The parable of the sovver and of the seed Declaring in foure seuerall grounds, among other things: 1. How farre an hypocrite may goe in the way towards heauen, and wherein the sound Christian goeth beyond him. And 2. In the last and best ground, largely discourseth of a good heart, describing it by very many signes of it, digested into a familiar method: which of it selfe is an entire treatise. And also, 3. From the constant fruit of the good ground, iustifieth the doctrine of the perseuerance of saints: oppugneth the fifth article of the late Arminians; and shortly and plainly answereth their most colourable arguments and euasions. By Thomas Taylor, late fellow of Christs Colledge in Cambridge, and preacher of the Word of God, at Reding in Bark-shire. Taylor, Thomas, 1576-1632. This text is an enriched version of the TCP digital transcription A13547 of text S118185 in the English Short Title Catalog (STC 23840). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 862 KB of XML-encoded text transcribed from 247 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A13547 STC 23840 ESTC S118185 99853394 99853394 18777 2248558306

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Early English books online. (EEBO-TCP ; phase 1, no. A13547) Transcribed from: (Early English Books Online ; image set 18777) Images scanned from microfilm: (Early English books, 1475-1640 ; 1037:7) The parable of the sovver and of the seed Declaring in foure seuerall grounds, among other things: 1. How farre an hypocrite may goe in the way towards heauen, and wherein the sound Christian goeth beyond him. And 2. In the last and best ground, largely discourseth of a good heart, describing it by very many signes of it, digested into a familiar method: which of it selfe is an entire treatise. And also, 3. From the constant fruit of the good ground, iustifieth the doctrine of the perseuerance of saints: oppugneth the fifth article of the late Arminians; and shortly and plainly answereth their most colourable arguments and euasions. By Thomas Taylor, late fellow of Christs Colledge in Cambridge, and preacher of the Word of God, at Reding in Bark-shire. Taylor, Thomas, 1576-1632. [16], 128, 123-453, [13] p., [2] folded leaves By Felix Kyngston, for Iohn Bartlet, and are to be sold at the signe of the gilded Cup, in the Goldsmiths Rowe in Cheapside, Imprinted at London : 1621. Includes index. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng Sower (Parable) -- Early works to 1800. eebo The parable of the sovver and of the seed. Declaring in foure seuerall grounds, among other things: 1. How farre an hypocrite may goe in the way towar Taylor, Thomas 1621 494 168085 326 0 0 0 0 0 19.39 C The rate of 19.39 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-07 Assigned for keying and markup 2004-09 Keyed and coded from ProQuest page images 2004-10 Sampled and proofread 2004-10 Text and markup reviewed and edited 2005-01 Batch review (QC) and XML conversion

THE PARABLE OF THE SOWER AND OF THE SEED . DECLARING IN FOVRE SEVErall grounds , among other things :

1. How farre an Hypocrite may goe in the way towards heauen , and wherein the sound Christian goeth beyond him .

And 2. In the last and best ground , largely discourseth of a good heart , describing it by very many signes of it , digested into a familiar method : which of it selfe is an entire Treatise .

And also , 3. From the constant fruit of the good ground , iustifieth the doctrine of the perseuerance of Saints : oppugneth the fifth Article of the late Arminians ; and shortly and plainly answereth their most colourable Arguments and euasions .

By THOMAS TAYLOR , late Fellow of Christs Colledge in Cambridge , and Preacher of the Word of God , at Reding in Bark-shire .

Imprinted at London by Felix Kyngston , for Iohn Bartlet , and are to be sold at the signe of the gilded Cup , in the Goldsmiths Rowe in Cheapside . 1621.

TO THE RIGHT WORSHIPFVL , MASTER WALTER BATEMAN , Mayor of the Towne of Reding , Master EDWARD CLARKE , one of the Masters of the Chancery , and Steward of the same Towne , Master IOHN SAVNDERS , Iustice of Peace , Master NICOLAS GVNTER , late Mayor , Master CHRISTOPHER TVRNER , my especiall friend ; with all the rest of the Magistrates , and Burgesses of the same Corporation : Grace and plenty of peace from God , &c. RIGHT WORSHIPFVLL :

WE reade , that when Obed-edom entertained the Arke of the Lord , the Lord blessed Obed-edom , and all that hee had , because of the Arke of God . That Arke was a signe of Gods presence , and a type of our Ministery , to which Iesus Christ hath tyed his speciall presence . That Arke was graced with many miracles : By it , the waters of Iordan diuided themselues , and gaue way to Israel to passe , as on dry land . By it , the huge walls of Ierico fell downe to the ground . By it , Dagon , the Idoll of the Philistims , was throwne to the earth and dis-membred . This our Euangelicall Arke is countenanced with as many , and mighty miracles as euer that was : It passeth all the Israel of God thorow the mighty flouds , and impassable streames of afflictions and impediments , that otherwise would stop them in their way to Canaan . By it , the huge walls of wickednesse , and lusts , euen all high thoughts , lift vp against God , and reared vp against heauen , are throwne downe , and cast to ground . By it , the adored Dagon of Popish Idolatry , and superstition ; of errours , heresies , false-worship , and ignorant conceits , is cast vpon his face , not able to abide the presence of the Arke , and truth of God : and a thousand such miracles are daily wrought by it in the conuersion of men . From that Arke , the Lord gaue immediate answeres , and diuine Oracles . From ours , we haue as sure directions , in all cases of faith , and sound doctrine , and also of Christian manners . In that , were the Tables of stone written with Gods finger : In this , are those Tables , not laid vp , but vnfolded , and Christ , the end of the Law , included . Before that , was the Pot of Manna , and the flourishing Rod of Aaron . This exhibiteth Christ the Bread of Life , and the Manna that came downe from heauen ; together with his Rod and gouernment , which seemed quite cut off , and withered , in his death ; bur gloriously budding , and flourishing againe in his powerfull Resurrection . Now the way to meete wi●h blessing , is , to entertaine our Arke , as Obed-edom did that . For it was not the presence of the Arke , but Obed-edoms reuerent entertainment of it , that procured his prosperity . No more is it the presence of a powerfull Ministery ( suppose by Christs owne person and presence ) but the kind and louing respect of it , that may expect blessing from it . This kind entertainment Obed-edom expressed in these particulars .

1. He loued God himselfe first , and for his sake , the Arke of his presence . Hee that loues not God , can neuer entertaine the Arke : and a sure signe of a man hating God himselfe , is the hatred of a faithfull Ministery .

2. Obed-edom embraced the Law of God with a reuerend affection ; and for the loue of that , entertained the Arke , in which the Law was preserued . For if Obed-edom had violated the Tables of stone , or broken the Rod of Aaron , or mis-vsed the Manna ; he had been so frrre from being bettered by the presence of the Arke , that it would haue proued his destruction . No man can friendly embrace the Ministery , that liueth in the ordinary violation of any of the Lawes of God ; or despiseth any of the rules by which Iesus Christ gouerneth his Church . Yea , for such a man to liue vnder a godly Ministery , it rather furthers his Iudgement , than any way procures his prosperity .

3. Obed-edom entertaining the Arke , entertained also the Officers of it ; hee brake not off the rings , nor the barres in the rings , by which it was carried to and fro . No man can benefit himselfe by the Ministery , that despiseth such godly Ministers , who as the barres in the rings of the Arke , propagate the Truth , and carry the Word of saluation among the Nations . This entertainment of the Arke of God , hath promise of blessing to our selues , and all that we haue . It is true , that Gods presence is not to bee desired for outward blessings : but yet euen these are annexed often vnto it . For godlinesse is neuer without some great gaine ; nor the doctrine of godlinesse so sory a ghest , but it leaues some bountifull gratuity for kind and louing entertainment . The Arke was neuer separated from the Mercy-seate ; to shew , that Gods mercy is neere vnto him that affecteth Gods presence .

To you ( Right Worshipfull ) I commend this care of prizing Gods Arke , set vp amongst you , because I thirst after your prosperity . Faile in this , and you haue let out the vitall spirit of your Corporation , which shall runne vpon rocks and ruine , as the ships on a stormie Sea , whose Mariners haue cast away their Card. Your wisdomes know what Gods Wisedome is plentifull in teaching , that declining in goodnesse , for most part bringeth a declination in the outward estate : whereof Salomon had wofull experience ; whose departing from Gods wayes , lost him ten parts of his Kingdome at one clap . The dying speech of Phineas his wife is memorable ; that when the Arke was taken from Israel , The glory is departed from Israel . Many things I might heere moue in , but I spare both you , and my selfe , seeing I can weakly speake vnto you . Onely now I will turne precepts into praiers , that as the dew from Hermon , and Mount Sion , did distill on the valleyes round about them ; so may this Towne , by your prudent gouernment , bee a patterne of piety , charity , and sobriety , to the whole Countrey about you . And as this famous Towne for pleasant situation , and rich commodities , for prudent gouernment and ciuill state , but especially for the plentifull meanes of knowledge and grace , is as a light set vp in a Candlestick , as a Tower on the top of an hill , and as a Beacon to the whole Countrey : so your godly care may be so much the more to walk worthy your great priuiledges . For if darknesse should be on this Hill , what can be expected in the valleyes ? And if your faith should not bee published , and your obedience should not come abroad , among whom Gods Arke hath been seated so long , who can expect the continuance of your prosperity ? I speak not , to blot you with dis-respect of your Ministers , or the meanes of Gods presence which you enioy ; for I praise God , to see the House of God so frequented , and your selues can confesse , how God hath been a good Pay-master already for some good affections this way , in much increase added of late yeeres to the outward estate both of your publike Corporation , and many priuate persons : but to incourage you , both to the continuing , and adding to that you haue begun ; as knowing , it is no lesse vertue to keepe , than to get ; and that the more respect you giue to the Arke of God , the more will the Lord respect you in goodnesse . Your example that are in eminent place , shall greatly further in others with Gods glory your own reckoning . Of Vespasian we reade , Bonis legibus à se latis multa correxit , sed exemplo probae vitae plus effecit apud populum : Good Magistrates doe more good by good examples , than by good Lawes : and on the contrary , Plus exemplo nocent quam peccato : Their sinne is not so hurtfull as their example . But I haue inioyned my selfe silence ; and onely for your furtherance to the duty perswaded , make offer to your Worships this little helpe and direction . A signification of my loue , a testification of my duty , and a piece of my thankfulnesse for sundry fruits of your louing respect of me both publike and personall . And to whom should I rather dedicate this labour , than to you , who heard it preached with much gladnesse ? some of whom haue often professed the much comfort and content which you receiued in the hearing , and since haue been instant spurres and perswaders for the publishing , that you might haue it by you for a more continuall and constant direction . As I haue giuen way to your desires : so God giue a plentifull blessing vnto it , as also to your whole gouernment and Corporation , that it may still bee happy in the Arke , and for the Arke . Amen .

Your Worships in the Lord , THOMAS TAYLOR .
REVERENDIS FRATRIBVS ERVDITIONE ac virtute praestantibus , Ecclesiarum Redingensium Pastoribus , Iohanni Denison , in S. Theologia Doctori , Hugoni Dicus ; & Theophilo Taylor , fratri suo tam Christi , quàm carnis sanguine coniunctissimo : gratiam Christi precatur & salutem à fonte .

MIremini forsan ( viri spectatissimi ) quid in causa sit , quòd ab assiduis meis laboribus , à quibus vix aliquid spacij ad requiescendum , & liberiùs cogitandum conceditur ; in hanc scriptionem quasi furtim relabor . Instituti mei rationem paucis habete . Quae Deus sacro vinculo simul deuinxit munera , ea diuellere & seperare nefas censeo . Publica praecipuè illa , simúlque augustissma ( magistratus intelligo & ministerij ) quorum vnum altero tam carere nequeat , quàm manus dextra sinistra sua . Cùm ad Praelumigitur ( importuna quorundam amicorum prece ) libellus iste quasi è manibus meis ereptus esset , & sese Burgi nostri Praefectis obtulisset , non incommodum putaui ; si & vos dignos Ecclesiarum nostrarum Praepositos ; quos vna sedes , fides , mens coniunxerant , vna dedicatiuncula ijs adiungerem . Neque dubito , quin pro candore vestro , benignam aliquam interpretationem adhibere velitis ; dum Christanum meum officium , & studium vobis probare cupiam , & tam animi mei beneuoli indicium ; quàm affectus mei in vos synceri extare velim publicum aliquod argumentum . Nihil equidem magis cupio , quàm saluam inter nos beneuolentiam manere ; qui pacis Praecones , Principi pacis , in Euangelio pacis , ad pacem inter Deum & homines stabiliendam iugiter inseruimus . Et testis est mihi ( praeter & supra conscientiam ) Deus , me quamdiu versatus fui inter vos , vnicè studuisse , vt pacem fouerem , & concordiam . Aliquando tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nec mirum : nouit enim quàm multum Ecclesiis obsint paruae ministrorum dissentiunculae ; nouit quàm paruae res concordia crescant ; cui summè inuidens , eam obliquis cuniculis multifariam labefactare conatur , variísque modis conuellere . Nouit iste inimicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , zizania sua seminare . Nouit incautos abripere nos , & opprimere inopinantes . Nos itaque ( vt cordatos & ingenuos Christi seruos decet ) nobis vndique deinceps prospiciamus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Memores Domini nostri , discipulos suos relinquentis sic alloquentis : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vos fratres pro animi vestri synceritate in hanc partem haeriditariam nostram mecum totos impendite . Sed pro pace multùm laborare apud pacis amatores superfluum est : quod Bernardus de iustitia . Quid restat , nisi vt ( pace vestra ) calcar addam vobis , & mihi in stadio hoc muneris nostri sanctissimo decurrentibus ? Onus grauissimum & ipsis Angelis formidandum nobis incumbere nos non latet : sacra illa & honorifica functio , cui nos Deus addixit , viros cordatos requirit , & quadratos : viros inquam strenuos , nec taedijs fractos , nec laboribus fatigatos , nec discrimina reformidantes , nec resilientes ad obstacula . Deuoranda sunt digno Ministro multa indigna ; dura patientia hîc opus est & inuicta animi fortitudine : canes vndíque allatrant : quicquid calumniarum fingi potest ( quibus ex consuetudine ego obdurui ) in nos congeritur . Sed agite fratres . Patiamur , vt potiamur : animosè nos geramus & fortiter in hoc praelio : vna manu ( cùm Israelitae Dei sumus ) strenuè agamus in opere ; altera gladium teneamus ad hostes repellendos . Oues Christi famelicas ( pias intelgo animas quae esuriunt Iustitiam ) pascamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nec ulla lucri spe , vel ambitione , abripi nos sinamus , quin gregi Dominico quasi affixi stemus , cui diuina bonitas nos praeposuit . Precibus porr● nos , sermonibus , scriptis , lachrymis pugnare prima nostra laus erit . Certamen illud ; haec arma . Mundi illecebris ne implicemur , quae stellas in orbe Ecclesiae splendentes , sicut è coelo solent deijcere in terram . Canum latrantium , forsan & mordentium molestias , & ferociam eò minùs faciamus , cùm & dux viae Iesus noster hominum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putidas calumnias effugere non potuit : & abibunt breui in fumos omnes illae calumniae vetustae , & rancidae in sanctissimos quosque olim , & nunc dierum excogitatae . Stemus ( fratres ) in acie iunctis animis , viribùsque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Viam quam ingressi sumus asperam licet arduam , & carni molestam teneamus , & in illa constanter incedamus , vt ad palmam supernae nostrae vocationis tandem aspiremus . Non excedam epistolae modum , nec indiget prudentia vestra monitione nostra . Accipite quaeso libellum hunc , eo quo venit in manus vestras animo , amico scilicet , & candido . Vtinam in eo omnia essent adeò ex voto composita , vt nulla ex parte doctorum iudicia reformidem . Praeiudicia non moror , omnes indignitates tacito moerore paratior deuorare , quàm vt Ecclesiae pro mensu , & modulo meo non prosim . Non vno gradu incedunt omnes boni , sed vna via : si non cursum eundem , eundem tamen cum optimis portum tenere me confido . Dominus Iesus vos nouis Spiritus sui incrementis cumulet , pios vestros conatus vbertim benedicat , & vos benedictionibus augere pergat , vt in specula vestra , ad finem vsque fructuosè perstetis , donec Iustitiae illa Coronain coelis reposita , capitibus vestris sit imposita à Iudice illo iusto , in die illo . Amen .

Conseruus vester , THO. TAYLOR .
THE PARABLE OF THE SOWER , AND OF THE SEED . LVKE 8.4 , &c.

4 Now as much people were gathered together , and were come to him out of all Cities , ●e spake by a Parable .

5 A sower went out to sowe his seede , and as he sowed , some fell by the way-side , and it was troden vnder feet , and the fowles of heauen deuoured it vp .

6 And some fell on the stones , and when it was sprung vp , it withered away , because it lacked moisture .

7 And some fell among thornes , and the thornes sprang vp with it , and choked it .

8 And some fell on good ground , and sprang vp , and bare fruit an hundreth fold .

GReat is the similitude betweene the spirituall Manna of Gods Word , and that corporall of the Israelites in the wildernesse ▪ That refreshed hungry and famished bodies : this ▪ hungry soules . That was small both in substance and shew , but great in vertue and power : so this seemes weake , when it is most powerfull . That came from heauen , and fell with the dew : so this is heauenly , and with it commeth the dew of grace . That was white as snow , and sweet as honey : so this is pure , and reioyceth the heart . That fell euery day , and all , both good and bad gathered it , but not all to the same end : so all must daily gather of this Manna . Euery one heares the Word , but not all alike : some it feeds , to some it putrifies , as Manna that was kept against Gods Commandement . That ceased so soone as they came into Canaan : so in our heauenly Canaan shall be no gathering by the Word and Sacraments , the fruits of the good Land shall feed vs .

He that was the true Manna , and the Bread from heauen , our Lord Iesus , in this Parable shewes the nature , quality , vse , and diuers sorts of gathering , and gatherers of this little , white , and sweet seed of Gods Word , affoorded to feed and strengthen vs through the barren wildernesse of this world .

In the words consider , 1. A Preface , vers. 4.2 . A Parable , 5 , 6 , 7 , 8.

In the Preface , 1. The Ocasion , as much people were gathered , &c. 2. The kind of Doctrine , he spake by a Parable .

The occasion was , the gathering of much people together , and comming vnto Christ out of all Cities . Christ had powerfully taught them , and with authority , not as the Scribes . He preached a strange Doctrine to them , who had been set so fast in the Rudiments of the Law . He had wrought many great and potent miracles , mightily declaring himselfe the Sonne of God . The course of his life was most innocent in himselfe , most charitable and helpfull to others . Great was the fame of Christ in all the countrey : so as people came flocking and thronging vpon him out of all the Cities , by sea and by land . Multitudes came , all in the same action , but not with like affection : some , to see his Person , some , to heare his Doctrine , some , to admire his Miracles , some ( perhaps ) to picke or catch matter of accusation . But , what euer their intent was , our Lord , who neuer slipped any opportunity of doing good , apprehendeth the Occasion , and beginneth to teach them .

Here something is to bee learned , both from the example of this people , and of our Lord himselfe .

By example of the people , learne two things :

I. To prease with diligence to heare the voice of Christ . He is the welbeloued Sonne , Be diligent to heare the Word . in whom the Father is well-pleased , Math. 3.17 . therefore heare him , chap. 17.5 . Reasons . Reas. 5. 1. He speaketh the words of life , Ioh. 6.66 . and without them we abide in death . He is the truth and the life , chap. 14.6 . not the Author onely , but the publisher of it . 2. Consider the recompence : Where Christ seeth multitudes of men ready to heare , hee will present himselfe ready to teach : as here , he saw the willingnesse and diligence of the people out of all Cities , and hee spake vnto them . 3. It is a sound testimony to the truth , in good and holy manner , with zeale and delight to heare the Word of God . Hee that is of God , Ioh. 8.47 . heareth Gods Word . And not to frequent the voice of Christ , is to withdraw ones selfe vnto perdition . And such , Heb. 10. though they bee in the Church , yet are not of the Church . 4. All other seruice and deuotions are lost and vnfruitfull , if thou beest not a diligent and reuerent hearer . Prou. 28.9 . He that turneth his eare from hearing the Law , his prayer is abominable . 5. Consider the future danger . If so many sorts of hearers be condemned , as three of foure , for want of a right and good manner of hearing , how great damnation abides such as will not heare ? Math. 10.14 . If any will not heare your words , shake off the dust of your feet against that person . Verily I say vnto you , it shall be easier for Sodom and Gomorra than for that City or person . Act. 3.23 . Euery one that will not heare that Prophet , shall bee cut off .

Vse . See that ye despise not him who speaketh from heauen : for if they escaped not , which refused him that spake on earth ; much more shall wee not escape , if wee turne away from him that speaketh from heauen , Heb. 12.25 . Obiect . If Christ would speake from heauen , we would come and heare , and flocke together , as these multitudes did . But now we cannot heare Christs voice . Answ. Himselfe hath said , He that heareth you , heareth me ; and he that despiseth you , despiseth me , Math. 10.40 . Ioh. 13.20 . Malice against the seruant , proceeds from malice against the Master , and so the Lord accounts it , Act. 7.51 , 52. The holy Ghost is resisted , when his messengers are resisted . Obiect . But we haue other businesse to doe , our Trades to follow , Luk. 10.42 &c. Answ. 1. One thing is necessary : godlinesse is the greatest trade , and the greatest reuenue . 2. This people left their trades and businesses , and flocked after Christ . Obiect . Then should we incurre slander , reproch , disgrace . Answ. 1. Thy praise shall be of God , if thou be a good hearer . 2. These feared not the breath of men , or the Magistrates censure , or sentence as against Innouation , though after a most vnusuall manner they flocked by multitudes out of all the Cities . Obiect . But they be but a few poore meane men that flocke to Sermons . Answ. 1. Here is Christs word true , The poore receiue the Gospell , Math. 11.5 . 2. Neither Christ , nor his Word accepteth persons , but gladly teacheth and encourageth such .

II. In that the people came flocking together , Be forward in hearing the Word . with zeale and forwardnesse , we learne thus much : that we ought cheerfully and diligently to come together to heare the Word , and bee ready before-hand when Christ is to speake . These were present before he began to speake .

Reasons . 1. This was prophecied of Beleeuers , Reas. 1. Esa. 2.3 . Many shall goe vp to the Mountaine of the Lord , and shall say , Come , let vs goe vp . Psal. 122.1 . I reioyced when they said , Let vs goe vp to the house of the Lord . Esa. 60.8 . Who are these that fly like a cloud , and as Doues to the windowes ? 2. God lookes not onely that the substance and matter of an action be good , 2 but the manner must be sutable . Hee cares for no carelesse seruice . 3. A good heart findes nothing so sweet as God and his presence : 3 and this is promised to true seekers . Dauid , in many wants , Psal. 27.4 . desires but one thing , and that is , to dwell in the house of God all his dayes , to see the beauty of his face : and , Psal. 84.1 . Oh how amiable are thy Tabernacles ! my soule longeth after the liuing God : when shall I appeare before him ? 4. These Iewes perceiuing some temporall good from Christ , 4 who filled their bellies , healed their bodies , raised their dead , &c. did thus flocke after him , sea and land could not separate them . But he that findes the sweetnesse of the Sonne of God , bringing downe the bread and water of life to eternall life , healing all diseases of the soule , which no herbe or plaister could doe , but one made of his owne heart-blood , raising the dead and rotten in their sinnes , stinking in the graue , to a new and eternall life , must needs flocke after him , and follow him as cheerfully as euer did this people .

Vse . Let this shame our dulnesse , who are so slacke and heauie in the seruice of our God . If Christ will waite vpon vs , and our leisure , wee will sometimes heare him a piece of an houre . It is an vnconscionable sin of this place , that though you come at length , you come not flocking , or together , as this people , nor goe out together . Act. 10 33. Cornelius ( a great man ) and his company were ready against the time of Peters comming . We are all now here before God ( saith he ) to heare the things that are commanded thee of God . Not that this attendance is due to the persons of your Ministers , but to their worke and office . But you cannot say when your Preacher comes , We are all here present ; nay , scarce a few of so great a Congregation . Take heed ; if you do any thing for God , do it cheerfully , doe it freely : Let your prayers , and praises , and obedience waite vpon God in Sion . A reuerent heart affected with loue of the things of God , Psal. 119.147 . will preuent the watches in Gods worship ; that is , no watch shall quicken it , but it will bee before-hand : And as the two Disciples , hauing a desire to see Christ , did out-run one another toward the graue , and striue who might come first ; so the true followers of Christ creepe not like snailes to Church , or striue not who shall come last in , ( as many slip in , in the middle of Sermon , some almost at the end , most after the beginning : ) but run and striue who shall come formost . Oh that the warme affection of our Congregation would affoord vs this cheerfull expectance !

Now out of the example of our Sauiour Christ , Apprehend all good opportunities within thy calling . who seeing the diligence and confluence of the people , tooke occasion by that their thirst and desire to heare the Word , to teach them , we learne a speciall Christian duty ; namely , to take all occasions of doing good , within the compasse of our callings ; especially where we may receiue or impart the greatest good . If the Minister see his people about him , ready to heare the Word of God , let him imitate his Lord and Master . Now he hath a large field , and thereby strong hopes not to lose all his seed . Now hee hath before him an obiect of pity and compassion . What pity to see a flocke without a shepheard to feede and fold them ? This Christ mourned for , Math. 9.36 . What pity to see a whole field of corne white for the haruest , but rotting on the earth for want of a man to gather it ?

So if the Word of God be to be heard , beware of slipping that opportunity . Thou canst not absent thy selfe from the Word preached , no not once , but to thine owne great losse and damage . Ioh. 20.24 . Thomas was absent from the Disciples , when Christ came and shewed himselfe to the rest . He was absent but once , and ( perhaps ) vpon some waighty cause . It may be he lurked and kept himselfe close for feare of danger by the malice of the Iewes : or ( it may be ) he might be prouiding and settling his owne priuate affaires , now his Master was apprehended and slaine , and taken from him . But , what-euer the cause was , the effect was grieuous : for he was not onely depriued of the comfortable presence of his Lord , nor only of that grace which the rest , met together , had , and were confirmed in : but , when his fellow-Disciples were willing to communicate vnto him the grace of their Lords Resurrection , he not onely beleeued not their report , and made slight of such a cloud of most faithfull and eye-witnesses , but resolues , not to beleeue them . To incredulity , he ioynes a wilfulnesse and obstinacy : Nay , he is so farre from beleeuing them , that if Christ himselfe should shew himselfe in person vnto him , and would not suffer him to see the prints of the nailes , and to put his finger into the prints of his wounds , hee would not beleeue .

So , how-euer men make it not a rush-matter to absent themselues from the Word preached , once and againe ; yet be assured thou slippest such an opportunity of thine owne good , as ( perhaps ) thou shalt neuer haue offered againe . If thou absentest thy selfe of negligence , thou depriuest thy selfe of some grace and comfort , which the presence of the Lord amongst his people maketh offer of . If of worldlinesse , and to gather a little profit in that time , all thy gaine will not counteruaile thy losse . But if of wilfulnesse and contempt , ( as many ) thou not onely thrustest away grace and comfort offered , but pullest on thy selfe the wrath of God for contemning his gracious Ordinances , and the blessed meanes of thy Saluation .

We see the occasion of our Sauiours Sermon .

Now of the kinde of his Doctrine : He spake by a Parable .

A Parable in Scripture signifieth two things . 1. Some serious matter and of great moment : Psal. 49.4 . I will incline mine eare to a Parable , and vtter my graue matter vpon my Harpe . Thus the graue and wise speeches of Salomon are called the Parables 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. Christ spake in Parables for foure reasons . 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 .

Difficilis in Scripturis , magna ingenia exercent , Aug. in Psal. 140. 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 : The misery of a sencelesse hearers , in fiue things . He is an vnhappie condemned man , that refuseth a pardon . As if the blinde man hauing receiued sight , should reuile Christ for it : or the dead being raised , should storme at him for offering to raise him .

2. He is made vnexcusable , and his mouth shut . He is prepared for iudgement , and iudgeth himselfe vnworthie of eternall life . He may see , but will not . Act. 13.46 He may liue , but had rather chuse death .

3. By the iust iudgement of God , the vnworthie or vnfruitfull hearer is more blinded , further hardned , and made more obstinate . He is filthy in himselfe , but more filthy by the Word ; yet the Word no cause hereof , but his owne malice against it , and the dunghill that is in him . For Christ came to iudgement into this world , that they which see , might be blinde . He is blind in himselfe , but the Word is a light that more blinds him , as the Sunne to bleare-eyes , in them onely is the fault . He is a dead man in himselfe , but more deadly by the Gospell : which in it selfe is a sauour of life , 2. Cor. 2. ●6 . and to others , but the sauour of death vnto him : God as a iust Iudge , punishing sinne with sinne . Satan blindeth primarily and by himselfe , instilling malice . Wicked Pharaoh blindeth himselfe by yeelding to Satan , by reiecting the motions of the Spirit , and holy counsels , Exod. 8.15 . And God blindeth , Non impertiendo malitiam , sed non impertiendo gratiam . Aug. not infusing euill , but subtracting his grace , and deliuering men to Satan , and themselues , 2. Thes. 2.10 , 11. most iustly reiecting them that haue reiected his grace . And the Gospell blindeth , not as a cause , but as an occasion , stirring vp their malice and corruption against it .

4. He is hereby branded not to be of God . Let him heare , and be ceremonially and formally as good as any , yea outstrip others in sembled sanctity : yet if he be a fruitlesse hearer , and the Word be as a Parable vnto him , he is not of God , Io. 8.47 . So said Christ to the Pharises , who externally were holy enough : they heard not while they did heare , because they were not of God . And not being of God , they are giuen into the hands of the diuell , as Gods executioner , to blindfold them , and leade them at his will to destruction , 2. Cor. 4.4 .

5. This hardning or execution by the preaching of the Word , is an infallible signe of future perdition euen at the doore . When Israel was extremely hardened by the Prophets Ministery , they were carried into Assyria , and neuer returned . Iudah and Beniamin were also extremely hardened , 2. Chron. 36.13 , 16. and were carried into Babylon . The Iewes were hardened by Christ and his Apostles , Act. 13. and were deliuered to the Romans . So of Elies sons , 1. Sam. 2. They heard not their father : for God would destroy them . So now in the time of the Gospell , the axe is laid to the root of the tree ; the next thing is hewing downe . What else can we feare of our Land , and many our Inhabitants , to whom Gods Word is as a tale told to a dead man ? no vnderstanding of it , no reformation by it .

So much of the Preface . Now we come to the Parable it selfe . Behold , a sower went out to sowe his seed .

To the right and true interpreting of a Parable , a speciall helpe is , to consider attentiuely , and finde out the proper scope and ayme of our Lord Iesus Christ in propounding it : and not too curiously presse other things , lest in stead of milke wee presse out blood .

In this Parable , both in the whole , and parts , wee feare not to faile of the true and proper sense , because this , & one more of the tares of the field , ( Mat. 13.36 . ) at the request of the Disciples , are priuiledged , and graced with Christs owne interpretation , who best knew his owne meaning , and hath left the same as a sure direction to lead vs , that wee should not guesse at vncertainties , or lose our selues in fond coniectures , as many doe in other Parables ; the exposition of which he pleased not to leaue so assured from his owne mouth , as this .

The scope of this Parable . The scope hereof is apparantly twofold . 1. Wheras our Sauiour saw a multitude of Hearers , but not all comming with the same intent , nor all hearing with the same fruit and profit : hee manifestly propoundeth this Parable , to shew the diuersity of Hearers . For the state of the Church and visible Congregations are mixt , resembling the Arke which was full of creatures , of diuers kinds , but most kinds vncleane . So Christ and his Apostles found it , and so doe we after them . In the great concourse of people about vs , the Word hath not the same successe in all Hearers , nor the best entertainment and welcome in the most that heare it . Some come to heare newes , some to carpe , some to scoffe , some to runne to the Rulers , some to censure , some to correct , and sit as Iudges of the Word , which shall iudge them : onely a very few to heare aright , to faith and obedience . How plainly is all this set before vs in these foure sorts of Hearers , of whom onely one sort was good and approued in their hearing ? 2. That euery man might enquire and make triall of himselfe , in which forme or ranke of Hearers himselfe is ; and so frame himselfe for time to come , that hee may bee found in the number of them , in whom the Word of God , as good seed cast into good ground , may bring forth plentifull and abundant fruits of grace in his life and conuersation .

Behold . ] This here is a note , 1. Of certainty : and so is vsually set before promises and threats . 2. Of intention , or excitation , being set as a starre before matters of waight , that is , Let him that heares , consider , remember , apply . 3. Of castigation , or checke to our dulnesse in beholding such materiall things . Elsewhere it is a note of admiration and great expectation .

Note . Orators vse large prefaces to get attention , and winne the minds of their Hearers to that they would perswade . Christ ordinarily vseth but one little note of attention , Behold . For , 1. The least word from him is enough to binde the conscience , and perswade the heart . 2. The lesse externall Rhetorike and pompe of words is vsed , the more it beseemes and is answerable to the simplicity of the Gospell . 3. All that perswasion of words is supplied by the gift of the Spirit inwardly , who openeth the care of the heart ( as of Lydia ) to beleeue the Gospell . Act. 16.14

But what must we behold ?

A Sower went out . ] Our Sauiour borroweth his comparison from easie and familiar things , such as the Sower , the seed , the ground , the growth , the withering , the answering or failing of the Sowers expectation , all of them things well knowne : And by all these would teach vs some spirituall instruction . For there is no earthly thing , which is not fitted to put vs in minde of some heauenly . Christ cannot looke vpon the Sunne , the Wind , Fire , Water , Hen , a little graine of Mustard-seed , nor vpon ordinary occasions , as the Penny giuen for the dayes worke , the Wedding garment , and ceremonies of the Iewes about it , nor the waiting of Seruants at their Masters table , or children asking bread and fish at their fathers table , &c. but he applies all to some speciall vse of edification in grace .

Vse 1. Wee must not content our selues with the naturall vse of the creatures , Translate the booke of nature into the booke of grace . without the spirituall : for then the beasts enioy as much of them as we . But by them all , behold the Creators wisedome , power , goodnesse , and mercy .

2. Let vs take occasion to further our saluation by them , and not hinder it , nor hasten our perdition as many doe , by drunkennesse , riot , or couetous holding them in our hearts and hands .

3. No man can excuse his ignorance of God , seeing no man wanteth teachers . The rudest husband-man hath his seed , his earth , his seasons , as bookes to teach him . Euen these bookes of the creatures , leaue not God without witnesse : euen these bookes leaue men without excuse . Rom. 1.28 Euery creature should leade vs , and further vs in the honouring of God . And therefore the Gentiles that honoured not God according to that naturall knowledge , gotten by the booke of the creatures , were giuen vp to vile sinnes , and grieuous punishments . How excuselesse then must ignorant Christians be , to whom Gods wisedome , power , and goodnesse , shineth seuen-fold brighter in the worke of Redemption , than of Creation ? to whom God is more cleerly reuealed in the Booke of the Scriptures , than of the creatures ? seeing the more excellent meanes of knowledge we haue of him , the greater is our sinne and punishment , to be carelesly ignorant of him .

Now in the Parable are two things considerable in generall : 1. The sowing . 2. The successe , according to the seuerall grounds on which the seed fell . These grounds , according to their condition , were either fruitlesse , or fruitfull . The bad and fruitlesse grounds were of three kinds : 1. Callosa , padled and high-way ground : 2. Lapidosa , stony and rocky ground : 3. Spinosa , thorny and choaky ground . The good ground was the fertile and fruitfull ground .

The sowing is in the first words : A Sower went out to sowe his seed . ]

And here be three things to be considered : 1. The Agent , A Sower . 2. His Action , he went forth . 3. His Intention , or end , to sowe his seed .

I. The Sower is Christ himselfe , vers. 37. The Agent or Sower . He that sowes the good seed , is the Sonne of man . He is that good Husband-man , without whose labour the field of the whole world had layne in perpetuall barrennes . The labour of this second Adam was notably typified in the first Adam , dressing the garden , resembling the Church of God , dressed and brought to fruitfulnes by the infinite labour of Iesus Christ . This husbandry of Christ was alse resembled in Noah , the builder of the Arke , who was an Husband-man .

Quest. Are not Ministers Sowers ?

Answ. Christ is the principall Sower , and properly the Sower : Ministers are rather the sowers basket , than the Sower : but yet they are taken in , as co-workers with Christ , and for their honour and encouragement called Sowers : as 1. Cor. 9.11 . Difference betweene Christ his sowing , and the sowing of his Ministers , foure . If wee haue sowne vnto you spirituall things , &c. But with these differences . 1. Christ sowes his owne field , which he hath dearely purchased with his precious blood : they sowe not their owne fields , but his , not being Lords of the heritage of God , 1. Pet. 5.3 . 2. Hee sowes his owne seed : so in the Text , the Sower sowed his seed : they haue no seede of their owne , but fetched out of his Garner . Pastors and Teachers of the Church sowe not their owne seed , but his . Nay , the Apostles themselues haue it in their Apostolike Commission , to teach men to obserue no other things but whatsoeuer Christ himselfe commanded them , Mat. 28.20 . Hence Christ vsed to say , Verily , verily , I say vnto you : but all other , whether Prophets , or Apostles , or Pastors , Thus saith the Lord . 3. They differ in the manner of sowing . Hee was the most skilfull Sower that euer was : he knew exactly what graine euery ground was fitted for : with him were treasures of wisedome . Wee that haue but drops from his fulnesse , are vnskilfull in comparison . Hee could speake to mens priuate and personall sinnes , as the woman at the Wel. He could answere to mens thoughts and reasonings : We not so . 4. Wee differ in efficacy . We may sowe , and plant , & this is all : suppose it be Paul , or Apollos himselfe , we can giue no increase , nor make any thing to grow . But hee can sowe , 4. Things make to fruitfulnes : raine , ●unbeames , winds , application of all , to s●t & ripen the seed . All from Christ . and giue increase at his pleasure . This Sower can giue the first and latter raine on his field , Ioel. 2.23 . Hee can warme it with the beames of grace , streaming from his owne brightnesse , Mal. 4.2 . He is the Sunne of righteousnesse . He can blow vpon his field with the prosperous winds of his gracious and quickening Spirit , Esa. 3.8 . Cant. 4.16 . He can fatten and fill it with all abundance of blessing , Psal. 65.10 . Thou blessest the bud of the earth , thou crownest the yeere with goodnesse , 2. His action . Christ goeth forth to sowe , three waies . and thy steps drop fatnesse .

II. The Action . This Sower goeth forth . ]

Christ goeth forth to sowe , three wayes : in Spirit , Person , Ministery .

1. In Spirit , by inward inspirations , and heauenly motions : And thus he sowed in the heart of Adam , Noah , Abraham , and the Prophets , who were , with other holy men , immediately inspired and acted by the holy Ghost , 1. Pet. 1.21 . So with the Pen-men of Scriptures , and the Apostles .

2. In Person : according to his Humanity hee commeth out from the bosome of his Father , and comes into the field of the World by his happy Incarnation ; by which he was neerer vnto vs than before , and in our owne flesh reuealed vnto vs the counsell of his Father ; vnweariably preaching in Ierusalem , Nazareth , Iudea , Galile , in Cities , fields , sea , and euery where .

3. In the Ministery of his seruants he goeth forth : both the Prophets and Teachers before him , 1. Pet. 3.19 . — by which Spirit hee preached in Noahs time ; namely , in Noah himselfe , to the spirits now in prison . He saith to Prophets , as vnto Ieremy , chap. 1.10 . Behold , this day haue I set thee ouer the Nations , to plucke vp , and root out ; to destroy , and throw downe ; to build , and to plant . And Ezek. 3.17 . Sonne of man , I haue made thee a watchman to the house of Israel ; therefore heare the Word at my mouth , and warne them from me . And since his owne Ascension , hee went forth in the Ministery of his Apostles , and still goeth forth in the Ministery of Pastors and Teachers to the end of the world . Math. 28. vlt. Behold , I am with you to the end of the world : and , He that heareth you , heareth me , Luk. 10.16 .

But this Parable seemeth to haue speciall eye and reference to his owne appearance , and labour in the dayes of his flesh , in the publishing of his holy Doctrine through Iudea and Ierusalem . Yet so , as looke what successe his own sowing found , the same might his seruants expect euen to the end : For the seruant is not greater then his Master : and , if the Word in the mouth of his Ministers proue fruitlesse , it is no maruell , seeing the same befell our Lord himselfe .

3 His intention . III. The Intention is , to sow his seed . ] To sow : that is , to preach : for preaching resembleth sowing , as wee shall see through the Parable . His seede : the seed is the Word of God , contained in the writings of the Prophets & Apostles , vers. 11. which by Christ and his Ministers is cast into the furrowes of the heart , as seed into the furrowes of the earth by the Husbandman .

It is true , that he cast some seed among the Heathens : For the law of nature written in their hearts , ( the summe of which is , that what wee would not another should do to vs , we should not do to them : ) euen this was the seed of this Sower ; for he enlightneth , euen with naturall light , whosoeuer commeth into the world , Ioh. 1.9 . But here is meant that seed , which he casts into the field of the Church ; which is partly the Law Morall , written with the finger of God , and deliuered to the Church by Moses , who was faithfull in all his house , as a seruant : but especially the Doctrine of the Gospell , sowed in the hearts of Beleeuers , both by himselfe and his seruants .

His seed . This Seedsman sowed no fables , no traditions , no vnwritten verities , no Canons of Councels , or Decretals of Popes : which are but chaffe : nay he often condemned the decrees of the Elders , and traditions of Pharises , and all seede fetched out of mens Granaries : Ioh. 7.16 . My doctrine is not mine , but his that sent me : and chap. 8.26 . The things that I haue heard of him , those speake I to the world .

Doct. Gods word preached , is the sowing of Gods seed into the earth of mens hearts : For sixe reasons , or resemblances .

1. As seed is a small and contemptible thing , The Word preached , resembled to seed , in sixe things . altogether vnlikely to bring such a returne and encrease : so the Word preached seemes a weake and contemptible thing , 1. Cor. 1.23 . We preach Christ crucified , a scandall to the Iewes , and foolishnesse to the Gentiles : Yet by the foolishnesse of preaching , God hath ordained to saue his , and not without it , as , without seed , without haruest .

2. As the seede in the barne or garner fructifies not , vnlesse it be cast into the earth : so the Word , vnlesse cast into the eares and hearts of men , is fruitlesse , regenerateth not , produceth no fruits of faith . Keepe the Word in thy Bible , or thy Bible in thy chest , and not in thy heart , couering and hiding it , thou abidest fruitlesse and barren . Rom. 10.14 . How can they beleeue , vnlesse they heare , or how can they heare , without a Preacher ?

3. As the sower prickes not in his seede , nor sets it , but casts it all abroad , and knowes not which of his seede will come vp to encrease , and which will rot and dye vnder the clods , or comming vp into the blade and eare , will wither away : so the Minister ( Gods Seedsman ) speakes not to one or two , but casts the seede abroad to all in generall ; neither knowes he which and where the Word shall thriue to encrease , and where not ; but , where it doth encrease , it riseth with great beautie and glory , as the graine of Mustard-seed becomes a tree in which the birds of heauen may build their nests .

4. As seed hath a naturall heat , life , and vertue in it , by which it increaseth and begetteth more seeds like vnto it selfe : so the Word cast into the good ground of a beleeuing heart , hath a supernaturall heat in it , being as fire , Iere. 5.14 . and a liuely power to frame men like it selfe , to make them of fleshly , spirituall ; of blinde , quicksighted ; of dead in sinne , aliue in grace . And as one graine quickned brings sundry tillowes , and many graines in each : so one Christian conuerted , and receiuing this power in himselfe , Act. 26.29 . gaineth many vnto God , desiring that euery one were as he is , except his bands and sins . Philip being called findes Nathaniel , and brings him to Christ . And the woman at the well calls all the Citie , Ioh. 4.

5. As seed cast into the ground liues not , vnlesse it dye first , 1. Cor. 15.36 : so the Word preached brings no fruite or life , vnlesse it kill first and worke mortification ; yea and by continuall sense of frailty , and acquaintance with the crosse , it keeps vnder such naturall pride and corruption as resist the worke of it . Ioh. 4. Christ brings the woman at the well to know him , by bringing her to the knowledge of her selfe . And the Conuerts , Act. 2.37 . then bewrayed heauenly life , when being pricked at heart they cried out , Men and brethren , what may wee doe to bee saued ?

6. As seed cast neuer so skilfully into the earth is not fruitful , vnlesse God giue it a body , 1. Cor. 15.38 . so neither is the Word , vnlesse God adde his blessing . 1. Cor. 3.6 . I haue planted , and Apollos watered , but God giues the increase : verse 7. Neither is he that planteth , any thing , nor he that watereth , but God that giueth increase . What would plowing , sowing , harrowing , or any husbandry on the earth auaile , if God should not by the raines , windes , and warmth from heauen prosper and cherish the seed ?

Thus haue wee compared the Word of God to seed , and preaching to sowing . But still remember , Seede of Gods Word more excellent then all other seede , in foure respects . that this seed of the Word is farre more excellent then all other seed , in foure respects : 1. That is from earth , this from heauen : My doctrine ( saith Christ ) is from aboue . 2. That serues to preserue naturall life receiued of God , this both to begin and maintaine spirituall life . 3. That is mortall and corruptible seede , this immortall , 1. Pet. 1.23 . an eternall Gospell : Heauen and earth shall perish , Reu. 14.6 . but the Word of God abides for euer . 4. The fruit is like the seede : All corruptible seede brings fruit corruptible like it selfe , but this brings Immortality and life , it is a seed sowne for continuance and eternitie , so is not other .

Vse 1. This concernes Ministers , in whose function there is both honos and onus , Dignitie and Dutie . For the first : The Ministerie , though despised in the world , is a most glorious office , The dignity of the Ministry . and an honourable function , which Christ came from the glory of heauen to vndertake . The Sonne of God himselfe vndertooke to be a sower of the Word : and shall great Clerkes and Diuines thinke it too base a thing to be diligent Preachers ? Or shall that which honoured Christ , be a barre to preferment , namely , to be diligent sowers ? Or shall any man thinke his sonne too good , and of too high birth for that office , which the Sonne of God himselfe despised not ?

For the second ; the burthen or charge . We reade not that Christ said Masses , or anoyled , or sprinkled holy water , but was all in sowing . Popish Priests are quite contrary , all in these , and seldome or neuer doe preach : The du●y and charge , in foure things . As if our saluation consisted in ceremonies , or an haruest could be brought in by gestures without sowing . But our charge stands in foure things .

1. Learne wee of our Lord Iesus Christ to goe foorth to sow : 1. They must goe foorth to sow . Christ went foorth to labour ; and hee that goes into the Lords field to loyter or stand idle , gets no thanke from his Lord . What need is there of a loyterer in seed-time , or in haruest ? And Ministers must consider : 1. That they are compared to such persons , as in whom is required the greatest care and paines : sometime to shepheards ; What a painfull and carefull life led Iacob while he was Labans shepheard ? what sorrowes by day and night did he sustaine and swallow ? Sometime to watchmen ; who must stand on the walles of the Citie of God night and day : Sometime to day-labourers , and builders : All of them workes of extreme paines and industrie . So as they mistake the matter , who vndertake this function to set vp themselues in ease and idlenesse . 2. Let them set before their eyes this chief Sower , who did weare out himselfe in labours and sufferings , making himselfe of no reputation , Phil. 2.7 . and as a good candle , consumed himselfe to enlighten others : Yea he swet at it that admirable sweat of water and bloud , and sorrowed to the death , and all to sow the seede of grace and saluation in the hearts of men . 3. Remember that counsell of the Wiseman , Eccles. 11.6 . In the morning sow thy seede , and in the euening let not thine hand rest : for thou knowest not whether shall prosper , this or that .

2. Ministers must sow his seede : not their owne , but Christs . 2 Not any but their Lords seed . Christ himselfe sowed onely pure and precious seede : so must his Seedsmen cleanse and picke their seed at home , that it be not blended with chaffe and darnell of mans braine ; much lesse with corrupt doctrine , and deuices fetched euery where but out of Gods owne garners . Remember that law which holdeth here in force , Deut. 22.9 . Thou shalt not sow thy vineyard with diuers kindes of seedes : much lesse may the Minister of Christ sow his Lords field with mixt seed , false doctrine with true , or mens inuentions with Gods pure Word and worship . As a man sowes , so he reapes . If any man sow huskes for seed , his haruest shall be huskes . If any sow words and phrases , without matter and substance , he sowes the winde , and shall reape nothing but wind and vanitie . Accursed is that sower that sowes any other seed , suppose he be an Angell , Gal. 1.8 .

3. Ministers must sow all their Masters seed : so did the chiefe Sower : 3. All his seed . Whatsoeuer I receiued of my Father , I haue deliuered to the world . A faithful Seedsman leaues vpon the ground all the seede his Master allowes . Paul was a good sower , Act. 20.26 . I haue deliuered the whole counsell of God , I haue kept nothing backe . A good Steward will deliuer to the seruants the whole allowance of his Master . Micah was a faithfull sower : who being intreated to speake to Ahab , as foure hundred Prophets had done before him , 1. King . 22 14. answered , As the Lord liueth , whatsoeuer the Lord saith vnto me , that will I speake .

4. Ministers must sow their Masters seed for their Masters aduantage , 4. To his aduantage . propounding a pure end to themselues . Why goes the Sower to sow his seede , but for fruites in the haruest ? Why did Christ so painfully sow the seeds of saluation in the eares and hearts of men , but that such as beleeued in him might haue euerlasting life ? This then must be the end of our preaching , as of your hearing , that our seed-time may be returned with increase in the haruest . Hee that by preaching seeketh the praise of men , or ambitiously to climbe vp to preferments , or aimes at his own priuate present ends , misseth the marke and aime that the chiefe Sower propounded vnto himselfe , and euery wise Sower : Besides , his owne expectation and hope in the haruest is cut off ; hee hath the praise of men , and the pompe of the world , hee found what he sought , and of him it is true as of hypocrites , Verily they haue their reward .

Mat. 6.2 , 5. Vse 2. This concerneth our Hearers in sundry respects .

Prepare thy ground for this seed . 1. If the Word be seed , then must they prepare their ground for it . A field must be prepared , except a man will lose both his seed and his labour : so also must the heart be prepared . Quest. How may that be ? Answ. The earth is prepared for seed by plowing and renting it vp : so rent your hearts , saith the Lord , Ioel. 2.13 . and plow vp the fallow ground of your hearts , and sow not among thornes , Iere. 4.3 . Euery man knowes , that plowing must goe before sowing : So before the seede of grace can be sowne in the heart , the Law must be vrged , to breake the clods , and vnroote the weeds .

2. Hearers must receiue this seed , and retaine it : as the good earth receiueth into her furrowes the seed , and couereth it , and giueth it rooting . Receiue and retaine it . But with this difference : that the earth receiueth seede but once a yeere , but the heart must receiue the Word continually . 1. Ioh. 3.9 . It is a note of one borne of God , that the seed of God abideth in him . And the exhortation to euery Christian is , that the Word of God dwell plentifully in him , that is , Col. 3.16 . abide and continue to increase ; else slender will the expectation be in haruest . What returne expect they in the haruest , who affect the Ale-house better then the House of God ? whose chiefe care and loue being set vpon the profits of the world , vtterly neglect the better part , and the one thing necessary . Luk. 10.42 God offers to cast this seed into their hearts , but they will reape the world , euen for the present , and care not to receiue such seed as brings not in a present haruest . And , as these receiue not the seed of the Word , so others seeme to receiue it , but retaine it not , affoord it no rooting , but negligently lose it . This doe idle and negligent Hearers , who sleepe in Summer , slacke the seed-time , and slip their season ; not greatly caring which end goeth forward , so they may not be counted Atheists . Let such consider , that Gods Word will not stay where it is not highly esteemed , and heartily entertained . And can the great haruest of eternall life bee so worthlesse , as to be cast vpon him who so idly wastes his seed-time , and so meanly esteemes the haruest ?

Bring answerable fruits to the seed . 3. Hearers must be carefull to bring foorth fruit answerable to the seede . As that graine which commeth vp of seed , is of the same kinde , and resembleth that which is sowne ; so also must Hearers , as the seed of the Word is pure and holy , resemble it in puritie and holinesse : which is the Apostles reason , 1. Pet. 1.22 , 23. and the same with that exhortation of Paul , Rom. 6.17 . Obey the forme of doctrine , into which yee were deliuered . But now the Ministers , who sow good and wholesome seed , may complaine as the seruants in the Parable , Master , didst not thou sow good seede ? whence then are these tares ? Do not we set figs ? whence then are these thistles ? Is not the seed which we cast , that is , the doctrine which we preach , pure & sound ? whence then are these tares ? whence is this generall profanenesse , this contempt of the Word , horrible oaths and swearing , impious and profane Sabbath-breaking , foule and beastly drunkennesse , filthy whoring and wantonnesse , ryot , gaming , and idlenesse , so contrary to the seed sowne ? Surely the enuious man hath sowne them : the Diuell that rules in the seed of the wicked , hath sowne and husbanded these wicked seeds , which hauing found a fit and friendly soyle , come vp so fast . But the end of this blessed seede sowne amongst vs , is , that we might be set and grow vp in that blessed seede , that we should become the seed of Abraham , and the seed of the blessed of the Lord .

4. As a small seede encreaseth , of small becomes great , of a little becomes more , Looke to the daily growth of it . the season cherisheth it , time dilates it , and it growes stronger , firmer , and whiter to the haruest : so must Hearers labour , that the Word rooted and quickened in their hearts may prosper and ripen , and by the gracious season , may receiue daily encrease and strength , as the yeere and the haruest drawes on : that is , they must grow higher toward heauen euery day than other .

Vse 3. The Word preached as necessary to saluation , as seed to an haruest . See hereby the necessity of the Word and Ministery : as of seed and husbandry for the haruest . 1. A madnesse it is to looke for an haruest without a seed-time : so it is as great a folly to expect saluation without the Ministery . As well maiest thou expect an haruest without labourers , as a Church without Preachers . No seed , no haruest . For the haruest is potentially in the seed : so is eternall life potentially in the Word of God preached : Rom. 1.16 . It is the power of God to saluation . 2. No care of seed , no care of haruest : so no care of Gods Word , no care of saluation : except thou wilt be so mad as thinke to reape where thou hast not sowne . 3. Hee that sparingly sowes his seed , must expect a sparing haruest : so , 2. Cor. 9.6 . slacke thou thy hand and care in the vse of the meanes , thou shalt come short in the comfort and fruition of saluation . 4. He that refuseth to be sowed vpon , refuseth to be found fruitfull in the haruest : and seeing the heart yeelds no good fruits of it selfe , needs must that heart bee an accursed ground , that refuseth the seed of grace , faith , and goodnesse to bee cast into it . An euill man , out of the euill treasure of his heart , bringeth forth euill things . 5. He that hinders the Word , or resists it either in himselfe , or others , withstands the Lords Husbandry in his owne saluation , and in the saluation of his people : as those that hinder sowing , must needs hinder reaping and haruest .

And as he sowed , some fell by the way-side , and it was troden vnder foot , and the fowles of heauen deuoured it vp . ]

Here begins the euent following the former action . Where first note , that hee saith not , The Sower sowed by the way-side : ( for no Sower would doe so , because he knowes it were but lost , labour and seed , ) but , in sowing , some seed fell by the way-side , beside the intention of the Sower , who desires to lose none of his seed . Secondly , the same seed , in it selfe as good as any , fals by the way side ; in it selfe as fit for fruitfulnesse as any , but altogether fruitlesse by the hardnesse of the soyle it fals into . As the heart is , into which the Word comes , so is the fruit . Suppose Christ the Seeds-man , and his owne Word from his gracious lips the seed , yet in many Hearers it shall not profit ; and yet neither the Sower , nor seed is to be blamed , but the indisposition , or bad disposition of the heart .

Let vs therefore enquire , 1. What is the nature of this ground : 2. The reason of vnfruitfulnesse : twofold : one inward , the seed was troden vnder foot ; the other outward , the fowles came and deuoured it vp .

For the kinde of soyle , it is the high-way side . Our Sauiour plainly interprets it , vers. 12. They that are besides the way , are they that heare , but the diuell comes and takes it away out of their hearts : and Math. 13.19 . When a man heareth the Word , and vnderstandeth it not . This first sort of Hearers is compared to an high-way , for these reasons .

1. As an high-way lieth carelesse , neglected , Some harts and hearers compared to the high-way , for 3. reasons . vnbounded , common , not seuerall ; but is trodden and beaten with the feet of all sorts of passengers : so these Hearers hearts are not inclosed and made seuerall for the seed of Gods Word , & for heauenly things , but lie common and open to all tentations and suggestions of Satan , to the couetous and carnall desires of earthly things , which eate vp heauenly ; to vaine , wandring , idle cogitations , and thoughts ; all which make a thorow-fare and beaten path in the heart .

2. As in an high-way if any seed fall , no man lookes to couer it , no man respects it , as looking for no good at all of it , but leaue it to be trodden of beasts , and eaten vp of birds : so with these Hearers : when the Word is preached they heare it carelesly , without all attention or affection , they care not to vnderstand it , neuer couer it by meditation , nor receiue it further than by giuing it the hearing ; they expect no good from it ; let errours and lusts come and tread it downe ; let the diuell by suggestions and tentations deuoure it vp ; they care neither to vnderstand , nor receiue , nor remember it .

3. As high-way ground can neither receiue nor couer the seed ; or if it should , it is so hard and padded , that it cannot affoord it the least rooting , at least to come vnto fruit ; the crop will neuer fill a mans hand : Euen so these Hearers , like hard and paued earth , continually trodden and trampled with wandring thoughts , and fruitlesse cogitations , and tentations of the diuell , heare the Word sometimes , but without heart , minde , affection : A little seed may lie on the superficies or top of their braine , or tongue , or may make a little shew on the outside , but nothing of it gets within them , nor takes any root , and consequently yeelds no fruit of faith , of Gods feare , of piety or Christian conuersation .

Now for the causes of this vnfruitfulnesse : The former is in their owne disposition , they tread the seed vnder foote , that is , despise and vnderualue it . It is the carelesse hearer , who vnderstands not , nor attends . Carelesse Hearers , the worst Hearers . Doct. The carelesse hearer is the worst hearer of all : as this first ground is the worst ground of all . The other two are bad both , yet they giue the seed some couer , and receiue it in ; but these hold it out , and leaue it where they found it . Both the other giue some regard , and bestow some affection vpon the Word : but this treads it vnder , as a most despised and dis-affected thing . Both the other , while in some sort they affect the Word , are drawne aside by some profit , pleasure , feare , or persecution ; but these by the immediate worke and malice of the diuell , ( at whose will they are giuen vp to be ruled ) are so robbed of the Word and meanes of grace , as they will neither make nor meddle with it further than the hearing . Lastly , the other bad grounds are farre from saluation in the end ; but the diuell suffers not these so much as set foot in the way ; and therefore their case is most hopelesse .

This carelesse Hearer is he that not only doth not vnderstand , but he that doth not attend , or apply his minde to vnderstand : for so Beza translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and proues both out of the Syriake , and out of the opposition of this ground to the next , which receiues the Word with ioy , that it were more conueniently read and translated , which attend not , than vnderstand not .

Vse 1. Lectio haec ( saith Gregory ) non indiget expositione , sed admonitione . Christ hath expounded this to our hand ; and therefore this needs not an Interpreter , so much as a Practiser . Thus then I proceed : If the worst ground of all heareth the Word , and those Hearers , which shall be deepest in damnation , are Hearers of the Word , what shall then become of them that will not heare ? What haruest can they expect , who will suffer no seed to be sowne in their fields ? Or what earth is that , that is let lie vnsteared and vnsowne , but some barren Common , or some dry Heath and Wildernesse , which brings nothing but thornes and briers , whose end is to be burned ? Heb. 6.8 .

What shall we say to our Popish Recusants , Against Recusants . who runne from the Church , and stop their eares against the Word ; as if Religion and deuotion stood onely in flying the Scriptures , the rule of all Religion ? Were they here present to heare mee , I would tell them , 1. That if they were of God , they would heare his Word ; Ioh. 8.47 . but ( as Christ said to the Iewes ) Yee are not of God , because ye heare not his Word . 2. If they were the sheepe of Christ , they would heare his voice , Ioh. 10.27 . But Christs marke is worne off , and they beare the marke of Antichrist . 3. Were they of Christs kindred and acquaintance , they would heare his Word . Luk. 8.20 . My mother and brethren are they , which heare the Word of God and keepe it . 4. Were they not wedded to that Man of sinne , they would not so sinne against their owne soules : Prou. 8.35 . Hee that sinnes against me ( saith Wisedome ) hates his owne soule , and all that hate me , loue death . 5. Were they heires of blessing , they would not runne from the blessing of them that are Hearers of the Word , and doers of it , and so wrap themselues in that curse , Act. 3.23 . It shall be , that euery person , who will not heare that Prophet , shall be destroyed from his people . 6. Were their Religion of God , they would not thrust away his Word with both hands , contrary to the man of God , Psalm . 119.48 . who lifted vp both his hands to the Word of God , as if hee would pull it to him with both hands . Were their Religion any other but a mystery of darknesse , it would brooke the light ; which whosoeuer feareth or flyeth , Ioh. 3.20 . hee is an euill doer . Were it any other but an heape or packe of Idolatry , it would abide the triall of the Word . But Dagon must downe before the Arke . Euery contrary flies and expels the contrary . Gods Word is the breath of Christs mouth , which must blast & wither the kingdome of Antichrist : and therefore all the kingdome of Antichrist hates and shunnes it , as the theefe the gallowes set vp for his execution .

Against dispisers of the Word . Againe , what shall we say to the despisers of Gods Word ? Many there are , who make light account of a Sermon : they had rather heare an Enterlude than a Sermon : A game at Maw or Irish , is as good an employment . They can passe a day and a night at these sports , with farre lesse tediousnesse than one houre at a Sermon . To these I say , 1. You shall bee arraigned at Christs Barre , for despising the Lord Iesus himselfe : Luk. 10.16 . He that despiseth you , despiseth me . 2. You shall be cast and condemned to the most wofull damnation that euer befell the most notorious sinners in the world Beleeue not me , but ●esus Christ himselfe , Math. 10.14 , 15. He that shal not heare the words of his messengers , it shall be easier for Sodom and Gomorrah in that day of Iudgement , than for that man . Oh woe worth thee that thou art a despiser ! Christ hath read the sentence of thy damnation already ; and vnlesse thou repent , hee hath with strong asseueration adiudged thee to an heauier load of curses , than shall be laid on Sodom and Gomorrah , those filthy sinners , which were burnt with fire and brimstone for their crying sinnes . See the greatnesse of thy sinne in this grieuous punishment : and , if thou wilt not be deeper in hell than filthy Sodomites , beware of despising the Word , Heb. 12.25 .

Obiect . If I escape so long , I shall care the lesse .

Answ. No , but for the present thou art as a condemned man , bound and hampred with the plagues of God , and especially that great plague , that thou seest them not . Deut. 28.15 . If thou wilt not heare my voice , then cursed shalt thou be in the City , and in the field , in the fruit of thy body , and of thy ground , in thy comming in , and thy going out . These , and more than these awaite thee in euery corner . Againe , Gods curse is vpon thy soule euidently : thou diddest neuer taste of the Kings Supper : thou neuer knewest the felicity of Gods people : thou art a leading with a guard of diuels to thine execution ; hast thine eyes couered as with a napkin of errour and ignorance , as a felon ready to be turned off ; and thinkest thou thy selfe in good case all this while ?

Against persecuters of the Word Lastly , what may wee say to Persecutors of the Word , and the Preachers of it , such as would ( if they could ) with a sword slay those that seeke to saue them ? Like the Hearers at Nazareth , who would kill Christ himselfe , Luk. 4.28 . Eliah shall bee counted a troubler of the State . Daniel shall be watched and accused in the matter of his God . Amos shall bee accused to the King , as one whose words the whole Land is not able to beare . 1. What need wee say more , than they proclaime against themselues ? For who be they that stand against the Gospell , and Preachers of it , but Swearers , Libertines , Gamesters , Drunkards , Ruffians , Couetous , Adulterous , and in their whole courses enemies to Righteousnesse , that they must needs bee good men , and deare to God , that are encountred with such aduersaries ? 2. That Word which thou persecutest , and wouldest driue out of thy conscience , or wilt not heare , the same shall pursue thee , and follow thee as an Hue and Cry , and thou shalt heare it , and condemne thy selfe , because thou couldest not endure , it should condemne thy sinnes . 3. The time comes , wherein ( if thou timely repent not ) thou shalt see and say thou tookest the wrong end of the staffe , and didst kicke against hard prickes : and thy conscience shall conuince thee , that what thou didst against Christs seruants and Gospell , ( whatsoeuer thy pretence now be ) thou didst it against Christ himselfe , who will pay thee home with thy owne coyne . Iulian that cursed Apostate , finding himselfe at last too weake , cryed out , Vicisti , Galilaee , vicisti . Christ was far enough out of his reach , he persecuted his seruants and Professors , but his conscience now tels him it was against Christ , who is too strong for him . Writing against Christians , he alleaged many things , that they were enemies to Magistracy , to Iudgement-seats , to lawfull warres , and that Christianity let in all confusion into the world : that their Religion was against common sense , and cut the sinewes of all humane society , and it was not fit they should liue : whose calumnies Athanasius and Cyrill answered : But all these were as winde when God takes him in hand ; none , nor all of these carry any waight in his owne conscience , but he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that fought against God , and ( as Basill speakes ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resister of Christ .

Vse 2. If carelesse Hearers be the worst Hearers , then beware of carelesse and negligent hearing , without attention , affection , or vnderstanding . The Apostle Iames ( chap. 1. vers. 23. ) describes many of our Hearers , to be like a man that lookes his naturall face in a glasse , but goes away , and forgets immediately what a one hee was . The Word is Gods looking-glasse , held before men in the Ministery : this lets them see their faces , their blemishes and spots ; but they ( like fooles ) looke vpon the glasse , to see themselues onely , not to reforme any thing . Others fitly compare many of our Hearers to Idols , that haue eyes and see not , eares and heare not ; for they want the seeing eye , and the hearing eare ; no more profiting , than the very Images on the walls ; as vnmoueable by the promises or terrours of God , as the pillars in the Church , & as senslesse as the seats they sit on : meere Idols , haue their bodies present , not their soules , neither is the breath of the Spirit in them .

Motiues to carefull hearing , 4. Let such be requested to consider a little these ensuing Motiues .

1. What a great deceiuing of mens selues this is : Iam. 1.22 . Be ye doers of the Word , and not hearers onely , deceiuing your owne selues . What delusion is it , to thinke it enough to see a Sermon , or bee at a Sermon , without attending , or marking any matter deliuered ; or to heare words , but no more conceiue the sence and meaning , then children that are brought in their laps ? Thou deceiuest thy selfe in a vaine perswasion , that thou doest an acceptable seruice , when indeed thou further enthrallest thy selfe to Satan , and procurest a more iust and fearefull condemnation .

2. It is a marke of a Disciple of Christ , to vnderstand the Word , Luk. 8.10 . To you it is giuen to vnderstand the mysteries of the Kingdome , to others in Parables . Call thy selfe a Christian while thou wilt , thou art indeed no Disciple that attendest not the Word , but a stranger to the Word , a stranger to the life of God through the ignorance that is in thee , Ephes. 4.18 .

3. It is one of the seuerest plagues , to heare and not vnderstand , Mat. 13.15 . For the Lord vsually giues vp such , 1. To strong delusions in matter of doctrine and iudgement , to receiue any thing but truth , 2. Thes. 2.10 . 2. To vile affections , and outragious lusts , in conuersation , Rom. 1.26 . 3. To a iust damnation , for receiuing the grace of God in vaine , and for neglecting so great saluation , Heb. 2.3 .

4. Consider wee what it is wee are called vnto ; namely , to heare and vnderstand , as our Sauiour exhorts , Mat. 15.10 . Vnderstand what is the good and acceptable will of God , Rom. 12.2 . Else all our and your labour is lost : as Nehem. 8.8 . It had been in vaine for Nehemiah to reade in the Booke of the Law distinctly , and giue the sence , vnlesse he make the people vnderstand the reading .

Obiect . 1. But I am a simple man , and want that capacity that other men haue : I am not booke-learned ; but I meane well , and haue a good heart , and I hope , God will accept my good meaning .

Answ. 1. This is certaine , Simplicity no excuse for bad hearing , for 5. reasons . that without vnderstanding , the minde is not good , Prou. 19.2 . God accounts not the man or minde good , that cares not to vnderstand his Word . 2. Simplicity giues no dispensation to be the worst Hearer , or destitute of desire after knowledge : And remember one thing , that if thou be too simple in some good measure to know and vnderstand the Word of God , thou art too simple to get to heauen : the God of light cannot accept an ignorant and blind meaning for a good minde and meaning . 3. See whether thou beest not more heedlesse than simple , and so thy simplicity bee wilfull : None so blinde as he that will not see . Doest thou shut thine eyes , and then say thou canst not see ; or stop thine eares , and say thou canst not heare with vnderstanding ? Doest thou indeed attend as thou wouldst to thy learned Counsell , when thy free-hold is called into question ? 4. Try thy selfe , whether thy conceit faile thee not more in the things of God , than in the matters of the world . Perhaps thou shalt finde thy wit quicke and nimble enough at a good and safe bargaine . Thou hast reach enough to fetch in the profits of the world , art subtill enough to circumuent thy brother , and wise enough to doe euill . Now must thou blame thy selfe for want of attention , and affection , not for want of capacity . 5. Suppose thou be very simple , behold , God hath giuen his Word , to the end that simple men might vnderstand , Psal. 119.13 . And if thou beest not booke-learned , lo , hee hath giuen store of learned men , and teachers , and appointed them to teach thee : and the more simple thou art , the more art thou bound to follow the meanes , and not to flatter thy selfe in thy negligence .

Obiect . 2. But I haue an ill memory , and cannot bring things away as many men can .

Nor a bad memory can excuse carelesse hearing . Answ. This is the common plea of our common Gospellers : they are most carelesse Hearers , without all attention , and all is presently forgotten , and then they accuse God for giuing them an ill memory But , 1. Consider , O Man , how thou doest affect that thou hearest . Many come to heare , because they dare not open their Shops . Others , because they haue nothing else to doe , will goe to Church with their neighbours ; but haue no affection to that heauenly businesse . And now ( I say ) thou wouldest remember if thou affectedst the Word . Thy memory is sure enough at a Play . In any worldly matter thou canst carry away , and repeate long discourses from poynt to poynt : onely here is a short memory , because of short affection . 2. Consider how thou bendest thy wits , and attendest to that which thou sayest thou canst not remember . Doest thou not thinke these are matters not so neerely concerning thee to know ?

Worldly matters which concerne thy calling , thou canst remember : for thou thinkest them neerly belonging vnto thee , and art content to bee taken vp wholly in them . 3. How dost thou attend ? Thou sittest downe , sometimes hearest , sometimes sleepest , sometimes talkest , sometimes readest ; and now , while thou doest euery thing but the one thing necessary , doest thou complaine of an ill memory ? No , it is an ill heart and disposition , a sure note of a carnall man , who yet thinkes himselfe sure to be saued . 4. How doest thou prepare thy ground ? Doest thou pray to God to open thine eyes , that thou maiest see the mysteries of his Law ? Thou sayest thou lackest wisedome : doest thou aske it of God ? Doest thou mingle the Word with faith , without which it cannot profit ? Heb. 4.2 . Doest thou attend thy thoughts in hearing , that thy mind bee not taken vp with other matters , and by-thoughts ? Alas ! How canst thou keepe that in thy memory , which neuer comes in thy head ? Lastly , doest thou meditate on that thou hast heard ? How canst thou that neglectest these meanes , complaine for want of memory , and not of conscience ?

Quest. But how shall I know that I vnderstand the Word , and am not the worst ground ?

Answ. 1. In true vnderstanding many good motions are stirred vp : 4. Notes of true vnderstanding the Word . as 1. Cor. 14.23 . when the secrets of his heart are discouered , hee falls on his face , and saith , God is in you indeed . This is one fruit of vnderstanding . 2. A reioycing that we haue heard and vnderstood : Neh. 8.12 . All the people reioyced when they vnderstood things taught . And this ioy is ioyned with an enquirie after that which we vnderstand not our selues , as in the Disciples , Matth. 15.15 . 3. A more cheerefull assembling to the place of Gods worship : Act. 13.34 . The next Sabbath all the people came to heare the Word . 4. A good vnderstanding haue all they that doe thereafter , Psal. 111.10 . and this doing of that we know , is a speciall meane to increase good knowledge and vnderstanding : Ioh. 7.17 . If any man will doe the will of my Father , he shal know the doctrine , whether it be from God , or no. And the fowles of heauen deuoured it vp .

Here is the second , the outward cause of fruitlesnesse in this high-way ground , arising out of the malice of the diuell : so vers. 12. Then comes the diuell , and takes the Word out of their hearts , lest they should beleeue , and be saued . Where are three things to be considered : 1. The description of this malicious person , both by his name , and by a similitude . 2. The exercise of his malice : he commeth . 3. The end of his comming : threefold , 1. to steale the Word , 2. to hinder faith , 3. to bereaue men of saluation .

In the person so malicious , we haue 1. his names : 2. the similitude .

His names are three in the three Euangelists . Matthew calls him the euill one , chap. 13.19 . Marke calls him Satan , or the enemy , chap. 4.15 . and our Euangelist calls him a diuell , that is , an accuser of the brethren . Lay these together , and then obserue , 1. That being an euill one , he is full of euill in himselfe , the author of much euill in others , and one that delights himselfe in the euill , both of sinne and punishment , in others . 2. In that hee is an enemy to vs , hee must needs intercept all the meanes of our good , and tempt vs to fruitlesse hearing , by which he hinders vs of the greatest good that God offereth vnto vs . 3. In that he is a diuell , that when he hath preuailed against vs , and made vs carelesse hearers , he will then accuse vs for such hearing : A iust recompence of him , who while he pretendeth a seruice to God , yet performeth it to the diuell .

The similitude , whereby hee is described , will acquaint vs yet further with our danger : Reasons why wicked spirits are compared to fowles of heauen , 4. 2. Cor. 12.2 being called the fowles of heauen , that is , of the aire , the lowest of the three heauens . In these respects : 1. They are many , and seeke to ouerthrow vs by multitude : there be not so many birds flying in the aire , as wicked spirits : the Prince that beareth rule in the aire , Ephes. 2.2 . hath his troupes and legions to command into one man , if God permit him : as in that example , Mark . 5.9 . Luk. 8.30 . 2. They be fowles of heauen , that is , of the aire , aboue vs , haue aduantage of the place : Ephes. 6.12 . spirituall wickednesses in high places . We can no more hinder them from vs , then wee can the birds from flying in the heauens aboue vs . 3. As the fowles or birds are swift and nimble , and naturally in their element lighter and of more agilitie then other creatures : So the wicked spirits are most quicke , and most swift and speedy in their mischieuous motions against vs : they flye swifter then Eagles from place to place , to preuent vs euery where in the meanes of our good . Their subtill , slie , and inuisible natures can easily ouer-match our grosse , heauy , and earthly mold ; who can no way make party good against them , but by incessant watch against them . 4. They be as the birds greedie and deuouring : that look as hungry birds sometimes by whole flights follow the Seedsman , and , except great care be taken , will picke vp and deuoure his seed well-neere so fast as he can sow it ; euen so a whole flight of diuels follow Gods Seedsman , and frequent the Ministery , that where the Word is sowne , it shall presently be pickt vp , if present care be not had to couer it : Not a seed shall lye vncouered , but one of these hellish birds or other presently deuoures it .

We haue descried the malicious person : Now for the exercise of his malice , it is said , he commeth : which is obserued by all the Euangelists , and therefore by vs .

In this comming of Satan , consider 1. Whither , 2. When , 3. How he comes .

1. Whither comes hee ? Answ. Hee comes to Church : he is no Recusant himselfe , though he make a number . He comes to Church diligently . He feares not the holinesse of the place . He feares not the consecration of it to the worship of God . He feares no ringing of Bels , no Holy-water , no kinde of Crosses in the place , or in the face : Nay , he feares not the consecrated Hoast , nor Crucifix , no nor if Christs owne blessed presence were there . He presumes into the holy City . Matth. 4.5 . He glides into Paradise . Nay , while our Sauiour is now preaching this Parable to this multitude , hee comes with his whole traine and flight of diuels . Let vs therefore expect and prepare to meete with foulest spirits in the holiest places . Fowles flocke not so fast after the Sower , as Satan to the place of the Ministery .

2. When comes he ? Answ. Why Satan comes when men heare the Word , 3. reasons . Whensoeuer any man heareth the Word of the Kingdom , Mat. 13.19 . 1. When any man . Hee feares no person , nor spares him . Hee comes to Adam and Eue in innocencie , when they had heard the Word of the Lord . Hee comes and stands among the children of God , that is , the holy Angels . None so good , but Satan may hope to win him to heare vnprofitably . None so bad , but Satan thinks him good enough to waite on : for if he come to the Word , hee feares hee may lose him : for hee knowes , that as bad haue been wonne by it . 2. Hee comes then when the word of the Kingdome is preached , that is , such Doctrines as tend to bring men to the Kingdome of God : Oh this toucheth his freehold , and makes him bestirre himselfe where Gods Word is soundly and sincerely preached . Let a man deliuer corrupt , erronious , or friuolous doctrine , the diuell makes no such haste , vnlesse to make way for it : But , come to a conscionable and fruitfull Ministery , be sure to finde him there , or he will be sure to finde thee . 3. Satan highes him to these places at this time , because he knowes , now being at so good an exercise , men least feare him , and thinke him farthest off : but indeed now he is neerest : for he knows , that then is the time for an enemie to work his greatest stratageme , when hee findes his aduersary most secure , and least expecting it . Therefore our text saith , Whensoeuer a man , that is , any man heareth , then comes Satan : he is busie with euery one , but so , as thou maist not conceiue him so busie with others , as that he will passe ouer thee .

Vse . Take notice hereby of his diligence and vigilancy , who is not onely busie and stirring in euill and wicked actions , to thrust them forward , but euen in the best actions ; which if he cannot hinder , he will corrupt and depraue , if it may be . Most will confesse , being detected of some euill action , Oh it was the diuell who was busie with me , he ow'd me a spight : but few discerne how busie and spightfull hee is in good actions , to hinder God of so much glory , and the godly of much comfort in such actions as he cannot hinder .

3. How commeth Satan to take away the Word ? Answ. The Word shewes , that Satan is not alwaies present , nor alwaies tempting . Not because he wants will , but because God suffers him not alwaies . But howsoeuer , he will sure be with vs in the hearing of the Word , aboue all other times . And so he comes , sometimes inwardly , sometimes outwardly .

Satan commeth inwardly 3. wayes . Inwardly : 1. In many rouing by-thoughts , which filling the phantasie , turne the minde quite from the businesse in hand . Hee casts into the minde some thoughts of profit , some of pleasure , or some vaine and idle cogitations , that runne vp and downe the minde , and all to draw the heart away from the Word . Now is the diuell come , and hath catcht the Word from thee : A iust recompence of him that in Gods seruice will not giue God his heart and mind , the diuell must haue them .

2. In drowsinesse , sleepe , and heauinesse , which steale away the minde from attention : A fearefull snare of the diuell , in which hee hath taken many , who scarce sit downe to heare , but presently are cast on a dead sleepe , and we may as well speake to dead men , or the pillars they sit by , as to them ; and say as the Apostle doth in another abuse in the Church of Corinth , Haue ye not houses to eate and drinke in ? so , 1. Cor. 11.22 . Haue ye not beds at home to sleepe in ? See you not how the diuell hath cast you into a nap , lest you should heare , and beleeue , and be saued ? or that you haue taken some graines too many of that hellish opium , which makes you sleepe vnto death ?

Obiect . But doe you thinke the diuell casts me asleepe ? I am heauy by nature , and cannot helpe it , and I sleepe not long . Answ. If thou wert at some other exercise , as a Play , or a game at Cards or Tables , or perhaps in thy Counting house , thou couldst wake well enough , or not be halfe so heauy : or if thou wert in the Kings presence , to receiue a charge from his mouth : though thou wert very heauy naturally . Assure thy selfe therfore , that Satan adds his weight , and workes with thy corruption : And it is not the sleepe of thy body he intends , but the sleepe of thy minde , and of thy soule vnto death .

3. He comes in many inward suggestions , which stirre vp naturall corruption against the Word : that if it must be heard , it may not be beleeued : as , 1. It is but a man that speakes ; a simple , ordinary , weake , and poore man : and , if he speake well , I can speake well too , saith one . 2. Thou knowest as much as thou needest : and , what can hee teach me which I know not ? Am not I as able to iudge what is fit , as he ? Nay , I doubt not but I am as good as all the Sermons in the world can make me . Now the diuell is come apparantly : for Gods Spirit euer lets a man see his ignorance , his nothing . 3. What good is gotten by all this preaching ? My father liued honestly without it : And what care many of our Noble men , and men of great account for it ? And if I goe to Seruice , and obey the Kings law , and doe as my neighbours do , and as my forefathers did , what need more precisenesse ? Here now the diuell is come : For no suggestion of Gods Spirit can extenuate the Word of God . 4. But this man ( saith Ahab ) neuer speakes good to me , I would heare any man but this Micah , 1. King . 22.8 . But here the diuell is come ; he that set foure hundred false prophets to deceiue Ahab , would haue him heare any , beleeue any but Micah , lest he should be saued . If thy heart were vpright , Mic. 2.7 . the words of God would be good vnto thee . But thou hast a path-way of lusts , and thou wilt walke to the end of them , thou must sweare and blaspheme , must drinke and swagger , must prophane the Sabbath , must be an Vsurer , must vse deceit in trading , lyes in selling , must scorne zeale and grace , and runne in the excesses of sinne after the fashion of the world , and the diuell within tels thee , Why maist thou not ? who shall hinder thee ? 5. But I know many good Preachers , and good men of another minde , of another practice , and though this man be earnest against it , they would not doe thus , if it were so bad . Heere the diuell is come , who out of the opposition of corrupt Teachers , and Libertine doctrines , which he by them broached , would falsifie the truth in thy minde : dealing as a cunning Fisher , who by one fish will catch another , that hee may feed vpon both . And hee would bring thee from a straite rule , to a crooked example .

Thus the diuell comes inwardly . Outwardly hee comes three wayes .

1. By drawing the senses to outward obiects ; Satan commeth outwardly 3. wayes . Luk 4.20 . as the eye on this or that person , or obiect , to diuert the minde from the one thing necessary : which we must watch against , and ( as Christs Hearers ) fixe our eyes vpon our Teacher ; which greatly helpeth attention .

2. By the euill counsell of carnall Politicians : You are a man whose conuersation will be obserued , you are rich , you haue an Office , you haue respect ; If you should be led away by Sermons , you will be noted for a Puritane , and a fauourer of such as will make little for your credit . But heere the diuell is come in one of his children : Act. 13.7 . Sergius Paulus called Paul and Barnabas to him , and desired to heare the Word of God : but Elymas sought to turne the Deputy from the faith . Paul spyed the diuell now come , and said , O full of all subtilty and mischiefe , the child of the diuell , and enemy of all righteousnes , that ceasest not to peruert the straite waies of God!

3. By scoffes and reproches of wretched men , who scorne the Word and wayes of God : What , will you beleeue all that he saith ? Nay , wee must not let him make fooles of vs : What hath hee to doe with such and such poynts , our gouernment , our callings ? Let him meddle with his Text , and not with vs . Iust like the Epicures and Stoikes , Act. 17.18 . who said of Paul , What will this babbler say ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He will teach vs some strange things to day . And by such scoffes Satan comes to many , and hinders their faith & saluation . For as those Heathen Stoicks and Epicures counted that the strangest Doctrine , which taught Iesus Christ : so doe Christian Epicures that which most directly leads vnto Christ .

The third generall thing proposed , is , the end of Satans comming : which ( as we heard ) is three-fold : 1. To steale the Word out of the heart : 2. To hinder the Hearers faith : 3. To rob him of saluation .

1. End of Satans comming , to steale away the Word . For the first . As birds follow the Sower , to picke vp the seeds and graines that lie vncouered : so the diuell haunts the Assemblies of Saints , to steale away the Word preached , where it is carelesly heard . The Action of Satan is , to steale and carry away the Word , which is not his , but belongs to others . But not as other theeues , to conuert it to his owne vse , but onely that the right owners should not enioy it : not to profit himselfe , but to disprofit others . As for the manner of his Action , he stealeth , that is , closely and secretly takes it away . He is a slye and priuie theefe . As a theefe onely feares to be seene and discouered : so Satan is loth to be seene , and therefore takes vs at aduantage , when we can least espy him . He that stealeth , stealeth in the night , as they that are drunke , are drunke in the night , 1. Thes. 5.7 . He takes vs in the night of our ignorance , and in the sleepe of security , and spoyles vs most , when wee can least discerne it . But whence doth hee steale the Word ? Answ. Out of the heart . Because of his sly and subtill nature : who being a spirit , can easily and nimbly enter into the most secret closet of our brest . And although he cannot directly know our hearts and thoughts , which is Gods priuiledge , yet by outward meanes he can giue a great guesse at the temper of them , and as birds can easily finde when seede is vncouered , and as easily picke it vp : so Satan can easily see , where mens care is not to couer and hide the Word in their hearts , when they haue heard it . And , if he cannot by himselfe , and by violence take the Word away , if the owners will hold it : yet he can , and doth take it away by themselues , and with their owne consent and good liking : who neither were willing to giue it roome , or sinke it deepe into their hearts , nor to couer it with gracious affections ; nor had any great loue to it to looke after it , as thinking themselues not a graine the worse , when all this seed is gone .

And why out of the heart ? Answ. 1. Because hee knowes , that the heart is the right furrow , in which the Word can become fruitfull ; therefore hee vseth all his skill to keepe it thence , or fetch it thence . Hee cares not how much of the seede lie in the head , or on the tongue , so he can keepe it out of the heart . For as we say , The minde is the man , so the heart leades the whole man , and is the lodge either of God , or the diuell . 2. Because nothing but the Word puts him out of possession of the heart . The strong man holds the hold , till a stronger come . If the Word as good seede once roote in the heart , he must away . Where Christ by his Word takes the heart , the Prince of this world is cast out . The Disciples by their powerfull preaching saw Satan fall downe like lightening from heauen . It stands him therefore in hand to bestirre him , and to turne himselfe to all his stratagems : One principall whereof is , that if he cannot hinder thee from the Word , he may hinder the Word from thee : or , if he cannot hinder it from the eare , he may from the heart : or , if he cannot intercept it from the heart by catching it , he may defeat thee of it by stealing . Note this stratagem , and doe thy best to preuent it .

2. End of Satans comming to hinder faith His second end is , to hinder faith : lest they should beleeue . And why ? First , he knowes the Word is the parent of faith : Ioh. 17.20 . Christ prayes for the Elect , that they might beleeue through the Word of his Disciples . And the Iaylor and all his house beleeued by hearing Paul , Act. 16.31 . Secondly , he cannot but be an enemy to our faith , and therefore winnowes vs as the Disciples , that our faith may faile ; because faith 1. Makes vs the sonnes of God , Gal. 3.26 . 2. Marries vs to Iesus Christ , Hos. 2.20 . 3. Makes our hearts temples of the Spirit , purifying the heart , Act. 15.9 . 4. Makes vs free entrance to God by prayer , to aske what we will , and wee shall obtaine , Eph. 3.12 . And 5. It is our shield to resist all the darts of the diuell : the gates of hell shall neuer preuaile against it . Thirdly , if hee can keepe vs from faith , the Word ( he knowes ) shall be altogether vnprofitable , Heb. 4.2 . and , if he can keepe this weapon from vs , he easily foyles vs ; and makes God also our aduersary , because without faith it is impossible to please God , Heb. 11.6 . Hence hee layes all his engines against our faith , & seeks by all means to root it out of the heart , and out of the world , if God would giue him leaue .

3. End , to rob men of their saluation . His third end is , to rob men of saluation , lest they should be saued .

First , Satan knowes , that the end of faith is saluation , 1. Pet. 1.9 . and that by preaching , God saues them that beleeue , 1. Cor. 1.21 . If hee can keepe thee from faith , he hath robbed thee of saluation . Therefore if he cannot hinder the Word , he will ( if he can possibly ) hinder faith . Secondly , Satan is a deadly enemy to euery mans saluation : 1. Out of hatred : for the euill angels by their fall lost the loue of God , of his glory , and of his Image , and now hate whatsoeuer belongs to God . 2. Out of enuie : therefore hee is called in the Parable , the enuious man : Hee repines and enuies , that man should stand in innocency which hee lost ; and therefore set vpon Adam , and droue him by his tentation out of Paradise . And he enuies more , that any man should enioy the glory of heauen , which himselfe can neuer recouer ; and therfore he layes all the blockes in their way that hee can deuise . And as when Gods people were going to Canaan , he stirred vp many armies of the Heathen against them , to make them fall short of that good Land : So now he raiseth armies of tentations , and impediments , to make vs fall short of that heauenly Canaan , which hee knowes to bee a good Land , and thinkes too good for vs . 3. Out of his contrariety to God himselfe . He sees God carefull of his Church and children , that ( as a good shepheard ) he vseth all meanes to saue and preserue them : therefore hee cleane contrarily seekes to kill and destroy them , and defeate them of that saluation which the Lord hath prepared for them . And this seemes to be the Apostles ayme , 1. Pet. 5.7 , 8. He cares for you : but watch for the diuell , who as a roring Lion seeketh to deuoure .

Vse 1. In that the diuell comes , learne not to content thy selfe with comming to Church , but see thy ende bee better than his , yea contrary to his . Hee comes with a purpose to hinder the power of the Word in thy heart , to hinder thy faith and saluation . Come thou with a purpose to set forward the power of the Word in thy heart , to set forward thy faith and saluation .

That the Word hath been fruitfull , foure notes . Quest. How may I know that the worke of faith and saluation is set forward in mee by the Word ? Answ. 1. If it haue brought thee to the sight of thy sinne , and the sence of thy danger by it . This is the first effectuall worke of the Word : as Christ first conuinced the woman of Samaria of her adultery : & Peter tels the Iewes , Act. 2. that they had slaine Iesus Christ . 2. If the Law being a Schoolemaster to Christ , Gal. 3.24 . haue sent thee out of thy selfe , to apprehend the remedy of the Gospell : as the Iaylor being cast downe , said , Oh what shall I doe to be saued ? Beleeue in the Lord Iesus ( said the Apostle ) and thou shalt bee saued , Act. 16.30 , 31. This is the method of sound Ministery , first , truly to humble , then to raise againe . 3. If thou findest it a Ministery of the Spirit , conueying the Spirit into thy heart for the consumption of corruption , and repairing thee to a new life of grace . Gal. 3.2 . Receiued ye the Spirit by the workes of the Law , or by the hearing of faith preached ? 4. If thou carriest it into thy soule as a light into a darke place , 2. Pet. 1.19 . to follow the directions of it , and to guide thy wayes according to euery precept of it . If now thou intendest , when thou commest , to bee led further into the sight of thy sinne , led neerer vnto Iesus Christ to draw of his fulnesse , led further into the sanctification of the Spirit , and led as a blind man by the guidance of the Word , certainely the Word is of power to set forward thy faith and saluation , notwithstanding all Satans malice .

Vse 2. The diuell knowes , that faith is by heareing , and saluation by faith : 1. I would our Popish Recusants knew so much , so they would make a better vse of this knowledge , than to withstand both faith and hearing . 2. I wish our formall Protestants knew it , who will scarce step out of dores to heare , but in policy will heare so much as they may bee counted no Atheists , or Papists , but indifferent men , as they be too indifferent whether they heare or no. 3. I wish they knew it , who by reading at home will beleeue and bee saued by their eyes ; which are vnsufficient to breed faith . For God hath giuen the sence of hearing this preeminence , Rom. 10.14 . How can they beleeue , vnlesse they heare ? The sight is a sence of discipline , but hearing , the sence of faith . 4. I wish our Atheisticall scorners , who think they know so much as they contemne the Ministery , that they knew as much as the diuell : then would they not barre and excommunicate themselues so wilfully from the meanes of faith and saluation : they would not turne away the eare , if they knew that faith were dropt in by the eare . 5. I would our carelesse and sleepy hearers knew it , who shut the dore of faith , lest they should bee saued . Neuer will God open their hearts as Lydias by the Word , who shut their eares . 6. I wish they also would learne a lesson from the diuell , who content themselues to liue in dry and barren places , destitute of the meanes of faith and saluation ; as Lot , who chose Sodom , for the fruitfulnesse of the ground , before Canaan ; and delight in the hills of Samaria among idolatrous Papists , rather than in Sion Hill among true worshippers . I am sure thou wouldest chuse to dwell with the Lord hereafter ; then chuse to dwell now where the Lord dwelleth . In a word :

Let vs all perswade our selues of that , whereof the diuell himselfe doubts not : 1. That God hath appointed hearing for the engendring of faith : For as by hearing the diuels voice , we lost our faith and happinesse ; so the Lord hath appointed by hearing his voice againe , as the most conuenient meanes , to recouer our faith and saluation . 1. Cor. 1.21 . It pleased God by the foolishnesse of preaching , to saue them that beleeue . And he hath tyed faith and saluation to preaching , both by precept and promise , and tyed vs to them , though himselfe be free . We haue no other ordinary meanes . 2. We would rate our selues , if we should carelesly or wilfully lose our money or gold , or slip the meanes of getting and encreasing them : But behold , faith is much more precious than gold , 1. Pet. 1.7 . and saluation far more precious than faith . If it were a small thing to lose faith , yet it is something to lose saluation , & more , to lose it so wilfully .

Thou neuer commest to Church , but Satan commeth with thee . Vse 3. Seeing Satan comes to Church to steale the Word , know , that thou neuer commest to Church , but Satan an enemy , a theefe comes with thee , to rob thee of the Word , of the treasure of faith , and bereaue thee of life euerlasting : Therfore deale with him as with a theefe . 1. Suspect him , trust him not ; onely a watchfull eye preuents an vntrusty fellow . 2. Locke that thou hearest , from him : keepe the Word in a safe place , vnder locke and key , hide it in the middest of thy heart , Psal. 119.11 . couer this heauenly seed .

Motiues . 1. Thus wee doe for our money : wee are carefull of our Euidences , Iewels , Plate , and things of worth : Motiues to watch against him , three . let vs also esteeme the Word ( as Dauid ) aboue thousands of gold and siluer . 2. Naturall wisedome teacheth a man , if hee haue some speciall Iewels , and knowes he hath theeues about him , not to leaue them abroad , or lay them in the way of a cunning theefe , from whom he can scarce , by all his care , keepe them . 3. Satan cannot steale , if thou leaue not thy wealth abroad : Therefore doe for the Word , as for thy seed in thy field : the Husbandman , so soone as he hath cast it , couers it with the Plough or Harrow , and so preuents the picking vp of birds : so must thou couer the seed of the Word in the furrowes of thy affections , & lay it deepe in the ground of thy heart , by serious attention , meditation , conference , practice : Else if the seed lie on the ground , vncouered , vncared for , these birds presently picke vp all to thy losse and sinne .

3. If thou perceiue that this theefe hath stolne away the Word from thee , follow him with Hue and cry , repent thy sinne , lament thy losse , complaine to God , pray thou maist recouer the losse , and preuent the like for time to come .

Quest. How may I know the diuell hath robbed me of the Word ?

Answ. 1. If after much plaine and powerfull preaching and hearing thou hast learned little . 3. Notes to know that the diuell hath robbed thee of the Word . Many will commend Sermons , where the diuell gets all from them . Many commend the Preacher , hee is a good man , neuer man spake so , &c. blesse God for him , and blesse the time he euer came among them : But what haue you learned ? Here they haue nothing to say , but they hope they take good , because he is a good man . Now wee haue found an high-way ground : hellish birds haue pickt vp all .

2. If thou be capable in other things , and vncapable heere ; as many are quicke in all their busines , and can carry away difficult discourses of worldly matters , which they are affectionate and attentiue vnto ; but cannot carry away , either in their vnderstanding or memory , a poynt of necessary doctrine , because they haue no pleasure in it , the diuell keepes them from profit by it .

3. If being vncapable and silly in other things , they are witty and subtill for maintaining of sinnes and lusts . A plaine case , the diuell is their teacher , and will not permit them any other master . Many come 〈◊〉 Church , and after twenty yeeres hearing are very blockes , hauing got nothing but some texts of Scripture , wrested to maintaine their sinnes .

Vse 4. Seeing Satan layes all his plots to get the Word , or keepe it out of the heart , 〈◊〉 in comming to heare , must especially labour to get and keepe it in our hearts . Prou. 5.3 . Write my words on the table of thine heart ▪ and chap. 4.4 . Let th● heart hold fast my words ▪ and vers. 21. Keepe them in the middest of thy heart . As Mary pondered Christs speeches in her heart .

Now that wee may thus lay the Word to our hearts , and apply our hearts to it , 6. Meanes to lay the Word vpon and in our hearts . 1. Consider and meditate on the great Maiesty of God , whose Word it is : that we may heare it , not as the word of man , but of God , 1. Thes. 2.13 . spirituall , and binding the conscience , and one word or tittle whereof can neuer faile . 2. Consider the matter of it , Iesus Christ , and saluation by him . In the Word preached , behold Christ crucified , Gal. 3.1 . 3. Consider the power , vse , and end of it ; that it is the power of God to saluation , and able to saue our soules , if it be ingraffed . 4. Consider that it is the same Word which binds or looseth vs for the present , and shall iudge vs at the last Day , Ioh. 12.48 . 5. Make roome in the heart before-hand , by bewailing those sinnes which may keepe backe Gods blessing , or stuffe the heart . Thrust out all sinne , and all purpose of sinning . Put not sweet liquour into fusty vessels . 6. Apply wee all to our selues in particular , not to others , as Adam posts it to Eue , and she to the Serpent . And so long apply , till it be fastened in the heart . And then it is fastened , when the promises are beleeued , the threats feared , the precepts sincerely obeyed .

Vse 5. This shewes vs what is the reason , Why most men continue brutishly ignorant after long hearing : 3. Reasons . why most men , after long hearing , continue ignorant and brutish as at first . They can giue no answere to the Articles of faith , can render no account of so many precepts deliuered plainly and profitably , cannot remember of 500. Sermons , scarce so many words . Is not now the Word of power to teach and instruct them ? Yes , but 1. The heart is a barren and high-way ground , paued by Satan : no seed can spere or sprout in it . Yet these most boast of the goodnesse of their hearts . 2. A flight of diuels hath lighted on our Congregations , and almost pickt vp all . A man that hauing laid vp money in a chest , findes none when he comes againe , will say , Surely the theefe hath been heere . So we may say , The diuell hath bin heere . 3. A iust reuenge of God it is on carelesse Hearers , to set the diuell in their neckes , to steale and catch away all the Word that they set so light by , lest they should beleeue and be saued . Wouldest thou auoid this reuenge of God ? Then be aduised : As Abraham droue away the birds that troubled him in his sacrificing , Gen. 15.11 . So driue thou away these hellish birds that trouble thee in thy hearing ; by preparation , attention , meditation , prayer , & practice . And thus , though thou canst not hinder these birds from flying about thy head , yet thou shalt giue them no roome to nest or rest in thy heart .

So much of the first ground . Now to the second . Vers. 6. And some fell on stones , and when it was sprung vp , it withered away , because it lacked moisture .

HEre consider three things : 1. The kinde of soyle ; some fell on stones : 2. The successe of the seed in it : In the beginning hopefull , and commendable , it sprung vp : In the end dolefull , and lamentable , it withered away . 3. The reason of that vncomfortable successe , it lacked moisture .

Bad hearers compared to stony ground in 5. things . The soyle is the stones , or stony ground : vers. 13. They which are on the stones , are such as heare the Word , &c. A kinde of bad Hearers , compared to stones , or stony ground . 1. For their naturall hardnesse , which cannot be broken , nor softened . 2. For their coldnesse : not warmed with the heate of the Sunne of righteousnesse , nor the Spirit of God ; but abide cold as stones . 3. For their heauinesse : A stone will not easily be remoued out of his place : his proper Center is the earth : Cast him by maine strength as high as may be imagined , and let him alone , he will fall to the earth againe . So these Hearers are not easily moued out of their naturall corruption ; but moue them and lift them violently vp by the Ministery , long they stay not , but downe they fall to the earth , and earthly things , which is their proper place and element . 4. For their vnprofitablenesse , and resistance of the fruits of the earth : for as stoninesse of ground , by the curse vpon mans sinne , became very noysome to the fruits of the earth ; so the stoninesse of heart , a part of the curse , more hinders fruits of grace , than any stony ground can hinder seed cast into it . 5. As stony ground , and common stones are little esteemed , but reiected of men : so this stony ground is as little respected of God .

Yet herein our hard hearts are worse than stones : they increase not their hardnesse ; but ours is daily increased by wilfulnesse and peruersnesse .

Now to the successe of the seede in this stony ground : and first , the hopefull , and commendable , Stony ground commendable in 4. things . in the beginning : it sprung vp . Which implies that of Matthew , chap. 13.20 . He which heareth the Word , and incontinently with ioy receiueth it . Where wee haue foure things considerable . 1. This bad ground receiueth the Word : wherein they go beyond the former Hearers , who onely heard the Word , but left it assoone as they heard it : let the diuell , or any deuouring bird eate it and take it from them , they care not . The former gaue it hearing , but cared not to vnderstand it : these receiue it attentiuely , and seeme greedily to digest it . They did not one whit affect it : these receiue it into their affections . 2. This bad ground receiues it incontinently , ( saith Matthew : ) when God speakes , they will heare , and without delayes or excuses , willingly receiue when God proffereth . They seeme to know their season , and seed-time : and is it not commendable in Christianity to know the day of visitation ? Or how can he expect a crop in haruest , that sleepes and trifles away his seed-time ? And surely we cannot but commend such as esteeme the Word worthy of present entertainment , and in comparison of it , vndervalue inferiour things and occasions , which would put off the present receiuing of it . Note . Where note by the way , that bad Hearers may thinke the Word a matter of haste , and waight , and importance . 3. These bad Hearers and stony ground receiue it with ioy . They are no scorners , or railers on their Preachers , but giue their Ministers great reuerence , as Herod did Iohn Baptist. They hate neither Micah nor his message , but heare gladly , but giue the Word good words , and good welcome ; they reioyce in the Word , and receiue it with good hearts ; conferre of it willingly , reioyce in their trauell and paines to heare the Word , conceiue great ioy in the remembrance of seuerall poynts , as distinctly as they heare them , are exceeding glad and desirous of meanes of sound instruction . Alas that all this while these should be bad Hearers , and neuer a whit neerer their saluation , but in the state of damnation . 4. This stony ground brings vp the seede sowne : it sprung vp , saith our Text. This seed of the Word riseth vp , and appeareth , and seemeth to tend toward heauen , shooting vp from earth .

1. It riseth to externall obedience , The seede springeth vp in stony ground to sundry degrees . and reformation of many , ( perhaps ) most things ; as Herod did many things for Iohn . Iudas receiued this seede , it sprung vp in him , that he not onely vnderstood and preached the mysterie of the Gospell , but carried himselfe in an honest and reformed conuersation a long time , so as the other Disciples could not detect him . 2. The seed springeth vp to an outward profession , as those that hope to be saued by it , and so to an outward fellowship and Communion with the Saints , in the Word , Sacraments , and many other godly exercises , both publike and priuate . 3. It springeth vp in this stony ground to a kind of faith , which hath in it not an enlightning only , but a taste of the heauenly gift , and the powers of the world to come , by which they are partakers of the holy Ghost ; that is , something they haue so like true sanctification , that both themselues & others may think them truly sanctified . And yet these so bad Hearers , as they may , and somtimes doe fall into that irrecouerable sin against the holy Ghost , Heb. 6.4 , 5. and as our Text , yet they withered away : as some of the Israelites tasted of the fruits of the Land of Canaan , and did thereby perceiue what a good Land it was , and desired part in it , & conceiued good hope of enioying & possessing it , yet neuer enioied it , but perished in the wildernes .

Doct. A bad Hearer may goe far in Christianity . Learne hence , how farre a bad Hearer may goe in Christianity . A man may heare the Word with diligence , receiue it with ioy , beleeue with some assurance , grow vp to high place in the profession of Religion , bring forth fruits of commendable obedience , and all this while be bad ground , and in damnable estate . See it more distinctly in these foure degrees .

1. Reprobates may be forward Hearers , hungry and desirous Hearers , so glad to heare , as , if they haue not the Word at home , they will with zeale and forwardnesse seeke it abroad . Ioh. 6.34 . The Iewes hearing Christ speake of bread from heauen , and such as giueth life to the world , flocked after him euery where , and with earnest desire say , Lord , giue vs euermore this bread , and yet many of them fell away from him , vers. 66.

2. They may be ioyfull Hearers , receiue the Word with ioy , as our Text hath it . Act. 26.28 . Agrippa hauing heard Paul deliuering the summe of the Gospell , and of the strange manner both of his owne conuersion , and of mans saluation , by Christs humility and glory , rauished with the excellency of it , cries , Almost thou perswadest me to be a Christian. And of Iohns Hearers our Sauiour saith , Ye reioyced in his light for a season , Ioh. 5.35 .

3. They may be beleeuing Hearers for a time : so saith the Text , which for a while beleeue , and according to Matthew ▪ endure as beleeuers for a time . They are verily perswaded of the truth of the whole doctrine of saluation , that euery word shall be accomplished in the saluation of Beleeuers , and iust condemnation of vnbeleeuers . They beleeue , it alone teacheth the right way to heauen . Of Simon Magus it is said , Act. 8.13 . that he beleeued , and was baptized : not that he had true faith , ( for euen then Peter saw him in the gall of bitternesse , and band of iniquity : ) but he yeelded to the doctrine of Christ which Philip taught , and behaued himselfe as if hee had beleeued indeed , and had been a Disciple of Christ .

4. They may bee growing Hearers : 1. To a great measure of illumination : Balaam , a wretched sorcerer , was enlightned so farre as to see the blessed estate of Gods people , and desirous to partake of their happinesse , he cried out in great passion , Oh that my soule might die the death of the righteous ! Iudas , a wretched Traytor , and sonne of perdition , could neuer haue preached the Gospell , without a great measure of the illumination in himselfe . 2. They may grow to a great place in the profession ; as Iudas to follow Christ himselfe at the heeles , and call him Master . 3. To a great measure of reformation of life , and obedience to the Gospell : being in the same pastures with the sheepe of Christ , hee is taken for a sheepe , when indeed he is a goat for a time in the same fold with the sheepe .

Reasons . 1. Men may be drawne to heare gladly , where faith is not , for illumination sake , or enlightening sake . It is a pleasant thing ( saith Salomon ) to behold the light of the Sunne . There is a great force and power in the light , to draw all mens eyes after it : So is there power and force in the Word soundly taught , to draw mens affections of ioy and delight , at least for a time . And euen naturall men also , who are of quicke apprehension , can reioyce to heare deepe poynts learnedly and soundly opened , and cases of Conscience , or questions of Religion soundly discussed . Math. 12.37 . When our Sauiour disputed with the Scribes and Pharises , and put them to silence , it is said , much people heard him gladly . No maruell then is it , if supernaturall illumination ( although a common gift ) bring men with much ioy to heare the Word : For is it not a ioyfull thing to heare of the way of saluation , and of so many promises , and an eternall happinesse after this life ? Who would not come running , as gladly as the young man , to heare he should bee saued , who not liking the conditions , went away as heauily ? So , who will not throng and thrust after a pleasing Preacher , or so long as he dwels in Promises ? If a Preacher pipe , the profanest will dance . But if he come to the Law , oh they cannot abide to heare of damnation , and , He hath no●hing but condemnation in his mouth , I will 〈…〉 him .

2. A man may goe thus farre in Christian duties , and be bad ground , by a delusion , and mistaking his owne estate : namely , by a false conception of faith , or an vnfound apprehension of the excellency of Iesus Christ , and the blessed estate of Beleeuers vnited vnto him . An hypocrite may see what is the comfort of remission of sinnes : what a tranquillity and heauen on earth it is , to haue a good conscience , washed and sprinkled in the blood of the Lambe : what an happinesse , to haue free accesse to God in prayer , to liue with God , and enioy him heere below . But he sees it in others , not in himselfe : and hee will goe a great way to haue part in them , and lay out something for them : but he will not bee at so much either cost or paynes for them as they are worth , and as he must pay before he haue them .

3. A man may be carried a great way in temporary faith , for temporary causes , and selfe-respects : Temporary faith raised on temporary causes . which respects as they faile , so also must his faith and hopes .

One is curiosity and nouelty . A new Preacher , or some new strange matter , neuer heard of before , drawes a number of men to heare gladly : And now they professe they will keepe their Church , and not misse : For they neuer goe , but they know that they neuer knew before . So the Athenians ( Act. 17.20 . ) will heare Paul preach , and enquire the meaning of his doctrine , because they say , he brought strange things to their eares , and their life was to heare and tell newes . But Athenians grow weary both of that matter and man , who ceaseth to be new . And vnthankfull Israelites , when Manna first commeth , admire it , reioyce in it , feed vpon it , grow strong by it : Why ? Because it is a strange kind of meat . But afterward they murmure , and lothe it , because not new , tho it was euery day new .

A second selfe-respect that may make a man diligent in the means , is pride and conceit . They desire knowledge , and reioyce to get it , not to edifie themselues ( which were wisdome : ) nor to edifie others ( which were charitie : ) but that themselues may be knowne to be some body , ( which is meere vanity . ) If the world honour the profession of the Gospell , they will share in that honour . If it will credite them amongst men to professe the Gospell , and line according to it outwardly , they will doe it . Iudas himselfe can fashion himselfe outwardly to the holyest Disciples . A Pharise can fast and pray , and giue almes , to be seene and praised of men . Many Pharisaicall Protestants can play on both hands , or ( as wee say ) fast and loose : In some company can speak good words , commend good men , speake of some good notes of Sermons , confesse and condemne many of his owne courses , and take hold on the better end of the staffe : But the same man ( as if not the same man ) in another company can be as loose , as scornfull , and apparantly hatefull of goodnesse as euer before .

A third selfe-respect is worldly profit . So long as men may hope to be gainers by Christ , so long they will follow ioyfully : as the Iewes , after that Christ had fed them with bread , hee could neuer bee rid of them , but they followed him from place to place , but neither for his Doctrine nor Miracles , nor for himselfe , but because of the loaues , Ioh. 6.26 . Profit and preferment will make a man heare diligently , professe openly , preach painfully , at least till the preferments or profits choke both Preachers and Professors . But Christ , if the bring no loaues , shall faile of much of his company . How far did Demas goe in his profession , that the Apostle Paul reckons him among the Saints who saluted the Colossians , chap. 4.14 ? but all this was for some preferment , which when he got , 2 Tim 4.10 . Paul changed his note , Demas hath forsaken me , and embraced the present world . If euer the complaint was iust , Phil. 2.21 it is now of Christians , All men seeke their owne : and as Augustine in his time complained , Vix quaeritur Iesus propter Iesum , Scarce any seeke Christ for Christ his sake . But our wisdome will be to seeke Iesus for Iesus , that is , saluation . Seeke him for that end he came into the world ; not to make thee rich in the world , or heire of the earth , but to enrich thee with grace , of iustification , and of sanctification , and make thee heire of eternall life .

So much of the third Reason .

4. God seeth it fit , that hypocrites should go thus far in the way of saluation , and yet fall short : 3. Reasons why hypocrites goe so farre . 1. Because he will haue his owne wayes iustified , and allowed by his very enemies : Euen they shall giue him witnesse , both by word and deed , that it is the best way , though they cannot hold it . 2. Hereby he cuts off all cause of iudging others before the time . Thou canst not iudge betweene a sheepe and a goat : only the chiefe Shepheard can . 3. Seeing it befals reprobates to be esteemed and goe for good Christians , and be so like as none can discerne them , hee will haue vs hereby take occasion to iudge our selues , what ground we are , and goe to the ballance of his Word , and make iust triall whether we hold waight or no , whether we be sound , and differenced by true markes of Christianity from apparant Christians .

Vse 1. How may this doctrine dant and terrifie many of vs , who take our selues to be in good estate , when yet we are not comparable to this bad ground ? whom yet if we come short of , we must needs come short of saluation . If the ground that goes thus far , Numbers 〈◊〉 com● 〈◊〉 of many that come 〈…〉 4. instances shall bee damned , what damnation abides such as come not halfe way with them ? More specially :

1. Doe wee see a stony heart receiue the Word speedily and hungrily ? See wee heere a gracelesse ground and heart swift to heare , and painfull in trauell to get the Word soundly taught ? What then shall become of vs , that are in no readinesse , make no haste to receiue ? to whom the small time of an houre in a weeke is tedious , while wee sit at our ease . Shall forward Hearers bee condemned , and the backward in hearing approued ?

2. If we see some that attend the Word , loue it , and finde sweetnes in it , yet shall be kept out of heauen ; how can contemners , raylers , persecutors , ( notwithstanding they heare ) hope to get in , where many that haue attended , remembred , and marked , yea and come to a great measure of knowledge by it , shall be shut out ?

3. If we see in our Text , that many who are much affected with the Word , who haue receiued the same with ioy , and delighted many times to confer of it by day , and meditate of it by night : ( for who will not speake and thinke often on that which ioyes his heart ? ) if ( I say ) we see here a rocky heart , relenting and reioycing at the Word , yet shut out of heauen ; what may wee thinke of many of our drowsie Hearers , who are no more moued , almost , than the seats they sit on , or the stones in the pauement ? They are not terrified by denunciation of all the iudgements of God , which are their owne portion : not comforted with promises , though they falsly conceiue them their owne : but as the froward Iewes , Math. 11.17 . are like froward children : whether they be piped or mourned vnto , they be all one , moued with neither .

4. See we in our Text a great many , who grow vp by the Word , and by their delight and diligence are furnished with a great measure of knowledge ( that they can fruitfully conferre of the Scriptures , they can try Doctrines by Scripture , and iudge betweene truth and falsehood , yea they are growne vp to a glorious profession , with much zeale and forwardnesse : and not onely so , but to such a reformation as they seeme throughly sanctified , make much of Ministers , and be at cost to any good purpose , and as forward as any : ) and yet with more than all this be bad ground , and reprobate ? Alas ! what then shall become of a multitude of our carelesse and forgetfull Hearers , of our brutish and senslesse Hearers , who are resolued to remaine so ? What of those barren hearts , whose fallow grounds the Lord hath plowed vp , sowed on them the seeds of eternall life , watered them with continuall dewes of heauen , and lookes for the fruits of obedience , but reapes onely tares , and cursed fruits of ignorance , wilfulnesse , opposition of sincerity , scorne of his faithfull Ministers , and contemning of his grace offered vnto them ?

Oh my brethren , if euer you were serious in any thing concerning your good , thinke seriously of this one poynt . And if God euer made me able to speake to your hearts , Oh that I could carry this poynt in , and reach the hearts of you all ! Or rather let the Lord , who made your hearts , take this his owne honour , and speake so as they may heare : That numbers of you come short of these bad Hearers , and that multitudes of Reprobates in the Day of the Lord , shall rise vp in iudgement to condemne many of vs , who neuer receiue the Word so readily , so hungrily , so painfully , so ioyfully , so fruitfully , as they haue done . That numbers of cursed caitiffes shall be able to say more for their owne saluation then numbers of vs : They shall be able to say , Lord , wee haue stept many a mile to heare thy Word ; wee haue carefully attended , marked , remembred , meditated , conferred , and applyed it : It was our ioy and delight to gaine the knowledge of holy things , and to our knowledge we ioyned zeale , forwardnesse , and reformation : We professed thy Name , suffered many things for our profession , loued thy House , reuerenced thy Ministers , and would haue parted with our eyes to haue done them good : Also we were liberall to the poore Saints , and to other good purposes . Canst thou say thus much for thy selfe ? If thou canst not , thou commest behinde a Cast-away : If thou canst , thou art not yet before a Reprobate : And , if hee that cannot say more , shall neuer come to heauen , how shall he come there that cannot say halfe so much ? Why should we not hence shame our selues , that Reprobates , and such as heauen shall be shut against , are so far before vs ? Can we haue comfort or hope in such an estate , as is outstripped by hopelesse and damned hypocrites ?

Obiect . What , doe you meane to driue vs all to despaire ? Is this the way to reach vs the assurance of our saluation , to which you so often call vs ? Can we be assured by such a desperate and vncomfortable Doctrine ?

Answ. 1. This Doctrine seemes harsh and vncomfortable to such as faine would presume of a good estate , but haue no good cause , or ground . Luk. 12.29 Such as would hang like Meteors in the aire , betweene hope and doubt , leauing the assurance and good euidence to such as care for it , are by this Doctrine discarded and disappointed : And yet not driuen to despaire by it , because God hath appointed a meanes to draw them out of the danger and despaire of their present estate , by Iesus Christ , and the sincere embracing of the meanes of saluation and assurance .

2. This Doctrine directly intends the most assured comfort and consolation of Gods children , which will hold out in the day of triall , because it enforceth the Christian to soundnesse in his course , and to run his race of Christianity not as at vncertaintie , 1. Cor. 9.26 . which is indeed most vncomfortable . It forceth him to diligence in prouing himselfe : and suffers him not to stay where bad Hearers doe , but to goe further , euen so farre as they cannot come .

Vse 2. Seeing many shall seeke so diligently to enter , and shall not be able , A serious examination whether wee haue gotten beyond hypocrites , in 4. things . Luk. 13.24 . let vs seriously examine our selues , and proue , whether wee goe beyond the scantling of Reprobates in hearing . Wee see how many great things they attaine vnto , who by them neuer attaine to eternall life ; and many hope to attaine eternall life , who neuer attained such gifts as many wicked men haue . But for our assurance of saluation , let vs sift our hearts to the bottome , and gage these hollow vessels , and not content ourselues in any of these gifts , till we can say in truth , Heerein I goe beyond a Reprobate , neuer could hypocrite attaine this .

Here for our better furtherance in so waighty a businesse , I will enter into a more speciall examination of these foure things : 1. Of desires . 2. Of illumination . 3. Of ioy . 4. Of growth by the Word . In the triall whereof wee shall the better iudge of our owne soundnesse .

I. Jn holy desires . For , I. Examine thy desires after God and his Word , in these particulars .

1. Their ground . 1. In the ground of them : Then onely are they gracious and acceptable , first , when thou hast proued and discerned that the doctrine is of God , and yeeldest not to it in any other respect , but as to the authority of God : And secondly , when thou hast prized the thing desired aboue all that may be compared with it , and so taking thy heart from all other things , bestowed it onely on it as the chiefe good . This an hypocrite cannot doe : He may attaine a desire , but it is altogether vngrounded . This stony ground desires , and receiues the seed immediately , indeed too hastily , ( the desire being an heritage hastily gotten : ) Either out of simplenesse , and leuity , and lightnesse in beleeuing , as Prou. 14.15 . The foole beleeues euery thing : and they yeeld presently , without any good warrant . Or out of policy and warinesse , for indirect and present respects , they so consent to the truth , as that they are as ready to consent to errour , if it be deliuered with any shew , or vrged on them by superiours . The winde driues not the clouds about more vsually , then are these windy Professors with winds of doctrine .

This therefore thou must doe in the first place : Looke that thy desire bee thus soundly grounded . It was the commendation of the Bereans , that they receiued the Word with all readines , but so , as they searched the Scriptures , and knew them to be so . Act. 17.11 . And let vs doe in our way to heauen , as Peter in his way to Macedonia , Act. 16.10 . After he saw a vision , 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 : 2. Their matter . 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. Their ends . 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. Their companions , sixe . 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 , II. Illumination . For 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 , 2. Pet. 2.18 , 19 , 20. whether it be got beyond the illumination of hypocrites or no : In foure particulars .

1. The matter . 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 , Iob 19.25 . I know my Redeemer liueth : and Paul , Gal. 2.20 . — 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 , and righteousnesse , and sanctification , and redemption . 1. Cor. 1.30 . He may know him by hearing and reading , as the Samaritans did Christ by the womans relation ; but not by his comfortable presence in his heart . Hypocrites may know him as he is in himselfe , the Sonne of God , the Sauiour of the world , and as hee is an head to others , but not to themselues an head or Sauiour . See thy knowledge be not knowing onely , and contemplatiue , but a knowledge passing knowledge , and proceeding to feeling ; as that of the Samaritans , when themselues had seene and heard Christ .

2. Examine thy knowledge in the end of it ; 2. The end . both in respect of thy selfe , and God , and thy brethren . 1. An hypocrite may attaine a great measure of knowledge , to informe his iudgement , not to reforme his minde ; to swim in his braine , not to season his heart . Col. 3.10 . See thy knowledge bee a renewing of Gods image in knowledge . 2. An hypocrite may know much of God and Christ , but little for God and Christ : and aime not at Gods glory , or the honour of Christ , but to puffe vp himselfe , and swell against others : so as though it bee a true knowledge of the true God , in respect of the obiect , yet it is false and vnsound , in respect of the vse and end : onely knowing , to bee knowne to know . 3. Hypocrites may know much in themselues , but a little for others : as many content themselues to bee counted great learned men , but no man the better for all their profoundnesse ; it is so farre to the bottome , that it cannot be come by . Sound illumination edifies , and is communicatiue . The light of grace is like the light of the Sunne , conspicuous and comfortable to all eyes : as Elihu speakes of himselfe , Wine in vessels will haue vent ; so sound knowledge will vent to the family , friends , neighbours , and strangers .

3. The companions , foure . 3. Examine thy knowledge in the companions of it : 1. Humility : God teacheth onely the humble : and swelling knowledge is carnall knowledge . None knowes God aright but he that first knowes himselfe : and he that knowes himselfe aright , Psal. 25.9 . cannot but bee humble . 2. Loue of the brethren : 1. Ioh. 4.7 . Hee that loueth not , knoweth not God ; that is , powerfully and effectually : for , from loue of God , flowes loue to his Image . 3. Constant hearing : 1. Ioh. 4.6 . Hee that knoweth God , heareth vs . And the Spouse saith , It is the voice of my Beloued , Cant. 2.8 . Sheepe will heare the voice of the shepheard . 4. Practice : 1. Ioh. 2.3 , 4. Hereby we are sure that we know him , if we keepe his Commandements : He that saith , I know him , and keepeth not his Commandements , is a liar , and the truth is not in him . An hypocrite may know idly and vnfruitfully , but neuer produceth his knowledge into sound practice , which is vniuersall : Tit. 1.16 . They professe they know God , but in their deeds deny him : Whereas all sound knowledge is practicall . If ye know these things ( saith our Sauiour ) blessed are ye if ye doe them . And to such as know abundantly , so as they be able to preach powerfully , but ioyne not practice to their knowledge , though they professe they know Christ , yet shall hee professe hee neuer knew them , Math. 7.23 . Depart from me , ye workers of iniquity . Therefore I say vnto thee , as Dauid said to his son Salomon , 1. Chron. 28.9 . Know the God of thy father , and serue him . Bee not a follower of Christ , except thou be a friend . Ioh. 15.14 . Ye are my friends if ye doe what I command you . And consider these two things ; 1. Knowers and not doers , shall be beaten with the more stripes , Luk. 12.47 . 2. Onely doers shall enter into heauen , Math. 7.21 .

4. Examine thy knowledge in the growth and continuance of it . First , see it grow : 4. The growth . Grow in grace and knowledge , 2. Pet. 3.18 . But this growing is not in the vnderstanding onely , but in feeling : And here an hypocrite failes . Secondly , see thy knowledge continue . An hypocrite may know much , but it is as a lightning , a flash that soone vanisheth . His knowledge may light him a little way , but lasts not to set him thorow to the Bride-chamber . For hypocrites being children of darknesse , as their light for the present is mingled with much confusion and darknesse , so it ends in darknesse . If thy knowledge bee sound , it is like the light of the Sunne , Pro. 4.18 . that shines more and more till perfect day .

Looke that thy knowledge be thus qualified , for the matter , apprehending not the story , but the vertue of Christ ; not in generall , but with speciall application ; not as Christ is in himselfe , but as hee is to thee : And for the end , that it be as well for God , as of God ; that it renew the minde as well as the vnderstanding ; that it be for others as well as thy selfe : And for the companions , that it bee attended with humility , loue , hearing , and practice : And lastly , that it grow and continue . Now it is beyond all knowledge of hypocrites : and now thou mayest comfort thy selfe in thy illumination .

III. In ioy . For III. Heare we from the Text , that a man who shall neuer come to heauen , may receiue the Word with ioy , taste of the heauenly gift , haue some apprehension of the excellency of Christ , some sight of Gods fauour , some sence of grace in his heart , some worthy gifts of the holy Ghost , and an hope of enioying euerlasting glory , ( all which makes vp his ioy ? ) Now let vs not deceiue our selues , or trust in vaine hopes & perswasions , as if we were good Christians , because wee haue either been stricken sometimes in hearing with sorrow and amazednesse for our sinnes ; as Felix trembled , and Ahab was troubled at the word of Eliah : or because we haue had sometimes in our selues great ioy in hearing . Thou maiest weepe at a Sermon , or reioyce at a Sermon , yet be bad and barren ground : though we denie not these to be good motions .

But let vs examine both our ioy , and the ground of it , which is our taste and apprehension of Christ , and see if we can finde that in them , which is not , nor euer was in the ioy and taste of the hypocrite .

1. Examine thy ioy in the ground of it , namely , 1. The ground . a taste and apprehension of Christ . An hypocrites apprehension is but a vaine presumption , which makes him reioyce when he hath no iust cause . He mistakes himselfe and ouerweenes his estate . Hee thinks his faith vnfained , his regeneration sound , his repentance true , when all is otherwise : And as a begger , dreames he is rich and full of gold , when all is a delusion . Besides , his apprehension is for measure a taste , not a feeding : as a Cooke , not as a guest . And what hee doth apprehend , hee bestowes not in the bottome of his heart , where some stone or other lies , and allowes it not rooting .

2. Examine thy ioy in the matter of it : 2. The matter . 1. It must be heauenly things : as 1. The fauour of God , Psal. 4.6 . 2. Our name written in the Booke of life , Luk. 10.20 . 3. A sweet taste of the Word , 1. Pet. 2.3 . 4. Firme hope of a blessed resurrection , Psalm . 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 election , 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 . 3. The measure . 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. The companions . 4. Examine thy ioy in the companions of it : which are of two sorts .

1. Holy affec●●ons . 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 , 2. Holy graces , fiue . 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 . Pro. 14.10 The stranger neuer enters into this ioy .

IV. In growth . For 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 .

1. The root . 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 , Esa. 61.3 . 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 . 2. The fruits . 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 , Heb. 11.6 . 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 , 1. Tim. 1.5 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 The measure . 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 : Psal. 119.6 . 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 . Act 4 20.

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 . 4. The affection . 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 , 5. The continuance . euen in opposition , and to the conclusion ? As 1. Doth grace grow against nature , when 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 : Heb. 11.1 . 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 .

What withering is . 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 : Men wither in the Church 4. wayes . 1. In iudgement . 2. In affection . 3. In practice . 4. In the vse of the meanes .

In Iudgement : 1. 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 : Gal. 1.6 . 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 ; Instances of Apostacy or withering in sound iudgement . 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 ? Opera tincta sanguine Christi . 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 , 2. 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. In pract●ce . 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 world , are intangled againe therein , as the dogge returning to his vomite , and the Swine washed to her wallowing in the myre ? How many haue wee obserued so strict in their course , that they could endure no sinne , no nor the appearance of euill , in themselues or others ? They seemed to hate the very garment spotted by the flesh . Now they see many of the same things to bee more indifferent , in which men may be more nice then wife . Nay they are growne so strong , as their stomacks ( like Ostriches ) can digest Othes , Playes , profane and wanton speeches , in themselues and others . Euery one sees them withering apace , but themselues see it not . Lastly , how many out of their loue to Religion , were formerly much and often in deare and costly duties for God , for his Gospell , and Saints , as the Galatians , Gal. 4.15 . who would part with their eyes to doe Paul good ? But now they can slinke away , except the dutie be cheape and easie . If good countenance to Religion , or good words ( which are good cheape ) will serue the turne , that they will affoord : no more .

4. Men wither in respect of meanes , 4. In vse of meanes . which should preserue their gifts and greenenesse . Some haue made conscience of the Word preached , and tasted the sweetnesse of it , so as nothing could hinder them from hearing all the Sermons they could come at . But now the man is nothing so sharpe set , euery straw is a Lion in his way , hee hath not so much leisure as he had , or he hath a greater charge : Whereas indeed hee onely hath not the same thirst and desire after Grace in the meanes of it , but rather ( as an vnthankefull Israelite , ) loathes the sweete Manna , which at first was so precious . Others were wont to pray much and often , and that with such earnestnesse , as if they had been right Israelites , who were resolued to wrestle it out with God : but now much of that labour is remitted , the hand growes so heauie , and so ready to fall downe , that Aaron and Hur haue much adoe to support them . Some were once diligent in instructing their families , in reading the Scriptures with them , in carefull watching ouer their behauior , as if they had meant to haue gone thorow with Ioshua his resolution . Iosh. 24.15 But now more then halfe the allowance of the family is taken away .

Thus as a man in decay casts off some of his traine , and sets himselfe at a lower rate : So , hee that is withering in grace , sets downe himselfe in iudgement , affection , practice , and diligence in the meanes .

And this is the first generall thing proposed .

The second is the danger of such withering : which we shall clearely see in foure particulars . The danger of this withering , in respect of 1. God . 1. In respect of God , they are most hatefull , seeing they can finde nothing more worthy forsaking , then the good way , and esteeme euery thing better worth keeping then Gods image and graces . Therefore he stileth them Dogges and Swine , 2. Pet. 2.20 . and most vncleane beasts which his soule hateth : as in whom his Spirit ceaseth to worke , by illumination , sanctification , consolation , and giueth way to the diuell .

2. The church . 2. In respect of the Church : they bring scandall to the weake , and the scorne of the wicked vpon themselues and all Professors . They wound the hearts of Gods children , who in them are made vile to the World . They open wicked mouthes to speake euill of the way of God . Lastly , they confirme and harden many in their libertine and loose courses .

3. In respect of the sinne it selfe : 3. The sinne it selfe . none more dangerous . For first , relapses ( wee say ) are farre more dangerous then first diseases . Secondly , Satan returning , comes with seuen more wicked spirits then himselfe : and so hee is for euer held vnder the power of Satan . Thirdly , this sinne is commonly punished with other sinnes ; which is Gods most fearefull stroke : to which hee seldome giues vp his owne . Fourthly , it is in the degrees of the sinne against the holy Ghost , and easily brings a man into that estate , Heb. 10.26 that there may bee left no sacrifice for his sinne .

4. In respect of the iudgement that awaites and ouertakes this sinne . First , 4. The Iudgement . the house not founded on a rocke , must fall , and the fall is great and irreparable , Matth. 7.37 . Secondly , the iudgement is certaine , as which is already in part inflicted : The talent is already taken away , and nothing remaines but casting the vnprofitable seruant into hell-fire , Matthew , chap. 25. vers. 28.

The third generall thing proposed , is , Notes of a man withering in Grace . And these are sixe .

1. A resting in a common and generall hope of a good estate , 6. Notes of a man withering in Grace . without desire or indeuour to seeke markes of certainty , or speciall assurance in himselfe : As a foolish Trades-man hopes his estate is good enough , and beares his Creditors in hand it is so ; but hee is loth to cast vp his bookes , or come to a particular view of it . No surer argument of a man decaying .

2. An opinion of sufficiency : that hee hath Grace enough : Hee will seeke no more , because hee pleaseth himselfe in his present measure ; and hee that careth not to increase his stocke , wastes of the principall . And not to goe forward , is to goe backward . Therefore alwaies displease thy selfe in the measure of Grace alreadie receiued , saith Augustine .

3. A comparing of a mans selfe with those that are of lower and inferiour graces , or meanes . Our Fathers ( say some ) were saued with lesse adoe ; they heard but few Sermons , and knew not what the precise fashion meant . But what saith our Sauiour , Luk. 12.48 . Where men commit more , more is expected ? Others come to Church as others doe , and liue ciuilly and soberly , yea , haue as much knowledge as such and such of their ranke , and they hope , as much conscience too ; and are not very ambitious to steppe before others in this course : But for the patternes of Scripture , and the example of Saints ( registred for our imitation ) they thinke concernes not them , because they cannot be Saints . Here is a marke of a man withering , and growing worse and worse ; who will not be drawne beyond them that are but a step beyond the worst : because hee scornes the best examples , as too singular .

4. A shunning or slighting of Gods ordinances : a willing excommunicating himselfe from the Assemblies , when he list . That mans strength is abating , who fals from his meales . Hee must eate , that must liue . And the plant that would not wither , must draw moisture dayly . Or , if vsing publike meanes diligently , hee neglect priuate , hee is on the withering hand . We cannot haue our ruinous hearts stand vpright , further then we dayly repaire them . The Word and Prayer dayly vsed , are soueraigne meanes to heale dayly infirmities . A sound Beleeuer , whose leafe shall not wither , is a tree standing by riuers of water .

5. Secret sinnes ordinarily committed , not bewailed , not reformed : and the same , of such as men count small sinnes , lesser oathes , idle speeches , rouing thoughts , lashing out against Professors of Religion , expense of time in excessiue gaming , company keeping with naughtie and scornefull persons , idlenesse in the calling , or in the Sabbath . If men can run ouer these , or any of them dayly , and not humble themselues for them , yea and reforme them , they are withering apace : I feare , such a man will soone come to nothing .

6. Hatred of Gods children , and the way of iust men , whether open or secret . How can they keepe their greenenesse , who cannot abide the greenenesse and graces of others , but can be wittie in priuy girds and scornes of such as endeuour to preserue themselues from withering ? That these are withering , see Psalm . 129.6 . They that hate Sion , shall be as grasse on the house toppe , which withereth before it come forth . And ( whatsoeuer many conceiue of themselues ) this is certaine ; If thou auoyd society with Gods people , and bee ashamed of them , or fellowship with them in the Gospell ; if more perillous times come , thou wilt easily wither , and stand ( as Iudas ) with them that apprehend Christ .

Vse . Seeing so many great Professors wither away so dangerously , let him that stands , take heede lest hee fall , 1. Cor. 10.12 . See we men of so great illumination , affection , & reformation ( as in this stony ground ) wither quite away ? How necessary then is that exhortation of the Apostle , Heb. 12.15 . Take heede that no man fall away from the grace of God , and Chap. 3.12 . Take heede of the euill heart of vnbeliefe , to depart from the liuing God . A necessarie exhortation for all : the hypocrite , because he is in danger of finall withering , and shall perish in it ; and the lesse hee feares it , his danger is not the lesse : As also the sound Christian , who , though he cannot fall quite away , because the Lord puts vnder his hand , yet by fearing to fall , he auoydes falling , and being falne , recouers himselfe againe .

Let euery godly man looke hee stand on firme ground : for Reprobates may seeme to stand , and be greene for a while . Neither let any content himselfe , that he heareth good Sermons , or that hee reioyceth therein for the present . For , as we read Ioh. 5.35 . Iohns hearers esteemed him a burning & shining light , Ioh. 5.35 . 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 .

6. Meanes to keepe vs from withering in grace . 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 . 1. Thes. 5.19 , 20. Eph. 2.20 . 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 . Esa. 4.4 . 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 against the limmes of Antichrist , 2. Thes. 2.10 , 11. then must thou receiue the truth in the loue of it .

4. Sound conscience : To which is required 1. Sincerity . 2. Tendernesse .

The former , when a man is inwardly a true Israelite , nourishing no guile , no deceit willingly . Neuer was there hypocrite , but became a withered reuolter . The latter feares all sinne , checks all sinne , euen the least , the dearest , and closest bosome sinne . Sound conscience allowes not his Master the smallest sinne , but deales faithfully with him , and giues him no rest till hee haue rid it away : Which is an excellent meanes of vpholding in grace . Whereas an euill conscience makes shipwracke of faith , and this blasted and withered Hymeneus and Philetus , 1. Tim. 1.19 . And a sluggish conscience , which swallowes small things , easily growes by degrees to digest greater , and at last falls from all , to recoyle almost at nothing .

5. Sound conuersation : Fruitfulnesse in our life fastens our faith , and a barren life hath little stability . Our Sauiour ( Math. 7.24 . ) shewes , that he is the stable Christian built on a rocke , that heareth the Word of God and doth it . And God vseth to recompence practice of grace with increase of grace . No surer strengthening of faith , than by obedience to the faith . Ioh. 7.17 . If ye doe these things , yee shall know my doctrine . Psalm . 15. vlt. He that doth these things , shall neuer fall . The more thou vsest thy Talent , the more thou shalt gaine : as the womans meale in a barrell , 1. King . 17.16 . the more they spent , the more it increased .

6. Sound fellowship in the communion of Saints : in receiuing and communicating Christian admonition , reprehension , counsell , comfort . Euery member is made for the good and strengthening of euery one . And we are commanded to stirre vp the gift of God in any : 1. Thes. 5.11 . Exhort one another , and edifie one another . Also to strengthen the weake knees , Heb. 12.12 .

Now that we may be the more effectually moued to vse these meanes of not withering , let vs consider , Motiues to beware of withering . 1. That Popery increaseth daily , in all places , in all degrees , and our triall may be at hand , wee know not how soone . 2. This withering is fatall to Reprobates , befalls them onely , and cannot happen to the Elect of God , who cannot bee deceiued , Math. 24.24 . 3. Experience tells vs , that wee may truly say of some great Professors , as Christ said of the figtree , How soone are they withered , Mat. 21.20 and come to nothing ! A manifest argument that the sentence of Christ is out against them , Vers. 19. Neuer fruit grow on thee any more .

Hauing spoken of the withering of the seede in this bad ground , wee come now to the causes thereof , as they are set downe by the Euangelists : and first to the inward , and positiue cause , stoninesse or hardnesse . It fell among stones .

Hence obserue , that the seed of Gods Word brings forth no sauing fruite out of an hard heart , Doct. Seed of the Word not fruitfull to saluation in an hard heart . or stony ground . Now when I speak of an hard heart , I meane not euery heart that hath some hardnesse in it : for so hath euery mans heart , euen the most softened : but there is a threefold hardnesse of heart : 1. Totall and finall , as in the wicked and Reprobate . 2. Totall and temporary , as in one elect , but not yet called . 3. Partiall and temporary as in all the Elect , now conuerted . In the two former , because there is raigning hardnes , the seed of Gods Word is fruitlesse , vnlesse by preparing one to condemnation , the other to conuersion . In the last it is fruitfull to saluation : where the worke of it is , daily to abate and mollifie the remaining hardnesse .

Now for proofe of the poynt : Psalm . 95.10 . The Iewes being hardened in heart , would not know his wayes . Zech. 7.11 . They refused to hearken , stopped the eare , pulled away the shoulder , and made their hearts as an Adamant . Ier. 7.25 . The Lord complaines , that euer since the day hee brought them out of Egypt , he sent all his Prophets , rising early , but they would not heare , nor encline their eare , but hardened their necke , and did worse than their fathers . Ezec. 3.7 . The house of Israel will not obey thee , for they will not obey me : the reason followes , The house of Israel are impudent and stif-hearted .

The Reasons hereof arise out of the similitude .

1. Stones resist the stroke , and can endure a great strength of strokes before they will bee broken : so the stony heart resists the stroke of the Word : the hammer of the Law , with all the strength and terrour of its iudgements and curses , doe not a whit pierce it : as the Leuiathan described by Iob , chap. 41.15 . his heart is as the nether milstone , and he accounts iron as straw : the stones of the sling are as stubble to him : he laughes at the shaking of the speare : he will not rise for the sword , or the speare , or the dart , ver. 17 , 18. A notable resemblance of a wicked hard-hearted man , as Pharaoh for example ; hee heard the Word , Tot verba , tot verbera nihil profuêre Pharaoni . saw the miracles , and felt the mighty hand of God ; but at the end of euery plague , the foote was , But Pharaoh hardened his heart , and would not let the people goe . Of the same inuincible hardnesse were Steuens aduersaries , Act. 7.51 . Ye stif-necked and vncircumcised of hearts , and eares , ye haue alwayes resisted the holy Ghost : as your fathers did , so doe you .

2. To bring forth fruits of grace and saluation , the ground must be soft , and the soyle must bee mellow for the seed . But what way can you make a stone soft ? Let the Sunne shine , or the raine fall on it , yea cast it into oyle , it is a stone still . So the heart abiding hard , no meanes can mellow or soften it : the comfortable heat and light of Gods gracious Spirit , which changeth other hearts , changeth not this : the raines of the Word , and dewes from heauen continually distilled , soften it not : the oyle of gladnesse , or of Gods bountifulnesse , which leads others to repentance , mollifies it not .

3. Vnto fruitfulnesse in Grace is necessarily required a change and conuersion in the ground of the heart . For all hearts naturally are so stony , as no fruit can be expected , no more than from an vnsteared ground . And therefore as the ground must first bee rent vp with the Plough , to soften the earth , and then laid euen by the Harrow and Rollers : So the ground of the heart must bee rent vp , and cut with the Plough of Gods Law , and laid euen againe by the Doctrine of the Gospell , before fruits of grace can be produced . Act. 2.37 . The first preparation to fruits in those Conuerts , was the piercing and pricking of their hearts . But how can you cut a stone , what compunction can you worke in it ? how can you pricke and pierce it , while the natiue hardnesse remaines ? Hence the Lord by the Prophet Ieremy , 5.3 . expressely makes this hardnesse of heart the maine let and hinderer of this conuersion and change , which is the first thing in this fruitfulnesse : They haue made their faces harder than a stone , and haue refused to returne .

4. Vnto fruits of grace is necessarily required moisture of grace , as to the fruits of earth , moisture in the earth . But what moisture is in a stone ? A stone indeed may be moyst on the outside , in moyst weather . The walls and Marbles seeme to weepe , and drops stand on them in rainy seasons : not because moisture is in them , but moisture offers it selfe vnto them , but they hold it not , so as they remaine as hard and dry within as euer before . So with this stony heart , where hardnes of heart raigneth , no moisture of Grace , no relenting , or giuing within . Indeed in foule weather , when the storme of God is risen , an inuincible hard heart , as hard as a Marble , may seeme soft : Pharaoh yeelds , and giues againe on the outside . You may see drops of water standing in Esaus eyes , who wept when the blessing was gone . Iudas seemes moystened with repentance . Balaam melts a little , and wisheth to die well . Foelix moulders a little , and trembles .

But we must distinguish this from sound moysture of grace . 1. These be flashes , and sudden motions , and as seldome as the weeping of walls . 2. This moysture comes not from an heart softened , but from slauish feare , or present smart ; euen from the present disposition of the weather , from without . 3. So soone as faire weather comes againe , the stones are as dry as euer they were : so these returne to their former lusts so soone as the foule weather is ouer ; as Pharaoh , Foelix , &c.

Vse 1. Doest thou heare the Word preached , without any great fruit ? Then lay the blame where indeed it is . Some impute it to the difficulty of the Word . Others to the fault of the Minister , who pleaseth them not , either in the matter or manner . But it were far more commendable for thee to impute thy vnprofitablenesse to the hardnesse of thine owne heart , and so take thy sinne home to thy selfe : so did the Apostle Paul , Rom. 7.14 . when he perceiued that the Law of God was not so efficacious to him as he desired , he accused not the Law , but maintayned it to be spirituall , but himselfe as sold vnder sinne : He condemned himselfe , not the Word : so doe thou ; for the Gospell is the power of God to saluation , it is spirit and life , and mighty in operation . Rom. 1.16 . Heb. 4.12 . If it worke not so mightily on thy hart , then see thy hardnesse , bewaile it , let godly sorrow and griefe , Gutta cauat lapidem , non vi , sed saepè cadendo . daily dropping , make this stone hollow , till it haue broken it .

Vse 2. That of the Apostle , Hebr. 3.7 . To day if ye will heare his voyce , harden not your hearts . All the seed cast vpon an hard heart , is lost , as if a man should sowe on a rocke , where is no place for root or moysture . Beware of an hard heart : there is no curse to that , almost no sinne to that . Better that all thy field were couered ouer with stones , than thy hart should . Nay , it were better for thee to be a dead stone , than a liuing stone .

Now the markes to know an hard heart , are these :

Six markes to know an hard heart by . 1. When Gods Word makes no impression , or gets not within the heart , to renew or reforme the man : though sometimes it may scratch the outside , and restraine him . When the Law is threatened , hee either blesseth himselfe , or turneth his eare from it , or applies it to others , not himselfe . And the Gospell enters not , because the Law hath not pierced , nor been as a needle to make way . Let all the mercies of the Gospell be shewed to the wicked , he will not repent , nor learne to doe well .

2. Neglect , or light ouer-passing the workes of Gods Mercy or Iustice , vpon himselfe or others . For mercies : when the goodnesse of God leades him not to repentance , Rom. 2.4 , 5. Our Lord makes this a cause , euen in his owne Disciples , in whom the sin raigned not , that they forgat the matter of the loaues , because their hearts were hardened , Mark . 6.52 . For the Iudgements of God : his workes of Iustice doe moue somewhat more than Mercies , but nothing to amendment . Exod. 9.27 Pharaoh , when iudgement puts him to a plunge , could say , I haue sinned : here is a little scratch on his heart as on a Stethy , but the hardnes recoyles the stroke that should breake the heart to pieces : so as after all the strokes of God , there is no reformation .

3. Vnfeelingnesse of hardnesse , and vnwillingnes to feele it : no mislike of it , no desire to vnderstand the danger of it : When men desire to sit quiet in sin , and nothing so offends them , as to heare their sinne disgraced ; when they turne their backes , and stop their eares , Zech. 7.11 . Being as loth to bee drawne to a Sermon powerfull against sinne , as Israel to come neere the Mountaine . Whereas a soft heart is most sensible of much hardnesse in it , and counts no burthen comparable thereto .

4. For the maintaining their estate , credit , and fauour in the world , or their lusts and pleasures , to oppose and dislike such Doctrines , courses , and persons as haue the Word on their sides . Pharaoh must not seeme to be ouercome by such meane people : and therefore , seeing euidently the Lord stand for them , he obdured himselfe . The Scribes and Pharises , conuinced in their conscience of the truth of Christs Doctrine , and the innocency of his person , did out of hardnesse of heart euer oppose both his Doctrine and Person ; because they must maintaine their credit in the world , and vphold their pompe and glory against him : though hee had truth , and equity , and innocency on his side . The like of all hardened persecutors of the poore Saints .

5. Out of resolution of following a mans owne present course , whatsoeuer perswasions or Doctrines he heareth to the contrary , to fly occasions and companies which might touch or worke vpon his conscience . Some cannot abide to heare strict Preachers that allow them no vnlawfull liberty , no not affoord them a looke on the forbidden fruit . Others cannot endure the society of a faithfull friend , that will truly tell them of themselues . No such string must be touched . This argues a soule or soyle settled in hardnesse .

6. Habits , and customable sins , which make the heart as a path-way . A soft heart smites it selfe for once sinning , and for small sinning . Dauids heart smote him for cutting off the lap of Sauls garment : How would it haue smote him for cutting off his head ? But custome of sinne hardeneth exceedingly , Heb. 3.13 . Take heede lest any be hardened through the deceitfulnes of sin . And by hindring repentance , it holds men in the trade of sinne : Hardnesse , and the heart that cannot repent , are ioyned together , Rom. 2.5 .

Vse . 3. As euer thou wouldest heare the Word to saluation , labour for a soft and melting heart , such as good Iosias had , whose soule melted to heare the words of the Law read . The greatest blessing heere below , is an heart flexible , and bowed to the obedience of God .

And hereunto consider these Motiues : 1. That it is a note of a child of God , Motiues to labour for soft hearts . to haue his natiue hardnesse mollified , and his naturall stubbornnesse corrected and altered by the Spirit of sanctification , 2. Thes. 2.13 . 2. It is one branch of Gods Couenant , which he ratifieth to the Elect , and by which he begins his mercy , I will put a new Spirit within their bowels , I will take away the stony heart , and giue them an heart of flesh , Ezek. 36.26 . 3. Neuer canst thou bee framed to grace , no fashion of the Word can be seene on thee , till thou attaine a soft heart . You cannot cast a stone in a mold as you can metall , because it cannot melt . 4. If thou bring an hard heart , the very Word ( a meanes of softening others ) shall by thy malice be peruerted to thy further hardening . The same Sunne that softeneth waxe , hardeneth clay .

Therefore vse all good meanes to get thee a soft heart . One is , the Word of God : the Law , Meanes of a soft hart . which is as a Plough to breake vp our fallow grounds ; and the Gospell , which is as the warme Sunne to thaw our hard earth . Be diligent in hearing , and reading : the continuall drops of this raine , by often falling , pierce the stone of the heart , and breake it . 2. Another meanes is , in outward prosperity to meditate much and often on our inward misery . For ease , plenty , and prosperity harden the heart . Deut 32.15 . and chap. 9.6 , 7. Thou art a stiffe-necked people : remember , and forget not , how thou prouokedst the Lord . A third is , in time of affliction to set in seriously with God , who now intends the softening of our hearts . Wisely apply vnto thy selfe the afflictions not of thy selfe onely , but of others . See Gods displeasure in the cause of them , which is thine owne sinne . Be not as Esau , that lift vp his voice and wept , but still kept reuenge within : but put away a froward heart , Psal. 101 4 giue sinne a bill of diuorce , hate it , and put it away . Fourthly , looke much and often vpon the death of Iesus Christ , and apply it to thy owne soule . Incidit gemmas , at non inciditur ipse : Hircino tantum sanguine mollis erit . Goats blood warme ( they say ) softeneth the Adamant , being put in it . Get this Adamantine heart of thine broken , by serious application of Christs death to thy owne soule . The Gospell shewes sinne in a more ougly face , than the Law can : shewing it to bee the speare that went to Christs heart : and that God is now offended by me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whom he vouchsafeth in Christ to call a sonne . Lastly , pray often , yea continually , that the Lord would giue thee a soft heart , which may be fashioned by the Word , to his owne liking and likenesse . Depend vpon the promise , Ezek. 36.26 . And praise him , if thou hast receiued such a soft and sanctified heart , wherein the seede of Gods Word shall rise vp with abundant increase of grace heere , and of glory hereafter . Because they haue no roots . ]

HAuing spoken of the inward positiue cause , why the seed ( falling on this stony ground ) withered , which was stoninesse , or hardnesse : now wee are to proceed to the inward priuatiue causes , both heere , and in the other Euangelists : namely , want of Moystnesse : Earth : Roots .

Now all these proceede from the former hardnesse . For the heart being rocky and stony vnderneath , it cannot affoord either earth , or roots , or moysture to the seed . Which wee must not vnderstand , as if there were no earth , or roots , or moysture : ( For wee haue seene this ground bring forth much hopefull fruit , which without all these it could not . Mark . 4.5 . ) But as Marke saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it had not much earth , but as a rocke couered with a little crust of earth aboue , all stones below . It wanted depth of earth , Mark . 4.5 . So it had no roots , that is , no deepe roots , no roots to feede the stalke and blade that was come , no roots which could saue it from withering in time of heate . This is implied by all the Euangelists , who say , Because it wanted roots , it lasted but a while . Againe , for the same reason it wanted moysture , that is , sufficient moysture . For the property of stony ground is , 1. To be hot and dry , and so drinkes vp moysture apace . 2. It suffers not the moysture to descend deepe , so as the externall heate soone drawes it and licks it vp .

Hence note what it is that makes many goodly Professors fall short of saluation , Doct. The cause why many goodly Professours fall short of saluation . after they haue gone a long time in a glorious profession : to wit , want of sufficient earth , roots , and moysture .

By sufficient earth , I vnderstand a particular and distinct knowledge of the Word , and of their owne part in it . For they content themselues with a kinde of generall knowledge , and agree to it in their vnderstanding , that it is the Word of the Kingdome , that saluation is by these glad tidings , &c. and reioyce in the taste of some sweetnesse of it : But they giue it not entrance enough , by applying their minde vnto it , nor receiue it as a distinct direction in all things , nor will trouble themselues with carefull examination of their whole way by it , and much lesse with application of the signes of faith toward God , or of Gods fauour toward themselues : And so are iustly guilty of their owne withering , for want of sufficient earth . All their graces at length become like seeds sowne on the top of a rocke , which sprout suddenly , but wanting depth of earth to feede them , wither as certainly .

By rooting here I vnderstand stability , certainty , and sincerity of faith and other graces , which these Hearers want . For although there bee some earth on the top , yet it is but shallow : and the shallower the root lies , though the blade may sprout more speedily , yet want of depth makes root , and blade , and all faile together . So although there be some faith , and ioy for a time , with some other comely graces , yet are they superficiall , they giue not their whole hearts to the Word , there is no sincerity in the bottome , and consequently , no rooting , no stability . Their care is more for the blade , than for the root which beares it . Their vnsettled faith is set , not in sound inward apprehension , but on outward causes , which being changeable , so is their faith ; themselues also carried about with euery waue of doctrine , and with wheeling of times , and at last led away with the sins of the times , of their callings , or of their owne hearts .

Humor vnctionis , & compunctionis . By moystnesse heere I vnderstand both the moystnesse of Vnction , and of Compunction .

The former is a sound supply of sauing grace , which continually feedeth and cherisheth the root . For as the seed in the earth is brought to fruitfulnesse by continuall showres : so is the seed of grace in the heart , by continued and renewed acts of the Spirit : whose graces are compared to water , and said to be shed on vs , in regard 1. of mollification , 2. of ablution , 3. of refrigeration , and 4. of fructification . Now this sound supply of grace these Hearers want , and iustly , though they want not all moysture : but they goe not to the fountaine , they draw from some spouts , or some streames , which are dryed vp in the summer heate : Whereas , were they by faith carried to the Fountaine it selfe , Iesus Christ , their waters would be indeficient , and could not be exhausted : for these waters would be a Fountaine in the belly , still springing vp to eternall life .

The latter , namely , the moisture of compunction , is sound sorrow for sin , and the sound exercise of mortification . Psal. 6.6 . The Saints vsed to water their couch with these waters of teares and repentance . Now these Hearers want not all sorrow for sinne , nor want not something like it : but , they neuer carried this water , nor admitted this moistnesse deepe enough : the hardnesse of the rocke , hindred the descent of these waters to the bottome : it was too much paines to afflict themselues seriously : their teares were soone dried vp , their sorrow slight , and themselues neuer truly humbled : And therefore faile , and come to nothing .

Vse . It is no certaine marke of a childe of God , willingly to heare Sermons , nor to delight in the hearing , nor to receiue the doctrine with ioy , no nor in many things commendably to practise for a time . All this is common to the Reprobate with the Elect. If Dauid count the testimonies of God the ioy of his heart , Psal. 119.111 . so Herod heares Iohn gladly , Mark . 6.20 and this bad ground receiueth the seede with ioy . If they that are new borne againe , taste the graciousnesse of the Lord , 1. Pet. 2.3 . so also they that after enlightning , sinne beyond possibility of repentance , taste the good Word of God , and the powers of the world to come , Heb. 6.4 , 5. And therefore we may not rest in hearing , or reioycing , or commending , or obeying the Word , vnlesse wee finde in our selues that which shall make vs able to hold out in all these ; that wee start not away or wither , as this bad ground , when triall comes .

Quest. What is it that wee must bring with our hearing , to make vs hold out ? by which we may haue testimonie , that we are the Lords , and shall be found fruitfull in the haruest ?

Three things must be prepared to make vs hold out . Answ. This Text warneth vs to prouide and make sure of three things : 1. Sauing and distinct knowledge , to walke by . 2. Sound and stable rooting , in faith and grace , to stand by . 3. Sufficient measure of grace , still to grow by .

1. Sauing and distinct knowledge . Quest. What is this knowledge ?

Answ. It is not onely to know Christ a Sauiour , but to know thy owne saluation by him : And consequently thou knowest , 1. The vilenesse of thy sinnes , and thy neede of a Sauiour , 2. The pardon of thy sinnes , and the comfort of saluation , 3. Thy owne change and conuersion , and thereby the beginning of saluation , 4. The voyce of Christ calling thee , and the inhabitation of his Spirit , guiding thee in all needfull duties , to the end of the way , which is saluation .

Notes of sound knowledge foure . Q. How may I know I haue this sauing knowledge ?

Answ. By these notes : 1. If thou giuest thy selfe to be taught by the Spirit of God , and leanest not to thine owne counsels . For flesh and blood cannot reueale this wisedome , but the Spirit of God , Mat. 16.17 . If thou wilt not beleeue or receiue any doctrine , or opinion , but what the Spirit out of the Word teacheth , now thou hast sauing knowledge : Carnall and deceitfull knowledge is alway measured by the scantling of reason , of humane lawes and wisedome , of praise and profit .

2. If thy knowledge be not onely speculatiue , but directiue , leading not onely to vnderstand , but to vndertake thine owne way : when it is not onely a light in it selfe , but a Lanthorne to thy feete , and as a Sunne constantly shining for thy direction . Now know the soundnesse of it , if thou suffer it to leade thee against sense , reason , custome , and allow it for thy guide in the smallest things as well as in great , in secret as well as open .

3. If thy knowledge lye deepe , as hauing depth of earth , not only lying in the head , or on the tongue , but in the heart . And therefore ( Ierem. 31.34 . ) it is said to be written in the heart and bowels . Pro. 4.5 . Let thy heart hold fast my words . And easily may a man know , if his heart hold this knowledge , by the change it will worke there . And that is the fourth note : thus .

4. Know sound and sauing knowledge by the effects , especially three . First , whereas generall and confused knowledge puffeth vp , and makes a man proud , this makes him more humble , by leading into the further sight of God , and of himselfe . Secondly , whereas an hypocrites knowledge leaues him as earthly as it found him , this changeth the man into it selfe , and makes him heauenly-minded , and to sauour the things of God , as it selfe is from heauen , and from God ; Hee is transformed into the same image , 2. Cor. 3.18 . as meate is turned into the substance of him that eateth . Thirdly , whereas an hypocrites knowledge may worke some ioy , it seldome workes loue of God , feare of God , or trust in him . But this changeth all affections . It loues the Word as well as ioy . The feare of God is the beginning of this wisedome . And this knowledge carries the heart beyond all hypocrites in the affection of ioy in it , as the chiefest and most desireable good .

Now get this knowledge , & thou hast gotten depth of earth . This is constant , settled against all contrary blasts . This knowledge shall grow vp , and haue much assurance , when the frothy & superficiall knowledge of hypocrites shal vanish as dew in the Sun , or smoke in the winde . Get this light , & it shall be as the Star to the Wise men , to bring thee to Christ : as the cloudie and fiery Pillar to the Israelites , to bring thee to Canaan : as the lightsome Lamps to the wise Virgins , to bring thee into the Bridegroomes chamber .

2. Deepe rooting , in 3. things . The second thing required , is , to looke thou beest strongly rooted and grounded in the faith , in loue , and all the graces , Ephes. 3.17 . Col. 1.23 . If ye continue grounded and stablished in the faith , not mooued away from the hope of the Gospell : where the Apostle shewes , that true iustifying faith is the root of all vertues , and that it onely keepes the heart vnmoouable in time of triall .

More specially , looke to thy ground and rooting , 1. In the doctrine of faith , 2. In the grace of faith , 3. In the exercise and profession of faith . Beleeue God . Beleeue in God . Auouch both .

1. In the doctrine of faith . First , settle thy selfe in the doctrine of Faith , as one that must be built on the foundation of the Prophets and Apostles , Ephes. 2.20 . Else thou laiest all the frame on a sandy foundation , and laiest thy selfe open to be a prey to seducers , Papists , and Atheists . And what other is the end of many common Protestants and Professors , who were neuer busie in the true vnderstanding of their Principles of Religion ? If they see alterations of State , and change of times : or if deceiuers , as Priests , or Iesuites , or Libertine teachers assaile them by subtilty of wit , and cunning perswasions : or if they see men of great note fall to errours in iudgement , or profanenesse in life : if many fall from loue of the truth : How can they now withstand the blasts of these windes ? being at best but shaking reeds , vnstable in their grounds , how can they but fall as an house set on the 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 , Notes 3. 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 , 2. In the grace of faith : Where , 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 ?

1. What it is . 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 , Heb. 11.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 .

2 The notes and signes of it . 5. 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 : Act. 15 9. 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 , Psal. ●19 . 6 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 .

3. In the profession of faith . 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 ?

3. Markes . 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 also must bee made with the mouth , and practice in the life . This is the fruit , by which wee know the roots of faith , though vnder ground .

So much for sound roots , to stand by .

The third thing for continuance in fruits , Sound moysture of compunction . is sound moysture .

First , that of compunction , or humiliation . Not a scratch of the heart as with a pin , but a thorow breaking of it with the hammer of the Law , and piercing it as with a sword . And good reason : for , 1. The deeper the Well , the purer the water , and the more plentifull : so in deepe sorrow for sinne : whereas a slight sorrow , a sigh and away , is like an hasty raine , a little moystening the top , but soone dryed away . 2. Deepe sorrow stickes by the soule , and keepes it soft , and supple , and in a continuall fitnesse for the practice of piety : whereas a slight sorrow leaues it as dry , as hard , and as barren as before . 3. The water of true repentance is like a Spring-water that runs continually ; not in publike onely , but in the priuate closet : the Fountaine issues still , and euery godly man mournes apart . Zech. 12 . 1● .

This get vnto thee , 1. To be a note of godlinesse . A godly man shall still finde his heart a continuall fountaine of sinne , and therefore cannot but with Ieremie , Ier. 9.1 . wish his head a fountaine of teares . 2. If thou wouldest lay vp grace safe , lay it in a broken heart : a broken and humble heart will endure the brunt , where an vnmortified and proud professor will start backe at the mention of trouble . One vseth this comparison : Lay an egge , or a chesnut whole in the fire , when the fire begins to seaze on him , he flies and leapes backe : but breake them , or cracke them before , they abide the fire till they be dressed . The same may be said of an heart not soundly broken , nor subdued by sound humiliation .

Now for thy sound humbling , behold the issue of thy corruption euer running , and let the issues of godly griefe runne as fast , as often .

Sound moysture of vnction . The second sort of moysture is that of vnction , or sound regeneration : the graces whereof are compared in Scripture to water , or moysture , Ioh. 4.10 . A springing or liuing Water , which is neuer dryed vp , but is euer in motion , and liueth in the issues of it . A godly man , whose leafe must not fade , must be planted by the riuers of this water , Psal. 1.3 . And , as it is water of life , still mouing , so it quickens the dead soule with new life , and brings the Christian at last to euerlasting life ; In his belly riuers of waters doe flow , Ioh. 7.38 . to life euerlasting .

Quest. How may I know I haue this sound moysture ?

Answ. By the sound effects of it . Knowne by 4. markes . 1. Sound ablution : It washeth the soule from the foule spots and issues of sinne : 1. Cor. 6.11 . Ye are washed and sanctified by the Spirit of our God . 2. Sound refrigeration , or refreshing : two wayes , First , cooling and allaying the scorching heate of raging and accusing consciences , as a sweet showre the parching heat of the Sunne in the drought of Summer ; in which seasons the Lord calls the weary and thirsty traueller , Math. 11.28 . Secondly , by quenching all vnnaturall thirst : One drop of this water quenched all the thirst of the world in Zacheus ; all the thirst of pride and malice against the Saints , in Paul ; all the thirst of wantonnesse and foule sinnes , in Mary Magdalene : Of Matthew drinking it , it was said , Qui prius rapi●●at aliena , postmodùm contempsit propria : The Horse-leach became a Pellican .

3. Sound nutrition , or nourishment in grace : As the water is to the fruits and Willow trees , to preserue in them life and greennesse : so is the water of grace a continuall torrent , preseruing the life of grace , so as the leafe shall not fall , nor wither away . Hence it is called milke , for strength , and wine , for cheerfulnesse and comfort . Iob. 8.11 . But how can a rush grow without myre , or grasse without water ?

4. Continuall growth , and fruitfulnesse . Vallies are most fruitfull , because moysture stands on them ; Egypt , because of the riuer Nilus , and trees by the water bring forth fruits in due season , Psal. 1.3 . Examine thy selfe : If thou findest fructification of faith in the workes of faith and piety , and perseuerance in grace in all estates , thy moysture is sound and indeficient .

Meanes of this moysture are fiue . Quest. What meanes may I vse to attaine this sound moysture ?

Answ. 1. Thou must be transplanted out of the dry and barren heath and wildernesse of this world , and become a member of the Church . For these waters runne from vnder the Sanctuary . The fountaine is opened to the house of Iudah & Ierusalem ; which were types of the Church . This moysture is ( as wee heard ) sometime called milke , feeding the babes of Christ that hang on the brests of the Church : and sometimes wine , ( Come buy wine and milke , saith our Sauiour , Esa. 55.1 . ) which is onely to bee had in Gods Vineyard , not in the Waste or Forrest of the world .

2. Thou shalt not want moysture , if thou want not thirst and desire . The woman at the Well , ( Ioh. 4. ) wanted this Water , because shee had no knowledge of it , or desire after it . But the promise is , no sooner to thirst , than bee refreshed and satisfied , Math. 5.6 .

3. Thou must haue right to the Fountaine of liuing Water , which is Christ himselfe , in whom dwelleth all fulnesse , Ioh. 1.16 . and of his fulnesse thou must receiue grace for grace . Members can want no life or sence , so long as the head is liuing : neither can riuers be empty , if the fountaine be not dry . He that drinks of this Water , shall neuer thirst more .

4. Thou must prouide a Bucket to draw from this Fountaine . The Well is deepe : thou must therefore prouide the Bucket of faith , which drawes vertue daily from Christ . The poore woman that came behind Christ ( because her faith durst not looke him in the face ) yet sucked from him vertue and grace sufficient for her cure .

5. Prouide a cleane vessell to put this water in , euen the vessell of a purified and regenerate heart , emptied first from all dregs and filthinesse both of flesh and spirit , Rom. 1.4 . and washed cleane by the Spirit of sanctification .

So much of the inward causes of vnfruitfulnesse in this second ground , both positiue and priuatiue . Now to the outward . But in time of tentation goe away , Vers. 13. ] and , when the Sunne arose , were parched . Assoone as tribulation or persecution comes because of the Word , by and by he is offended , Math. 13.6 , 21.

Heere are two things to be considered : 1. That persecution comes because of the Word . 2. When it comes , a number of forward and zealous Professors fall quite away .

For the former . Persecution properly is a part of the Churches affliction , because of the Word . In which description wee haue it distinguished from other afflictions and sufferings : 1. In the kinde , 2. In the subiect , 3. In the causes . For these are not common troubles with other men in the World , which attend common nature , or common occasions , as sicknesse , pouerty , paine , reproach , or common 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 .

Doct. Persecution and Gods Word vndiuided . 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 ?

Reas. 1. 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 The crosse inseparable from Christian profession . 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 , 4. Reasons from Gods glory . 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 : Phil. 1.13 . 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 that now nothing but affliction and bonds abide him euery where ; Acts 20.23 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 : Pro. 15.10 . 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 : Gal. 1.13 . 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 : Persecution compared to the scorching of the Sunne in 4. things . 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 . Mat. 24.24

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 , and cast the truth to the ground . Then the Text addeth , Thus shall he doe , and prosper . Loe , Antiochus , who is mad & furious against the Church , hath prosperous successe : Doth this agree with Bellarmine ? And by this proposition Cain should haue beene the true Church , not Abel whom he slew : and Ismael of whom were twelue Dukes , Gen. 25.16 . not Isaac whom hee scoffed and persecuted : My Lord Esau that hath foure hundred men at his heeles , Gen. 33.1 . and not Iacob , who dares not looke his Lord in the face , nor come neere him till he had bowed seuen times . What outward prosperity had the Church in AEgypt , in Babylon , in the ten Persecutions for 300. yeeres together before Constantine ? Or how stands that assertion with our Sauiours prediction , Mat. 10.16 that true Christians should be appointed as sheepe for the slaughter ? Yea , with our Sauiours condition , who was the Head of the Church , to whom the members are conformable ? He was borne in an obscure place , liued despised among his owne , a man of such sorrowes as neuer was any sorrow like his ; his pouerty such , as he had not water to put in his head , not a cottage to put his head in ; his death painefull , shamefull , accursed . And such is ordinarily the afflicted and despised estate of his Church on earth .

Vse 2. Dreame not of a Religion pleasant to flesh , if we will be truly religious : for this is to deceiue our selues : but make account of hatred and trouble in the world , if thou meanest to keepe the Word . For the Church being seated in the world , which is the Kingdome of Satan , it cannot be other then a very AEgypt or Edom to the Israel of God ; where that hellish Pharaoh raiseth all his power to pursue vs into the red Sea of terrors , temptations , and a thousand deadly dangers on euery side , if we indeed set forth to Canaan . Let vs therefore wisely cast our costs , and recken our charges , Luk. 14.28 and weigh whether wee can contentedly suffer so much losse for the Word as it may cost vs .

Vse 3. This shews vs the true cause , why the world hates and persecutes godly men . It will be ready to tell you they are pestilent fellowes , and as seditious as Paul was ; as great enemies to Cesar as Christ was , no good subiects ; as factious and schismaticall as Micah , who will not speake as the 400. false Prophets . The wicked of the world clamor against them as euill doers : for so did they against their Head , If he were not an euill doer , we would not haue brought him to thee . And what are they but a packe of dissemblers , and hypocrites , and neuer a good of them all ?

But what ? Can the world that lieth in wickednesse , hate and prosecute wickednesse indeed ? Why then doth she not hunt out open and outragious euils in any other sort of men ? Or doth she not loue her louers , and reward most bountifully most prodigious euill men ?

4. True causes of the worlds hatred of the godly . But if we will beleeue our Lord , who was best acquainted with the worlds hatred , he tels vs here , that persecution is raised against them for the Words sake : and that is the proper cause , whatsoeuer other colourable cause be pretended : for 1. The Word hath brought them to Christ , whom they hate , and therefore his members . 2. The Word hath called them out of the world , which loues onely her owne , and hates them , Iohn 15.19 . 3. The Word hath freed them from the conformitie and fashions of the world , that now they cannot runne into the same excesse of riot ; therefore it speakes euill of them , 1. Pet. 4.4 . Contrary courses cause contrary affections . 4. The wicked Cains of this World see their their owne workes euill , and theirs to be good , and therefore hate them , 1. Iohn 3.12 .

The thing then which is hated and persecuted in good men , is goodnesse , the Name of Christ , the Word of God , soundly held out , and stucke vnto .

The thing ●ated in good men is goodnesse . And this must be so farre from discouraging good men , whether Preachers or Professors , who are most extremely hated , as they must rather suspect themselues , that their hearts are not sound , or their courses not sincere , when all men speake well of them . Sound profession and persecution are inseparable : and Luke 6.26 . Woe to you , when all speake well of you .

Vse 4. Not to condemne a Religion , or refuse a Doctrine , because it is persecuted and gaine said by many , and by Great ones : for this is a marke of true Religion , and the condition of the Word of Christ ; Persecution ( saith our text ) comes because of the Word : So as neither is that Religion which is so plausible to the world , to be therefore embraced ; nor that which the world hates , to be refused : multitude being as false a note of the Church , as the former externall prosperity . Straite is the way that leads vnto life , and few there be that finde it . Therefore looke not on the blacknesse of the Church , though the Sunne looke on her , Cant. 1.5 . for within she is comely .

Vse 5. To comfort those that are persecuted for the Word and well-doing . First , Comforts in persecution . that the cause is good , which the world persecutes so eagerly : 1. Pet. 4.14 . If ye be railed on for the Name of Christ , blessed are ye ; for the Spirit of glory and of God resteth on you , and is glorified by you . Secondly , behold Christ a partner and companion in thy suffering . In all thy troubles he is troubled . Hence it is called the reproch of Christ . Thou helpest Christ to beare his Crosse , and he helpes thee . Col. 1.24 . I fulfill the sufferings of Christ . And conformity with him in the Crosse , brings conformity in the Crowne . If we suffer with him , we shall also raigne with him . Thirdly , this fire of persecution may seeme to burne thee vp , but shall not consume thee , but onely purge and perfect thee . Euery Christian resembles the bush , which burned with fire , but consumed not , Exod. 2.3 . Nay , waite with faith and patience , and according to Moses his prayer for Ioseph , The good will of him that dwelt in the bush , shall come on thy head , Deut. 33.16 .

So much of the first Doctrine . I proceed to the second : namely , Doct. 2. Many glorious professors fall off in persecution . that

When persecution for the Word commeth , many glorious Professors , who ioy in it in the time of peace , renounce and forsake it : so the Text hath it , In the time of tentation they goe away : and Matthew , They are offended immediately : that is , euen those Hearers , which readily attended , ioyfully receiued , willingly beleeued , and hopefully sprang vp ; these now goe away . And whence goe they ? Answ. 1. From their affection and loue of the Word in the heart : They fall from fiue things . the root within is dried vp with this heat of the Sun . 2. From their profession , and confession of mouth : their leafe also falleth . 3. From externall reformation , many of them losing their greennesse , and apparantly withering , and falling to earthlinesse or profanenesse , and some to distaste the good way knowne . 4. From their fellowship and communion of Saints : for as they were neuer knit by faith vnto the Head , so were they neuer by loue to the 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 ?

Reas. 1. 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 , 2 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 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 vpon 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 t●●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 , 4 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 , Mat. 17.4 . 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 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 , from 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 , 1. Kin. 14.2 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 . 2. Tim. 2.19 . 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 : 7. Meanes to vphold vs in triall . 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 , Phil. 1.29 . 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 , 2. Thes. 2.10 , 11. 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 vs constant both in peace and persecution . Presume not of thine owne strength . None haue more boasted of their valour at home , then they that most cowardly lost the field . Remember Peter : and pray for the mighty power of the Spirit , to make thee of weake , strong , and altogether vnmoueable in this worke of the Lord , 1. Cor. 15. vlt. Alwayes remembring the great danger of falling away , both in the good things lost , and in the multitude of euils pull'd vpon thy selfe .

Thus much of the second sort of bad ground :

We come now by Gods assistance to the third . Vers. 7. And some fell among thornes , and the thornes sprang vp with it , and choked it .

THat which our Sauiour taught his Disciples , namely , what an hard thing it is to be saued , wee haue euidently seene in the explication of the former ground : wherein we haue discouered a number of Hearers , who haue gone so farre in the way of heauen , ( as most of our Hearers come not neere them : ) to be but reprobate ground , and lose all their labour and expectation . But yet we shall more cleerly discerne that truth , and haue more occasion seriously to consider of it , when wee shall in this last ground , ( the best of all the bad ones ) make manifest , that they that step before and beyond the former , shall yet fall short of their ayme , and bee shut out of heauen as well as they . For there was nothing good in the former , which is wanting in this : but some further commendation in this , which was not in the former .

Consider heere with me three generals .

1. The kinde of soyle : some of the seede fell among thornes . 2. The successe of the seed in it : 1. commendable , 2. lamentable . Method of this part of the Text. 3. The reason , or the causes of failing .

For the soyle , it is thornie ground .

For the commendable successe : 1. It goes as farre as the former : in hearing , vers. 14. in receiuing ▪ Math. 13.20 . and Mark . 4.14 . and in growing , as our Text hath it . 2. It goes farre beyond it : for first , the ground is softer , the mould moyster , the soyle deeper , and so more hope : secondly , it springs beyond the other : the other growes , but this sprang vp , not onely to a blade , but to an eare , though not a ripe one ; neither doth the stone hinder the rooting , while they are hearing ; but , after they are departed , thornes choke it : thirdly , they hold on their profession still , which the other lose ; they are not driuen off by persecution , but would obey still , did it not crosse their pleasures and profits .

For the lamentable successe , it is set downe , ver. 14. they bring forth no fruit : that is , either no good crop , or no lasting fruit to the haruest , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bring no fruit to the end , or to maturity : for fruit they bring , though not to perfection .

The causes of this failing are set downe , 1. in generall , to be thornes , namely , inward lusts , carnall affections , and corrupt desires . 2. In speciall , of three sorts : 1. Cares of the world , vers. 14. and Mat. 13.22 . 2. Riches , vers. 14. called deceitfulnesse of riches , Math. 13.22 . 3. Voluptuous liuing , vers. 14. called by the other Euangelist , lusts of other things : these enter and choke the Word , Mark . 4.19 .

Thus in one view you haue the summe and method of the Text , enlarged out of the other Euangelists . Now for the exposition of the first , consider , 1. Why lusts are compared to thornes . 2. Why these Hearers are compared to thornie ground .

Carnall lusts are fitly compared to thornes in fiue respects : 1. There are some flowers , Carnall lusts compared with thornes , in 5. things . and some shew on thornes , small fruits , and many pricks : So whateuer appearance these lusts make , no good fruit riseth of them , but many pricks and sorrowes by them in the end . Thornes pierce the body , lusts the mind . 2. Thornes are euery where armed , and ready to wound and teare him that meddling with them doth not carefully fence himselfe : So they that nourish the cares of the world , or addict themselues to pleasures , or profits , 1. Tim. 6.10 . pierce themselues thorow with many sorrowes . 3. As a thorne held softly prickes not , nor hurteth , but when it is held hard , and crusht , it easily draweth blood : 1. Cor. 7.30 . So a man may vse this world as not vsing it , without danger , and hold softly the profits and pleasures of this life ; but gripe them , and fasten on them , there is certaine hurt . 4. Thornes and briers are the dennes and receptacles of Serpents , and poysonfull wormes and creatures : so are these vnmortified desires the harbours of infinite noysome sinnes , which shall creepe as thicke into the soule , as the Frogs into Pharaohs lodgings . As Israel not content with Gods daily allowance , but out of a couetous and distrustfull desire , against Gods Commandement , saued some of the Manna till morning , but it was all full of wormes , and stunke : So doe fleshly mindes , by nourishing vnlawfull lusts , turne Manna into wormes . 5. As thornes and briars are at last good for nothing but fewell for fire : so these thickets of lusts , and pursuit after the profits and pleasures of this life , are the proper fewell of the fire of the great Day , Heb. 6.8 . and prepare the ground it selfe , ( which all worldlings are : ) without timely repentance , as fewell for the fire of hell , which is vnquenchable .

Bad hearers aptly compared with thorny g●ound . These bad Hearers are as aptly compared to thornie ground . For as a thorny and weedy soyle chokes and kills at length such seeds as come vp hopefully : so an heart stuffed with vnmortified affections , at length resists and chokes the Seed of Gods Word , that it shall not prosper to the saluation of that Hearer in the haruest : for 1. These thornes supplant the Word , and vnroote it againe , as thornes , to roote themselues , vndermine the seede below . 2. These thorny corruptions hinder the comfortable heate and shine of the sunne from the heart ; namely , the sweet beames and influence of the Spirit of grace , which cannot come so sweetly and freely to the hart , to cherish the growth and worke begun● as thornes hinder the Sunne from plants . 3. Thornes draw away the moysture which should preserue the plants in their growth and greenenesse : Euen so these inward lusts draw the heart from meanes of moysture of grace ; they sometimes giue a man leaue to heare , but as they preuaile and take vp the heart , there shall bee little time allowed to remember , meditate , or apply that which is heard , and as small leaue to bring things into practice .

Doctr. In that our Sauiour compareth bad Hearers to thornie ground , wee learne , Lusts of any kind cher●shed , spoyle the worke of the Word . that thornes and lusts of any sort , suffered to grow in the heart , doe soone ouergrow the Word of God , and suffer it not to prosper . For as the Husband-man that suffers thornes and weeds to choake his seed comming vp , loseth his haruest : Euen so that man loseth his part in the Gospell , that cherisheth lusts and disordered desires in his heart , together with the Gospell . Hence the Apostle Iames , chap. 1.21 . telleth vs , that if we would heare the Word so as it may be ingraffed in vs , we must first cast away , or put off as an old ragge , the superfluity of maliciousnesse and filthinesse ; that is , the abundance of carnall affections , loosenesse of life , pride , disdaine , wrath , contention , earthly pleasures , vanity , euill speaking of diuine doctrine , Iam. 1.22 . &c. and in the next verse shews , that with these lusts men may be Hearers of the Word , but neuer doers , till they be weeded out ; they will at length ouergrow it .

See this in the examples of wicked men .

Herod let his lust and inordinate affection to his brothers wife grow with the Word : therefore , notwithstanding hee reuerenced Iohn , and did many things gladly , yet this lust choaked the Word , and it came to nothing . Iudas heard the Word from the mouth of Iesus Christ , and by it grew to a great reformation : but suffering the lust of couetousnesse to grow vp with it , it soone ouergrew the Word , and hee betrayed his Master . Simon Magus heard the Word , beleeued , walked with Philip as a Disciple , no grosse thing appeared in him , a man would haue thought the Word wondrously powerfull in him : but he suffered the lust of pride or couetousnesse to spring vp with the Word , and when occasion was offered , it ouertopt the Word , and bewrayed it selfe , in seeking to buy the gifts of the holy Ghost with money .

See it also in the examples of good men . Rom. 7.19 , 20 , 21. Paul professeth of himselfe , that he cannot doe the good he would , because euill is present with him : and generally of all Beleeuers , Gal. 5.17 . the flesh lusteth against the Spirit , and the Spirit against the flesh , 2. Chron. 16.10 . so that ye cannot doe the things ye would . Asa a good King , being reprooued by Hanani the Seer for his vaine confidence in the King of Syria , was wroth with him , and put him in a prison-house : for ( saith the text ) he was in a rage with him because of this thing . And so was Ionah with the Lord himselfe .

Reas. 1. Reason 1. Ill weeds ( we say ) spring apace : good seeds or herbes not halfe so fast . Wee shall see a Bramble grow more in seuen moneths than an Oke in seuen yeeres . So our text : the thornes grow vp with the seed , 2 but choake it by ouergrowing . 2. Our grounds are fit and prepared to produce thornes rather than bring vp the good seed . Our hearts are the naturall mother to lusts , but a stepmother to seedes of Grace . For there lies in our nature a sea of euill lusts lurking : our owne originall lust is a fountaine , and an inordinate disposition to all euill . From which fountaine issue innumerable streames of actuall lusts , which are the innumerable motions of the soule , contrary to euery Commaundement of God : All which in their seuerall armies and bands issue out against God and his Word , as the Philistims still warred against Israel . Now our ground being so apt to weeds , they will soone ouergrow the Word , if but a little neglected . 3 3. A part of the curse on mans sin , is , Gen. 3.18 . that the earth should bring forth thornes and thistles . The earth should haue brought them forth , if man had not sinned ; but they should not haue bin so noysome and hurtfull to man and the fruits of the earth . Euen so it is a part of the curse of our sinne , that there should grow vp such noysome lusts ( as thornes ) in the ground of our hearts , as doe farre more hinder the growth of grace in our hearts , and choke the Seed of the Word sowne in our soules , than all the weedes and thornes in the world can choke the seeds and fruits of the earth . Lusts are still remaining in the best , but not now as a curse , but only as the Canaanites , to keepe them humble . 4 4. The raigne of lust cannot but thrust downe the raigne of the Word : for first , that the Word may raigne , it must be vnderstood ; Raigne of lusts thrust downe the raigne of the Word , many waies but thornes hinder the light of the Sunne from the seed . How can a man see obiects , that hath a thorne run into his eye ? So one thorne is enough to darken the eye of the vnderstanding . And therefore , 1. Pet. 2.1 . The Apostle wisheth vs to lay aside all euill affections , not some , not a little , not the waste boughes , but the root and stumpe . Secondly , that the Word may raigne , it must first renew : But there can be no new creature , till the old man be put off , with his lusts , Ephes. 4.22 , 23. Till this bee , the truth of Christ cannot bee learned , as in Christ . Impossible it is to answere the heauenly Seed , or be answerable to the meanes of diuine regeneration , vnlesse we put away the former prauity of nature : As a man can neuer set vp a new frame , till hee haue remoued the old rubbish . Thirdly , that the Word may raigne , it must be obeyed when it commands , and be expressed in the fruits of holinesse : But lusts vnsubdued oppose themselues , and hinder the motions when they should come into practice : and the Lords Plant becomes fruitfull onely on that condition , that the Father purge it , Ioh. 15.2 . How can a man walke on cheerfully in his way , that hath a thorne sticking in his foote ? No lesse doe these thornes cast men backe in their way of obedience : these superfluities of lusts and inordinate desires are as dead branches , that must be lopped off before fruit can bee expected .

Vse 1. See hereby the reason , why numbers haue either growne so slowly , or not at all , after much labour of the Lords husbandmen : namely , because their hearts are as thorny ground . Some came with minds stuffed with couetous desires , some with fleshly imaginations , or filthy cogitations , others with proud conceits of their owne knowledge and wisedome , others alienated with contempt and hatred of the Word , which crosseth their lusts . Partial Hearers heare with respect of persons , or degrees . Popish Hearers neuer profit , that come with obstinacy and preiudice of our doctrine . Where these or the like lusts sway , expect no profit : No planting , no watering , can make seed prosper , where these thornes grow with it .

Obiect . One lust can doe no great harme : in other things we are honest enough , but onely in vsurie , or gaming , or a little Oth , or Lye now and then . Answ. One thiefe is enough to betray an house ; one diuell suffered to enter , brings seuen worse than himselfe , and let any come with purpose to continue in any one sinne , nothing shall moue him , nothing shall conuert him . One Swine spoyles a whole garden : One dead Fly , the whole oyntment : One hole in a ship , the whole vessell .

Vse 2. If we desire the Word should prosper in vs : doe as the good Husbandman , Meanes to keepe our hearts , as good ground in good kilter . who would keepe his ground in good kilter , on which his seed is cast , or to be cast . First , hee will bring in the Plough to prepare it , and lay it fallow both to rot , and vnroot the weeds that would choke the seed . For it is a shame , and part of negligence in an Husbandman , to haue his fallowes lie full of weeds . So must thou see , that thou bring into thy heart the grace of mortification , which is a generall vnrooting of these thornes and weeds : Good husbandry contents not it selfe with some good seed springing vp , vnlesse it kill the weeds : No more content thou thy selfe with the rising and mouing of some good affections , vnlesse thou mortifie the bad and noysome . Ierem. 4.4 . Plough vp the fallow ground of you hearts , and sowe not among thornes .

Secondly , the Husbandman ploughes it againe , that if any weeds peepe out , he may roote them vp : so carefull he is for his earthly commodity . No lesse carefull should wee be , if after grace receiued lusts will be still stirring , to root them out : Heb. 12.15 . Take heed that no root of bitternesse spring vp , and trouble you : according to that in Deut. 29.18 . Let there bee no root among you , that bringeth gall and wormewood . If there be any lust , be it neuer so secret and hidden as a root , or neuer so fixed and fastened , as a root is , spare it not ; nip it not off , but plucke it vp by the roots : be not content to bridle lusts , but kill them : satisfie not thy selfe with an absence of fleshly operation , as if it were sanctification , but onely with a slaying of it : for if there be a liuing root within , it will shew it selfe when the seed springs , and soone ouertake it too .

Thirdly , if after all this there be any weeds growing vp with the seed , the Husbandman will bring in his weeding hooke into the field ; hee will not see a weed or thorne peepe , but he will weede it out : 1. Because he would haue his corne grow alone . Wouldest thou haue the Word to thriue in thy soule ? Let it grow alone . How speedily should a man rise towards heauen , if the Word had the onely roome in his heart ! But 2. Because that is impossible , either in the earth , or our hearts , he will bee sure by his hooke to set the seed aboue the weeds : labour thou also to set the Word aboue thy lusts , and contrary motions .

5. Meanes to set the seed of the Word , aboue the weeds of lusts . Quest. How shall I doe that ?

Answ. 1. By daily exercise in the Word , reading and meditating : this discouers the weeds & thornes . 2. By daily prayer , and confession of knowne sinnes : this is a getting of the weeding hooke into our hands . 3. By Christian humility , and fasting : this is the cutting off of lusts , by which they daily wither and dry away : this crucifies the affections and lusts . 4. By auoiding occasions of sinne , and sinners : especially watching narrowly our owne inclinations . 5. Keepe vnder the lusts of the flesh by the lusts of the Spirit , Gal. 5.17 . The Spirit lusteth against the flesh , that is , both in curbing and restraining euill motions , and ingendring good cogitations , motions , and desires , agreeable to the will of God . Rom. 13. vlt. By putting on the Lord Iesus , represse the lusts of the flesh . Prou. 12.5 . A godly man is said to haue right thoughts : and chap. 11.23 . His desires are onely good , not that he is without euill desires sometime , but he resists and fights against them , and God imputes not that which he hates and repents of .

We see the soyle : Now let vs see the hopefull successe of the seede in it , The thornes grow with it . ]

Though there be a further growth of the seed in this ground then in the former , yet at length it is as fruitlesse . 1. Here are soft and tender hearts brought to the Word , better prepared for the seed than the former . 2. Here is a deeper rooting : a further measure of vnderstanding , a more vehement carriage of the affection vnto it , in motions of ioy , loue , and delight , & a more settled purpose to follow the Word . 3. Here is a further shew of fruits : a standing in a glorious profession , an hopefull sprouting and springing in the fruits of good workes , and a longer hope thereby than before . Yet these so softned , so rooted , so farre growne aboue many zealous Professors , are ranged in the ranke of bad and fruitlesse Hearers : for , as it is in vers. 14. Afterward they are choaked .

A good Hearer ●eares for afterward . Doctr. The fruitfull and commendable Hearer is he that heareth for afterward , Esa. 42.23 . A bad Hearer can heare well for the present , but afterward all is lost . Prou. 4.18 . The way of the righteous shineth as light , that shineth more and more vntill perfect day . They adde vnto their knowledge as men doe to their stocke , and saue what they get , and so grow abundantly rich in grace ; whereas he that spends as fast as he gets , and onely maintaines the present with his gettings , must dye a begger .

Many are the exhortations to lay fast hold on the Word , and to lay it vp safe in the midst of the heart , and to keepe it as a mans life , Prou. 4.4 . As a man that hath a Iewell , will bee carefull to locke it vp in the safest chest he hath . 1. Tim. 3.9 . Keepe the mysterie of faith . Reu. 3.11 . Hold that thou hast , hold that thou hearest .

As many are the dehortations , that we negligently lose not the Word , Heb. 2.1 . We ought diligently to giue heed to the things we haue heard , lest at any time we let them slip : a Metaphore taken from riuen vessels , that let all the liquor run out . But here , the more precious the liquor is , the more must be the care of the vessels soundnesse . 2. Pet. 2.21 . Better not to haue knowne the way of truth , then after the knowledge to depart from the holy Commandement .

Many are the commendations of them that were Hearers for after-times : as of Dauid , Psalm . 119.11 . I haue hid thy Word in my heart : and of Mary , who pondered Christs sayings , and hid them in her heart , Luk. 2.51 . And as many are the dispraises of such leaking vessels , who like the women , 2. Tim. 3.7 . are alwaies learning , yet neuer come to knowledge : and those Iewes , Heb. 5.12 . who for the time might haue bin teachers , yet needed to be catechized in the very Principles .

Reason 1. From the nature of the Word , Reu. 14.6 . which is in it selfe a perpetuall truth , an euerlasting Gospell ; Heauen and Earth are most stable , and firmely founded by God ; but not so stable as the least iot of Gods Word , which shall not fayle or fall to the ground for euer . And to vs it is a certaine rule , a constant law , and binder , not for the present only , but for all time future , yea and for all eternity .

2. This is a mayne difference betweene a godly man , and an hypocrite . Many things may affect an euill man for the present hearing of the Word . Sometime he may heare a noueltie with great affection , but as children delight in a new toy for an houre , but presently contemne and lose it . Sometimes the power of the Word makes an hypocrite tremble , as Felix , and grow to some promise with himselfe , and perhaps to some purpose and resolution of amendment : So Israel hearing the Lord speake in so terrible a voyce , promise faire , All that the Lord our God saith by thee , ( if he will no more speake by himselfe ) we will heare it and doe it . But the Lord saw there was no such heart in them , Deut. 5.27 , 29. Sometime some affliction prepares them to heare , and now while the iron is in the fire , and the hammer vpon it , it may bee wrought to some fashion till it be cold againe : so Pharaoh sometime will confesse his sinne , and acknowledge Gods righteousnesse and begge Prayers of Moses ; but onely so long as the plague is vpon him . Sometime some naturall motion , or some spirituall motion may stirre them , and for a flash they are earnestly resolued for Heauen : so the yong man comes hastily , and heares gladly , but not purposing to doe all that is required , goes away heauily .

The hypocrite in all these motions is like Ephraim , whose goodnesse was as the morning dew , suddenly dried vp , Hos. 6.4 . The Word comes into a bottomlesse heart , wherein is a bottomlesse gulfe of guile and deceit , and all is lost at length . But the godly man , by the Words dwelling plentifully in his heart , attaines the commendation pronounced vpon the Church of Thyatria , Reuel. 2.19 . I knowe thy works , thy faith , &c. that they be more at last than at first . He hath on him a marke of one that is planted by the Lord in the House of the Lord ; Psal. 92.14 . he is more fruitfull in his age , more fat and fresh dayly , and exceeds his former times in feracity , and fruitfulnesse in good works and graces .

In a word , whereas all other things are common to all , the Heauens , the Earth , the Creatures , yea , the Ministery of the Word , Sacraments , Prayer , and many common graces wrought by them ; this alone is the speciall right of Beleeuers , incommunicable with hypocrites , to haue the Word of God euerlastingly fixed in their hearts : Esa. 8.16 . Seale vp the Law among my Disciples : now a seale is a meanes of secrecy from them whom the matter concernes not , and of assurance to them whom the businesse concernes .

This is the second reason .

3. The best of Gods Word is after the hearing . Our Parable compares hearing of the Word to sowing : now the best of sowing is long after , in the reaping . Elsewhere it is compared to food : and the best of eating is after eating , in the nourishment and strength . For let men eate and drinke with great appetite , good taste , and much pleasure ; yet if after the eating , bad humors in the stomake suffer it not to stay , or not to digest if it doe stay , it doth much hurt in stead of nourishing . So in the state of the Soule , where many wicked humors resist the worke of the Word heard .

But to shew in speciall , that the Word is best after the hearing , consider , Gods Word is best after the hearing for 5. reasons . 1. That it frameth a man to the life of faith , and vpholdeth that life . It is a means to make a man good , and continue his goodnesse . Because it both storeth a man with graces , and preserues him from vngracious courses , through all his life ; which those that make no vse of the Word beyond the hearing , are wrapped in . Prou. 2.10 . When wisdome enters into thy heart , then shall counsell preserue thee , and vnderstanding shall keepe thee , that is , both in the good way , and from the euill way : so Psalm . 119.11 . I haue hid thy Word in my heart , that I might not sinne against thee . 2. The Word kept in the heart , makes a man a notable patterne of piety to others , and a fruitfull Christian , vpholding him in a readinesse to euery good word and worke . If the heart keepe knowledge , the mouth will speake of wisdome , Psalm . 49.3 . He is fit and ready to counsell , exhort , rebuke , and comfort others . For the Word of God , 2. Tim. 3.17 . which is able to make the man of God ready and absolute to euery good worke , is much more able to fitte priuate Christians thereunto . 3. Our greatest businesse is behinde , to which the Word kept in the soule can onely fit vs ; as namely , to fit our accounts , to store our lampes with oyle , to hold on our repentance , and finish the good worke begunne , with perseuerance . 4. Our greatest sufferings and trials are behinde : dayes of sicknesse , the day of temptation , the day of death , wherein Sathan will bee most furious and raging , and the day of Iudgement . Now as Dauid said of himselfe , If thy Word had not been my comfort , I had perished in my trouble : so if the Word be not thy sword in the day of temptation , if it be not thy health in sicknesse , thy life in death , if it pleade not for thee in iudgement , thou art euerlastingly lost , because thou hast wilfully lost thy part and portion of that blessed Word . 5. Our marke is still before vs , euen that euerlasting happinesse , and great saluation , which the Word of God ( faithfully retained in the heart ) not onely reuealeth , but putteth vs in possession of . Thus as the pillar of the cloud and of the fire neuer left Israel , till they came into Canaan : no more doth the Word of God cease to be our constant direction , for our motion or station , till it hath set vs into that heauenly Canaan ; no nor then , it being a surer pillar then that of the cloude ; for as the Prophet saith , O Lord , thy Word endureth for euer in Heauen , Psalm . 119.89 . that is , although neuer so many things in earth seeme to cloude and crosse the gracious promises , that thou hast made to thy children , yet in Heauen shall they taste the sweetnesse of thy Word , more then euer they did in earth ; when they shall enioy all the fruits of that eternall loue and decree , which they beleeued in this world . Besides that , the same Word of God , which now the Saints lay vp in their hearts , is the Law and Charter of heauen , by which being fully conformed to the obedience of it , we shall walke eternally before God in the perfection of that obedience , which is heere begun . And thus it is our eternall direction in heauen also .

Vse 1. To reproue many Hearers , Foure sorts of hearers hereby reproued . who are affected in the act and time of hearing , or while the Doctrine is deliuering , but presently lose the matter , the motion , affection , and all . Some come as our Sauiours Hearers , Math. 22.22 . When they heard , they maruelled , and left him , and went their way , we heare no more of them . Many heare desirously , as with open and erect eares ; but both being open , it goes in at one , and out at the other ; it stayes not for after-vse , but a little present admiration , as in those Hearers of our Sauiour .

Others heare , and the Word smites them , workes a little on their conscience , wounds them , and tells them as Nathan did Dauid , Thou art the man . Now were a fit season to worke with God : 2. Sam. 12.7 . but they goe away , other distractions meet them at home , the motion dies , and they are as men sea-sicke , while the Word tumbles them , and makes their conscience wamble within them , but are all well againe , so soone as euer they come to land .

Others heare with soft hearts , and the Word comming home , they begin to melt , can resolue into teares , so mellow seemes the ground ; they see their vnworthinesse of the promises , and how lyable they be to all the threatnings , which they conceiue their owne portion . But as the metals are onely soft and pliable while they are in the fire ; so these in the hearing , but shortly after lose all the efficacy of the Word , and become hardened as before .

Others , stirred vp by the power of the Word , to some good duty formerly neglected , now grow to some resolution , that no Lion in the way shall hinder them , and purpose ( a man would thinke , and themselues doe so , ) vnfainedly a great change in themselues ; but shortly after proue like the sonne in the parable ; Math. 21.30 . whom his father commanding to goe worke in the Vineyard , he promised , ( and likely he purposed ) he would , but some other motion preuailing , went not . So wee haue many hearers many times in good moods ; but corruption of nature not subdued , nor mastred , ( which is not alwayes stirring alike ) watcheth the fittest time to resist the Word ▪ so as present purposes are seldome or neuer followed to practice and future performances .

4. Motiues to lay vp the Word for after-vse . Vse 2. Looke well to thy hearing for after-times , that with knowledge thou mayest ioyne obedience , and by the Word , grow in grace , as thou doest in dayes . Content not thy selfe to heare with a soft heart , or with a ioyfull heart , if it bee hollow , and rimie to let it slip . Consider for motiues heereunto : 1. That as God hath made our blood a carryer and conueyer of life thorow all the body : so his Word to carry spirit and life thorow all the soule . And lesse dangerous it is to breake a veine , to let out all the blood and life of the body , than to admit a clift in our soules , that the doctrine of life and saluation should run out . 2. The world casts nothing vpon him that is a waster and spend-thrift ; nor can hee be ruler of much , that is not a faithfull keeper and sauer of little . If thou sauest not that thou hearest , nor layest it vp , thou shalt neuer bee a rich man in knowledge , faith , comfort , or experience . 3. Nature teacheth to saue somewhat against a rainy day . Consider what dayes thou hast to passe : if prosperous ; if aduerse ; if sicke ; if sound ; if tentations on the right or left hand ; if life or death ; if whatsoeuer ; thou art naked without the Word , without strength , counsell , comfort . 4. A godly man will be a Christian at home , as well as at Church , Psa. 101.2 . and ( as Dauid ) walke vprightly in the middest of his house .

Meanes to heare for afterward .

1. Be abundantly couetous , 4. Meanes of this duty . to lay vp a good store for thy selfe against time to come . Enlarge thy affections insatiably , to gather all thou mayest . This is a gracious and commendable couetousnesse . 2. Esteeme it aboue all keeping , more worth than much fine gold , Psalm . 119.127 . Account it thine heritage , and the ioy of thy heart , vers. 111. 3. Let it be in thy heart first , treasure it there : A man reserues his barne for his crop of wheat , or other corne : Wilt thou fill thy barne and garner with chaffe and stubble ? or wilt thou , in stead of gold or pearles , pester thy best cofer with drosse and pibbles , which are heauie and cumbersome , but of no price or value ? 4. Binde it on thy fingers , Prou. 7.3 . as a Ring that is euer in sight . Practice is the best keeper of the Word . The thornes sprang vp and choked it . ]

Now we are to intreat of the failing of the seed in this ground : wherein , because there is but little difference from the withering we spake of in the former grounds , but that it proceedeth from other causes ; wee will therefore inquire into those causes , as they are particularly and in order set downe in the 14. verse : Cares , Riches , Pleasures . These are described as the speciall thornes , which choke the seed of the Word .

Doct. Abuse of lawfull things damnable , as well as the pursuit of vnlawfull . Whence note in generall , what it is that lets vs from heauen ; not only the pursuit of vnlawful things , but the abuse of lawfull . It is not whoredome , adultery , theft , murther , Sabbath-breaking , and the like , that heere are said to choke the seede , and hinder our haruest ; but the abuse of lawfull profits , pleasures , cares , and desires . Math. 24.38 . As in the dayes of Noah , they did eate , and drinke , and marry , and giue in marriage , vntill the day that Noah entred into the Arke , &c. What ? was it a sinne to eate , to drinke , to marry ? were these the things for which they were destroyed ? No , but the abuse of these things : they were so wholly in these , as they securely cast off all admonitions , and all prediction of iudgements : these became thornes , and choked all counsell , and all the preaching of Noah ; and so their destruction was sudden , not because it was not foretold , but it was not beleeued or regarded .

Luk. 14.16 . What was more lawfull than to buy a Farme , and a yoke of Oxen , or to marry a Wife ? But yet , these shall neuer taste of the Supper : not because they did these things , but because they were so inordinate and intent on them , that they refused the call to the Kings Supper . And these three sorts of inuited ghests , refusing the Kings gracious inuitation , doe notably resemble and expresse these three sorts of thornes choking the Word : the Farme noteth riches ; Oxen , the cares of life ; and the Wife , Note . voluptuous liuing : All which , or any of them , hinder men from the heauenly banquet . So 1. Cor. 10.7 . The people sate downe to eate and drinke , and rose vp to play .

Reason 1. Sinnes in lawfull things are both more ordinary , and lesse sensible , both for the auoyding and preuenting , as also for the recouery and repentance from them . What a number of naturall and indifferent actions doth euery man goe ouer euery day , into which creepe a number of sinnes , because men take themselues free to doe as they list in them , and onely content themselues in their liberty vnto the thing , vnwilling to heare of any of Gods restraints or impositions in the manner or fruition of that liberty !

This poynt is very vsefull , Instances of most lawfull things vnlawfully abused , 7. and therefore wee will giue some instances , to shew , how men doe infinitely abuse their lawfull liberties , with the great hazard of their soules .

1. In eating and drinking , 1. Eating and drinking . which is not onely lawfull , but necessary . Yet heere Christians offend exceedingly , many wayes : 1. When they eate not their owne bread , 2. Thes. 3.12 . 2. When they eate without feare , Iude 12. not before the Lord . 3. When they corrupt themselues in the creatures , losing sobriety , modesty , chastity , health and reason , as the drunkard drownes his soule , senses , body and all . 4. When they neuer taste the sweetnesse of God in the creatures , more than beasts : nor sanctifie themselues after feasting , Iob 1.5 . as Iob his sonnes . 5. When they waste the creatures , not remembring the afflictions of Ioseph , Amos 6.6 .

2. Apparell . 2. What is more necessary than apparell , decently to couer nakednesse , to fence the body from iniury of weather , and to put vs in minde of sinne ? But what a number of sinnes doe men and women put on with their apparell ? 1. For the matter , which is not skinnes , as Adams , but stately , and costly ? 2. For the manner , while they take liberty to disguise themselues in strange attire , and monstrous fashions , shewing no other hidden man of the heart , but lightnesse , vanity , wantonnesse , and slauishnesse to euery new-fangled fashion ; for which , the Lord threatned to visit the Kings children , Zeph. 1.8 ? 3. For the measure , while they passe all bounds of sobriety , and waste more on their backes most prodigally , than would clothe a number of the poore seruants of Iesus Christ ? And all out of this conceit , that they may weare what they list , and how they list ; not considering , that the Lord hath tyed them as straitly to the rules of piety , sobriety , and charity , in the wearing , as to the necessity of wearing it selfe ; besides the waste of time , and thoughts , &c. which should bee better occupyed ?

3. Recreation . 3. What is more lawfull , yea more necessary than recreation ? But , how doe men , out of the lawfull liberty that God hath allowed them , breake out most vnlawfully , and most insensibly ! 1. In respect of the matter , when with the foole , ( Prou. 26.18 . ) they make a pastime of sinne : as of Dice , condemned by the Lawes of the Land , and Cards , and lasciuious Dancing , Playes , Enterludes , and all merriments , wherein is no praise , vertue , or good report . Phil. 4.8 . Sports become vnlawfull , being immoderate , vnseasonable , profane , vncharitable . 2. In respect of the manner ; when they turne their vocation into a recreation ; when they powre out their hearts vnto pleasure , as louers of pleasure more than of God ; when they waste their time , and ingrosse it for sports , to the hinderance of better duties , in the publike and priuate calling ; when the publike or priuate duties of Gods holy Sabbaths are interrupted or omitted ; when , to the dishonour of God , his sacred Name by Othes and cursings is blasphemed , or his holy Word iested vpon , or his faithfull seruants , the Preachers and Professors of Religion , are reuiled & reproched , by Playes , songs , or scornes : Lastly , when other men are hurt by sports & games ; as by winning their money to their impouerishment and hinderance ; or a mans owne estate , as Salomon saith , He that loueth pastime , shall be a poore man , both in grace and goods . Yet what Gamester of a thousand sees himselfe tumbling in these sinnes ? Or where is one of a thousand , that will be reclaimed from them ?

4. What is more lawfull and necessary than Marriage , for the comfort of man , 4. Marriage . for the continuance of the world , and the Church , by an holy seed ? But how many make vp a great heape of sinne , by the abuse of this holy Ordinance ! Some conceit they may marry where they list , the sonnes of God to the daughters of men ; not remembring the Apostles Canon , alwayes in the Lord : but ioyne with Infidels , 1. Cor. 7.39 . and enemies to Religion : as Salomon , to the turning away of his heart from the Lord . Others vse it rather to stirre vp naturall corruptions , than to beate them downe . Some , rather to helpe one another to hell , than to heauen , or in earth ; while the Husband loseth his authority by vnthriftinesse , bitternesse , or lightnesse ; and the Wife shakes off his authority by sullennesse , and contempt , both of his person and commandements . Others sinne against it more directly : as when the Husband leaues the Wife of his youth , to imbrace the bosome of a stranger ; or the Wife forsakes the guide of her youth , and loues a stranger better . Thus was the sinne of Dauid heightened , that hauing wiues of his owne , he must needs haue Vriahs also , 2. Sam. 12. For this is to sin against the remedie .

5. The calling . 5. How lawfull is it , and necessary , to imploy a mans selfe in his calling ? But ( besides that , many liue in vnlawfull callings , or in none : ) where is the man that sanctifies the particular passages of it by the Word and prayer ? Where is hee that retaines an heauenly minde in following his earthly businesse ? How many sticke not to gather Manna on the Sabbath day , which shall rot betweene their teeth ? How many all the weeke long gather goods , and driue their Trades with as many Othes , lyes , and glozings , almost as words ? How many turne their Trades into Crafts , getting as much by craft , deceit , and iniustice , as by faire and lawfull following of their calling ? Where is the man that chokes not his generall calling with his speciall , and incrocheth all the time of the weeke , that scarce any can be allotted to the seruice of God , either in Gods House or his owne ? How is it , that men thrust themselues as busi-bodies into other mens matters , and faile in their owne ?

6. What is more lawfull or necessary , 6. Care of family . than to prouide for a mans owne ? Is not hee that prouideth not for his household , worse than an Infidell , 1. Tim. 5.8 ? But hence how doe numbers confound Christian and carking care , not seeking first the Kingdome of God for themselues and theirs , but becomming Drudges to the world , and to their children , prouiding no otherwise for them , than the beasts for their young ones , present food and harbour ; forgetting the words of the Apostle , Ephes. 6.4 . Bring them vp in the nurture and instruction of the Lord ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As if a Christian , who takes care of the body and baser part of such as belong to him , can forget or neglect the soule , which is the farre more noble part of man . Or as if he which performes it to his family , ( which the very Law of Nature calls for at his hands ) should vtterly forget that , which Gods Word euery where chargeth him withall .

7. What is more sweet and necessary vpon earth , 7. Society . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . than company and society with men ? whence the Philosopher calls man A sociable creature , as the beasts be not . But how many mischiefes creepe into the life , and sinnes into the soule , by the abuse euen of lawfull society ! as when men chuse or fall into swearing , drinking , or idle company : when they runne promiscuously into all companies , and fall to such exercises as they finde : as Peter in Caiaphas his Hall when hee should haue been better employed : or when they frequent societies where God and Christ is not , but Satan and his Agents , and a whole troupe of tentations . And what hurt comes by mens communication , which naturally is profane , vnsauory , vncharitable ? Besides , euen good men in bad companies acquit not Gods glory , nor themselues , as they ought ; and in good company , either doe not , or receiue not the good they should .

This is the first reason .

2. In things lawfull , men are most secure , and thinke themselues safest : and there Satan is most , where he is least suspected . As the Serpent lyeth in the greenest grasse : so Satan lyeth in ambush against vs in our most lawfull liberties . As he laid his traine against our Sauiour Christ himselfe in the matter of meate and drinke , when he was hungry : so also against vs , chiefly in things , wherein God hath giuen vs allowance . Wherein was it that Satan ouercame Lot ? was it first Incest with his two daughters ? No , that was hainous , but first hee foyled him in that which was lawfull : he first abused himselfe in wine , and then his daughters in Incest .

3. Whereas our nature spider-like , turnes our best and sweetest things to poyson , Satan to our corruption adds his waight , putting vs forward to abuse good things , and lawfull ; because this both hinders God of his glory in the meanes of our good , and our selues in the end for which God alloweth them . God hath giuen vs all our lawfull liberties , as helpes to heauen : we vs them as hinderances . His grace puts them into our hands as staues , to support vs in our way and wearinesse : we , by the abuse , make them burthens and clogs to cast vs backe . Hee allowes vs them as spurres , to prouoke vs to cheerfulnes in his seruice : we peruert them , and they become as thornes to choke vs , and hinder vs in his seruice .

Well knowes Satan , that the best things abused , become euill to him that so vseth them . Christ himselfe shall be a Rocke of offence . The Word , 1. Pet. 2.8 . if it kill not vices , it killeth soules . And the Sacraments are ranke poyson to the vnworthy receiuer . He cares not how many gifts of nature , no nor of grace a man hath , so as out of them arise pride , ambition , enuie , &c. which are as a Canker consuming them . And much lesse cares he how many gifts of Fortune , ( as they call them ) that is , wealth and honour , a man hath , so as they make him swell with disdaine , or vainly confident in his wealth , or secure in his course , or licentious in the bold committing of sin . Let wealth flow in , as waters from a full fountaine , so they drowne the soule in perdition . Thus Gods glory is impaired , which he expects for his goodnesse , and mans sinne inlarged , which hath made himselfe so miserable by so great mercy .

Vse 1. To let many a man see his sinne and errour , who neuer suspects hurt and danger in such lawfull things , as riches , and pleasures , and cares of the world : They wonder they should bee thornes , who neuer felt the pricking , but haue tasted much sweetnesse in them , and in nothing more . But our Sauiour well knew the nature of them , through the malice and infirmity of men abusing them . Hee well saw , that no thornes doe so choke the seed , as these the Word : and that many , who found such sweetnesse in them , haue falne short of saluation by them . If thou haddest neuer eaten forbidden fruit , nor fed vpon stolne bread , the abuse of lawfull and allowed profits and pleasures , will keepe thee out of heauen . The Farme lawfully gotten , but vnlawfully affected , may make thee neuer to taste of the Supper : And the hauing and inioying the wife thou hast married , may make thee say flatly , I cannot come . Thinkest thou the diuell hath no baits but in his hellish tentations ? Luk. 14.20 . Yes , his baytes lye euery where . If thou beest a rich man , hee hath deceitfulnesse of riches : If a poore man , he hath the cares of this life : If any other thing affect thee , he hath lusts of other things , to make thee fall short of saluation . Say not with thy selfe , I am no adulterer , no murtherer , no theefe , and therefore am in a good way to saluation ; vnlesse also thou hast watched Satan , and carried thy selfe cleere and faire in thy calling , in thy wealth , marriage , recreation , company , meate , drinke , and apparell . Neither say , I thanke God I am no Recusant , I come to Church , I heare good Sermons , and if any could tell me a better way to heauen , I would surely take it : But bewaile thy abuse of lawfull liberties . Here were many that heard Christ himselfe , and yet were damned for nourishing at the same time these thornes that choked all . Neither say , I am a Professor of the Gospell , and am zealous against sinne euery where , and loue them that feare God : For when Professors reuolt to the world , and giue themselues to an vniustifiable liberty , in following the profits and pleasures of this life , they shall see grace thriue as corne among thornes ; which as they eate the seede , so our hearts and liues are eaten vp with the cares and delights of this life .

Vse 2. If such lawfull things as these proue sharp and piercing thornes , what sharpnesse must we imagine in vnlawfull ? What an euill thing and bitter is it , to venture vpon sinne expressely prohibited , to reach out the hand for bread of deceit , to drinke in with greedinesse stolne waters , and with delight to feede vpon forbidden fruit ? What is this but to walke vpon snares and thornes , which will sting the conscience , and wound the soule to certaine and speedy death ? Luk. 17.28 . As in the dayes of Lot they ate and dranke , bought , and sold , planted and built , &c. Heere one askes , why our Sauiour makes no mention , nor chargeth the Sodomites with those far greater sinnes , of which we reade in the story , Gen. 19. as the contempt of the Word , their violence against Lot , their horrible and crying sinne of Sodomie ; but onely those which seeme light , or no sinnes in comparison . And the answere is ; that wee might conceiue what a fearfull plague belonged to such fearefull enormious courses , when as euen lawfull things , and such as without which life cannot bee maintained , immoderately vsed , were punished with fire and brimstone .

Thinke it too much to offend in thy lawfull liberties , although thou venture not vpon vnlawfull . For if he that offends in the former , cannot but breake thorow a thorne hedge , not without pricking and tearing himselfe : How much more shall hee wound himselfe , that dares venture ouer that sharpe hedge of curses , wherwith God hath mounded & hedged his Law ! Oh that bold sinners , shamelesse harlots , debosht drunkards , blasphemous swearers , and profane Sabbath-breakers , would thinke on this !

Vse 3. Learne we to moderate our lawfull and naturall desires , as wherein so many snares doe lye : Desire no outward fauours , without inward grace to vse them ; without which , Gods mercy proues but thy iudgement . 5. Rules of moderation in naturall and lawfull desires . And for thy better direction in the right vse of lawfull things , take these Rules .

1. Consider , that lawfull liberty vsed to the full , is exceeding dangerous , and restraint is necessary . Hee that will take all the liberty he may , will sometimes take that he may not . Hence it was , that the Iewes in punishing malefactors , were wont to giue but 39. blowes , Deut. 25.3 . whereas they might giue forty : 2. Cor. 11.24 . Of the Iewes fiue times receiued I forty stripes saue one . Let this be thy care also , to cut thy selfe somewhat short , euen in that which is lawfull : for , the more flesh is pampered , the more is the Spirit weakened and foyled .

2. Consider the Author of all thy liberties : that while thou hast the sweetnesse and comfort of them , hee may haue the glory of them ; of whom , and by whom , and for whom are all things , by Iesus Christ , Rom. 11. vlt.

3. With the vse of naturall things , labour to ioyne a spirituall vse ; and so while we cherish our bodies with them , we shall also refresh our soules . As for example : In the vse of meate and drinke , stirre wee vp our selues to labour for the bread and water of life . In putting on our clothes , labour to put on Christ as a garment . In marriage , see thou meditate much and often on that sweet contract betweene Christ and the soule , and so in the rest . This one calls an holy Alchemy , to draw gold out of lead , heauen out of earth , grace out of nature .

4. Consider , that the right vse of peace and plenty , is , to grow vp in the feare of God , in peace of conscience , and the comforts of the holy Ghost : so the Church vsed her rest and peace , Act. 9.31 . And that the more outward blessings the Lord affoordeth , and in them more time and meanes to serue him , the more seruice he lookes for . And how absurd is it , that while thou takest the Lords wages , thou shouldest doe the worlds worke , or thine owne businesse altogether ?

5. In our freer and more ioyfull vse of the creatures of God , let vs carry an holy ielousie and suspition ouer our selues , lest sinne creepe in , and so wee dishonour God . Iob , when his sonnes feasted together , sanctified them , and sacrificed according to the number of them all , saying , It may be that my sons haue offended . Do thou the like for thy selfe : Iob 1.5 . mingle none of thy ioy with sinne ; for then it must end in woe . Are choked with cares . ]

Now wee come in speciall to treate of the three kindes of thornes , which choke the Word , and make it fruitlesse , as they are laid downe in the Text.

The first of them are cares , called by Matthew , The first sort of thornes are worldly cares . cares of this world ; And this is to distinguish them from the cares of heauen , and of that better world , which are euery where commended to vs : Mat. 6.33 . Seeke first the Kingdome of God , and his righteousnesse . 1. Cor. 7.32 . The vnmarried careth for the things of the Lord , and how he may please the Lord . And for a man thus to place his cares and desires , is , to walke with God , and begin his heauen before-hand ; euery where commanded , as the following and pursuing of his true felicity . Our Parable speaketh of another sort , of noysome and thorny cares for the things of this world , which are not allowed vs .

Heere sundry pertinent questions come to be resolued .

Quest. 1. Whether no worldly care bee allowed vs ; seeing the Apostle saith , Phil. 4.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be carefull for nothing ?

Answ. The Apostle doth not command vs to bee idle , or carelesse in the doing of our callings , wherein euery one must carefully abide . Adam in innocency must haue a care of dressing the Garden : and all the sonnes of Adam after the fall , must eate their bread in the sweat of their browes . Else a man liues inordinately , and ought not to eate . Yea the Apostle himselfe confesseth , 2. Cor. 11.28 . that hee was cumbred daily , and had the care of all the Churches .

Non dicit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither doth hee forbid a necessary care for the things of this life , to the sustentation both of our selues , and others belonging to vs . For it is not onely lawfull , but necessary for euery Christian to haue a care , not onely of his vocation , but of his condition and state of life in this world , how hee and his may comfortably , and with the honour of God and the Gospell , passe thorow the world . And hee that hath not a prouident care for his family , hath denyed the faith , 1. Tim. 5.8 . Such are a generation of debosht and vile persons , who cast all care away , and let the world slide ; let wife and children shift for themselues ; let debts and charge come on them ; worse than the most vnnaturall brutes , they cast off all calling and cares , and with them , all piety , honesty , and humanity it selfe .

Thus we see both a diligent and a prouident care commanded : As a man in a iourney takes gold , siluer , meate and drinke , to set him forward in his way ; his care is not for these chiefly , but to finish his iourney : so we that are Christians , may take with vs the things of earth by the way , but must not set our care or affection on them , onely so farre as they serue for heauen .

Quest. 2. How farre are these cares lawfull ?

Answ. Cares of the world are twofold . The one , Sollicitudo diligentiae & diffidentiae . a care of diligence , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , an honest study , and warrantable care , well confined , and kept within bounds of moderation . The other , a care of diffidence , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a doubtfull and diffident care , arising out of distrustfulnesse of God , and feare of wants , and so suffers not it selfe to be bounded within the rules of Piety and Christian moderation . That is commendable , this damnable .

Quest. 3. How shall I know these vnbounded and distrustfull cares ?

Answ. 1. They are cutting and distracting cares : 5. Markes of distrustfull cares . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cares of a mans vocation or condition , or both , diuide and distract his minde , torment him , make him vnquiet , within himselfe and with others , at boord , in bed , euery where : so Salomon describeth this man , Eccles. 2.23 . All his dayes are sorrowes , and his trauell griefe ; hee taketh no rest in the night . And chap. 4.8 . There is a man , and there is not a second , there is no end of his trauell , &c.

2. He loads himselfe with vnnecessary and impertinent cares . Cura interdicta , non officii , sed euentus . For in the duties of vocation are two things : 1. The care and labour of the worke of the calling . 2. The care of the successe and euent . The former is ours , the latter is Gods . A sober and moderate care doth the duty , but leaues the care of successe vnto God . But this care enters vpon Gods right , and troubles it selfe about the euent of his businesse , and successe of his labours , and cannot rest in Gods issue , neither before nor after it is manifested .

3 There is a distrustfull feare of future need , which by carking and cutting care they would preuent . Though they haue food and raiment , yet are they not content , but repine and vexe themselues , because they know not how themselues , their wiues , and children shall be maintained heereafter : yea , and toyle themselues out of their skinnes , and bring vntimely gray haires on their heads , for the next age , and next generation . Obiect . May we not lay vp for our selues , and our children ? Answ. 1. Not with distrustfull care , nor with choking thorny care , which eates out better cares . 2. Though a Christian may enioy abundance , if God cast it vpon him , yet may hee not seeke abundance , aboue that which is necessary for his person , nature , and estate . Hee must bee content with daily bread , and pray for no more : nay , the King himselfe must not seeke superfluities , Deut. 17.16 . Obiect . May we not care for the morrow , as our Sauiour implies , Math. 6. vlt ? Answ. Christ had a bag for his prouision , and for his Disciples . Ioseph prouided for the seuen yeeres of famine : and the Church for the great dearth , Act. 11.28 , 29. So may men in their youth prouide for age , while strength lasteth , and sight and sences are good : alwayes remembring , not diffidently , not distrustfully , or to crosse the practice of faith , whereby we should daily depend on his hand and prouidence , who renewes our dayes and times vpon vs . For to this care our Sauiour opposeth trust and confidence in God , vers. 30.

4. If a man by indirect and vnlawfull meanes gather these worldly things together , let him bee sure these distrustfull cares haue stuffed his heart . Ordinary and warrantable care rests on good and allowable meanes : But he that by lying , swearing , fraud , iniustice , deceit in measures or waights , by vsurie , or the like meanes , can helpe himselfe , his care and course is wicked and damnable .

5. It is a choking care , if a man neglect the seruice of God , prosper not in grace , profit not by Gods Word , thrust the worship of God out of dores , or seldome , or slightly , or coldly , or formally performe these duties : or if a man fall backe from good motions , good purposes , good beginnings , he may iustly suspect himselfe , that inordinate and inferiour cares haue seazed on his heart , and waged warre , and preuailed against the cares of heauen and a better life . In a word : when a man more imployes himselfe about them , than will stand with keeping his heart vnto God , now they are chokers .

These are the cares heere called thornes : Doct. Worldly cares great chokers of Gods Word . The effect of them is , to choke the seed of the Word . Where consider two things : 1. How they choke the Word . 2. The vse that is to bee made thereof .

For the first . They choke the Word , 1. Before : 2. In : 3. After hearing .

1. Before hearing , 2 ▪ wayes . Before hearing , two wayes : 1. In that they hold men away , and keepe them from the preaching of Gods Word . Luk. 10.40 . While Mary was set at the feet of Christ , hearing his gracious words , Martha incumbred her selfe about many things , &c. Her care and loue in entertaining our Lord Iesus himselfe , was excessiue and immoderate , and hindred her from hearing his Word out of his owne mouth . The same was the cause why those vnthankfull ghests , inuited to the Kings Supper , Luk. 14.18 . they all made excuses ; their inordinate care about Farmes , Oxen , and Families suffered them not to come when they were called . So now , especially on a weeke-day , numbers keepe away from this Exercise ; because the desires after the world haue eaten out the desires and care of Gods Word : They cannot let their businesse , and seruants would bee idle , and I know not what . Whereas a man might name some places of idle resort , where they let ten times so much in a weeke . 2. If they doe come , yet these cares hinder their prayers , and preparation , and therefore their profitable hearing . They that cannot pray well , cannot heare well . Now , prayer is a lifting vp of the hart vnto God : but these presse it downe , and are as so many heauie stones hanged on the wings of our prayers .

2. Jn hearing , two wayes . In hearing , they hinder two wayes also : 1. When men bring their businesse in their brests with them ; they are casting and tossing with themselues , and plotting their owne imployments : and this hinders both attention , and vnderstanding , and affection ; without all which , the Word heard is vnprofitable . 2. These inordinate cares keepe out , and barre out the chiefe duties of a Christian , that there can hardly bee entrance for them , or at least , very shallow rooting . As we shall see in some instances .

1. The Word , in the daily preaching of it , Three instances . labours to confirme and increase faith and confidence in God : it bids vs beleeue , and trust in the Lord for all supplyes , Psalm . 37.3 , 5 , 7. But these cares lodged in the heart , choke all these precepts , will not suffer vs to trust God with our selues , but will take his care into our owne hands , and will beleeue and trust him no further than wee see him , or haue a pawne from him .

2. The vse of Gods Word , as it is from heauen , so it is to draw vs to heauen , and lift vp the minde to heauenly things ; Col. 3.1 , 2. when it vrgeth vs to seeke things aboue where Christ is , and perswades vs to pull our thoughts from things below , and set them on things within the Vaile . But these cares nourished in the heart , choke all such exhortations : for they wedge downe , and stake downe the soule into earth , and earthly things : they will care for heauen when they come there , but for earth while they are here .

3. Gods Word , in the powerfull preaching of it , opposeth and beateth downe the vnlawfull and vnconscionable seeking , and meanes of getting the things of this life : It condemnes to hell all vniustice , and fraudulent dealing , and all heaping and holding the least piece of wicked Mammon . But where these thornes are nourished , all these denunciations are choked , they will set the tongue on lying and swearing , the hands on coozening and deceiuing , the whole course on vsurie , oppression ; and all is fish that comes to net .

Thus where the world is taken in , the Word is shut out , or choked .

3. After hearing . After hearing also , these thornes choke the Word : so the Text saith , and afterward , or after they are gone , the cares of the world enter in againe , and as a wedge driues out all before it . Many come from their earthly businesse , and heare with affection , and may hold it for a while ; but at last , the throng of their businesse and cares of the world conquer the Word , and driueth it both out of their memory and practice .

For the memory : see Exo. 16.3 . When Israel was without food in the Wildernesse , and knew not how they should sustain themselues , their wiues & children , they begin to scorne and take on against Moses and Aaron ; Num. 14.2 Oh that we had dyed by the hand of the Lord in Egypt : Why ? What was the reason ? Had they not many promises from the Lord , of his care and prouidence for them ? Nay , did they not see the hand of the Lord for them in that mighty deliuerance thorow the sea , in the pillar of a cloud by day , and of fire by night , in that extraordinary sweetening of the waters of Marah , not many dayes before , chap. 15.25 ? Did not that promise yet sound in their eares , vers. 26 ? But these distrustfull and distracting cares choked presently the remembrance of Gods promises , and of his great blessings bestowed on them .

For the practice : we see it euidently in the young man , who presently lost Christ , and all , Mat. 19.22 because he had great possessions , both in his hand and heart .

Vse . Seeing these worldly cares doe thus choke the Word in vs , let vs alwayes remember the counsell of our Sauiour , Luk. 21.34 . Take heed , lest your hearts be oppressed with surfetting , and drunkennesse , and the cares of this life , and that Day take you vnawares . Then the cares oppresse vs , when they dul the mind , and make it heauie and vntoward to the loue and consideration of heauenly things . We must striue in casting off these cares , which our naturall loue of the world inuites and pulls vpon vs .

Motiues to rid our selues of them . 5. Motiues to rid our selues of worldly cares .

1. Because they are the cares of the world , that is , of worldly things , and worldly men , and Christians must haue another care . This is our Sauiours reason , Math 6.32 . After all these things doe the Gentiles seeke . Now there ought to be a great difference betweene the cares , studies , indeuours , and delights of Christians and Heathens . For we haue not receiued the spirit of the world , but of God , to sauour the things of God ; And it is sufficient that we haue liued in such lusts ; but now let vs walke no more after the will of man , but of God , 1. Pet. 4.3 . Shall our Profession bee Christian , and our practice Heathen ? What doe such a number of Heathens in a visible Church , whose heads , hearts , and hands are more stuft with cares , feares , and distractions , than the most Heathenish Heathens ? For men to follow the world with a full spirit , to place their felicity heere , and make it their chiefe ioy to increase their estate heere , is to liue like an Heathen : For after all these things doe the Gentiles seeke .

2. Because the things of this life are not worth such distracting care , in the due estimate of them . For first , they are but for this present world , which is indeed a world of vanity , and a mappe of misery . Secondly , they are but for a mortall and changeable life , which passeth as a vapour : though men that entertaine them , vainely suppose they shall not dye , at least not yet . They are for a life common with vs to the brute beasts , which want vnderstanding and reason , and yet their life is passed without any such cares or distractions , by that generall prouidence that feedeth Sparrowes , who neither spinne , nor carry into the Barne .

But there are cares for a better world , which as it is a Kingdome of glory and happinesse , so it is vnshaken , of perpetuity and eternity . There are cares for the life of the soule , which as it is more excellent than the body , so are all the good things belonging to it : And these cares are worthy of roome and place in a Christian heart . There is a life not common with beasts , but with the Angels , to bee cared for ; nay , common with Iesus Christ : the care of which , our Sauiour hath commended to vs aboue all other cares in the world , when reprouing Martha for her too sollicitous and busie care in entertaining his own blessed Person ; he told her , and vs in her , One thing is necessary ; and , this care is of the good part which shall neuer be taken from vs .

3. These distrustfull cares argue both impiety , and folly . The former , in that they would fasten vpon God , want of knowledge , power , or will , to relieue our wants . For if God take knowledge , and bee able , and willing to supply them , what need I vexe my selfe further ? For his knowledge : Math. 6.32 . Your heauenly Father knoweth , that you haue need of all these things . For his power : Goe into the Wildernesse , behold him feeding Israel forty yeeres without all earthly meanes , giuing them bread from heauen , which ordinarily comes out of the earth , and water out of hard Rocks , than which nothing is dryer ; preseruing their clothes from wearing , while they were worne forty yeeres together . For his Will : Psa. 37.28 . The Lord forsaketh not his Saints , they shall bee preserued for euermore . But these distractfull cares deny the Lord the honour of wisedome , power , and mercy , and so are expresse signes of an vngodly heart .

Secondly , they argue a foolish mind , two wayes : 1. That when a little will serue a man in his way homeward , thorow a strange Countrey , he will lode himselfe with needlesse burthens . Nature is content with little , Grace with lesse . Iacob craues no more of God , but food and rayment . And wee are commanded , If we haue food and raiment , to bee therewith content , 1. Tim. 6.8 . 2. What an extreme folly is it , when a man hath enough for the present , nay , and for his time , if he were to liue ouer two liues , yet to spend his dayes in scraping and gathering , not so much for himselfe , as hee knowes not for whome ? It may be for a foole , Eccles. 4.8 . It may bee for a waster and spend-thrift ; it may be for a stranger , chap. 2.19 . nay , it may be for an enemy , as Haman for Mordecai .

4. We professe our selues children of God : and therefore these distracting cares are most vnbeseeming vs . We must rather imitate children , who because they depend vpon their father , and rest on his allowance , they put off all care and thought , what they shall eate , drinke , put on , or what portion they shall stand to hereafter . And if we see a man drudge and droyle in the world , and making shift for himselfe , we will say , Surely such a man hath no father to care for him .

5. God often doth , alwayes might reuenge these great cares with great wants , and the more carefull men be , the more needfull often they are ; God most righteously punishing the vnbeliefe of their hearts , and paying them with their owne coyne : They withdraw their confidence from him , and he withdrawes his blessing from them : Then they labour , and thriue not , earne money , and put it into a broken bagge : Hag 1.6 . and God ouerthrowes their conceits ; they thinke their care must doe all : but the more they care , the lesse they haue ; to teach them , that if they would care lesse , they should neede lesse .

4. Meanes to rid our selues of th●se ●arking cares . Meanes to thrust off these carking cares .

1. Labour to get assurance of thy adoption : For , if a man be perswaded of this , he can easily stay himselfe vpon God for all needfull things . The prayer is , first , Our Father , and then , Giue vs this day our daily bread . No maruell if men be vnquiet in their hearts , who haue neither care nor assurance of their adoption . Math. 6.30 . Christ makes them a signe of incredulity , O ye of little faith .

2. Learne the lesson of contentation , as Paul , Phil. 4.11 . I haue learned in whatsoeuer state I am , to bee content , I know how to want , and to abound : Where ? in what schoole ? Not in the schoole of nature , for that teacheth impatience and discontentment in wants ; but in the Schoole of Christ , through Christ inabling me . A man comming out of this Schoole , is as comfortable and cheerfull , as if his small portion were the whole world .

3. Because these cares will euer bee incroching and thrusting in , we must know vpon whom to turne them off : 1. Pet. 5.7 . Cast all your care on him ; for hee careth for you . Cast them off farre away from thee , as a man pressed with a burthen , or somthing that hurts him . But with this difference : hee casts his burthen on the earth , thou must cast vp thine into heauen . Psalm . 55.22 . Cast thy burthen vpon the Lord , and hee will nourish thee : as an Anchor is cast to stay the Ship , against all waues and billowes of diffidence and distrust .

Quest. How should I cast my care vpon God ?

Answ. 1. By faith beleeue his gracious promises , To cast our care vpon God , siue helpes . and apply them to thy selfe . 2. In nothing be carefull , but let your requests be shewed , Phil. 4.6 . Prayer is a casting of our care on the Lord : therefore call vpon on him , and commend thy wants vnto him . 3. Keepe him in sight , and set him still before thee : Phil. 4.3 , 4. The Lord is at hand , in nothing be carefull : there is no cause of these choking cares and distractions , seeing we haue the Lord so neere , and may with confidence call on his Name : Psal. 145.18 . for the Lord is neere to all that call vpon him , to all that call vpon him faithfully . Therefore hold his presence in thine eye , who is with his in sixe troubles , and in seuen . A child vnder his fathers eye & wing cannot be neglected . 4. Walke religiously and holily : bee such a one as ouer whom his care extends : Bee a fearer of God , for no good thing shall be wanting to him that feares the Lord , Psal. 34.9 , 10. The Lord is neere to fulfill the desire of them that feare him . Tertull. contra Esau So Tertullian obserues , that there was more in the blessing of Iacob , then of Esau , a profane man ; namely , the dew of heauen , as well as the fatnesse of the earth , and first that , then this , Genes. 27.28 , 39. 5. Looke vpon all examples of the Saints in former ages , and see if at length they lost by casting their care on God ; see and say if God did forget them for euer ; but if they graued his feare in their hearts , hee hath grauen them on the palmes of his hands , Esa. 49.16 . I haue graued thee on the palmes of my hands : and what is a more present helpe than the hand of a man ? All thy walles are euer in my sight . God doth euer behold the defences and meanes of protecting them , who cast their care vpon him . Goe along with me to Mount Moriah , and consider the businesse of Abraham , which would haue rent asunder any worldly heart with worldly cares : But casting the whole care of it vpon the Lord , the very name of the place tells thee , Iehouah prouidebit , God will prouide , he will be seene in the Mount ; if not afore , yet then at furthest .

4. The last meanes to be rid of earthly cares , is , to change them into better . For the heart will be caring for something . And because the defect in necessary duties , Instances of needfull cares consuming vnneedfull . makes a man abound in vnnecessary ; therefore let vs take vp such lawfull and warrantable cares , as may consume and eate vp the other . The Scripture commending many vnto vs , I will note some .

1. Seeke the Kingdome of God , and his righteousnesse , and then other things shall bee cast vpon you . Mat. 6.33 . The way to obtaine earthly things , is , to bee lesse carefull and distracted for them , and more carefull and diligent for heauenly . Esa. 1.18 . If ye consent and obey , ye shall eate the good things of the Land . If a great Prince be in chase of a Kingdom , will he spend his thoughts on a Copy-hold ?

2. Be carefull about our sinnes ; both to get pardon of them , and get out of the power and bondage of them . 2. Cor. 7.11 . For this thing , that ye have been godly sorry , what great care hath it wrought in you ! what clearing of yourselues , & c ! This is a thoughtfull consultation , as in the Conuerts being pricked for their sinnes , Act. 2.37 . What shall we doe to be saued ? A care to mortifie the sinne remaining . A care to preuent sinne to come , and a carefull watch against the first motions of sinne . A care to keepe on our weapons , and to hold the sword of the Spirit in our hands , to cut off the heads of tentation .

3. Vse great care about thy soule : Prou. 4.23 . Keepe thy heart with all diligence : as a City besieged is continually watched , day and night . Ciuill honesty makes many carefull , that murther , adultery , and grosse filthinesse breake not forth of their bodies and hands : but Religion hath speciall care to keepe these out of the heart , as well as the life . And as Nature doth instinct a care for prouiding bodily food and necessaries : so Grace quickeneth the care for the food and refreshings of the soule , in good meanes ordained for that purpose .

4. A speciall care must be taken to walke awfully before God : Mic. 6.8 . He hath shewed thee , O man , what is good , and what the Lord requireth at thy hands ; euen to humble thy selfe , and walke with thy God . A care to obserue and doe all that is written in the Booke of the Law of Moses , not to turne therefrom , either to the right hand or to the left , Iosh. 23.6 . A care of euery good worke , both of the generall and speciall calling : both for watching and apprehending all occasions of good , that are offered : and of cheerfull doing all duties , which are laid in our power : and to doe them in such manner as God requires , with sincerity of heart : and to doe them to those ends which beseeme vprightnesse , Gods glory , mans edification , our owne discharge : and to doe them to the end , with constancy and perseuerance .

5. A care must be had to keepe the vnity of the Spirit in the bond of peace , Peace , if it run from vs , to bee followed , Heb. 12.14 Ephes. 4.3 . In one word ; Let thy cares be for God , for thy soule , for thy neighbour : All other things either hate , or care not for . And the deceitfulnesse of riches . ]

The second sort of thornes , is deceitfulnesse of riches . The second sort of thornes , which the Parable mentioneth , are riches : to which the Text ascribes two qualities , both preiudiciall to the Word , and saluation : 1. They are choking thornes : 2. They are deceiuing thornes . Of both which I may say with Gregory , Greg. Mag. in Lucae 8. Quis mihi crederet , si spinas diuitias interpretari vellem , cùm illae pugnant , istae delectent ? Who would beleeue mee , if I should interpret these thornes to bee riches , seeing thornes doe pricke and vexe a man , but riches delight a man ? Yet our Sauiour Christ , who is the eternall Wisedome of his Father , giues vs this interpretation : and that most aptly .

1. Wealth is spina pungens , pricking thornes , Riches aptly compared to thornes , in 4. things . full of molestation . For as thornes pierce mens bodies , so , they that will be rich , pierce themselues thorow with many sorrowes , 1. Tim. 6.10 . And as a man walking vpon thornes , is prickt on euery side ; so is a man greedy of gaine : before him , is cogitatio comparandi , round about him , labor augendi , behinde him , timor amittendi , dolor relinquendi , periculum iudicandi : The crauing thoughts of getting , the labour and toyle of increasing , the feare of losing , the sorrow in forsaking , the danger of reckoning , pricke him on euery side .

2. Wealth is spina vulnerans & cruentans , it woundeth and fetcheth blood ; riches would the soule , and bring many bloody sinnes vpon it . Ahab brings the blood of Naboth vpon his soule and family , for Naboths Vineyard . And Iudas brought the blood of Iesus Christ vpon his owne soule for euer , for thirtie pieces of siluer .

3. Wealth is spina spolians , a worldling in seeking his wealth , loseth his soule , as Shimei seeking his seruant , lost his life . And what doth it profit a man to winne the world , and lose his soule ? Nay , the godly sometimes are spoyled by wealth : for as the sheepe loseth her wooll among thornes ; so euen good men lose ( not their soules , as the former , but ) many graces by meanes of riches .

4. Wealth is spina suffocans , choking the Word , and choking grace in the heart , as thornes doe the seede cast into the ground .

Doctr. There is great danger in riches , to choke a mans Religion , Doct. Riches , great enemies to Religion and saluation . and disappoynt his soule of saluation . For as thornes are to a ground sowne , so are riches to the soule , or the soyle where the seed of Gods Word hath been cast . As corne can hardly prosper where the one growes , as hardly can the Word where the other growes vp with it . 1. Tim. 6.17 . Timothy must charge rich men concerning the dangers of riches : so vehement a charge needed not , if they were without danger . Math. 19.23 . Verily I say vnto you , that a rich man shall hardly enter into the Kingdome of God : which our Sauiour would not haue so asseuered , if the way to heauen had layne so open and smooth for riches , as their Masters thinke . And he obserued in his preaching , that the poore receiued the Gospell , Math. 11.6 . Rich men had other matters to doe , and greater things in their eyes . 1. Cor. 1.26 . Brethren , you see your calling , Not many mighty , not many rich are called ; but God hath chosen the poore and base things , &c.

Quest. Cannot a man be rich and godly ? or may not riches sort with saluation ? If a rich man cannot enter into the Kingdome of heauen , who then can be saued , say the Disciples ?

Riches , good blessings in themselues . 3. Reasons . Answ. 1. Riches are good blessings in themselues , and of themselues hinder not . For the promises of them are made to those that feare God , Psal. 112.2 . Riches and treasure shall be in their house . And , as simplicity , basenesse , pouerty , saues none ; so wealth , power , wisdome condemne none , in themselues . 2. The prophesie is , that the rich shall come to the people of God , and ioyne with the Church , Esa. 60.11 . Psal. 22.29 . 3. The Lord acknowledgeth of many rich men , that their riches are a crowne on their heads , by the many good workes they doe thereby , Prou. 14.24 . Some there are , whose wealth lifts them not vp in pride , but exalts them in workes of mercy . As a crowne is an ornament to the head : so riches commend the wisedome , and piety , and faith , and charity of a godly man . They cannot make a man good or euill , wise , or foolish , but onely manifest a wise man or a foole . So in Eccles. 7.11 . Wisedome is good with an inheritance : it is good without it , but more eminent with it , more conspicuous , more vsefull .

Therefore for resolution of the doubt , note , 1. That our Sauiour saith not , It is impossible for a rich man to bee saued , but very hard . And the Apostle saith not , Not any , but , Not many . 2. Christ speakes not so in respect of the possession or vse of riches , but only of the abuse , as it is expounded , Mark . 10.24 . when a man trusteth in riches . 3. With God ( saith our Sauiour ) this is possible , who made Iob exceeding rich , and fenced all about him that hee had ; yet so godly withall , that there was not another so godly vpon earth as he , chap. 1.8 , 10. And it is Augustines obseruation : Seruatur pauper Lazarus , August . in Psal. 51. sed in sinu Abrahami diuitis : Poore Lazarus was saued in the bosome of rich Abraham . 4. Riches choke not , and condemne not as a cause , but as an occasion . The cause is not in them , that wee are choked by them ; but in our selues , in our corruption and weaknesse , who abuse a good thing , by which wee might further our saluation : not watching against the neglect or contempt of the doctrine of saluation , which vsually attends them . Now they are as a sword in a mad mans hand ; and must not be reiected themselues , but onely their abuse .

Quest. How doe riches choke the Word ?

Answ. Three waies : Before hearing , In hearing , After hearing .

Riches choke the Word 1. before 〈◊〉 , 3. waies . I. Before hearing they choke and hinder from receiuing the Word , three wayes : 1. Great men haue great employments in their hands , and cannot bee at leisure for preaching : they may not let their businesse one houre in a weeke . Felix hath no leisure now to heare Paul , but will take another time . And Martha cannot let the time , to heare Christ himselfe . And hence are those many obiections against weekes Lectures , as altogether vnseasonable , and indeed needlesse . But was not Martha reproued for so slighting the preaching of Christ ? And what ? Is not this losse of time ( as some call it ) the best redeeming of time ? When Paul preached to the Gentiles at Antioch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the Gentiles desired him to preach the same words the next Sabbath betweene , Act. 13.42 . Was this commendable in them , and is it reproouable in vs Christians ?

2. Great men haue great spirits . What ? great men , and rich men stoupe to so base a thing as preaching , and to so base persons as Preachers , all whose power is in their tongue ? Therefore the Apostle will haue rich men charged , 1. Tim. 6.17 . that they bee not high-minded . Riches commonly breede pride , and high mindes . Pride in a mans selfe breeds contempt of God , and his Word : as Pharaoh , Who is the Lord ? and the Prophet saith , Heare , and giue eare , and bee not proud , Ier. 13.15 .

3. Great men haue a great happinesse in their hands already , and hardly see any want in their condition : And , as he comes not to the Physician that feeles not himselfe sicke ; so hee desires no supply of good , that feeles not in himselfe the want of it . Abundance of outward wealth , suffers not the heart to see his want of inward . And the good things of Gods Kingdome are not giuen but to them that want them , and can prize them : To the thirsty , Esa. 55.1 .

II. Riches choke the Word in hearing . As thornes spread themselues , and occupy the roome where the seed should grow : 2. In hearing . So the inordinate loue of the world stuffes the heart with worldly desires and motions , and takes vp the roome from all spirituall . Iudas his heart once taken vp for couetousnesse , there is no roome left for the gracious admonitions of Christ himselfe . The Lord obserues and forewarnes Ezekiel of this choke-weed in his Hearers , chap. 33.31 . They shall come as people vse to come , and sit before thee , and heare thy words , but they will not doe them ; nay , they will make iests with their mouthes , because their hearts goe after couetousnesse . Can your thoughts bee carried to heauen and earth at one time ? When you bring your businesse to Church , and suffer your thoughts to range vpon your worke , and worke-men , wares and returnes , Farmes and profits , can you carry away any good lesson ? While you come with a purpose to hold your vsurie , iniustice , or deceit in word or trading , doe you not make a iest of Gods Word condemning these things , and you for them ? Doe wee not reade in the Gospell , that whereas Christ was often opposed in his Doctrine , he was not mocked but of the couetous , Luk. 16.14 ?

3. After hearing . III. Riches taken into the heart , choke the Word after hearing , both in the profession , and in the practice of it . 1. Hinder profession . 1. They hinder the Word in the profession and confession of it . It is thought good policy for him to follow Christ , that hath nothing to lose for him . But take heed none of the Rulers beleeue in him : or if they doe with him well , let them come with Nicodemus , Mat. 11.6 . in the night . Let the poore receiue the Gospell , and be forward Professors ; but you are a rich 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 , 2. Hinder practice , as in sixe instances . 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 . 5. Markes of a man in whom the Word is choked by wealth . 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 ; Act. 26.18 . 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 with an inheritance , or an inheritance without wisedome .

2. His speeches will bewray him , in whom the world choketh the Word . For as he chiefly sauours the things of the world , 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 . Follow this man from a Sermon , you shall marke , that presently being out of the Church , he falls into discourse of worldly matters , and earthly things , as if the Word heard , were not worth speaking of : his earthly heart is carried naturally to his center : Follow him from a Play , or from the Market , you shall heare him tell the whole story accurately , and articulately , from poynt to poynt ; or discourse as he comes home , of his penny-worths , of the chiefe commodities and prizes . But alasse ! when God sets open his Market , that all might buy without money , or money-worth , things of such high price , no man speakes of them , or for them , because they see no need of any such commodities .

3. In his calling , know him by clogging himselfe with too much businesse : an euident signe of an earthly heart , in which the Word cannot thriue . Martha troubles and distracts her selfe with many things , and so slippes the opportunity of hearing Christ : so , when men surcharge themselues , and in hope of gaine , grapple in so much businesse , as they leaue from their affaires no conuenient time and leisure for the seruice of God , in publike or priuate , but God offers the meanes of saluation in publike , they cannot intend it , hauing mo irons in the fire ; the instruction and prayers of the family are interrupted , and no time is left for Gods Worship in the family : or the world affoords no time to meditate on what they haue heard ; all the thoughts put into their hearts by a good Sermon , dye as a sparke for want of blowing . Heere is a sure note of the Word choked : Choke the worship of God at home , it is choked also in Gods House , and in publike .

4. Vniust getting or sparing of riches argue the choking of the Word : when men can dig downe to hell , or fall downe before the diuell for wealth . For , had the Word any place in mens hearts , they would not vse iniustice , or any vnlawfull meanes to get riches : knowing that the Lord will auenge all such things . So are they as wickedly couetous in sauing and sparing , when iust and reasonable causes in the Common-wealth , or God and good causes call for it : as numbers are prodigall enough , when the diuell or their lusts call for pounds , that grudge at a penny parting for God , or any good purpose .

5. When a man , by reason of his wealth , growes either secure in his course , or licentious in his sinne , or scornefull of admonition , or hatefull of reproofe , or puts off duties wherein the Word is cleare euen to his conscience , that either hee will not vndertake all , or not yet , or not at all : This cleares to such a man , that many thornes lye on his heart , and haue beset him to hinder obedience . Sincerum est , nisi vas , ●uodounque infundis , acessit . Put a drop of honey into a bottle of vineger , it is as sharpe as before : So , drop in the sweet Word of God into such an heart sowred with the world , the taste is not changed , the Word is ouer-mastered .

II. Now follow the Remedies against these choking thornes .

4. Remedies against choking thorns . 1. Consideration : that aboue all men , rich men should embrace the Word , and goe on cheerfully to heauen . For to whom God hath been more bountifull , they are bound to bee more dutifull . Luk. 12.48 . To whom much is giuen , of them much is required and expected . Besides , they are more free to good duties , not so straitly tyed to bodily labour for their present maintenance , are not burthened with so many distractions how to liue , as poorer men . And further , they must giue account for more time , more opportunities of well-doing , more ability to further the duties of piety , and workes of mercy , than others . How then will they answere it , if they seldomer heare , know lesse , obey lesse , and sinne more than others ? Therefore in the first place consider seriously of the large reckoning thou art to make for all thy large both receits and expences .

Psal. 62.10 2. Circumspection is another helpe : If riches increase , set not thy heart on them . Thou mayest haue riches in thy hand , not in thy heart : In thy hand , as a Steward in trusted to distribute ; not in thy heart , as a Treasurer to hoord vp : In thy hand , to saue by disposing , what thou losest by reposing in thy heart : In thy hand and power , so as the world be thine ; not in thy heart , whereby thou becommest his : and yet the world so in thy hand thine , as still the euill of it bee his owne . Account it thine to dispose of , others to partake of .

3. Moderation of minde in hauing and inioying the profits of this life : 1. Cor. 7.30 . — They that possesse , as if they possessed not , and they that vse this world , as if they vsed it not . Motiues hereunto . 1. Consider how much of all thou hast , thou hast deserued or art worthy of . Iacob confessed , O Lord , Gen. 32.10 I am lesse than the least of thy mercies : and thou art lesse than Iacob . 2. Consider how little will serue nature , if a mans minde were not more crauing than his backe or belly . And yet grace is content with lesse . 3. He that desires but a little , cannot want much ; and hee that wants not , is wealthy enough : as he is great enough that is his owne master , and can command his owne desires . Consider Agurs request , Prou. 30.8 . 4. If God giue thee not much , but scant thee in the things of this life , and it make it precious and comfortable , it is all one . A little box of Diamonds is more precious than a Mountaine of lead . Pro. 17.1 . Better is a dry morsell with peace , that is , of mind and conscience , than a stalled Oxe with contention . And if hee haue giuen this little as a pledge of a better inheritance , bee contented , yea thankfull , that thou art an heire in right , though not in possession . 5. Consider that it is an high poynt of Christian wisdome , if the estate and condition be not to a mans minde , to bring his minde to his estate : Phil. 4.11 . as Paul had learned in all estates to be content .

4. Christian couetousnesse is a forcible meanes to draw out these thornes out of the heart : and hath these properties . 1. It makes God the portion , and accounts not him happy that hath wealth enough ; but as Dauid , Psalm . 144. vlt. Blessed is the people whose God is the Lord . 2. It couets that which he may haue both heere and hereafter . It is best coueting of that , which a man may haue heere , and carry away with him . 3. Because it knowes it must leaue these things behinde , and cannot carry them away , it will bee sure to carry the comfort of them out of the world , by wise and prouident disposing of them to God , his Church , and seruants . 4. It is assured it shall be countable for all ; and therfore is more carefull to giue a good account of a little , than to make it more . There is greater praise in managing a little well , than in getting much together , though neuer so well .

Vse 2. To checke the foolish conceit of carnall rich men : who thinke themselues the onely happy men , because of their wealth . To whom I say , ( yet not I , but the Lord ) If thy conscience can charge thee of deceitfull getting thy wealth , God is greater than thy conscience : and , as Iudas now thinkes his thirty pieces dearely earned ; so shalt thou one day , which will marre all thy mirth . But if thou hast gotten them neuer so fairely , if thou hast stucke thy selfe fast in this thicke clay , and hast laid for thy selfe of them a log in the way to heauen , goe and boast of thy happinesse , which hath made thee most vnhappy , proud , secure , licentious , and choked the good Word in thy heart . I say to thee , it had beene good for thee thou hadst neuer seene penny of thy wealth , and that thou haddest liued in beggery all thy dayes . For that might haue drawne thee neere God , at least not haue driuen thee so farre from him . Thou shalt curse the day that euer thou haddest a penny in thy hand , or heart : that euer thou dotedst vpon so base pelfe , to make thee forget thy selfe and thy God so farre : that euer thou didst so ouerload thy selfe with wealth and wrath . For all thy present ioy in thy wealth , because it keepes the Word out of thy heart , will be as bitter to thee as wormewood , when thou shalt see the same wealth keepe thy soule out of heauen , which in earth kept the Word out of thy soule : and thou shalt bewaile thy lost estate euerlastingly , when thou shalt see , that had it not been for thy wealth , thou mightest haue been saued .

Vse 3. Obserue carefully these few rules against these thornes . 1. If we must seeke them , How to carry our selues to these thornes : 6. Rules . doe it not for themselues , but to stop a gap . 2. If we must meddle with them , be afraid in touching them , as Agur. 3. If we must hold them , gripe them not , nor clutch them hard ; for then they wound . Thornes slightly held , or laid in the open hand , are harmelesse . 4. Fence we our selues from them , with loue of God , feare of God , loue of his Word , and watchfulnesse ouer our corrupt desires . 5. If wee bee beset with them , let vs warily get out of this thicket , and lighten our selues of them , by glad and cheerfull imparting them , when godly vses offer themselues . 6. Let vs of these thornes gather figs , by doing good with them , and distributing : Heb. 13.16 for with such sacrifices God is well pleased . Or rather turne them into sweet flowres , of which make emplasters to supply the wants of the needy , and delight the neighbours with the sweet smell of them .

We see how riches are chokers .

Now see how they are deceiuers .

Doct. Riches , full of deceitfulnesse . Doct. The danger of riches is not more in choking goodnesse , than in deceiuing and bewitching the heart that addicteth it selfe vnto them . And therfore the Prophet calls them deceitfull vanities , Psalm . 31.6 . For indeed they neuer choke , till they haue first deceiued vs .

They deceiue men of , This will better appeare , by considering , 1. Whereof they deceiue vs . 2. Whereby , or how .

I. They are such deceiuers as pilfer not trifles , or base things , but ( without grace in the heart ) the best things we haue , and might least spare . 1. They deceiue vs of Gods Word : 1. Gods Word . this is in the Text , and was proued before . So in Ier. 2.31 . O generation , take heed to the Word of the Lord : but the people say , We are Lords , we will come no more to thee . And Chap. 22.21 . I spake vnto thee when thou wast in prosperity , but thou saidst , I will not heare . And in the Parable , Math. 22.5 . the Farme , and the Oxen , and Merchandise made the ghests make light of the inuitation to the Kings supper . And is it a small thing to be robbed of this heauenly wisedome , to which no treasure is comparable ? Prou. 3.14 . which is more precious than all Pearles , and all thou canst desire is not to be compared to her . Yet prosperity makes men grow , first , lazy , then , lothers of the wisedome of God .

2. Their Religion . 2. Riches deceiue vs of our Religion : 1. To erre from the faith , 1. Tim. 6.10 . 2. To forget God , Deut. 8.10 . Beware when thou art full , lest thou forget the Lord thy God . Hos. 13.6 . As in their pastures , so were they filled ; and their heart was exalted : therefore haue they forgotten me . 3. To forsake God , Deut. 32.15 . He that should haue been vpright , when he waxed fat , spurned with his heele : Thou art fat , thou art grosse ; therefore he forsooke God that made him . 4. They easily vnfit men for the seruice of God . Heere many doe fondly delude themselues , saying in their hearts , Thus much wealth I will attaine vnto , and when I haue done that , I will addict my selfe to the seruice of God . For commonly the effect of affluence and abundance , is , to say with Pharaoh , Who is the Lord ? As in Ierem. 5.7 . When I fed them to the full , they rose vp like fed horses , euery one neighed after his neighbours wife , and committed most brutish sinnes .

3. Riches deceiue vs of our hearts : 3. Their hearts . as great a deceit as any of the former : while they draw our trust , loue , ioy , and principall affections from God to them . The rich man , Luk. 12.16 . is not charged that he got his goods wickedly , but of trusting in them , and putting too much hope in them . Whence the charge is , If riches increase , set not your hearts vpon them , Psalm . 62.10 . And thus , with our hearts , they deceiue vs of our time , our labour , our thoughts , and indeuours ; all which they engrosse from God , and from our selues .

4. Riches deceiue vs of sound iudgement , 4. Sound iudgement . in three respects : 1. In regard of themselues , to thinke of them better than they bee ; yea , to thinke basely of grace and the things of heauen , in respect of the profits of this life . This was a brand of profanenesse in Esau , Gen. 25.32 . What is this birth-right in comparison of the pottage ? So of all profane men , who despise the blessing for the backe and belly , and things of this present life , and set more by an Oxe or two , than by the Kings Supper . A generall disease of most men , esteeming riches the greatest blessing that is to be attained on earth , and finding the sweetest contentment in them . 2. In regard of our selues , and our owne estate . They commonly make a man thinke himselfe better than he is : Hee can perswade himselfe he is highly in Gods fauour , because hee is rich , and hold himselfe contented with a false felicity , which hinders him from seeking to better his estate . Whereas not being of themselues good in their nature , they cannot make him better that hath them : and Salomon tels vs , that these outward things befall alike to all , Eccles. 9.2 . How many delude themselues , while they say , If I were not a good man , God would not blesse my labours , so blessing themselues in their riches ? And many thinke they haue receiued their wealth of God , Zech. 11.5 and thanke God for all , when God gaue them little or none of them , but a great part of it is the diuels wages , or the worlds wages for some seruice of iniquity . And , were not his iudgement blinded , hee could not looke on his wealth , but withall on his sinne and wretchednesse in getting and holding it : and so indeed esteeme himselfe so much the worse by his wealth , as he is indeed , but not any whit the better . 3. In regard of others , they deceiue vs of true iudgement and discerning . They make vs thinke , such as inioy most wealth , to be the happyest men , and they most miserable that most want it : Whereas wee cannot giue instance of more happy men , than those that wanted it : as Lazarus an happy Saint , which wanted crums ; and the Apostles happy men , when they said , Siluer and gold haue we none : Act. 3.6 . and none more miserable than they that had most of them ; as Nimrod , Ismael , Esau , Saul , Ahab , Baltazer , Herod ; And the greatest at this day against the Church , The Turke , and the Pope , with their adherents , haue the greatest part of the world in their possession . And surely if these things made men most happy , God would not cast them so liberally on the worst men . For wise men giue to swine but draffe , and swill , and huskes , but prouide better for their children and seruants .

5. Riches deceiue vs of our saluation : 5 Of saluation . according to that of Salomon , Prou. 10.16 . The reuenues of the wicked tend vnto sinne . 1. While our corruptions make them snares to take and hold vs in manifold lusts : To transgresse for a morsell of bread , Prou. 28.21 . To become instruments of cruelty , pride , iniustice , security , licentiousnesse , couering sinne with money . To catch at shadowes , and lose the things of the life to come : as our Sauiour implies in that speech , What shall it profit a man to win the whole world , Mat. 16.26 and lose his owne soule ? Lastly , while they take vp the heart so , as the Word shall bee no further taken in , than shall serue for their commodities . 2. While they rob vs of many graces , they must needs also rob vs of glory : as 1. Of faith : they make men say to the wedge of gold , Thou art my hope , the staffe of my life , and the stay of my posterity . 2. Of humility : before wealth came , they were humble , meeke , and gentle ; now they are proud , disdainfull , scornfull . 3. Of zeale : wealth in many hath beene as cold water to quench their zeale , who formerly were most carefull and forward . 4. Of patience : they make the minde soft , delicate , effeminate , that it cannot constantly beare any thing for Gods cause . 5. Of faithfull expecting Christs comming to Iudgement : they make the remembrance of death terrible and bitter . 6. Of perseuerance : Demas will forsake the truth rather than his wealth . And most Apostates haue been rich men .

II. The other generall poynt proposed , is , Whereby , or wherein riches without grace doe thus euery way deceiue vs . And that is by false promises , and false performances .

Riches deceiue by false promises of 6. things . 1. They promise contentment , and saciety , but performe nothing but vexation and discontent . As a man hauing the Dropsie , drinkes still , but is not satisfied by drinking , but the more he drinkes , the more he thirsts : so the worldly minde , the more superfluity , the lesse saciety . And needs must that desire be infinite , which is not satiate with God , who onely is infinite : thinking none in worse estate than himselfe , if any bee better . The heart is larger than the barnes , or chests .

2. They promise peace and security , which indeed they neuer bring nor allow him that doth not proclaime warre against them . For they lay men open to all Satans snares , 1. Tim. 6.9 . and to all the violence of men : make them obnoxious to malice , enuy , and theeuery : and as his largenesse and thicknesse of boughes makes euery one desire to lop him , so oftentimes hee falls downe by his owne waight ; whereas without his wealth , hee might haue stood longer . 2. King . 25.5 . The wealthinesse and statelinesse of Ierusalem , did but toll on Nebuchadnezzar to spoyle it : and when it was taken , the King , and the rich men were led away captiue , but the poore were left in the Land , and liued better than euer . Abundance of wealth proues oftentimes but an halter , or a weapon of death for the owner .

3. They promise freedome and liberty , but make men drudges to the world , and slaues to wealth , yea , to sinne and Satan for wealth .

4. They promise fitnesse and forwardnesse to doe good , that they will fit a man to duties of piety and charity . Many say , If they had wherewithall , they would relieue the poore , maintaine the Ministery , and doe more good with their goods , than they see others doe . But as the Mountaines , in the bowels of which is most gold , or siluer , are most barren : So they that abound in wealth , for most part are most fruitlesse and vnprofitable , in respect of fruits of grace or charity .

5. They promise good wages for faithfull seruice of the world ; but deceiue many with false wages . They pay Achan for his seruice , with losse of his Wedge , and life . Gehezi , in stead of wealth , for his lye , is paid with a Leprosie , that stucke to him and his posterity for euer . Saul with losse of all , for sauing a few beasts against Gods Commandement . Ahab , in stead of accesse to his Kingdome , for a small plat of Naboths , lost the whole Kingdome .

6. They promise continuance , but are vncertaine riches , 1. Tim. 6.17 . and haue wings to fly away , when a man hath most need of comfort . Men thinke they haue got a Fee-simple , and made sure for perpetuity : but it is but a mouable , thou must leaue it where thou gotst it . No man can assure himselfe to hold his wealth till night : though the foole thinkes he layes vp for many yeeres . One sparke of fire may suddenly ouermaster a mans whole substance . One vnaduised word or action may confiscate his whole estate , and of an happy man in his owne eyes make him a begger , a prisoner , without hold of wealth or life . Prou. 23.5 . Wilt thou cast thine eyes vpon wealth which is nothing ? for riches taketh her to her wings , and flyeth away . What are these wings of wealth ? Answ. Rust , moth , theeues , vsurers , fire , sword , oppressors , Lawyers , sicknesse and death : Other Eagles haue but two wings , this hath an hundred . And oftentimes it goes into the hand of strangers , yea very enemies : as a lost Hawke , hauing lost his Master , is taken vp by them whom he thought not of : Iob 27.17 . Hee may prepare it , but the iust shall put it on , and the innocent shall diuide the siluer .

Thus let a man serue an hard Apprentiship to the world , he shall be deceiued in his wages ; as Iacob by Laban ; and being deceiued of his expectation , must content himselfe , in stead of faire Rachel , with Leah for his labour .

5. Rules to preserue vs from the deceitfulnesse of riches . Vse That riches may not deceiue vs of so precious things with so faire promises , consider these Rules .

First , esteeme them as they are , and as God and his Word esteemes them , and not as the world doth . 1. Esteeme them as they are indeed , not as in mens esteeme . Worldly men put faire titles vpon them : as first , they call them goods , whereas indeed they are nothing lesse to most that enioy them . Secondly , they call them substance , and those that haue them , Men of good substance , or Substantiall men : whereas Gods Word calls them shadowes , and the pursuit of them , the running after a shadow , Psal. 39.6 . It calls them vanity , Eccles. 1.2 . that is , not onely subiect to vanity , as all creatures be , Rom. 8. but make a vaine shew of much good , which they doe not performe . Hence also are they called lyes , and nothing , without substance , Prou. 23.5 . Psal. 62.9 . Either take these things on our Fathers 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 , oppos●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. Take them from God . 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 : For foure good ends . 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 , Prou. 39. 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 . 3. Looke on them as receits . 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. Looke beyond them on true and substantiall riches . 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 ? 1. Tim. 6.6 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 . 5. Pray for wisedome well to vse them . 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 , wee would thanke him heartily , and looke to our selues carefully . Now the Lord in this Text telleth vs of a great deceiuer , that aimes to spoyle vs of great things : Why then should we not be thankfull to him , and take warning ? Why should we not beleeue him , but be willingly , continually , and senselesly deceiued , not so much by the craft of the Aduersary , as our own simplicity & corruption ? And voluptuous liuing , or pleasures . ]

The third sort of thornes are worldly pleasures . The third sort of thornes which choke the Word , are pleasures and delights . Where two questions offer themselues to our consideration , for the opening of the matter .

Quest. 1. Whether are all pleasures condemned or no ?

Answ. Pleasures are of two kinds : some heauenly , others earthly . In the former there is no danger , but we are euery where in Scripture called to them : as we shall see hereafter . Our Text speakes of the latter .

Quest. 2. Whether are all earthly pleasures condemned ?

All worldly pleasures not condemned : 6. Reasons . Answ. No : for 1. Adam in innocency was furnished aboue all men now liuing , with pleasures and delights in that Garden of pleasure . 2. Since the Fall , the Lord hath still deckt the earth with most delectable flowres , in their seuerall beauties , and varieties of colours and smells , to delight the senses of man : And he hath filled the aire with sweet and melodious birds . 3. The Lord that could now feed vs with one kinde of meate , as Israel in the Wildernesse , allowes vs much variety of the creatures for our honest delight : And though hee could preserue vs with water , yet he allowes vs more pleasant drink , and in our feasts giues vs wine in varieties . Yea , himselfe hath giuen skill to workemen , to make curious musicall Instruments , to delight men with their sweet musike and harmony . 4. Hee hath allowed men , according to their estate and place , to inioy many worldly pleasures . It was the blessing of Assur , Gen. 49.20 . that hee should giue pleasures for a King : that is , his Countrey should abound with delicate fruits , acceptable and fit for Kings . In which phrase we see , that Kings haue more right to inioy pleasures , than ordinary men : and Deut. 33.24 . He shall dip his foot in oyle . 5. The Lord himselfe appointeth some festiuities and solemne feasts , in which a more liberall and delightfull vse of the creatures is requisite : as Nehem. 8.10 . Goe , and eate of the fat , and drinke of the sweet : for this is a day holy vnto the Lord . 6. The Spirit of God concludeth , ( though some learned otherwise expound it , as the Atheists speech brought in by a Prosopopoeia : ) Eccles. 3. vlt. that nothing is better , than that a man should reioyce in his affaires ; for that is his portion . And who is worthy to enioy Gods blessings about him , in wife , children , family , calling and estate , that doth not reioyce in the same ?

So as the thing , which our Text , and this whole ensuing treatise condemneth , is not any lawfull and allowed pleasure , of any kinde , but that pleasure which choketh the Word of God , as thornes doe seed ; whether vnlawfull pleasures , or lawfull pleasures vnlawfully vsed .

Which I would haue obserued by the way , to remoue a scandall cast vpon Religion and godly life , that it is altogether vnpleasant , and heauie , and strips a man of all delight . This is not so . But first , All the wayes of wisedome are wayes of pleasure , Prou. 3.17 . Secondly , godlinesse takes not away any earthly pleasure , nor the vse of Gods mercies , but orders , and moderates , and sweetens them .

Doct. Earthly ioyes , shrewd enemies to the Word , and saluation . Doctr. The preuailing of earthly ioyes , and carnall pleasures , choketh the Word , and hindreth saluation . An example we haue in Eue , whose pleasure of the eye choked all that Word of God which shee had learned , and repeated but euen then to the Serpent . And in Herod : he heard Iohn gladly , reuerenced him , and did many things , Mark . 6.20 . but the pleasure of his brothers wife made him cast Iohn in prison , yea and behead him too : which he added aboue all his sinnes . Iudg. 16.17 . Samson had vndertaken a most sacred profession , of the Nazarites , in which he was a most eminent type of Christ . While hee kept the law of his profession , not cutting his haire , the mighty power of God was with him , and for him . But that impotent and base lust , and sottish attending his pleasure in Delilahs lap , how did it make him forget the Law of God , and so inslaue him , as hee must needs tell her all that was in his heart , till God was gone from him ! 1. Tim. 5.6 , 11. What made the widowes to breake their faith giuen to Christ , but wantonnesse , and liuing in pleasures ?

Obiect . These are dishonest and vnlawfull pleasures and lusts : these must needs choke the Word . But doe lawfull pleasures doe so too ?

Answ. Yes , wee shall see euen in those that had ●ound godlinesse , how euen lawfull pleasures choked the Word , and cast them backe in the way of God . How the loue of pleasant meate set the loue of good Isaac vpon him whom God hated , see Genes. 25.28 . And Salomon tells vs the danger of prouing the heart with pleasures , Eccles. 2.2 . they brought him to bee mad with them : these were honest and lawfull pleasures : but himselfe tells vs , that as they entred into the heart , so godlinesse decayed . For as theeues set vpon true men to rob and bind them : so pleasures assaulting good men , binde them , and rob them , yea often wound them , onely kill them not . And hence it is , that in the profession of Religion , some are found louers of pleasure more than of God , 2. Tim. 3.4 . and holding a forme of godlinesse , and proclaiming a defiance of vain pleasure , are yet so moyled and intangled with them , as they grow heauie in good duties , and drawne on with the perswasions of these pleasing Orators . Had not the Disciples renounced all for Christ ? Yes ; Master , wee haue forsaken all , and followed thee . But yet doe wee not see them long , who should be superiour , and contend for greatnesse one with another , and affect pompe and high place euen in the Kingdome of God , where the smallest is the greatest ?

Reasons . 1. Pleasures make , Reasons 7. that men cannot attend the Word . Some are so carried away with sports , that neither weeke-day , nor scarce the Sabbath can draw them away to any better duty . Their delights are so fastened in their hearts , as nothing can fasten on them . Their thoughts doe so attend vpon pleasures , that all other thoughts , tending to the bettering of their estate , are vnpleasing .

2. They make , that men cannot conceiue the Word aright . The Word offereth pleasures at Gods right hand , which is an obiect of faith : But the man trampled on by pleasures , becomes sensuall , and iudgeth of all things spoken , by his corrupt sense , and carnall reason : For his desire is to heare , not what is best , Non quae optima , sed quae suauissima . but what is sweetest .

3. Pleasures , where they doe preuaile , make men securely contemne the Word . They cast the heart on sleepe , and make it vnwatchfull against the threats of God , Amos 6.1 , 3. Woe to them that are at ease in Sion : that put farre off the euill day , and approch to the seat of iniquity . Whence our Sauiour exhorts , to take heed lest the heart bee oppressed with these excessiue pleasures , and so that day come vnawares : as it did on the old world . And no maruell , seeing they can brawne the heart , and make it senselesse against the iudgements and scourges of God . Esa. 5.12 . The Harpe , the Violl , and Fluit , and wine are in their feasts : but they regard not the worke of the Lord , nor consider the operation of his hands . Famous in this kinde is the example of Nebuchadnezzar : the Lord sent him his Prophet Daniel to expound his dreame , that he must be a beast for seuen yeeres together : yet within one twelue moneths hee forgot all , and said , Is not this great Babel , & c ? Dan. 4.25 , 26.

4. Pleasures preuailing in the heart , doe make men hate the Word , as a bitter and deadly enemy . The Word of God is the sword of the Spirit , to cut off these lusts which are as deare to them as their eyes or hands : And therefore it is so despised and hated .

5. They thrust out the Word , which reuealeth and offereth the pleasures of a better world . The heart of the foole is in the house of mirth , Eccles. 7.6 . Yea , though God call to mourning , and fasting , or any occasion ( whatsoeuer ) come ; hee hath set himselfe on a merry pin , hee cannot abide to heare of change , so he may hold his pleasure heere still . Babylon will be a Lady for euer , and set her minde on no other things besides , nor remember the end : Gods Phisicians would haue healed her , but she would not be healed ; she laid none of those things to heart , Esa. 47.7 , 8. therefore her end was vtter desolation .

6. These pleasures are seldome procured without sinne , being the ordinary baits of Satan cast before men ; which while they play withall , and nibble at them , they are catcht in his snare : as Eue by the Apple , which seemed pleasant to the eye and taste . Balaam knew there was nothing of so much force to allure the Israelites to Idolatry , and to make a breach among them , and so set God against them , as to besot them with vnlawfull pleasures with the daughters of Moab : then was Israel presently coupled to Baal Peor , Numb. 25.1 , 2 , 3. Thus Satan ( as a cunning Fisher ) baytes his hooke with pleasure , and catcheth innumerable .

7. These pleasures are of great strength to hold men in sinne , against all the threatenings of the Word , and inuitations to repentance : will not suffer the heart to thinke of death , and iudgement , and accounts to be giuen : yea , they make him maintaine a continuall warre in himselfe , Iam. 4.1 . against his owne conscience , being carried headlong to such things as seeme pleasant , delectable , glorious , and profitable . And against others also : This man will hate his Preacher to the death , because hee condemnes his vnlawfull pleasure . If Iohn dare say to Herod , It is not lawfull for thee to haue her , it shall cost him deare . As for his poore neighbours : hee will maintaine his pleasure by oppression , cruelty , iniury , any thing : he cares not how sorrowfull and vnhappy hee make many other mens liues , so hee may enioy his supposed pleasure . Iudas must haue his thirty siluer pieces , though it cost Christ his life , and himselfe his soule , and fill all his fellow-Disciples with much heauinesse . Lastly , such a man is well content to indure any vassalage and slauery vnder Satan , so he may inioy a present pleasure : and Satan is well content on that condition to allow it him ; dealing heerein as Cyrus with the Lydians , Justi . lib 1 who hauing ouercome them , ( to gratifie and gaine them sure to himselfe : ) allowes them to eate , and drinke , to feast and play , with all kinds of sports , games , and gambals ; but in the meane time takes away their horses , and armour , so as they are vnable euer to thinke of recouering their former liberty .

And therefore , seeing these pleasures hinder men from attending and vnderstanding the Word , make them securely contemne and hate the Word , thrust out the pleasures of the world to come , are seldome procured without sinne , and are of such strength to hold them in sinne : we may well conclude with the Apostle , 1. Pet. 2.11 . that they fight against the soule .

Vse . And seeing they doe so , wee must abstaine from them . The seruice of lust and diuers pleasures , is noted for a course of the vnregenerate , Tit. 3.3 . And these two goe hand in hand , disobedient , seruing pleasures . Therefore beware of the preuailing of pleasures , and as thou meanest the Word should profit in thy hart , and tendrest thy owne saluation , weed out this voluptuousnesse , a meere choke-weede of grace .

Heere for thy further helpe in so necessary , and withall so difficult a duty , I will set downe three things : 1. Motiues , to resist these pleasures . 2. Markes of a man , in whom they preuaile aboue the Word . 3. Meanes , or Rules how we may inioy them , without choking goodnesse .

I. Motiues , or reasons to disswade from the pursuit of pleasures , are sixe .

1. Consider where thou art . 6. Motiues disswading the pursuit of pleasures . We are now banished out of the Garden of pleasure : we are in this world , kept out of Paradise with the shaking of a sword : and doe we expect another Paradise in this Wildernesse of Baca , and valley of teares ? Wast thou not borne weeping , into the valley of weeping ? Shalt thou not dye , and go forth weeping ? and canst thou liue in laughing and merriment ? While thou art heere obnoxious to so many miseries , laden , and daily loding thy selfe with so many sinnes , conflicting with so many tentations , beset with so many enemies : canst thou bee so senslesse , or mad rather , to giue vp thy selfe to carnall pleasures and delights ? Remember thou art now in Babylon , and sittest by the water-side of afflictions . A member of the Church , that now remembers Sion , and his owne Countrey , whence he is for the time banished , will rather sit downe and weepe , and mourne in the Countrey where they be strangers , The vigill must goe before the holy-day : the fast , before the feast . and cannot sing the songs of God , rather than addict himselfe to carnall pleasures , and profane delights . This seemes to be the Apostles argument , 1. Pet. 2.11 . As strangers and pilgrims , abstaine from fleshly lusts . Now a stranger lookes for no great matters in his iourney , nor expects pleasure till he commeth home .

2. Consider what little content or saciety there is in these pleasures . Let him try this conclusion who will , after Salomon : he shall finde hee shall sooner surfet of pleasures , than fill himselfe with them . One sweet morsell driues downe another , and still is the carnall heart vnsatiable . And it is with a man drunke with pleasures , as a man drunke with wine : his drunkennesse increaseth his thirst , but quencheth it not . Let a man compasse his pleasure in any kinde , he may thinke , the attaining of his desire will quench his desire : but it prooues but as water which the Smith casts on his coles ; it seemes to abate and quench the fire , but it makes the inward heate and concupiscence more burning and raging than before .

Besides , the eye of the wise is cleere to discerne how little of true pleasure a carnall minde is capable of : and they themselues , who most enioy worldly pleasures , can sometimes conceiue their owne ioy to be onely in the face , and not in the heart : and that their laughter is like to madnesse , from the teeth outward , and not so inward as it seemes .

And seeing such pleasures as delight the carnall appetite , are seldome compassed without sinne , what true ioy can be there , where , in the heart , is fixed a sting of sinne , which marreth all the sport ? Or , if the delight be sinfull , the conscience that smarts not for it in inioying it , is the worse , benummed , and seared , and farre from true ioy or pleasure , though outward delights tickle him neuer so much : He laughs as a man in paine being tickled , but his vexation within is neuer the lesse .

3. As there is little content in earthly pleasures , so is there lesse stability or continuance : the time is short , 1. Cor. 7.29 . One well saith of pleasures , that they come like Oxen , slow and heauily , Dolor & voluptas innicem cedunt : Ereuior voluptas . but goe away as Post-horses , all on the spurre , and stay not . How long doth the pleasure of most delicate drinke stay beyond the swallowing , or of the most sweet musike beyond the hearing ; or the most odoriferous smels , longer than the flowre is held to the nose ? Spend whole dayes and nights in merry sports , Playes , pastimes : doth the delight last longer than the present fruition ? And then leauing vs empty , doe they not recompence men with some sorrow and griefe , that they seeme now robbed , either of their pleasures , or of their time spent in , and for them ? How truly are pleasure and sorrow called twinnes ; no sooner is one borne , but the other holds his heele ? Yea , the fairest and sweetest earthly pleasure is as hardly found without some molestation , as a Rose without his thorne . Make the world thy Paradise , and thy belly thy god ; thy Paradise shall cast thee out shortly , and thy god which thou seruest , shall pay thee the wages of thy seruice , and then thou shalt see it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pleasure for a season , Heb. 11.25 . like Ionas his Gourd , soone worme-eaten and withered .

4. Consider the danger of inioying worldly pleasures , 4. Great dangers in worldly pleasures . which is foure-fold . First , a voluptuous life is a walking vpon snares and ginnes , which the wisest and most oculate man hardly auoids without being taken . Alasse , how vaine is the pleasure of birds , feeding about the snare that immediatly shall bring them into the Fowlers bag ! How vaine is the sport of fishes , playing with a deadly bait ! So dangerous and vnsafe is it , to addict our selues to these alluring baits of worldly pleasures . Now goe a while into your owne hearts , and see whether in those worldly pleasures you haue most swallowed , you haue not sometimes smarted : if not so , whether if there bee any smart in sinne , you had not cause by them . Be not like the horse or mule , Psal. 32.8 . yet the poore beast hauing once falne into a hole , will not fall into the same hole againe , if he see it : and poore silly birds will auoid the same nets and ginnes , Aues vagae in easdem pedicas retiaque non incidunt . Hieron . which had beset them .

A second danger is , the slaying of the soule , by the pampering of the body . 1. Tim. 5.6 . Delicate widowes are dead while they liue : there is no way to reconcile the seeming contradiction , but to say , that the delicate liuing of these widowes depriued their soules of the life grace , & Spirit of God : and so being dead in sin , & in soule , were vtterly vnprofitable , vnmoueable in duties of grace & heauenly life : This fearfull estate , the following of pleasures brought them into .

A third danger is , the losse and refusall of heauenly ioyes and pleasures . For God is not so prodigall of his best blessings , as to bestow them where himselfe shall be sure to haue least thankes for them , or themselues are vnder-valued . Shall Esau haue the birth-right , that preferres pottage before it ? And shall hee haue heauenly treasures , and lasting ioyes committed to him , and thrust vpon him , that prefers euery trifling vanity , and base pleasure before them ? A carnall man is a naturall foole : he had rather haue a piece of painted glasse , than a Diamond : and would a wise man bestow a precious Pearle on such a foole ? No , let him haue his choyce , and enuy it not to him , but pitty him , that with Esops Cocke , contemnes a Pearle , and scrapes after a Barly corne . The misery of this man is , to be delighted with his misery .

A fourth danger is , the indissoluble connexion of pleasure and iudgement , to them that are louers of pleasures more than of God or their duty . If thou wilt eate the forbidden fruit , and reach foorth thy hand beyond Gods allowance , to please thy senses , in the day thou so doest , thou shalt dye the death . If the Pastor will take his ease , and faile in his paines , the blood of his people shal be required at his hands . If the young man will take his pleasure , and walke in the sight of his owne eyes , he must remember , Eccles. 11.9 that for all this he must come to Iudgement . Luk. 16.25 . The Parable bids the rich man remember , Thou hadst thy pleasure here , and Lazarus paine : now therfore thou must be tormented , and he comforted . And woe to you that laugh now , for ye shall weepe and mourne , Chap. 6.25 .

Nay , not onely are these two tyed fast together , as with an Adamant chaine ; but euery dramme of this sweet pleasure , shall be recompensed with a Talent of sorrow and griefe : As he that by a moments delight in meate and drinke , hath surcharged his stomake , and surfetted himselfe , must recompence halfe an houres pleasure , with some moneths of deadly paine .

5. Consider the difference betweene godly and wicked men : One hath lusts and pleasures , the other serues lusts and pleasures . Pleasures will be knocking at the godly mans doore , and he somtimes lets them in , but he takes not thought to accomplish them , as the other doth , Ita curandum corpus , vt & castiganaū : 1. Cor. 9. vlt Rom. 13. vlt. They that are Christs , haue crucified the flesh , with the lusts and affections , Gal. 5.24 . The one holds his pleasures and lusts against the Word , as wee haue heard ; the other takes the Word , the two-edged sword , the sacrificing knife of our lusts , the pruning knife of our pleasures , and applies to himselfe , 1. The precepts , which command to cast downe euery thing that is exalted against God , 2. Cor. 10.4 . and to possesse our vessels in holinesse and honour , and not in the lust of concupiscence , which is directly contrary thereto , 1. Thes. 4.4 . 2. The threatnings , which tell vs , If we walke after the flesh , wee shall dye , Rom. 8.13 . 3. The promises , which are all made to them that cleanse themselues from all filthinesse of flesh and spirit , ( whereof voluptuousnesse is one ) and to such as grow vnto full holinesse in the feare of God , 2. Cor. 7.1 . 4. The examples of Scripture , as 1. Cor. 10.6 . that we should not lust after things euill , as they lusted , with whom God was not pleased .

6. Consider the examples of holy men , which will plainly demonstrate , that the people of God , and his dearest Saints were farre from a life led in pleasure . Gen. 47.9 . Iacob professed , Few and euill haue my dayes been , that is , full of affliction . And Moses chose to suffer affliction with the people of God : Heb. 11.25 , 26. when hee was of age ( saith the Text ) he refused the pleasures of Pharaohs Court , and the treasures of Egypt . The like of the Apostles , and other Saints . But especially if we will be conformable to our Head : Did he spend his dayes or nights in pleasure ? Yea , was not his life painfull and sorrowfull , & c ? Doe wee euer reade of him that he laughed ? but that hee wept , wee often reade .

The ordinary estate and condition of Gods people , is , to suffer aduersity , Heb. 11.25 . The way to heauen is all strawed with crosses . By many afflictions we must enter into heauen , Act. 14.22 . And all that will liue godly in Christ Iesus , must suffer persecutions , 2. Tim. 3.12 . And wee must acknowledge the bitter things laid on the brests of the world , to be of God , to weane vs from the loue and pleasure of it .

II. The second Generall proposed , is , 7. Markes of a man in whom pleasures choke the Word . Markes of a man , in whom pleasures preuaile aboue the Word . And they are seuen .

1. An vnder-valuing of better pleasures ; as of Gods House in earth , or in heauen : when men account of no such pleasure , as that they enioy in earth and earthly things . This marke is giuen , 2. Pet. 2.13 . They shall receiue the wages of vnrighteousnesse , as those who account it pleasure to liue deliciously for a season , that is , when men , as Epicures , place their felicity in present pleasures , which is indeed the life fitter for brutes , ( whose soule , if it be not their sense , riseth not beyond their sense : ) then for men , who are not onely reasonable , but Christians .

Yet many such there are in the world : Men vnder-value better pleasures , fiue wayes . as 1. When men are heauie to the Temple : which argues no pleasure in Gods presence , nor in the presence of Christ , who walkes in the midst of the seuen golden Candlesticks , Reuel . 1. Nor in the presence of the Spirit , who blowes especially there : nor in the presence of the Angels , who desire and stoupe downe to see the things handled , 1. Pet. 1.12 . nor of the Saints , who are said to meet the Lord in Sion , Psal. 84.7 . Now where could a good heart with more pleasure rest it selfe , than in Gods resting place , in Christs society , in the way of the Spirit , in the Ministery of Angels , and fellowship of Saints ? Psal. 84.10 Did not the Prophet count one day in Gods house better than a thousand else-where ? And did he not professe , Psa. 26.8 . Lord , I haue loued the habitation of thy House , and the place where thine honour dwelleth ? And was it not prophesied of all Beleeuers , that they should assemble as Doues fly to their windowes , and as clouds driuen by the winde , Esa. 60.8 ?

2. When the delight is more in temporall food , than in spirituall ; and a man can bee more ioyfull at his owne table , than at Gods . Whereas Dauid found nothing so sweet to his taste , as the Word , & preferred it before his daily food ; yea , before his sleepe , Psal. 119.148 . Will not euery man say , that to taste how good God is , is the best taste ? yet most men taste more sweetnesse in the white of an egge , than in him .

3. When men haue more delight in the diuels bookes , than in Gods : and can be more iolly in tossing and shaking the cards and dice , than in turning and reading Gods Booke . Or to speake of more lawfull recreations than they ; If a man take more pleasure in any recreation , than in better exercises , his pleasure is sinfull and choking .

4. When men take more pleasure in their speciall calling , than in their generall : in gathering money , than in gathering grace : in worldly riches , more than in heauenly ; now it is choking . Dauid esteemed the Word aboue thousands of gold and siluer . The wise Merchant esteemed the Pearle aboue all his estate . And a good heart ( as Paul ) esteemes all things dung and losse , for Christ . And according to the estimate of things , is the pleasure and delight in them .

5. When men preferre an empty ioy , aboue fulnesse of ioy : the pleasures of Gods left hand , before those of his right , Psalm . 16.11 . a drop of pleasure , before a riuer ; and a drop of life in misery , before the Well of Life in mercy and glory , Psalm . 36.8 , 9.

2. Marke . When men make light account of Gods Call , in respect of the call of their pleasures ; let them be otherwise neuer so lawfull , now they are sinfull . Gods Commandements must stand by , while their pleasures command them . 1. Sam. 15.3 . Saul had an expresse Commandement to smite Amalek , and haue no compassion on man , woman , infant , suckling , Oxe , or Sheepe . But it pleaseth Saul to haue compassion on the King , and the fat beasts : A good booty : Hee shall enrich himselfe with the Kings ransome , and such a large prey will spare his owne beasts , at least serue him for sacrifice a long time . Lots wife had an expresse charge and menace , on paine of death , not to looke behind her : But the care of her house and goods , with the loue of her friends , made her forget the Commandement , to her owne destruction . God commands , not to sweare at all , but passe the ordinary speech by yea and nay : Yet men ordinarily sweare , and accustome themselues to breake the Commandement : Why ? for it is their pleasure , and custome , and they cannot leaue it . God commands to doe no seruile worke on the Sabbath day , nor to meddle with the duties of the calling , no manner of worke : Oh but now it would pleasure my neighbour , and aduantage my selfe to serue a customer . Now a man is at the command of his owne pleasure , and Gods Law must stand aside . God commands , not to runne easily out of our calling on the weeke-day , or if any time be to be spared , to redeeme it to the generall . But games , or sports , or drinking-company calls day by day : now farwell the Commandement , Gods Booke , and counsell : farwell both callings , nothing can call so forcibly as his play and pastime ; nothing so necessary , nothing so pleasing . What other is the cause of all adulteries , slanders , reuenges , railings , murthers , and effeminate contentions among men , but that they are as slaues to their owne lusts , and the command of them , and Gods Commandements can take no place ?

3. Marke , When a man will not bee at so much charge for God , for good duties , and his owne saluation , as for his pleasures and lusts . When men can waste and riot out abundance of money in feasting , gaming , excesse of apparell ; but to maintaine Gods Worship , to feast or cloath the poore seruants of Christ , they haue no will or desire : nay , their hawkes and dogs are more chargeable to many , than God himselfe , his seruice , and all the poore members of Iesus Christ . Let pastime call , there are pounds and pieces ready : But let the poore call , let the Law , and good order call for them , there are not pence wrung out : let Preachers call , not good words .

4. Marke . When a man cannot bee at so much leisure for God and good things , as for his owne pleasures , and carnall desires . Hee grudgeth no time spent in pleasure , but all , or the most time in Gods seruice is but lost . Hee can waste out houres , and weekes , and moneths , in sports , can sit nights and dayes at Cards , or Dice , or other vaine exercises ; but with much tediousnesse sit out an houre in Gods House . He hath sundry houres in a day for himselfe or his friend , to communicate and talke together , to order family-businesses , but very seldome takes halfe an houre to conferre with God priuately , in reading the Scriptures , in prayer , meditation , or instructing his family : one halfe houre in a moneth is too-too much , and may not be spared . How little is God and his Word beholden to these men , who are vnderlings to their pleasures ?

Yea , some are so dogged , and such enemies to goodnesse , that as they cannot take any time themselues , so will they not bee perswaded to allow any time to others about them , for any good exercise . No time that their seruants and children waste otherwise , is comparably troublesome to them , as that which they imploy in reading , hearing , or such like exercises . So malignant is the constitution of many , that although their seruants would redeeme the houre of a Lecture , twice ouer in a weeke , yet like hard task-masters , they will not affoord it at any hand , but esteeme of Gods Word and seruice as Pharaoh , Exod. 5.4 , 17. Ye are too idle , and Moses and Aaron make the people idle ; and so hold them straiter on that Day , though they remit all the weeke after . Let Pharaohs strokes warne them betime . It was noted a great disproportion in Salomon himselfe , to spend seuen yeers in building Gods House , and thirteene in his owne : Yet our times spend seuen , and thirteene in their owne houses , none , or very little in Gods .

5. Marke . When men shunne all molestation , and the meanes which would set them free from their slauishnesse , and seruice of pleasures . When in Gods house they cannot endure such teaching , & teachers , as would pull them both from vnlawfull pleasures , and the abuse of lawfull : Such men as Micah neuer prophesie good vnto them : For who would willingly haue his eye pulled out , or part with his lusts as deare as his eyes ? Hence are all the stirres and tumults against godly Ministers : they would preuaile against wicked mens pleasures : but they will not bee tormented before their time : they will rather abstaine from Gods House hereafter , ordinarily and wilfully .

So when men at home shunne all gracious and sauory communication , driuing away all mention of God from their tables , from their discourses , and please themselues in following vnsauory and vnfruitfull , if not hurtfull speeches , all the day long . Also , when they distaste godly and fruitful company , by whom they might helpe their soules out of the snares they are in : the man is an abomination to them , that hath good & sauory words in his mouth . Oh this is to binde him for the time to his good behauiour : hee must not sweare , nor iest , nor scorne , nor be loose and corrupt in his speeches ; and then must he sew vp his lips , and say nothing . But loose and libertine company , that will sweare , and drinke , and game , and raile against these strict fellowes as fast as he , these are his delight : now he can be pleasant and iolly , and as a fish in his owne element .

6. Marke . Immoderate sorrow when hee cannot obtaine his pleasure , is a note of a man subdued by pleasures , in whom Gods Word hath no part . 1. Kin. 21.4 . Ahab is sicke , and cast vpon his bed , for Naboths Vineyard : for he cannot tell how to compasse it . All Hamans honour and fauour with the King pleased him not , because Mordecai bowed not vnto him . 2. Sam. 13.2 , 4. Amnon was vexed sore for his sister Thamar , grew sicke and leane . He that inioyes a thing moderately , can bee moderate in the forgoing of it : What I lightly loue , I can lightly leaue . But if Dauid loue Absalom too well , hee will grieue because he cannot dye with him , nay for him : Would God I had dyed for thee , O Absalom , my sonne , my sonne . Affections are so much the more impotent in the losse , as they are more potent in the fruition of any thing .

7. Marke . The immoderate feare of death , as the end of all pleasures and delights : the memory of it is bitter to a man ouer-ioyed in his pleasures , the approching of it dreadfull , but the stroke of it most dolefull : because he hath no better , or other pleasure in his heart for the present , than that which the world affoordeth , which hath gone with him as long as she could ; and much lesse any expectation of any hereafter .

These are sure markes of him that is ouercarried with pleasures against the Word .

The goodnesse of the giuer commends the gift . III. Now seeing wee are not Stoicks , to condemne all pleasures , nor vnthankfull declamers against Gods goodnesse , that hath filled our liues with comfort , neither may vnwisely cast away the good with the refuse ; and seeing our liues , without some pleasure , would be as a long iourney without any Inne ; much labour , no comfort or refreshment : Let vs learne in the next place , how to carry our selues toward , and thorow our pleasures , so as they may not be choke-weeds , either of the Word , or our owne saluation by it .

● . Generall rules how to carry our selues thorow our pleasures . The first Rule concernes the person affecting pleasures , who must looke hee be a sanctified man . For ( saith the Apostle ) onely to the pure , all things are pure , Tit. 1.15 . Neither is there any true peace or pleasure , without peace of conscience , and the sence of remission of sinnes : 1. The person must be sanctified . for sinne thrusts out true pleasure ; and here we say , as Iehu in another case , 2. King . 9.22 . What peace , so long as thy sinne remaineth ? And we reade in Scripture , that onely the godly and righteous are commanded to reioyce , Psal. 32.11 . And 40.16 . Let all those that seeke thee , reioyce and bee glad in thee . It beseemes onely the vpright .

2. The choyce : for The second Rule concernes the choyce of our pleasures , three wayes : 1. For the matter : 2. For the circumstances : 3. For the kinde of them .

Matter . 1. For the matter , they must not be pleasures of sin , which euery godly man must refuse , with Moses , Heb. 11.25 . For to reioyce or delight in sinne , is the top of wickednesse : and all such end either in repentance , or damnation . But for the matter , they must be in their nature either good , or at least not euill . Therefore they that passe their dayes in surfetting , drunkennesse , chambering , wantonnesse , lusts , vncleannesse , vnlawfull sports and recreations , haue made an ill choyce for themselues , of that which should bee hatefull to all Christians : see Esa. 5.22 . Habak. 2.15 . Math. 24.45 .

2. Suppose our delights be good in their nature , Circumstances . & matter , yet if they be bad in circumstances , we may not now chuse them , as indifferent . If any lawfull delight haue some blot vpon it , or be become a fashion or guise of profane men , who are excessiue and inordinate in it , if I may forbeare and chuse another , I must not meddle with that . The Apostle , Phil. 4.8 . will haue vs delight in nothing but that which hath some vertue , praise , or good report in it .

This Rule will make choyce of the best recreations , of best example , best vse , and least abused . It will chuse the best fashion of apparell , of the most sober and graue of our ranke , and shun such as haue the note of lightnesse , curiosity , vaine affectation , new-fanglednesse , and fashioning to the times . But how many cast off all consideration of aduised circumstances ? out of which , the inioying of lawfull pleasure is most vnlawfull . As for example : Suppose some kinde of Stage-playes were lawfull , were it not vnlawfull to play in a Church ? Suppose dicing and carding were as lawfull as most men would haue them , must therefore Ministers bee gamesters , women dicers , children and seruants passe away their time in such games ? Nay , because eating , drinking , and sundry games , as bowling , shooting , be lawfull , must I therefore , or may I doe these in all companies ? May I sort my selfe with swearers , ruffians , riotous persons , without respect of company ? were not this to ensnare my selfe , and offend others ? Yes : For fit circumstances are the grace or disgrace of most lawfull pleasures .

Kinde . Non subtra●untur voluptates , sed mutantur pijs August . in Psal. 74. 3. For the kinde : Make first choyce of the best kind of pleasures : First , because it is a note of a good man to desire to reioyce with the ioy of Gods people , Psal. 106.5 . Secondly , as the godly are different from the world in all their courses , so also in their pleasures : now the worldlings chiefe pleasure is , when his corne , and wine , and oyle is increased , Psalm . 4.7 . Thirdly , this kind of pleasures will make vs not merrier onely , but better both in body and minde .

Quest. Wherein stands the ioy of Gods people ?

Ioy of Gods people is in 7. things . Answ. 1. In the Lord himselfe : Psal. 37.4 . Delight thy selfe in the Lord . Phil. 4.4 . Reioyce in the Lord alwayes , and againe I say , Reioyce . And why ? For first , a man hereby returnes to his true pleasure againe . When man forsooke God , true pleasure forsooke man : and when men chiefly delight in God , they goe backe againe to the chiefe Good and pleasure . Secondly , why doe wee loue or delight in any outward thing , but because of the beauty and pleasantnesse of it ? But , can there be so much beauty or pleasantnesse in the creatures , Greg. as in the Creator ? Thirdly , what a shame is it for Christians , not to bee able or willing to find so much ioy and delight in the Lord , as wicked men doe in forced merriments ? Fourthly , is not that the perfect ioy , which ariseth out of the presence of that which is most perfect , and shall be most perfect in heauen , because of the immediate fruition of him who is most perfect ? Fifthly , is not this the next way to perpetuate our ioy and pleasure , to set it on him who is euerlasting and indeficient ?

Besides all this , we all know , that the true pleasure of a Christian is , 1. For the present , in the fauour of God , reconciled by Christ : onely by his atonement , the soule is at sweet peace and repose in his loue , as the child in his fathers armes , Rom. 5.11 . 2. For time to come , in his mercy and saluation , Psal. 9.2 . and 13.5 . 3. In his presence , when hee shall bee a Sunne vnto him , to refresh and reuiue him , Psal. 84.11 .

2. In Iesus Christ ; Phil. 3.3 . Wee worship God in the spirit , and reioyce in Iesus Christ . The wise Merchant takes more pleasure in the Pearle , than all his substance beside . Paul accounts all things losse and dung in comparison of him . The blessed Virgin reioyced in God her Sauiour : and Zacheus receiued him ioyfully . How can the faithfull soule , being the chaste Spouse of Iesus Christ , delight in an●●hing in the world , aboue , or comparable to her so sweet Head , and deare Husband ? If we , as chaste Virgins , conceiue Christ in our hearts , and claspe him with the armes of faith , as Zachary , here is cause of sound ioy , and true pleasure indeed . Take delight in his Natiuity , but especially in thy natiuity by him .

3. In the testimony , and graces of the Spirit . First , in the testimony of the Spirit , that our names are written in the Booke of life ; in this reioyce , Luk. 10.20 . This ioy in the holy Ghost is vnspeakable and glorious , 1. Pet. 1.8 . He is the great Comforter of his Church , an euerlasting Spring of ioy and pleasure , which no wicked man euer tasted of , Ioh. 14.16 . Secondly , the graces of the Spirit are full of delight : faith hath a speciall pleasure , called , The ioy of faith , Phil. 1.25 . Euen temporary faith hath great ioy , much more iustifying faith . Hope also hath his pleasure , euen the expectation of pleasure at Gods right hand for euermore , Rom. 12.12 . Reioyce in hope . What a sweet pleasure is it in the spring , to see our seeds and plants grow and come vp in our gardens ? How much more pleasant is it , to see the buds of the Lord grow in our hearts , to the vn-rooting and ouer-mastering of the weeds of sinne ? Sweet is the contentment of grace : but the comforts of Gods Spirit , bedewing the foule in the thirst of it , is like a shadow in a great drought .

4. In the Word and Ordinances of God : Ps. 112.1 . Fearers of God haue great delight in his Commandements . The Gospell is a deepe Well of precious promises ; and the Spirit worketh consolation by the Scriptur●● Rom. 15.4 . There is the ioyfull tidings of saluation : there the doctrine of free Remission of sinnes , and Redemption by Iesus Christ , is proclaimed : there are the pleasures of Gods House , and the Word which is food for Gods children ; Cloath an infant with gold and pearles , and make it heire of the whole world , yet nothing pleaseth it but the brest-milke : so heere . In the Word also are described the wayes of wisedome , which are wayes of pleasure , Prou. 3.17 . and all thou canst desire , is not to be compared to her .

5. In the testimony of a good conscience : that they walke in simplicity , and godly purenesse , and not in fleshly wisedome , 2. Cor. 1.12 . and haue not willingly moyled their conscience in lusts and pleasures , but haue cherished the lust of the Spirit against the lusts of the flesh .

6. In the communion of Saints ; to enioy their fellowship , being present , and reioyce to heare of their well-fare being absent : To reioyce in the prosperity of the Church ; as Iethro , when hee heard of all the good that God had done for Israel , Exod. 18.9 . Yea , to preferre Ierusalem before our chiefe ioy , Psal. 137.5 , 6. when the Gospell runnes with free passage .

7. In Euangelicall obedience , both in action and passion for the Gospell . First , serue God with cheerefulnesse , Deut. 28.47 . as Christs meate and drinke was to doe the will of his Father , in this he reioyced , Psalm . 40.8 . Secondly , reioyce euen in afflictions for the Gospell , and for the Name of Christ , as wherein is greater pleasure then in the honour and greatest pleasures of the world . Gal. 6.14 . God forbid I should reioyce in any thing but the Crosse of Christ . Heb. 10.36 . the Saints with ioy suffred the spoyling of their goods , and would not be deliuered . Col. 1.24 . Now I reioyce in my sufferings for you , &c. For , is there not more true pleasure , in helping Christ ( as Simon ) to beare his Crosse , than by the ouerflowing pleasure of the world to forget Christ and a mans selfe ?

Oh therefore let vs lay fast hold on these pleasures , what euer profit or pleasure we forgoe for them . Bodily pleasures are not so alwaies , but as the body is disposed to them : what can delight a sicke , pained , and dying body ? But these pleasures , being in themselues true and sound , are neuer irksome , neuer lothsome as the other . And whereas bodily pleasures are at last fugitiues and runnagates , when their Master hath most need ; these neuer forsake their Master , neuer take their leaue , but are perpetuall , yea , eternall .

That is the second Rule , for the choise of pleasures .

The third concernes the manner , and measure : in foure particulars .

3. The manner of vsing our pleasure . 1. Weanedly 1. Vse them weanedly : reioyce , as not reioycing , 1. Cor. 7.30 . Powre not out thy heart to pleasure , but be moderate and retyred . A wary Christian will euer be allaying his wine with water , and make a measure to his pleasure . Prou. 25.16 . If thou hast found hony , eate not too much . We may soone take too much of these hony-sweet pleasures .

2. Watchfully . 2. Vse them watchfully . Consider how easily they steale the heart , and filch the time : How Satan wraps vp infinite sinnes in these sweete-sugred pleasures : And how hard it is to escape shipwracke by them , impossible to escape danger ; some haue auoyded one , neuer any auoyded the other .

3. Wisely . 3. Vse them wisely . First , not seeking , or not addicted to pleasures . It is no wisdome to be formost , or Instigators . Secondly , rather vsing pleasures than inioying them . To vse a thing , is for some other thing : to inioy it , is for it selfe : August . de ciuit . Dei , lib. 11. cap. 25. whence Augustine speakes of some who inioy their gold , but vse their God ; because they bestow not their money for Gods sake , but worship God for monies sake : So , many among vs may truly be said to inioy their pleasures , and vse their Religion . Thirdly , distinguish recreations from the vocation : both for instance in them , which is the sinne of our Gentry and their followers , who haue no vocation but recreation : and for the end ; the vocation is to get meanes of liuing , to inrich a mans selfe , and get money , for his owne and others good ; but God hath neuer set apart play to this purpose ; and how fond are they that vse sport , to begger themselues and their Family ? Fourthly , restraine wisely thy passions about thy pleasures , and vse them not as occasions of discord , impatience , swearing , or any impotent passions .

4. Vse them Christianly : 4. Christianly . 1. Maintaining the fight betweene the flesh and the Spirit : 1. Pet. 2.11 . Lusts doe alwayes fight against vs , and therefore we must alwayes fight against them . 2. Manifesting , that we loue not the pleasures of our pilgrimage better than the pleasures of our Countrey : for no wise man will bee so delighted with the light of the Moone , as to contemne the light of the Sunne . 3. Fearing pleasure more than misery : because the bitter root of affliction ( as the Fig-tree ) brings oftentimes most sweet fruit , but the ordinary end of pleasure is bitternesse and sorrow .

Now consider heere how great was the temperance of former ages , in regard of outward pleasures . How plaine and homely the ages before the giuing of the Law were , the whole story sheweth . Vnder the Law , how coorse was Eliahs mantle ! how sparing his diet ! that when he had eaten , the Angell came the second time , and bad him eate more : but our superfluity is such , as we haue need of an Angel to come daily and bid vs eate lesse . How coorse was the fare and diet of the new Testament , in Iohn Baptist ! how remote from the pleasures of this life ! Timothy so abstinent , as Paul bids him drinke no more water , but a little wine for his healths sake . But if Paul were to write to a number of our Timothies , who are so busie with health , he would charge them , if they loued their health or life , to drinke no more wine .

Such was the austerity of former ages , some few hundred yeeres after the Apostles , as brought a great superstition and blinde deuotion , wherewith the Church and world hath been euer burthened since , and could not be deliuered . But now , so farre is the world degenerate , and gone to the contrary , as the excesses and superfluities of it haue brought in euery whit as much Epicurisme and Atheisme : and the true God was not more departed from in that blinde god , than in this belly-god . So hard it is to walke in a meane , in the offers of pleasures .

Consider also what great losers they become , that dote vpon pleasures . As the foolish Fly , delighted with the light of a candle , regards not the heat of the flame , but burnes first one leg , afterward another , and still takes no warning , till it be wholly consumed . So worldly pleasures make men , first , senslesse to good things , then , dead and deafe to admonition , and senslesse of smart , till they lose Religion , I had almost said , reason it selfe .

The fourth Rule concernes the season of pleasures . 4. The season of pleasure . Eccles. 3.4 . There is an appoynted season for euery purpose vnder heauen : a time to weepe , and a time to laugh : therefore there is a time , when it is vnseasonable . It is the Epicures fashion , at all times to haue his garments white , and at no time to haue oyle wanting to his head , Eccles. 9.8 . And of the rich Glutton , to be arrayed in purple , and fare deliciously euery day , Luk. 16. He that followes pastime , is a waster and scatterer , and a gamester is none of Gods creatures : God allowes him no place in heauen , or earth . To follow sport euery day , drawes a man to as much profanenesse as Esau , whose wantonnesse brought him to forgoe his time , the blessing of his father , the fauour of God , and his owne saluation .

First therefore , Foure vnseasonable times for pleasure . the season of worldly pleasures must not be the time of our calling ; in which euery man must abide . They are not so good as the calling and duties of it , and therefore this must not bee hindred by them . Whence one aptly calls pleasure a parenthesis comming betweene our labours , which hinders not , but helpes the series and course of them .

Secondly , the season of worldly pleasures , is not the Sabbath . When our hearts should attend the Word , or be vpon it , wee must not suffer our mindes to wander after pleasures . When our tongues should be talking of Gods Word , and speake in the language of Canaan , it is vnseasonable they should bee walking and wandring about pleasures & pastimes . And seeing our Text hath taught vs , that there is such a force in pleasures to choke the Word , the taking of pleasures on the Sabbath , when wee should be at holy exercises , must needs bee more dangerous to distract the minde , and driue out the Word , and dead all motions and affections stirred by it , than to worke in the calling : Whence a Father hath well said , In Sabbato melius est arare quâm saltare . that It is better to goe to plough on the Sabbath , than to goe a dancing .

Thirdly , the season of worldly pleasures is not , when God layes an heauie hand on vs , or ours : when God afflicts the conscience with sence of sin ; Oh this ( with many ) is melancholy and sadnesse ; now call in carnall company , musike , gamesters , and merry companions : whereas now is the time for that counsell , Iam. 4.9 . to cast our selues into sorrow for sinne ; Suffer affliction , sorrow , and weepe ; let your laughter be turned into mourning , and your ioy into heauinesse ; cast your selues downe before the Lord , and he will lift you vp . This is to worke with God , the other against him .

So when men are afflicted with sicknesse , and God calls to sack-cloth ; now must neighbours come in , and helpe him to passe the time , with cards , dice , drinking , swearing , and all carnall merriments . O miserable comforters ! Is any among you afflicted ? let him pray , saith Saint Iames , Chap. 5.13 . Is any sicke ? let him call for the Elders of the Church , and let them pray , &c. But these say , Let him play , and call the Elders of the Parish , and let them play with him . See how you comfort the sicke , Prou. 25.20 . As he that takes away garments in a cold season , so is hee that sings songs to an heauie heart . And see how hee is comforted ! he thrusts mourning out of his house , when his heart remaines the house of mourning .

Fourthly , the season of worldly pleasures is not , when Gods iudgements breake out against our brethren : Either when iudgement begins at the House of God , that it is not well with the Church : thus good Vriah refused comfort , 2. Sam. 11.11 . and Mordecai , Hest. 4.1 , 2. And Nehemiah , Chap. 2.1 , 3. And the sinne of the great men in Iudah ( Amos 6.6 . ) was , They drinke wine in bolles , and stretch themselues on Iuory beds , and anoynt themselues , &c. but , no man remembreth the afflictions of Ioseph . Or when the hand of God lyes heauie vpon our neighbours , that are of the same flesh with vs : Rom. 12.15 . Weepe with them that weepe . For we are all one body , and one members of another ; and if one member suffer , 1. Cor. 12.26 . all ought to suffer by consent .

These are vnseasonable times for the prosecuting of pleasures : and therefore now wee must refraine from them .

The fifth and last Rule concernes the end of pleasures . 5. The end of our pleasures . The goodnesse of a thing is measured by the good end of it : and ( we say ) All is well that ends well : so heere . The end then of pleasure must not bee for pleasure : for then pleasure were the chiefe end , and the chiefe good . Nor to take pleasure in pleasure : onely wee may take our vse of some pleasures , and not powre out our hearts vnto them . For this infatuates a man , and puts out his reason and sences , that he can see no shame he puts himselfe vnto . What a shame was it , ( which yet Samson discerned not : ) that hee , who would not turne his face from a thousand men at once , should now become a slaue to a lewd woman that had vsed him most vilely ? Nay , he that was strong enough to match a Lion , is foyled by his lust , and sottishly vanquished vnder the feet of an harlot . Looke on a man giuen to drinking , gaming , whoring , &c. this man will sort himselfe with the basest companions in a Towne , rather than sit out : euen great Princes , loded with Flagons of wine , will stretch out their hands to scorners , Hos. 7.5 .

Three ends which we must aime at in our pleasures . This must not bee the end of our pleasures : but , 1. To make vs better , not worse : not more loose or dissolute , but more thankfull to God , more cheerfull in the duties of our callings , more able to pray , meditate , heare , and doe good to our selues and others . Therefore when our pleasures make vs heauie and vnfit for good things , ( as the pleasures of Egypt made Israel loth and flow in going forward to Canaan : ) now they are sinfull , though not in themselues , yet in their end , and our vse , because they choke as thornes . 2. To put vs in minde of such heauenly pleasures as are reserued for the faithfull at Gods right hand : as the first fruits in the Law put the Israelites in minde of a full haruest . Now we doe but taste before hand how good and gracious the Lord is : then wee shall be satisfied with his fulnesse and sweetnesse . If hee prouide such things in our Prison , what in our Palace ? 3. So to enioy pleasure for the present , as we lay vp more for heereafter , and so make them all helpes to the true and lasting pleasure : so Dauid , from the abundant Table that God had spred for him , from his full and ouer-running cups , from the oyle wherwith God had anoynted his head , gathers strength and resolution to dwel a long time , and spend all his dayes in Gods House and seruice , Psalm . 23. vlt. and Psalm . 34.9 , 10. because the Lord suffers his Saints to want no good thing ; therefore they are stirred vp to feare the Lord .

Attaine this end of pleasure , and thou hast attained an endlesse pleasure .

Reasons thus to carry our selues through pleasures . Motiues thus to carry our selues through our pleasures .

1. Slaues to pleasure , neuer conquer with Christ , and therefore shall neuer raigne with him . 2. A regenerate heart desires liberty from the slauery of pleasures , and counts it a death to bee inthralled to them , Rom. 7.24 . They goe to God with Rebecca , when they feele the struggling of flesh and spirit in themselues , and complaine as she of the Twinnes in her wombe . 3. Christ came into the world , and made choyce of an afflicted way to heauen , Greg. rather than a faire way of earthly pleasures : that we might follow him therein , as the safest way to our Countrey .

So much of the three sorts of bad ground .

We come now to the fourth , which is good . Vers. 8. And some fell on good ground , and sprang vp , and bare fruit an hundreth fold .

Compared with the 15. verse . 15. But that which fell in good ground , are they , which with an honest and good heart heare the Word , and keepe it , and bring forth fruit with patience .

HEre consider , as in the former , 1. The soyle , good ground : where , first , how it comes to bee good : secondly , how it is knowne to be good , namely , by hearing with honest and good hearts . 2. The successe of the seed in it , fruitfulnesse : 1. For the measure , or plenty , an hundreth fold . 2. For the continuance , or constancy , with patience . Of these in their order .

And first , how the ground doth come to be good . Answ. It is called good , non à priori , because the Word findes it so ; but à posteriori , because by the Word it is made so . Euery mans heart by nature is a stiffe ground , a barren and cursed earth : The whole imagination of mans heart is onely euill continually : Euery man is a beast in his owne vnderstanding : Paul himselfe , now an elect Vessell , is by nature the child of wrath as well as any , Ephes. 2.2 . But as stiffe and bad ground becomes good , by good husbandry and manuring : so do our harts , by the husbandry of the good Husband-man : Ioh. 15.1 . He alone changeth the heart : He takes away the stones and stifnesse of it , Si debeo totum me pro me facto , quid debeo pro me refecto ? Aug. Doct. and makes it a soft heart . So the Apostle Paul , speaking of himselfe conuerted , saith , By the grace of God I am that I am , 1. Cor. 15.10 . He onely can create a cleane heart , and renew a right spirit in a man , Psal. 51.10 . and put his feare into his heart , that he shall neuer depart from him , Ier. 32.40 .

Some ground which the Word falls vpon , is good . Doctr. Some seed falls on good ground . Though there be but a small parcell of good ground , in comparison of the bad , yet some there is where the seed is cast . It is true , that where the Word is preached , it is to most in vaine ; as here , three to one lose their parts in it : But yet some good there bee ; the seed falls into some good ground ; in some , though very few , it is successefull . When the whole world was a field of brambles , fit for the fire of Gods wrath , yet of Noah he saith , Thee haue I found righteous : and he being a Preacher of righteousnesse , shall make an Arke , if it be but for eight soules , Gen. 7. When all Sodome was as a cursed Heath , and a dry Wildernesse , yet Lots family was as a little pikle exempt , in which the Word became fruitfull , Gen. 19. In the Ministery of the Prophets , much of their labour was lost , as themselues lamentably complaine , Esa. 49.4 . and 53.1 . Who will beleeue our report ? or to whom is the arme of the Lord reuealed ? shewing , that very few will beleeue the doctrine of Christs humiliation and abasement : to which , that place leades vs in Ioh. 12.38 . and yet there was one of a City , and two of a Tribe , and still a small remnant whom the Lord would saue .

Our Lord Iesus , while himselfe preached the doctrine of the Gospell most cleerly , and confirmed it powerfully by many miracles , yet but one heere and there receiued it , scarce one of a thousand : so as himselfe laments their hardnesse of heart , and weepes ouer Ierusalem : and saith plainly , that few shall be saued , and that the way which leads to life is narrow , and the gate straite , and few finde it . But yet he hath a little flocke : Feare not , little flocke , Luk. 12.32 . When many tooke offence at his doctrine concerning the eating of his flesh , Ioh. 6. yet his Disciples acknowledged that hee had the words of eternall life . Ioh. 10.20 . When some said he was mad , and had a diuell ; others said , These are not the words of him that hath a diuell , nor yet the workes : for , can the diuell open the eyes of him that is borne blinde ? When the multitude decreed to excommunicate whosoeuer should confesse him , yet the blinde man will iustifie him in the Synagogue , Ioh. 9. When the whole Councell and body of Iewes assemble against him , there is a Simeon , a Zachary , Hanna , and Elizabeth , which adore him : yea , at his Crosse , his mother , his Disciple Iohn , and many other good women .

The Disciples of our Lord , when they preached after him ; some raised vp persecution , but some beleeued ; sometimes one of a City , as Lydia , Act. 16.14 . And sometimes a few more , as at Athens , Act. 17.32 . some mocked at the Resurrection , but some claue vnto Paul , as Dionysius the Areopagite , and Damaris , and some other : see Rom. 10.16 . And euer since , the smallest number receiue the Gospell ; yet some doe , who are as the gleanings , to the haruest ; and as the Grapes to the vintage , and but an handfull to the rest .

Reasons . 1. From the similitude in our Parable : such is the wisedome and care of the Husbandman , Reas. 1. that he will not bestow his seed where is no hope , but that all the seed and labour will be lost : though there be many stones , and many thornes in a field , he will sowe , because all is not so ; but if it were all so , hee would not lose his seed : so the Lord , the wise Husbandman of his Church , will much lesse bestow , his labour and husbandry on a soyle altogether hopelesse and fruitlesse : but hee will see some good ground intermingled , for whose sake he doth bestow his seed . Againe , doth the seed belong to any but good ground ? or doth the Word properly belong to any but the true Beleeuers ? No : it hath an effect in others , but it is the portion onely of these .

2. The proper end & vse of the seed is , 2 to gather in an haruest : and the proper end of the Word is , to gather and preserue a Church vnto Christ . God hath sanctified a Ministery , for the gathering of the Saints , Ephes. 4.11 . Christs owne Ministery in Ierusalem was , to gather them to life and safety , as the Hen gathers her chickens , Math. 23.37 . and to worke faith in so many as are ordained to eternall life , Act. 13.48 . And therefore , where God sends and continues his Word faithfully preached , there are some to gather , some to bee brought to the faith , one time or other . The grace of God hath appeared , bringing saluation , Tit. 2.11 . And therefore ordinarily , where God affoords this grace , it brings saluation to some , though neuer so few : ordinarily the Word attaines euen this end in some .

3. As the Lord , when hee will prosper a people , and maintaine their naturall liues , 3 blesseth the seed sowne , to increase , and thereof giues them an haruest : but on the contrary , when hee will send a famine to consume , hee affoords them no seed , or no haruest : Euen so , where hee hath a good purpose to preserue any to eternall life , hee sends the Word to this purpose . Paul must goe to Corinth , and stay there a yeere and sixe moneths , because the Lord had much people in that City , Act. 18.10 , 11. For their sakes it is sent , and for their sakes continued : insomuch as the Apostle , 1. Thes. 1.4 , 5. doubts not to make it a note of the election of some , where God sendeth a powerfull Ministery . And contrarily , where God hath no delight in a people , and none to call by the ordinary meanes , he sends a famine of the Word , Amos 8.11 . When the Nation of the Iewes proues so barren , as the labour is not worth the while , then the Kingdome shall be taken from them , and giuen to a better people , Math. 21.43 . As in the times of ignorance , and darknesse of Popery , for many hundred yeeres together , when was no preaching , no ordinary meanes : which times God hath now ouer-passed , and now admonisheth all to repentance . So as wee doubt not , but where Christ vttereth his voice , he hath some sheepe to heare him , Ioh. 10.27 . see Act. 22.18 .

4 4. Those many epithites and titles giuen to the Scripture , shew the same . The Word is called , The ministery of the Spirit , of life , of righteousnesse , 2. Cor. 3.8 . because it ordinarily findes out some , in whom it is effectuall , and vpon whom it bestoweth the Spirit , and life , and righteousnesse . It is a Word of wisedome , ( subiectiuè & effectiuè ) it will finde out the children of wisedome , who will iustifie their mother , Luk. 7.35 . Act. 20.32 . And the Word of Gods grace , giuen of grace , and giuing grace to some or other where it is sent .

5 5. A reason hereof may bee taken from the extent of the Church , which is now stretched out into all Nations : so as the Gospell of Christ is the power of God to saluation , to Iew and Gentile , Rom. 1.16 . Now God hath some friends euery where , and in all places some that belong to his Election , and shall bee brought to the faith ; some in Sodome , some in Egypt , some in Nero's house , Phil. 4.22 .

Vse 1. To comfort poore Preachers , and faithfull Ministers : that though most Hearers bee vnprofitable , yet some shall take good ; there is a fourth part of good ground . No field so barren , but true paines will bring vp some seed , though but thin , and a little in comparison : So no Towne or people so bad , but the faithfull preaching of th● Word will in time winne some .

Obiect . Oh I see no fruit : I haue laboured in vaine , and spent my strength in vaine , Esa. 49.4 . Answ. 1. Seed comes not vp so soone as it is cast . Waite a winter , and thou shalt see it againe . 2. Thou losest much labour , and in comparison labourest in vaine : but it were hard , if all were lost : ordinarily some labour proues . 4. Thou mayest sowe , another may reape thy seed : and all the time thy labour hath been preparing to fruitfulnesse , and now produceth fruits . 4. Thou mayest not see any fruit of thy labour , and yet thy labour not lost . Elias was of a cleere sight , yet saw not one of 7000. that profited by his Ministery . 5. If all thy labour were lost in regard of men , yet thy worke is with the Lord , and thy iudgement with thy God : with him it is not lost .

Againe , the Minister hath no griefe to an obstinate and wilfull people ; that he seemes to sowe vpon a Rocke , some on a path-way , and some on a thicket of thornes : He that was ignorant , is ignorant still : Hee that was Popish , is Popish still : the profane , the swearer , drunkard , contemner , mock-God , is so still . Thus is he disappointed of his end , being willing to saue all , and spoyled of his Crowne and glory , 1. Thes. 2.19 .

4. Comforts for a godly Minister , who seemes to lose much labour . But consider for thy comfort , 1. This was Christs owne case : he taught in the best manner ; neuer man spake so , Ioh. 7.46 . yet most of his Hearers vnprofitable . Now thy seed is no better than his , thy skill short of his , thy labour nothing to his . 2. Be thou so much the more diligent as the ground is stiffe : lay the fault off thy ●●●fe , vpon the soyle : bee thou faithfull , Secundùm laborem , non secundùm prouentum . and thou sha●● receiue according to thy paines , not thy increase . The more distempered thy Patient is , as a good Physician , bee thou so much the more carefull : though thou canst not cure him , but he die vnder thy hands , thou losest some comfort , some labour , no recompence . 3. If thou canst not hope to saue all , yet seeke to saue some ; as the Apostle became seruant to all , that he might winne some : for hee knew he should neuer winne all , 1. Cor. 9.22 . Rom. 11.14 . 4. If thou hast wonne some , reioyce in them , praise God for them . If thou hast wonne but one , there is more cause of true ioy in that one , than in winning the whole world . Refuse no paines to winne another : Bee couetous to winne all , but bee content if thou canst but saue some .

Vse 2. Seeing of all the flockes and troupes that followed Christ , his flocke was a little one , his part the smallest ; it teacheth vs , not onely to attend the Ordinance of preaching ; but also to looke to our hearing . A great number of people attended about the Poole , Ioh. 5. but onely one was cured at once ; euen hee that stept first in , after the Angels stirring of the water . So numbers throng and flocke in populous Congregations , about this Poole , but in very few it is effectuall to conuersion and saluation : it were happy if wee were sure one stept in , euery Sermon . Our Sauiour tells vs , that many are called , but few are chosen , Math. 22.14 . Rest not then in outward hearing , continuing in vnfruitfulnesse . Take heed how you heare , saith our Sauiour , Luk. 8.18 . If three parts of foure lose their labour in hearing , and if not Hearers , but Doers of the Law shall bee iustified , then must wee so heare , as wee may beleeue , obey , and bee saued . And if many of them that vse the meanes of saluation , shall not bee saued , where shall wilfull Recusants , obstinate absenters , and carelesse contemners of the Word , appeare ? Hee that vseth physike , may dye : but hee that refuseth , or wilfully scorneth physike , and Physicians , must dye , and that deseruedly .

Vse 3. Not to define a Church by multitude : Leaue that absurdity to Papists . Heere are three parts of foure , bad ground , which reiects the truth , and chokes the Word . Some shall hold the truth , but a few in comparison ; and three to one against it ; nay , sometimes three hundreth , or foure hundreth to one ; as all Baals Priests against Eliah , and 400. false prophets against Micaiah . Nay , not one voyce of foure , but all parts are against the truth : all cryed , Crucifie , crucifie Christ , let him be crucified , Math. 27. and not one voyce against the Calfe , Exod. 32. The triumph of truth must bee held and maintained in the world by a few , in one Enoch , one Noah , one Lot . Let none doubt of the truth , because it is held by a few : three parts of foure must reiect it : And this is sure , that the best things commonly haue not most voyces , but the greater part ouercomes the better .

Vse 4. To confirme vs , both against the paucity of such as receiue the Gospell , as also the apostasie of many forward and hopefull Hearers . If Noah had looked what the old world did , or Lot what the Sodomites did , or the tenth Leper what the nine did , or Elias what the false prophets did , they had sped as ill as they . Not to looke what others doe , but what our selues shuld doe . Therefore let vs looke , not what others doe , but what our selues should doe . Neither let vs be as many , who condemne the whole profession for some Professors that haue declined and shrunke in persecution , or haue been choaked with cares , riches , and pleasures of the world : for our Sauiour here teacheth , that three to one , who seeme to receiue the Word , yea , many that rise vp into a blade , stalke and eare , neuer come to fruits and ripenesse : and the Apostle , 1. Ioh. 2.19 . Some went out from vs , because they were not of vs . But let vs striue to be of this little flocke , these few that fructifie and perseuere .

Vse 5. To stirre vs vp to thankfulnesse , when people enioy this mercy , that God hath some good worke in some of them : and expresse our thankfulnesse , in being of their number and company . Quest. How shall I know that ? Answ. If thou be not onely called by a generall calling , but by a speciall . Why , what is the difference ? Answ. The former is a bare inuitation to Christ , by the preaching of the Gospell , sounding in the eare . The latter , a drawing of the Elect vnto true faith , by the mighty worke of Gods Spirit in the heart . That brings men to knowledge , profession , externall reformation at farthest , without inward change and renewing of the heart . This inlightneth the minde , distinctly to know the doctrine of saluation , as it is laid downe in the Scripture ; and boweth the will to imbrace it readily , ioyfully , constantly ; and to beginne to obey it vnfainedly .

Now , as there is some good ground , we are in the next place to inquire what it is , or how it may bee knowne : And this ground is called here a good and honest heart : Vsing a double Epithite , either by way of exposition , shewing , that by a good heart he meaneth an honest heart ; or by way of collection , noting a double grace , both of inward purity , and of externall fruits , and reformation .

I. It is called a good heart in two respects : The heart called good in two respects . 1. As emptied of bad qualities , 2. As well qualified by grace .

1. It is emptied of bad qualities , being cleane contrary to all the bad disposition of the three former kindes of ground . For the first ground neglected the seed , and suffered birds to picke it vp : but this keepes the seed . The second receiued the seed , but the Sunne withered the fruite , that it continued not : but this brings fruit with patience , saith our text . The third brings fruit , but among thornes , and so is choaked : but this seed is cast in good ground , freed from such choak-weeds and lusts . So as being contrary to all the other , it receiues willingly , retaines constantly , and perseueres fruitfully vnto the end .

2. It is well qualified by grace , as in our text : 1. God hath made it of a cursed and barren earth , good ground . 2. It heares the Word beyond the other : the former heard it , but without desire : this heares with study to learne , and industry to vnderstand . 3. It keepeth the Word in memory , minde , and practice : the other heard , but kept nothing , because there was no fit place to keepe it in . 4. It brings fruit : in the other was some care to heare , but here is a care of fruitfulnesse . 5. It is carefull to proceed in grace , to double and increase the measure of fruits , from thirty to sixty , and so to an hundreth fold : but the other soone fall from their measure . 6. It hath obtained by grace an inuincible fortitude against temptations and trials , so as no feares or forces shall remooue them from the study of piety , and fruits of grace : for they bring forth fruits with patience , as the other did not .

An honest hart , why so called . II. So also it is called an honest heart . As good is a generall word , excluding euill qualities , and including good : so honest also is a generall word , and put for the whole approoued disposition of the soule , containing both ciuill and religious honesty .

Ciuill honesty is inioyned , Rom. 12.17 . Prouiding things honest before all men : that is , in such grauity , sobriety , equity , and comelinesse , as may beseeme your persons ; auoyding lightnesse in speech and talke , in deeds and actions , in apparell and gesture , in gate and behauiour . For euen ciuill honesty is more than to be honest of a mans body : euen to minde things honest and comely in the whole course , and to walke in all things gracefully and seemely , Phil. 4.8 . It fights therefore against ciuill honesty and seemlinesse ; to see a Magistrate running after playes and gamballes , like boyes : a Minister carowsing and quaffing among boone companions : an ancient man garish and light in attyre and youthfull fashions : an ancient woman tricking her selfe , and trimming like a wanton girle : a young man frequenting Tauerns , Innes , and Ale-houses , or lasciuious with the other sexe : a young woman full of talke , much in the streets , or familiar with others , than of her owne sexe .

But that is ciuill honesty , when men in their places carry themselues before men , as may winne reuerence and grace to their persons .

And yet that is the least part of the honesty heere meant . There is further a religious honesty of the heart , namely , the inward purity , integrity , simplicity and sincerity of the heart , when it is plaine and single , as Nathanael , A true Israelite , in whom was no guile . It is knowne by opposition to hypocrisie or guile : it makes not a shew of goodnesse , nourishing sinne within . And it labours to produce things honest , not before men onely , but also before God , 2. Cor. 8.21 .

From this ranke of honest-hearted persons , are excluded , 1. Debosht persons , who hauing shaken off the feare of God , and shame of men , care not for , but cast off all honesty , both before God and men : as the vniust Iudge , Luk. 18.3 . 2. Ciuill honest men , who walke honestly before men , but care not for honesty of heart before God . 3. Hypocrites , who will seeme to be honest-hearted before God , but neglect honest , equall , and approued carriage before men .

Doctr. Goodnesse of Hearers , esteemed by goodnesse of heart . Doctr. The Lord esteemes the goodnesse of an Hearer , by the goodnesse and honesty of his heart . And this is the difference of a sound and elect Hearer , from the reprobate and fruitlesse , that the Word makes the heart of the one honest and faire , and so keepes it ; but the other abideth stubborne and deceitfull still . Dauid is commended in Scripture for a man after Gods owne heart , because he hid the Word in a good heart , Psalm . 119.11 . And Iosiah , because his heart melted at the reading of the Law : and Mary , because she pondered things in her heart .

Reas. 1. Reasons . 1. As in all other parts of Gods worship , so in this , the Commandement calls for such an heart . Prayer must proceed from this good and honest heart , Psalm . 119.10 . With my whole heart haue I sought thee . Praise must proceed from it . Psal. 86.12 . I will praise thee with my whole heart . Repentance must be a turning with the whole heart , Ierem. 24.7 . They shall turne to me with their whole heart . In a word , all duties performed to God or man ( in the Ministery , and seruile subiection ) must bee done heartily , Phil. 1.8 . Col. 3.23 .

2 2. Both the promise of acceptance , and acceptance it selfe is with this condition . The promise is in Ier. 29.13 . Ye shall seeke me , and finde me , because yee shall seeke me with all your heart . And of Iudah in the time of Asa it is said , that they had sworne to the Lord with all their heart , and sought him with the whole desire , and the Lord was found of them , 2. Chron. 15.15 . Acceptance also , and approbation from God , is , when the heart is single , entire , and true in good duties , and the intents of them : not reaching after priuate ends , nor cunning in the secret carriage and contriuing of sinne or hollownesse . Hee cannot abide a double heart , a varying , and a deceitfull heart , nor a heart diuided betweene himselfe and the world : that rests satisfied with the deed done , but cares not whether it proceed from soundnesse , or no. One property of sinners , hatefull to God in their pretences , is , that they are double-minded : and Ezek. 33.33 . Iam. 4.8 . The Lord scornes the shew of hearing the Prophet , when the heart goeth after couetousnesse .

3. This Hearer is onely approued of God , 3 because it must bee a good and honest heart indeed , that must yeeld to all the parts of Gods Word . It must bee a good and honest heart , that will indure mortification of all lusts , and suffer the very heart of his dearest sinnes to bee broken : that will for the Word indure cutting off of hands , and parting with eyes . It must be a good and honest heart , that with Paul can set vp the excellency of the knowledge of God aboue all aduantages : that can bee content to sell all , and buy the Pearle : that with the Disciples can leaue all , and follow Christ . It must bee a good and honest heart , that must yeeld obedience to the whole Law of God , without reseruations ; especially in difficult , costly , or dangerous duties . It must be a good and honest heart , that is not offended at the basenesse of Christ , and simplicity of his Gospel ; but can for his sake suffer with ioy the spoyling of goods , yea and resist vnto blood . And ( which is the chiefe goodnesse of it ) to resolue to yeeld vniuersall obedience , not by starts and fits , but with constancy to the end .

4 4. Onely this Hearer is approued of God , because this heart onely can mingle the Word with faith , receiuing specially the Word of promise with distinct and particular application , and affiance of the soule , drawing the man neerer vnto God : whereas any heart , but this , is an euill heart , and vnfaithfull , makeing a man depart from the liuing God , Heb. 3.12 . This heart only cleaues vnto the Word , and holds it fast , so as the Word of God abides in it , and lodgeth not as a stranger , but dwelleth in it : whereas a bad heart is like a bad stomake , which receiues meate , but retaines it not , and casts vp all againe , so as all is lost ; as precious liquor put into a leaking vessell .

Vse 1. To frame our iudgements to Gods , and account them that are the best Hearers , to bee honest-hearted men . But our iudgement generally is cleane contrary : For if we see men addicted to the hearing of the Word , commonly they are esteemed a few hare-braind men , a packe of hypocrites , all alike , and neuer a good . Aske any man almost of the state of one of his neighbours , who is diligent in good duties , frequent Sermons , &c. you shall heare him say , Oh , he is a reasonable honest man , but that he is so forward to heare Sermons , and so precise , &c. Thus , that which Christ made a marke of an honest man , is now a barre or hinderance to his honesty : hee were an honest man , if hee were not an honest man . Caius Seius vir bonus , sed Christianus . It was said of old by Heathens , Oh , a good man , wise , and learned , but a Christian : so in these dayes by heathenish Christians , He is a good man , but a Precisian , but a Puritan . What is this , but to giue the Son of God the lye , who saith here , that he is the honestest man , that heares the Word most carefully ?

And as we condemne the righteous , so how generall is it in our iudgements , to passe our voyces in iustifying the wicked ? Inquire of such a mans estate , as cares more for a Pigge than a Sermon , a right Gadaren and worldling : hee will tell you , He is a right honest man , a substantiall man , a iolly house-keeper , a quiet neighbour , a well-dealing man , and well beloued of his neighbours , a man good to the poore , &c. All this is well . But how loues he Religion ? how followes he the Word , for hearing and practice ? how affects he the Ministery , and Ministers ? Oh , as for that , hee is well enough , giues the Church and Church-men their due , and payes his Tithes well : but he cares not for these runners to Sermons , hee is none of them : he keeps his Church , and heares Seruice , and a Sermon , if there be any , and is a very honest man . Now you see a difference of honest men . Christs honest man runnes after and followes the Word : this honest man , so generally commended for honesty , is no such , and cares for no such . Such honest and substantiall men were they that put Christ to death ; as good house-keepers ; as good , and as iust Tyth-payers , euen in Mint and Anise : but they hated him and his Doctrine to the death . If he be an honest man , that loues a Play better than a Sermon ; or he that affects a paire of cards or tables , aboue the Scriptures , our Lord verily was deceiued in describing honest men . But accursed be such honest men , and such as call them so , without timely repentance .

Vse 2. In comming to heare , looke most to that which God lookes most vnto , namely , the goodnesse of thy heart . Thy care is to make thy selfe handsome , to come honestly and seemely in apparell : But if thou commest with a foule , nasty , sluttish hart , God cares not for thy comming . God accounts him the best Hearer , that hath the best heart . Prepare therefore thy heart first , and then , and thence offer seruice to God .

Vse 3. Let euery man that would bee esteemed good ground , and get the commendation of a good and fruitfull Hearer , looke that his heart bee a good and an honest heart .

Here for our further direction in so waighty a businesse , we will consider three things : 1. Meanes , wherby to attaine a good and honest heart : 2. Marks , to know when it is so : 3. Motiues to the attaining of such an heart .

2. Meanes to attaine a good heart . The Meanes are generally two . 1. Let vs see our defect in nature , that our hearts are not good by nature , but stiffe and stubborne , as the stiffest ground ; little worth , Prou. 10.20 . So the Iewes ( Ezek. 2.4 . ) are called , impudent , stiffe-hearted , and exceedingly voyd of all goodnesse . And ( which is worse ) they are stuft with deceitfulnesse and guile : All the imaginations of the heart of man are onely euill continually , Gen. 6. No ground so stony as our hearts by nature : no soyle so full of thornes as they : no ground vnder heauen carries such apparant markes of the curse of God , as our hearts doe . 2. Let vs therefore seeke a supply by grace . This grace is twofold : 1. Of Action . Graces required to a good heart , are of 1. Action . 2. Acceptation . 2. Of Acceptation .

The grace of Action is threefold : 1. Preparation . 2. Of new Creation . 3. Of Irrigation .

First , there must be the grace of Preparation . Bad ground must be well prepared by the Plough , before it can become good . Our ground is prepared by mortification and repentance , being in it selfe as hard as an Adamant , vnmoueable by any meanes of God . Now by hearing the iudgements of God denounced against sinne , and sinners , it growes more soft , and fitter to worke vpon : the Fallowes of the heart are plowed vp : The Law , as Gods Plough , rends vp hearts , and vnroots the weeds , and rots the stubble of our corruptions .

Secondly , there must be the grace of new Creation : Psal. 51.10 . Create in me a cleane heart , O God . This is a worke of God , who onely can create , and a framing of something , where nothing was , Creatio est motus à non ente simpliciter ad ens . and a worke totall , in all parts ; here is a new Creature , 2. Cor. 5.17 . as the old nature is a Leprosie spred ouer all parts . This Creation is a renouation of the whole soule and man , which for this worke absolutely depends on the Creator , as euery creature doth . And then God createth a good and honest heart , 1. When the holy Ghost creates in the soule sauing faith , by which a man is vnited as a member of Christ , to the Head , and applyeth to himselfe Christs righteousnesse . For thus Faith is said to purifie the heart , Act. 15.9 . 2. When the same Spirit inwardly mortifieth all corruptions in the soule , minde , will , and affections , and putteth , in stead of them , holy desires , and good motions , and renueth in the heart daily the Image of God , which is the goodnesse and honesty of it .

Thirdly , there must be the grace of heauenly Influence and Irrigation . No ground can be good , which hath not a fauourable aspect from the heauens , so as both the shine of the Sunne , and the showres and dewes of heauen may cherish and water it . So our hearts are made good , when the heauens answere the earth , Hos. 2.21 . that is , 1. When Christ the Sunne of righteousnesse darteth the beames of his grace and fauour daily vpon our hearts , to inlighten them with sauing knowledge , and to warme and cherish them with influence of grace : without whom wee can doe nothing , Ioh. 15.5 . nor haue any life in vs . 2. When the ground of our hearts is daily mollified and moystened , by a three-fold moysture : First , of the blood of Christ daily sprinkled and applyed to the conscience . For as the blood of beasts applyed to the roots of trees , makes them more fruitfull : so the blood of this Immaculate Lambe , sprinkled on the roots of our hearts , makes vs fruitfull Christians . Secondly , by the moysture of the Word of grace , which as the raine from the clouds , is euery way beneficiall to the ground of our hearts , to mollifie them , and keep them in fitnesse vnto fruitfulnes . Ier. 31.33 . God makes our hearts good , by writing his Law therein . Thirdly , by the moysture of the Spirit of grace , whose worke alone it is to apply the two former , namely , the vertue of Christs blood , and the power of the Word , to the conscience , for the clensing of the hart : By which worke of his , the heart of a dead and barren heart becomes more fruitfull than euer Egypt did by the inundation of Nilus .

But because all this grace of Action is imperfect in this life ; therefore that our hearts may become truly good and honest , there needs also the grace of Acceptation . The best ground is good but in part , and , No man can say his heart is cleane , Pro. 20.9 . but much euill and guile will cleaue vnto it . Yet where God hath begun a good worke , and beholds a constant purpose of good , resoluing against all sinne , and to please him in all things : he is pleased to behold onely the worke of his owne finger , and to see vs onely in our Head , in whom he beholds vs all faire and good , Cant. 4.7 . imputing his goodnesse to vs , and couering our remainders of euill in him . Thus hee esteemed Nathaniel ( in whom great weaknesse appeared ) a true Israelite , in whom was no guile , Ioh. 1.47 . that is , none raigning , none imputed . And so hee esteemes vs also , according to that we are comming vnto , and shall attaine ; not by that we haue attained .

These are the Meanes whereby our hearts become good .

Now of the Markes whereby they may be knowne so to be .

And here , because the heart of man is deceitfull aboue all things , Ier. 17.9 . and euery one challengeth to himselfe a good heart , which yet is giuen but to a few , scarce a fourth part , and a better gift is not giuen by God to the sonnes of men : therefore wee will insist the longer to anatomize a good heart , and discouer the seuerall passages and signes of it : which in euery thing will discouer it selfe one way or other : Turne it any way you will , it is good and honest .

Markes of a good hart reduced to 7. heads . These Markes , because they are many , wee will in generall reduce them to seuen heads , and consider this good heart : 1. In respect of God : 2. Christ : 3. The Spirit of God : 4. The Ordinances of God : 5. It selfe : 6. Good duties : 7. Sinne and euill .

I. In respect of God , a good heart hath 5. properties : as 1. It desires neerer vnion with God . I. In respect of God , it hath fiue excellent properties .

First , it desires neerer vnion with God daily , and all things shall set it neerer vnto God . For it knowes , that euery thing is so much the more good , as it approcheth vnto the chiefe Good . Dauids heart was a good heart , and herein the goodnesse of it bewrayed it selfe , Psalm . 73.28 . It is good for me to draw neere vnto God . Whereas an euill heart flyes from God , and keepes aloofe from him , euen when it drawes neerest him in his worship , Esa. 29.13 .

2. Seeketh him with the whole heart . Secondly , if it seeke God , it will seeke him with the whole heart , Psal. 119.10 . which is a sound conformity of the inward and outward man , directed in the seruice of God according to the truth of his Word . And because it is hearty , hee will vphold the worship of God , and seeke him at all times , morning and euening , on weeke-dayes , as well as on the Sabbaths ; out of Lent , as deuoutly as in Lent ; not only when he is sicke , but when he is well : In all places , in his owne house , as well as in Gods House , like Moses , who was the same in Pharaohs Court , as among Gods afflicted people : In all companies , a good heart is euer like it selfe , and stands to God with whomsoeuer it conuerseth ; Paul is a good Confessor and Christian , not only among the Disciples , but euen those that count Religion heresie , Act. 24.14 . Nay , it seeketh and serueth God alone , if it can get no company , as Ioshua , c. 24.15 .

Whereas a bad heart doubleth with God , and diuides it selfe betweene God and Mammon : It can pretend seruice to Christ , and blanch with Antichrist , as those Samaritans that feared the god of the countrey , because of the Lions , and the God of the nations , 2. King . 17.33 . It cannot pray at all times , Iob. 27.7 . but in affliction diligently , Hos. 5.15 . nor in all places ; neuer so kindly , as when it stumbles into a Church , as the Samaritans thought God would onely be worshipped in the mountaine . It can frame and sort it selfe to all companies , Ioh. 4.20 . entertaine all practices , either of Protestants or Papists , please the most profane , speake for and against good men , and good things , as the occasion serues .

Thirdly , 3. Standeth wholly to Gods approbation . a good heart will onely and wholly stand to Gods approbation in that it doth or doth not . Thus farre it lookes to men , 1. To walke innocently , and cut off occasion of scandall , 2. To please his neighbour in that which is good , Rom. 15.2 . 3. To acquit himselfe , if hee may come to a iust Apologie , and to the faces of accusers say , as 1. Samuel , 12.3 . Behold , See Acts 20.33 . I am here this day , whose Oxe , or whose Asse haue I taken , &c. But it lookes not to please man principally ; the first care is to please God : nor to please man by doing any euill , nor by leauing vndone any good it is bound to by the calling ; it will not be afraid to depart from any good purpose or practice , for mens displeasure . Againe , it can set it selfe naked before Gods presence , to whom it desires to stand : it desires liuing and dying to be acceptable vnto him , 2. Cor. 5.9 . A true Israelite hath praise enough to bee praised of God , and to be a Iew within , and can more satisfie it selfe with Gods allowance , than a thousand witnesses . Further , it dares appeale to God , and flie to his Tribunall , Psal. 7.8 . when men accuse it ; as Dauid , Iudge me according to mine innocency ; and Moses , when Israel would not heare , turned to the Lord , saying , I haue not taken so much as an Asse from them , nor hurt any of them , Numb. 16.15 . Lastly , if men will condemne him timerously , vnheard , vnconuinced , if all his wary carriage cannot obtaine a right iudgement and sentence , then out of sence of innocency , and goodnesse of conscience , hee can contemne such vniust iudgement , and fearelesly expect the Iudgement of God , Psal. 37.6 . who will make his innocency shine as the light : as Dauid against his scoffing and slaunderous Michol , 2. Sam. 6.22 . It was before the Lord : and Paul against the carnall Corinthians , 1. Cor. 4.3 . I care little to be iudged of any man . A good heart cares not for mans allowance , if God allow him .

This is comfort for the seruants of God , whether publike or priuate : that the testimony of their conscience makes them care no more for the obloquie of profane men , than the barking of dogges . A little they may be moued sometimes ( more than needs , ) but much they care not .

But an euill heart cannot abide the presence of God , but flies as Adam , and sets him out of sight . It dreades the Iudgement of God , and trembles like Felix . It lookes asquint , and dares not stand in a good cause for feare of men : as Ioh. 12.43 . Many beleeued , but durst not confesse : for they loued the praise of men . And , if it cannot be approued of God , it is content with Saul to be honoured before the people . 1. Sam. 15.30 .

Fourthly , a good heart resteth and reioyceth in God , as in the best and onely portion : Psalm . 73.25 . 4. Resteth and reioyceth in God as his onely portion . Whom haue I in Heauen but thee , or whom in Earth in comparison of thee ? It holds all other things as moouables , vsing them as not vsing them , and is onely comfortable , that it wants not him in whom is no want . It knowes , the Lord hath designed his portion , and maintaines him out of his owne fulnesse , as out of his portion : both for his spirituall and temporall estate .

Hence his ioy in his presence is the greatest , and so is his sorrow in his absence , stepping aside and clouding his presence ; now the good heart mournes after him , and thirsts for his presence as the Hart for water : And as the losse of the whole world is nothing to this , so the whole world cannot make it vp ; nothing but God himselfe satisfieth it . And , seeing God hath made himselfe his portion , he is carefull to make himselfe Gods portion , by entring couenant with him , as the Israelites , Deut. 32.10 .

But an euill heart affects God in his gifts more than himselfe : Professing him the best Benefactor , and thanking him for all ; indeed it mindeth earthly things : And his * * Psa. 17.14 . 5. Aymeth directly at Gods glory in all his 1. Parts . 2. Actions both 1. Naturall . 2. Spiritual . portion is in this life , or else hath none .

Fifthly , a good heart aymes at the glory of God in all things . In all his parts , 1. Corinth. 6.20 . in his body , because it is his ; and in his spirit , because he is a Spirit . In all his actions : whether naturall , as eating , drinking , 1. Cor. 10.31 . or spirituall , the parts of his worship : He will cleaue to the Word , to know and obey it ; in prayer giues him the glory of hearing ; and so in confession , Iosh. 7.19 . and in praises , Psalm . 50.23 . and in beleeuing , Rom. 4.20 . and a reuerent vse of his Name and Sabbath . Yea , he will glorifie God , what-euer it cost him : nothing is so deare to him , as to lay it in the scoales with Gods glory : And if there be an opportunity , he will shew it euen in difficult commandements , as Abraham ; and dangerous , as Daniel ; and costly , as Zacheus .

Whereas an euill heart maketh shewes of glorifying God in spirituall actions , but not in naturall : or in his actions , not in spirit ; neither God nor his Word get any of his thoughts . As for duties of difficulty , danger , or cost , it casts them quite off , as Saul , and the young man .

Thus a good heart behaues it selfe toward God .

II. Jn respect of Christ , a good heart hath fiue properties . 1. Preferreth Christ aboue a thousand worlds . II. In respect of Christ it hath fiue other excellent qualities .

First , it preferreth Christ before a thousand worlds : All other things , all aduantages whatsoeuer , are but losse and dung in comparison of Christ , Phil. 3.8 . The Church esteemes her Welbeloued the chiefe of ten thousand , Cant. 5.10 . Why , what seeth she in Christ aboue other ? what is thy Well-beloued aboue other well-beloueds ? Answ. She seeth in him such purity of nature , such power of merit , such perfection of loue , such freedome in promises , and such truth in performances ; as nothing in the World can so affect her : Shee seeth him euery way more beautifull then the sonnes of men , Psalm . 45.3 . therefore she sels all for the Pearle : as the Disciples left all , to follow Christ .

But can an euill heart espy such beauty in Christ ? or can it thus affect him ? Is not a Pigge better to a Gadaren , or a messe of pottage to a profane Esau ? Who almost preferres not the riches of the world , aboue the riches of Christ ? Nay , Christ and his profession are generally esteemed the greatest losse .

Secondly , 2. Reioyceth in Christ aboue all worldly ioyes . a good heart reioyceth more in Christ and his loue , than in all worldly ioyes : Cant. 1.3 . We will reioyce and be glad in thee : thy loue is better than wine . And Dauid will make the Lord his song all the day long . Quest. Why , what cause of ioy is there in Christ ? Answ. 1. A good heart seeth in Christ a full redemption from wrath , and pardon of sinne : therefore reioyceth in God his Sauiour , as Mary , Luk. 1.46 . Esa. 61.10 . I will greatly reioyce in the Lord , saith the Church : for he hath clothed me with garments of saluation . 2. It seeth in Christ Gods fauour returned , a new couenant and league of friendship made with God ; himselfe , of an heire of wrath , made an adopted sonne , an heire of God , Rom. 8.17 . and co-heire with Iesus Christ . 3. It seeth by Christ the Spirit put into his soule , sealing vp Gods loue , chasing away ignorance , being the Spirit of light , working faith , and kindling the prayer of faith , sending it boldly to the Throne of grace , and making it cry , Abba Father , with assurance that we can but aske and haue , and that we are not so ready to knocke as he to open . It feeles the vertue of Christs death , killing corruption , and perfecting his sanctification . 4. It sees in Christ a blessed future estate of glory prepared for it selfe , in which he shall behold the face of God in Heauen , Ph●l. 3.21 . and 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 .

3 Giueth it selfe wholly to Christ , who hath giuen hims●lfe wholly to it . 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 . Esa. 63.9 . 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 , 4. Prepareth a sweet roome in it selfe for Christ to dwell in . 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 .

5. Conformeth it selfe wholly vnto Christ . 1. Ioh. 2.6 . 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 ; III. In respect of the Spirit of God . 4. Kindes of notes of a good heart . 1. Kinde , spirituall assurance , from 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 , 1. The witnesse of the Spirit . 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 .

2. The first fruits of the Spirit . 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 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 .

3. The seale of the Spirit . 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 , 4. 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 : 5. The liberty of the Spirit . 2. Cor. 3.17 . Psal. 51.12 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 .

No bad hart euer attained any of these , which no good heart is ▪ without . 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 , Act. 19.2 . 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 , Monendo , mouendo , remouendo . 2. Sort of rules concerning the Spirit , is for spirituall worship . 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 , Ioh. 3.6 . From Gods Spirit , 1. Inspiring , 2. Directing , 3. Assisting . 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 , Esa. 1.12 . 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 : Psal. 51.17 ● . Sam. 1.15 . and from our spirits 1. Contrite . ● . Cheerful . 3. Sincere . 4. Feruent . 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 freewill-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 : 1. Tim. 2.8 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 . Act. 2.3 .

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 sigh●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 , Mic. 6.7 . 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 ?

3. Sort , in spirituall Graces . 5. 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 , Humiliation in respect of 1. God . 2. It selfe . 3. Other things . 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 . Ps. 126.5 , 6 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 .

Signes of soundnes of humiliation . 3. 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 , Heb. 4.13 . 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 it not hard , Exod. 5.2 . senslesse , proud , as Pharaoh , Who is the Lord ? 1. It suffereth not it selfe to be scratched or pricked , much lesse beaten to pieces : for it hates the meanes to be pulled out of sinne , as he did Moses and Aaron . Prou. 1.21 . They hate knowledge , they chuse not the feare of the Lord . Yea , they resist the holy Ghost in the Ministery , as the Iewes , Act. 7.51 . 2. It cannot abide to looke into his debts , because it knowes his estate not good : or will not be at the trouble , to hunt out all sinne , nor at leasure to seeke out small sinnes : what ? God will not be so strict , nor wee need so to be . 3. It counts sorrow and mourning for sinne , a womanly and impotent passion , not fit for men of courage . 4. It is so farre from sorrow for fayling in good duties , that it is vnmoouable as a pillar , and can scorne iudgements denounced against his open and monstrous sinnes : And therefore an euill heart is noted , that being smitten , it seekes not after God , Ierem. 5.2 .

The second spirituall grace is illumination , 2. Jllumination , for which a good heart labours for 5. reasons . by sauing and fruitfull knowledge attained in the means . It knoweth , 1. That there is a dungeon of darkenesse within , further than the beames of heauenly light dart in thorow the narrow chinkes of it : and that without knowledge the minde is not good , Pro. 19.2 . and that the day is not more necessary for worke , than knowledge is for saluation , Rom. 13.12 . 2. That it cannot offer to an vnknowne God , Acts 17.23 but knowledge must direct holy worship , and further holy life . 3. That onely true knowledge is able to discerne things that differ , and enables a Christian to hold the grounds of faith and holy life , against all deceiuers and carnall counsellers . 4. That the knowledge of the good things giuen vs of God , ministreth the comfort of them : for there is no comfort of grace , that we know not whether we haue , or no. 5. That by it is attained a store and riches of grace : whence it is called a rich knowledge , Col. 2.2 . Yea , and of glory , euen for the present : whence our Sauiour calls it a part of eternall life , Ioh. 17.3 .

Now a good heart knowing all this , doth search for knowledge , as men doe for siluer and gold , and prizeth the knowledge of holy things most highly .

6. Markes of soundnesse of knowledge . But because it discerneth , that an vnholy heart may attaine a great measure of knowledge in holy things , and be not onely it selfe enlightened , but be able to instruct others in deepe poynts of Religion : therefore it is most diligent for sauing and sanctifying knowledge , without which all is but darknesse .

1. It contents not it selfe to know ●he Rule , but will be ruled by it : it searcheth to vnd●●stand , and vnderstandeth to be guided , Psalm . 119.33 , 34. according to that of our Sauiour , Ioh. 13.17 . If ye 〈…〉 , blessed are ye if ye doe them . 2. It esteemes ▪ 〈…〉 wisedome , neither from humane writings ▪ 〈◊〉 from Gods Booke , Christ , the Author and matter of wisedome to a Christian . till Christ bee made 〈…〉 1. Cor. 1.30 . that is , first , the Author of wisedome , teaching vs inwardly , by piercing the eare , and vnlocking the heart : which he onely by his Spirit 〈◊〉 doe , Luk. 24. Secondly , the matter of our wisedome , wherby we vnderstand him , not onely in generall , as he is in himselfe , ( for so the diuels know him : ) but in special , as he is to vs , by faith appropriating Christ and his benefits to our selues . By this knowledge the righteous seruant of God iustifies many , Esa. 53 . 1● . And thus to know Christ , and God in Christ , is ●ternall life , Ioh. 17.1 . Now this good heart esteemes it hath true knowledge , when it knowes a certaine and safe way to saue his owne soule . 3. It is not content that the light of the knowledge of the glory of God , in the face of Iesus Christ , shine into it , vnlesse himselfe grow like him , and be changed into that he know , 2. Cor. 3.18 . iust as a Pearle , by the beames of the Sunne , and celestiall bodies continually beating on it , is made light and shining as they . This knowledge will make thee resemble the light and holinesse of Christ , and grow both in the knowledge , and in the image of Christ . 4. This good heart not onely knowes the things of the Spirit , but sauours them : not onely feeles his motions within it , but cherisheth and obeyeth them : not onely heares his stil voyce within , but is led by him . Therefore in his course you shall see him ioyne with knowledge and iudgement in matter of faith , wisedome and discretion in practice of life ; in which , not a forme onely , but the power of godlinesse appeares , 2. Pet. 1.10 .

5. It busieth it selfe in getting distinct knowledge of his owne particular happinesse , being reuealed by God : without which , all other knowledge is folly . And as in a Furnace , the metall or Glasse , when it most glistereth , is nighest melting : so all other knowledge , in ciuill and Diuine things , let it be neuer so shining or glistering , without this , shall melt away , and come to nothing .

6. It contents not it selfe to haue the light within it , vnlesse it giue witnesse to the light : so did Christ , Ioh. 8.18 . It will witnesse it by word , by countenance , by practice , by suffering ; as a cleere lanthorne will shine out at all sides from the light within . All the children of wisedome will iustifie their mother , Luk. 7.35 . and testifie vnto her . This cleere light will not be thrust vnder a Bushell , or any way hid , but will euer shine out , being both sauing to a mans selfe , and fruitfull to others .

Now ( as Salomon saith ) this knowledge resteth not in the heart of fooles : it is too high a knowledge for them . An euill heart cannot prize true knowledge : it soone knowes enough , without searching Gods Booke , or viewing his workes : it is too wise to heare , reade , meditate , or pray for knowledge ; and saith , What needs all this knowledge and preaching ? It neuer saw the riches of wisedome , and knowledge ; and saith , that running to Sermons , and studying the Scriptures , will make men beggers . It runnes at randome , and walkes by any rule but the Word ; that is an intolerable yoke . It heares many spiritual things , but sauours none . It least busies it selfe in the knowledge of his owne happinesse , as most vnseasonable , vnprofitable , impossible . It saith it knowes God , but keepes not his Commandements , 1. Ioh. 2.4 . or heares not his Ministers , chap. 4.6 . or walkes not in the light ; or professeth not ; yea , professeth against it , and persecuteth the bringers of it , Ioh. 16.3 .

3. Grace . Justification , by sound faith , which a good hart cannot want , for 5. reasons . The third spirituall grace is iustification , or the grace of iustifying faith : which a good heart cannot want : Because it knowes , 1. That only faith espouseth vnto Christ , and the assurance of marriage is in the contract , Hos. 2.19 . 2. That it is the condition of the new Couenant , and God is no further bound to a man , than he is a Beleeuer : Ioh. 3.16 . Eternall life is intailed vnto faith . Nay , God is disabled from doing vs good without it . Christ could doe nothing in Capernaum , Mark . 6.5 , 6. because of their vnbeliefe . 3. Faith is the soule of obedience : as without which nothing can please God , Heb. 11.6 . No action , speech , almes , prayer , hearing , preaching ; all without it , is defiled , and sinne , and the labour lost . 4. Faith is the comfort and strength of Christian life : no loue , no ioy in Christ , before he bee beleeued and apprehended , 1. Pet. 1.8 . No hope for hereafter , if faith beleeueth not : no peace with God , till wee bee iustified by faith , Rom. 5.1 . No boldnesse in prayer , till by faith wee can call God Father : no strength in tentation , no ioy in affliction , no comfort in death , till faith haue gotten Christ his victory , his strength , his life ; then the bands of tentations , afflictions , and deadly things dismay him not . 5. Faith opens heauen , and makes way to see things within the Vayle : to obtaine by the prayer of faith , the wealth of heauen ; yea and the glory of heauen : for the end of faith is saluation . Whereas an vnbeleeuer shuts heauen against himselfe , Reuel. 21.8 . Without shall bee vnbeleeuers . If weaknesse of faith shut Moses out of earthly Canaan ; much more must want of faith shut men out of heauenly Canaan .

Therefore a good heart labours for soundnesse of faith : and the rather , Soundnesse of faith manifested by 6. markes . because much faith is counterfeit , and many things are taken for it : and there is no better argument of a good heart , than to cast out deceit from faith , lest it be mistaken in so great a commodity .

1. It hungers and thirsts after righteousnes aboue all things in the world ; sighes and grones vnder his ●owne wants ; feeles a want of Christ , who onely can giue a perfect righteousnesse , & couer his imperfect .

2. It is in some measure satisfied , according to the promise . Math. 5.6 . For , clasping fast the promises , it comes to a true perswasion of Gods fatherly affection , beleeues the remission of sinnes , and comes confidently into his presence as a father appeased ; as the poore Prodigall , ( Luk. 15.18 . ) comes to his father with shame in his face , and sorrow in his soule for sinne ; but yet with confidence in his heart , that hee should not bee cast off : and so was satisfied aboue his desire ; he would haue been but as a seruant , but lo , he is accepted as a sonne .

3. This good heart , not only beleeues the Word , but rests on it to bee happy , as the onely good tydings : and most thankfully accepting the promises , bindes it selfe as fast to God in duty , as God hath bound himselfe to it in mercy .

4. It will haue a faith to liue by , such as shall bring in a new life into the whole man . Hab. 2.4 . For faith being an instrument to vnite vs vnto Christ , by it , as by the bond of our vnion , we receiue life and motion from Christ , that now the heart is purified , the conscience pacified , the spirit of our minde renewed , the will changed , the affections altered , the whole man moued and quickened to all good duties . So in all occasions it will expresse the life of faith , which shall now gouerne the whole life . First ; in our labour and actions it makes vs diligent in the worke , How faith gouerneth the life in 5. things . but leaue the successe to God . Secondly , in suffering for well-doing , it vpholds it selfe with a patient expectance of a good issue , and , waiting the Lords leisure , makes not haste . Esa. 28.16 . Thirdly , in prosperity and the middest o● blessings , it vseth them with blessing , but swells not by them , trusts not in them , but furthers his reckoning . Fourthly , in aduersity and temporall wants , it saith with Abraham , God will prouide : Gen. 22.8 . it will vse no vnlawfull courses to helpe it selfe , and lookes more for the staffe of bread , than bread it selfe . Fifthly , in tentation it will rest on the naked promise : it will goe against sence , and feeling : and apprehending nothing but wrath , will reare vp it selfe to trust in Gods mercy . Iob will trust still , if the Lord should kill him . Thus in euery thing the good heart may say , I liue not now , but Christ liueth in me , Galat. 2.20 .

5. As euery life must bee maintained in naturall things ; so also must this life of faith : Therefore a good heart will bee very diligent in the meanes of preseruing and increasing faith . It will bee much in hearing the Word , by which it is begotten and fed : much in meditation and conference , by which it is excited & stirred vp : much in prayer , Lord , I beleeue , Mark . 9.24 helpe my vnbeliefe : and , as the Disciples , Luk. 17.5 . Lord , increase our faith .

6. It desires to come to the end of it , and wisheth for the comming of Christ , Reuel. 22.17 . The Spouse saith , Come . It waites for the hope of the glory of God , Rom. 5.2 .

But an euill heart cares not for this faith vnfained . 1. Tim. 1.5 1. It contents it selfe with a name and supposition of faith , not the thing : or rests on knowledge , hope , or presumption of Gods mercy , in stead of faith . 2. It prizeth not remission of sinnes at a due rate ; thinkes it selfe neuer the richer for it ; holds it impossible to get assurance of it ; so neuer attempts it : nay , it sees the want of euery thing , but faith . 3. It cannot bee brought to labour seriously in the application of Christs merits and righteousnesse : thinkes not application to be of the nature of faith ; or onely applies it for saluation , not sanctification , or change of the heart and life . 4. It can talke of faith , not liue by it : cannot beleeue for lesser things , as meate , and drink , but vseth vnwarrantable meanes , much lesse for greater & higher things : can thank God for prosperity , but makes too much haste in aduersity . 5. It dares make no profession of faith , for feare of men , like Nicodemus : will doe nothing , nor suffer nothing for Christ ; because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is no substance in it . 6. It can boast of sound faith with the best , but it was neuer begot by the Word , nor founded in repentance , nor cherished with the meanes , nor conflicted with sence of vnbeliefe , nor workes any change , nor cares for any ; but feares to come to the end of it , it loues not the Lords appearance , &c. Therefore all this is a fancy , not faith : a dead carcase , not the body of sauing faith , by which the good heart liueth .

The fourth spirituall grace ( which is a marke of a good heart ) is sound pacification , 4. Grace : sound peace , 1. With God . 2 With it selfe . 3. With others . or peace in the holy Ghost : 1. with God : 2. with it selfe : 3. with others .

1. Peace with God is next to iustification by faith , Rom. 5.1 . And this is , first , through absolution , that is , sence of remission of sinnes : for sinne onely breeds enmity , and separation from God , who is neuer pacified till sinne be forgiuen , and then they can walke friendly together . Secondly , through acceptation , by meanes of Christ apprehended , the Prince of our peace , and our Peace-maker , Esa. 9.6 . Ephes. 2.21 . Now a good heart , knowing that all happinesse stands in peace with God , ( in whose fauour is life ) and that the wrath of this King is the messenger of death ; and what an vncomfortable thing it is for a Tenant at will to liue in the displeasure of his Landlord : is most carefull to make vp his peace with God , and onely is at rest in the signes and meanes of his reconciliation .

2. It hath tranquillity and peace of conscience , through sence of sinne not pardoned onely , but healed in some measure . This peace of conscience is the next thing to heauen , and a very heauen vpon earth ; not when the conscience excuseth , that a man hath not sinned , but that his sinne being pardoned , hee may goe and sinne no more .

3. It hath peace with all men , so farre as is possible : with good men , because of Gods Image ; and with euill , because of his Commandement .

Obiect . How can this bee , Godly most peaceable , yet none more troubled : 4. Reasons . seeing none are more conflicted with inward terrours and tentations , or outward crosses , and enemies ? Answ. This is true : yet , 1. In the world they may haue affliction , in Christ peace : their felicity is in Christ , the Prince and procurer of it : Psal. 25.13 . Their soule shall dwell at ease , if not their bodies . 2. This peace is begun , but yet imperfect , as all graces bee : the minde and will , subdued to Gods minde and will but in part : the flesh subdued to the mind and spirit but in part : it can delight inwardly in the Law , but seeth another law in his members , rebelling against the law of his minde : the Image of God we see but in part , and cannot loue perfectly . 3. This peace may be disturbed , and interrupted for a time , but the heart is then supported by patience vnder the crosse , to the recouery of his peace . 4. This peace cannot be abolished , but perfected by troubles . Your peace ( saith Christ ) shall none take from you . Marke and consider the good man , Psalm . 37.37 . the end of that man is peace . A tree , the more it is shaken with windes , the better it is settled and rooted : and so the trees of righteousnesse .

Now this peace is the portion onely of the Israel of God . Gal. 6.16 . Wicked men without peace . To these Christ had promised it , namely , the refreshing of soules , Math. 11.28 . To these he hath left it , Ioh. 14.27 . My peace I leaue with you . But there is no peace to a wicked man , saith the Lord . 1. None with God , Esa. 57.21 . but onely a truce : He dares liue in a state of enmity with God , and bee still out in armes against him , as a profest enemie : Hee neither feeles , nor feares sinne ; which is not peace , but senslesnesse . God in heauen proclaimeth peace , he refuseth the conditions . 2. None with himselfe : but sometimes he is a terrour to himselfe , that it is death to him to liue in such an estate ; witnesse Cain , or Iudas . Or , if he be quiet , and without accusation , yet is hee without comfort ; which is but a dead sleepe of conscience , which shall awake . 3. None with others , out of a peaceable disposition , but being inraged , he is fierce and cruell , as Lions , Esa. 11.6 . Or as Ismael , whose hand was against euery man , and euery mans hand against him . Yea , he can cry out of Elias , as a troubler of peace , when it is himselfe : and declaime against faction , when himselfe is the onely factor .

The fifth spirituall grace is supplication , 5. Grace , supplication . or the gift of prayer : the next to peace is , accesse to the Throne of grace , Rom. 5.2 . For sinne shuts vs out of the presence of God . And as Absalom might not come into Dauids presence , till atonement was made by Ioab : so Iesus Christ hauing made vp our peace with God , we being shut out , are admitted into presence ; nay , of rebels , not onely pardoned , but honoured to become the Princes fauorites and familiars , nay sons and children .

Now a good heart knowes , No good heart without this grace . 4. Reasons . 1. That as an Infant new-borne , if it cry , it is aliue ; if not , it is still-borne : so , to send out strong cryes to the Throne of grace , is a note of Gods Childe , and a signe of the new-birth : Rom. 8.26 . Zech. 12.10 . Therefore it comforts it selfe in crying . 2. That it is bound by the Morall Law , ( besides the Commandement of Christ , and his Apostles ) to performe continually this part of worship to God ; namely , by the affirmatiue part of the second Commandement : which duty , euen Adam in innocency , free from sinne , performed , and needed to pray for perseuerance in the grace wherein he stood , and else had he not kept the Law . But a good heart seeing it selfe seazed on by sinne , and the curse of the Law , sees much more need in it selfe to performe this duty to the Lord , and to it selfe . 3. That this grace excellently vpholds the sweet society betweene God , and a beleeuing soule . For as strangenesse alienates and cooles the affections of friends , whereas company and conference kindleth and inflameth them : Euen so heerein ( as Iob saith , chap. 22.21 . ) wee acquaint our selues with God , and grow into familiarity and fellowship with him . He delights in vs , while wee acknowledge him a God hearing prayer , Psal. 65.2 . to whom all flesh must resort . And the beleeuing soule hath exceeding comfort in his gracious answeres and supplies , who is so ready to heare , before we call ; and esteemes it no small grace , that the Lord should not only admit it into his presence , but set so easie a condition vpon his promises ; as for asking , we shall obtaine them . 4. It knowes , that prayer being one of the chiefe Christian sacrifices , the Lord will euer returne one token or other of his gracious acceptance . For as the Legall sacrifices , agreeable to Gods Institution , were answered with a speciall signe of Gods approbation , of the fire from heauen to consume them : So will the Lord some way manifest his delight in these Christian sacrifices , which himselfe compares to sweet Incense , and Perfume ; yea , to drops of honey , dropping from the lips of the Church , as from an honey-combe , Cant. 4.11 . And how can he but returne a comfortable answere on that , which is so delightfull vnto him ?

Therefore a good heart is carefull and frequent in this duty . But not so much for the doing of it , as to doe it well : and therefore is carefull , 1. for the mouer : 2. the matter : 3. the manner of his prayers .

Sound prayer tryed by the 1. Mouer . 2. Matter . 3. Manner . 1. The mouer of prayer is not nature in the godly , as it is in the wicked . Nature teacheth , that what we conceiue to be God , is to be prayed vnto ; and the Heathen could pray to God as a Creator and Gouernour : But the mouer in a good heart , is the Spirit , by which it cryeth , Abba Father , Rom. 8.15 . True prayer is a proper action of the sonnes of God : therefore Christ commanded vs in the entrance of prayer , to say , Our Father . And it is the breath of the Spirit of God . For he alone can leade vs into the sence of our wants . He makes vs see the goodnesse of things that we craue . He bends our affections , and kindles our sacrifice , without whom is no light or heat . Let the Spirit remit but a little , and the holyest men , suppose Peter , Iames , Iohn , shall bee fitter to sleepe , than watch , or pray in the very houre of tentation , Math. 26.38 .

2. For the matter : A good heart , Zech. 12.10 . moued by the Spirit of supplication , is most frequent and earnest , 1. For things giuen by God in Christ , as Gods fauour , Psalm . 4 ▪ 6. Lord , lift thou vp the light of thy countenance vpon vs . 2. For spirituall mercies , able to satisfie the better part , namely , the soule of man : as appeareth by the method of the Lords Prayer . 3. For blessings proper to the Saints , sauing faith , sound repentance , &c. Lastly , for mercies of continuance : such as last both here , and hereafter .

3. The manner of true prayer standeth , True manner of prayer , in foure things . 1. In a faithfull eying and apprehending the promises : A good heart will aske nothing , but what God hath promised . 2. In feruency and instance , through sence of want , and loue of Grace . The Spirit of God stirres vp strong cryes , Heb. 5.7 . and causeth a man to preuaile with God by wrestling : as the Canaanitish woman . 3. In repentance and humility : seeing God heareth not sinners , Ioh. 9.31 . that is , such as purpose to liue in knowne sinnes . 4. Especially presenting them in the Name of Christ , Ephes. 3.12 . By whom wee haue entrance , and boldnesse with confidence of faith . And by the hands of Christ , Reuel. 8.3 . who is the Angell , at whose hands the Lord receiues the odours of the Saints .

This prayer forceth the Lord , that hee craues dimission , Exod. 32. Genes. 32.26 . where the father saith , Domine , quis te tenet ? Lord , who holdeth thee , that thou canst not get away ?

An euill heart cannot pray . Now thus an euill heart cannot pray . For first , it cannot pray in the Spirit , because the Spirit is not there . It can draw neere with the lips , when the heart is remoued . It cannot pray in humility , because a proud heart neuer saw his wants . It can say words of prayer , and doe the action , but without faith , without affection . And it is regardlesse of the promises , and leanes on second causes . Secondly , the heart and tongue are at variance ; the prayer of the lip , and the practice of the life at discord . It can say , Hallowed bee thy Name , but sweare vainly , falsly , ordinarily , profanely . It can say , Thy Kingdome come , but persecute Preachers and Professors , and abet Popery or profanenesse . It can say , Thy will be done , but not by it selfe ; and , when God hath reuealed his will , it can be impatient , fretfull , &c. It can say , Giue vs this day our daily bread , but be couetous , vniust , lye , sweare , depend on vnlawfull meanes , not Gods allowance . It can seeme to pray for pardon of sinne , but not against the practice of sinne , nor with repentance : yea , when they meane to liue and dye in sinne . It can say , Leade vs not into tentation , but runne into euery snare , all companies , & courses : no corrupt fashion , but it soone can become a leader in it . But the prayer of the Spirit is no such thing : it will indeed practise what it prayes .

Thirdly , an euill heart either prayes not , or speeds not . What swarmes of Atheists are there , who out of a gracelesse contempt of all Religion , neglect this duty ? that whereas godly men are denominated such as call on the Name of the Lord , 1. Cor. 1.2 . these call not on God , Psalm . 14.4 . And , whereas the godly are such as thinke on the Name of the Lord , Mal. 3.16 . these seldome or neuer thinke on his Name , but in oathes , blasphemies , and cursing . Or if they will needs bee said to pray , yet they speed not : for first , their persons are not acceptable : Psal. 34.15 , 16. His eares are open to the righteous , but his face is set against the wicked : yea , their prayer is turned into sin , Psalm . 109.7 . Secondly , they turne their eare from hearing the Law , and so it is abominable , Prou. 28.9 . And they make no conscience of other duties , or not ordinarily : as if all the promises belonged to one duty . Nay , they pray , to serue their owne turne , not to returne duty of any kinde vnto God . And if the subiect will not heare the Prince , iustly doth the Prince reiect his suites . Thirdly , such a man prayes sometimes , not continually : in affliction diligently , Hos. 5.15 . In time of Lent , superstitiously : 1. Thes. 5.17 . Lectures and Church-prayers are nothing so good out of Lent . Or it can pray at leisure times , but cannot set all aside for prayer , to waite vpon it . For some things it can pray , Nimis ardenter , ( saith Augustine ) too feruently : that is , for temporals ; as corne , and wine , and oyle , onely , or chiefly , Hos. 7.14 . But in spirituall things , it is neither frequent , nor feruent , nor constant . Fourthly , the voyce of prayer is drowned with the voyce of sinne . The voyce of Abels blood cryed downe the voyce of Cains prayer . The voyce of Sodoms sinne , the voyce of Abrahams intercession . So of the voyce of couetousnesse , malice , iniustice , drunkennesse , filthinesse . Fifthly , it can wish for pardon of sinne , and reconciliation with God ; but speeds not , because it will not be reconciled with his brethren , Math. 5.24 . Leaue thy gift before the Altar , goe thy way , first bee reconciled to thy brother . A wicked heart can send out of the same mouth , both blessing , and cursing : can pray for blessing on himselfe , and the plague of God on his neighbour . Papists can be at their Beads and Masses ●or prosperity , while they call for fire from hell to burne Parliaments . Yea , roughnesse and pride of spirit doe often preuaile against good men , that they are disordered in their families , & their prayers interrupted , 1. Pet. 3.7 . Lastly , he can seeme to pray , whiles he is an enemy to prayer . Hee cannot abide these long prayers , and constant course of holy exercise in families . Oh beware of despising any of Gods graces : especially this of prayer in any of his children . Their prayers keepe Gods vengeance from off thee , esteeme them as basely as thou canst .

The fourth sort , in spirituall growth . The fourth sort of Rules concerning the Spirit of God , is for spirituall growth . Wherein a good heart is knowne by many excellent qualities .

1. It knowes , that something in grace is still wanting , and all is not giuen at once , and so still humbleth it selfe in the measure receiued : Phil. 3.13 . 2. It knowes , that without growth , that which is begun , decayes : the one Talent , not increased , is taken away , Math. 25. 3. Seeing the bitter fruit of declining , and the wofull example of many that fall away , it is carefull not to bee plucked away with the errour of the wicked , but grow in grace , 2. Pet. 3.17 , 18. 4. Because the good heart , being one of the Lords plants , is fruitfull in euery part of the life , but more fruitfull in the age , Psalm . 92.14 . It prouokes it selfe more forward , more forcibly . 5. Because sound grace cannot rest in beginnings , but growes to perfection , and is crowned with perseuerance , being like to the light of the Sunne , which increaseth in brightnesse till high noone , Prou. 4.18 . Therefore it is most carefull to grow in sound grace : the soundnesse of which growth is discerned two wayes :

First , Soundnesse of growth knowne by two things . 1. Outgrowing of sinnes . by out-growing the ordinary sinnes of the age , of his calling , of his speeches , and former behauiours : and auoyding as well the euils of his heart , as of his life . A childe comming to bee a man , outgrowes all childish behauiour : so the Child of God , 1. Cor. 13.11 .

Secondly , by growing in all graces , 2. Growing ● all 〈◊〉 especially in as a child in all parts , or a tree in all the branches : as 1. In knowledge : A childe being ignorant of all things , growes first to a confused vnderstanding of things , and then to more distinct : So the Child of God , Humility . vtterly ignorant of the things of God , comes first to a generall vnderstanding of ●hem , and afterward to a more distinct : as the blinde man , Mark . 8.22 . haui●g his eyes opened ▪ first , saw men walke like ●rees , and after●ward , like themselues : so the Beleeuer ▪ first sees t●e things of God confusedly , but after comes to bee more expert in the Word of righteousnesse , more resolued in poynts of doctrine , See Col. 1.9 more perswaded and settled in sound iudgement , and able to walke by distinct and particular direction .

Faith . 2. In faith , Rom. 1.17 . Righteousnesse is reuealed from faith to faith ; that which was a graine of Mustard-seed , riseth to a tree : that faith which is weake and lowe , riseth to a talnesse and fulnesse . It growes vp from present things , to future , Psal. 23. vlt. ascends from the meanes , to the promise : growes to affiance in Christ , as well without meanes as with them ; yea , against meanes , Rom. 4.18 . wherein Abraham was a father of many beleeuing children . Iob can trust , when God is killing him : as our Lord called God his God , when he felt himselfe forsaken .

3. In loue , both of God , and men : As for God , the more sins are found out and forgiuen , the more loue abounds . Many sinnes were forgiuen her , therefore she loued much , Luk. 7.47 . The weake loue of the Disciples before Christs death , afterward proued strong , that they who fled from him , could dye with him . A little sparke of this Diuine loue , growes to a great flame , and much water cannot quench it , nor flouds drowne it ; it is stronger than death , Cant. 8.6 , 7. It growes to a great diligence in his seruice , to great hatred of what hee hates , and great liberality for his sake . Againe , loue of men growes in a good heart , and aboundeth more and more , 2. Thes. 1.3 . It growes from louing of friends , to louing of enemies ; from couering one or two offences , to couer a multitude of sins ▪ from forgiuing small offences , to forgiue great offences , vpon repentance ; and that not seuen times , but seuenty times seuen times . It growes from louing their bodies , to louing their soules most dearly ; and from compassion to the body , to mercy toward the soule , in helping it out of sin . Yea , it growes to ouercome euill with goodnesse . Rom. 12.21 Patience .

4. In patience : A child at first can beare but a little burthen ; so the Child of God : but as hee growes stronger , he beares more . He growes to endure great losses , and yet giue glory to God , as Iob : to beare great and long tentations , waiting a good issue : to suffer not onely small wrongs , but the greatest that euill men can inflict , without the least reuenge : to endure not only words , and scornes , and threats , and small losses , but all kindes of persecution for the Truths sake , Math. 5.15 . It walkes from strength to strength , Psal. 84.7 . and growes at last not to thinke much of the fiery triall , 1. Pet. 4.12 .

5. In obedience : First , Obedience . in negatiue Commandements . It growes in the reformation of former lusts , to account the honey-sweet pleasures of sinne , as bitter as gall . From the hatred of some sinnes , it growes , not to retaine the loue of any sinne , but auoids all that it knowes to be sinne . It growes yet further , from auoyding euill , 1. Thes. 5.22 . to auoyd the very appearance of euill , and the occasions . It growes in the victories against daily sinnes , and subdues them , as Israel the Canaanites , one after another : yea and destroyes the body of sinne , Rom. 6.5 . Nay , it growes from dying to sinne , to rise out of the graue of sinne , and stand vp from the dead , Ephes. 5.14 . Secondly , in affirmatiue Commandements : A good heart growes to haue respect to all the Commandements , Psalm . 119.6 . From a small measure , to a fulnesse of good workes , Act. 9.36 . From seruing Mammon , to the seruing of God : and now doing Gods worke first , then the owne , Math. 6.33 . To doe vprightly , not in the land of vprightnesse onely , Esa. 26.10 . But as Lot euen in Sodom , in the Land of wickednesse ▪ in discouragements , and losses . It growes from well-doing , to continuance in well-doing , and so seeketh glory , Rom. 2.7 . yea , to a resolution not to depart from any thing that the Lord shall command all the dayes of his life , Deut. 4.8 , 9. Lastly , it growes from weaknesse and vnskilfulnesse , to dexterity and readinesse in the practice of all duties and vertues , to the Masters best aduantage : as one expert in the trade of godlinesse .

Heauenly-mindednes : 6. signes of it . 6. In heauenly-mindednesse : many wayes . First , a good heart growes daily more sundred and diuorced from the world : from eager affecting and pursuing , to neglect and contemne the things of it : now can buy , as not possessing , and vse the world , as not vsing it , 1. Cor. 7.30 . And it growes to seeke first the Kingdome of God , and then other things : yea , from desires of the world , to desire deliuerance from it . Secondly , it growes from seeking honour among men , to seeke the honour from aboue , Ioh. 5.44 . and to loue the praise of God , more than of men , chap. 12.43 . Thirdly , from speaking of things below , to speake of things aboue , 1. Ioh. 4.5 . Now according to the abundance of a new heart , they speake with new tongues , in a new language of heauenly Canaan : as Christ , after his resurrection , spake of things belonging to the Kingdome of God , Act. 1.3 . Fourthly , from earthly wisedome , to heauenly : he was wise in his trade , or in a good bargaine ; now hee growes wise in the matters of God , and his Religion ; a wise Merchant , who will purchase the best commodity : Hee growes also in wisedome , to discerne the season of grace , and day of saluation . Fifthly , from seeking Gods fauour , to seeke his presence : Psa. 27.8 . My heart said , I will seeke thy face . It is now of the generation of them that seeke the face of God , Psalm . 24.6 . Lastly , from seeking his presence in grace , to seeke his presence in glory : desiring , preparing , and praying for the appearance of Christ : The Bride saith , Reu. 21.17 2. Tim. 4.8 Come : and the title of Beleeuers is , They loue the appearing of Christ .

Thus is a good heart neuer weary of increasing the stocke of grace , Only a good heart thus groweth . no more than worldlings of gathering wealth : and is carefull to grow from knowledge to affection ; from affection , to action ; from action , to profession ; from profession , to zeale ; and in all is still heauenly couetous .

An euill heart may make a little shew , but growes not , like a body in an Atrophy , feedes and eates , but prospers not , is in a consumption still . For 1. it is vnsettled and vngrounded , not rooted or stablished in the faith ; but as children , carried away with euery toy , so these , with euery waue , or winde of doctrine : any seducer , or libertine teacher may take away his Crowne : A very easie thing , to make him esteeme the Doctrine of godlinesse , and the practice of it , but singularity and precisenesse ; and make him stagger betweene Popery , and true Religion ; yea , to possesse him with a wicked opinion and conceit , that Popery is better . 2. As a good hart to grow , growes in the powerfull vse of the meanes of saluation ; knowing , that hee who must retaine strength , must eate daily ; so the euill heart neglects the meanes of grace and growth . A good hart , the more it growes , the more it is humble ; but this growes proud of what he knowes , and is soone at a stand , not needing more : Whence else are such speeches as these , What need all this preaching , so many Sermons , so much knowledge ? From pride , it growes to idlenesse in the vse of good meanes , and shall assoone grow rich in grace , as an idle fellow that casts vp his Calling , and makes euery day holy-day , shall grow rich in the world .

3. It growes downward , and goes backward : it easily slides backe from degrees of grace it had receiued , and from such practices it had begun and entred on : first , because it professed without sincerity , for bad and by-ends : secondly , because all his motions were not from the Spirit , but vanishing from the flesh ; his righteousnesse ( as the morning dew ) soone drawne vp ; his resolutions , but starts and fits , and in good moods : thirdly , because of the loue of ease , of the world , of the fauour of men , and lothnesse to be at so much paines , or losse , as the power of Religion calls for : any of these makes them soone cast vp all , as Demas , and setting hand to the Plough , soone to looke backe . Luk. 9.62 . 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 , Reuel. 2.5 . Vers. 19. 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 , Beware of this ordina●y fruit of Apostasie . 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 . Markes of a good hart , in respect of Gods Ordinances . 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 , Eph. 4.4 , 5 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. It chuseth true Religion , in the true 1. Causes . 2. 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 : Efficient . 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 .

Matter . 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 , Deut. 4.2 . Pro. 30.6 . Reu. 22.18 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 , Forme . 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 : 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 , &c.

5. Effects of true Religion . 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 , Religio à religando . August . 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 S●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 : 2. It Christianly imbraceth it , in in regard of Internall affections . Externall effects .

The inward affections are three : 1. Inward affections . 1. Faith . 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 , 2. Loue . 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 , Psal. 139.21 . and hate them that hate thee ? So a good heart will esteeme the enemies of Religion , his owne enemies . 3. Joy . 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. Constancy . 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 . 2 Outward effects , as

1. It will by all meanes promote it : 1. 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 Professe 〈◊〉 . 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 , Act. 20.24 as the truth of God . Paul held not his life so sweet : and so the Martyrs .

3. Adorne it . 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 .

Iam. 1.27 . 4. Suffer for it . 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 , 5. Honoar the Professors of it . 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 : How an euill heart carryeth it selfe in matter of Religion , in 6. things . 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 , Ioh. 7 48. Doe any of the Rulers beleeue in him ? and the most haue the faith of God in respect of persons . Iam. 2.1 .

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 Pope●● 〈…〉 of one trumpet would make them as forward Pap●●●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 ,

A good hart carefully imbraceth the ordinances of God .

4. Reasons . Cant. 2.9 .

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 .

Ioh. 4.24 . 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 , Jt makes great conscience of the Word preached . 3. Reasons . 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 , Reu. 3.20 . 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 , Ministerium Verbi , vehiculum Spiritus . 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 , 5. Speciall sauing graces wrought by the Word preached . 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 , Act. 13.26 . 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 .

Conscionable hearing in fiue things . 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 . Dauid hid the Word in his heart , Psalm . 119.11 . 2. In sence of it owne want , and the worth of the Word , it preserues an appetite and hunger after the preaching of it . As the babe sucks greedily the milke : 1. Pet. 2.2 . so it will feed heartily on this Bread of life . It will be at paines for it , as a babe will cry after the brest . It will heare diligently , without omission , intermission , or delay . It will waite at the gates of wisdome , as Cornelius for Peter , Act. 10.33 . We are all heere ready to heare whatsoeuer is commaunded thee of God . 3. Because God speakes not to the eare onely , but to the heart , this heart will heare as well as the eare . If God say , Seeke my face , the heart will make eccho , and answere , Thy face , Lord , will I seeke , Psal. 27.8 . 4. This heart makes the whole man heare and receiue the Word : first , the inner man shall delight in the law , Rom. 7.22 . The iudgement shall esteeme it aboue thousands of gold and siluer : the minde shall attend it : the heart shall beleeue it : the memory shall keepe and treasure it : the affections shall cleaue to it , and the conscience submit to it : secondly , the outward man shall be as conformable . The eare shall heare it with reuerence : the mouth shall speake and professe it : the hand shall practise it , and the whole man be submitted to the obedience of it : as in sound health , the nourishment is carried to all parts . 5. This heart embraceth the whole Word , saying of all , as the Prophet , Mic. 2.7 . Is not my Word good to him that walketh vprightly ? First , it loues the Word which reuealeth sinne , accuseth , and condemneth it ; both because it discouers sinne , to be repented of , and forsaken ; as also because it leades the sinner to Christ , and sets him faster to him . Secondly , it applies the whole Word to it selfe , as well for conuiction as consolation . You shall euer see a good heart more smitten with the sharpe threatnings of the Word , than they to whom they belong . Meate that must nourish , must goe into the stomake and bowels : so must the Word , that must profit vs , passe thorow our affections , either to humble , or direct , or comfort vs .

An euill heart saileth fiue waies in hearing . By this triall , many that bragge of the goodnesse of their hearts , may see themselues farre off . For first , an euill heart cares not how farre it bee estranged from God : As it flies his presence and eye , so his Word also , which passeth sentence on him , and iudgeth him afore-hand ; desires no acquaintance either with God or his Word . Many say as the people to Ieremy , Ier. 6.17 . The Word of the Lord in thy mouth we will not heare . The Popish Recusant stops his eare , and will heare no voyce . The Atheist , as hee denies God in his heart , so hee denies his presence to the meanes : Both of them refuse fellowship with God , barre out the Spirit of God and his sauing graces , and wilfully debarre themselues of faith , which is dropt into the heart by the eare , and of the life of grace and glory .

Secondly , an euill heart can come to heare , but brings not an hearing eare : But it brings , 1. an heauie eare , or deafe rather ; as many who cast themselues asleepe , who would be ashamed to sleepe , if a man but a little better than themselues should speake vnto them . An argument of a sleepy , and dull heart : And can we thinke God will open that mans heart , who will not open his owne eare ? Or 2. it brings an itching eare , 2. Tim. 4.4 that cannot abide wholesome doctrine : Hardly can any Minister please them ; hee is either too Legall in his threats , or too Euangelicall in generall promises , or his life too austere , or too remisse . Iohn fasts , and hath a diuell : Christ eates , and is a glutton . Or if the doctrine be quicke and powerfull , then inquire if he bee not a Puritan : for if impure wretches once so stile him , then may hee be aduised better , than to trouble himselfe with such a mans doctrine . Or 3. it brings a stopped eare , when in hearing , the heart goeth after lusts , or is stopped with ignorant conceits ; as , that no such good is to bee gotten in Sermons ; or , it were pitty all should bee true that the Preacher saith ; or , the world was better when was lesse preaching ; or , few great men loue preaching , or frequent it much ; or , it is no great wisedome to bee so forward as some , and none are worse than such as runne after Sermons . Cares also , and lusts , and pleasures choke and stop the passage of the Word into mens hearts , that they heare it as a story , or a tale , but are no more moued with it , than if they were stockes and stones : the most dreadfull threats of vengeance pricke them not at heart .

Thirdly , an euill heart can heare sometime with diligence and delight , but will heare to know , not to practise : delights in contemplation , but hates reformation : delights in the promises of the Gospell , Psa. 50.17 . not in the precepts of the Law ; or if it doe , yet not in an vniuersall practice , inward , and outward : For it is an vnfailing rule , An euill heart cannot delight in the Law of God , touching the inner man . Rom. 7.22 Oh how hard it is to binde the thoughts to conformity with Gods Law ! Nay , a loose heart cries out of too much precisenesse .

Fourthly , an euill heart can heare sometimes carefully , but neuer truly apply . For the promises and comforts of God , it is readyest to apply them to it selfe , which belong not to it : for God feeds the impenitent with iudgement : this is the part of such an heart , but it lets that alone . As for rebukes , it heares or abides none : it is loth to bee drawne to a Sermon , that rebukes his darling sinnes , as the people of Israel was to come neere the Mount , Heb. 12.19 . While it heares , it is filled with wrath and enuie , Luk. 4.24 . saying , Physician , cure thy selfe : yea , it is ready to burst for anger , as Stephens aduersaries , Act. 7.54 . And for afterwards , they hate him to the d●ath that rebukes sinne in the gate , and abhorre him that speaketh vprightly , Amos 5.10 . Hee is their enemy that tells them the truth : as Ahab said of Micaiah , I told you he neuer prophesied good , but euill : and to Eliah , Hast thou found me , O mine enemie ? And if Christ himselfe should neuer so wisely rebuke them , they would lay hands on him , or runne to the Rulers , as Ioshua to Moses , Numb. 11.28 . Master ▪ forbid them to prophesie . In one word : An euill heart pretending sound loue to preaching , is an vtter enemy to sound preaching . To whom I say , Is Gods Word an aduersary to thee ? So is God himselfe . Doth the Word iudge and condemne thee ? So shall the Lord for euer condemne thee , except thou timely repent . And thou that canst not endure the threatning of iudgement , goe on in thy sinnes , thou shalt indure the iudgement threatned , eternally : stop thine eare against the cries of Gods Word against thy sinnes , this Word shall take hold on thee , and thou shalt cry out for euer against thy sinnes and selfe , and thy cry shall not bee heard , pitied , nor ended .

Lastly , an euill heart can heare , but not pray before-hand , and so loseth all the power of the Word , and the blessing which depends on prayer : for Paul planteth , Apollos watereth , but God giueth the increase , 1. Cor. 3.6 . And Pauls preaching was fruitfull to Lydia , because the Lord opened her heart , Act. 16.14 .

The second meanes , whereby true Religion is maintained , are the Sabbaths and assemblies . In respect whereof , a good heart hath many markes and qualities .

1. It knowes , A good hart is very conscionable for the Sabbath . 6. Reasons . God hath appoynted both a certaine time and place for the publike exercise of Religion ; both for the preseruation of his worship , which else would speedily run to ruine : as also that the Church might be knowne and discerned , as a City on the top of a Mountaine , by the meeting of his people : and that such as forsake it , might iustly , and inexcusably be damned , it being so visible and sensible among them . Now this being a morall and perpetuall Commandement , written in Tables of stone , a good heart dares not bring the guilt of violating it vpon it selfe , by forgetting what God would haue vs remember , or profaning what hee commands to keepe holy , or vnhallowing the time or place which he hath blessed to holy vses : Leuit. 19.30 . Yee shall keepe my Sabbaths , and reuerence my Sanctuary : I am the Lord .

2. It knowes , that the strict keeping of the Sabbath , is a fashioning of vs to Gods Image , who did all his worke in the six dayes , and rested the seuenth : To the Image of Adams holinesse in his innocency , who obserued the seuenth day holy vnto God : And to the image of the second Adam , Mark . 2.28 . The Lord of the Sabbath , who most absolutely kept the Sabbath , fulfilling all righteousnesse . And the good hart , though it cannot attaine this perfection , yet striues to recouer this Image .

3. It knowes , that as it is the Pale and preseruatiue of Religion , and the heart of the Commandements , ( as it is placed betweene the two Tables : ) so it is the triall of Religion . Whence it is vsuall in Scripture , to put keeping of the Sabbath , for the whole worship of God ; and the Prophets mentioning the decay of all Religion , say , the Sabbaths are polluted , Lam. 1.7 . and that hee that is an ordinary Sabbath-breaker , is a man of no religion , without God in the world . The Iewes could say , If this man were of God , he would keepe the Sabbath , Ioh. 9.16 . And enemies and hinderers of sanctifying the Sabbath , are called , vnbeleeuers , vagabonds , and wicked fellowes , Act. 17.2 , 5.

4. It knowes , that fearfull iudgements linger and waite vpon that person or people , that negligently or wilfully profane Gods holy Sabbath . Neh. 13.18 . Did not your fathers thus , and our God brought all this plague vpon vs ? Yet ye increase the wrath , in breaking the Sabbath . Ezek. 20.13 . God thinkes on such , to powre out indignation vpon them . Which is a fire that cannot be quenched , Ier. 17. vlt. The bodily death , for the breach of the Ceremoniall part , did figure the death of the soule , for the breach of the Morall part : See Exod. 31.14 . and 35.2 .

5. It knowes , that God showres downe blessings , spirituall and temporall , of this life , and a better , on the heads of conscionable obseruers of the Sabbath : Esa. 56.2 , 5. Blessed is the man that doth this , that keepeth the Sabbath , and pollutes it not : Chap. 58.13 , 14. If thou make the Sabbath a delight , thou shalt delight in the Lord : that is , in the sweetnesse of his Word and Ordinances ; thou shalt mount on the high places of the earth : that is , be exalted aboue all people in true honour ; and be fed with the heritage of Iacob : that is , enioy all the good things of the promised Land of heauenly Canaan . Here are blessings internall , externall , eternall .

6. It knowes , that the carefull sanctifying of a Sabbath heere , is the beginning of that euerlasting Sabbath hereafter , when we shall be gathered vnto the Congregation of the first borne , written in heauen , and enter into that eternall Rest , of which this is a shadow : which who so begins not here , God hath sworne he shall neuer enter into his rest . Heb. 4 3.

Hence a good heart , first , remembers the Sabbath day to sanctifie it . 5. Properties of a good heart about the Sabbath . It will all the weeke prepare for the Sabbath , and doe all his owne worke in the sixe dayes , as God did his , that hee may rest on the seuenth . It will remoue all things that may hinder the sanctifying of it , either in himselfe , or in his family ; 1. It remembers it before . that all worldly businesse may bee buried for that day , as Iacob buried his Idols , Gen. 35.2 . before he went to Bethel , the House of God . It will remember it is a day of rest from all bodily labour , which necessity or holinesse command not : for Adam himselfe in innocency could not both keepe the Sabbath , and walke in his vocation . And , that it is a Day of holy rest , not of idlenesse : a Sabbath of the Lord . If God had liked idlenesse , ( saith Athanasius ) he would not haue commanded so many things to be done , nor all the parts of his worship to bee doubled on the Sabbath : as Numb. 28.9 , 10. nor so many duties of it , as the longest day is short enough for them . Therefore euery good heart will rest from all his speciall calling , and waite on the generall : Master or seruant , young or old , the buyer and seller , Neh. 10.31 . All Carryers and Porters , Ier. 17.21 . Beare no burthen on the Sabbath day : no not the Husband-man in haruest , Exod. 34.21 . Yea , the Prince himselfe is not exempted , but must be among them , Ezek. 46.9 .

2. Keepeth the whole Sabbath . 1. Cor. 16. ● . Secondly , a good heart will keepe the whole Sabbath day : which is the seuenth , in respect of the sixe following : namely , the first day of the weeke , as the Iewish was the seuenth , in respect of the sixe going before , namely , the last of the weeke . If thou hirest a seruant or labourer to worke a day , doest thou not meane a whole day ? When God allowes thee sixe dayes , are they not whole ? and is not the seuenth so too ? When God rested the seuenth day , was it not the whole ? Therefore a good heart thinks not , it hath sufficiently kept a Sabbath , to heare Seruice , or a Sermon , in the fore-noone , or after-noone , and all day else doe what hee list : No , it will giue him the morning , and giue him the euening too , Psal. 92.2 . It selfe would not accept of another the labour of one or two houres for a dayes worke , and dares not offer it to God , but will keepe the whole Sabbath , either in Gods House , or it owne , in duties publike , or priuate : Ier. 17.22 . Ye shall doe no worke , but sanctifie my Sabbath .

3 With the whole man . Thirdly , a good heart will make the whole man keepe the Sabbath . For as man stands of two parts , body , and soule , so the sanctifying of the Sabbath is twofold ; inward , and outward ; which a godly heart is carefull not to diuorce : and therefore , 1. Preserues the outward man from seruile workes of the calling , but specially from committing sinne , which is the most seruile worke , and most contrary to the sanctification of the Sabbath : the Lord cannot abide the Sabbaths , when the hands are full of blood , Esa. 1.13 . But the Sabbath that he chuseth , is , to loose the bands of wickednesse . 2. It bindes the tongue to holy speeches : If euery idle word must bee answered for , much more idle speeches on the Sabbath , Mat. 12.36 . which is a double sinne . A good heart must not speake his owne words , nor a vaine word , Esa. 58.13 . It cannot giue reines to the tongue to direct worldly busines , to make reckonings , to prattle of other mens businesse , to busie it selfe in the world , or worldly affaires , to talke of newes , as the Athenians , or sports and pleasures , nor things lawfull on other dayes . A good heart , out of a better store , will speake of better things . 3. It watcheth ouer the inner man : rests his affections in Sabbath-duties , and makes it his delight : suffers not his thoughts to roue , Esa. 58.13 . Thou shal● not thinke thy owne will . For the Lord requires the whole heart , soule , strength , and minde , Luk. 10.27 . In one word : A good heart will care to occupy his mind , mouth , tongue , eare , hand and foot , as God would haue them .

Fourthly , 4. Will see it kept by others . it will not onely keepe the Sabbath strictly it selfe , but see it kept of all within his power : A Magistrate of a good heart will compell all within the gates of the City thereunto , Ier. 17. ●0 . Heare , ye Kings , ●eare no burthens : that is , suffer not others . A good Magistrate would set no Fats on the Sabbath , nor Racks , by suffering others : nor buy and sell ▪ by suffering others : nor drinke , and sweare , or play away the Sabbath , by suffering others : all whose sinnes become his , by his conniuence , Neh. 13.15 . A father of a good heart will command and compell all his children , Gen. 18.19 . as Abraham : He will not suffer them to play and sport , when they should be at diuine seruice ; but , where he is taught , they shall bee ; when he prayes , they shall ; when he heares , they shall ; and to him they shall giue account of their hearing . A Master of a good heart will see his seruant serue his Master in heauen , as he serues him the sixe dayes : He cannot send him on errands , and trifling businesse , running and riding to serue his owne turne , and leaue God vnserued ; but , as hee will not haue him neglect his affaires in the sixe dayes , so not Gods seruice on the seuenth , but keepe him in , to the duties of that Day . Obiect . We cannot keepe in our seruants and children that Day . Ans. 1. You can finde meanes other dayes to hold them to your owne businesse . 2. If they will haue liberty this Day , giue it them for all the rest : for Dauid would not haue a wicked person in his house , Psal. 101.4 , 5. but , hee that is a seruant of God , shall be my seruant .

5. Wil ioyne with the Assemblies in Gods House . Fifthly , a good heart holds it selfe bound to ioyne with the Assemblies of Gods people , to frequent the House of God , and serue and seeke him , to come on that Day to Church , the Schoole of God , to heare and learne his will ; and the Market of God , to make prouision for the soule for all the weeke following . It dares not forsake the fellowship , as some , Heb. 10.25 . It mournes when vrgent occasion absenteth it : lookes toward the Temple , hungers , and earnestly desires the fruition of such a blessing , Psalm . 42.2 . It esteemes one day in Gods House , aboue a thousand elsewhere , Psal. 84.10 . such sweetnesse it tasteth in his Ordinances , Word , and Sacraments . Lastly , being sensible of Gods presence according to the promise , where two or three are gathered together in his Name , Mat. 18.23 it comes not , but first puts off his shooes , because this is holy ground , and lookes to his feete , Eccles. 4.17 . that is , Exod. 3.5 . prepares his affections , to come with feare and reuerence , with ioy and cheerfulnesse , heed and watchfulnesse , faith and holinesse , before that great Presence .

Now an euill heart , first , How an euill heart carryeth ●t selfe to the Sabbath , in fiue things . Parasceue . neuer prepares for the Sabbath : though it will not bee vnprouided for a Market-day : yea , it can dispatch his businesse , to set it selfe loose for any lust . The Iewes had a preparation to the Sabbath : and Ioseph of Arimathea came the day before the Sabbath , and begged the body of our Lord , and buried it before the Sabbath , to free himselfe from the action and care of it .

Secondly , it can defraud the Lord of his Day , or the greatest part of it ; and holds it selfe loose after euening exercise , to what it list ; as if himselfe would giue his seruant leaue after that time to cast off his seruice .

Thirdly , it makes no conscience of profaning the Lords Sabbath ; many wayes : 1. Doing his owne will , not the Lords ; his owne worke , not the worke of the Sabbath : selling wares within the shop , and without , running vp and downe with them ; and other workes of the calling ; whereas the Commandement is , Thou shalt doe no manner of worke . 2. Turning the Lords Rest into idlenesse ; as the fruitlesse spending of it both within dores , and abroad in many vaine exercises . 3. Profanely , turning it into the plaine seruice of the diuell , by Ales , gaming , drinking , and accursed riots , in exercises heathenish and hellish . Is it a sinne to open a shop window , and none to game , swill , and sweare ? Is the Sabbath appoynted to cleanse thy soule from sinne , and darest thou most soule and moyle thy selfe that day aboue other ? 4. Iangling away the day in company with idle chat : any words are ready but of God , and to God : or , if alone , holding profane and vnsauory thoughts free enough , to driue out the meditation of God , his Word , and workes . 5. Profaning it in their children or seruants , whom they suffer to bee vaine and idle , or force them not to Gods seruice , or ( which is worst ) force them by commandement , or example , to pollute it : for some Masters and fathers are like Pharaoh , who laid the heauiest taskes on the Lords Day , aboue all the weeke , and then increased the burthens , when Israel spake of going to serue the Lord .

Fourthly , an euill heart can easily withdraw it selfe from the Assemblies , as seeing no beauty , no presence of God ; without all reuerence of the Sanctuary : whereas the Iewes might not tarry at home , from the Synagogue ; nay , some Fathers say probably , that Christ himselfe came still to the Synagogues , that he might obserue the Law , which hee came to fulfill . But this wilfull excommunication , ( without repentance ) goes before casting out of the great Congregation in heauen .

Lastly , it can vpbraid others for precise , and curious , who are strict keepers of the Sabbath , and cannot go with their neighbours , drinking & reuelling , and vsing profane pastime . It can obiect great , and learned , and rich , and noble , that like not such precisenesse in keeping the Sabbath . But we haue God going before vs in precept , and his owne example sanctifying the Sabbath . If we follow example , he is most vn-erring , and aboue them all in wisedome , nobility , &c.

The third meanes , wherby true Religion is maintained , are Ministers and Pastors . In respect of whom , a good heart hath many eminent markes , and excellent qualities : For sundry reasons .

First , it considers aright who they be . Why , who be they ? Answ. 1. They are spirituall fathers , A good hart honoureth Gods Ministers . 4. Reasons . to beget men to God by the preaching of the Gospell : 1. Cor. 4.15 . These Fathers giue vs a being in Christ , being instruments , by whom , of children of the diuell , we are begotten to be new-borne babes in Christ . 1. Pet. 2.2 . Gal. 4 19. 1. It knowes who they be . 2. They are spirituall mothers , that trauell in birth of vs , till Christ be formed in vs , sustaining great paines and sorrowes , to bring vs forth to Gods Kingdome ; Other mothers beare children into a miserable world ; these into a happy estate . 3. They are spirituall nurses , to feede , preserue , and bring forward with much care and tendernesse : 1. Thes. 2.7 . gentle , as a nurse cherisheth her children . Other nurses are mercenary : but these are nurses to their owne children , more affectionate toward them . 4. They are the spirituall light of the world , which without them lyes in spirituall black darknesse : and starres , Mat. 5.14 . Reu. 1. vlt. shining to others in the light of doctrine and good example in this life ; and in the life to come shall shine as Starres in glory , Dan. 12.3 . 5. They are Stewards of Gods House , Luk. 12.42 . to whom are committed the keyes of the Kingdome , to open , and shut , Math. 16.19 . 6. They are sauiours of men , 1. Tim. 4.16 . Saue thy selfe , and others . Obiect . Christ onely saues vs . Answ. True , by merit and efficacy : but none are actually saued , to whom this merit is not communicated and applied , namely , by the Ministery .

2. Whence they be . Secondly , a good heart considers whence they bee : 1. Embassadours sent from God in the stead of Christ , 2. Cor. 5.20 . called hence by a speciall prerogatiue , 1. Kin. 9.6 . Men of God , not in the old Testament onely , but in the New , 2. Pet. 1.21 . 1. Tim. 6.11 . 2. Tim. 3.17 . 2. Bearing on them an image of Gods authority , commanding in things spirituall , binding Kings in chaines , forcing the conscience . Magistrates haue power to binde and lose mens bodies : but the Minister saith , 1. Cor. 5.5 . Tradatur Satanae , Deliuer such a one to Satan , and hath power to binde or lose the soules of men , and what he doth in earth , is ratified in heauen , Math. 18.18 . 3. Not onely from God , but in their office and Ministery are called co-workers with God , 1. Cor. 3.1 . God forgiues sinne properly , and they are said to remit sinne . God properly saueth , and they are said to saue : God himselfe communicating his owne worke vnto them ; and so farre honouring them , as he not onely calls the Angels their fellow-seruants , Reuel. 2.1 . but them by the name of Angels .

3. To what end they be . Thirdly , a good heart considers to what they are appoynted : 1. In the stead of Christ , to seeke and saue what is lost : not the health lost , as Physicians , nor wealth lost ▪ as Lawyers , but the lost soule ; namely , by applying the meanes appoynted by Christ : Iob 33.14 . To deliuer the man , that he goe not into the pit : not by working the meanes , but applying them , and pronouncing him absolued . 2. Cor. 4.7 . 2. They are earthen vessels that carry an heauenly treasure , to dispose the secrets of God , set ouer men by the Lord , and for the Lords businesse ; beseeching , exhorting , correcting , and instructing : by whose Ministery , as by Gods owne arme , men are drawne out of hell , sinne , the world , to turne to God , and beleeue in Iesus Christ , Esa. 53.1 . Act. 26.18 . and whereby , being naturally voyd of the Spirit , without faith , and destitute of grace , they attaine the Spirit , and faith , and other graces : And hence they are called Ministers , by whom we beleeue , 1. Cor. 3.1 . and Ministers of the Spirit , righteousnesse , and grace , 2. Cor. 3.6 , 8 , 9. 3. They are faithfull shepheards ouer the flocke of Christ : to feed his sheepe in greene pastures : to call them backe from their wandring ; and to refresh them with the waters of consolation , healing the brused and afflicted soule , as hauing a tongue of the learned , to speake a word in due season , Esa. 50.4 . 4. They are powerfull intercessors betweene God and vs ; to speake from God to men , whom wee cannot heare in his owne voyce and liue ; and to speake from men to God , as Mediators rising vp in the gap , able to lay open their wants , to confesse their sins , to craue pardon for them , to giue thankes in their names of mercies , and to offer vp all their spirituall sacrifices to God for them : as Samuel professeth , 1. Sam. 12.23 . God forbid that I should sinne against the Lord , in ceasing to pray for you : but I will teach you the good and the right way .

4. That God will see all their word-fulfilled . Fourthly , a good heart considers , that all their word shall be fulfilled , and God will see to that for his owne faithfulnesse sake : Esa. 44.26 . He confirmeth the word of his seruant , and performes the counsell of his messengers : that their worke shall not bee in vaine , nor their word fall to the ground ; as of Samuel , 1. Sam. 3.19 . And what is done to them in reiecting or receiuing their persons and doctrine , Christ takes as done to himselfe , Luk. 10.16 . Exod. 16.7 .

How a good heart receiueth Gods Ministers : in 4. things . A good heart considering all these things together , with the necessity of the Ministery , ( for , without vision the people must perish , Prou. 29.18 . ) 1. Knoweth , reuerenceth , and honoureth them as the Ministers of Christ : 1. Thes. 5.12 . Know them that labour among you , haue them in double honour for their worke sake , whom God hath appoynted Ministers of reconciliation : giue testimony how you honour the Word in them : as Cornelius gaue reuerence to Peter , Act. 10.24 . 2. It loues , affects , and receiues them gladly , more than fathers of the flesh , being fathers of the spirit ; they being instruments of generation , these of Regeneration : By them thou art a man , by these a new man , a Christian man : They by a mortall seed begat thee into a wretched world ; these by immortall seed , into an happy estate in a better world . How ioyfull was Lydia to receiue Paul , Act. 16.15 . and the Iaylor , ibid ? Phil. 2.28 . Receiue Epaphroditus with all gladnesse , and make much of such . The Galatians receiued Paul as an Angell , yea as Christ himselfe , Gal. 4.14 . Rom. 10.15 . A good heart will esteeme their feet beautifull ; much more their faces . 3. It will seeke the Law at his mouth ; for he is the Messenger of the Lord of Hosts , Mal. 2.7 . and submit it selfe to the doctrine , Heb. 13.17 . Obey them that haue the ouersight of you : yea , in doctrines of selfe-denyall , in doctrines vnpleasing to flesh and blood , knowing , it is not they , but the Spirit that speakes in them , Math. 10.20 . and that without their salt , their corruptions would neuer be seasoned ; therefore it concludes with Naamans seruant , that there cannot be an easier commandement , than to wash and be cleane : and will take warning of iudgements , from these Watchmen , Eze. 33.4 , 5. 4. It will euery way be helpfull to them , and comfortable :

First , with cheerfull and honorable maintenance : will not sticke at trifles , yea deare things will be parted with . The Galatians would haue pulled out their eyes to doe Paul good . Gal. 4.15 . It will acknowledge it owes it selfe and his soule for them , Philem. 15. and , if it reape spirituall things , it will sowe temporall : for the labourer is worthy of his hire . Secondly , with earnest prayers , that God would thrust more of them into his worke , and double , yea treble his Spirit on them he hath sent , as Elisha , 2. King . 2.9 . and open to them both a doore of entrance , and vtterance , as Paul often requireth of his Hearers . Psalm . 132.9 . Eph. 6.19 . Let thy Priests bee clothed with righteousnesse . Thirdly , with comfort in their troubles , euen with his owne losse , and dammage , and danger . Good Obadiah , with the hazard of his owne life , prouided for the safety of the Lords Prophets : and with like hazard , the Shunamite for the Prophet Elijah . Fourthly , it will crowne their heads , 1. Thes. 2.19 . and comfort their hearts by his willing obedience and constancy in the truth : when both shall know they runne not in vaine , nor their labour shall be lost in the Lord .

An euill heart loathing the liquor , hateth the vessell . Now an euill heart , because it lothes the liquor , it doth also loath the vessell ; hates the Word , and the bringer of it . Hence is it , that many cursed Chams mocke their fathers , till the curse rebound on themselues . The very habit of a Minister is enough to procure scorne and contempt : though in all other things a man bee free enough . These scorners say , they reuerence Christ , and would not mocke him , as the Iewes did : but plainly lye : for they mocke him in his seruants , and so hee takes it : and therefore Christ keepes him out of their way , and will haue nothing to doe with them . For as hee would not come into his owne Countrey Nazaret , because they reiected and scorned their owne Prophets : so doe thou mocke the Prophets , Christ comes not into thine heart : seldome doe these scorners returne , seldome or neuer escape they the seuerity and iudgement of God ; there is no remedie , when they mocke his Messengers , 2. Chron. 36.16 . Herod , as bad as hee was , Mark . 6.20 reuerenced Iohn , because he was a good man .

2. Hence are those swarmes of haters of Gods Word , who in stead of singular loue for their worke sake , swell like Toads with poyson and wrath against their Preachers for their worke sake : as Ahab , I hate Micaiah , he neuer prophecyeth good vnto me : so when a powerfull Ministery discouers the filthinesse and hypocrisie of a wicked heart , crosses his corruptions , as a fretting corrosiue to his conscience , torments him before the time , suffers him not quietly to inioy his sin , his Herodias , now saith Ahab to Elijah , Hast thou found me , O mine enemie ? Now is Paul become an enemie , for telling the truth . For sinne is so incorporate , and become almost themselues , that a man cannot be an enemy to their sins , but ( as they thinke ) to themselues also . Now he pryes and watcheth him narrowly , and takes hold of his least infirmities , if so be by casting some shame on the Preacher , he can hide his owne . Now he deuiseth against this Ieremie : Ier. 18.18 . he is a spy-fault , a troubler of the State , a factious Preacher , or ( as Festus said of Paul , ) Too much learning , or singularity , makes him mad , while hee speakes words of sobriety and wisedome , Act. 26.24 , 25. And this is the double honour wherewith hee loads them . Dealing most vnthankfully , as Saul , who when Dauid was playing with his Harpe , to ease his distracted minde , cast a speare at him , 1. Sam. 18.10 . So while the Preacher seekes by playing on the heauenly Harpe , to solace and comfort them , and to driue euill spirits and lusts from them , they cast darts , and speares , and arrowes , of reproches and slanders against them : And now the most sauory salt , if they can doe withall , must bee cast out and trodden vnder foot .

3. From this contempt of the Word and Ministers it is , An euill hart hateth the Word first , and then the Preacher . that many will not come to heare the Preacher ; as the deafe Adder refuseth to heare the voyce of the Charmer , charme hee neuer so wisely ; and so shew themselues not to be of God , 1. Ioh. 4.6 . He that is not of God , heareth not vs . Some heare seldome , and for shame : businesse of greater inportance stayes them : and if they chance on occasion to heare any thing that displeaseth them ; Oh then , as Corah said to Moses , Ye take too much vpon you , Moses and Aaron , Numb. 16.3 . and are like them that contend with the Priest , Hos. 4.4 . Wherin the Prophet expresseth the outrage of euill in the Iewes . This is their subiection , to resist the holy Ghost .

As for the comfort and maintenance of their Preacher , further than Law forceth , neither conscience , nor shame , nor example , nor perswasion moueth them to maintaine the worship of God . But , if they can liue of slanderous and scornfull speeches , of hatefull and iniurious actions , they will not suffer them to want maintenance . Thus did Herod returne Iohn euill for good , and Demetrius to Paul . Obiect . Though we heare not some , yet we heare some learned and wise men : and therfore this is not hatred of the Word . Answ. 1. A wicked heart will heare and receiue doctrines and persons , so long as hee is pleased : and so long the diuell himselfe is good : But let him meddle with thine eyes once , or deare sins , now there is nothing but storming and raging , as a diuell incarnate . 2. A wicked man may heare a man , because he is learned , yet learne no good from him : And it is hatred of goodnesse , that makes him refuse good Sermons , vnder pretence they bee not learned ; he meanes not , indeed , that all the learning in the world should make him better .

Obiect . Oh but wee loue the Word , and if God himselfe , or Christ would teach vs , wee should say more : But what are Ministers more than other men ?

Answ. 1. He that loueth God , will not bee wiser than God , who hath described his owne meanes : but would obey them that haue the ouersight of soules . 2. It is false , that thou wouldest obey the Lords immediate voyce , who wilt not obey this voyce . Did not the Lord speak to Cain immediatly , to reclaime him from his sinne ? but , did hee repent at the voyce of God himselfe ? Did not Israel heare Gods owne voyce , in giuing the Law , with dread ? and yet did they cease to murmure and rebell against him ? What was Iudas and the Iewes better for Christs owne voyce ? No , no , this is like the Iewes , Math. 27.42 . Let him come downe from the Crosse , and we will beleeue in him . Which had he done , they would not haue beleeued : for , did hee not rise from the graue , which was more , Luk. 16.31 ? If they will not beleeue Moses and the Prophets , neither would they beleeue , though one should rise from the dead .

Therefore we conclude against all pretences , that an euill heart hates the Word first and principally , and then the Preacher of it .

V. A good and honest heart hath many Markes in respect of it selfe : 6. Markes of a good heart in respect of it selfe . as the Scriptures ascribe many properties vnto it , without which it cannot bee good . 1. Newnesse . 2. Softnesse . 3. Cleannesse . 4. Singlenesse . 5. Fruitfulnesse . 6. Watchfulnes . Of these in order .

The first is newnesse : Newnesse of heart in 4. principa●l faculties . A good heart is euery where called , a new heart , Ezek. 36.26 . A new heart will I giue you , and a new spirit , &c. so called , 1. Because it hath put off the old malice and corruption : 2. Because there is a renouation in all the faculties : as

Minde . 1. The minde is renewed in knowledge , Col. 3.10 . It is giuen to this heart to vnderstand the mysteries of the Kingdome , Math. 13.11 . While it was an euill and old heart , it might attaine a naturall knowledge , or an historicall knowledge , or a morall knowledge , generally to discourse of Diuine things : but altogether vnfruitfull , making him a little the wiser , but neuer the better . But heere is a new knowledge , beyond the story or theory , a practicke knowledge , and experimentall of the vertue and power of Christs death , Phil. 3.10 . full of mercy and good fruits , Iam. 3.17 .

Conscience . 2. The renewed conscience is an vn-diuided companion of a good heart : for , whereas before , the minde and conscience were defiled , Tit. 1.15 . either senslesse , or raging ; now the heart sprinkled from an euill conscience , ( Heb. 10.22 . ) becomes a pure and good conscience , excuseth and imboldeneth before God , ceaseth all accusation and condemning , is peaceable , tender , waking , and indeuours to keepe the goodnesse of it before God , and all men , alwayes , and in all things , Act. 24.16 . Heb. 13.18 .

Will . 3. The will is renewed : It was as heauie as a Beare to the stake , to pray , heare , obey : It was as a slaue in fetters , vnder the bondage of sinne and Satan : It ranne after lusts , as after sports : no sugar so sweete as the pleasures of sinne . But now it is carryed according to the motion of a good Spirit , after God : It willingly obeyes the Commandement : It hath a free Spirit , Psa. 51.12 . and now being drawne by God , runnes after him , Cant. 1.3 .

Affections , in 4. instances . 1. Loue . 4 The affections are renewed : as in foure instances . 1. Loue . It is a signe of a good heart to loue goodnesse : first , the chiefe good , and best of all , God himselfe , whom before he hated deadly : and hee loueth God for himselfe , not for his benefits onely . Secondly , he loueth goodnesse , not onely in the fountaine , but in all the streames : Hee loues the children of God , not for sinister ends , of profit , credit , kindred , but for the image of God in them : He loues Gods Word , not for knowledge onely , but for direction and reformation . In a word , he loues that most which hath most goodnesse . 2. Ioy is not carnall , 2. Ioy . in base and inferior things , as formerly ; but the ioy of a good heart feeds it selfe on things most excellent , for kinde and continuance : For kinde ; in God himselfe who is his glory , and in the shining of his countenance , Psalm . 4.6 , 7. in the sweet taste of his Word , aboue honey , aboue pearles : in the purchase of the pearle , it goes away reioycing : in the prosperity of the Church , which it preferres before his chiefe ioy : Psal. 137.6 in heauenly and spirituall exercises , Col. 3.3 . in the assured hope of resurrection , Psalm . 16.9 . and in the expectation of Christs comming , to his eternall redemption . These are things most excellent in kinde to be ioyed in , and the wicked enters not into this ioy . Then for continuance : a good heart reioyceth in things of most continuance , for the perpetuating of his ioy , Ioh. 16.22 . Your ioy shall none take away from you .

The third affection , is feare renewed : Before , 3. Feare . it feared not God , but , this watchman of the soule being absent , it became a spoyle and prey to the diuell and lusts ; But now it feares God , yet not as a slaue , but as a childe ; not as a Iudge , but a Father . And this feare of God begets another feare of sinne , and the feare of falling keepes it from falling and finall defection . Pro. 28.14 . Blessed is the man that thus feareth alwaies : It is a signe of some goodnesse in the heart , worth watching and keeping .

4. Zeale . The fourth renewed affection , is zeale , & feruency : Before , it was most zealous against zeale , now it is truly zealous , 1. In earnest and affectionate desires after Gods glory , his House , his worship : the zeale of Gods House consumed Dauid , Psalm . 119.139 . 2. In thorow-hatred of the corruptions of his owne heart , against which hee wrestles and cries out , as Paul , Rom. 7.24 . Vehement fire soone ouermasters drosse and stubble . 3. In contending and warring against the profanenesse and wickednesse of the world and corrupt times : Paul earnestly grieued to see men fall from God , Rom. 9.2 . and Lots righteous soule was vexed daily with the vncleane conuersation of the Sodomites : and Christ mourned for rebellious Ierusalem , Luk. 19.41 . Which is alwaies ioyned with an endeuour by all possible meanes to bring them backe againe , as Elijah prayed for Israel , 1. King . 18.37 . Matth. 18.12 . 4. In an ardent loue and defence of such as feare God , delighting in things and persons that are sincere , and most affecting the most grace : Matth. 12.48 . Psalm . 16.3 .

Thus haue I giuen a taste of the newnesse of a good heart : which is his first property .

2. Softnesse , in 3. things . The second is softnesse : a good heart is soft and sensible . The best heart indeed hath some hardnesse , but it is sensible of it : for 1. It sees still a burden of sinne , and an heauy load of corruption within left : nay it sees more euill in it selfe , then in all other . Grace within , as a straite line , is the measure of it selfe and that which is crooked . 2. It sees to bewaile the hardnesse and distemper of it selfe , with much bitternesse , and sorrow , and many complaints : Esa. 63.17 . O Lord , why hast thou hardned our hearts against thy feare ? Ah miserable man that I am , who shall deliuer me from this body of death ? These are the common complaints of the godly , how they are toyled with their slownesse of heart to beleeue , with earthlinesse of heart , finding themselues chayned to the loue of earth , with frowardnesse of heart , when they cannot heare , or beare reproofes , Prou. 17.20 . And in all these , they are more seuere , because they are more sensible of their owne lusts , than any other . 3. It still striueth against this hardnesse , and prayes for a soft heart : Esa. 63.17 . Why hast thou hardened our hearts ? Oh return , &c. And the poore man in the Gospell , I beleeue , Lord , helpe my vnbeliefe . Mark . 9 24

Whereas an euill heart goeth on , neither seeing , nor suspecting , nor willing to see the euill of it , till it be growne to the hardnesse of a stone , to which it is compared , Ezek. 11.19 . because there is no life , no humour , no aptnesse to softnesse , more than in a stone : And so going on in hardnesse , comes to bee Adamantine , which is the hardest and inuincible stone , Zech. 7.12 .

The third property of a good heart is cleannesse : 3. Cleannes , in 2. things . euery good heart is a pure and cleane heart : Psalm . 51.10 . Create in me a cleane heart , O God . Math. 5.8 . Blessed are the pure in heart . Obiect . Can any man say his heart is cleane , seeing in many things we sin all , and if we say we haue no sin or foulenes , we lie , and our owne clothes will defile vs ? Answ. The best heart hath much foulenesse and frailty : ( What a heape of sins of vnsuspected filthines lyes within , see Mark . 7.21 , 22. ) But first , this is a beleeuing heart , and so comes to be cleane ; both by imputation of Christs purity , apprehended by faith , and by incoation of actuall purity , in part . The former is by the Lauer of Christs blood ; the latter by the waters of the Spirit of sanctification : The former clenseth the guilt of sinne ; the latter , the filth and corruption of it : Both wayes , faith is said to purifie the heart , Act. 15.9 . Secondly , this heart , when it doth foule it selfe by sinne , 1. purposeth and resolueth not to defile it selfe , but sinnes against his purpose : 2. lyeth not moyling it selfe still , but is troubled and strucke , as Dauid for numbring the people , and Peter for denying his Master : 3. hath speedy recourse to the Lauer of Christs blood , renewing his faith , and to the tear●s of godly sorrow , renewing his repentance ; and so returnes to his cleannesse .

But an euill heart is an vncleane heart , because vnbeleeuing , departing from the liuing God , Heb. 3.12 . It can desire , yea purpose sinne , as Absalom : Can commit it habitually , hungrily , greedily : Can reioyce in sinne and foulenesse , and sometimes glory in it : And so is held vnder , & neuer riseth from vnder vncleannes .

4. Singlenesse , in 5. things . 1. Jt is plaine . The fourth property of a good heart , is singlenesse , or sincerity : which is knowne thus . 1. It is plaine , simple , open , not crafty to contriue or conceale sin , not cunning in the methods of sinne , but simple concerning euill , Rom. 16.19 . It is good , seeing we must sinne , yet to bungle in sinne , not as traded and expert in it . Of all vertues , Satan would beguile vs of this simplicity in Christ , 2. Cor. 11.3 . The world also scorneth it as sillinesse , and sheepishnesse , to be so simple as to sticke onely to the reuealed will of God .

A wicked heart can be witty to plot and deuise , to excuse and defend his sinne . The hasty furious man , told of his cursing , swearing , blaspheming , will tell you it is his nature , he is of a cholerike constitution , euery man hath his fault , I cannot mend it . Heere he hath deuised a strong argument to strengthen his grossest corruption . But beate him out of his plea , tell him hee must resist corrupt nature ; and , where grace is , there would be no such outragious behauiour ; Oh then he tells you , hee was prouoked and vrged , or , it would haue angred a Saint , or made an Angell sweare , to be so prouoked ; or else , we cannot be Saints , or so strict , &c.

Tell a drunkard of his swinish sinne , how disguised and scornfull hee made himselfe to very boyes ; Oh it is his infirmity too , his braine is weake , or hee was in company , and vrged by company , or customers whom he must respect , he cannot doe withall : and presse him hard by Gods Word , his last answere will bee with the Vine in Iothams parable , I cannot leaue my wine , nor my good liquor : leaue my drink , leaue to liue .

2. A sincere heart is a whole heart : 2. Whole . Deut. 6.5 . Loue the Lord with all thy heart : not double , not diuided : the Lord abides not an heart , and an heart , but reiects double-minded men , Iam. 4.8 . A manifest note hereof is , to frame it selfe to the whole Word of God , as knowing , not onely that God is a Soueraigne Commander as well in one thing as another , but that there is no part of his Word , which is not worthy both to be knowne , and brought into vse : all the Commandements , for direction of the whole man ; all the threats , for humiliation : all the precious promises , for incitation and consolation ; all examples of vertue , for imitation ; of vices , for caution and preuention ; of punishments , for terrour . Thus shall a good heart hold the whole Word , not onely to teach and reproue others , but it selfe ; and as a Lanthorne , the light of which directs others , but himselfe most , and that for euery step .

3. Secretly religious . 3. A sincere heart is secretly religious ; cares not for seeming , but being ; not for talking , but doing ; had rather be good , than seeme so ; had rather haue grace , than an empty shew of it ; and desires the power of godlinesse , rather than the forme . It will bee inwardly cleane : for a Pharise can wash the outside , Mat. 23. & a sluttish Christian , like a sluttish maide , can sweep the floore , but leaue many dusty & nasty corners vnswept , vnlookt to . Pilate can wash his hands , not his heart . A Pharise can pray in the Temple : an hypocrite , if he can stumble into a Church : but the good heart , in his chamber , in his closet . An euill heart can be sorry for externall notorious foule sinnes ; as murther , shedding of innocent blood , as Saul , Ahab , Iudas ; but , when was he heard confessing his mother-sinne in which he was borne , Psal. 51 5. as Dauid ; or saying , Psal. 19.12 Who knoweth his secret sinnes ? as a good heart will . An euill heart may forbeare or abstaine from some outward act of euill , and dares not venture on it ; but inwardly cannot hate that euill , much lesse abhorre it , as hee is commanded , Rom. 12.9 . whereas to a good heart , the sinnes which hee most loued once , he now most hates , as the stomake most lothes the meate it once surfeted on .

4. A sincere heart will be religious , though alone , 4. Though alone . as Ioshua , chap. 24.15 . Mary , if she cannot get Martha , will sit downe alone at Christs feet . It will bee good in a bad age , and shine as a light in the middest of a crooked generation : so Lot , Elijah . A good note of soundnesse at heart is , to abide vncorrupt in times of generall corruption . The light of grace , where sincere , is like a Lampe shining brightest in the darkest roome ; and as fire , hotest in the coldest and sharpest weather . Heb. 11.7 . the commendation of Noah is , that he was most carefull of himselfe , and for and Arke , in the most carelesse age . But an euill heart lookes and stayes for company , for rulers , rich men , &c.

5. A sincere heart willingly examines it selfe , 5. Often tryeth it selfe . and yeelds it selfe to be examined : Often sets it selfe before God and his Iudgement-seat , is contentedly iudged by the Word : Holds it a benefit to be smitten by the righteous : Can abide to bee gaged , to haue his conscience rubd and ransackt , Master , is it I ? Mat. 26.22 is it I , Master ? Search me , O God , and know my heart ; try me , and know my thoughts . Psal. 139.23 . But an euill heart hath some hand or foot not cut off ; some eye , for which it falls out both with the Minister , and his owne conscience . It runnes from God , as Adam , from his Word and triall , and trembles with Felix , at the mention of Iudgement : but refusing ordinary tryall , shall be prest to death ineuitably .

● Motiues to sincerity . Oh labour for this sincerity of heart : consider , 1. the whole life of a Christian is a continuall Passeouer , and the whole feast must be kept with the vnleauened bread of sincerity , 1. Cor. 5.8 . 2. If seruants of men must serue with singlenesse of heart , Ephes. 6.5 . much more must Gods . 3. This onely is the heart which God takes pleasure in , 1. Chron. 29.17 . this ground is his pleasant walke .

5. Property of a good heart is , fruitfulnes . The first property of a good heart is fruitfulnesse : It is the Christians Treasury or store-house , producing good things , Math. 12.35 . fruitfull in diuine and heauenly meditations ; as Dauid in the Word and workes of God , and his owne workes : in feruent and effectuall prayers , being the Temple of the Spirit : in sauory and gracious speeches , tending to edification , Ephes. 5.4 . The lips of the iust feed many : also in charitable and helpfull duties toward his brethren , to shew workes of mercy , and strengthen the weake-hearted , as Zacheus and Peter . But an euill heart is barren , and as fruitlesse as filthy ; his imaginations are onely euill continually ; God knoweth their thoughts to be vaine , 1. Cor. 3.20 . their speeches vnsauory , as out of a sinke within , vniust , vnfaithfull ; golden promises , leaden performances : their actions and fruits like the trees , most wicked , at the best , vaine or worldly : Truly said Salomon , Pro. 10.20 . The heart of the wicked is little worth ; and as worthlesse are his speeches and actions ; the most of them wicked , the best , vaine and friuolous .

Labour therefore for such an heart as acknowledgeth the seed-time and season , and in this season is diligent in sowing and dispersing : seeing the surest way to keep seed , is to sowe it , not to saue it at home : and such as is fruitfull in euery season , as ground receiuing blessing of the Lord .

The sixth property of a good heart , is watchfulnes :

6. Property , watchfulnesse .

1. Watcheth it selfe narrowly .

extended many wayes . 1. It watcheth it selfe most carefully , Pro. 4.23 . Keepe thy heart with all diligence : because as he keepes his soule , he keepes his life , chap. 19.16 . While others watch , that nothing issue out into words and actions , to disgrace them , this will watch to let and leaue nothing within .

2. It watcheth against sinne , both before , and in , and afterward .

Before sinne : to auoyd occasions , appearances , 1. Against all sinne , before , in the sin , and after it . and beginnings of sinne : as Ioseph shunned not only the act of vncleannesse with his Mistrisse , but her company , Gen. 39.10 . Mat. 26.42 . Watch and pray , lest ye enter into tentation : the first entrance is pernicious . Eue should not haue been led by the Serpent to look on the forbidden fruit , if she would not lust and taste it . Dauid would haue his eyes turned away from vanity , as well as his heart , Psa. 119.37 . and Salomon counselleth , not to goe neere the doore of the Harlot , Pro. 5.8 . For as a bird keeping aloft , is free and safe , but cannot come neere the snare without danger : so heere : The good heart cannot giue it selfe leaue to run into infectious places , knowing the inclination of nature to bee taken . How carefull are they that haue Gun-powder in their houses , that no fire or candle come neere it ? yet our nature is as Gun-powder to the sparke of tentation . 2. It will preserue his watch in occasions of sinning : Gen. 39.6 . Ioseph was faithfull , when no account was taken . No difficulty for him to be true , that was neuer trusted : to be sober , where is no drinke : or for a woman to bee chaste , whom none lookes after . But , to withstand euill , when it is offered , vrged , forced vpon him , this is strength , this is Religion . If any sinne assault the good heart more strongly , he flies to the Antidote , as we for our heart against poyson , because the life is shut vp in it . 3. It will watch against sinne , though good men doe it : will not be drawne to sinne for any mans pleasure , but reproue them rather , Ephes. 5.10 . as Paul reproued Peter himselfe for the dissimulation , Gal. 2.14 . 4. It will doe no euill , though the greatest good might come of it , Rom. 3.8 . because it knowes , no sinne is eligible : and , not euents , but causes can make a thing good .

In sinne , the good heart watcheth in part : is not on a sound or dead sleepe , but , as of children we say , Their hearts are asleep , though their eyes be halfe open : so on the contrary , Gods children haue their eyes asleepe , but their heart waketh , Cant. 5.2 . there is no full purpose , consent , or will .

After sinne , it watcheth both to rise by repentance , as Dauids heart smote him for numbring the people ; and to auoyd the like snares for time to come , lest it become a slaue againe .

3. His graces both to keepe , perfect , and exercise them . 3. It watcheth his graces : first , to keepe them , as one that must giue account of his talents . As the Iaylor lockes vp the prisoner , lookes the doores bee fast , and hath an eye to the windowes , that nothing be let in , to let him out : So heere ; Iob 31.1 . Secondly , to perfect them , and increase the best gifts , as one most couetous to adde to his stocke . It neuer hath grace enough , carefully watcheth all opportunities to doe himselfe good , sets out with the first in his race of Christianity , and striues to keepe before . Thirdly , to exercise them in all opportunities of well-doing : it seeketh good , Amos 5.14 . to further his reckoning , and will doe good within his calling , whateuer euill may follow on it ; and is carefull in the matter of doing good , of due circumstances , called , ( Rom. 16.19 . ) wisedome to doe well .

4. It watcheth his whole conuersation , both alone , and with others : and frames his life so , 4. His whole conuersation , both alone , and as it be led soberly , and honestly , without scandall , 1. Cor. 10.32 . iustly , without deceit or guile , 1. Thes. 4.16 . peaceably , without strife , so farre as is possible , Rom. 12.18 . Heb. 12.14 . humbly , without pride or swelling , Col. 3.12 . boldly in good causes , resoluing not to giue Gods cause away to wicked men , nor basely for priuate ends stoope to honour vngodly persons , which makes them scorne him and his Religion the more : Neuer praise the wicked , but contemne their dispraises and scornes . His words may passe as a vaine blast against a godly man , when his heart is afraid of him , his conscience admires him .

With others : hee watcheth his communication , With others to season his speach with the salt of grace , for edification , to refraine his tongue from scandalous , hurtfull , and sinfull speach , Psa. 34.13 . and hold it to true and acceptable ; knowing , that hee who keepeth his mouth , keepeth his soule , Pro. 22.23 . vpholding good speach , and by it good men , and good things .

So also for his company : 1. A good heart watcheth to auoyd needlesse society with euill men : Pro. 23.20 . If they be scorners , and will not be corrected , it will shunne them , lest it be corrupted : as a man that meanes to keepe his clothes cleane , will auoyd Colliers and Chimny-sweepers ; It knowes , euil company is as an infectious ayre , and will carrie himselfe to such as to plaguie persons , pittie them , pray for them , relieue them , supply them with food and Phisick to preserue their life , but will not come among them , because of infection . 2. It watcheth in all company to receiue all good offered , and offer all that will be receiued ; neuer to consent to any euill , but bee an example of the Religion hee professeth , 1. Thess. 1.7 .

5. It watcheth the comming of Christ . 5. It watcheth for the comming of Christ , 2. Pet. 3.12 . and therefore finisheth the worke in hand , remembring his account , the miserie of the neglect , and shutting out of such as forget their latter end : Whereas an euill heart puts off the Day of the Lord : the euill seruant saith , Luk. 12.45 My Master deferres his comming , and dares not say from his heart , Reu. 22.20 Come , Lord Iesus , come quickly .

A good heart prouoketh it selfe to good duties . 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 , Reas. 4. 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 , It careth to doe them well in 7. circumstances . 1. Wisely . 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 , Phil. 2.16 . Who required these things at your hands ? Thirdly , Esa. 1.12 . 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. Humbly . 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 . Psa. 143.2 . 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 , 3. 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 , Col. 3.23 . 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 : 4. 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. Vniuersally . 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 , Mat. 3. 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 ; Phil. 4.8 . 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 whatsoeuer his Lord saith ; as Mary to the seruants , Ioh. 2. Whatsoeuer he saith , doe it . As a man that is to plant an Orchard , will be sure to get of euery good fruit some : so a good heart will not know any fruit to be good , but will carry some of it . Particulars were infinite ; for workes spirituall , and corporall ; duties to them within , and duties to them without , workes of iustice , and workes of mercy ; in giuing , and in forgiuing ; of incitation to good , and hindering of euill .

6. A good heart doth good duties constantly : 6. Constantly . for first , grace knits the heart to God , that it may sticke to his seruice , not looking backe : secondly , the writing of Gods finger , that is , the Law is neuer blotted out , his workmanship neuer defaced ; and so what it is once by grace , as it desires euer to be , so it remaines : thirdly , it sees Christ before it , finishing his worke , Ioh. 4.34 . and so it is his meate and drinke also , to finish his worke : fourthly , it will not giue vp , or cease to doe well , for any crosses , Iob 2.3 . In all this Iob sinned not : the loue of God and goodnesse in that heart is like a raging fire , and much water cannot quench it : fifthly , it is loth , after the suffering of many things , to lose the Crowne promised onely to perseuerance , Reu. 2.10 . Bee thou faithfull vnto the death , and I will giue thee a Crowne of life .

7. A good heart doth good duties watchfully : 7. Watchfully . before-hand , to apprehend occasions , as Abraham sate in the doore of his Tent , to entertaine passengers ; and after the doing , to reuiew them , as God did all the workes of his hands after the Creation ; to finde either peace and comfort in them , if well done ; or trouble and disquiet in failing . It knowes they shall enter into a strict examination of a strict Lord and Master : therfore it selfe will first examine them , whether they were done sincerely , seasonably , cheerfully , humbly , and according to the rules of well-doing .

Oh the wickednesse of our hearts , A wick●d heart faileth in all . who yet conceiue better of our selues ! 1. Some good actions we would doe , but hate the light which should direct vs , and such as walke in it . 2. Some good deeds we would doe at our death , but fearfully outstand the opportunities of grace , and will know no season : Christ mourneth ouer vs , as ouer Ierusalem . 3. How proud are we of a little , glorying of our good works , delighting to heare them praised ! whereas a good heart would dislike euery thing . 4. How seldome measure we our actions by the rules of Gods glory , good conscience , and sincerity of heart , but by multitudes and examples of men , doing as the most do , and for our owne crooked ends ! 5. Wee content our selues with the deed or action done , neuer care with what affection , which the Lord most respects : as in the widowes two mites , and rich mens superfluitie . 6. God hath long manured vs , but where is our abundant fruit ? for clusters , wee cannot shew berries . Can God be content to finde so little , where he expects so much ? and may not hee expect much , where he hath giuen so much ? Shall we neuer come to answere for our meanes , which we are so vnanswerable in ? 7. How many are falne backe from their righteousnesse , which shall neuer bee remembred ? They seemed to begin in the Spirit , but are vnstable and peruerted , whose latter end is worse than the beginning .

VII . Markes of a good hart in respect of sinne . VII . Markes of a good heart in respect of sinne .

It knoweth , first , that nothing is properly hated of God , but sinne , as being directly against his Law , and his Image , who is a God hating iniquity ; and as God himselfe is the chiefe and absolute Good ; so onely sinne is the chiefe and absolute euill . Secondly , that the proper effect of hatred being reuenge , he is not more sure to sinne , than God to reuenge , one way or other ; yea , vnto the third and fourth generation of them that hate him . Thirdly , that all and euery sinne is vpon record : there is an hand-writing against euery sinner , and an obligation in euery sinne binding the sinner , who hath not one farthing to pay for an infinite debt , or infinite forfeit , Col. 2.14 . Fourthly , that all and euery sinne lies in the way , betweene God and vs , and separates from him , Esa. 59.2 . Ier. 5.25 . and holds good things from vs ; shuts heauen , curseth the earth , and burthens all the creatures . Fifthly , that it exposeth to all misery within vs , without vs , both here and hereafter . Within vs , the destruction of all Gods Image , the corruption and guilt of the whole nature ; all euill inclinations against God , and our neighbour ; especially an euill conscience , where sinne lyes at the doore , either vexing and galling it , or dogging and watching it ; which is a very hell before hell . Without a man , all the calamities of this life , sicknesse , pouerty , madnesse , shame , death and corruption ; all the proper effects of sinne : Gen. 2.17 . In the day thou sinnest , thou shalt dye the death . And hereafter , the extreme misery of sinne in all not deliuered by Christ , is that eternall death which is the wages of it : the vnsupportable curse , denounced on all that continue not in all things , Rom. 6.23 . Deut. 27.26 . and to be executed on all Reprobates in the Day of the Lords appearing , Math. 25.41 . Goe , ye cursed , &c.

Hence , 1. it sees the misery of sinne , 1. It sees the misery of sinne . and grones vnder the burthen , both the sinne of his nature , for which Paul cries out of himselfe as a wretched man ; and Dauid , Psal. 51.5 . and of his life , as the Prodigall , who acknowledged himselfe not worthy to be called a sonne : and the sinnes against the Gospell , vnbeliefe , despighting of Christ and his Spirit , as the Iewes pricked in their hearts , Act. 2.37 .

2. Truly repenteth sin , in which are foure things .

1. Confession against it selfe .

2. It truly repents for sinne : for which , this heart may be called an house of mourning , an Hadadrimmon , or the valley of mourning . In which repentance is , first , confession against it selfe , Psal. 32.5 . It will not flatter it selfe , but cast the first stone against it selfe , and will say more against it selfe , then all men can : as Dauid hauing numbred the people , before the Prophet Gad came , cast the stone against himselfe , saying , I haue exceedingly sinned , 2. Of all sins knowne . 2. Sam. 24.10 . Secondly , confession of all the sinnes it knowes : as 1. secret and hid corruptions : for the good heart knoweth , that God loueth truth in the inner parts ; which made Dauid complaine of his originall corruption , Psal. 51.6 . and brooding sinne , which none tooke notice of but himselfe ; and the Apostle Paul , of the law of euill rebelling against the law of his minde : 2. Small and lesser euils ; it extenuates no sinne as little , esteemes none as Gnats , Moats or Mites , which Gods Law takes order against : It lookes not so much on the matter , as on the forme : It is burdened , and takes notice of the least sinnes , omissions , failing in good things , falling from the first loue , &c.

Thirdly , in repentance there is remorse , or biting : A good heart cannot commit sin without remorse ; 3. Remorse . not secret sinnes , because it knowes , nothing is secret in respect of God , with whom it hath to deale ; not most naturall and inbred sinnes , to which it selfe is most inclineable , because it knowes , the more familiar the sinne , the more dangerous ; not small sinnes : Dauids heart smote him for Sauls lap , as for his head ; the eye feeleth the least moat . And this by small meanes : as soft wax is soone impressed , so is a good heart because of his softnesse . It will melt and resolue more at the very hearing of Gods Iudgements denounced against others ( as Iosiah , 2. Chron. 34.27 . ) than an euill heart at the feeling of Gods most dreadfull Iudgements , as Pharaoh , Exod. 7.23 . Peter , when Christ onely lookes backe vpon him , gets out and weepes bitterly . It is true , that a good man may lye a while without sound remorse , as Dauid nine moneths after his adultery ; though not that time without grudgings : but that time the euill and corruption of it preuailes , and the Spirit will not suffer it to lye still , but awake it must , and no sooner wakened then humbled .

Fourthly , in repentance there is reuenge on it selfe , 4. Reuenge . with holy indignation , for playing the beast before God , 2. Cor. 7.11 . Thus the Publican knocked his brest : and Iob abhorred himselfe in dust and ashes , Chap. 42.6 .

And all this a good heart will doe , both secretly , and constantly . Secretly , because hee is a Iew who is one within , and hee is praised whom God praiseth : And it knowes , that euery sound action of grace , as mortification , repentance , humiliation , must begin within , and flow from thence ; Ille dolet verè , qui sine teste dolet . the seat of soundnesse is the heart : and , to take notice of outward things , to reforme them , and neglect the heart , and soule , and secret passages , is to begin at a wrong end . Constantly , because it sees such dayly ruines in the soule as make it continually mourne , and put it to a continuall charge and labour in repairing it . And this is to grieue sincerely , for sinne as sinne , as the offence of God , not for punishment : whence it is called godly sorrow , 2. Cor. 7.10 .

3. Seeketh pardon . 3. A good heart , because it knowes , that the greatest happinesse stands in the pardon of sinne , Psal. 32.1 . and the conscience can neuer be rightly quiet , but in declaration of forgiuenesse , it labours most for assurance of the pardon of sinne , with strong cryes for mercy , Psal. 51.1 . and to feele the ioy of saluation , vers. 12. in many seuerall petitions , Wash me , clense me , purge me with Hysope : with importunity , as Dan. 9.19 . and endlesse repetitions , as ●he poore starued begger fo● relie●e , or the condemned person for a pardon ; 〈◊〉 the poore Publicans prayer was , God be mercifull to me a sinner . Luk. 18 . 1● It sees more need of Gods fauour , then of life , and therefore more eagerly desires it , and pines till it feele the sence of it . It sees his filthy nakednesse , and is neuer quiet without a couer : his horrible foulenesse , and is euer washing and bathing in the Lauer of Christs blood , and the teares of true repentance . It feeles a deadly sore , and cannot bee eased without application of Gods saluation .

4. It feareth and watcheth all sinne to come , as it hateth and shameth for all sinne past . 4. Feareth sinne . As nature shunnes and feares all Serpents , euen little ones as well as great : so grace shunnes all sinnes , and hates them , being the spawne of the serpent . First , it knowes all are hatefull to God , all preiudiciall to the soule , as one hole in a ship , or one Swine in a Garden , or one Fly in the Apothecaries box , is enough to spoile all ; therefore it watcheth all . Secondly , seeing small sinnes are commonly Harbingers to greater , it dares not venture on the smallest . Thirdly , it knowes that the way to auoyd finall defection , or back-sliding , is , to feare staying a little . Fourthly , it feares the shew , the taste , the occasions , the first appearances of sinne , lest from the broth , it easily fall to the flesh . Fifthly , it feares and hates his owne sins , more than all other mens : and not as it is said of Anthony , He hated the Tyrant , not tyrannie . Odit Antonius tyrannum , non tyrannidem Rom. 7.15 . I hate that I doe . Sixthly , it hates and feares his owne inward sinnes , as much as the outward ; wisely damming the fountaine and Well-head , and stocking vp the root . Seuenthly , it hates and feares the repetition of sinne , and much more shakes off the habite of it , lest hee should suddenly grow to expertnesse in the trade . Lastly , it hates and mournes for other mens sinnes , and stops them when he can : Psal. 119.136 . Phil. 3.18 . — and now tell you weeping . Yea , the sinnes of others against God , more smite a good heart with sorrow , than their owne sinnes can an euill .

5. It retaines and still renewes a full purpose of not sinning , so as though it sinne , 5. Retaineth a purpose of not sinning . the conscience can testifie that it is carried against the setled purpose of it . Dauid sweares and vowes he will keepe the righteous iudgements of God : and , Away from mee ye wicked , for I will keepe the Commandements : Act. 11.23 . with full purpose of heart cleaue to the Lord . Psal. 119.2 . Surely they worke no iniquity : they doe sinne , but not as workemen , they cannot plot it , but are simple to doe euill , Rom. 16.19 .

Deceit of an euill heart in the businesse of repentance . Now an euill heart may be humbled and grieued for some sinne , but rather for some actuall sinne past , than the sinne of nature , and that not as sinne , or an offence of God , but either for some iudgement feared : so Ahab put on sack-cloth , 1. King . 21.27 . or some already executed , Exod. 9.27 , 28. Or , if there be any release , and the iudgement be a little ouer , it returnes afresh to the old course , as a dog to the vomit , 2. Pet. 2.21 .

2. It can make shew of repentance , yet is but as a cloud without raine , his teares are soone dryed vp , he goes away , and forgets he was washed ; he can be bold enough to sinne , and is onely ashamed to confesse his sin ; or if he doe , it is in grosse , in the lumpe , with excuses and extenuations .

3. It will be at little or no paines for the pardon of sinne : the assurance of it , it thinkes either impossible , or vnnecessary . It cannot throughly resolue to leaue sinne , and therefore cannot bee so earnest for forgiuenesse .

4. It can purpose sinne , and reioyce in a future sinne . Esau saith , the dayes of his fathers mourning will once come , and then he will slay his brother . Absalom carries a purpose of killing his brother Amnon two yeeres together , and then doth it . This plotting and contriuing of sinne is a sure signe of a wicked heart .

5. It can repeate sin remorslesly , till it can trade , and come to bee expert by often committing ouer the same sins , and let them grow to customes , habits , natures . 6. It can defend and pleade for sinne , cloking bad actions , with good pretences , or good meanings . Saul saues the fat for sacrifice . Absalom will be King , to doe iustice ; and he will begin to execute iustice with rebellion and treason , against his owne indulgent father . 7. It can glory in sin : Phil. 3.19 . — whose glory is their shame ; which is true of drunkards , swearers , proud persons , &c. all of them farre from grace , farthest from a good heart .

These are the Notes of a good & an honest hart : of which I will say to you , as the Lord himselfe sometime said of the Israelites , Deut. chap. 5. vers. 29. Oh that there were such an heart in you , to feare your God , and keepe his Commandements alwayes , that it might bee well with you , and with your children for euer .

Now hauing spoken , 1. of the Meanes whereby the heart becomes good , 2. of the Marks whereby it is knowne so to be ; we come in the third place to the Motiues , which is the last thing in the description of this last soyle .

I. Onely such an heart keepes the Word to saluation . Motiues to get this goodnesse of heart . Fusty vessels are not fit for the precious liquor of sound and sauing knowledge , and the graces of the Spirit . The Law is spirituall , and the place where the Lord layes it , is in the spirit , and heart of his Elect , in whom onely he hath wrought a care to keepe it : Psal. 119.11 . I haue hid thy Word in my heart , that I might not sin against thee . The Lord hauing written his Law in Tables , made choyce of the Arke , to lay vp the same safe , Exo. 25.16 . Thou shalt lay in the Arke the Testimony , that I shal giue thee . Now this Arke must be ouerlaid with pure gold , both within , and without : signifying , that the godly heart , which must keepe the Word , must be sincere within and without : and euery other heart but the good and honest , will shake the Word out , one time or other : hence Dauid prayeth , Psal. 119.80 . Let my heart bee vpright in thy statutes , that I be not ashamed .

II. God esteemeth the goodnesse of our works , by the goodnesse of the heart : Ier. 17.11 . I the Lord try the hearts , to giue to euery man according to his work . Hence many workes of ciuill men , glorious and beautifull to the eyes of men , are hatefull to God , because they flow from the filthy puddle of a corrupt heart . For as an euill action for matter can neuer bee made good by a good intention of the heart ; so a good action for matter can neuer be good in acceptance , from an euill and deceitfull heart . If the spring be corrupt , so are all the streames .

Hence also God esteemeth good duties perfect , when the heart is sincere : because , what is wanting in the manner and measure of obedience , is supplyed by soundnesse , and made vp by the goodnesse of the ●●art : and therefore in Scripture , vprightnesse and perfection are put one for another . The widowes mite was in it selfe very light , but putting her heart to it , made it ponderous : Adde thy heart to thy mite , and it shall be accepted as a Talent .

Hence the Scripture saith , God iudgeth not as man : we iudge from without , God from within : we proceed from the effect to the cause ; hee , from the cause to the effect : wee iudge the heart by the worke ; hee the worke by the heart : we looke first to the sacrifice , and then to Abel ; hee first hath respect to Abel , and then to his sacrifice . Hence we see a mite in sincerity accepted , and a Talent from hypocrisie reiected .

III. Without this good and honest heart thou losest all thy labour , all thy graces , all thy hopes , all thy expectation . If they come not from a pure heart , he that is pure , & looks with pure eyes , reiects them all . If thou beleeue not from the heart , Rom. 10.10 . it is vanishing and temporary . If thou liftest not vp pure hands in prayer ; that is , the prayer of a pure heart , 1. Tim. 2.8 suppose thou diddest weare thy tongue to the stumps , and thy knees horne-hard , thou losest all thy labour : therefore Paul describeth true worshippers , 2. Tim. 2.22 . to be such as call on the Lord with a pure heart . If thy loue be in word , and tongue , and not in truth , thy heart cannot assure thee that thou art of the truth , 1. Ioh. 3.18 , 19. If thou doest not from the heart obey the forme of doctrine deliuered , Rom. 6.17 . all thy obedience is lost , without recompence , without acceptation , yea abominable . Finally , whatsoeuer we doe , doe it heartily vnto the Lord , and not vnto men , Col. 3.23 . The kernell of all duties lyeth within , in the true disposition of the heart : without which , all is as an empty shell , which when it comes to cracking and opening , the hypocrites hope faileth . See we not in the Day of Iudgement many shall pretend great matters done in preaching , or prophecying in the Name of Christ , and casting out diuels in the same , frequenting Christs presence , Wee saw and heard thee in our str●ets , and so expecting some great reward , for so great and glorious workes ? But , not being sound at heart , all these things are no better esteemed then working of iniquity , and recompenced as hatefull sinnes ; Depart from mee , ye workers of iniquity : for all the sacrifices of an hypocrite are abominable , his very prayers abominable , Esa. 1. Bring no more sacrifices , but wash you , clense you , and then come , let vs reason together . Esa. 58.3 . The Iewes vrge God with their fasting , and yet are sent away empty .

IV. A good heart is the essentiall difference or distinction betweene a godly man and an hypocrite : whosoeuer wants it , Mat. 24.51 shall receiue his portion with hypocrites . The Pharises make cleane the out-side : A good Christian heares his Master say , Mat. 23.26 Thou hypocrite , first make the in-side cleane . As the hypocrites religion is made but a couer or cloke , so he vseth it as a cloke to cast on and off as hee list : And as men make their clothes , so doth hee his religion ; so it be some fine stuffe without , they care not what base lining they put in : But the sound Christian is as the Kings daughter , Psal. 45.13 . all glorious within , like a late fashion of great men , lining russet or base Clokes with Taffatie or Veluet cleane thorow ; or like the hangings of the Sanctuary , without , course Badgers skinnes , within , fine linnen embroydered , Exod. 26.1 , 14.

The hypocrite desires to seeme , either onely or principally : the sound Christian desires to be acceptable . 2. Cor. 5 9. Saul , when hee knew Gods minde in reiecting him , yet honour me ( saith he ) before the people , 1. Sam. 15.30 . the sound Christian , knowing the minde of God in electing , iustifying , and sanctifying him , endeuours both liuing and dying to be indeed acceptable vnto him . An vnfaithfull and euill heart , that departs from God , hath faire showes , goodly greene leaues , a kinde of faith , ioy , profession , and will giue God euery thing but a good heart , which gift he only calls for : which because hee with-holds , hee shall neuer speed so well as a sound Christian , who can giue nothing but true desires of a changed and sincere heart .

V. The whole comfort of a Christian vnder God , Goodnesse of heart a full sea of comfort . 1. Inward . is in a sound , honest , and good heart . As first , all inward comfort , 2. Cor. 1.12 . This is our reioycing , euen the testimonie of a good conscience , that in all simplicity and godly purenesse we haue had our conuersation . This ioy is the ioy of Gods people , which the stranger enters not into : and of it our Sauiour saith , None shall take it from you : Ioh 16.22 . 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 , 2. Outward opposition . 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 , Act. 14 14. 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 , Iob 31.36 . on his shoulder .

3. Personall affliction . 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 . 2. Cor. 8.12 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 . 4. For perseuerance in good . 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 .

5. In the life . 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 .

6. In death . 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 .

7. In the Day of Iudgement . 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 , Better a sound finger , than a dimme eye . 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 : Doct. A 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 .

Of these fruits . 1. The kinde . 2. The season . 3. The Meanes . 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 , Reas. 4. 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 first , Bring forth fruit and multiply , so now creating him againe in Iesus Christ , he begets them , that they may goe forth , and bring fruit , and glorifie him .

3. Because the Beleeuer is now led by the Spirit , who is not barren or idle in him , Rom. 8.14 but fruitfull in all variety of fruits of grace , as they are described , Gal. 5.22 , 23. A tree must liue before it beare fruit : Now we are quickned by the Spirit . The same spirit plants vs in Gods House , and adds his blessing to that plantation , Psal. 92.14 . The same Spirit waters vs with the waters from vnder the Sanctuarie , Ezek. 47.12 . and so makes vs fruitfull by a spring of liuing waters . The same Spirit purgeth vs to be a peculiar people , zealous of good workes , Tit. 2.14 .

4. There is the same reason of the parts , and of the whole . But the whole field , the whole Church is a fruitfull ground : Cant. chap. 4. vers. 13. The Church is compared to the goodliest Garden that euer was heard of , stored with the most precious plants vnder heauen , most delectable fruits , and the chiefest spices ; shadowed by Pomegranats , Camphire , Spikenard , Calamus , Saffron , Cinnamon , &c. It is not a Waste , an Heath , a Wildernes , but a new Paradise of God , planted by his hand : A Garden of greatest pleasure , and God takes pleasure no where else : A Garden in which the Tree of life , that is , Christ Iesus is to be tasted and fed on to eternall life : A Garden , in which a Riuer runnes foure wayes from the same Fountaine , that is , the Gospell runnes freely , streaming from the foure Euangelists : A Garden , in which man was placed to til and dresse it , so in the Church , men are gathered to exercise duties of piety and loue ; A garden furnished with all manner of trees for fruit or delight , Cant. 7.14 . A Vineyard , in which are all kindes of sweet fruits , old and new . Whence euery member being a part of the whole , must also abound and flourish in all holy vertues , and the sweet fruits of faith and loue .

Vse 1. Let vs try ( as men doe ) the goodnesse of our ground , by the fruitfulnesse of the crop it yeelds . If it be good ground , it brings fruits answerable to the seed . The Rules of triall are these .

1. If barrennesse be a signe , Triall of sound fruits by 4. rules . and a true informer against bad ground , how many that haue long professed Christ , and been long Hearers , are conuinced to be bad and cursed earth , because of their barrennesse and fruitlesnesse ? Numbers of carnall gospellers content themselues with a forme of godlinesse , denying the power , like the cursed Figtree , they haue leaues , but no fruit : vnder the meanes , they liue voyd of faith , voyd of Gods feare , voyd of loue to the Word , voyd of obedience : scorne to reforme any thing , are as loose and disordered as at first , as hatefull and scornfull of the meanes , as euer : Are these good ground ? No , no , their fruits bewray them what they are . Let them beware in time at their own perill : This barrennesse in the Gospell is accursed with cutting downe , and with euerlasting fire , Math. 25.41 .

2. Rule . If good ground bring timely fruits , so soone as euer the seed falls on it , are they good ground that are so slowe and heauie to any good fruits , as somtime they are , resoluing seuen and seuen yeeres to giue vp some vnwarrantable lusts , or vndertake some commendable duty ? Nay , some neuer resolue to doe good till they die ; but , then they will repent and be better , &c. But what ? darest thou liue so neere the curse of God , as that ground on which the raine often falleth , Heb. 6.8 . which yet is not seen on thee ? Diddest thou marke in the Theefe conuerted , what a number of excellent fruits presently appeared ? Seest thou not the commendation of the Colossians , chap. 1.6 . that the Gospell was fruitfull among them from the first day they heard it , and truly knew the grace of God ? ( For thou neuer truly knewest the grace of God , who abidest vnfruitfull , & takest dayes with God . ) Considerest thou not what a singular praise , yea and mercy of God it is , to haue the Word worke speedily , and to hasten our fruits ( were it possible ) from the day that we heard it ? How many sinnes should then be cut off ? how many good duties vndertaken , and the reckoning furthered ? Oh heare at length Christ knocking , & resolue presently to open : If thou hearest his voyce this day , harden thy heart no more . How long shall he be with thee ? how long shall he suffer thee ? Take heed of that sentence , Pro. 1.24 . Because I haue called , and you would not answere , behold , it shall come to passe , that you shall call , and not be heard ; yea , I will laugh at your destruction , &c.

3. Rule . Good ground bringeth fruits in kinde answerable to the seed : and the fruitfulnesse in Christianity , is a godly conuersation beseeming the Gospell , Phil. 1.27 . It bringeth not weeds , not Thistles , not brambles . But how comes it , that the seed being so pure , holy , yeelding , the fruits are so contrary ? Did not the Master allow , & the seruants cast in good seed ? Mat. 13.27 Whence then are these Tares , of generall profanenesse , ignorance , swearing , lying , Sabbath-breaking in most vnconscionable maner , contempt of Magistracy , & of Ministry , iniustice , vsury , slandring , scoffing at goodnes , drunkennes , gaming , hatred of the light & bringers of it , repining at their prosperity , and the like ? Whence , I say , are they ? Are these fruits beseeming good ground ? Or are they any way like the seed ? I dare say , a man may finde as good fruits as these , among the Turks , and barbarous Heathens , where the seed neuer came ; nay , in hell it self , where is no other ground but such as this . Let no man deceiue himselfe : such rotten fruits argue rotten hearts : God wil reape no such haruest , he will owne no such ground .

4. Rule . If good ground bring ripe fruits , with constancy and continuance , euen in their age , Psal. 92.14 . what goodnesse is in that ground , that hath giuen ouer his fruits ? that hauing had leaues and shewes of profession , and some goodnesse , hath euen cast away the leaues , farre worse than the cursed Figtree , which had leaues , yet escaped not the curse ? Mat. 21.19 These were neuer planted into Christ : for , had they been so , the Father had purged them to haue brought forth more fruit : Neuer members of the Church : for , Ioh. 15.2 . had they been of vs ( saith the Apostle ) they would haue continued with vs : Neuer good in deed and in truth ; 1. Ioh. 2.19 . for a good mans leafe shall not fall , Psalm . 1.3 . And , if euery man shall receiue according to his fruits , Ier. 17.10 . these men shall one day know , & feed vpon the bitter fruit of their declining & Apostasie , when they shal beleeue , ( or feele what they will not now beleeue , ) that it had beene better for them neuer to haue knowne the way of truth , 2. Pet. ● . 21 then haue departed from the holy Commandement .

Vse 2. Labour to be fruitfull Christians : content not your selues with leaues , and the forme of Religion , but as trees of righteousnesse , shew forth your Grapes and Figges , 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 , Lib. 18. cap. 10 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 commended 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 the 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 the 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 to be a fruitfull Hearer , Doct. Aspire to the hundreth fold measure of fruits . 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 , Esa. 61.3 . 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 . Reas. 1. 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 , 2 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 , 3 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 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 , 5 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 . Math. 10. 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 , Straite-neckt vessels are long a filling . 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 will easily say , Surely he will neuer come to bee a man . So may I say truly of those that will still bee children in knowledge , faith , obedience ; They shall neuer attaine the measure of the age of the fulnesse and talnesse in Christ , Ephes. 4.13 .

Yet those are in more fearfull estate , who in stead of growing to an hundreth fold , fall backe from the measure they once had : as the grasse or corne that growes on the house-top , which was greene and flourished a little while , but incontinently withers away , and falls to nothing . Bee it knowne vnto all these : 1. That they neuer had a graine of true grace ; for that would bee rising , if not to an hundreth fold , yet to sixty , or thirty . 2. Let them be assured , that no man euer went to heauen backward ; but , whom God hath a good purpose to saue , hee bringeth forward . 3. If any withdraw himselfe , the Lords soule hath no pleasure in him , that is , hates and abhorres him .

Therefore looke to it , and awaken thy selfe in time , who haddest begun to set thy hand to the Plough , but hast looked backe , and haddest set out of Sodom , but hast looked behinde thee , and out of Egypt , but runnest backe againe . Thou couldest and diddest see and sorrow for sinne : now thy conscience is feared . Thou couldest and diddest pray priuately , and in thy family : now hast giuen vp this duty . Thou diddest reade the Scriptures , redeeme the time , durst not sweare , nor breake the Sabbath , nor neglect the preaching of the Word : now Cards and Tables eate vp thy time , thou canst sweare , and swill , and drinke , and scorne the preaching of Gods Word , on the Sabbath day , or on other dayes , canst disdaine and wrong the Preachers and Professors of the Gospell . To thee , I say , Better thou haddest neuer seene the light of nature , or grace , than haue proued such an Apostate , such a dog , such a swine , 2. Pet. 2.20 , 21 , 22. Know for a certaine , the trees of Gods Garden shall not lose their leafe , Psal. 1.3 . Remember whence thou art falne : repent , and doe thy first workes , Reuel. 2.5 .

Vse 2. To moue vs to striue to the highest pitch of grace , to get beyond others , yea our selues daily , towards the hundreth fold fruitfulnesse . Motiues .

5. Motiues to aspire to the highest pitch of grace . 1. Consider thine owne weaknesse and wants . Thou that knowest most , knowest but in part , beleeuest but in part , & the most holy is holy but in part ; and , one of the first and best effects of faith , is , to see the weaknesse of faith . It lets thee see how farre thou art from the perfection of Gods Law and Image , from the marke and high calling , from the pitch and stature of the Saints , whose praise is in the Scriptures . It sees naturall fulnesse a step-mother to the desires of grace , for increasing it . And if thou hast not attained a sence and strife against imperfection , thou art not yet in the way to Christian perfection .

2. Consider the nature of true grace , the least taste whereof is so sweet , as hee cannot but desire a full draught : as the taste of the fruits of the Land of Canaan quickened vp Israel in the wildernesse to go forward , to take full possession ; so the sweetnesse of the first fruits in grace exciteth an earnest desire for the full fruits in glory . Our Sauiour compares true grace to a Leauen , which a woman hides in meale till all be leauened , Math. 13.33 . It will season euery part , and the least fulnesse in parts desireth and endeuoureth to fulnesse in degrees . He that findes a small measure so sweet and ioyous , assures himselfe , if he can attaine a greater measure , he shall attaine greater ioy , and out of a full measure , a full ioy , as Christ promised .

3. Consider the worth of grace , how precious a thing it is . If men could see the worth of it , as of gold , and siluer , they would as eagerly desire it , and be as restlesse till they had a large measure of grace , as of wealth , wherof no man saith he hath too much . Or if they were of Pauls minde , to esteeme all the world drosse and dung in comparison of the least drop of faith and holinesse , wee should see them lay about them otherwise than now they doe . But till this time , they will content themselues with a small shew , and lay aside this heauenly couetousnesse .

4. Consider the effect of true grace , which is as the most precious liquor , the more of which thou canst attaine and containe , the more honourable a Vessell thou becommest for the Lords vse . 2. Tim. 2.22 . If any man purge himselfe , he shall be a Vessell of honour : that is , not onely be so , but knowne so to be : both separated from the common vses and courses of the world , and sanctified to an holy vse ; as also inwardly furnished and enriched with grace , as base earthen vessels , that is , wicked and earthly men are not .

5. The Lords expectation is , that wee bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not fruitlesse , but very fruitfull . For vnto whom much is giuen , of them much shall be required , Luk. 12.48 . Euen a man will looke , where hee sowes liberally , to reape liberally . If he bestow much seed and costs , he lookes for a large crop : The Lord hath done 5. things for our fruitfulnesse . much more the Lord , Esa. 5.4 .

Quest. What hath the Lord done for vs , that hee may expect so much ?

Answ. What hath he not done ? what could hee doe more ? 1. He hath made choyce of vs , that we should be fruitfull , Ioh. 15.16 . and that our fruit should abide and abound , that is , we should perseuere , and daily adde to our fruitfulnesse : As once he knew the Iewes aboue all families in the earth , Amos 3.2 . to make them precious , a peculiar people , a chosen generation . We were branches of the wilde Oliue : but now he hath set vs into the right Vine , that wee might bring forth much fruit , Ioh. 15.5 .

2. He hath regenerated vs by his Spirit , and made vs his owne workmanship , by the effectuall calling of grace , and created vs to good workes , to walke in them , Ephes. 2.10 . which phrase implyeth both diligence , and constancy .

3. He hath giuen vs his Gospell , which bringeth forth and increaseth , Col. 1.6 . not onely in it selfe , and the spreading of it , but in the effect and operation of it . Our Sunne of righteousnesse is in it selfe seuen times brighter , than in the shady time of ceremonies : Nay , neuer since the Apostles dayes was Christ so liuely described and crucified in the powerfull , Gal. 3.1 . Ezek. 47 . 1● . plaine and pure preaching of the Gospell , as now to vs . And for the effect : these being the sweet waters from vnder the Sanctuarie , refreshing the people of God with new comforts , produce new fruits euery moneth , that is , continuall fruits of renouation , and so grow to their height euery day more than other . Haue we the Gospell , which is a wisedome full of good fruits , Iam. 3.17 . and shall we not shew the fruits of it ?

4. He hath sent his seruants among vs , to call vs on to bring forth fruits of amendment of life : He hath raised vp of our sonnes for Prophets , and our young 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 .

4. Notes to know thy proceeding in the degrees of grace . 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 . Doct. 1. Patience necessary to fruits of grace . 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 , Patience , what it is . 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 , Mat. 26.39 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 .

Patientia Lombardica . 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 : Reasons for the necessity of patience , fixe . 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 , Heb. 12.2 . 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 , Fiue hinderances of spirituall growth preuented by patience . 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 : Gal. 2. ) 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 : Vse 1. 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 that 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 , Vse 2. Motiues to prouide our selues of so vsefull a grace as patience . 3. 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 .

Patience strengtheneth the Christian 3. wayes . 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 , Num. 13.31 . 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 , Nulla anceps luctamen in it virtute sine ista Virtus : nam vidua est quam non patientia firmat . Prudent . in Psychomachia . 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 , 3 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 his estate is not to his minde . He is the same man in prison as at liberty , in sicknesse as in health , in trouble as at rest . Where others goe for currant Christians , till triall come , and the whistling windes rise which blow off their leafie profession ; but then are proued counterfait , because they stored not vp patience , to part with deare things , rather than with Christ and his Religion : these are constant to Christ , and themselues , seeing Christian patience supports them in doing and suffering for God and good conscience .

● . Sweet fruits of patience . Great are the sweet and comfortable fruits of patience , euen aboue peace . First , a Christian heereby may try the sincerity of his faith , Iam. 1.3 . The triall of your faith brings forth patience : for faith is such as it is in triall . Hence did the Apostle Peter , ( 1.1 , 7. ) tell the Iewes , that by patient enduring of affliction , their faith was tryed to be much more precious than gold . Wouldest thou try the sincerity of thy faith ? Haue recourse to thy patience , not to thy peace . Secondly , Christian patience makes a man a liuing Martyr , without fire or sword : makes him not onely dye liuing , but liue dying for Christ and good causes : to which , being a speciall seruice of honour , belongs a speciall recompence , Reu. 2.10 . Be thou faithfull vnto the death , and I will giue thee a Crowne of life . Whatsoeuer patience layeth out for Christ , Christ hath giuen assumpsit to repay an hundreth fold , Mark . 10.30 . And the Lord takes speciall notice of it , to approue and testifie vnto it , Reuel. 2.19 . to the Church of Thyatira , I know thy faith and patience , that is , I acknowledge , and accept , and commend it . Thirdly , patient bearing of trialls , is a good argument wee are in the right way , Mat. 7.14 . which is narrow and straite , all strowed with crosses , difficult and vnpleasing vnto flesh : Act. 14.22 . By many tribulations wee must enter into the Kingdome of God : and hee shall not enter , who will not be at the paines to seeke , and finde , and enter . Fourthly , it makes the whole life , though afflicted , yet comfortable : Outward peace often turnes our good things into euill and hurtfull : as , Dauid in his peace and prosperity said , that is , craked and vaunted he should neuer be moued , Psalm . 30.6 . But patient induring of affliction turnes all euils into good . Be any thing neuer so euill in it selfe , it is not so to thee , but by thine owne default . If thou hast patience , so many crosses will be so many comforts : Thou shalt sucke sweet out of sowre . Misery cannot make thee miserable , whose patience turnes all poysons into medicines : Thou hast by thee a soueraigne remedy for all sores . And in the end , the issue is blessed , and immediatly after the combate , comes the Crowne .

3. This serues to reforme our iudgements , who are so ready to mistake the sufferings of godly men . Vse 3. The world esteemes them most miserable , that suffer most persecution : as Christ himselfe in the dayes of his flesh was despised of men , and therfore thought also reiected of God , Esa. 53.3 , 4. But this Treatise hath declared , that the better the person is , the more is his suffering ; and the better the fruit , the more need of patience . Pauls worke was holy , himselfe an happy man ; yet bonds and afflictions did abide him in euery place : he was twice in prison before Nero , and at last put to death by him . Yea , the more holy and innocent our Lord himselfe was , the more heauenly and powerfull his doctrine and miracles , the more was his suffering , and so the more vse of patience ; that in him the Head , we might see the estate of the members . His fore-runner Iohn Baptist , the friend of the Bride-groome , and greatest of the Prophets ; was not his worke good , in seeking to draw Herod from his Incest ? yet what was his wages , but wrongfull imprisonment ? and at the suite of a dancing Damosell , he was vniustly beheaded , without course of Law . What other fruits did the Apostles beare thorow the world , but the sweet and comfortable light of grace , both in their doctrine and conuersation ? And what other cup did they drinke , but the cup of affliction , persecution , and death it selfe ? Now who dare conclude vs vnhappy for suffering , who in suffering haue the same cause , and such partners in our griefes , who haue with vs the Head of the Church , and the whole Church either going before , or accompanying , or following after vs ?

Vse 4. 4. This teacheth vs , not to be ashamed of the afflictions of the Gospell , but to be willing partakers of the sufferings of Christ , as Timothy is exhorted , 2. Tim. 1.8 . Heere is the patience and faith of the Saints . Reu. 33.10 Moses esteemed the rebukes of Christ greater riches than the treasures of Egypt . And as the sufferings of the Gospell are the wealth of a Christian , so indeed a chiefe honour : What needs Christ our witnesse , who hath so many witnesses in heauen and earth , Angels , creatures , yea diuels in hell ? But yet hee honoureth vs , to giue testimony vnto him .

Quest. How may we willingly and patiently take vp the Crosse , and indure the shame of our Profession , as our Lord did ?

6. Helpes or meanes to the patient induring of the Crosse. Answ. By these meanes . 1. Consider how inseparably the Lord hath ioyned persecution with the profession of the Gospell . He might , if it had pleased him , haue seuered affliction from the Gospell : but for sundry ends hath ioyned them together : first , for his owne glory , who will erect and preserue a Church in the world , in despight of the world , and of the diuell , and his wicked instruments . Christ will rule and shew his power in the middest of his enemies . Secondly , hee will haue the light manifest it selfe by discouering and chasing away darknesse , between which a continuall fight must be maintained . Thirdly , to stop the mouth of Satan , who would accuse vs , as Iob , that we did not serue God but for ease and outward prosperity . Now cleauing vnto God in so many trialls , wee make the diuell a lowd lyer . Fourthly , to try his children , who will abide with him in affliction , and to make their rest sweet after so many conflicts , &c. Therefore wisedome will patiently beare what is hopelesse to auoyd .

2. Consider we the goodnesse of our cause , which is better than the best thing wee haue : and this will incourage vs to defend it with the losse of the best thing wee haue . Consider , that Christ suffers with thee , and that the Spirit of glory rests vpon thee : 1 Pet 4.14 Cast thy selfe vpon the hand of thy God , as Hester , saying , If I dye , I dye , and his power shall bee perfected in thy weaknesse .

3. Consider there is no cause wee should be ashamed of the afflictions of the Gospell . 1. Nothing is a iust cause of shame , but sinne : not that which helpes vs out of sinne . 2. There is no shame in witnessing to a truth , especially a diuine truth from heauen . 3. Christ was not ashamed of thy crosse , and wilt thou bee ashamed of his ? 4. Compare thy shame now from wicked men , with theirs at the day of Iudgement . 5. All thy shame for 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 :

Doct. 2. True grace is blessed with continuance . 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 , Psal. 1.3 . 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 , Perseuerance , what it is . 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. The description explained . 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 .

The obiect , subiect , and meanes of preseruation . 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 , Non dicit nullum damnabile , sed nulla condemnatio . 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 . Reuel. 2.4 . Perseuerantia radicis tantùm persistentiam infert , non fructuum et foliorum omnium . 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 , Lapsus est , non prolapsio . 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 .

The perseuerance of Saints stablished by 6. grounds or conclusions , cleared from the exceptions of Aduersaries . 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 priuiledge aboue the other . 4. The similitude is absurd and vnreasonable , vnlesse they will say , that God hath no more power ouer a man , than a Master hath ouer a boy : He may say what hee cannot doe , and intend what hee cannot performe , because he cannot giue the boy a disposition , which God can , who cannot say more than he can doe . Besides , they will not denie , but the Lord can , and doth put out another manner of power in conuerting , and containing in grace , than the Master can in teaching and informing a Scholer : for , the Master doth but stirre vp naturall faculties , God createth supernaturall . Lastly , it were happy if Schoolemasters were so happy in their teaching , among whom , all that are taught , learne not ; But here , all that are taught of God , doe come vnto Christ , Ioh. 6.45 .

2. Ground : taken from the straite coniunction or marriage-band betweene God , and his people ; betweene Christ , and the Christian soule . This necessarily inferreth perseuerance in grace . Hos. 2.19 . I will marry thee for euer vnto my selfe , in truth , in mercy , and in faithfulnesse . The Lord marries vs , neuer to depart . This espousall is twofold . One by the outward couenant : so all and euery of the Iewes were espoused to God . The other , by inward and powerfull operation : so , not all the Iewes , but the Elect among the Iewes , are espoused to him , as Rom. 9.24 . These espousals cannot bee dissolued , but those may .

Obiect . 1. The Lord marries himselfe for euer : but the bond is broken on our part . Answ. Then is it not for euer , if the bond be broken .

Obiect . 2. Thompson answereth the place , that all such promises habent annexas conditiones , quibus suspenduntur , & quarum praestatione determinantur : so the Arminians , That is onely promised , which on Gods part is to be performed , but on our part the condition is required , that we repent and depart not from him . Answere 1. Contracts of marriage vse not to be conditionall , but simple and absolute ; else it is no binder . 2. It is true , this condition is implied and required of vs , that wee beleeue , repent , and neuer depart : for , who can perseuere in faith , or repentance , that wants them ? But 1. this condition is not an antecedent or cause of the contract , but a fruit and effect of it . 2. It is the Lord himselfe that maintaines this condition in vs : As he will not depart from vs , so hee puts his feare into our hearts , not to depart from him : And , in that hee will not depart from vs , wee shall not depart from him . For then wee depart , when his grace first departs from vs . Therefore Dauid prayeth , Vphold mee , O Lord , and I shall bee safe . In a word : Christ alone performes all this condition to his Church , Ephes. 5.25 , 26. he makes her , formes her , cleanseth her , and saueth her .

Obiect . 3. To auoyd this place , they adde , that these promises are of temporall things , not spirituall , not eternall . Answ. Vnder temporall things , spirituall are promised , as we see in vers. 20. I will marry thee , that thou maiest know the Lord : And so the Apostle applyeth it , Rom. 9.25 .

3. Ground : taken from the coniunction of Gods Power and Will , which is a strong ground of perseuerance . 1. Pet. 1.5 . Wee are kept by his power vnto saluation . Obiect . By faith , saith the Apostle , not in the faith . Answ. Yes , therefore in the faith : the Israelites were led thorow the Wildernesse , therefore were kept in the Wildernesse : Noah was saued by the Arke , therefore both the Arke , and himselfe in the Arke were saued .

Esa. 63.1 . The Lord Omnipotent , mighty to saue . 2. Tim. 2.12 . He is able to keepe that which I commit vnto him . 2. Cor. 1.21 . It is God who stablisheth vs . Obiect . True , God cannot bee ouercome , hee is able to make vs stand , Rom. 14.4 . but wee are weake and quickly ouercome . Answ. That God cannot bee ouercome , yet wee may , is false : for , because he is able to make vs stand , wee shall bee established , Rom. 14.4 .

Obiect . A posse ad esse non valet argumentum : It is no argument , He can , therefore it shall bee so : Hee can make Christs body in mo places at once , therefore it is so . Answ. It is weake indeed , where Gods Power is abstracted from his Will and Decree : But ioyne his Will to his Power , and it is a sound argument : What God can doe , and will doe , shall bee done : From both which resulteth that strong Bulwarke of this cause , Ioh. 10.28 . My Father is stronger than all , and none shall plucke his sheepe out of his hands .

Arminius answereth , Quamuis rapi non possunt dum sunt oues , non sequi tamen , eos non posse desinere oues esse , aut è manu Patris transfugere per peccata : They may cease to be sheepe , and wander away by sinne . Ans. 1. This is an idle begging of the question : for , what doth Christ promise in all that place , but because they heare his voyce , and follow him , and none shall plucke them away ; therefore they shall neuer cease to be sheepe ? And , if they bee neuer plucked away while they are sheepe , they shall abide long enough , euen till Christ haue giuen them eternall life : so long shall they be sheepe . 2. If the power of the Father be superiour to all power of the Enemie , as the Text affirmes , then it is aboue all tentations , and suffers no power to make them of sheepe no sheep . 3. Though the sheepe be weake and straying , of themselues , yet they haue a good Shepheard , whose office is to keep his sheepe , and rescue them from the Lion and Beare , as Dauid : and to leade them in the paths of righteousnesse , that they erre not from the Fold , Psal. 23.3 . Therefore vainly say they , they may slinke out of the Fold , and out of the Fathers hands , though none can plucke them . Besides , though these sheepe be in themselues mutable and foolish , yet by Gods power they are preserued from totall mutation or change .

Obiect . Ezek. 34.16 .

Answ. Iudge betweene cattell and cattell , and distinguish of sheepe : Some are so onely by externall profession , rather goats in sheepes skinnes , as ver. 17. and Math. 10.6 . and 15.24 . Others are true sheepe , inwardly marked for Christs , by inward sanctification . Those may be exposed to many calamities , but shall neuer perish , as in the last verse of the Chapter , as the other may vers. 16. and be fed with iudgement .

4. Ground : Rom. 11.29 . The gifts and calling of God are without repentance . Where first the explication , then the replication .

By gifts , are not meant corporall , naturall , morall , not all spirituall , common to good and bad , no , not all speciall gifts proper to the Elect ; for some not being of the essence of faith , and vnion with Christ , may be lost . But heere are meant the gifts of Election , and of effectuall calling ; such as faith , hope , charity , remission of sinnes , iustification , repentance , perseuerance in grace , and glorification . These are irreuocable gifts .

The calling of God . ] There is a two-fold calling : one ineffectuall , the other effectuall : the former according to meanes , not flowing from Election : for , many are thus called , Mat. 22.14 but not chosen : the latter , according to purpose , which is euer effectuall to the change and renewing of the heart .

Are without repentance . ] That is , are not changed ; repentance a cause of mutation , put , by a Metonymie , for change it selfe : for in God , whose wisedome and power attends all his counsels , can be no shadow or change : therfore gifts of this kinde are vnalterable .

And this is the intent of the place : namely , to shew , that though the Iewes became enemies of the Gospell , and vnworthily abused the gracious blessings afforded them by God , yet the Election and promise of God , of calling many of them , and leading them to saluation , is stronger than to bee made voyd by such their vnworthinesse : and the reason is , because these gifts which belong to Vocation and Election , are such as God cannot repent of . So Augustine : the Apostle speaks de donis & vocatione Dei secundum propositum . And the Papists themselues , as Suarez the Iesuite , Dona Dei sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , dona illa quae proficiscuntur ex electione , vt verba proximè praecedentia indicant . De praedest . lib. 2 cap. 6. sect. 36.

Now for the reply : This exposition meets with two errours of Arminius . First , that this place is not meant of Gods immutable Decree of Election , nor of the gifts of faith & perseuerance , but of the Iewes restitution , and calling to the communion of the Gospell : whereby they take in the effect , and quite iustle out the cause . Secondly , that these gifts and calling proceed not from Election : contrary to the second verse of that Chapter , Hath God cast away his people whom he knew before ? and to the 5. verse . Euen so now a remnant is reserued through the election of grace : and to the 7. verse , The election hath attained .

Thompson hath two answeres to this place . 1. He saith , These gifts are so called , in respect of the euent and end , eternall life ; but so , as in the meane time God may repent againe and againe . Cleane contrary to the constant nature of God , and the constant tenor of grace , the characters of which are indelible . 2. They are ( saith hee ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of God promising , not of man receiuing . Vaine man , who will make the gifts according to purpose , to reele and stagger according to the wauering and flexible will of man . What ? Shall Gods stable counsell depend on the leuity and temerity of mans will ?

The Remonstrants answere , that though God repent him not doni sui , of his gift , yet man may repent doni accepti & retenti , of the gift receiued and held : besides , that God doth repent of his gifts , if man abuse them : as Gen. 6. 1. Sam. 15. so as though God take not away his gifts , yet man may cast them away : though God reuoke not , yet man may reuolt , and scatter those gifts .

Answ. 1. Thus Gods mighty power is made subordinate to the power of the creature . 2. The promise of God faileth : for the tentation exceedeth their strength . 3. Gods wisedome giues not such gifts to such as will cast them away , or to none but such as know the excellency of them . The new name is not knowne but to him that hath it , and hee that hath it , knoweth it . 4. God not onely not takes away the gifts he thus giueth , but preserueth them : for this is the difference between the grace of Creation , and Regeneration . God frames our will , and makes it willing to perseuere , that all the glory may be his : Nothing is ours , therefore boast of nothing . In nullo gloriandum , quia nihil est nostrum : Cypr. ad Quir. l. 3. ep. 4. 5. It is true , that all conditions required , are easily broken on our part , our worthinesse being like Israels , Deut. 9.6 . But the Lord worketh all conditions for vs and in vs ; Psal. 61.7 . Hee shall dwell before God for euer : O prepare mercy and faithfulnesse , that they may preserue him . Which may better be seene by comparing these places together , Exod. 19.5 . with Ezek. 36.27 . 2. Chron. 15.2 . with Ier. 32.39 . Ioh. 15.7 . with Ioh. 17.11 , 15 , 17.

5. Ground : Whatsoeuer our Lord Iesus prayeth , shall certainly come to passe , Luk. 11.41.42 . But Christ prayeth for the perseuerance of the faithfull , Luk. 22.32 . Ioh. 17.15 . therefore they shall perseuere .

To the Proposition they answere , that it is not true alwayes ; for Christ prayed for his enemies , that his Father would pardon them , but was not heard . But how rash and dishonourable to Christ is this answere , beside the falshood of it ? For 1. Was there not absolute conformity betweene the will of God , the Father and the Sonne ? Could Christ aske or desire any thing , which stood not with the will of his Father ? 2. Did Christ pray for all and euery of his enemies ? as if hee had not said , that some of them sinned against the holy Ghost ; for whom he must not pray , Math. 12.31 , 32. And , if hee prayed for some , was he not heard , seeing by vertue of that prayer so many thousands were conuerted at one Sermon , Act. 2.41 ? Surely he prayed for all his owne , and was heard . 3. This their answere is a meere cauill : for , our question is of that which Christ asketh for the Elect , and not for his enemies : And here they expresly graunt , that whatsoeuer he prayed for , for the Elect , he is heard in , and obtaineth .

Then they answere to the assumption : that Christ prayed not absolutely for the perseuerance of the Saints , but conditionally . To this I say , 1. Wee neuer read of this condition in petitioning perseuerance . 2. Their Champion Thompson , cha. 19. denieth it , saying , Oratio Christi pro Petro proculdubio ex absoluta voluntate processit , & fuit efficax , & exaudita . Christs prayer for Peter proceeded ( no doubt ) from his absolute will , and was effectuall , and heard .

Therefore they answere againe ; that it was made for Peter vpon speciall occasion . I answer , no : 1. Christ intends his speech and prayer further then Peter . Peter ( saith he ) Satan hath sought to winnow , not thee , but you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : though as a good Phisician he applies the playster to the part affected , but neglects no part of the body , so Christ turnes him to Peter , now most distressed and diseased , hereby putting him in mind , 1. of his fall , to humble him , 2. of his rising , to comfort him , 3. of his duty , to quicken him , Thou being conuented , strengthen thy brethren . 2. Christ prayed the same for all the Disciples , Ioh. 17.11 . Holy Father , keepe them in thy Name : And not onely for these , but such as shall beleeue in their Word to the end of the world , vers. 20.

Obiect . But Peter failed in faith for the present , for all that , and so may Beleeuers : and by that word , failing in faith , wee say , Christ signified onely actum finalem ; and so , notwithstanding the prayer of Christ , Petrus mortaliter peccare potuerit , he might sinne vnto death . Itaque defecit fides , & non defecit : Thomps . ibid.

Answ. 1. Augustine vnderstood better then hee , Aug. de corrept. & gratia . ca. 8. what it is to faile in Faith , namely , not to perseuere vnto the end : And therefore hee that is wholly cut off for a time , perseuereth 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 , Bellarm. de iustif. Lib. 3. Cap. 15. 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 . Most of the obiections preuented in foure positions or conclusions . 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 , Hortatio ad tantam diligentiam ne de●iciant , non arguit de●ectabilitatem absolutam omnili ad quos exhortatio adhibetur , sed cum certa perseuerantia conuenit , vt media cum fine , causa cum effecto . 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 . Christus ipse timuit , vt exemplo doceret , timorem omnem non esse frustraneum , vbi perseuerantia est certa . 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 it . But exhortations are such meanes , while 1. they admonish vs of our imbecillity in our selues , 2. driue vs to our hold , to get strength from God , and implore his ayde and helpe , 3. dayly to awaken vs out of our dulnesse and security , 4. to vphold vs , being ready to faint and grow weary , by cherishing Faith and other graces , 5. not to bring in doubting , but keepe vs in good assurance , while wee vse the meanes prescribed , still looking at the promises .

And for threatnings and comminations against Apostates and back-sliders , as Ioh. 15.6 . Euery branch that beareth not fruit in me , I take away and cast out : and Heb. 10.26 . If we sinne willingly , after we haue receiued the knowledge of the truth , there remaines nothing but a fearefull expectation of vengeance . 1. These and the like threats are properly meant of seeming branches , that bring leaues , but otherwise are barren and fruitlesse , as a true branch in Christ cannot be , vers. 5 2. All these comminations are conditionall , if a branch beare not fruit , which though it be impossible in a true branch , yet they are of vse to them , to stirre vp their care and watch ; and further can conclude nothing . 3. Many such places , as Heb. 10.26 . are of such as sinne against the holy Ghost , which themselues say is not incident vnto a true elect person .

2. Conclusion : No prayer or petition in Scripture , either for not losing the Spirit , or for restoring the Spirit , concludes against the elects perseuerance in grace , but for it : Because first , prayer of the Spirit argues the presence of the Spirit , and being a prayer of Faith , cannot be denied ; Secondly , it is ordinary for the Saints to pray , Psal. 51.11 12. Take not away thy holy Spirit , Psal. 51.11 . for he is sometime taken from them , not in respect of his existence , but of his powerfull working ; not in respect of the sauing gift , but of the measure , degree , and operation of it : As hee is taken away from the wicked , not in respect of the gift of Regeneration , which they neuer had , but of some common gifts , either naturall , or ciuill , for office or the like , as in Saul , 1. Sam. 15.16 . Thirdly , it is as ordinary for them to pray for the returne of the Spirit , and creating a new Spirit , who is indeed quite gone , not in himselfe , but in their sense and apprehension : But this concludes nothing , that because they feele him not , therefore hee is not there , no more than a man in a swoone may conclude he hath no life , or a child in the wombe not to liue , because it vnderstands not the life of it . Fourthly , it is not ( as they say ) in vaine for them thus to pray , though they cannot fall away , because 1. it is an obedience to Gods Commandement : 2. a testimony , that we depend on his strength and promise for perseuerance : 3. that we shal attaine this gift in Gods owne meanes , which is Prayer .

3. Conclusion : No phrase in all the Scripture concludes against the perseuerance of the Elect ; though in some phrases they picke many quarrels . As wee may see in some of most seeming contrariety .

For this in the Text , that some beleeue onely for a time , we haue formerly shewed , that this was farre from iustifying faith , of which our question is , but is meant of temporary faith , which hath no promise of perseuerance , as this hath . But how weake were the conclusion , Some fall from temporary faith , therefore others may fall from iustifying faith ?

Gal. 3.3 . Some begin in the Spirit , and end in the flesh . Answ. 1. The Apostle writes not to particular Beleeuers , ( of whom wee speake ) but to foolish Apostates , that neuer truly beleeued . 2. By spirit , is not there meant the Spirit of Regeneration , but , they begun in the doctrine of the Gospell , called spirit and life , Ioh. 6.63 . and the ministery of the Spirit , 2. Cor. 3.8 . 3. By ending in the flesh , is not meant the state of a man vnregenerate , but the fleshly doctrine of false apostles , sauouring wholly of fleshly and carnall wisedome . So as the Apostle chargeth them not with falling from true Regeneration , ( which they had not , and of which we now speake ) but from the profession of the Gospell , which they had receiued . Now how inconsequent is this , Many fall from professing the truth , therefore the Elect fall from grace ?

Exod. 32.32 . Some are said to be blotted out of the Booke of Life : not wicked onely , Psal. 69.28 . but the Elect , as Moses prayed that he might . Answ. 1. Symbolicall or figuratiue arguments proue nothing , as this is , for God needs no bookes . 2. Moses wisheth not simply , but conditionally , If it might be , If Gods glory and his peoples good might thereby be preferred . Conditio nihil ponit in esse . Suppositions are no positions . 3. The Lord himselfe denies , that Moses or any Elect could be blotted out , saying , Not thee , but him that sinneth against me , that is , le ts sinne raigne in him . 4. There is a two-fold booke , a two-fold writing , and a two-fold blotting . First , there is a Booke of Gods eternall Decree of Election ; in which Booke of life who euer are written , they are neuer blotted out : for the foundation of God abideth sure , and hath his seale , 2. Tim. 2.19 . This Booke is sealed . And if a man say , Quod scripsi , scripsi , What I haue written , August . in Psalm . 69. I haue written , Ioh. 19.22 . Num Deus quenquam scribit & delet , saith Augustine ? Doth God write any man in his Booke , and blot him out againe ? Secondly , there is a booke of the execution of that Decree , which lies in earth , as that in heauen , the Church-booke , wherein men are actually enrolled into the company of the Church , and receiued into Gods Couenant & Family , by professing the Word and Sacraments .

Now such as are written in this Book , are written in , in the iudgement of charity , not of certainty . True members are indeed written , the hypocrite only in the opinion of himselfe and others . And this is the two-fold writing , one true , the other imaginary . Augustine on Psalme 69. expresseth it excellently , thus : Dicuntur scripti , quia sic putant & putantur : nec sic accipere debemus , &c. sed hoc dictum est secundum spem ipsorum , qui ibi se scriptos putabant .

So also there is a twofold blotting ; 1. Out of the Church , when their hypocrisie is discouered , and they thrust out of the company of the faithfull , among whom they were written and numbred . Delentur , cum declarantur ibi non esse , August . 2. Out of the other Booke in heauen , when they are declared and manifested neuer to haue been written there .

Now the argument is weake , Because some are blotted out of the booke of the Church , therefore some out of the Booke of Election : and , because some are declared neuer to haue been written in the Booke of Life ; therefore those that are indeed written there , may fall away .

Rom. 14.15 . We reade of some destroyed , for whom Christ died : therefore members of Christ may fall away , and perish . Answ. 1. By destroying is meant , not a casting off the foundation , but a scandalizing of our brother in indifferent things , ( of which , the Apostle there treateth ) whereby we destroy so farre as is in vs , and plucke him from Christ : but if hee be a true Beleeuer , the mighty hand of God vpholds him , perhaps not from falling , but from falling away . 2. Christ is said to dye for a man two wayes , 1. Improperly and generally , for the whole visible Church , for whom his death is sufficient : 2. Properly , truly , and specially for the faithfull and Elect , to whom it is effectually applyed in the vertue and merit of it . Many of the former may bee destroyed , none of the latter . 3. Members of Christ are so two wayes : 1. In the iudgement of charity , and of the Church , all outward members of the Church are to be reputed , redeemed , and iustified , till by their Apostasie they declare themselues hypocrites ; for whom Christ neuer dyed : 2. In the iudgement of certainty he dyed not for all , and euery one . Now the weaknesse of the argument appeares euidently , That because some fall away , for whom Christs death is sufficient , therefore they may , to whom it is effectuall ; or because some , who in the iudgement of charity onely are redeemed , fall away ; therefore such as are certainly redeemed by his death , may .

2. Pet. 1.9 . We reade of one who was washed , but forgets he was purged from his old sinnes . Answ. There is a twofold washing : One outward , by the water of Baptisme , by externall profession , and outward reformation , as Simon Magus : The other inward , true and reall , by the blood of Christ , applyed by the Spirit and faith , by meanes of the Word , and by the waters of sanctification . And accordingly there is a twofold purging , one reall and existent , the other in opinion , profession , and iudgement of ones selfe and others . The former being truly washed , cannot forget their purgation , as the latter may . One drop of that water springeth vp to eternall life . But it is no good argument , Some professing cleannesse and purity fall away , therefore such as are cleane indeed ; some washed with outward water , therefore such as are baptized with the holy Ghost and fire .

Heb. 6.4 . and 10.26 . Some that are inlightened , and taste of the good Word of God , and are partakers of the holy Ghost , and are sanctified by the blood of the Couenant , fall away , and cannot bee renewed by repentance ; Therfore Elect persons may fall away finally . Answ. 1. In generall : None of all these phrases implyeth true Regeneration : Besides , the Apostle speakes of hypocrites , and such as sinne against the holy Ghost , not of any true Beleeuer . 2. In speciall , and to the particulars .

Some that are inlightened , fall away . ] But this is of knowledge in iudgement , not in affection : of knowledge in the braine , not in the heart : of bare illumination , without thorow-renouation , or reformation : of science , without conscience , experience , practice . What a great measure of knowledge had Demas , Iudas , and Iulian attained , by which they seemed to haue cleane escaped such as are wrapped in errour ? And yet they were againe intangled in errour , the greatest errour being to know , and not to doe . Now what argument is this , It is possible for some truly inlightened , to fall away , therefore for some truly regenerate ?

They taste the heauenly gift , and the good Word of God , and yet fall away . ] Answ. By tasting , may be vnderstood two things : 1. An approbation in iudgement , seeing in some measure the excellency of the gift , Ioh. 4. but this in generall , not in speciall ; in others , not in himselfe , as Balaam and Agrippa : 2. An inclination in the affection , rauished with that excellency , as the bad ground receiued the seed with ioy , and hearing and seeing the happinesse of the Saints , wish and desire to partake of it , if by wishing they could winne it : but deale as hard Chapmen , who see a commodity , and their owne need of it , and prize , and cheapen it , but will not giue so much as it must cost them , and so goe away without it . Balaam wished to dye the death , but would not liue the life of the righteous . And the young man in the Gospell was loth to sell all , and so went away without saluation . Whereas a sound Beleeuer will sell all with the Disciples , and account all but losse or dung , with Paul , and exchange the treasures of Egypt with the Crosse of Christ , as Moses . Thus the hypocrite , onely tastes the gift , and feedeth not , but the Elect feed on the Bread of life , and drinke of the water of the Well of life , vnto life eternall . Now this is no good argument , because some that taste , doe fall away ; therfore so may he that feedeth on Christ .

They that are partakers of the holy Ghost , and sanctified by the blood of the Couenant , fall quite away . ] Hypocrites are sanctified by the blood of the Couenant , 1. in respect of profession , not of the power of holinesse , 2. in respect of externall communion with the members of the Church , in the Word and Sacraments , not of inward society or sanctification , 3. in respect of the application of the blood of the Couenant , not by the Spirit , but by the meanes ; but diuersly from that to the Elect : To the Beleeuer , truly , by faith , and to his saluation : To the hypocrite , in outward shew and appearance , in opinion , in the iudgement of charity onely , and to his greater condemnation , 1. Cor. 11.27 .

They are also partakers of the holy Ghost : that is , excellent gifts of the holy Ghost : as 1. the spirit of feare , howling for sinne , and sorrow , wishing the sins had neuer been committed , as in Cain , and Iudas ; but alwayes want the Spirit of loue ; 2. Externall reformation in great measure , as Herod did many things , but kept one Herodias ; 3. Feruent zeale for the Lord , as in Iehu , 2. King . 10.16 . but , for a start , at the beginning , and for the sinnes of others , not the owne : 4. Holy motions , with which the Spirit inspires them , and often purposes and promises to follow them , as Saul had many .

But , 1. they neuer haue any but common gifts , not the speciall gifts of faith , charity , true repentance , proper and peculiar to the Elect : 2. Though they haue the gifts of the sanctifying Spirit , yet not the gifts of Sanctification : 3. They neuer come to be sanctified throughout , in body , and soule , and spirit , 1. Thes. 5.23 . nor to be throughly changed into the Image of God , 2. Cor. 3.18 . Now this is a weake argument , Because some hauing the gifts of the sanctifying Spirit , fall quite away , therefore some also that haue the gift of sanctification .

They that taste of the powers of the life to come , fall away . ] This tasting also is incident to hypocrites , and standeth in two things : 1. Thoughts and meditations of the life to come : 2. A powerfull working and forcing of the heart to looke somewhat that way , and to doe something , seeking to enter . Yet they shall neuer enter , 1. Because they onely taste , not digest these meditations , to follow them home : 2. Because if they performe any thing , they doe it not purely , not for Gods glory , but themselues ; not for loue of God , but selfe-loue ; Gods glory and seruice 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 , thou●● he was perfectly righteous ; therefore much more ●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 . Most true of Rome , and the Church therein . 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 : Folia abiecit , radix vixit : Theoph. in Luc. 22. 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 , Rom. 9.3 . 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 , Reu. 2.4 . 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 : 2. Pet. 3.16 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 . 3. It excites them to much thankfulnesse , when being acquainted with their owne weaknesse , and Satans daily assaults , they see themselues set into so firme an estate of happinesse , as they are armed against the dread of vtter foyling or forsaking . Whence Bucer on Ioh. 6. saith , Nihil vtilius quàm praedicare credentibus , impossibile esse vt vnquam gratia excidant , Bucer in Ioh. 6. Nothing is more profitable , than to preach to Beleeuers , that it is impossible for them euer to fall from grace .

Vse 1. Let all this moue vs to the earnest desire of so permanent a condition , and so to labour for truth of grace , which onely shall continue . Content and please thy selfe with no seeming or vnsound grace , which shall leaue thee in thy greatest need . In earthly things men desire such as are most durable , and lay about them for long estates , of life , or liues , or fee-simples : And why not heere , in so great necessaries and expectations ?

2. Let this prouoke vs to perseuerance in the state and measure of grace receiued . And hereunto let vs consider , 1. The end of Redemption , to serue the Lord in righteousnesse and holinesse all our dayes , Luk. 1.75 . 2. That righteousnesse departed from , is vaine and forgotten , Ezek. 18.24 . All labour , prayers , hearing , yea , all sufferings are lost , as the Galatians suffered many things in vaine , Chap. 3.4 . 3. Thou shalt bee iudged as thou art found when the Lord comes : the question shall not bee , what thou wast once , but what thou art . As the tree falls , so it lies : If of straight it bee growne crooked , so it shall bee iudged . 4. This makes Election sure , and is a note of the saued of the Lord , to continue to the end , Math. 24.13 . Glory and immortality is the part onely of such as by continuance in well-doing seeke it , Rom. 2.7 . And our Sauiour is expresse , Luk. 22.28 . To you which haue continued with me in tentations , haue I appoynted a Kingdome , as my Father hath appoynted me a Kingdome . The Lord make vs vpright , that by continuing in his Word , wee may manifest our selues Disciples ; so following our Lord with patience and perseuerance in holinesse , vntill he bring vs vnto an vn-discontinued happinesse purchased by his owne blood . Amen .

Prima perit , perit altera , & altera , quarta perennis . De terra infrugifera , & frugifera .

FINIS .
THE ALPHABETICAL TABLE OF THE MOST REmarkable poynts inlarged in this Treatise .
ABuse of things lawfull , is damnable , as well as the pursuite of things vnlawfull . Reasons 3. 164 Abundant measure of grace is the strength of a Christian , in a foure-fold afflicted estate . 395 Sound Affection to the truth , vpholds men from withering . 107 Of Affections renewed , foure instances . 347 Apparell abused , how . 166 Apostates in dangerous estate , three reasons . 397 Not to be Ashamed of the afflictions of the Gospell : sixe reasons . 417 The ayme of euery good hearer , must be to bring forth an hundreth fold . 392
B Behold : what it noteth . 16 Booke of nature to be translated into the vse of grace . 18 Brutish ignorance after long hearing , three reasons . 61
C Callings abused , how . 168 Calling of God without repentance . 430 Care of the family abused . 169 Cares of the world are great chokers of Gods Word , 1. Before hearing , two wayes . 180 Word , 2. In hearing two wayes . 181 Word , 3. After hearing . 182 Foure true Causes of the worlds hatred of God and his truth , among many false pretensed ones . 134 Church , not to be defined by multitude . 259 Christ , the Author and matter of true wisedome . 292 Christians must aspire to the highest pitch and measure of grace , for fiue reasons . 393 Circumstances necessary to doe good duties well , seuen . 359 Cleannesse of heart , wherein it is . 349 Comming to Church , Satan euer comes with thee . 58 Comforts in persecution , three . 135 Companions of holy desires , sixe . 78 Companions of true Illumination , foure . 82 Companions of sound Ioy , 1. Holy affections , three . 86 Companions of sound Ioy , 2. Holy graces , fiue . 87 Company and society abused . 169 Comforts for a Minister , who seemeth to lose much labour among a rude people , foure . 258 Conscience if sound , hath , 1. Sincerity . 2. Tendernes . 108
D Dangers in enioying earthly pleasures , foure . 227 Deceitfulnesse of heart in the matter of repentance , in seuen particulars . 370 Defects of an euill heart in the matter of his Religion , in sixe things . 319 Delicacy in Christianity , condemned by fiue reasons . 411 Holy Desires examined in their 1. ground , 2. matter , 3. ends , 4. companions . 76 Sound Desire of the Word tryed by three things . 77 Differences between sound knowledge , and hypocriticall , three . 81 Differences betweene Christs sowing , and his Ministers , 4.19 Despisers of Gods Word in fearfull case , two reasons . 36
E Earnest of the Spirit , what . 283 Effects of true Religion , fiue . 316 Effects of sauing knowledge , three . 123 Elect , how farre they may fall , in fiue conclusions . 422 Ends to aime at in our pleasures , 3. 250 Examination whether we are gotten beyond hypocrites , in foure things . 75
F Faith especially impugned by Satan , many reasons . 54 Temporary Faith is raised on temporary causes , & which they be . 69 Iustifying Faith necessary to a good heart , for 5. reasons . 294 Faith gouerneth the whole life , fiue instances . 296 Forwardnesse to heare the Word of God , vrged by 4. reas . 5 To Fruitfulnesse in grace , foure things required . 20 Fruitfulnesse necessary to Christians , fiue reasons . 388 For our Fruitfulnesse the Lord hath done fiue things . 399 Sweet Fruits of patience , foure . 414 The better the Fruits , the more need of patience . 415
G God glorified by ioyning of the Crosse to Christian profession , foure wayes . 129 Gods glory is the ayme of a good heart in all his parts , and in all his actions . 276 Godly men are most peaceable , and yet none more troubled than they , foure reasons . 299 Godly man keepeth the whole Sabbath with the whole man . 332 God esteemeth the goodnesse of our workes , by the goodnesse of our hearts . 372 Goodnesse of heart is a full Sea of comfort in all afflictions , 1. Inward , 2. Outward . 375 Good ground bringeth forth fruits answerable in kinde to the seed . 386 The thing hated in Good men , is goodnesse . 134 Goodnesse of hearers , esteemed by goodnesse of heart , for foure reasons . 264 Grace , if sound , groweth still , fiue reasons . 307 Graces of the Spirit , compared to water , in 4. things . 120 Graces speciall and sauing , are wrought by the Word preached , fiue . 323 Sound Grace is blessed with perseuerance . 418 Grounds of perseuerance in grace , 6. cleered from exceptions . 424 Growth in Grace tryed in the 1. Root , 2. Fruits , 3. Measure , 4. Affection , 5. Continuance . 88 In naturall Growth persons are higher : but in spirituall they grow lower . 91 Growth of hypocrites deceitfull in sundry things . 98 Some Ground on which the seed of the Word falleth , is good ground , fiue reasons . 252 True Growth is in all graces , sixe instances . 307 The good heart onely Growes . 311
H Heart , called good , in two respects . 261 An Heart qualified by grace , is beyond an euill heart , in sixe things . 262 The Heart is softened by a threefold moysture . 270 A good Heart hath fiue properties in regard of God . 272 Hath fiue excellent properties in regard of Christ . 276 Reioyceth more in Christ , than in all worldly ioyes , 4. reasons . 277 Giueth it selfe wholly to Christ , who hath giuen himselfe wholly to it . 278 Maketh in it selfe a sweet roome for Christ , and how . 279 Conformeth it selfe wholly to Christ . 280 Carefully embraceth Gods ordinances , 4. reasons . 321 Maketh great conscience of the Word preached , 3. reas . 322 Is very conscionable of the Sabbath , sixe reasons . 329 Honoureth the Ministers of God , foure reasons . 337 It will be helpfull to them foure wayes . 341 It doth good duties wisely , fiue reasons . 359 It doth them humbly , three reasons . 360 It doth them heartily , three reasons . 361 It doth them abundantly , foure reasons . 361 It doth them vniuersally , three reasons . 362 It doth them constantly , fiue reasons . 363 It carryeth it selfe against sinne , in fiue actions . 365 It is a fruitfull heart , foure reasons . 383 It is the essentiall difference betweene a good man , and an hypocrite . 374 It is called an honest Heart , and why . 262 It seeketh approbation from man , three wayes . 273 An euill Heart affecteth God more in his gifts , than in himselfe . 275 An euill Heart , for all his shewes , groweth not , 4. reasons . 311 An euill Heart faileth fiue wayes in hearing . 326 Senslesse Hearer , his misery , in fiue things . 13 Hearers duty towards the seed of the Word , in 4. things . 28 Hearers and hearts , compared to the highway-ground , in three things . 33 Carelesse Hearers , the worst of hearers . 34 Hearers compared to stony ground , in fiue things . 62 Bad Hearers may goe farre in Christianity , as in foure steps or degrees . 66 Bad Hearers moued to heare , for foure reasons . 67 A good Hearer heareth for afterwards , three reasons . 156 Foure sorts of Hearers reproued . 161 Heauenly mindednesse discerned by sixe signes . 310 Conscionable Hearing is in fiue things . 324 Helpes to cast our care vpon God , fiue . 187 Helpes to the patient enduring of the Crosse , sixe . 416.418 To Hold out in grace , prouide three things . 122 Hinderances of spirituall growth 5 , preserued by patience . 408 Sound Humiliation looketh 3. wayes at once . 289 Hypocrites , why they goe so farre , three reasons . 71 Hypocrites fall from fiue things . 136 Hypocrites , why they fall from all goodnesse , foure reasons . 137
I Ignorance now excuselesse . 18 Illumination necessary to a good heart , for fiue reasons . 291 Illumination tryed to be sound , by foure rules . 80 Instances of such as come short of them who fall short of saluation . 71 Instances of most lawfull things vnlawfully abused , seuen . 165 Instances of most needfull cares , thrusting downe vnneedfull , fiue . 188 Instances how riches hinder the practice of the Word , sixe . 196 Ioy examined , in the 1. Ground . 2. Matter . 3. Measure . 4. Companions . 85 Ioy of Gods people , in seuen things . 240
K Kinds of good fruits sundry , Inward , Outward . 380 Knowledge , if sound , hath three ends . 81 Soundnesse of Knowledge , examined by fiue rules of triall . 88
L Lusts compared with thornes , in fiue things . 147 Lusts of any kinde cherished , spoyle the worke of the Word , for foure reasons . 149
M Manna compared with the Word , in sixe things . 1 Manner of true prayer , in foure things . 303 Right Manner of vsing pleasures , in foure things . 244 Markes to know an hard heart by , sixe . 114 Markes of a man soundly rooted in the profession of faith , three . 128 Markes to know distrustfull cares by , fiue . 177 Marks of a man in whom the World choketh the Word , fiue . 199 Markes of a man in whom pleasures choke the Word , seuen . 231 Markes of a good heart in generall , reduced to 7. heads . 272 Markes of soundnesse of knowledge , sixe . 292 Markes of sound faith , sixe . 295 Markes of a good heart , in respect of it selfe , sixe . 345 Marriage abused , how . 167 Marriage betweene God and man neuer broken . 427 No certaine Marke of the child of God , willingly and ioyfully to heare Sermons . 121 Matter of spirituall prayer , especially for three things . 303 Meanes to lay the Word in our hearts , sixe . 61 Meanes of a soft heart , fiue . 116 Meanes of sound moysture , fiue . 126 Meanes to vphold vs in triall , seuen . 142 Meanes to keepe our hearts as good ground , in good kilter , three . 153 Meanes to set the Word aboue the weeds of lusts , fiue . 154 Meanes to lay vp the Word for afterward , foure . 162 Meanes to heare for afterwards , foure . 163 Meanes to rid our selues of carking cares , foure . 186 Meanes to attaine goodnesse of heart , two in generall . 268 Meate and drinke many wayes abused . 165 Ministery , the dignity of it . 25 Ministers must goe forth to sow , three reasons . 26 Ministers must sow onely their Lords seed , and all their Lords seed . 27 Ministers sent , for foure ends . 338 Meanes to keepe men from withering , sixe . 106 Motiues to carefull hearing , foure . 40 Motiues to watch against Satan in hearing , three . 59 Motiues to labour for soft hearts , foure . 116 Motiues to lay vp the Word for afterwards , foure . 162 Motiues to rid our selues of worldly cares , fiue . 183 Motiues to moderation of mind , in seeking , and hauing riches , fiue . 203 Motiues disswading the pursuit of pleasures , sixe . 225 Motiues to carry our selues Christianly through our pleasures , three . 251 Motiues to sincerity of heart , three . 354 Motiues to get the goodnesse of heart , fiue . 371 Motiues to aspire to the highest pitch of grace , fiue . 398 Motiues to prouide our selues of patience , three . 411 Moysture of grace , the kinds . 120 Moysture of grace is of 1. Vnction . 2. Compunction . 123
N Newnesse of heart in foure principall faculties . 345 Notes to know whether Satan hath robbed thee of the Word , or no , three . 60 Notes of a man withering in grace , sixe . 101 Notes of sound knowledge , foure . 122 Notes of a man rooted in the doctrine of faith , three . 125 Notes of a man soundly rooted in the grace of faith , fiue . 126 Notes of a good heart in respect of the Spirit of God , reduced to foure kinds . 281
O Obiections against diligent hearing the Word , answered , foure . 4 Obiections against the pers●uerance of Saints , most of them preuented and answered . 438 Obiect of perseuerance . 420 Occasions of doing good to be apprehended . 7 Many Offended at the Word , sundry wayes . 138 Offence not to be taken , when we see great Professors offended at the Word . 141 Outward effects of a good heart , in respect of true Religion , fiue . 317
P Patience necessary to fruits of grace , sixe reasons . 407 Patience , what . 405 Patience strengtheneth a Christian three wayes . 412 Parables what , with their distinction . 9 Parable of the seed hath a twofold scope . 16 Why our Sauiour spake so much in Parables , 4. reasons . 10 Peace with God and man , a fruit of the Spirit . 298 Persecution differeth from other sufferings , in three things . 128 Persecutors in dreadfull estate , three reasons . 38 Persecution inseparable from Christian profession , if sound , foure reasons . 128 Persecution compared to the scorching of the Sunne , in foure things . 131 Persecution distastfull to nature . 136 Persecution tryeth who are sound . 140 Perseuerance , what it is . 419 Pleaders for some one sinne or lust , answered . 153 Pleasures earthly , not all condemned , sixe reasons . 218 Pleasures , great enemies of the Word , and hinderances of saluation , seuen reasons . 220 Best Pleasures vnderualued , fiue wayes . 231 Phrases of Scripture seeming to impugne the perseuerance of Saints explaned . 441 No Prayer against falling away , implyeth that the Saints can fall away . 440 Price of Gods Word . 12 Many goodly Professors fall short of saluation , and why . 119 Profiting in degrees of grace knowne by foure notes . 402 Properties of Christian couetousnesse , foure . 204 Prosperity a Popish , but a false note of the true Church . 132 Properties of a good heart about the Sabbath , fiue . 331 Prouocations to good duties , foure . 358
Q Questions , whether no worldly cares be allowed to Christians . 176 How far worldly cares may be lawfull . 177 Whether a man cannot be rich and godly . 192 Question of perseuerance in grace handled at large . 424
R Raigne of lusts thrusts downe the Word three waies . 151 Recusancy a dangerous sinne , 6. reasons . 35 Remedies against the choaking of riches , foure . 202 True Religion described at large in the true causes and effects of it . 314 Religion truly imbraced by foure inward affections of a good heart . 317 Receauing of Gods ministers is in foure things . 340 Repentance stands in foure things . 366 Riches compared to thornes , in foure things . 191 Riches are commonly great enemies to Religion , and hinderers of saluation . 192 Riches choake the Word , 1. Before hearing , three wayes . 194 Riches choake the Word , 2. In hearing . 195 Riches choake the Word , 3. After hearing , two waies . 196 Riches full of deceytfulnesse . 206 Riches deceiue men of fiue of the best things they haue or can haue . 206 Riches , how they deceiue men of saluation . 209 Riches deceiue by sixe false promises . 210 Riches falsely called profits , being so vnprofitable in the most needfull things and times , foure instances . 213 Riches giuen by God , for foure good ends . 214 Riches are receits , and so to be held , three reasons . 215 Riches , true and vndeceiuable to be procured , and of them foure instances . 216 Riches in themselues the good blessings of God , 3. reasons . 192 Rooting in grace is in three things . 124 Rules to try whether we continue to grow in grace , foure . 91 Rules of moderation in naturall and lawfull desires , fiue . 174 Rules how to carry our selues toward riches , that they proue not thornes , sixe . 205 Rules to preserue vs from the deceytfulnesse of riches , 5. 212 Rules in generall how to carry our selues through our pleasures , fiue . 238 Rules concerning perseuerance in grace , foure . 422
S Sabbath profaned by wicked men , fiue wayes . 335 Sacrifice of wicked men abominable , foure reasons . 288 Satan comes with men to the hearing of the word , 3. reasons . 47 Satan commeth to steale the word away . 1. Inwardly three wayes . 48 Satan commeth to steale the word away . 2. Outwardly three wayes . 51 Satannicall suggestions against the word , fiue . 50 Satan hath three ends in stealing away the word . 52 Satan aymeth especially to steale the word out of the heart , two reasons . 53 Satan is a deadly enemy to mans saluation , three reasons . 55 Satan is there most , where he is least suspected . 170 Seed , a resemblance of the word , in sixe things . 23 Seed of the Spirit what . 282 Seed springeth vp in stony ground to three degrees . 65 Selfe respects may make a man diligent in the meanes of saluation , three instances . 69 Seeking of God , wherein it st●ndeth . 272 Signes of sound humiliation , three . 290 Sinne thrusts vs vnder wofull misery , fiue reasns . 364 Singlenesse of heart is in fiue things . 350 Softnesse of heart in three things . 348 Soundnesse of heart comforteth , 1. in life , 2. in death , 3. in day of Iudgement . 378 The Sower is Christ , who goeth forth to sow , three waies . 20 Spirituall worship is from Gods Spirit : 1. inspiring , 2. directing , 3. assisting . 285 Spirituall worship must be also from mans spirit , qualified with sundry spirituall graces . 286 The Spirits indwelling in the Saints assureth them of perseuerance . 437 Sports many wayes abused . 167 Supplication necessary to a good heart , foure reasons . 301 Suspect most danger in most lawfull things . 171 Symplicity a bad excuse for bad hearing , fiue reasons . 41 Syncerity of heart how discerned . 351
T Thorny Ground and bad hearers resembled in three things . 148 Triall of sound prayer , by 1. the mouer , 2. the matter , 3. the manner . 302 Triall of sound fruits of grace by foure rules . 385 Times vnseasonable for pleasure , foure . 247
V W Of true Vnderstanding of Gods word , foure notes . 43 In the Vse of naturall things euer ioyne a spirituall . 174 Watchfulnesse of heart looketh to fiue things . 355 True Watch against sinne , in eight things . 369 Men Wither in race foure wayes . 95 Withering in grace dangerous in foure respects . 100 To Wise vsing of pleasures , foure rules . 245 Wicked men are without peace . 300 Wicked men loathing the liquor of the word , hate the vessels and Ministers . 342 Wicked men cannot pray : many reasons . 340 , &c. Witnesse of the spirit , what . 282 The Word diligently to be heard , fiue reasons . 3 Word as necessary to saluation , as seed to the haruest . 31 Word knowne to be fruitefull , by foure notes . 56 Word of God best after hearing , fiue reasons . 159 Word applied , is the pruning knife of our pleasures : as in the foure parts of it . 230 Worldly cares argue impiety and folly . 184
Z Zeale renewed , knowne by foure notes . 348
FINIS .
Notes, typically marginal, from the original text
Notes for div A13547-e680