits are not to bee despised Christ neuer quenched smoking flaxe Himselfe here honours them with the name of good ground as well as those of the hundreth fold And as the Husbandman if hee see a graine bring an eare that hath neuer so few cornes in it farre vnder 100. or 60. or 30. hee reiects not nor scornes it but is glad of it and carries it into the barne So the inferiour Christian who hath soundnes with the smallest measure is esteemed of Christ and much set by Hee that had but two talents and gained but two heard as well Euge bone serue Well done good and faithfull seruant as hee that had gayned ten Math. 25.23 Quest. But why doth our Sauiour here speake only of the hundreth fold the highest degree of fruits Answ. To set before vs the ayme and scope of euery good Hearer teaching vs that A Christian man must not content himselfe
men for Nazarites Amos 2.11 milke-white Lam. 4.7 for purity both of doctrine and life excellent Teachers and Ministers enriched with farre more excellent gifts and graces of knowledge wisedome vtterance zeale piety than the ordinary Teachers of the Iewes the least of them greater in Office than Iohn Baptist. These cry for fruits beseeming the Gospell which carries abundance of spirit life and grace in it Where are the abundant fruits of our abundant hearing Shall Wisdome send forth her maids still inuiting vs to her preparations and meanes of strength and refreshing that wee might walke more strongly in the way of vnderstanding Prou. 9.3.6 and shall we be weaklings still Shall we feede daily at the table of Wisedome where is so full prouision and neuer grow in strength and stature Is not this to frustrate the Lords expectation to let his seruants lose all their labour 5. Hee hath giuen vs raines and fruitfull seasons such a season for increase as neuer had any people nor all our forefathers before vs Witnesse the warme sun-shine of the prosperity of the Gospell with a largesse of peace and plenty For the Gospell hath not come beggerly and niggardly but with a full horne of blessing peace plenty renowne aboue the Iewes and all other nations round about vs. who while they are wasted with mutinies or inuasions we sit euery one vnder his Fig-tree enioying God his Gospell our peace our goods our earthly happinesse Witnesse the Wall and Hedge of his gracious protection vnder a peaceable sweet and Honourable Gouernment which preserues to vs with the Gospell our wealth honesty liberty and liues and hammers downe the Popish Dagon Antichrist himselfe and all his banded vassals against vs and keeps vs without walls Witnesse the remouing of stones obstacles and lets which might hinder our fruits working for vs in turning off many monstrous mischiefes and plots against the Church in corrupt doctrines and errours of false and libertine Teachers and as many mischieuous deuices against the Land from Furies without and Vipers within Now what could he doe more for his Vineyard What can he expect lesse than abundance of sweet Grapes Iudge now betweene the Lord and his Vineyard whether if it deceiue his expectation he may not lay it to waste For this place the sauour of it in respect of the meanes might be like the smell of a field which the Lord hath blessed Gen. 27.27 Take heed it be not like the Heath in the Wildernesse Ier. 17. which knoweth not when good commeth but notwithstanding Sunne raine and gracious seasons abides an Heath still Or like that ground which after raine often falling on it bringeth thornes and briers and is neere a curse Heb. 6.8 Surely if God gather no better fruits of all his labour from many then his seruants and Ministers doe the cause is on all hands pitifull Oh that we could say as Isaac Gen. 26.12 that wee did reape an hundreth fold in our people nay where is our thirty fold nay many of vs would bee glad to see our seed againe Quest. How may I know I am proceeding in the degrees of grace Answ. By these notes 1. The highest pitch of perfection is full and finall separation from all sinne Thou art daily proceeding to that measure when all sorts of sinne secret or open gainfull or profitable are forsaken resisted and in part conquered 2. The highest pitch of perfection is similitude and conformity with Christ not parity or equality in degree but to be a perfectly-holy member of so holy an Head Then thou proceedest in degrees of grace when as the fulnes of Deity dwelt bodily in Christ so thou art daily made partaker of the Diuine nature 2. Pet. 1.4 that is by the inhabitation of the Spirit of God vnited vnto Christ thou growest daily like him in spirituall life sense and motion in the graces of faith loue humility obedience patience in the powerfull and constant resisting of tentation in dying to sinne in rising from sinne in ascending after him and walking as he walked 1. Ioh. 2.6 3. Earnest strife purposes and indeuours to perfection as when first thou aimest at full conformity with the Word in euery thing both which abides within thee and comes without thee for it bindes the thoughts words and actions secondly when thou fixest thy will in resolution to hate all the wayes of sinne and to loue all righteousnesse thirdly when thou nourishest hearty purposes and indeuours to bee found continually fruitfull and acceptable as Dauid Psal. 119.5 Oh that my wayes were directed in thy statutes and Paul 2. Cor. 5.9 4. When thou findest the worke of the Word still fashioning thee as the hammer of the Lord to make thee part with thy roughnesse and fit thee for his owne vse And seeing God hath erected his Ordinances as Conduit-pipes to fill vp vessels of grace to the brim set thy selfe vnder these spouts and neuer come to the Ministery but with intent to bee fuller than thou wast before If the Word raise thee daily out of the world and make thee more heauenly-minded richer in good works more louing to Gods people more gracious in speech more diligent in priuate duties more watchfull to preuent sinne with the occasions now thou art increasing else art at a dangerous stand if the Word cannot mooue and preuaile with thee With patience Here wee haue another difference of the good ground from all the bad Hearers that are in the Church The first receiued not the seed this receiues and retaines it The second chokes the seed as so many thornes this cherisheth it in a good heart The third comes vp faire as seed in a grauell or neere a rocke but withers when the heat of the Sun riseth but this continues fruitfull and perseueres in goodnesse brings much fruit euen an hundreth fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as Beza obserues out of one Greeke Copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much patience Doctr. For producing of ripe fruits of Christianity we haue need of much patience For as after the seed is sowne into the ground it endures many violent stormes and cold blasts the pinching frosts and snowes of Winter the parching burning heat and droughts of Summer exposed to all casualties so as the Husbandman cannot looke for a present Haruest of his sowing but must waite for the precious fruit of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath long patience for it Euen so the hearers and receiuers of the Word into good hearts ordinarily endure great and violent afflictions and all the stormes which Satan and his instruments can raise vp against them before they can bring forth fruits And therefore Iam. 5.8 be patient and settle your hearts to the comming of the Lord. Heb. 10.36 Ye haue neede of patience and that the Apostle speakes to this very purpose there he opposeth to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 38. If any withdraw himselfe my soule shall haue no pleasure in him Heb.
12.1 Let vs runne with patience the race set before vs Our life being a Christian race patience holds vs in breath and makes vs long-winded that we tyre not and giue ouer before we obtaine the goale and crowne of glory Here for our further direction we will consider 1. What this vertue of patience is 2. Why it is so necessary 3. The vse of all I. Patience is a grace of God by which wee passiuely obey God in all the crosses he imposeth vpon vs willingly quietly and constantly It is a grace of God a fruit of the Spirit Gal. 5.22 not growing in our owne grounds but deriued from God who is therefore called the God of patience Phil. 4.13 Not a common grace but a speciall issue of faith and loue neuer sowne nor sprouted in the waste of the world among Heathens but specially bestowed on the Elect and Beleeuers By which wee passiuely obey God Here is expressed the obiect and the act of patience The obiect of it is griefe and passion take away passion there is no vse of patience as where no enemie no vse of weapons where no disease no vse of Phisick The act is obedience to God as Christ in all his suffering Not my will but thy will be done and old Eli 1. Sam. 3.18 It is the Lord let him doe whatsoeuer he will In all the crosses hee imposeth vpon vs not such as we call pull on our selues as Baals Priests 1. King 18.22 or such as in Monkes Fryers Eremites of themselues whipping themselues to make show of hypocriticall patience and satisfaction This is a voluntary blinde obedience vnder their owne hand and not Gods And because patience perforce is no vertue I adde the manner of Christian suffering that it is willingly quietly and constantly Willingly because there must be correspondence betweene our wills and Gods in things so greatly making for our good The Patient willingly submits himselfe to the bitter Pills and tastlesse Potions of Phisicians because hee hopes for good by them But here is more assurance that God will turne all to the best Quietly and meekely Psal. 39.9 I held my tongue and said nothing for thou Lord diddest it And herein our Lord hath gone before vs in example who was dumbe before the shearer and opened not his mouth Esa. 53.7 Constantly A good Disciple must take vp his crosse dayly not startling at the greatest afflictions as Paul he is ready not onely to be bound but to dye for the Lord Iesus Act. 21.13 nor fainting vnder the heauiest burden seeing it is but for a moment and the burden shall not be aboue our strength and in the issue we shall see The light afflictions of this life are not worthy the glory that shall be reuealed Rom. 8.18 II. The necessitie of patience in the Christian course appeareth by these reasons 1. The scope of the Gospell is to make men fruitfull Christians But this can neuer be without the persecution of the world For Christ and his crosse are inseparable and it is a ruled case Whosoeuer will liue godly in Christ Iesus must suffer persecution 2. Tim. 3.12 No Disciple can expect to auoid or shunne the crosse but expect that entertainment which our Sauiour fore-told Math. 10.22 Ye shall be hated of all men for my Names sake The shadow doth not more vndiuidedly follow the body then persecutions and trials follow the profession of the Gospell This necessity of suffering afflictions implies and inferres a necessity of patience For as he that is to stand vnder an heauie burthen must haue strong shoulders or else hee must needs sinke so vnlesse patience beare such burthens as doe ineuitably follow the profession of the Gospell the godly cannot but sinke vnder them 2. It is necessary in respect of the manuring and preparing to fruit The best ground brings no fruit vnlesse it indure the Plough the Harrow the cold the frost Euen so the Lord prepareth his children to fruits of grace by patient induring many trialls The Wall-nut tree is made fruitfull by beating Camomile by treading vpon the Palme by pressing and the Christian by suffering while the Lords ouer-ruling hand brings out of the eater meate and out of sowre sweet as the most seasonable Summer-fruits by the sharpest Winter 3. In respect of the producing of fruits there is great neede of patience seeing there is no fruit of grace which Satan seekes not to kill in the very sprouting and first appearance as the child in his birth Reu. 12.4 And the wicked world seekes to blast them with the East-winde of reproches yea to nip and pinch them out-face and destroy them with strong and violent persecutions so as without patient enduring the crosse and despising the shame this thirty fold cannot be expected much lesse an hundreth fold As a woman brings forth no fruit of the wombe vnlesse shee patiently endure her sorrowes no more can the Christian any fruit of grace without his sorrowes Thus Christ himselfe brings forth to vs all his blessed fruits not without the greatest patience proportioned to his greatest sufferings and after the same manner must wee also bring forth our fruits to him 4. It is necessary in respect of the growth and ripening of fruits The seed sowne comes not vp all at once but by degrees first the blade then the eare then ripe fruit Mark 4.28 So all our graces and fruits are small at first and receiue increase by little and little And therefore as the Husbandman expects with patience his fruits and plucks not vp his corne because it is small and weake at first and comes not vp full corne So the Christian must patiently waite for the growth and increase of his fruits euen till they come to some perfection Iam. 1.4 Let patience haue her perfect worke Nothing can come to perfection but by patience 5. It is necessary in respect of things that might hinder the growth if patience preuented not as first the smart of present afflictions for euery affliction is grieuous for the present Heb. 12.11 the mention thereof oftentimes makes vs shrinke and startle and grow out of heart because of the roughnesse of our way But now by patience we shall possesse our soules the present remedy of the Disciples greatest persecutions Luk. 21.17 19. whereas by impatience wee lose our selues and lessen our fruits Secondly the common crosses which accompany our mortall life will make vs weary enough vnlesse patience supply some strength and vndershore vs. But by patience we giue glory to God and his soueraignty and right in disposing of vs and to vs according to his good pleasure Iob 1.20 and 2.10 Patience makes vs say Not my will but thy will be done If I must drinke of the cup I will drinke of it Thirdly inward temptations and disquietnesse of conscience the wounds of spirit are so intolerable that the violence of them often shakes off many fruits and makes the Christian walke weakely many
dayes Now patience alone keepes the soule at peace and quietnesse waiting for God vnto succour or issue It holds the heart in expectation of the accomplishment of Gods promises and our happinesse in Christ. Though the vision tarrie yet it waites for the appearing of Gods face and the healing of the soule and is not disappointed Fourthly there are enemies without which hazard our fruits How easily and suddenly are wee ouercome of euill and drawne to returne iniurie with iniurie being prouoked follow our owne reuenges But now Christian patience steps in holds the bridle and turnes the course Now the Christian can blesse being cursed and do good for euill and ouercome euill with goodnes which is a singular fruit of grace Fifthly infirmities of brethren with whom wee conuerse were a great meanes to shake off our fruits as Barnabas lost his sincerity for a time by Peters dissimulation if patience did not vphold to discerne and beare the infirmities of the weake Rom. 15.1 2. and not please our selues But this will put an hand to helpe them vnder their burden and from vnder it as 2. Tim. 2.24 The seruant of God must be gentle to all suffering euill men patiently prouing if at any time God will giue them repentance And much more it endures and if it can couers and cures the infirmities of brethren That is the fift reason 6. Patience is necessary in respect of the Haruest of fruits the gathering and full reaping of all the seed sowne And thus the good ground brings forth with patience that is with patient expectation of the full fruits the first fruits whereof are already attained Rom. 8.25 It patiently abides for that it seeth not And in this respect the Apostle saith Wee haue neede of patience Heb. 10.36 that after we haue done the will of God we may receiue the promise And thus we now inherit the promises as did the Saints namely through faith and patience Heb. 6.12 How strong the expecting of the recompence of reward is to vphold the heart vnto fruitfulnesse see in Abraham Heb. 11.10 and in Moses vers 26. And that this Haruest is only promised to patient enduring our Sauiour noteth Mat. 10.22 He that continueth to the end shall be saued And the Crowne is giuen only to the Conquerour not to him that forsakes the field III. The Vse of all now followeth 1. This serues to reprooue the delicacie of our times For generally men professe a faith seuered from patience For what Haue they suffered for Christ or good conscience any thing all their life long Nay they resolue to suffer nothing not a word of disgrace not a frowne of a Superiour not the least trifling losse or inconuenience for Christ but rather farewell Christ and his profession Let these men know 1. that sound grace neuer comes without a sound burden of crosses to bee taken vp dayly 2. Refuse to suffer with Christ refuse to raigne with Christ Reu. 1.9 Iohn a companion in the Kingdome and patience of Iesus Christ neuer expect to be a companion in the Kingdome if not in the patience of Iesus Christ He need no such companions as flie away when hee hath most need of them 3. Refusest thou to suffer a Flea-biting in comparison a blast of words a frowne of bad times now in dayes of the peace of the Gospell what wouldst thou doe in the stings of Scorpions and the fiery trials of former times but shame both thy Lord and thy selfe 4. Didst thou euer look so high as the hope of the high calling Phil. 3.14 or euer poyze the eternall weight of glory 2. Cor. 4.17 that thou wouldst forgo them by auoyding a light moment any affliction not worthy the glory y t shall be reuealed Lastly shal Christ suffer so much for thee wilt thou suffer nothing for him 2. Let this stirre vs vp to get vnto vs so needfull and vsefull a grace as patience is so great a preseruer and continuer of fruitfulnesse and furtherer of saluation And consider some Motiues hereunto 1. The act of suffering for Christ is an higher degree of Christian excellency then beleeuing onely Phil. 1.29 First because it aduanceth the glory of God whose power can make Christians as Salamanders not onely liue but thriue and be glorious in the fire of persecution and suffering The same power is dayly put forth in his seruants by which the three children walked in the midst of the fire and onely their bands were loosed Secondly because it conformeth vs vnto God our Father who in his admirable patience endureth wrongs at mens hands which men and Angels could not put vp vnto Christ our Head while we follow him in his sufferings and by bearing his crosse goe on to the Crowne and to the blessed Spirit of God who for his meekenesse and patience is resembled by the Doue 2. It is a maruailous great strength to a Christian first for the setting and ripening of his fruits for how comes it that sinne wastes in him and corruption abates yea consumes which still raignes and swayes the most or that grace thriues and prospers in him which is scorned and trampled by the most but because he is patient to haue his lusts mortified so are not they he is patient to endure the labour of faith and loue so will not they An heauie Christian when he is to goe about duties of mortification or sanctification is soone discomfited as were the ten spyes there were so many enemies so high walls to scale so many Lions in the way But where patience preuailes it comes in like the two hearty spyes Caleb and Ioshua Tush it is nothing to ouercome these Canaanites why they be but men in Gods displeasure the Land is ours already and what if we abide a brunt or two or endure some difficulty the good Land is worth it Secondly what great strength doth it fortifie our faith withall then which no one nor all graces are more assayled Patience as a shield steps in and beares off such thrusts and blowes and shot as otherwise would foyle Faith vtterly It is a preseruing vertue and is for the conseruation of the soule Heb. 10. vlt. Cyprian in his booke de bono perseuerantiae saith that as Faith is the foundation of Christianity so patience is the roofe and couer that keepes the whole worke whole and dry and therefore is said to hold our soules fast to our selues as Faith holds them to Christ. Hence it is called the Anchor of the soule without which Faith and all graces in the soule as in a ship doe totter and reele as a ship without an anchor Thirdly what great stability affords it to a Christian when it makes him and holds him constant and himselfe in all the changes of his outward condition and externall occurrences Let what stormes can bluster abroad he possesseth his minde at home His heart is settled by patience which frameth his minde to his estate when
Christ is sanctified and seasoned in the shame of Christ for thee 6. He that is ashamed of Christ while he was in his lowest abasement Christ will be ashamed of him in his glory And besides thou that oughtest not to be ashamed of him in his abasement darest thou now in his glory and aduancement 4. Meditate much and often on the comforts of another life and that Christ makes it a signe of blessednesse when wee suffer persecution for well-doing and Math. 5.12 Reioyce and be glad for great is your reward in heauen euen so great as the afflictions of this present life are not worthy the glory that shal be reuealed 5. Accustome thy selfe to conquer thy lusts as 1. ignorance which hinders from seeing the excellency of the Gospell 2. pride lest the disgraces of Religion cast thee off as we see in men vnmortified 3. passion and head-strength of naturall corruption which makes men impotent and impatient see Heb. 12.1 4. earthly and couetous desires that thou maiest still be easily weaned from the world the desire and vse of it 6. Labour for the helpes of patience as 1. sound iudgement in the truth allow it a deepe rooting 2. sound faith which ministers boldnesse Psalm 116. I beleeued therefore I spake 3. true hatred of sinne to indure any sorrow rather than sinne and admit the greatest sorrow rather than commit the least sinne So much of the first Doctrine The second is this The blessing of the fruitfull Christian is because hee brings forth fruit with patience hee shall perseuere vnto the end Or Truth of grace is blessed with continuance Wherein this good ground is distinguished from all the three former whose best fruits at last came to nothing Esa. 40.31 They that waite on the Lord shall renew their strength as the Eagle they shall runne and not be weary they shall walke and not faint Psalm 112.6 The righteous shall neuer be moued Hence the Scripture compares the faithful to trees planted by riuers of water whose moysture being indeficient their leaues fall not off which liuing Water is Christ apprehended by faith of which whosoeuer once drinketh he neuer thirsteth more because there is in him a Fountaine springing vp to eternall life Ioh. 4.41 This Doctrine being both of old and of late opposed we must 1. open the nature of perseuerance which the Aduersaries at this day would obscure and 2. confirme and prooue it by arguments which they would elude The former by a short description of it Perseuerance is a singular or speciall gift of God by which the sauing grace of Christ is so preserued in the heart of the true Beleeuer as that he neither wholly nor finally falls from it but abides vnchangeable in that estate of grace It is a speciall gift of God Ephes. 3.14 16. I bow my knees vnto the Father of our Lord Iesus Christ that ye might be strengthened with might by his Spirit in the inner man Phil. 1.6 He that hath begun the good worke will performe it vntill the Day of Christ. Heb. 12.2 He is the author and finisher of our faith Where note the errour of Arminians who denie perseuerance to bee truly and properly called the gift of God but the sole action of man and the proper cause of it the will of man for so they write Voluntas proxima sola est perseuerationis causa physica as if the will doth not therefore perseuere because God maketh it so to doe who is the God of all grace 1. Pet. 5.10 and worketh in vs both to will and to doe Phil. 2.13 By which the sauing grace of Christ is preserued in the heart of the true Beleeuer Where are three things considerable 1. The obiect sauing grace 2. The subiect a true Beleeuer 3. The meanes of perseuerance preseruation of grace 1. The obiect of perseuerance is the sauing grace of Christ for the question is not of seeming graces or common graces as illumination externall reformation temporary faith and the like but of true and sauing faith loue holinesse fruits of election and of effectuall vocation wrought by the Spirit not restraining but renewing Arminians denie that Gods Election is any cause or foundation of perseuerance yea or of calling to saluation they denie any such principle of heauenly life by effectuall vocation they denie that there is any substantiall difference betweene the faith holinesse righteousnesse of them that shall be saued and that temporary which damned Apostates had but onely induration and continuance Quite contrary to the Scripture which tells vs of semen manens 1. Ioh. 3.8 9. seed remaining in vs of an ingraffed word Iam. 1.21 of an oyntment which abideth 1. Ioh. 2.21 of an immortall seed 1. Pet. 1.23 and a fountaine of water springing to eternall life Ioh. 4.14 2. The subiect of perseuerance is the true Beleeuer one truly iustified and sanctified for looke what grace soeuer an hypocrite hath he may and shall lose it totally and finally We doubt not but hypocrites may fall from the whole profession of faith and afterward persecute it as Iulian But the question is of true Beleeuers and all the examples of hypocrites falling away touch not the question 3. The meanes of perseuerance is that sauing grace is preserued in the heart of the true Beleeuer Wee denie not but grace in respect of it selfe as in Adam and in respect of the subiect the Elect is subiect to change and may as easily be quite shaken out of the heart as the grace of creation out of Adams But this sauing grace is preserued not by the Beleeuer himselfe by his owne watch and care though not without it but partly by the priuiledge of spirituall life flowing from Christ who is risen from death and dieth no more partly by the promise of God who is faithfull in his whole couenant Ierem. 32.40 partly by the protection ayde and custody of God whose power preserueth his to saluation 1. Pet. 1.5 partly by Christs intercession and prayer and partly by meanes appointed to preserue that sparke of heauenly life the Word Ministery prayer exhortation c. For these are certaine rules 1. That neither the promise of perseuerance on Gods part nor the assurance of it on mans doe hinder the meanes or make exhortation and prayers vnfruitfull as Arminians teach vs but rather imply and include them Luk. 22.46 Christ had told Peter hee had prayed his faith should not faile but yet exhorts him withall to watch and pray who dare say it was idle though Peter might be certaine of perseuerance Marke the same argumentation in 1. Ioh. 2.27 28. 2. Conditions hinder not the certainty of the promise For the Lord will vphold them to all conditions requisite Hee that makes them perseuere to the end makes them perseuere in the meanes 3. Conditions hinder not the absolute both promise and performance For the same thing may be both absolutely promised because it shall certainly be accomplished and with
condition that it shall not be accomplished but in such meanes as wherein mans care and will commeth in which being made to perseuere perseuereth 4. Much lesse can this assurance stand with a deliberate purpose of sinning or cause any such boldnes Because it is begotten and nourished by godly exercises and begetteth also and nourisheth them That hee falls not wholly and finally 1. That the Elect may fall and sinne often and foulely we deny not nor is that the question That they may admit grieuous euils with their will and consent appeares in Peter Dauid c. That they may by their sinnes deserue the sentence of eternall damnation and so much as in them lyeth incurre the sentence denounced on them that continue not in all things written in the booke of the Law is out of question But that they may sinne to death wee denie that they doe sinne with whole consent of will that any of these sinnes are euer imputed to their damnation or to cast them quite out of fauour or the right of children we deny with the Apostle Rom. 8.1 There is no condemnation to them that are in Christ Iesus 2. That true grace may be not weakened onely but quite lost that is such as serue to their well-being in Christ as ioy peace cheerefulnesse c. is yeelded on all hands But true grace which serues for our being in Christ as faith loue holinesse cannot bee quite lost because the member of Christ is inseparable from the Head 3. That true sauing grace seruing to our being in Christ may be lost in part in some degree in the measure sence and comfort of it we affirme The Church of Ephesus falleth from her first loue But to be quite lost in all parts and degrees we denie because he that begins a good worke in the Elect will also finish it Phil. 1.6 4. That the act of true faith and grace and the worke of it may be stopped and lost for a time we yeeld euen as it apprehends Christ a louing Lord and Mediator which is the proper act of faith and also in respect of outward fruits it may bee stopped and interrupted and contrary fruits taken in But that the habit of grace or grace it selfe should euer be lost wee denie for though the faith of the Elect may be lost according to his degrees and act yet neuer according to his essence and habit 5. Wee deny not but that Satan may plucke at them and violently assault them euery way to seduce them by errors and heresies within and the strength of lusts and outwardly by terrors and persecutions And that by the violence of such temptation their faith and graces may be sore shaken and shattered yea hide themselues as a small sparke of fire vnder a bushell of ashes and themselues by their improuidence vnwatchfulnesse and yeelding to corruptions may get many knockes and take many grieuous falles to the breaking of their bones Yet that though they be plucked at they shall not bee plucked away appeares Ioh. 10.28 Heretikes may assault and stagger the Elect but it is impossible they should seduce them Math. 24.24 Tyrants may preuaile against their persons not against their faith Mat. 16.18 Their building may be shaken not ouerthrowne because it is founded on a Rocke Mat. 7.24 Though they may bee cast downe yet not cast off Though they may fall yet the Lord puts vnder his hand Psalm 37.24 So as the conclusion is All the Elect perseuere in the state of grace vnto the end And whereas the Arminians hold that the Elect doe perseuere by a discontinued perseuerance and shall at length bee saued though sinne driue them quite out of the state of grace and driue all grace away We plainly affirme that the Elect perseuere in the state and habite of faith by perseuerance continued and not interrupted and in the act or exercise of faith sometimes discontinued but after returnes to it and holds it on though with combate vnto the end Thus haue wee seene the description of Perseuerance in the seuerall limmes of it Now let vs see some grounds or reasons out of the Scriptures and the fewer because we will cleare them from the exceptions of the Aduersaries as briefly and plainly as my best art could contriue 1. Ground drawne from the promise of the Lord whose promises being sealed and ratified by the blood of Christ are all faithfull Yea and Amen 2. Cor. 1.20 But God hath promised the faithfull shall perseuere Ierem. 32.39 40. I will make an euerlasting Couenant with them c. Obiect Thompson in his Diatribe chap. 12. answereth that such promises especially concerne the Catholike Church and so would slightly auoid them all But if they be made to the whole then to the indiuiduall parts which are Beleeuers for the whole consists of all his parts and euery member hath right in that which the whole hath right in Hence seeing how insufficient his answere is hee would afterward mend it in saying This and such promises belong to the Kingdome of glory But 1. hath God so great care to preserue them from falling and departing from him there where is no such danger of falling where is no possibility of departing from him where Adams posse non peccare in this lower Paradise shall be turned for euer into non posse peccare 2. Who would haue thought a man who would seeme so acute would giue so sudden an answere not reading the place for reade the next verse 41. The Lord saith plainly I will plant you in this Land c. The Arminians in their Remonstrance to the States of the Low-Countries answere to this place thus that God indeed by his motion offereth to conuert men so much as is in him and yet a man may bee not conuerted as if a Master say they should say to his Scholler I will make you another boy I will teach you another tongue c. and yet failes because the Masters indeuour is not well obserued So God doth all hee can to conuert and to containe in grace but we faile hereof and so the promise also Answ. 1. It seemes God promiseth not to doe any thing but to indeuour to doe his best which cannot stand with vers 27. I am the Lord of all flesh Is any thing hard to me 2. It is all one to say that the heart of man is not in the hand of the Lord to dispose it as he pleaseth contrary to Prou. 21.1 3. If the Couenant which they say on Gods part is true may by our default bee frustrate then is it not the New Couenant but that Old one which the Iewes brake and made void For that was firme on Gods part but frustrate by their sinnes But this is another manner of Couenant Ier. 31.31 not a couenant of workes but of grace including faith repentance perseuerance and all conditions to bee obserued on our part and this our sinnes cannot frustrate else hath it no
not 2. Christs prayer was heard which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that his Faith should not faile in part but not vtterly and altogether vanish So Chrysostome non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For by Christs care and fauour it was that Peters Faith did not altogether vanish He failed in confession not in affection His Faith was not ficta fayned therefore not fracta broken It was concussa non excussa shaken but not shaken off Corde tenuit illum quem voce denegauit saith Gregory He denied Christ with his mouth but held him still in his heart Wee graunt Peters Faith wounded not dead his confession oppressed with feare not wilfully reiected his sinne miserable not mortall or deadly in Thompsons sense 6. Ground taken from Gods continuall being with the Elect their in-being in Christ and the Spirits in-being in them First the presence and ayde of God in trials will not suffer them to bee tempted aboue that they are able 1. Cor. 10.13 God is continually present with his Esa. 46.4 in sixe troubles and in seuen in their passage thorow fire and water and to this end that they be not drowned and ouercome but to supply both strength and euasion Obiect In that place God promiseth say they sufficient strength to ouercome all temptations but onely to them that are waking yet God abides faithfull in forsaking them that forsake him Answ. 1. But the question is Whether is God faithfull in this promise of preseruing them in Faith and in not suffering any tentation to befall aboue their strength or whereof he will not giue a good issue And if he be whether they shall forsake him whom hee forsaketh not 2. The whole Word is giuen not to them that sleepe but them that wake But who is it that makes vs awake and keepes vs waking but the Lord Psal. 121.4 Or who calls vs out of our beds but he Cant. 5.2 Secondly their in-being in Christ preserues them as liuing members of a liuing Head who therefore is called the sauiour of his body Eph. 5.23 Obiect This is true of his members so long as they be liuing louing dutifull obedient members Answ. 1. There is no elect person and regenerate but is a liuing member for the Head preserueth life in euery member 2. He that made him a member being no member can and doth restore and recouer him though sicke vnsound and hurt dealing with his members as wee doe with ours who tender and wrap and make much of sore and weake members not considering them as full of corruption but as members Ioh. 6.37 Whatsoeuer the Father giueth me commeth to me and he that commeth to mee I cast not out Obiect True if hee alway come to Christ but hee may depart and goe away of himselfe Answ. No Christ shewes in the 40. verse what he meanes by not casting out namely hee shall euer abide in my fellowship and family for I will effect that hee shall haue eternall life Againe Ioh. 17.12 Whom thou hast giuen mee I haue kept that not one of them is perished and Iude 1. Such as are called and sanctified are also preserued of Iesus Christ. But how is he preserued that departs and goes away Thirdly in whomsoeuer the Spirit dwelleth hee must needs perseuere in grace so long as hee dwels there but the Spirit dwels alway in the Elect after conuersion Ioh. 14.16 17. I will pray the Father and he shall giue you another Comforter that hee may abide with you for euer Which cuts off their thred-bare answere of So long as the Spirit dwels and also their distinction of abiding for a time and for euer Whosoeuer hath the Spirit of God is borne of God and whosoeuer is borne of God sinneth not that is so as sinne recouer his raigne and power The reason is because the seed of God abideth in him 1. Ioh. 3.9 that is either the Spirit of God whose vertue is a principall efficient or the Word whereby as an instrument we are regenerate and begotten to God Obiect True so long as they are borne of God and so long as the seed abideth in them they sinne not Answ. So Bellarmine answereth Non potest lethaliter peccare quamdiu perseuerat filius Dei changing the casuall particle of the Apostle quia into a conditionall quamdiu So Thompson also cha 20. But the Apostle is expresse against their absurd euasion He is alwayes borne of God because the seed of God abideth in him and is in him for euer Nay his natiuity of God keepes him that he cannot fall from God finally and returne into the Kingdome of Satan againe so chap. 5.18 Hee that is borne of God sinneth not but preserues himselfe and the wicked toucheth him not that is hath power giuen him of God whereby to preserue himselfe that Satan touch him not in his Free-hold or snatch him backe againe to death and destruction These are some of the grounds by which this comfortable Doctrine is confirmed with which to auoyd prolixity I will content my selfe Now for the manifold Obiections which are made against it I will endeuour to preuent them all in some fewe Conclusions The first is this No precept to beware of falling away no promise to perseuerance no commination or threatning against Apostates doth proue that a true Beleeuer can fall away wholy or finally For the former where we are exhorted to beware of falling away from the grace of God Heb. 3.12 and to take heed that standing we fall not 1. Cor. 10.12 and where blessednesse is promised to him that feareth alwaies Pro. 28.14 none of these exhortations to so great diligence and feare and watchfulnesse argue such an absolute defect in all them to whom they are giuen and in whom they are found but agree with certaine perseuerance as meanes with the end the cause with the effect Because 1. They are deliuered to hypocrites as that in 1. Cor. 10.12 Let him that thinks he stands take heed lest hee fall because they wanting Faith deceiue themselues with a vaine presumption and opinion of Faith and fall away But what is this to the sound Beleeuer 2. If they be deliuered to the godly who may also grieuously fall from Faith and other graces they proue not they can fall from true sauing grace at least in the habit and gift but onely in the measure degree and parts all which they ought to maintaine and preserue But one thing it is to fall another to fall away One thing to fall from the first loue another from all loue 3. No feare of falling impeacheth the certainty of not falling away Our Lord Iesus himselfe feared and fasted and prayed forty dayes and forty nights before his temptations that in his example we might see that our feare is not then frustrate when perseuerance is certaine 4. Meanes of perseuerance and not falling away cannot be certaine proofes of falling away but rather against
shall bee subordinate to their owne benefit 3. Because they are not vpheld with patience to fruition as the Elect are Thus much of the Phrases of Scripture which seeme to infringe the Doctrine of the Elects perseuerance Many moe there be but these are the principall Now to examples 4. Conclusion No examples in all the Scripture proue falling away wholly and finally from sauing grace Bellarmine brings in a great number as if what he cannot effect by waight of argument hee would by a number of examples Wee will quickly dispatch them by reducing them to fiue heads 1. Of Angels who fell wholly and finally from grace Which instance is cleane out of the socket For our question is not of Angels but Elect men not of the grace of Creation but Redemption not of Legall inherent righteousnes but Euangelicall imputed by faith in the Mediator of which they are not capable because Christ tooke not their seed but mans 2. Of Adam in innocency who lost all grace thouâ—â— he was perfectly righteous therefore much more â—hose who haue grace imperfect Answ. 1. This example is to no purpose the question being of men truly iustified in Christ as Adam in innocency was not 2. They must proue that Adam fell from his estate of Renouation and Faith in the Messiah or else they proue nothing 3. That he fell from all grace of Creation which is hard for them to prooue and many of the learned hold the contrary 4. Adams grace in innocency and ours now are farre vnlike He had more measure of grace but ours hath more priuiledges He had grace whereby he might haue continued if hee would wee haue grace whereby we both can and will So the argument is vtterly naught 3. Of whole Churches as Rom. 11.20 The naturall branches are cut off Answ. The Iewes were cut off in respect of the outward Couenant and the common state of that people as any Nation may but not in respect of Faith if inward and effectuall So of the Galatians Chap. 3.1 they were cut off from Christ this is spoken of the visible face of a Church not of the inuisible or of such as had a profession onely not faith or not true So in Esa. 2.22 The faithfull City is become an harlot That is the City which was a seat of faithfull men is corrupted with idolatry not the faithfull in the City Againe faithfull men may be corrupted but not wholly not finally 4. Of hypocrites as Iudas Demas Saul Simon Magus Hymeneus and Philetus who made shipwracke of faith and a good conscience Answ. 1. They might spare their bead-roll for the question is of none such for they haue no true grace to fall from 2. These must fall from all the shadow of grace they haue the Talent must bee taken from them 3. Hypocrites are said to depart from the faith not the grace of iustifying faith which they neuer had but either the doctrine of faith so called in Iude 3. or the profession of it or from temporary faith 5. Of good and truly gracious men for whom I answere thus 1. Dauid the act of his faith was interrupted not the habite the flame of faith appeared not but the sparkes remained and besides he repented as we see in Psal. 51. 2. Of Peter it is true which Theophylact saith The leaues faded the root liued 3. For Salomon he fell not quite away but was saued both because it was neuer said of any Reprobate that hee was loued of God as of Salomon 2. Sam. 12.24 and because he was an holy Pen-man of Scripture and a Prophet therefore sate in the Kingdome of God Luk. 13.28 and because of the promise to scourge him with the rods of men but not take away mercy from him 2. Sam. 7.14 15. 4. For the prodigall sonne who is thought quite lost and dead after he was a sonne 1. It is a symbolicall argument 2. He was dead and lost that is to his father and in his owne sence and so may Gods children be 3. He returned and was receiued 5. For Paul who wished himselfe cut off for his countrey-men 1. He spake not simply but with implicite condition if God might rather glorifie himselfe in his reiection than in casting off his Countrey-men 2. He onely manifests his affection to them but concludes not such an effect in himselfe 3. Hee saith not hee could be separated from Christ but in this case hee could desire it And whereas he saith in 1. Cor. 9.29 he indeuours and beats downe his body lest hee be a Reprobate I answere 1. He speakes not positiuely but suppositiuely 2. Reprobate is not there opposed to Gods Election but mans approbation Hee would not bee reproued for not hauing his life answerable to his Doctrine 3. If it were opposed to Gods Election yet it prooued nothing but rather the contrary He endeuours not to be a Reprobate or not to be so manifested therefore being an Elect Vessell can he be cast away No therefore he shall not In a word if the faithfull bee said to fall from grace it is lapsus not prolapsio a falling but not a falling away it is from the measure or the degree or the sence not the whole grace giuen as the Pastor of the Church of Ephesus fell from his first loue not all loue And it is inconsequent The faithfull may fall for a time and in part therefore wholly and finally Therefore we conclude that no regenerate man can fall totus à toto in totum the whole man with full consent from all grace and goodnesse into all euill or any euill for altogether to the end So as when all is obiected against this Doctrine that can be true grace we see is blessed with continuance Obiect This Doctrine of perseuerance doth much hurt to make men secure and take liberty to sinne Answ. 1. Fire can neuer make a man freeze for cold nor the fire of grace to freeze in sinne 2. No good man can hence purchase a licence to sinne for 1. to be Elect and giuen vp to sinne implyes a contradiction for we are chosen to be holy Eph. 1.4 2. To perseuere is to cleaue to the Word of Christ Ioh. 8.51 3. As he that beleeues he may quite fall from Christ is no true Beleeuer no more is hee that thinkes hee cannot and doe what he list for faith is most industrious in the meanes 3. Though wicked men will peruert Pauls writings yet he must write and though they doe peruert truth to their destruction yet wee must propound such profitable and necessary truths for 1. This confirmeth the faith of the Elect and raiseth them out of despaire and excites them to repentance by leading them out of themselues to fixe their eyes not on the ouglinesse of their sinnes onely euen after grace receiued but vpon Gods promises Christs prayers and power preseruing them to saluation 2. Nothing makes the Saints more loue God than so free and vnchangeable loue
16.9 2. A pure and holy ioy is more in God himselfe and Iesus Christ than in all holy and heauenly things beside and in all other things for them Therefore the godly are said to make the Almighty himselfe their delight Iob 27.10 as the hypocrites doe not neither can doe It is a ioy of saluation but in the God of our saluation that hath couered vs with a robe of righteousnesse Esa 61.10 An hypocrite may delight in holy things but for nouelty or vaine-glory in vttering such knowledge as others haue not or selfe-loue or the like 3. Sound ioy is more in the time and things to come than for the present An hypocrites ioy is for the present and in the present it is sudden as the Text saith incontinently it receiues the Word with ioy and soone abates And in present things a conceit of a present good at least in appearance but in good things that are further off v.c. in Gods electiō or eternal life it reioiceth not so much because there is euer more sence than faith in it 3. Examine thy ioy in the measure and degree of it The ioy of the regenerate in holy things is the chiefe ioy Psalm 119.72 Thy Law is better vnto mee than thousands of gold And Psal. 137.6 If I preferre not Ierusalem to my chiefe ioy In hypocrites it neuer exceeds the ioy in the world the profits and pleasures and aduancements of the world doe more comfort and affect their hearts than the ioy of the Word and therefore they forsake the Gospell for them The wise Merchant sels all for the Pearle and goes away reioycing Math. 13.46 The Martyrs ioyed more in the Word than in riches honours liberty life or all the world 4. Examine thy ioy in the companions of it which are of two sorts First holy affections three in number 1. Feare and reuerence Sound ioy is neuer dis-ioyned from true feare of God Psal. 2.11 Reioyce before him with trembling Phi. 2.12 Worke out your saluation with feare and trembling 2. Loue of grace aboue all things Dauid neuer danced so as before the Arke because he loued Gods presence And Simeon was neuer so ioyfull as when hee had Christ in his armes because hee loued him 3. Sorrow to see the Word not kept Psa. 119.136 Mine eyes gush out with riuers of water because they keepe not thy Law And indeed sound ioy comes out of sound sorrow for sin Ioh. 16.19 Ye shall sorrow the world shall reioyce but your sorrow shall be turned into ioy Lots righteous soule was vexed with the vncleane conuersation of the Sodomites 2. Pet. 2.7 Secondly there are certaine holy graces attending it 1. Humility It issues from true humiliation in the sence of his owne infirmity The ioy of an hypocrite is proud because he sees not sinne or not all sinne and promiseth and assureth that to it selfe which the Word doth not 2. Regeneration The ioy of an hypocrite is a ioy of illumination not of regeneration as a man reioyceth in the sight and light of the Sunne but not in the sence of comfortable heate quickening and reuiuing by it The one reioyceth to heare of a Pearle the other to haue it 3. Faith attends the ioy of the regenerate therfore it is called the ioy of faith The hypocrites ioy is a ioy of affection not of faith He reioyceth to conceiue of rare nouelties and deepe mysteries but not as deeply rooted in himselfe 4. Righteousnesse attends it An hypocrites ioy is alwayes ioyned with the raigne and delight of some sinne See thy ioy take righteousnesse for his companion and dis-ioyne not them whom the holy Ghost hath ioyned Rom. 14.17 Know if the loue of one sin raigne if thy ioy marre not the taste of carnall ioyes if it thrust not downe the rule of the loue of the world yea if it imbitter not the rellish of earthly delights thy ioy is vnsound 5. The last grace is Constancy and continuance it is an euerlasting consolation 2. Thes. 2.16 And of this ioy Christ hath said You shall reioyce and your ioy shall none take from you Ioh. 16.22 Yea this ioy increaseth according to the increase of grace and continuance of meanes It holds in aduersity in persecution in life in death and is most vnspeakable and glorious in heauen But the ioy of hypocrites is a blaze at first and soone out it is suddenly and irrecouerably lost a little persecution or triall turnes all into sorrow and heauinesse but at their death and afterward not a sparke remaines So as Iob said truly The ioy of the hypocrite is but for a moment If thou finde that thy ioy is thus qualified no hypocrite falling from his ioy need dismay thee thou art beyond his farthest reach Thou hast drunke of the Well of consolation and shalt neuer thirst againe The stranger neuer enters into this ioy IV. Hearest thou from the Text that a wicked man may grow vp and rise vp to a farre degree of profession and reformation yea that an hypocrite may outwardly performe all that true Christians can doe and leade his life so seemly so innocently as how euer he shall neuer come to heauen by it yet his paines shall bee lesse in hell where it shall bee easier for some than for others Hearest thou this Then what great need is there that euery one of vs who would not at length proue reprobate ground should try our growth in our profession and standing not contenting our selues with a forme of godlinesse which now goes for good Christianity denying the power of it 1. Examine thy growth from what roote it is two wayes First an hypocrite springs from no root but onely the old Adam and whatsoeuer is of flesh saith Christ is flesh But sound growth in profession or reformation is from a new creation a tree of righteousnesse the planting of the Lord transplanted out of the old stock of old Adam and new rooted into the second Adam by spirituall regeneration and from this Root all acceptable growth riseth according to our Sauiours speech First make the tree good c. Secondly all the growth of an hypocrite is from an heart which at best restraineth some euill but neuer changed vnto good But sound growth is from an heart renewed a soule mortified a pure heart and good conscience 1. Tim. 1.5 2. Examine thy selfe in what fruits thou growest The best fruit of an hypocrite is in externall things and by externall things As first by education he may grow in ciuility and in morall vertue which many thinke Religion enough This was the righteousnes of the Heathens of the Scribes and Pharises Secondly by the meanes of saluation he may grow to an externall holinesse v. c. hee may grow in knowledge in hopes and confidence in zeale in many outward seemly duties and rest in these or in some other things in stead of some inward graces which would better bestead him But a sound
Christian because hee knowes that without faith nothing is pleasing to God lookes especially to grow in faith And knowing that pure loue must flow from faith vnfained hee seekes to grow vp in feruent loue of God of his Word of his Image of his children and all holy things And because humility is the foundation of all good graces he layes a good ground there and builds all vpon it And because he cannot be zealous as Iehu who still followed the vile sinnes of Ieroboam his father he growes most in most inward hatred of his most inward and secret corruptions Thus whereas a barren tree stayes in leaues and showes hee as a good tree growes to bring the best fruits euen the best and most sound and shining graces 3. Examine thy selfe in what measure thou growest A sound growth is filled with fruits of righteousnesse laden with the fruits of the Spirit Ioh. 15.8 Herein is the Father glorified that ye bring much fruit And sound growth is in euery part in euery affection and in euery grace But the growth of an hypocrite is two wayes peccant 1. It is delicate 2. It is partiall It is delicate He will professe and reforme so farre as he list but will keepe a brothers wife or spare some Agag or hold some sweet morsell vnder his tongue He may and will amend many faults but some one or other he reformes not nor wil reforme Whereas were the growth sound it would conscionably respect all the Commandements it would somewhat reforme all sinnes it would striue to bee vnblameable in spirit soule and body 1. Thes. 5.23 Againe it is partiall and so the hypocrite deceiues himselfe two wayes 1. Sometimes hee growes in the profession of faith not in the grace of faith as it is noted by Christ of certaine Disciples that they beleeued not Ioh. 6.64 Many pretend faith when they are without feeling without application 2. Sometimes on the contrary he rests in a supposall of faith without the profession of faith Now his policy is his Religion Against both these deceits see thy faith and profession grow alike and bee able to say with the Prophet Psal. 116.10 I beleeued therefore I spake and with the Apostles We cannot chuse but speake what we haue heard Indeed somtime the child of God may haue faith in the heart and not profession in the mouth but that is either in the beginning of grace as Nicodemus or in tentation as Peter for feare or Gods desertion till Christ looke backe againe 4. Examine thy affection in growth Growth in grace is vnlike the growth of nature In nature the more a thing growes the higher it is in grace the lower the further thou growest the more humble thou art And why 1. Because no grace outgrowes humility which is planted before any other 2. He that is more growne sees more cleerly his want of growth and is humbled in his want as the poore man Mark 9.24 I beleeue Lord helpe my vnbeliefe and as the Apostles Luk. 17.5 Lord increase our faith 3. This spirituall pouerty keepes him hungry and he will grow still till hee be best at last Contrariwise vnsound growth sees not his vnproficiency in growth and so is proud of that hee hath and quickly growes to saciety and security and thinkes himselfe growne farre enough 5. Dost thou continue in growth euen in opposition and to the conclusion As 1. Doth grace grow against nature whē nature pleads peace profit and perswades it is no wisedome to be meddling when flesh and blood saith Master pitty thy selfe This is a signe of soundnesse when nature takes one part and the Word another now the Commandement preuailes for an hypocrite abides no thorow-mortification 2. Doth thy faith grow against thy feeling An hypocrite may bee perswaded of Gods fauour for the present while hee feeles a flash and sudden gleame but if that flash be gone his faith is gone because his feeling is But faith is sometimes at defiance with feeling It is the euidence of things not seene and will hold his perswasion against sence If Iob feele God killing him yet his faith will trust in him And Abraham will hope against hope Rom. 4.18 3. Doest thou grow in this frozen and wintrous time so stormie and blustering against sincerity Doest thou flourish like a greene Bay-tree in the winter of this age in want of encouragements and example This is necessary For an hypocrite may seeme to grow in the Sunne and peace of the Gospell but hardly shares in the scorne and contempt of it Some selfe-respect may hold him in a while but hee hardly growes in the want of Discipline and in termes of liberty Lastly doest thou continue in growth and fruits A whistling winde makes rotten fruits come tumbling downe though they seeme beautifull so is tribulation to glorious Christians it makes all the fruits of hypocrites fall off and come to nothing But in sound growth of grace not so much as the leaues wither or fall off Psalm 1.3 because there is a continuall supply of moisture of grace a Well flowes in his belly to eternall life Iob for all his trials will perseuere in his vprightnesse And if Satan shall winnow as wheate Christ shall pray that thy faith and fruits faile not These are sure notes of triall whether our growth be sound and gotten beyond that of hypocrites noted in the Text. It stands vs all in hand to try our selues whether we be sound in faith and not to content our selues with profession or outward reformation If Reprobates be before vs where is our comfort what our portion If Herod heare and bee damned if he doe many things reuerence Iohn and the like and thou heare not reforme little or nothing contemne the meanes c. what canst thou thinke will become of thee Lastly what comfort can it be to come behinde the diuell who beleeues and trembles or Iudas who confesseth his sin makes restitution and seemes to be gracious It withered away because it lacked moisture HAuing spoken of the successe of this seed cast into the stony ground in the commendable hopes it gaue in the beginning Now we proceed to the lamentable and dolefull successe in the conclusion with the reason of it both in the words now read vnto you 1. It withered away 2. Because it lacked moisture But that which our Euangelist here shortly setteth downe as the reason of this withering wee haue more at large in the other Euangelists who being laid together affoord vs the causes in this order Some are Inward 1. Positiue hardnesse stoninesse 2. Priuatiue want of 1. Moysture in Text. 2. Earth Mar. 4.5 3. Roots vers 6. ibid. Outward Persecution Math. 13.21 Tentation Luk. 8.13 First of the withering of these glorious Professors then of the causes This withering is a falling away but not all at once but by little and little as a leafe loseth his greennesse and flourish and withers by