The Parable of the Sower and of the Seed, Text (5 of 8)

The Parable of the Sower and of the Seed · Text (5 of 8)

p. 226Besides, 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 onelyonly 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 p. 227delights 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 vsus 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 foreign, 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 vponupon snares and ginnes, which the wisest p. 228and most oculate man hardly auoids without being taken. Alasse, how vaine is the pleasure of birds, feeding about the snare y^t immediatly shall bring them into the Fowlers bag! How vaine is y^e sport of fishes, playing with a deadly bait! So dangerous and vnsafe is it, to addict our selues to these alluring baits of worldly pleasures. Now goe a while into your owne hearts, and see whether in those worldly pleasures you hauehave most swallowed, you hauehave 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 hauehave least thankes for them, or themselues are vnderunder-valued. Shall Esau hauehave the birth-right, that preferres pottage before it? And shall hee hauehave heauenly treasures, and lasting ioyes committed to him, and thrust vponupon him, that prefers p. 229eueryevery trifling vanity, and base pleasure before them? A carnall man is a naturall foole: he had rather hauehave a piece of painted glasse, than a Diamond: and would a wise man bestow a precious Pearle on such a foole? No, let him hauehave 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. 11.9Eccl 11:9that 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 onelyonly are these two tyed fast together, as with an Adamant chaine; but eueryevery 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.

p. 2305. 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. vlt1 Cor 9 Rom. 13. vlt. They that are Christs, hauehave crucified the flesh, with the lusts and affections, Gal. 5.24. The one holds his pleasures and lusts against the Word, as wee hauehave 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 eueryevery 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 vsus, 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 vntounto 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.Gen 47:9 Iacob professed, Few and euill hauehave my dayes been, that is, full of affliction. And Moses chose to suffer affliction with the people of God:Heb. 11.25, 26.Heb 11:25Heb 11:26 when hee was of age (saith the Text) he refused the pleasures of Pharaohs Court, and the treasures of Egypt. The p. 231like 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 vsus from the louelove 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 vnderunder-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 onelyonly reasonable, but Christians.

Yet many such there are in the world:Men vnderunder-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, p. 232who 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. 84.10Ps 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 hauehave 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 eueryevery 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 hauehave 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, p. 233his 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 hauehave no compassion on man, woman, infant, suckling, Oxe, or Sheepe. But it pleaseth Saul to hauehave 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 louelove of her friends, made p. 234her 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 hauehave no will or desire: nay, their hawkes and dogs are more chargeable to many, than p. 235God 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 monethmonth 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 p. 236like hard task-masters, they will not affoord it at any hand, but esteeme of Gods Word and seruice as Pharaoh, Exod. 5.4, 17.Exod 5:4Exod 5:17Ye 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 vntounto them: For who would willingly hauehave 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 p. 237them, 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 vponupon 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 vntounto 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 louelove, I can lightly leaue. But if Dauid louelove 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 p. 238world 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 vsus 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) onelyonly 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 onelyonly 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 onelyonly the vpright.

2. The choyce: forThe 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, p. 239which eueryevery 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, hauehave 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 hauehave some blot vponupon 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 hauehave vsus 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 hauehave 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 hauehave p. 240them, 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.Ps 743. 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 vsus not merrier onelyonly, 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 louelove 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, p. 241what 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: onelyonly by his atonement, the soule is at sweet peace and repose in his louelove, 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 vntounto 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.

p. 2423. 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 hauehave 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 p. 243brest-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 hauehave not willingly moyled their conscience in lusts and pleasures, but hauehave cherished the lust of the Spirit against the lusts of the flesh.

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

7. In Euangelicall obedience, both in action and passion for the Gospell. First, serue God with cheerefulnesse, Deut. 28.47. as Christs meate and drinke was to doe the will of his Father, in this he reioyced, Psalm. 40.8. Secondly, reioyce euen in afflictions for the Gospell, and for the Name of Christ, as wherein is greater pleasure then in the honour and greatest pleasures of the world. Gal. 6.14. God forbid I should reioyce in any thing but the Crosse of Christ. Heb. 10.36. the Saints with ioy suffred the spoyling of their goods, and would not be deliuered. Col. 1.24. Now I reioyce in my sufferings for you, &c. For, is there not more true pleasure, in helping Christ (as Simon) to beare his Crosse, thā by the ouerflowing pleasure of the world p. 244to forget Christ and a mans selfe?

Oh therefore let vsus 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. Weanedly1. 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 hauehave 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 p. 245inioying 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 vsus 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 hauehave 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 vsus, and therefore we must alwayes fight against them. 2. Manifesting, that we louelove 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. p. 246How plaine and homely the ages before the giuing of the Law were, the whole story sheweth. VnderUnder 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 hauehave need of an Angel to come daily and bid vsus 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 hauehave brought in eueryevery 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 vponupon 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 p. 247to 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 eueryevery purpose vnderunder 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 hauehave his garments white, and at no time to hauehave oyle wanting to his head, Eccles. 9.8. And of the rich Glutton, to be arrayed in purple, and fare deliciously eueryevery 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 eueryevery 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 eueryevery 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 1parenthesis comming betweene our labours, which hinders not, but helpes the series and course of them.

Secondly, the season of worldly pleasures, is not 2the Sabbath. When our hearts should attend the Word, or be vponupon 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 p. 248walking and wandring about pleasures & pastimes. And seeing our Text hath taught vsus, 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, 3when God layes an heauie hand on vsus, 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 p. 249he 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, 4when 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 vponupon our neighbours, that are of the same flesh with vsus: 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. 12.26.1 Cor 12:26all 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: onelyonly wee may take our vse of some pleasures, and not powre out our hearts vntounto them. For this infatuates a man, and puts out his reason and sences, that he can see no shame he puts himselfe vntounto. p. 250What 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 vnderunder 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 vsus 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, 1heare, and doe good to our selues and others. Therefore when our pleasures make vsus 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 2choke as thornes. 2. To put vsus 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 3for the present, as we lay vp more for heereafter, and so make them all helpes to the true and lasting p. 251pleasure: 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, p. 252which 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. EueryEvery mans heart by nature is a stiffe ground, a barren and cursed earth: The whole imagination of mans heart is onelyonly euill continually: EueryEvery 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.John 15:1He 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 onelyonly 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 vponupon, 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 p. 253is 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 hauehave 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 vsus 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 p. 254acknowledged 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 vntounto 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, p. 255his 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 onelyonly 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 vntounto 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 p. 256had 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.

44. 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 vponupon 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.Acts 20:32 And the Word of Gods grace, giuen of grace, and giuing grace to some or other where it is sent.

55. 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 p. 257to saluation, to Iew and Gentile, Rom. 1.16. Now God hath some friends eueryevery 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 hauehave 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 vponupon a Rocke, some on a path-way, and some on a thicket of thornes: He that was ignorant, is ignorant p. 258still: 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: 1lay the fault off thy …fe, vponupon the soyle: bee thou 2faithfull,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 vnderunder thy hands, thou losest some comfort, some labour, 3no 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. 411.14. 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 vsus, not onelyonly to attend the Ordinance of preaching; but also to looke p. 259to our hearing. A great number of people attended about the Poole, Ioh. 5. but onelyonly 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, eueryevery Sermon. Our Sauiour tells vsus, 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. p. 260and 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 hauehave not most voyces, but the greater part ouercomes the better.

Vse 4. To confirme vsus, 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 vsus looke, not what others doe, but what our selues should doe. Neither let vsus be as many, who condemne the whole profession for some Professors that hauehave declined and shrunke in persecution, or hauehave 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 vsus, because they were not of vsus. But let vsus striue to be of this little flocke, these few that fructifie and perseuere.

Vse 5. To stirre vsus 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 onelyonly called by a generall calling, but by a speciall. Why, what is the difference? Answ. The former is a bare p. 261inuitation to Christ, by the preaching of the Gospell, sounding in the eare. The latter, a drawing of the Elect vntounto 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 1the 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 p. 262to all the other, it receiues willingly, retaines constantly, and perseueres fruitfully vntounto the end.

22. 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 p. 263things 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 onelyonly, 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 p. 264of 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 hauehave 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.

22. 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, p. 2552. 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.Jas 4:8 The Lord scornes the shew of hearing the Prophet, when the heart goeth after couetousnesse.

3. This Hearer is onelyonly 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 vntounto blood. And (which is the p. 266chiefe goodnesse of it) to resolue to yeeld vniuersall obedience, not by starts and fits, but with constancy to the end.

44. OnelyOnly this Hearer is approued of God, because this heart onelyonly 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 vntounto 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 vntounto 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 p. 267heathenish Christians, He is a good man, but a Precisian, but a Puritan. What is this, but to giuegive 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 p. 268men, and such as call them so, without timely repentance.

Vse 2. In comming to heare, looke most to that which God lookes most vntounto, 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 eueryevery 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 vsus 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 onelyonly euill continually, Gen. 6. No ground so stony as our hearts by nature: no soyle so full of thornes as they: no ground vnderunder heauen carries such apparant markes of the curse of God, as our hearts doe. 2. Let vsus therefore seeke a supply p. 269by grace. This grace is twofold:

1. Of Action.Graces required to a good heart, are of 1. Action. 2. Acceptation.

2. Of Acceptatiō.

The grace of Action is threefold:

1. Preparation.

2. Of new Creatiō.

3. Of Irrigation.

First, there must be the grace of Preparation. Bad ground must be well prepared by the Plough, before it can become good. Our ground is prepared by mortification and repentance, being in it selfe as hard as an Adamant, vnmoueable by any meanes of God. Now by hearing the iudgements of God denounced against sinne, and sinners, it growes more soft, and fitter to worke vponupon: 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 onelyonly 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 eueryevery 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 p. 270corruptions 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 vponupon 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.John 15:5nor hauehave any life in vsus. 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 vsus fruitfull Christians. Secondly, by the moysture of the Word of grace, which as the raine from the clouds, is eueryevery way beneficiall to the ground of our hearts, to mollifie them, and keep them in fitnesse vntounto fruitfulnes. Ier. 31.33. God makes our hearts good, by writing his Law therein. Thirdly, by the moysture of the Spirit of grace, whose worke alone it is to apply y^e two former, namely, the vertue of Christs blood, and the power of the Word, to the conscience, for the clensing of the hart: p. 271By 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.Prov 20:9but much euill and guile will cleaue vntounto 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 onelyonly the worke of his owne finger, and to see vsus onelyonly in our Head, in whom he beholds vsus all faire and good,Cant. 4.7.Song 4:7 imputing his goodnesse to vsus, 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 vsus also, according to that we are comming vntounto, and shall attaine; not by that we hauehave 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.Jer 17:9and eueryevery 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 eueryevery p. 272thing 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 vntounto God. For it knowes, that eueryevery thing is so much the more good, as it approcheth vntounto 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 vntounto 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 p. 273Christian, 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 onelyonly be worshipped in the mountaine. It can frame and sort it selfe to all companies,Ioh. 4.20.John 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 onelyonly 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.Acts 20:33I am here this day, whose Oxe, or whose Asse hauehave 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 p. 274Gods presence, to whom it desires to stand: it desires liuing and dying to be acceptable vntounto 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.Ps 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 hauehave 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.Ps 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 p. 275good 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. 15.30.1 Sam 15:30

Fourthly, a good heart resteth and reioyceth in God, as in the best and onelyonly portion: Psalm. 73.25.4. Resteth and reioyceth in God as his onelyonly portion. Whom hauehave 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 onelyonly 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.Ps 17:14Ps 17:5portion 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 p. 276a 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 louelove, such freedome in promises, and such truth in performances; as nothing in the World can so affect her: Shee seeth him eueryevery way more beautifull p. 277then 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 louelove, than in all worldly ioyes: Cant. 1.3. We will reioyce and be glad in thee: thy louelove 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.Rom 8:17 and co-heire with Iesus Christ. 3. It seeth by Christ the Spirit put into his soule, sealing vp Gods louelove, chasing away ignorāce, being the Spirit of light, working faith, and kindling the prayer of faith, sending it boldly to the Throne of grace, and making it cry, Abba Father, with assurance that we can but aske and hauehave, and that we are not so ready to knocke as he to open. It feeles the vertue of Christs death, killing corruptiō, and perfecting his sanctification. 4. It sees in Christ p. 278a 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 vntounto 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, onelyonly 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 p. 279hee 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 hauehave giuen my whole selfe vntounto 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 eueryevery 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.Isa 63:9And 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 onelyonly 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 p. 280knowes 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 vntounto Christ. 1. Ioh. 2.6.1 John 2:6Fifthly, 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, vntounto which we are not vrged by his example; as humility, Phil. 2.5. patience, 1. Pet. 2.21. louelove 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

p. 281Whereas a bad heart will hauehave 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 vntounto 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 vsus 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 louelove 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, p. 282Luk. 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 vsus 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 onelyonly giuen vsus 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 p. 283faith. 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 vsus, and giuen vsus the earnest of his Spirit. Now where an earnest is, there is, 1. A contract or bargaine: namely, the couenant betweene God and vsus, 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 vsus, 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 eueryevery where a free Spirit: 5. The liberty of the Spirit. 2. Cor. 3.17. Psal. 51.122 Cor 3:17Ps 51:12freeing 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 louelove 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 p. 284affections, 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 louelove breathed in by this Spirit of the Lord. And freeing the members, to be weapons of righteousnesse: Rom. 6.18, 19, 20.