shall be great Vse 1. See hereby the nature and end of persecution it tries who are sound and puts a difference betweene such as peaceable and calme estate cannot distinguish In a faire and calme day Apples and Peares on a tree seeme all sound and good but a blustering storme or tempest makes difference betweene those that are sound and such as for want of moysture fall off iust so it is in the stormes of the Church Persecution is like a mighty winde which discerneth betweene wheat and chaffe that before lay quiet together in the same floore it shakes not the wheat but blowes away the chaffe And as the furnace consumes the drosse but refines the gold so doth the furnace of affliction We are now all shuffled together the hypocrite with the sincere-hearted Christian but to end this poynt with our Sauiours instance as the heate of the Sunne and summer discouers barren dry and stony soyle frō good ground so the scorching beames of persecution shall discouer barren husky and empty hypocrites from good and fruitfull Hearers And thou art that indeed thou art in triall A man in peace may personate and disguise himselfe as Ieroboams wife going to the Prophet seeme another but affliction for the Word will vncase him Peter was not the man in triall hee vaunted to be when he would dye with Christ. And the winter-weather of affliction for the Gospell will discouer who be the Swallowes that will take their summer in the Church but in the winter of it take them to their wings Vse 2. Let vs not take offence when wee see forward Professors offended at Christ and shrinke in triall but make account that some such must forsake vs. For all are not of the Church that are in the Church Some are tyed onely by a thred of externall profession to the members that are not vnited to the Head by the band of faith these must fall off and wither Let Hymeneus and Philetus two great lights fall away lose their shine in the firmament of the Church yet the foundation of God abideth sure And if we see some shrinke before the wetting and in dayes of peace and protection of the Gospell white-liuer'd and ready to deny their profession at the breath of a silly Damosell that the frowne of a Superiour a word of reproch a feare of change shakes off their leafie profession let vs not maruell if many of them would deny Christ in triall rather than dye with him Vse 3. Let him that standeth take heede lest hee fall And the rather because 1. Our nature is prone to defection or backsliding 2. Neuer was there more defection either in Doctrine or manners then at this day 3. When wee see others slide backe we are too soone moued and offended So as the best need continuall exhortation and admonition to beware they fall not away from the grace of God Else would not our Lord haue still beaten on this poynt with his Disciples who for all his warning of them when it came to the poynt forsooke him and fled Now the meanes to vphold vs in tryall from falling are these 1. Meditate much and often of such Scriptures as foretell persecution for the Name of Christ and call to minde the examples of such as haue valiantly endured the losse of temporals and ioyfully suffered the spoyling of their goods the forgoing of liberty and life for Christ c. Especially reade diligently the whole 11. Chapter to the Hebrewes 2. Cast the costs of thy profession Thinke it not enough to heare and receiue immediatly and reioyce yea and beleeue and grow But know thou must not onely beleeue but suffer for his sake The seed that is immediatly receiued must endure an hard and sharpe winter before it can come vp kindly He that forecasts onely the pleasure and ioy of his Religion and not the sorrow losses and crosses of it is like the foolish builder that thinkes hee can finish a building with so little charge as will scarce serue to lay the foundation Paul knew and made account that bonds and imprisonment abode him euery where and so must thou 3. Labour for soundnesse of iudgement and sincerity in affection in receiuing the Gospell A sound iudgement in matters of faith to beleeue firmely and distinctly the truth of Religion must goe before vndanted confession 2. Cor. 4.13 I beleeued and therefore I spake Rom. 10.10 Wee must beleeue with the heart vnto righteousnesse before wee can confesse with the mouth to saluation This is the rooting and stablishing in faith which shall abide Then for the second sincere affection is onely blessed with continuance when we bestow the chiefe affection of our heart vpon it euen our principall loue and our chiefe ioy and delight For this is a cause why this bad ground failes not so much the dislike of Religion as the liking of other things better and the not receiuing of truth in the loue of it is a cause why many are giuen vp to beleeue lies 4. Purge thy heart from the raigne of corrupt lusts Weed out sinfull desires labour in mortification and selfe-denyall get further power to dye vnto sinne get out of the loue of the world and the things in it resolue against selfe-loue that in case of confession thy life may not be deare vnto thee Else shall not all thy wisedome or ciuility or learning keepe thee from backsliding For if the Apostles themselues who professed they had left all to follow Christ yet shrunke in tryall how shall they stand that come with hearts thrust full of the world and earthly desires 5. Labour to finde full contentment in the good things of the Gospell Thinke it full happinesse to enioy naked Christ. Esteeme peace of conscience aboue all worldly peace Account the fauour of God the ioy of the holy Ghost the sweet hope of the pleasures of Gods right hand and the treasures of a better world worth all thou canst giue in exchange and aboue all that may be compared with them This will make thee with the wise Merchant fell out thy selfe and forgoe all for the Pearle and goe away reioycing 6. Examine thy heart how it stands affected in lesser trials now in the peace of the Church If it shrinke in smaller trials I must not looke to trust it in greater If now it will not endure the threat of a Superiour the feare of losse the dread of dis-fauour If it now shrinke from good men because of their troubles and sufferings which are their crowne if thou canst ioyne with the times in disgracing men fearing God assure thy selfe if greater trials come thou shalt be giuen vp to greater delusion and Apostasie 7. Because to stand in persecution is a worke aboue naturall strength and ascribed to the holy Ghost to stablish men to this triall and strengthen them to all patience with ioyfulnesse Col. 1.10 We must pray the Lord not to leaue vs in tentation but preserue
singularity and precisenesse and make him stagger betweene Popery and true Religion yea to possesse him with a wicked opinion and conceit that Popery is better 2. As a good hart to grow growes in the powerfull vse of the meanes of saluation knowing that hee who must retaine strength must eate daily so the euill heart neglects the meanes of grace and growth A good hart the more it growes the more it is humble but this growes proud of what he knowes and is soone at a stand not needing more Whence else are such speeches as these What need all this preaching so many Sermons so much knowledge From pride it growes to idlenesse in the vse of good meanes and shall assoone grow rich in grace as an idle fellow that casts vp his Calling and makes euery day holy-day shall grow rich in the world 3. It growes downward and goes backward it easily slides backe from degrees of grace it had receiued and from such practices it had begun and entred on first because it professed without sincerity for bad and by-ends secondly because all his motions were not from the Spirit but vanishing from the flesh his righteousnesse as the morning dew soone drawne vp his resolutions but starts and fits and in good moods thirdly because of the loue of ease of the world of the fauour of men and lothnesse to be at so much paines or losse as the power of Religion calls for any of these makes them soone cast vp all as Demas and setting hand to the Plough soone to looke backe How many by examination may finde they are farre worse than many yeeres since lesse heauenly-minded seldomer in prayer or reading lesse watchfull against sinne lesse mindfull of redeeming their time more worldly scandalous vnprofitable If euer any thing had been sound in this heart it would haue been sweeter to them than to haue gone from it so carelesly Oh repent and doe the first workes and let thy workes be more at last 4. An euill heart growes now apace and to a kind of fulnesse and perfection namely to be as full of vnrighteousnesse as the Gentiles Rom. 1.19 as full of wicked lusts as that poore man was full of Leprosie that came to Christ Luk. 5.12 As the good heart growes in all kindes of graces so this in all kinds of wickednesse for an euill heart cannot but grow from euill to worse Especially it growes full of guile and deceit as Elymas full of subtilty and mischiefe Act. 13.10 thus Satan filled Ananias his heart with hypocrisie a shew without but nothing else within So also it growes full of malice and wrath in hearing the Word come against his sinnes Act. 19.28 the Ephesians against Paul were full of wrath and rage whereas a good heart will say Let the righteous smite me it shall be a benefit Psalm 141.4 Lastly it growes full of enuie and indignation that any should grow neere it and full of nips and scornes against godly Preachers Haue these the marke of the Spirit in spirituall growth that cannot abide the growth of grace in any other or rather the brand of that wicked spirit who lyes in waite till the woman be deliuered to kill her childe Reuel 12.4 IV. A good and honest heart lookes to the Ordinances of God and so hath many excellent qualities In two generall respects 1. In respect of Christian Religion it selfe 2. In respect of the meanes by which it is vpheld and these are three 1. The Word and Sacraments 2. The Sabbaths and Assemblies 3. The Pastors and Ministers 1. For Christian Religion it selfe because it knowes there is but one hope of happinesse and one way to attaine that hope and as there is but one God so but one faith one true Religion by which it can truly know God and rightly worship that God it rightly knowes and so in the way of his worship come to communion with him therefore it is very carefull to make choyce of the true Christian Religion and therefore takes not a Religion hand ouer head but examines it in all the foure Causes and in the Effects 1. The Efficient or Author it knowes true Religion is not the constitution of any earthly power nor the birth and issue of Parents to posterity but is the daughter of God seeing hee onely can make knowne his owne will hee onely can prescribe his owne worship and command or forbid what is pleasing or displeasing to him And therefore if it depend vpon him for all that pertaineth to life much more for all that pertaines to godlinesse 2. Pet. 1.4 It will not take a Religion on the word of any man any Church any Councell or any Pope nor any Angell Gal. 1.8 but on the Word of God onely 2. The Matter of it being from God must bee Diuine contained in the holy Scriptures by which alone we come to the true knowledge and seruice of the true God It will not hold for matters of Religion vnwritten traditions nor precepts of men nor constitutions of Fathers or Churches not grounded in the Word As the Scriptures forbid all addition or detraction from themselues so a good heart holds them accursed that for Doctrines of God shall obtrude precepts of men 3. The Forme of true Religion is conformitie with Gods reuealed will in all things as the forme of the Tabernacle was the conformity with the patterne giuen to Moses in the Mount from which he might not depart no not to a pin It will not chuse a Religion that layes out of sight that patterne that prohibits the vse of Scriptures that holds ignorance the mother of deuotion It will not chuse a Religion that is cleane contrary to the patterne a Religion that makes more gods than one that makes euery Pope a god in forgiuing sinnes making something of nothing and Lawes directly to binde conscience that makes more Mediators than one contrary to the patterne 1. Tim. 2.5 euen so many as there bee Saints in the Popes Calender yea euery man his owne sauiour and meriter of eternall life It will not chuse a Religion that disableth the onely Sacrifice and Oblation of Christ vnlesse he be daily offered by greasie priests nor that which teacheth in the day of trouble to call on the Virgin Peter Iohn all Saints contrary to Psal. 50.15 nor that which disclaimeth ciuill obedience and thrusts downe the authority of Princes in their owne Dominions against that in Rom. 13.1 4. In the End the principall end of true Religion is Gods glory the lesse principall the leading of men to true beatitude by the right way which is Christ. A good heart will not chuse a Religion which is derogatory to Gods glory and carries away from Christ such as the doctrine of iustification by workes of humane satisfactions inuocation of Saints propitiatory sacrifice for the sinnes of quick and dead the Popes head-ship of the Church making lawes against the Lawes of Christ
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
How to carry our selues to these thornes 6. Rules Heb. 13.16 Doct. Riches full of deceitfulnesse They deceiue men of 1. Gods Word 2. Their Religion 3. Their hearts 4. Sound iudgement Zech. 11.5 Act. 3.6 5 Of saluation Mat. 16.26 Riches deceiue by false promises of 6. things 5. Rules to preserue vs from the deceitfulnesse of riches 1. Esteeme them as they are indeed not as in mens esteeme 2. Take them from God For foure good ends Prou. 39. 3. Looke on them as receits 4. Looke beyond them on true and substantiall riches 1. Tim. 6.6 5. Pray for wisedome well to vse them The third sort of thornes are worldly pleasures All worldly pleasures not condemned 6. Reasons Doct. Earthly ioyes shrewd enemies to the Word and saluation Reasons 7. Non quae optima sed quae suauissima Iam. 4.1 Justi lib 1 Vse 6. Motiues disswading the pursuit of pleasures The vigill must goe before the holy-day the fast before the feast Dolor voluptas innicem cedunt Ereuior voluptas 4. Great dangers in worldly pleasures Aues vagae in easdem pedicas retiaque non incidunt Hieron Eccles. 11.9 Ita curandum corpus vt castiganauÌ„ 1. Cor. 9. vlt Gen. 47.9 Heb. 11.25 26. 7. Markes of a man in whom pleasures choke the Word Men vnder-value better pleasures fiue wayes Psal. 84.10 Exod. 5.4 17. The goodnesse of the giuer commends the gift â— Generall rules how to carry our selues thorow our pleasures 1. The person must be sanctified 2. The choyce for Matter Circumstances Kinde Non subtraâ—untur voluptates sed mutantur pijs August in Psal. 74. Ioy of Gods people is in 7. things Greg. 3. The manner of vsing our pleasure 1. Weanedly 2. Watchfully 3. Wisely August de ciuit Dei lib. 11. cap. 25. 4. Christianly 4. The season of pleasure Foure vnseasonable times for pleasure In Sabbato melius est arare quâm saltare 1. Cor. 12.26 5. The end of our pleasures Three ends which we must aime at in our pleasures Motiues thus to carry our selues through our pleasures Greg. Ioh. 15.1 Si debeo totum me pro me facto quid debeo pro me refecto Aug. Doct. Some ground which the Word falls vpon is good Reas. 1. 2 3 4 Act. 20.32 5 4. Comforts for a godly Minister who seemes to lose much labour Secundùm laborem non secundùm prouentum Not to looke what others doe but what our selues shuld doe The heart called good in two respects An honest hart why so called Doctr. Goodnesse of Hearers esteemed by goodnesse of heart Reas. 1. 2 Iam. 4.8 3 4 Caius Seius vir bonus sed Christianus 2. Meanes to attaine a good heart Graces required to a good heart are of 1. Action 2. Acceptation Creatio est motus à non ente simpliciter ad ens Ioh. 15.5 Pro. 20.9 Cant. 4.7 Ier. 17.9 Markes of a good hart reduced to 7. heads I. In respect of God a good heart hath 5. properties as 1. It desires neerer vnion with God 2. Seeketh him with the whole heart Ioh. 4.20 3. Standeth wholly to Gods approbation See Acts 20.33 Psal. 7.8 Psal. 37.6 1. Sam. 15.30 4. Resteth and reioyceth in God as his onely portion * Psa. 17.14 5. Aymeth directly at Gods glory in all his 1. Parts 2. Actions both 1. Naturall 2. Spiritual II. Jn respect of Christ a good heart hath fiue properties 1. Preferreth Christ aboue a thousand worlds 2. Reioyceth in Christ aboue all worldly ioyes Rom. 8.17 Phâ—l 3.21 3 Giueth it selfe wholly to Christ who hath giuen himsâ—lfe wholly to it Esa. 63.9 4. Prepareth a sweet roome in it selfe for Christ to dwell in 5. Conformeth it selfe wholly vnto Christ. 1. Ioh. 2.6 III. In respect of the Spirit of God 4. Kindes of notes of a good heart 1. Kinde spirituall assurance from 1. The witnesse of the Spirit 2. The first fruits of the Spirit 3. The seale of the Spirit 4. The earnest of the Spirit 5. The liberty of the Spirit 2. Cor. 3.17 Psal. 51.12 No bad hart euer attained any of these which no good heart is without Act. 19.2 Monendo mouendo remouendo 2. Sort of rules concerning the Spirit is for spirituall worship Ioh. 3.6 From Gods Spirit 1. Inspiring 2. Directing 3. Assisting Esa. 1.12 Psal. 51.17 â— Sam. 1.15 and from our spirits 1. Contrite â— Cheerful 3. Sincere 4. Feruent 1. Tim. 2.8 Act. 2.3 Mic. 6.7 3. Sort in spirituall Graces 5. Humiliation in respect of 1. God 2. It selfe 3. Other things Ps. 126.5 6 Signes of soundnes of humiliation 3. Heb. 4.13 Exod. 5.2 2. Jllumination for which a good heart labours for 5. reasons Acts 17.23 6. Markes of soundnesse of knowledge Ioh. 13.17 Christ the Author and matter of wisedome to a Christian Luk. 7.35 3. Grace Justification by sound faith which a good hart cannot want for 5. reasons Mark 6.5 6. Soundnesse of faith manifested by 6. markes Math. 5.6 Hab. 2.4 How faith gouerneth the life in 5. things Esa. 28.16 Gen. 22.8 Mark 9.24 1. Tim. 1.5 4. Grace sound peace 1. With God 2 With it selfe 3. With others Godly most peaceable yet none more troubled 4. Reasons Gal. 6.16 Wicked men without peace Esa. 57.21 5. Grace supplication No good heart without this grace 4. Reasons Psal. 65.2 Sound prayer tryed by the 1. Mouer 2. Matter 3. Manner Zech. 12.10 True manner of prayer in foure things Heb. 5.7 An euill heart cannot pray 1. Thes. 5.17 The fourth sort in spirituall growth Soundnesse of growth knowne by two things 1. Outgrowing of sinnes 2. Growing â— all 〈◊〉 especially in Humility See Col. 1.9 Faith Rom. 12.21 Patience Obedience 1. Thes. 5.22 Heauenly-mindednes 6. signes of it Reu. 21.17 2. Tim. 4.8 Only a good heart thus groweth Luk. 9.62 Reuel 2.5 Vers. 19. Beware of this ordinaâ—y fruit of Apostasie Markes of a good hart in respect of Gods Ordinances Eph. 4.4 5 1. It chuseth true Religion in the true 1. Causes 2. Effects Efficient Matter Deut. 4.2 Pro. 30.6 Reu. 22.18 Forme End 5. Effects of true Religion Religio à religando August 2. It Christianly imbraceth it in 1. Inward affections 1. Faith 2. Loue. Psal. 139.21 3. Joy 4. Constancy 2 Outward effects as 1. Promote it 2 Professe 〈◊〉 Act. 20.24 3. Adorne it Iam. 1.27 4. Suffer for it 5. Honoar the Professors of it How an euill heart carryeth it selfe in matter of Religion in 6. things Ioh. 7 48. Iam. 2.1 A good hart carefully imbraceth the ordinances of God 4. Reasons Cant. 2.9 Ioh. 4.24 Jt makes great conscience of the Word preached 3. Reasons Reu. 3.20 Ministerium Verbi vehiculum Spiritus 5. Speciall sauing graces wrought by the Word preached Act. 13.26 Conscionable hearing in fiue things 1. Pet. 2.2 An euill heart saileth fiue waies in hearing Ier. 6.17 2. Tim. 4.4 Psa. 50.17 Rom. 7.22 Numb 11.28 A good hart is very conscionable for the Sabbath 6. Reasons Mark 2.28 Heb. 4 3. 5. Properties of a good heart about the Sabbath 1. It remembers it
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
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
men can run ouer these or any of them dayly and not humble themselues for them yea and reforme them they are withering apace I feare such a man will soone come to nothing 6. Hatred of Gods children and the way of iust men whether open or secret How can they keepe their greenenesse who cannot abide the greenenesse and graces of others but can be wittie in priuy girds and scornes of such as endeuour to preserue themselues from withering That these are withering see Psalm 129.6 They that hate Sion shall be as grasse on the house toppe which withereth before it come forth And whatsoeuer many conceiue of themselues this is certaine If thou auoyd society with Gods people and bee ashamed of them or fellowship with them in the Gospell if more perillous times come thou wilt easily wither and stand as Iudas with them that apprehend Christ. Vse Seeing so many great Professors wither away so dangerously let him that stands take heede lest hee fall 1. Cor. 10.12 See we men of so great illumination affection reformation as in this stony ground wither quite away How necessary then is that exhortation of the Apostle Heb. 12.15 Take heede that no man fall away from the grace of God and Chap. 3.12 Take heede of the euill heart of vnbeliefe to depart from the liuing God A necessarie exhortation for all the hypocrite because he is in danger of finall withering and shall perish in it and the lesse hee feares it his danger is not the lesse As also the sound Christian who though he cannot fall quite away because the Lord puts vnder his hand yet by fearing to fall he auoydes falling and being falne recouers himselfe againe Let euery godly man looke hee stand on firme ground for Reprobates may seeme to stand and be greene for a while Neither let any content himselfe that he heareth good Sermons or that hee reioyceth therein for the present For as we read Ioh. 5.35 Iohns hearers esteemed him a burning shining light and reioyced in his light but it was but for a season And this Text of ours tels vs that many heard our Lord himselfe and that with ioy yet withered away and Ioh. 6.66 many that had heard Christ and followed him for a time as if they had beene sound Disciples as the Text calleth them went away from him and walked no more with him Obiect There is no feare so long as we be Protestants and not Papists so long as wee professe the truth and denie the grosse points of Popery which cut men from Christ. Answer There is a two-fold withering one in iudgement the other in practice That in iudgement is two-fold either totall or partiall Totall when a man departs from the whole doctrine as they that turne from the truth of Christ and sup vp the whole filth of Antichrist Partiall when a man holds most truthes but departs from the sincerity of it And this ouerturnes many Protestants who will neither be Papists nor yet sincere Protestants but so farre iudge Religion woorth holding as they can gaine by it Withering in practice is either in profession or in action Thou mayest hold the profession of Religion and yet by persisting in wicked manners manifest thou acknowledgest not Christ thy Lord and that thy selfe art not of the truth Doe wee thinke Demas cast off the whole profession of Religion when hee forsooke the truth and exchanged it for the world Or did the Galatians turne Gentiles and quite forsake the profession of Christ when they turned to another Gospell Or did the Pharises or such as sinne the sinne against the holy Ghost wholly renounce the profession of Religion Oh then neuer stand vpon profession but vse the meanes to preserue thee from withering in iudgement or practice in whole or in part Quest. What be the meanes to keepe vs from withering Answ. 1. Get sound iudgement to discerne the truth from errour And this is obtained in the publique Ministerie If wee would not quench the Spirit we must not despise prophecie If we would not fall we must be grounded on the foundation of the Prophets and Apostles by priuate reading meditating and conferring of the Scriptures which notably begets and confirmes soundnesse of iudgement And by prayer which obtaines the Spirit who is called the Spirit of iudgement The Lampe failes without oyle And they that forsake the Assemblies shal finde their light of iudgement and vnderstanding to grow dimmer daily till they be wholly put out 2. Sound perswasion of the truth thou professest that thou mayest not please thy selfe that thou hearest the truth from the mouth of the Preacher or hast it in thy Bible at home no nor content thy selfe that thou hast it in thy mouth or discourse but that thou hast the experience of it in thine heart How doth experimentall knowledge fixe it selfe in the soule Let a man once taste the sweetnesse of Christ and his merits he can neuer be a Papist in the point of merit but he will detest his own works as drosse dung in comparison Let a man once come to the experience of Gods fauour and loue through his Christ it will be stronger then death no water can quench it hee shall not hang in a doubtfull suspence of his saluation or feare finall falling away hee shall be farre from wauering and much more from withering in these points Let a man once get experience of the sweetnesse of godly life of Gods blessing accompanying it of inward peace and tranquillity of minde of safety vnder the wing of God and the many priuiledges which goe with the carefull watch ouer the heart and life This man shall not easily fall from his fruitfulnesse nor be drawne to such sinnes as blast and ouerturne others by the rootes and that suddainly Whereas hee that holdes his Religion because the Prince holdes it will runne with the time and swimme with the streame the times and winds are not more mutable than he let the times change but a little his Religion is withered and gone Or if men hold holy Doctrines onely swimming in the braine and attaine vnderstanding rather to furnish their discourse than to guide their course and want the experience of God the sence of faith the breath and motions of heauenly life in the seate of life that is their hearts and soules they shall easily bid truth farewell if with conuenience they cannot hold it in their iudgement or hold it forth in their practice 3. Sound affection and loue to the truth vpholds from withering in it when the wise Christian esteemes the Pearle worth selling all to buy it Loue any thing better than Grace thou art gone Demas loues the world better and easily forsakes the Truth How many lights in the beginning of their profession haue been extinct by the world comming vpon them The profits pleasures and aduancements of it haue made them idle dissolute almost profane If thou wouldest auoide that fearefull Apostasie threatened
sand and the fall is great how needfull therefore is it for vs to bee fully settled and rooted in our grounds of Religion Quest. How shall I know I am thus rooted in the Doctrine of faith Answ. By a spirit of discerning which enlightens the minde and supplies euen to simple ones a sharp insight and cleernesse of iudgement through vse of the Word in all needfull matters of saluation For faith brings in the Spirit which leads into all truth and the eye-salue still cleering the sight more and more 2. By building our hearts on this foundation and that is by beleeuing it for thus it is a foundation not in it selfe onely but vnto vs when by faith we are coupled and knit vnto it 3. By growing vp on that foundation and yeelding obedience vnto it This note our Sauiour giues Math. 7.24 He that heareth these words and doth the same is a wise builder that layes his house on a Rocke c. Secondly looke well to thy rooting in the grace or gift of faith Content not thy selfe with any thing but onely that faith which is called vnfained 1. Tim. 1.5 and the faith of the Elect Tit. 1.2 This is the faith by which the iust shall liue Hab. 2.4 Quest. What is the rooting in the grace of faith Answ. It is a sound worke of Gods Spirit whereby the heart attaines a true assurance and perswasion of remission of sinnes and the fauour of God in Christ. A worke of the Spirit because no man is borne a Beleeuer but new borne A sound worke for true faith is no empty or windy thing but a subsistence and ground without hollownesse and deceit as all the speciall workes of Gods Spirit in the hearts of the Elect are A true assurance and perswasion because many are deceiued by a temporary faith by blind hopes of mercy at the last by colours either of ciuill honesty or religious performances are misse-led with the example of such as they admire for wisdome place or power and mistake a conceit for faith that because they be not so ill as they were wont to be they be as good as they need be But this man out of good grounds riseth to good assurance Quest. How may I know my selfe soundly rooted in the gift of faith Answ. By fiue notable effects of it 1. Sound affection to Iesus Christ prizing him aboue all the world and counting all but dung in comparison in so much as our life is not deare vnto vs but as Paul wee dare dye for him And this affection is alway ioyned with affiance in Christ or holding fast our assurance by him For as God will still owne his people euen in the furnace in the deepest trouble so must they owne him Zech. 13. vlt. yea when Christ may seeme to withdraw and neglect them as the woman of Canaan Abraham rested in the naked promise and beleeued aboue hope Rom. 4. so must we not hasting to euill meanes in the want of good Esa. 28.16 He that beleeueth shall not make haste 2. If it purge and renue the heart from all kinde of sinnes especially secret and inward Till faith come the heart is full of raigning guile and deceitfulnesse and hollownesse cannot hold out but faith purifieth and garnisheth the heart as a Temple So faith and inward purity grow together 3. If it keepe the heart humble and hungring For it is a light in the bowels causing a man daily to see his sinne more cleerly and to seeke pardon for it in Christ casting it out daily by confession and godly sorrow and still it hungers after righteousnesse insatiably 4. If it be ioyned with good conscience These two goe vndiuided Now a good conscience being perswaded of Gods loue in Christ first excuseth the man that his sinnes are pardoned and then in way of thankfulnes hath respect to all the Commandements and endeuoureth obedience to all Also it hateth feareth and auoideth all sinne because it offendeth God 5. If it be a shield enabling thee to withstand the tentations of Satan and such as runne with thy owne naturall inclinations now it is well grounded That faith which shall stoutly withstand all sinne in time of prosperity shall preuaile mightily against all troubles in time of triall But if thy faith giue thee vp to bee led away to vanity or any ordinary preuailing sinne now in the time of peace suspect it trust it not for time of triall Such as fall from the Religion of God when times of change come being led away either by the seduction of deceiuers or persecution of Tyrants are such as shall finde by examination that the faith they pretended was neuer of power against some knowne sinne and so was neuer strongly rooted in Christ. This faith thus qualified is strongly rooted Cast it into the fire it will come forth purer than gold 1. Pet. 1.7 And when the best faith of hypocrites forsaken of carnall helps on which it stayed it selfe shall proue drosse and be consumed this faith shall set the Christian on a rocke safe in the middest of stormes and waues of aduersity Thirdly looke to thy rooting in the profession and holding forth of thy faith For faith well rooted will breake forth in confession profession and defence of Gods truth 2. Cor. 4.13 I beleeued and therefore I spake and Act. 4.20 We cannot chuse but speake say the Apostles Quest. How may I know I am soundly rooted in the profession of faith Answ. 1. If policy or feare hinder thee not from the profession of the truth by day Many cast themselues into the night with Nicodemus as if it were a worke of darknesse to professe the light Common faith holds it no wisedome to be so forward pulls in the tender horne if any scornes losses or oppositions be abroad Carnall reason swayes against it Master pitty thy selfe it shall not bee so vnto thee Carnall friends easily perswade a man not to bee too busie The feare of a chaine or the wrath of superiours quite blast it 2. If by these cold and pinching times thou abate not thy affection or loue to God his Word and his children 3. If thou gettest courage yea and aduantage by opposition as a strong tree is stronglier rooted for shaking winds Whereof we haue an example Ierem. 36.32 When the profane King had burnt the Booke Ieremiah caused the same to be written againe with many moe words The more euill men oppose holy Doctrine concerning holy life and the worship of God for matter manner time c. the more godly men will iustifie and maintaine it This confession is an acceptable thing to Iesus Christ and honourable and Christ lookes for it Math. 9.28 saying to the two blind men Doe you beleeue that I can doe it Not that hee was ignorant of their faith but for them that were present he would haue them confesse him plainly shewing that it is not enough to beleeue with the heart but confession
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
members nor are they further members of this body than a woodden legge which is no member but in appearance For Had they been of vs saith Iohn they had continued with vs 1. Ioh. 2.19 5. From their faith ioy zeale in a word from all they formerly tasted sweetnesse in they vtterly and wholly depart from their faith comfort c. now blade and roote and all is gone And why doe they thus fall off from all goodnes Answ. 1. Persecution is so distastfull and contrary to nature as where nothing is but nature it shuns it vitijs modis by all meanes whatsoeuer Nature will suffer nothing for Christ or for saluation by him And no maruell seeing tribulation for the Gospell danteth many good Hearers who being conuerted and hauing attained to a sound and sauing faith but hauing yet also flesh as well as spirit and too much loue of flesh easily shrink from Christ and profession at least for a time as Peter did till Christ looked graciously backe vpon him And who can deny but that the rest of the Disciples were graced with a true faith yet after many warnings and much confirmation of their Lord so soone as euer he was apprehended before themselues were sought for they all left him and fled euery one willing to shift for himselfe and saue his skinne So as persecution makes sound and vnsound fly off but with great difference For the sound Christian goes away as Onesimus for a season Philem. 15. that God his Master may receiue him for euer the hypocrite in persecution vtterly and wholly and for euer departs from the faith from the comfort and Profession of it One flies the field and comes no more the other returnes and is more valiant In one word the difference is the faith of the one is temporary in the other not his faith is temporary but his fayling 2. These faire professors in persecution goe away because they neuer gaue the Word sound rooting in them and therefore as a blustering winde easily ouerturnes the tree that is but shallowly rooted so doth the storme of persecution throw vp him that wants firmenesse Or to insist in our Sauiors instance As we see the scorching heat of the Sunne burne vp and wither the corne that is not deeply rooted though it come vp neuer so goodly in shew so the sunne of persecution dries vp the greenenesse of these shallow and vnrooted Professors The same thing our Sauiour expresseth in a cleane contrary Metaphore Luk. 6.48 comparing persecution or troubles for the Gospell to water when the waters rise and raine falls and flouds beate on the house it falls by and by because it was not strongly founded on a rocke 3. They are offended at the Word saith the Text and so goe away Math. 13.21 by and by hee is offended Two wayes 1. When the Word puts them to this choyce whether they will leaue Christ or their temporals whether they will forgoe their goods liberty friends and life or forgoe Christ. This choyce offended the young man who rather than hee will part with his possessions bids Christ farewell This choyce offended the false apostles Gal. 6.12 who would confound Law and Gospell together because they would not suffer persecution for the Crosse of Christ. This choyce offended many forward Professors in the dayes of King Edward the sixth who in the dayes of Queene Mary were by and by offended and fell off And if times should turne and this choyce should offer it selfe vpon many forward ones experience of former times sheweth plaine enough what they would doe They that the day before while Christ rides in triumph cry Hosanna Hosanna the next day after when hee is apprehended will cry Crucifige crucifige so immediately are they offended Persecution and affliction for the Gospell is like the worme that smote Ionas his flourishing Gourd and that so suddenly will put but a little time betweene their freshnesse and fading 2. When the Doctrine pursues them within followes them home to their consciences and seekes to set in the light their inward corruptions presently these glorious Professours are offended Ioh. 6.60 When Christ powerfully taught the Iewes that hee was the Bread which came from heauen and the Fathers ate of him and themselues must feed on him to eternall life this was an hard saying What are they all this while out of the way to heauen vnlesse hee bring them in Now they murmure from thence goe to opposition and from thence goe quite away and refuse to heare him longer Euen so not a few that boast sometimes of their faith and loue to Religion of their settlednesse and resolution to die with Christ rather than denie him of their reuerence and good affection to his Ministers Let the Gospell begin to meddle with their Herodias or bosome sin let it call them from seruice of the world and pull them from their lusts let it be busie with their vsury their pride wantonnesse malice let it seeke to pull them from their disordered customes their vnlawfull pleasures their profane courses let it lay nothing but the yokes of Christ vpoÌ„ professed Christians let it discouer to them their inside and leade them to that filthy sinke which is within and stirre a little in that mud A wonder it is to see how many suddenly fall off by degrees Now they are angry at the Word and he is the greatest enemy that tâ—â—s them the truth Now they distaste the Word then picke quarrels then begin to shake it off and at last openly to resist it 4. Those must needs fall off who neuer receiued the Word purely for it selfe but for other sinister respects as either of glory and praise if they see the profession in credit or for profit so long as they may gather with Christ and be gainers by him they would stand on Mount Tabor with Christ and while hee is in his glory Oh it is good being heere but are loth to goe with him to Mount Caluary Or they receiue it onely so farre as may stand with their ease delicacy and slothfulnesse but will put themselues to no hardnesse at all Now all these that loue themselues better than their Religion must needs faile when the ends faile that put them on their profession He that professeth for praise of men when the world being inconstant withdrawes her applause he is gone Gods Word shall haue no further credit with him then it hath from men If Demas for loue of profit shall professe the loue of this present world shall cause his Apostasie 2. Tim. 4.10 If they of Asia receiue Paul onely because they may with ease and safety doe it they shall turne away from Paul when he is in prison And he that receiues a Religion without further ground then is the generall custome of the world namely to bee of that Religion which the King and Parliament is of let this man goe neuer so farre yet hee shall fall off and his fall
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