The Parable of the Sower and of the Seed, Text (7 of 8)

The Parable of the Sower and of the Seed · Text (7 of 8)

p. 340How a good heart receiueth Gods Ministers: in 4. things.A good heart considering all these things together, with the necessity of the Ministery, (for, without vision the people must perish, Prou. 29.18.) 1. Knoweth, reuerenceth, and honoureth them as the Ministers of Christ: 1. Thes. 5.12. Know them that labour among 1you, hauehave them in double honour for their worke sake, whom God hath appoynted Ministers of reconciliation: giuegive testimony how you honour the Word in them: as Cornelius gaue reuerence to Peter, Act. 210.24. 2. It loues, affects, and receiues them gladly, more than fathers of the flesh, being fathers of the spirit; they being instruments of generation, these of Regeneration: By them thou art a man, by these a new man, a Christian man: They by a mortall seed begat thee into a wretched world; these by immortall seed, into an happy estate in a better world. How ioyfull was Lydia to receiue Paul, Act. 16.15. and the Iaylor, ibid? Phil. 2.28. Receiue Epaphroditus with all gladnesse, and make much of such. The Galatians receiued Paul as an Angell, yea as Christ himselfe, p. 341Gal. 4.14.Rom. 10.15.Rom 10:15 A good heart will esteeme their feet beautifull; much more their faces. 3. It will seeke the Law at his mouth; for he is the Messenger of the Lord of Hosts, 3Mal. 2.7. and submit it selfe to the doctrine, Heb. 13.17. Obey them that hauehave the ouersight of you: yea, in doctrines of selfe-denyall, in doctrines vnpleasing to flesh and blood, knowing, it is not they, but the Spirit that speakes in them, Math. 10.20. and that without their salt, their corruptions would neuer be seasoned; therefore it concludes with Naamans seruant, that there cannot be an easier commandement, than to wash and be cleane: and will take warning of iudgements, from these Watchmen, Eze. 33.4, 5. 4. It will eueryevery way be helpfull to them, and comfortable:

First, with cheerfull and honorable maintenance: will not sticke at trifles, yea deare things will be parted with. The Galatians would hauehave pulled out their eyes to doe Paul good.Gal. 4.15.Gal 4:15 It will acknowledge it owes it selfe and his soule for them, Philem. 15. and, if it reape spirituall things, it will sowe temporall: for the labourer is worthy of his hire. Secondly, with earnest prayers, that God would thrust more of them into his worke, and double, yea treble his Spirit on them he hath sent, as Elisha, 2. King. 2.9. and open to them both a doore of entrance, and vtterance, as Paul often requireth of his Hearers. Psalm. 132.9.Eph. 6.19.Eph 6:19 Let thy Priests bee clothed with righteousnesse. Thirdly, with comfort in their troubles, euen with his owne losse, and dammage, and danger. Good Obadiah, with the hazard of his owne life, prouided for the safety of the Lords Prophets: and with like hazard, the Shunamite for the Prophet Elijah. Fourthly, it will p. 342crowne their heads,1. Thes. 2.19.1 Thess 2:19 and comfort their hearts by his willing obedience and constancy in the truth: when both shall know they runne not in vaine, nor their labour shall be lost in the Lord.

An euill heart loathing the liquor, hateth the vessell.Now an euill heart, because it lothes the liquor, it doth also loath the vessell; hates the Word, and the bringer of it. Hence is it, that many cursed Chams mocke their fathers, till the curse rebound on themselues. The very habit of a Minister is enough to procure scorne and contempt: though in all other things a man bee free enough. These scorners say, they reuerence Christ, and would not mocke him, as the Iewes did: but plainly lye: for they mocke him in his seruants, and so hee takes it: and therefore Christ keepes him out of their way, and will hauehave nothing to doe with them. For as hee would not come into his owne Countrey Nazaret, because they reiected and scorned their owne Prophets: so doe thou mocke the Prophets, Christ comes not into thine heart: seldome doe these scorners returne, seldome or neuer escape they the seuerity and iudgement of God; there is no remedie, when they mocke his Messengers, 2. Chron. 36.16. Herod, as bad as hee was,Mark. 6.20Mark 6:20 reuerenced Iohn, because he was a good man.

2. Hence are those swarmes of haters of Gods Word, who in stead of singular louelove for their worke sake, swell like Toads with poyson and wrath against their Preachers for their worke sake: as Ahab, I hate Micaiah, he neuer prophecyeth good vntounto me: so when a powerfull Ministery discouers the filthinesse and hypocrisie of a wicked heart, crosses his corruptions, as a fretting corrosiue to his conscience, torments p. 343him before the time, suffers him not quietly to inioy his sin, his Herodias, now saith Ahab to Elijah, Hast thou found me, O mine enemie? Now is Paul become an enemie, for telling the truth. For sinne is so incorporate, and become almost themselues, that a man cannot be an enemy to their sins, but (as they thinke) to themselues also. Now he pryes and watcheth him narrowly, and takes hold of his least infirmities, if so be by casting some shame on the Preacher, he can hide his owne. Now he deuiseth against this Ieremie: Ier. 18.18.Jer 18:18he is a spy-fault, a troubler of the State, a factious Preacher, or (as Festus said of Paul,) Too much learning, or singularity, makes him mad, while hee speakes words of sobriety and wisedome, Act. 26.24, 25. And this is the double honour wherewith hee loads them. Dealing most vnthankfully, as Saul, who when Dauid was playing with his Harpe, to ease his distracted minde, cast a speare at him, 1. Sam. 18.10. So while the Preacher seekes by playing on the heauenly Harpe, to solace and comfort them, and to driue euill spirits and lusts from them, they cast darts, and speares, and arrowes, of reproches and slanders against them: And now the most sauory salt, if they can doe withall, must bee cast out and trodden vnderunder foot.

3. From this contempt of the Word and Ministers it is,An euill hart hateth the Word first, and then the Preacher. that many will not come to heare the Preacher; as the deafe Adder refuseth to heare the voyce of the Charmer, charme hee neuer so wisely; and so shew themselues not to be of God, 1. Ioh. 4.6. He that is not of God, heareth not vsus. Some heare seldome, and for shame: businesse of greater inportance p. 344stayes them: and if they chance on occasion to heare any thing that displeaseth them; Oh then, as Corah said to Moses, Ye take too much vponupon you, Moses and Aaron, Numb. 16.3. and are like them that contend with the Priest, Hos. 4.4. Wherin the Prophet expresseth the outrage of euill in the Iewes. This is their subiection, to resist the holy Ghost.

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

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

p. 345Answ. 1. He that loueth God, will not bee wiser than God, who hath described his owne meanes: but would obey them that hauehave the ouersight of soules. 2. It is false, that thou wouldest obey the Lords immediate voyce, who wilt not obey this voyce. Did not the Lord speak to Cain immediatly, to reclaime him from his sinne? but, did hee repent at the voyce of God himselfe? Did not Israel heare Gods owne voyce, in giuing the Law, with dread? and yet did they cease to murmure and rebell against him? What was Iudas and the Iewes better for Christs owne voyce? No, no, this is like the Iewes, Math. 27.42. Let him come downe from the Crosse, and we will beleeue in him. Which had he done, they would not hauehave beleeued: for, did hee not rise from the graue, which was more, Luk. 16.31? If they will not beleeue Moses and the Prophets, neither would they beleeue, though one should rise from the dead.

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

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

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

p. 346Minde.1. The minde is renewed in knowledge, Col. 3.10. It is giuen to this heart to vnderstand the mysteries of the Kingdome, Math. 13.11. While it was an euill and old heart, it might attaine a naturall knowledge, or an historicall knowledge, or a morall knowledge, generally to discourse of Diuine things: but altogether vnfruitfull, making him a little the wiser, but neuer the better. But heere is a new knowledge, beyond the story or theory, a practicke knowledge, and experimentall of the vertue and power of Christs death, Phil. 3.10. full of mercy and good fruits, Iam. 3.17.

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

Will.3. The will is renewed: It was as heauie as a Beare to the stake, to pray, heare, obey: It was as a slaue in fetters, vnderunder the bondage of sinne and Satan: It ranne after lusts, as after sports: no sugar so sweete as the pleasures of sinne. But now it is carryed according to the motion of a good Spirit, after God: It willingly obeyes the Commandement: It hath a free Spirit, Psa. 51.12.Ps 51:12and now being drawne by God, runnes after him, Cant. 1.3.

Affections, in 4. instances. 1. LoueLove.4 The affections are renewed: as in foure instances. 1. LoueLove. It is a signe of a good heart to louelove goodnesse: p. 347first, the chiefe good, and best of all, God himselfe, whom before he hated deadly: and hee loueth God for himselfe, not for his benefits onelyonly. Secondly, he loueth goodnesse, not onelyonly in the fountaine, but in all the streames: Hee loues the children of God, not for sinister ends, of profit, credit, kindred, but for the image of God in them: He loues Gods Word, not for knowledge onelyonly, but for direction and reformation. In a word, he loues that most which hath most goodnesse. 2. Ioy is not carnall,2. Ioy. in base and inferior things, as formerly; but the ioy of a good heart feeds it selfe on things most excellent, for kinde and continuance: For kinde; in God himselfe who is his glory, and in the shining of his countenance, Psalm. 4.6, 7. in the sweet taste of his Word, aboue honey, aboue pearles: in the purchase of the pearle, it goes away reioycing: in the prosperity of the Church, which it preferres before his chiefe ioy: Psal. 137.6Ps 137:6in heauenly and spirituall exercises, Col. 3.3. in the assured hope of resurrection, Psalm. 16.9. and in the expectation of Christs comming, to his eternall redemption. These are things most excellent in kinde to be ioyed in, and the wicked enters not into this ioy. Then for continuance: a good heart reioyceth in things of most continuance, for the perpetuating of his ioy, Ioh. 16.22. Your ioy shall none take away from you.

The third affection, is feare renewed: Before,3. Feare. it feared not God, but, this watchman of the soule being absent, it became a spoyle and prey to the diuell and lusts; But now it feares God, yet not as a slaue, but as a childe; not as a Iudge, but a Father. And this p. 348feare of God begets another feare of sinne, and the feare of falling keepes it from falling and finall defection.Pro. 28.14.Prov 28:14 Blessed is the man that thus feareth alwaies: It is a signe of some goodnesse in the heart, worth watching and keeping.

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

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

2. Softnesse, in 3. things.The second is softnesse: a good heart is soft and sensible. The best heart indeed hath some hardnesse, but it is sensible of it: for 1. It sees still a burden of 1sinne, and an heauy load of corruption within left: p. 349nay it sees more euill in it selfe, then in all other. Grace within, as a straite line, is the measure of it selfe and that which is crooked. 2. It sees to bewaile the hardnesse and distemper of it selfe, with 2much bitternesse, and sorrow, and many complaints: Esa. 63.17. O Lord, why hast thou hardned our hearts against thy feare? Ah miserable man that I am, who shall deliuer me from this body of death? These are the common complaints of the godly, how they are toyled with their slownesse of heart to beleeue, with earthlinesse of heart, finding themselues chayned to the louelove of earth, with frowardnesse of heart, when they cannot heare, or beare reproofes, Prou. 17.20. And in all these, they are more seuere, because they are more sensible of their owne lusts, than any other. 3. It still striueth against this hardnesse, and prayes for a 3soft heart: Esa. 63.17. Why hast thou hardened our hearts? Oh return, &c. And the poore man in the Gospell, I beleeue, Lord, helpe my vnbeliefe.Mark. 9 24Mark 9:24

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

The third property of a good heart is cleannesse: 3. Cleannes, in 2. things.eueryevery good heart is a pure and cleane heart: Psalm. 51.10. Create in me a cleane heart, O God. Math. 5.8. Blessed are the pure in heart. Obiect. Can any man say his heart is cleane, seeing in many things we sin all, p. 350and if we say we hauehave no sin or foulenes, we lie, and our owne clothes will defile vsus? Answ. The best heart hath much foulenesse and frailty: (What a heape of sins of vnsuspected filthines lyes within, see Mark. 7.21, 22.) But first, this is a beleeuing heart, and so comes to be cleane; both by imputation of Christs purity, apprehended by faith, and by incoation of actuall purity, in part. The former is by the Lauer of Christs blood; the latter by the waters of the Spirit of sanctification: The former clenseth the guilt of sinne; the latter, the filth and corruption of it: Both wayes, faith is said to purifie the heart, Act. 15.9. Secondly, this heart, when it doth foule it selfe by sinne, 1. purposeth and resolueth not to defile it selfe, but sinnes against his purpose: 2. lyeth not moyling it selfe still, but is troubled and strucke, as Dauid for numbring the people, and Peter for denying his Master: 3. hath speedy recourse to the Lauer of Christs blood, renewing his faith, and to the tear…s of godly sorrow, renewing his repentance; and so returnes to his cleannesse.

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

4. Singlenesse, in 5. things. 1. Jt is plaine.The fourth property of a good heart, is singlenesse, or sincerity: which is knowne thus. 1. It is plaine, simple, open, not crafty to contriue or conceale sin, not cunning in the methods of sinne, but simple concerning euill, Rom. 16.19. It is good, seeing we must p. 351sinne, yet to bungle in sinne, not as traded and expert in it. Of all vertues, Satan would beguile vsus of this simplicity in Christ, 2. Cor. 11.3. The world also scorneth it as sillinesse, and sheepishnesse, to be so simple as to sticke onelyonly to the reuealed will of God.

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

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

2. A sincere heart is a whole heart:2. Whole. Deut. 6.5.Deut 6:5 LoueLove the Lord with all thy heart: not double, not diuided: the Lord abides not an heart, and an heart, but reiects double-minded men, Iam. 4.8. A manifest note hereof is, to frame it selfe to the whole Word of God, as knowing, p. 352not onelyonly that God is a Soueraigne Commander as well in one thing as another, but that there is no part of his Word, which is not worthy both to be knowne, and brought into vse: all the Commandements, for direction of the whole man; all the threats, for humiliation: all the precious promises, for incitation and consolation; all examples of vertue, for imitation; of vices, for caution and preuention; of punishments, for terrour. Thus shall a good heart hold the whole Word, not onelyonly to teach and reproue others, but it selfe; and as a Lanthorne, the light of which directs others, but himselfe most, and that for eueryevery step.

3. Secretly religious.3. A sincere heart is secretly religious; cares not for seeming, but being; not for talking, but doing; had rather be good, than seeme so; had rather hauehave grace, than an empty shew of it; and desires the power of godlinesse, rather than the forme. It will bee inwardly cleane: for a Pharise can wash the outside, Mat. 23. & a sluttish Christian, like a sluttish maide, can sweep the floore, but leaue many dusty & nasty corners vnswept, vnlookt to. Pilate can wash his hands, not his heart. A Pharise can pray in the Temple: an hypocrite, if he can stumble into a Church: but the good heart, in his chamber, in his closet. An euill heart can be sorry for externall notorious foule sinnes; as murther, shedding of innocent blood, as Saul, Ahab, Iudas; but, when was he heard confessing his mother-sinne in which he was borne, Psal. 51 5.Ps 51:5as Dauid; or saying,Psal. 19.12Ps 19:12 Who knoweth his secret sinnes? as a good heart will. An euill heart may forbeare or abstaine from some outward act of euill, and dares not venture p. 353on it; but inwardly cannot hate that euill, much lesse abhorre it, as hee is commanded, Rom. 12.9. whereas to a good heart, the sinnes which hee most loued once, he now most hates, as the stomake most lothes the meate it once surfeted on.

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

5. A sincere heart willingly examines it selfe,5. Often tryeth it selfe. and yeelds it selfe to be examined: Often sets it selfe before God and his Iudgement-seat, is contentedly iudged by the Word: Holds it a benefit to be smitten by the righteous: Can abide to bee gaged, to hauehave his conscience rubd and ransackt, Master, is it I? Mat. 26.22Matt 26:22is it I, Master? Search me, O God, and know my heart; try me, and know my thoughts. Psal. 139.23.Ps 139:23But an euill heart hath some hand or foot not cut off; some eye, for which it falls out both with the Minister, and his owne conscience. It runnes from God, as Adam, from his Word and triall, and trembles with Felix, at the mention of Iudgement: but refusing ordinary tryall, p. 354shall be prest to death ineuitably.

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

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

Labour therefore for such an heart as acknowledgeth the seed-time and season, and in this season is p. 355diligent in sowing and dispersing: seeing the surest way to keep seed, is to sowe it, not to saue it at home: and such as is fruitfull in eueryevery season, as ground receiuing blessing of the Lord.

The sixth property of a good heart, is watchfulnes: 6. Property, watchfulnesse. 1. Watcheth it selfe narrowly.extended many wayes. 1. It watcheth it selfe most carefully, Pro. 4.23. Keepe thy heart with all diligence: because as he keepes his soule, he keepes his life, chap. 19.16. While others watch, that nothing issue out into words and actions, to disgrace them, this will watch to let and leaue nothing within.

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

Before sinne: to auoyd occasions, appearances,1. Against all sinne, before, in the sin, and after it. and beginnings of sinne: as Ioseph shunned not only the act of vncleannesse with his Mistrisse, but her company, Gen. 39.10. Mat. 26.42. Watch and pray, lest ye enter into tentation: the first entrance is pernicious. Eue should not hauehave been led by the Serpent to look on the forbidden fruit, if she would not lust and taste it. Dauid would hauehave his eyes turned away from vanity, as well as his heart, Psa. 119.37. and Salomon counselleth, not to goe neere the doore of the Harlot, Pro. 5.8. For as a bird keeping aloft, is free and safe, but cannot come neere the snare without danger: so heere: The good heart cannot giuegive it selfe leaue to run into infectious places, knowing the inclination of nature to bee taken. How carefull are they that hauehave Gun-powder in their houses, that no fire or candle come neere it? yet our nature is as Gun-powder to the sparke of tentation. 2. It will preserue his watch in occasions of sinning: Gen. 39.6. Ioseph was faithfull, p. 356when no account was taken. No difficulty for him to be true, that was neuer trusted: to be sober, where is no drinke: or for a woman to bee chaste, whom none lookes after. But, to withstand euill, when it is offered, vrged, forced vponupon him, this is strength, this is Religion. If any sinne assault the good heart more strongly, he flies to the Antidote, as we for our heart against poyson, because the life is shut vp in it. 3. It will watch against sinne, though good men doe it: will not be drawne to sinne for any mans pleasure, but reproue them rather, Ephes. 5.10. as Paul reproued Peter himselfe for the dissimulation, Gal. 2.14. 4. It will doe no euill, though the greatest good might come of it, Rom. 3.8. because it knowes, no sinne is eligible: and, not euents, but causes can make a thing good.

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

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

3. His graces both to keepe, perfect, and exercise them.3. It watcheth his graces: first, to keepe them, as one that must giuegive account of his talents. As the Iaylor lockes vp the prisoner, lookes the doores bee fast, and hath an eye to the windowes, that nothing be let in, to let him out: So heere; Iob 31.1. Secondly, 1to perfect them, and increase the best gifts, as one p. 3572most couetous to adde to his stocke. It neuer hath grace enough, carefully watcheth all opportunities to doe himselfe good, sets out with the first in his race of Christianity, and striues to keepe before. Thirdly, to exercise them in all opportunities of well-doing: 3it seeketh good, Amos 5.14. to further his reckoning, and will doe good within his calling, whateuer euill may follow on it; and is carefull in the matter of doing good, of due circumstances, called, (Rom. 16.19.) wisedome to doe well.

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

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

So also for his company: 1. A good heart watcheth p. 358to auoyd needlesse society with euill men: Pro. 23.20. If they be scorners, and will not be corrected, it will shunne them, lest it be corrupted: as a man that meanes to keepe his clothes cleane, will auoyd Colliers and Chimny-sweepers; It knowes, euil company is as an infectious ayre, and will carrie himselfe to such as to plaguie persons, pittie them, pray for them, relieue them, supply them with food and Phisick to preserue their life, but will not come among them, because of infection. 2. It watcheth in all company to receiue all good offered, and offer all that will be receiued; neuer to consent to any euill, but bee an example of the Religion hee professeth, 1. Thess. 1.7.

5. It watcheth the cō ming of Christ.5. It watcheth for the comming of Christ, 2. Pet. 3.12. and therefore finisheth the worke in hand, remembring his account, the miserie of the neglect, and shutting out of such as forget their latter end: Whereas an euill heart puts off the Day of the Lord: the euill seruant saith,Luk. 12.45Luke 12:45 My Master deferres his comming, and dares not say from his heart,Reu. 22.20Rev 22:20 Come, Lord Iesus, come quickly.

A good heart prouoketh it selfe to good duties.VI. Markes of a good heart in respect of good duties.

It considereth, first, that it is Gods new workmanship created to good workes, Eph. 2.10. and that Christs redeemed ones are a peculiar people,Reas. 4. zealous of good workes, Tit. 2.14. that it is a note of a Disciple of Christ to bring forth good fruits, Ioh. 15.8. and without them it cannot be a good Tree, nor can hauehave his calling, adoption, or ingraffing into Christ sealed vp vntounto him. Secondly, that it is to the praise and glory of God, p. 359to be filled with the fruits of righteousnesse, Phil. 1.11. Thirdly, that it becomes the Gospell, and adornes it, to shine as lights in the midst of a crooked generation, Phil. 2.15. And, that the practice of obedience is the most seemely and best garment of a Christian: therefore (1. Tim. 2.20.) euen women professing the feare of God, must apparell themselues with good workes. Fourthly, that according to our seed-time, shall be our Haruest, and according to the proportion of the fruits of grace, shall be the fruition of glory: Hee that gaines fiue or ten talents, shall rule so many Cities.

Therefore it is most carefull and diligent in good duties; and, not onelyonly to doe them,It careth to doe them well in 7. circumstances. 1. Wisely. but to doe them well; in these seuen circumstances.

1. Wisely: obseruing these Rules of wisedome in doing good. First, hee makes the tree good, or else it yeelds no good fruit. Hee lookes to his faith, and iustification thereby: that they be fruits of faith, without which they are sinne, and cannot please God, Heb. 11.6. To doe the workes of God, a man must first beleeue in him whom God hath sent, Ioh. 6.28.29. Secondly, he will not doe them without light and direction, knowing the light necessary, as for naturall and ciuill actions, so for diuine also: The Word is the light and lanthorne, and all actions of Christian obedience is but the holding forth of the Word: without which, he shall heare that expostulation,Phil. 2.16.Phil 2:16 Who required these things at your hands? Thirdly,Esa. 1.12.Isa 1:12 knowing that all duties done too late, are hopelesse & fruitlesse, it will wisely know the season of doing good: it will walke while day is, worke in Summer, sowe in seed-time, apprehend meanes offered, and good opportunities. p. 360It will seeke God while hee may be found, and enter with the wise Virgins, while the dore is open, and prouide oyle in time. The grace of a good action is the seasonablenesse of it. God himselfe for our example, hath an appointed time, that is, a fit season for all his worke, Eccles. 3.1. Fourthly, knowing that a bad end spoiles the best action, it doth not things to be seene of men, but for the glory of God, and the honour of his Gospell: for the testification of his faith, obedience, thankfulnesse: for the edification of his brethren,foreign. and prouoking of others to louelove and good workes, Heb. 10.24. Fiftly, knowing the difficulty of good things, it armeth and prepareth it selfe against difficulties, as, the heat of persecution, discouragement of Superiours, coldnesse of times, scornes of men, &c. It fore-casteth the cost & charge, the losse and danger, and accounts not his life deare, so he may finish his course with ioy.

2. Humbly.2. A good heart doth good duties humbly: first, with repentance, without which all are reiected; Act. 26.20. Paul taught repentance, and turning to God, and then to doe workes worthy amendment of life. Secondly, it can accomplish nothing as it would, but supplies the defect of the action with abundance of affection: Psal. 119.5. Oh that my wayes were directed to keepe thy statutes. It pleaseth it selfe in nothing; It reioyceth not in any performance: but craueth Gods gracious acceptance. Thirdly, it dreames not of any perfection it hath attained, but sets perfection before it, and runnes toward it, Phil. 3.13. but with dayly sence and strife against imperfection. It complaines of his best actions, is ashamed of his wants in them, p. 361and is neuer quiet, till it get a couer for them. It cries with Dauid, O enter not into iudgement with thy seruant, O Lord. Psa. 143.2.Ps 143:2It tenders them all in the perfect merit of Christs obedience, without which, all our righteousnesse is as a filthy clout.

3. A good heart doth good duties heartily, 3. Heartily.or cheerfully, Exod. 25.2. All the obedience of a good heart is from the heart. Rom. 6.17. Ye hauehave obeyed from the heart the forme of doctrine deliuered. It cannot content it selfe in doing a good worke, out of this good manner of doing: first, because it knowes, the beginning of acceptable obedience must be the heart, which must quicken all our duties, or else they are dead: secondly, if seruants must doe to their Masters eueryevery thing heartily, Col. 3.23.Col 3:23much more the seruants of God to their Master in heauen: Thirdly, the Lord obserues, which is eye-seruice, and which is heart-seruice: he reiects compulsed worship, and accepts onelyonly free-will offerings, and complaines if any piece of the heart bee wanting, as in many Kings of Israel.

4. A good heart doth good duties abundantly: 4. Abundantly.an heart purged by Christ, bringeth forth more fruit, Iohn 15.2. for herein is the Father glorified, verse 8. 1. Cor. 15.58. abounding in the worke of the Lord. To this it striues, for these reasons. First, because it is ready prest, and forward to good, and kept in a preparednesse for eueryevery good worke, it growes full of goodnesse, both in gracious incitations, and gracious actions. Secondly, it not onelyonly takes, but seekes occasions of doing good, and so growes rich in good workes. Thirdly, the more it doth, the more easie p. 362they be, and so come off quicker; He that doth them quicke, riseth apace. Fourthly, it is as busie, and as glad to set forward Gods glory, in and by others, as by himselfe, and so in all companies and occasions makes himselfe a gainer.

5. Vniuersally.5. A good heart doth good duties vniuersally: first, it diuorceth not the two Tables, but aimeth at the seruice of God in holinesse and righteousnesse: secondly,Mat. 3.Matt 3 it will fulfill all righteousnesse, as taught by the doctrine of grace, which calls on vsus for all duties of piety, righteousnesse, and sobriety, Tit. 2.12. The louelove of God produceth workes of piety, which are sacrifices of praises and prayer, the calues of the lips, morning and euening, and on all occasions. And because sacrifice is abominable, without iudgement and iustice, Prou. 21.3. it is carefull to giuegive eueryevery man his right, and will serue God in seruing man. And because mercy from God, and mercy to man are ioyned together, it delights in all occasions of mercy; the workes whereof are so many odours of sweet smell, Phil. 4.18. Thirdly, it attends to all duties, both of the generall calling, and speciall; is carefull that one duty destroy not, but set forward another;Phil. 4.8.Phil 4:8 and is still in the exercise of whatsoeuer is honest, iust, of any praise or vertue. A good heart, like a good seruant, will doe whatsoeuer his Lord saith; as Mary to the seruants,Ioh. 2.John 2 Whatsoeuer he saith, doe it. As a man that is to plant an Orchard, will be sure to get of eueryevery good fruit some: so a good heart will not know any fruit to be good, but will carry some of it. Particulars were infinite; for workes spirituall, and corporall; duties to them within, and duties to them p. 363without, workes of iustice, and workes of mercy; in giuing, and in forgiuing; of incitation to good, and hindering of euill.

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

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

Oh the wickednesse of our hearts,A wick…d heart faileth in all. who yet conceiue p. 364better of our selues! 1. Some good actions we would doe, but hate the light which should direct vsus, and such as walke in it. 2. Some good deeds we would doe at our death, but fearfully outstand the opportunities of grace, and will know no season: Christ mourneth ouer vsus, as ouer Ierusalem. 3. How proud are we of a little, glorying of our good works, delighting to heare them praised! whereas a good heart would dislike eueryevery thing. 4. How seldome measure we our actions by the rules of Gods glory, good conscience, and sincerity of heart, but by multitudes and examples of men, doing as the most do, and for our owne crooked ends! 5. Wee content our selues with the deed or action done, neuer care with what affection, which the Lord most respects: as in the widowes two mites, and rich mens superfluitie. 6. God hath long manured vsus, but where is our abundant fruit? for clusters, wee cannot shew berries. Can God be content to finde so little, where he expects so much? and may not hee expect much, where he hath giuen so much? Shall we neuer come to answere for our meanes, which we are so vnanswerable in? 7. How many are falne backe from their righteousnesse, which shall neuer bee remembred? They seemed to begin in the Spirit, but are vnstable and peruerted, whose latter end is worse than the beginning.

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

It knoweth, first, that nothing is properly hated of God, but sinne, as being directly against his Law, and his Image, who is a God hating iniquity; and as God himselfe is the chiefe and absolute Good; so p. 365onelyonly sinne is the chiefe and absolute euill. Secondly, that the proper effect of hatred being reuenge, he is not more sure to sinne, than God to reuenge, one way or other; yea, vntounto the third and fourth generation of them that hate him. Thirdly, that all and eueryevery sinne is vponupon record: there is an hand-writing against eueryevery sinner, and an obligation in eueryevery sinne binding the sinner, who hath not one farthing to pay for an infinite debt, or infinite forfeit, Col. 2.14. Fourthly, that all and eueryevery sinne lies in the way, betweene God and vsus, and separates from him,Esa. 59.2. Ier. 5.25.Isa 59:2Jer 5:25 and holds good things from vsus; shuts heauen, curseth the earth, and burthens all the creatures. Fifthly, that it exposeth to all misery within vsus, without vsus, both here and hereafter. Within vsus, the destruction of all Gods Image, the corruption and guilt of the whole nature; all euill inclinations against God, and our neighbour; especially an euill conscience, where sinne lyes at the doore, either vexing and galling it, or dogging and watching it; which is a very hell before hell. Without a man, all the calamities of this life, sicknesse, pouerty, madnesse, shame, death and corruption; all the proper effects of sinne: Gen. 2.17. In the day thou sinnest, thou shalt dye the death. And hereafter, the extreme misery of sinne in all not deliuered by Christ, is that eternall death which is the wages of it: the vnsupportable curse, denounced on all that continue not in all things, Rom. 6.23.Rom 6:23Deut. 27.26. and to be executed on all Reprobates in the Day of the Lords appearing, Math. 25.41. Goe, ye cursed, &c.

Hence, 1. it sees the misery of sinne,1. It sees the misery of sinne. and grones p. 366vnderunder the burthen, both the sinne of his nature, for which Paul cries out of himselfe as a wretched man; and Dauid, Psal. 51.5. and of his life, as the Prodigall, who acknowledged himselfe not worthy to be called a sonne: and the sinnes against the Gospell, vnbeliefe, despighting of Christ and his Spirit, as the Iewes pricked in their hearts, Act. 2.37.

2. Truly repenteth sin, in which are foure things. 1. Confession against it selfe.2. It truly repents for sinne: for which, this heart may be called an house of mourning, an Hadadrimmon, or the valley of mourning. In which repentance is, first, confession against it selfe, Psal. 32.5. It will not flatter it selfe, but cast the first stone against it selfe, and will say more against it selfe, then all men can: as Dauid hauing numbred the people, before the Prophet Gad came, cast the stone against himselfe, saying, I hauehave exceedingly sinned, 2. Of all sins knowne.2. Sam. 24.10. Secondly, confession of all the sinnes it knowes: as 1. secret and hid corruptions: for the good heart knoweth, that God loueth truth in the inner parts; which made Dauid complaine of his originall corruption,Psal. 51.6.Ps 51:6 and brooding sinne, which none tooke notice of but himselfe; and the Apostle Paul, of the law of euill rebelling against the law of his minde: 2. Small and lesser euils; it extenuates no sinne as little, esteemes none as Gnats, Moats or Mites, which Gods Law takes order against: It lookes not so much on the matter, as on the forme: It is burdened, and takes notice of the least sinnes, omissions, failing in good things, falling from the first louelove, &c.

Thirdly, in repentance there is remorse, or biting: A good heart cannot commit sin without remorse;3. Remorse. not secret sinnes, because it knowes, nothing is secret p. 367in respect of God, with whom it hath to deale; not most naturall and inbred sinnes, to which it selfe is most inclineable, because it knowes, the more familiar the sinne, the more dangerous; not small sinnes: Dauids heart smote him for Sauls lap, as for his head; the eye feeleth the least moat. And this by small meanes: as soft wax is soone impressed, so is a good heart because of his softnesse. It will melt and resolue more at the very hearing of Gods Iudgements denounced against others (as Iosiah, 2. Chron. 34.27.) than an euill heart at the feeling of Gods most dreadfull Iudgements, as Pharaoh, Exod. 7.23. Peter, when Christ onelyonly lookes backe vponupon him, gets out and weepes bitterly. It is true, that a good man may lye a while without sound remorse, as Dauid nine moneths after his adultery; though not that time without grudgings: but that time the euill and corruption of it preuailes, and the Spirit will not suffer it to lye still, but awake it must, and no sooner wakened then humbled.

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

And all this a good heart will doe, both secretly, and constantly. Secretly, because hee is a Iew who is one within, and hee is praised whom God praiseth: And it knowes, that eueryevery sound action of grace, as mortification, repentance, humiliation, must begin within, and flow from thence;Ille dolet verè, qui sine teste dolet. the seat of soundnesse is the heart: and, to take notice of outward things, to p. 368reforme them, and neglect the heart, and soule, and secret passages, is to begin at a wrong end. Constantly, because it sees such dayly ruines in the soule as make it continually mourne, and put it to a continuall charge and labour in repairing it. And this is to grieue sincerely, for sinne as sinne, as the offence of God, not for punishment: whence it is called godly sorrow, 2. Cor. 7.10.

3. Seeketh pardon.3. A good heart, because it knowes, that the greatest happinesse stands in the pardon of sinne, Psal. 32.1. and the conscience can neuer be rightly quiet, but in declaration of forgiuenesse, it labours most for assurance of the pardon of sinne, with strong cryes for mercy, Psal. 51.1. and to feele the ioy of saluation, vers. 12. in many seuerall petitions, Wash me, clense me, purge me with Hysope: with importunity, as Dan. 9.19. and endlesse repetitions, as …he poore starued begger fo… relie…e, or the condemned person for a pardon; … the poore Publicans prayer was, God be mercifull to me a sinner. Luk. 18.1…Luke 18:1It sees more need of Gods fauour, then of life, and therefore more eagerly desires it, and pines till it feele the sence of it. It sees his filthy nakednesse, and is neuer quiet without a couer: his horrible foulenesse, and is euer washing and bathing in the Lauer of Christs blood, and the teares of true repentance. It feeles a deadly sore, and cannot bee eased without application of Gods saluation.

4. It feareth and watcheth all sinne to come, as it hateth and shameth for all sinne past.4. Feareth sinne. As nature shunnes and feares all Serpents, euen little ones as well as great: so grace shunnes all sinnes, and hates them, being the spawne of the serpent. First, it p. 369knowes all are hatefull to God, all preiudiciall to the soule, as one hole in a ship, or one Swine in a Garden, or one Fly in the Apothecaries box, is enough to spoile all; therefore it watcheth all. Secondly, seeing small sinnes are commonly Harbingers to greater, it dares not venture on the smallest. Thirdly, it knowes that the way to auoyd finall defection, or back-sliding, is, to feare staying a little. Fourthly, it feares the shew, the taste, the occasions, the first appearances of sinne, lest from the broth, it easily fall to the flesh. Fifthly, it feares and hates his owne sins, more than all other mens: and not as it is said of Anthony, He hated the Tyrant, not tyrannie. Odit Antonius tyrannum, non tyrannidemRom. 7.15. I hate that I doe. Sixthly, it hates and feares his owne inward sinnes, as much as the outward; wisely damming the fountaine and Well-head, and stocking vp the root. Seuenthly, it hates and feares the repetition of sinne, and much more shakes off the habite of it, lest hee should suddenly grow to expertnesse in the trade. Lastly, it hates and mournes for other mens sinnes, and stops them when he can: Psal. 119.136. Phil. 3.18.—and now tell you weeping. Yea, the sinnes of others against God, more smite a good heart with sorrow, than their owne sinnes can an euill.

5. It retaines and still renewes a full purpose of not sinning, so as though it sinne,5. Retaineth a purpose of not sinning. the conscience can testifie that it is carried against the setled purpose of it. Dauid sweares and vowes he will keepe the righteous iudgements of God: and, Away from mee ye wicked, for I will keepe the Commandements: Act. 11.23. with full purpose of heart cleaue to the Lord. Psal. 119.2. Surely they worke no iniquity: they doe sinne, p. 370but not as workemen, they cannot plot it, but are simple to doe euill, Rom. 16.19.

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

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

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

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

5. It can repeate sin remorslesly, till it can trade, and come to bee expert by often committing ouer the same sins, and let them grow to customes, habits, p. 371natures. 6. It can defend and pleade for sinne, cloking bad actions, with good pretences, or good meanings. Saul saues the fat for sacrifice. Absalom will be King, to doe iustice; and he will begin to execute iustice with rebellion and treason, against his owne indulgent father. 7. It can glory in sin: Phil. 3.19.— whose glory is their shame; which is true of drunkards, swearers, proud persons, &c. all of them farre from grace, farthest from a good heart.

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

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

I. OnelyOnly such an heart keepes the Word to saluation.Motiues to get this goodnesse of heart. Fusty vessels are not fit for the precious liquor of sound and sauing knowledge, and the graces of the Spirit. The Law is spirituall, and the place where the Lord layes it, is in the spirit, and heart of his Elect, in whom onelyonly he hath wrought a care to keepe it: Psal. 119.11. I hauehave hid thy Word in my heart, that I might not sin against thee. The Lord hauing written his Law in Tables, made choyce of y^e Arke, to lay vp the same safe, Exo. 25.16. Thou shalt lay in the Arke the Testimony, that I shal giuegive thee. Now this Arke must p. 372be ouerlaid with pure gold, both within, and without: signifying, that the godly heart, which must keepe the Word, must be sincere within and without: and eueryevery other heart but the good and honest, will shake the Word out, one time or other: hence Dauid prayeth, Psal. 119.80. Let my heart bee vpright in thy statutes, that I be not ashamed.

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

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

Hence the Scripture saith, God iudgeth not as man: we iudge from without, God from within: we proceed from the effect to the cause; hee, from the cause to the effect: wee iudge the heart by the worke; hee the worke by the heart: we looke first to the sacrifice, p. 373and then to Abel; hee first hath respect to Abel, and then to his sacrifice. Hence we see a mite in sincerity accepted, and a Talent from hypocrisie reiected.

III. Without this good and honest heart thou losest all thy labour, all thy graces, all thy hopes, all thy expectation. If they come not from a pure heart, he that is pure, & looks with pure eyes, reiects them all. If thou beleeue not from the heart, Rom. 10.10. it is vanishing and temporary. If thou liftest not vp pure hands in prayer; that is, the prayer of a pure heart,1. Tim. 2.81 Tim 2:8 suppose thou diddest weare thy tongue to the stumps, and thy knees horne-hard, thou losest all thy labour: therefore Paul describeth true worshippers, 2. Tim. 2.22. to be such as call on the Lord with a pure heart. If thy louelove be in word, and tongue, and not in truth, thy heart cannot assure thee that thou art of the truth, 1. Ioh. 3.18, 19. If thou doest not from the heart obey the forme of doctrine deliuered, Rom. 6.17. all thy obedience is lost, without recompence, without acceptation, yea abominable. Finally, whatsoeuer we doe, doe it heartily vntounto the Lord, and not vntounto men, Col. 3.23. The kernell of all duties lyeth within, in the true disposition of the heart: without which, all is as an empty shell, which when it comes to cracking and opening, the hypocrites hope faileth. See we not in the Day of Iudgement many shall pretend great matters done in preaching, or prophecying in the Name of Christ, and casting out diuels in the same, frequenting Christs presence, Wee saw and heard thee in our str…ets, and so expecting some great reward, for so great and glorious workes? But, p. 374not being sound at heart, all these things are no better esteemed then working of iniquity, and recompenced as hatefull sinnes; Depart from mee, ye workers of iniquity: for all the sacrifices of an hypocrite are abominable, his very prayers abominable, Esa. 1. Bring no more sacrifices, but wash you, clense you, and then come, let vsus reason together. Esa. 58.3. The Iewes vrge God with their fasting, and yet are sent away empty.

IV. A good heart is the essentiall difference or distinction betweene a godly man and an hypocrite: whosoeuer wants it,Mat. 24.51Matt 24:51 shall receiue his portion with hypocrites. The Pharises make cleane the out-side: A good Christian heares his Master say,Mat. 23.26Matt 23:26 Thou hypocrite, first make the in-side cleane. As the hypocrites religion is made but a couer or cloke, so he vseth it as a cloke to cast on and off as hee list: And as men make their clothes, so doth hee his religion; so it be some fine stuffe without, they care not what base lining they put in: But the sound Christian is as the Kings daughter, Psal. 45.13. all glorious within, like a late fashion of great men, lining russet or base Clokes with Taffatie or Veluet cleane thorow; or like the hangings of the Sanctuary, without, course Badgers skinnes, within, fine linnen embroydered, Exod. 26.1, 14.

The hypocrite desires to seeme, either onelyonly or principally: the sound Christian desires to be acceptable. 2. Cor. 5 9.2 Cor 5:9Saul, when hee knew Gods minde in reiecting him, yet honour me (saith he) before the people, 1. Sam. 15.30. the sound Christian, knowing the minde of God in electing, iustifying, and sanctifying him, endeuours p. 375both liuing and dying to be indeed acceptable vntounto him. An vnfaithfull and euill heart, that departs from God, hath faire showes, goodly greene leaues, a kinde of faith, ioy, profession, and will giuegive God eueryevery thing but a good heart, which gift he only calls for: which because hee with-holds, hee shall neuer speed so well as a sound Christian, who can giuegive nothing but true desires of a changed and sincere heart.

V. The whole comfort of a Christian vnderunder God,Goodnesse of heart a full sea of comfort. 1. Inward. is in a sound, honest, and good heart. As first, all inward comfort, 2. Cor. 1.12. This is our reioycing, euen the testimonie of a good conscience, that in all simplicity and godly purenesse we hauehave had our conuersation. This ioy is the ioy of Gods people, which the stranger enters not into: and of it our Sauiour saith, None shall take it from you: Ioh 16.22.John 16:22It is like a little veine or spring which euer runneth: whereas the ioy of an hypocrite, which makes a greater show and noise then the other, is like a great pond, cleare at top, muddy at bottome, dried vp in Summer when is most need of the waters of comfort.

Secondly, in outward opposition, when men who cannot abide sincerity,2. Outward opposition. obiect to vsus that all is hypocrisie, and scorne vsus for the things we doe, when Ismaels scoffe vsus for the blessings sake; that from the world we hauehave small comfort and encouragement in our godly way; now wee may finde comfort and peace in the sound constitution of our hearts: 2. Sam. 6.21. Dauid being scorned by Michol for dancing before the Arke, and called foole for his paines, contemned that contempt: for he did it in the vprightnes p. 376of his heart, and would be yet more vile. Paul teaching the strictnesse of Christian Religion, to bring Christ into the hearts and liues of men, was counted an heretike, Act. 14 14.Acts 14:14but professed, After the way which ye call heresie, doe I worship the God of my fathers. Apply wee this to our selues. A good conscience as a brazen wall, feares not the arrowes of scorners and aduersaries. Iobs innocencie will beare his aduersaries booke of accusations,Iob 31.36.Job 31:36 on his shoulder.

3. Personall affliction.Thirdly, in personall affliction, this good heart ministreth great comfort:

1. In inward temptation, when Satan shall obiect, as against Iob, that thou art an hypocrite (then which, no temptation more assaulteth or infesteth the poore Christian:) looke what way thou canst, not hearing, not praying, not fasting, reading or almes can answere it, but onelyonly the sincere and inward disposition of an honest heart in all these; He is molested with hypocrisie, but not subdued by it. So when Satan shall obiect the weaknesse of thy faith, or the defects of thy obedience, and that God cannot accept so broken and sinfull performances; nothing can answere this dart, but sincerity of heart, manifest in true desires and endeuours, which God accepteth, beholding mercifully what a man hath, not what he hath not. 2. Cor. 8.122 Cor 8:12Sincerity makes light things massie and ponderous, where hypocrisie makes talents lighter then feathers. So if he obiect thy heauinesse and vntowardnesse in prayer, that thou prayest coldly and distractedly, the only answere is, God regards not the tune of the voyce, the phrase of speach, the sound of words, or eloquence of tongue, but the p. 377affection of the heart, as in Moses, Exod. 14.15. and Hanna, 1. Sam. 1.17.

2. In outward affliction, onelyonly a good and honest heart beares a man vp. Iob in all his troubles had no other comfort, Chap. 27.5. Vntill I dye I will neuer take away mine innocencie from my selfe. When Abimelech was threatned for taking Sarah, it was happy and comfortable to him that hee could say, With a good and an vpright heart I did this, Gen. 20.5. What a strength is it, when afflictions take a man in his way, and while with a good heart he goes about his businesse? But if crosses come, while a man is wandring, or his heart rouing after vanity, this disposition adds a sting to the affliction, when the heart shall smite it selfe, that it suffers as an euill doer.

Fourthly, in respect of perseuerance in good, a good heart onelyonly ministreth comfort.4. For perseuerance in good. For as an Apple rotten at core must faile and perish, seeme it neuer so beautifull: so all graces shall wither, that are not soundly fixed in a good and honest heart. It is not leaues and showes without, but soundnesse of sap and iuice within, that makes the tree continue in fruitfulnesse. One time or other the Word of God blasts the hypocrite, as the fruitlesse Figge-tree, and then how soone is it withered? Inquire after his graces, his zeale, forwardnesse, diligence, ioy, faith, louelove; his place cannot be found, his place in the profession shall be as empty as Dauids when Saul asked after him. He that builds on the sand, and in soundnesse of heart settles not himselfe on Christ the corner stone, as our Sauiour said of the stately buildings of the Temple, so may wee say of this man who held a p. 378beautifull place in the Church, and shined in many graces, See you all these things? the time comes, when a stone shall not be left on a stone: the fall of his house shall be great: and of the ruines of his graces wee may say as the Merchants of the riches of Rome, Reuel. 18.17. In one houre shall so great riches come to desolation. But the vpright of heart shall neuer be ashamed.

5. In the life.Fiftly, in the life time, the Lord will doe them good that are true of heart, Psal. 125.4. Hee will be mercifull to his defects, that prepares his heart to seeke him, though hee be not clensed according to the purification of the Sanctuary, 2. Chron. 30.19. Hee will shew himselfe strong with the vpright heart, chap. 16.9. Let them be neuer so weake in themselues, Gods strength shall perfect all their weaknesses. Let all the world condemne them, yet he will iustifie them as true Nathaniels, in whom is no guile. In a word, prosperity is their portion in this life, 2. Chron. 31.21. Hezekiah in his workes sought the Lord, and prospered.

6. In death.Sixtly, in his death, this comfort shall neuer be shaken out of his heart: when death shall sunder his soule and body, it shal neuer seuer his heart from the soundnesse of it; Hezekiah, when sentence of death was passed against him, the conscience of his honest and sincere heart comforted him, Esa. 38.3. O Lord, thou knowest, I hauehave walked with an vpright heart, &c. At this time it will not comfort a man, to hauehave done neuer so excellent workes, but the manner of doing, and his true endeuour shall comfort him.

7. In the Day of Iudgement.Lastly, in the day of Iudgement, onelyonly the good and honest heart shall lift vp the head before the Iudge of the world. As a faithfull companion, it will p. 379goe with vsus before the Iudge, and plead, where no other Proctor can be admitted, no other friend can appeare for vsus. But how dare an hypocrite, who hath nothing but chaffe, and straw, and stubble, stand before the fire of that great Day, which nothing but golden soundnesse and sincerity can abide? No matter how thou canst gild thy selfe; if thou beest not golden, the fire shall consume thee. But be thou the meanest creature, that the whole earth can present before the Iudge, with an honest heart, that hast been faithfull and sincere in a little, in the basest calling and estate that euer was any; that Day shall preferre thee aboue hollow-hearted professours, Preachers, yea Princes. For then it shall be better (to vse Augustines comparison) to be a little small finger that can doe no such seruice in the body,Better a sound finger, than a dimme eye. if sound, than to bee an eye of admirable quicknesse, and vse, for the guiding of the body, if vnsound, darke, or ready to fall out of the head.

HAuing thus largely shewed the nature of this soyle of good ground, and therein both how it comes to be good ground, and how it may be so discerned, with Motiues thereunto; we proceed now to the successe of the seed in it, which is said first to bring forth fruits, which fruits are in the second place described, 1. by the plenty, an hundreth fold: 2. by the continuance, with patience.

Doct. 1. The good heart is a fruitfull heart: Doct. A good heart is a fruitfull heart.as good ground is fruitfull ground. The good ground heere is called in Math. 7.17. a good tree: and eueryevery good tree brings forth good fruits: and Math. 12.34. A good p. 380man, out of the good treasury of his heart, bringeth forth good things.

Of these fruits. 1. The kinde. 2. The season. 3. The Meanes.Here, for the explaining of the Doctrine, consider three conditions of these fruits: 1. for the kinde: 2. the season: 3. the meanes.

For the kinde: in generall, they are the power of the Gospell in the whole man, Phil. 1.27. and, as all fruits comming of seede, are of the same kinde and nature with the seed. Not fruits of the flesh, which are so ripe and rise eueryevery where: Nor fruits of ciuill righteousnes, in dealing with men, from which many conclude themselues good ground, being voyd of piety, knowledge, and the feare of God: Nor fruits of illumination, by which men are able to vnderstand and speake sensibly of matters of Religion, but care not how little they practise: Nor fruits of the externall profession of Religion, or externall reformation, which are as faire leaues, and greene blades, that shall wither and faile. For all these fruits wee hauehave found on the former bad grounds. But these fruits are fruits of grace, resembling the Author, the Spirit of grace; and thence called fruits of the Spirit, Gal. 5.22. and the seed, the Word of grace, Act. 20.32. and fruits of righteousnesse to the praise of God, Phil. 1.11. and fruits in holinesse, Rom. 6.22.

In speciall: these fruits are either inward, or outward: for a good man is first fruitfull within, and as all other fruits, so these come from a root within.

Inward fruits are, 1. righteousnesse of nature, by sanctification of the spirit, soule, and body: 2. good thoughts, and motions, and purposes of heart: p. 381these counsels of heart make a man praised of God, 1. Cor. 4.5. 3. Good desires, longings and faintings after God and his graces, Prou. 11.23. The desire of the righteous is onelyonly good: 4. Good affections; as sorrow for sinne, louelove, feare, zeale, patience, compassion and tender-heartednesse, and many such like, in Gal. 5.22, 23.

Outward fruits are, 1. good words, sauory, edifying, pure and wholesome: therefore in Prou. 10.31. the mouth of the iust is said to be fruitfull in wisdome, and his lips to feed many, as fruits do: 2. good works are good fruits; because they issue from the root of faith and charity; because they please God, as fruits the palate; because they witnesse the life of faith, as fruits the life of a tree; and lastly, because they profit others, who are relieued and comforted, as with most pleasant fruits.

Now wee may not thinke, that onelyonly building of Colledges, Churches, Hospitals, & great and bountifull Almes, which a few can performe, are good workes, as is defined by the Church of Rome: But those are good workes, which eueryevery Beleeuer can and doth performe within the compasse of his calling, both generall and speciall; such as mortification of sinne, faithfulnesse, diligence in the duties of Christianity, and of the speciall callings, mercifulnesse to the poore Saints, or whatsoeuer else is commended in the Word, or approued of God as acceptable fruits, yea and rewarded, be they neuer so meane and base in the eyes of men: A cup of cold water shall not lose his reward.

For the season: these fruits are ripe and timely, p. 3822differing from the blasted and withered fruits of the former grounds. Wee hauehave seene sudden fruits as sudden flashes, in the three former grounds, and great Professors like Ephraim, whose goodnesse was as the morning dew, Hos. 6.4. We hauehave heard of them, not whose leafe onelyonly hath failed, but the stalke, and blade, and all that made shew aboue ground, or fed it within. But this fruit giues not ouer till ripenesse, and the soundnesse of it is discerned by the constancy and maturity.

3For the meanes: these fruits are produced to ripenesse by keeping the Word; so the Text saith, They keepe the Word, and bring forth fruits. Lose the Word, and lose all fruits. The former grounds kept the Word, but not long enough: they admitted it to lodge as a ghest for a night, but not to dwel in them. But Dauid voweth to keepe the Word euen to the end, Psal. 119.33. and he would not keepe his life, but to keepe the Word, vers. 17. This ground keepes the Word, in the eare, by hearing it, in the memory, in the heart, Prou. 6.20. Binde it on thy heart: in the hand & practice, in meditating and thinking on it, in praying for blessing, that it may bee a fruitfull Word, and in constant striuing in new obedience. And by these meanes it holds out, and brings fruits to perfection.

Now eueryevery good heart is thus fruitfull, producing fruits answerable to the Gospell, in due season, vntounto ripenesse, by meanes of keeping the Word, Act. 16.30. The Iaylor, assoone as euer hee was conuerted, what a number of good fruits produced he? Now hee cries out of himselfe, would faine know p. 383what he might doe to be saued: Now he brings the Apostles forth of prison, who had laid them in: He washed the stripes that he had inflicted: he set meat afore them, brought them into his house, heard the Word, was baptized, and reioyced that he beleeued, and went to the Gouernours, and got them quite released. The like of Lydia, vers. 14, 15.

Nay, a good heart, let it hauehave neuer so small meanes, or opportunity, it will shew fruits. The theefe conuerted, of a barren malefactor, is now become a fruitfull Professor. The ground euen now ouergrowne with cursed weeds and brambles, of hainous sinnes, is now in an instant, and almost for an instant fruitfull, in confession of his sinnes, in rebuking the sinnes of his fellow, in giuing a sound testimony to Christ, aboue all the Scribes and Iewes, yea, when his Disciples durst not, and in earnest prayer to Christ for a little remembrance of him.

Reasons. 1. Because the person is set into so liuely a stocke,Reas. 4. that he must needs bee incontinently fruitfull. Whosoeuer is set into Christ, were hee as dry as Aarons withered rod, he shall presently bee changed into a flourishing and fruitfull tree. Rom. 7.4. So yee brethren are ioyned vntounto him that is raised from the dead, that ye should bring forth fruit vntounto God. And because the Beleeuer is not onelyonly set into Christ, but abideth in him; therfore he continueth fruitfull to the end, Ioh. 15.4.

2. Because the Beleeuer is now become Gods worke-manship, in Christ Iesus created to good workes, which God hath ordained for him to walke in, Ephes. 2.10. And the Lord cannot faile of his end p. 384in his actions. But, as he commanded man created at first, Bring forth fruit and multiply, so now creating him againe in Iesus Christ, he begets them, that they may goe forth, and bring fruit, and glorifie him.

3. Because the Beleeuer is now led by the Spirit, who is not barren or idle in him,Rom. 8.14Rom 8:14 but fruitfull in all variety of fruits of grace, as they are described, Gal. 5.22, 23. A tree must liue before it beare fruit: Now we are quickned by the Spirit. The same spirit plants vsus in Gods House, and adds his blessing to that plantation, Psal. 92.14. The same Spirit waters vsus with the waters from vnderunder the Sanctuarie, Ezek. 47.12. and so makes vsus fruitfull by a spring of liuing waters. The same Spirit purgeth vsus to be a peculiar people, zealous of good workes, Tit. 2.14.

4. There is the same reason of the parts, and of the whole. But the whole field, the whole Church is a fruitfull ground: Cant. chap. 4. vers. 13. The Church is compared to the goodliest Garden that euer was heard of, stored with the most precious plants vnderunder heauen, most delectable fruits, and the chiefest spices; shadowed by Pomegranats, Camphire, Spikenard, Calamus, Saffron, Cinnamon, &c. It is not a Waste, an Heath, a Wildernes, but a new Paradise of God, planted by his hand: A Garden of greatest pleasure, and God takes pleasure no where else: A Garden in which the Tree of life, that is, Christ Iesus is to be tasted and fed on to eternall life: A Garden, in which a Riuer runnes foure wayes from the same Fountaine, that is, the Gospell runnes freely, streaming from the foure Euangelists: A Garden, in which man was placed to til and dresse it, so in the Church, p. 385men are gathered to exercise duties of piety and louelove; A garden furnished with all manner of trees for fruit or delight, Cant. 7.14. A Vineyard, in which are all kindes of sweet fruits, old and new. Whence eueryevery member being a part of the whole, must also abound and flourish in all holy vertues, and the sweet fruits of faith and louelove.

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

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

2. Rule. If good ground bring timely fruits, so soone as euer the seed falls on it, are they good ground that are so slowe and heauie to any good fruits, as somtime they are, resoluing seuen and seuen p. 386yeeres to giuegive vp some vnwarrantable lusts, or vndertake some commendable duty? Nay, some neuer resolue to doe good till they die; but, then they will repent and be better, &c. But what? darest thou liue so neere the curse of God, as that ground on which the raine often falleth, Heb. 6.8. which yet is not seen on thee? Diddest thou marke in the Theefe conuerted, what a number of excellent fruits presently appeared? Seest thou not the commendation of the Colossians, chap. 1.6. that the Gospell was fruitfull among them from the first day they heard it, and truly knew the grace of God? (For thou neuer truly knewest the grace of God, who abidest vnfruitfull, & takest dayes with God.) Considerest thou not what a singular praise, yea and mercy of God it is, to hauehave the Word worke speedily, and to hasten our fruits (were it possible) from the day that we heard it? How many sinnes should then be cut off? how many good duties vndertaken, and the reckoning furthered? Oh heare at length Christ knocking, & resolue presently to open: If thou hearest his voyce this day, harden thy heart no more. How long shall he be with thee? how long shall he suffer thee? Take heed of that sentence, Pro. 1.24. Because I hauehave called, and you would not answere, behold, it shall come to passe, that you shall call, and not be heard; yea, I will laugh at your destruction, &c.

3. Rule. Good ground bringeth fruits in kinde answerable to the seed: and the fruitfulnesse in Christianity, is a godly conuersation beseeming the Gospell, Phil. 1.27. It bringeth not weeds, not Thistles, not brambles. But how comes it, that the seed being so pure, holy, yeelding, the fruits are so contrary? Did p. 387not the Master allow, & the seruants cast in good seed? Mat. 13.27Matt 13:27Whence then are these Tares, of generall profanenesse, ignorāce, swearing, lying, Sabbath-breaking in most vnconscionable maner, cōtempt of Magistracy, & of Ministry, iniustice, vsury, slandring, scoffing at goodnes, drunkennes, gaming, hatred of the light & bringers of it, repining at their prosperity, and the like? Whence, I say, are they? Are these fruits beseeming good ground? Or are they any way like the seed? I dare say, a man may finde as good fruits as these, among the Turks, and barbarous Heathens, where the seed neuer came; nay, in hell it self, where is no other ground but such as this. Let no man deceiue himselfe: such rotten fruits argue rotten hearts: God wil reape no such haruest, he will owne no such ground.

4. Rule. If good ground bring ripe fruits, with constancy and continuance, euen in their age, Psal. 92.14. what goodnesse is in that ground, that hath giuen ouer his fruits? that hauing had leaues and shewes of profession, and some goodnesse, hath euen cast away the leaues, farre worse than the cursed Figtree, which had leaues, yet escaped not the curse?Mat. 21.19Matt 21:19 These were neuer planted into Christ: for, had they been so, the Father had purged them to hauehave brought forth more fruit: Neuer members of the Church: for,Ioh. 15.2.John 15:2 had they been of vsus (saith the Apostle) they would hauehave continued with vsus: Neuer good in deed and in truth;1. Ioh. 2.19.1 John 2:19 for a good mans leafe shall not fall, Psalm. 1.3. And, if eueryevery man shall receiue according to his fruits, Ier. 17.10. these men shall one day know, & feed vponupon the bitter fruit of their declining & Apostasie, whē they shal beleeue, (or feele what they will not now beleeue,) p. 388that it had beene better for them neuer to hauehave knowne the way of truth, 2. Pet. ….21then hauehave departed from the holy Commandement.

Vse 2. Labour to be fruitfull Christians: content not your selues with leaues, and the forme of Religion, but as trees of righteousnesse, shew forth your Grapes and Figges, and sweet fruits: Let God and man gather them, and taste them. For, what comfort is in a fruitlesse condition, by which a man must know, first, that the Word of God for all his hearing was neuer rooted in his soule? for then it had beene fruitfull in grace. It is no barren seed, where suffered to root. Secondly, that he is an vnbeleeuer, while he professeth all the Articles of Christian faith, and liues among Christians. For faith worketh by louelove, and is fruitfull. Thirdly, that hee is destitute of the louelove of God, which affection if it swayed the heart, it would vnite it to the thing loued in all duties of piety: If it loued God, it would keepe his Commandements, Ioh. 14.15. It would constraine him to fruitfulnesse, 2. Cor. 5.14. Fourthly, that hee is lyable to that deadly and irrecouerable fall that hypocrites come vntounto; whose foundation being in the sand, the fall of that house is great: such are the fruitlesse Hearers, who heare and doe not, Math. 7.24. Lastly, that hee is euer vnderunder that heauie curse, which is neuer farre off him, Heb. 6.8. The earth that drinkes in raine, and brings bryers and thornes, is neere vntounto cursing, and the end is to be burned.

Obiect. But we are fruitfull Christians. We come to Church, and delight to heare good Sermons: We commend our Preachers, louelove some good men, p. 389speake against common abuses, pray in our families, repeat Sermons, reforme some euils in our selues, and ours.

Answ. But beware you deceiue not your selues with leaues for fruits, as all this is in many. It is with many Christians, as the Fig-tree cursed by Christ, so flourishing, as it deceiued Christs owne expectation; whereupon it receiued sentence, Neuer fruit grow on thee henceforth. Therefore looke to thy selfe, and to thy fruits: 1. See thou bee a branch of the Vine. 2. Know the truth as the truth is in Christ, to cast off all sinne, to resist all lusts, to forsake all knowne euils. 3. Walke as Christ walked, 1. Ioh. 2.6. Is thy life, thy actions, speaches, yea, and thoughts squared to the Word? Endeuourest thou to know further, and practise the whole will of God reuealed? Doest thou all duties in true purpose and constitution of heart? bringing euen thoughts (which are thought so free) into conformity with the Word? This is to be a fruitfull Christian. All other blazes and showes will but bring thee to the end of an hypocrite. An hundreth fold.

From the fruits of the ground which is good, wee come to the measure. Our Lord following his comparison, noteth the profiting and prosperity of the Word in a good heart, by the increase of seed cast into good ground, which increaseth sometimes an hundreth fold. Neither speaketh our Sauiour by Hyperbole, or excessiue speach: but according to the maner of the best ground in Canaan, which brought an hundreth fold increase. Not to speake of other stories of Herodotus, who writes of the Countrey of thy p. 390Cynipians, that it brings three hundreth fold: nor of Plinie, Lib. 18. cap. 10writing of Blazacium, a Countrey in Africa, where the people for eueryevery bushell of seed receiued 150. fold increase: the Scripture (Gen. 26.12.) sheweth, that Isaac sowed in Gerar (a barren Countrey in comparison of Canaan) and receiued an hundreth fold increase.

Quest. Doth eueryevery good ground bring increase an hundreth fold?

Answ. No: as this Euangelist shewes, that there were three sorts of vnfruitfull Hearers, so the other compared with this, shew, that there are also three sorts of fruitfull Hearers: for Matthew and Marke say, that the good ground bringeth fruit, some an hundreth, some sixty, and some thirty fold. Therefore all bring not an hundreth fold.

Quest. Why doth our Sauiour mention three degrees of fruitfull ground?

Answ. 1. Some of the Fathers, as Augustine and Ierome, say, it was to note a difference betweene virgins, widowes, and married persons: some, as Theophylact, apply it to Anchorites, Monkes, and Laickes. An idle conceit: as if any outward estate cōmended a man to God, more then other, who is foreign, no respecter of persons: or as if Abraham, Isaac, Iacob, Lot, Moses, Peter, Iohn, both married, and some of them secular men, did not as well bring forth an hundreth fold, as any of their Vestall Virgins.

2. The Rhemists in their Annotations on Math. 13 hauehave a brainlesse deuice, applying it to the difference of merits in this life, and of rewards in the life to come; that virgins merit here, and shall obtaine p. 391there an hundreth fold, widowes sixty, married persons thirty. As if any estate or person could merit at all: Or as if our Sauiours intent had beene to shew the difference of the Saints glory in heauen, and not of Hearers in earth. But

3. Our Sauiour of purpose in the other Euangelists mentioneth the 3. degrees of fruitfull Hearers: for 3. reasons. First, to note the free disposition of Gods grace and powerfull working, who euen in such, as in whom the Word is fruitfull, tyes not himself to a certain measure, but distributes to eueryevery one according to his good plesure. For as in the same field, the soile, the Sun, the ayre, the seed, the seasons are the same, yet in y^e fruitfull seeds some bring more tilloes, some fewer, some but ten graines, some 40. some 60. according to the blessing of God: So in this spirituall husbandry, wherein the Lord is (as in all other things) a most free Agent, bound to no lawes or obseruations. Secondly, to comfort & encourage himselfe, his Disciples, & Ministers, who, though they lose much labor in the 3. bad grounds, yet y^e good ground makes amends, in which none are fruitlesse, but if they bring not an hundreth fold, yet they may 60. or 30. and, if there be but a few that bring an hundreth fold, they shall abundantly recompence the barrennes of many grains. Thirdly, to comfort & strengthen such as hauehave not, nor can attaine this hundreth fold, though their endeuours be true and earnest. Those that hauehave not attained the highest measure of grace, but are in the middle sort of Christians, nay, suppose them in the lowest formes who bring thirty fold fruits, are not to bee despised. Christ neuer quenched smoking p. 392flaxe: Himselfe here honours them with the name of good ground, as well as those of the hundreth fold: And as the Husbandman, if hee see a graine bring an eare that hath neuer so few cornes in it, farre vnderunder 100. or 60. or 30. hee reiects not, nor scornes it, but is glad of it, and carries it into the barne: So the inferiour Christian, who hath soundnes with the smallest measure, is esteemed of Christ, and much set by: Hee that had but two talents, and gained but two, heard as well Euge, bone serue, Well done, good and faithfull seruant, as hee that had gayned ten, Math. 25.23.

Quest. But why doth our Sauiour here speake only of the hundreth fold, the highest degree of fruits? Answ. To set before vsus the ayme and scope of eueryevery good Hearer: teaching vsus, that

A Christian man must not content himselfe to be a fruitfull Hearer, Doct. Aspire to the hundreth fold measure of fruits.but must striue to the greatest measure of grace, rising, if it be possible, from thirty to sixty, from sixtie to an hundreth fold. Phil. 1.9. the Apostle prayes they might be filled with the fruits of righteousnesse: as a vessel that cannot hold a drop more: which though we cannot attaine, yet eueryevery godly man must ayme at it. None will denie but that we should doe righteously, and doe good workes in this present world: But that is not enough, vnlesse we be filled with fruits of righteousnesse, and be rich in good workes. Col. 1.9. the same Apostle for another Church prayes, not onelyonly that they may be fruitfull Christians, but fruitfull in all good workes, and increasing in the knowledge of God; yea, fulfilled in all knowledge, wisedome, and spirituall vnderstanding: that as a full vessell hath no p. 393emptinesse or vacuity in it; so no part of a Christians life or conuersation be barren or empty of good fruits. 2. Pet. 3.18. Grow in grace, and in the knowledge of our Lord Iesus Christ: comparing Christians to trees, which flourish to a goodly stature, but herein vnlike them: Ordinary trees hauehave their seasons to grow, but these trees of righteousnesse must euer grow,Esa. 61.3.Isa 61:3 eueryevery time and age is their season, and most in their age, when other decay. And againe, whereas they may grow to bring a great measure of fruits, eueryevery one of one kinde, these must not onelyonly bring abundant fruits in measure, but in variety; eueryevery one tree must be abundant in all the fruits of the Spirit, described, Gal. 5.22, 23. as might be shewed in the particulars.

Reasons. 1. A great measure of grace makes greatly for the glory of God: Ioh. 15.8.Reas. 1. Herein is the Father glorified, that ye bring much fruit. Papists thinke there is no vse of good workes, vnlesse we say they merit, iustifie, and saue vsus. But they set out of sight Gods glory, the mayn end of them, to aduance themselues. For as it is the praise of the Husbandman, when his field, Orchard, or Garden is fruitfull aboue other mens: Euen so we being his husbandry, a part of his Garden and Paradise, branches of his Vine, planted, tilled, sowne, and set by his hand, care, Word and Spirit, doe then commend his husbandry, when we are laden with fruits of the Spirit, which are to the praise of God. 2. Thess. 1.12. The Lord fulfill the worke of faith with power, that the Name of God may be glorified.

2. The striuing to a great measure of grace, conformeth vsus, 1. to the image of God,2 who is an vnbounded p. 394Ocean, and an immense Sea of grace and goodnesse, and the more fruitfull and full of grace the creature is, the liker it is to God, and the neerer to his nature: 2. to the image of his Word, both the Law which requireth perfection of grace, and the Gospell, which is the wisedome from aboue, full of good fruits, Iam. 3.17. 3. To the image of Iesus Christ, making the members like the Head, who was full of grace and truth, Ioh. 1.14. 4. To the image of our first estate in innocencie, where was no defect: and 5. of that blessed expectation which wee are to frame and aspire vntounto, in which, the Saints already gathered to God, hauehave put off all defects, and, being full of the glory of Christ, doe see him as he is, and see him to be like him.

3. The being of a Christian stands in truth of grace,3 but the well-being in strength of grace. His acceptation is for truth of grace, neuer so small; but his commendation is in strength and further measure of grace. Christ quencheth not, but accepteth a small measure of grace, but commends grace in great measure. Nay, where sometime he reproues a small measure of faith, O ye of little faith, hee magnifies a greater measure, O woman, great is thy faith: and of the Centurion, I hauehave not found so great faith, no not in Israel. Not louelove, but louing much is commended, Luk. 7.47. Many sinnes were forgiuen her, for she loued much. It was the great commendation of Stephen, that he was full of faith and power, Act. 6.8. and of Dorcas, that shee was full of good workes and almes which she did, Act. 9.36.

44. The abundant measure of grace, is the maine p. 395strength and comfort of a Christian: First, in tentation; for Satan assailes the weakest, when and where the weakest; so doe seducers and deceiuers. Now a strong faith is a strong shield, great knowledge as a strong wall and trench, great louelove of God, a strong binder. Secondly, in persecution or affliction for well-doing: strength of faith and patience will make them grow as the Palme and Camomile, vnderunder that burthen which sinketh and oppresseth weaklings. Iacob persecuted by Esau, flyes to God, and by strength of faith and prayer wrestles with God, and preuailed with God, and men. The Canaanitish woman ouercame Christ himselfe by strength of faith. Thirdly, in death he can be bold, fearelesse, and ioyfull, the conscience testifying of his fruitfull life. Faith clasping Christ fast to the soule, maketh him depart in peace. Fourthly, in iudgement it shall hold vp his head, when he can bring in an increase of fiue or ten Talents; at what time, according to the measure of fruits, in grace shall bee the measure of glory, fiue Talents, fiue Cities, ten Talents, ten Cities.

5. A Christian must striue to an hundreth fold measure,5 because he that labours not in addition to his fruits, is on the losing hand, and at last shall lose them all. To sit downe, and not perseuere, is to lose all his labor. He that continueth to the end; shall be saued. Math. 10.Matt 10A sound Christian therfore expects not his Sabbath or rest here, nor to cease from his labour, till he come into heauen; which makes him with Paul forget things behinde, and presse still forward, Phil. 3.13. And the commandement is, to finish our saluation with p. 396feare and trembling, Phil. 2.12. And the end (wee say) crowneth all.

Vse 1. To reproue such as stand at a stay in Religion, as hauing grace and Religion enough, and they need no more: Who are to know, that they may suspect the truth of that grace which flatters it selfe, and conclude those beginnings to bee deceitfull, which are not followed with constant increase. Againe, they mistake true grace, which is not so soone attained as they thinke, being as a graine of Mustard-seed,Straite-neckt vessels are long a filling. which neither roots, nor growes, nor spreads to a tree suddenly, but by degrees, and is dead further than growing: and the Lords Talent, which thou must occupie to increase till he come, Luk. 19.13. And, giuegive vp thy Trade once, thou must needs proue bankerupt and beggerly. Lastly, eueryevery man would conclude thus in naturall things: If he see his corne in the field stand at a stay and neuer shoot forward, he will soone conclude, hee shall neuer receiue a comfortable haruest of it: And if he see his childe stand still at a stature, and neuer increase, nor grow stronger and bigger, hee will easily say, Surely he will neuer come to bee a man. So may I say truly of those that will still bee children in knowledge, faith, obedience; They shall neuer attaine the measure of the age of the fulnesse and talnesse in Christ, Ephes. 4.13.