The Parable of the Sower and of the Seed, Text (2 of 8)

The Parable of the Sower and of the Seed · Text (2 of 8)

p. 58Thou neuer commest to Church, but Satan commeth with thee.Vse 3. Seeing Satan comes to Church to steale the Word, know, that thou neuer commest to Church, but Satan an enemy, a theefe comes with thee, to rob thee of the Word, of the treasure of faith, and bereaue thee of life euerlasting: Therfore deale with him as with a theefe. 1. Suspect him, trust him p. 59not; onelyonly a watchfull eye preuents an vntrusty fellow. 12. Locke that thou hearest, from him: keepe the Word in a safe place, vnderunder locke and key, hide it 2in the middest of thy heart, Psal. 119.11. couer this heauenly seed.

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

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

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

Answ. 1. If after much plaine and powerfull p. 60preaching and hearing thou hast learned little.3. Notes to know that the diuell hath robbed thee of the Word. Many will commend Sermons, where the diuell gets all from them. Many commend the Preacher, hee is a good man, neuer man spake so, &c. blesse God for him, and blesse the time he euer came among them: But what hauehave you learned? Here they hauehave nothing to say, but they hope they take good, because he is a good man. Now wee hauehave found an high-way ground: hellish birds hauehave pickt vp all.

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

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

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

p. 61Now that wee may thus lay the Word to our hearts, and apply our hearts to it,6. Meanes to lay the Word vponupon and in our hearts. 1. Consider and meditate on the great Maiesty of God, whose Word it is: that we may heare it, not as the word of man, but of God, 1. Thes. 2.13. spirituall, and binding the conscience, and one word or tittle whereof can neuer faile. 2. Consider the matter of it, Iesus Christ, and saluation by him. In the Word preached, behold Christ crucified, Gal. 3.1. 3. Consider the power, vse, and end of it; that it is the power of God to saluation, and able to saue our soules, if it be ingraffed. 4. Consider that it is the same Word which binds or looseth vsus for the present, and shall iudge vsus at the last Day, Ioh. 12.48. 5. Make roome in the heart before-hand, by bewailing those sinnes which may keepe backe Gods blessing, or stuffe the heart. Thrust out all sinne, and all purpose of sinning. Put not sweet liquour into fusty vessels. 6. Apply wee all to our selues in particular, not to others, as Adam posts it to Eue, and she to the Serpent. And so long apply, till it be fastened in the heart. And then it is fastened, when the promises are beleeued, the threats feared, the precepts sincerely obeyed.

Vse 5. This shewes vsus what is the reason,Why most men continue brutishly ignorant after long hearing: 3. Reasons. why most men, after long hearing, continue ignorant and brutish as at first. They can giuegive no answere to the Articles of faith, can render no account of so many precepts deliuered plainly and profitably, cannot remember of 500. Sermons, scarce so many words. Is not now the Word of power to teach and instruct them? Yes, but 1. The heart is a barren and highway ground, paued by Satan: no seed can spere or duplicate page p. 60duplicate page p. 61p. 62sprout in it. Yet these most boast of the goodnesse of their hearts. 2. A flight of diuels hath lighted on our Congregations, and almost pickt vp all. A man that hauing laid vp money in a chest, findes none when he comes againe, will say, Surely the theefe hath been heere. So we may say, The diuell hath bin heere. 3. A iust reuenge of God it is on carelesse Hearers, to set the diuell in their neckes, to steale and catch away all the Word that they set so light by, lest they should beleeue and be saued. Wouldest thou auoid this reuenge of God? Then be aduised: As Abraham droue away the birds that troubled him in his sacrificing, Gen. 15.11. So driue thou away these hellish birds that trouble thee in thy hearing; by preparation, attention, meditation, prayer, & practice. And thus, though thou canst not hinder these birds from flying about thy head, yet thou shalt giuegive them no roome to nest or rest in thy heart.

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

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

Bad hearers compared to stony ground in 5. things.The soyle is the stones, or stony ground: vers. 13. They which are on the stones, are such as heare the Word, &c. A kinde of bad Hearers, compared to stones, or p. 63stony ground. 1. For their naturall hardnesse, which cannot be broken, nor softened. 2. For their coldnesse: not warmed with the heate of the Sunne of righteousnesse, nor the Spirit of God; but abide cold as stones. 3. For their heauinesse: A stone will not easily be remoued out of his place: his proper Center is the earth: Cast him by maine strength as high as may be imagined, and let him alone, he will fall to the earth againe. So these Hearers are not easily moued out of their naturall corruption; but moue them and lift them violently vp by the Ministery, long they stay not, but downe they fall to the earth, and earthly things, which is their proper place and element. 4. For their vnprofitablenesse, and resistance of the fruits of the earth: for as stoninesse of ground, by the curse vponupon mans sinne, became very noysome to the fruits of the earth; so the stoninesse of heart, a part of the curse, more hinders fruits of grace, than any stony ground can hinder seed cast into it. 5. As stony ground, and common stones are little esteemed, but reiected of men: so this stony ground is as little respected of God.

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

Now to the successe of the seede in this stony ground: and first, the hopefull, and commendable,Stony ground cō mendable in 4. things. in the beginning: it sprung vp. Which implies that of Matthew, chap. 13.20. He which heareth the Word, and incontinently with ioy receiueth it. Where wee hauehave foure things considerable. 1. This bad ground receiueth 1the Word: wherein they go beyond the former p. 64Hearers, who onelyonly heard the Word, but left it assoone as they heard it: let the diuell, or any deuouring bird eate it and take it from them, they care not. The former gaue it hearing, but cared not to vnderstand it: these receiue it attentiuely, and seeme greedily to digest it. They did not one whit affect it: 2these receiue it into their affections. 2. This bad ground receiues it incontinently, (saith Matthew:) when God speakes, they will heare, and without delayes or excuses, willingly receiue when God proffereth. They seeme to know their season, and seedtime: and is it not commendable in Christianity to know the day of visitation? Or how can he expect a crop in haruest, that sleepes and trifles away his seedtime? And surely we cannot but commend such as esteeme the Word worthy of present entertainment, and in comparison of it, vndervalue inferiour things and occasions, which would put off the present receiuing of it.Note. Where note by the way, that bad Hearers may thinke the Word a matter of haste, and waight, 3and importance. 3. These bad Hearers and stony ground receiue it with ioy. They are no scorners, or railers on their Preachers, but giuegive their Ministers great reuerence, as Herod did Iohn Baptist. They hate neither Micah nor his message, but heare gladly, but giuegive the Word good words, and good welcome; they reioyce in the Word, and receiue it with good hearts; conferre of it willingly, reioyce in their trauell and paines to heare the Word, conceiue great ioy in the remembrance of seuerall poynts, as distinctly as they heare them, are exceeding glad and desirous of meanes of sound instruction. Alas that p. 65all this while these should be bad Hearers, and neuer a whit neerer their saluation, but in the state of damnation. 4. This stony ground brings vp the seede 4sowne: it sprung vp, saith our Text. This seed of the Word riseth vp, and appeareth, and seemeth to tend toward heauen, shooting vp from earth.

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

p. 66Doct. A bad Hearer may goe far in Christianity.Learne hence, how farre a bad Hearer may goe in Christianity. A man may heare the Word with diligence, receiue it with ioy, beleeue with some assurance, grow vp to high place in the profession of Religion, bring forth fruits of commendable obedience, and all this while be bad ground, and in damnable estate. See it more distinctly in these foure degrees.

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

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

3. They may be beleeuing Hearers for a time: so saith the Text, which for a while beleeue, and according to Matthew▪ endure as beleeuers for a time. They are verily perswaded of the truth of the whole doctrine of saluation, that eueryevery word shall be accomplished in the saluation of Beleeuers, and iust condemnation p. 67of vnbeleeuers. They beleeue, it alone teacheth the right way to heauen. Of Simon Magus it is said, Act. 8.13. that he beleeued, and was baptized: not that he had true faith, (for euen then Peter saw him in the gall of bitternesse, and band of iniquity:) but he yeelded to the doctrine of Christ which Philip taught, and behaued himselfe as if hee had beleeued indeed, and had been a Disciple of Christ.

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

Reasons. 1. Men may be drawne to heare gladly, where faith is not, for illumination sake, or enlightening sake. It is a pleasant thing (saith Salomon) to behold the light of the Sunne. There is a great force and power in the light, to draw all mens eyes after it: So is there power and force in the Word soundly taught, to draw mens affections of ioy and delight, at least for a time. And euen naturall men also, who p. 68are of quicke apprehension, can reioyce to heare deepe poynts learnedly and soundly opened, and cases of Conscience, or questions of Religion soundly discussed. Math. 12.37. When our Sauiour disputed with the Scribes and Pharises, and put them to silence, it is said, much people heard him gladly. No maruell then is it, if supernaturall illumination (although a common gift) bring men with much ioy to heare the Word: For is it not a ioyfull thing to heare of the way of saluation, and of so many promises, and an eternall happinesse after this life? Who would not come running, as gladly as the young man, to heare he should bee saued, who not liking the conditions, went away as heauily? So, who will not throng and thrust after a pleasing Preacher, or so long as he dwels in Promises? If a Preacher pipe, the profanest will dance. But if he come to the Law, oh they cannot abide to heare of damnation, and, He hath no…hing but condemnation in his mouth, I will … him.

2. A man may goe thus farre in Christian duties, and be bad ground, by a delusion, and mistaking his owne estate: namely, by a false conception of faith, or an vnfound apprehension of the excellency of Iesus Christ, and the blessed estate of Beleeuers vnited vntounto him. An hypocrite may see what is the comfort of remission of sinnes: what a tranquillity and heauen on earth it is, to hauehave a good conscience, washed and sprinkled in the blood of the Lambe: what an happinesse, to hauehave free accesse to God in prayer, to liue with God, and enioy him heere below. But he sees it in others, not in himselfe: and hee will p. 69goe a great way to hauehave part in them, and lay out something for them: but he will not bee at so much either cost or paynes for them as they are worth, and as he must pay before he hauehave them.

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

One is curiosity and nouelty. A new Preacher, or some new strange matter, neuer heard of before, 1drawes a number of men to heare gladly: And now they professe they will keepe their Church, and not misse: For they neuer goe, but they know that they neuer knew before. So the Athenians (Act. 17.20.) will heare Paul preach, and enquire the meaning of his doctrine, because they say, he brought strange things to their eares, and their life was to heare and tell newes. But Athenians grow weary both of that matter and man, who ceaseth to be new. And vnthankfull Israelites, when Manna first commeth, admire it, reioyce in it, feed vponupon it, grow strong by it: Why? Because it is a strange kind of meat. But afterward they murmure, and lothe it, because not new, tho it was eueryevery day new.

A second selfe-respect that may make a man diligent in the means, is pride and conceit. They desire 2knowledge, and reioyce to get it, not to edifie themselues (which were wisdome:) nor to edifie others (which were charitie:) but that themselues may be knowne to be some body, (which is meere vanity.) If the world honour the profession of the Gospell, they will share in that honour. If it will credite them amongst p. 70men to professe the Gospell, and line according to it outwardly, they will doe it. Iudas himselfe can fashion himselfe outwardly to the holyest Disciples. A Pharise can fast and pray, and giuegive almes, to be seene and praised of men. Many Pharisaicall Protestants can play on both hands, or (as wee say) fast and loose: In some company can speak good words, commend good men, speake of some good notes of Sermons, confesse and condemne many of his owne courses, and take hold on the better end of the staffe: But the same man (as if not the same man) in another company can be as loose, as scornfull, and apparantly hatefull of goodnesse as euer before.

3A third selfe-respect is worldly profit. So long as men may hope to be gainers by Christ, so long they will follow ioyfully: as the Iewes, after that Christ had fed them with bread, hee could neuer bee rid of them, but they followed him from place to place, but neither for his Doctrine nor Miracles, nor for himselfe, but because of the loaues, Ioh. 6.26. Profit and preferment will make a man heare diligently, professe openly, preach painfully, at least till the preferments or profits choke both Preachers and Professors. But Christ, if the bring no loaues, shall faile of much of his company. How far did Demas goe in his profession, that the Apostle Paul reckons him among the Saints who saluted the Colossians, chap. 4.14? but all this was for some preferment, which when he got,2 Tim 4.10.2 Tim 4:10 Paul changed his note, Demas hath forsaken me, and embraced the present world. If euer the complaint was iust,Phil. 2.21Phil 2:21 it is now of Christians, All men seeke their owne: and as Augustine in his time complained, Vix p. 71quaeritur Iesus propter Iesum, Scarce any seeke Christ for Christ his sake. But our wisdome will be to seeke Iesus for Iesus, that is, saluation. Seeke him for that end he came into the world; not to make thee rich in the world, or heire of the earth, but to enrich thee with grace, of iustification, and of sanctification, and make thee heire of eternall life.

So much of the third Reason.

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

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

1. Doe wee see a stony heart receiue the Word p. 72speedily and hungrily? See wee heere a gracelesse ground and heart swift to heare, and painfull in trauell to get the Word soundly taught? What then shall become of vsus, that are in no readinesse, make no haste to receiue? to whom the small time of an houre in a weeke is tedious, while wee sit at our ease. Shall forward Hearers bee condemned, and the backward in hearing approued?

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

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

p. 734. See we in our Text a great many, who grow vp by the Word, and by their delight and diligence are furnished with a great measure of knowledge (that they can fruitfully conferre of the Scriptures, they can try Doctrines by Scripture, and iudge betweene truth and falsehood, yea they are growne vp to a glorious profession, with much zeale and forwardnesse: and not onelyonly so, but to such a reformation as they seeme throughly sanctified, make much of Ministers, and be at cost to any good purpose, and as forward as any:) and yet with more than all this be bad ground, and reprobate? Alas! what then shall become of a multitude of our carelesse and forgetfull Hearers, of our brutish and senslesse Hearers, who are resolued to remaine so? What of those barren hearts, whose fallow grounds the Lord hath plowed vp, sowed on them the seeds of eternall life, watered them with continuall dewes of heauen, and lookes for the fruits of obedience, but reapes onelyonly tares, and cursed fruits of ignorance, wilfulnesse, opposition of sincerity, scorne of his faithfull Ministers, and contemning of his grace offered vntounto them?

Oh my brethren, if euer you were serious in any thing concerning your good, thinke seriously of this one poynt. And if God euer made me able to speake to your hearts, Oh that I could carry this poynt in, and reach the hearts of you all! Or rather let the Lord, who made your hearts, take this his owne honour, and speake so as they may heare: That numbers of you come short of these bad Hearers, and that multitudes of Reprobates in the Day of the p. 74Lord, shall rise vp in iudgement to condemne many of vsus, who neuer receiue the Word so readily, so hungrily, so painfully, so ioyfully, so fruitfully, as they hauehave done. That numbers of cursed caitiffes shall be able to say more for their owne saluation then numbers of vsus: They shall be able to say, Lord, wee hauehave stept many a mile to heare thy Word; wee hauehave carefully attended, marked, remembred, meditated, conferred, and applyed it: It was our ioy and delight to gaine the knowledge of holy things, and to our knowledge we ioyned zeale, forwardnesse, and reformation: We professed thy Name, suffered many things for our profession, loued thy House, reuerenced thy Ministers, and would hauehave parted with our eyes to hauehave done them good: Also we were liberall to the poore Saints, and to other good purposes. Canst thou say thus much for thy selfe? If thou canst not, thou commest behinde a Cast-away: If thou canst, thou art not yet before a Reprobate: And, if hee that cannot say more, shall neuer come to heauen, how shall he come there that cannot say halfe so much? Why should we not hence shame our selues, that Reprobates, and such as heauen shall be shut against, are so far before vsus? Can we hauehave comfort or hope in such an estate, as is outstripped by hopelesse and damned hypocrites?

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

Answ. 1. This Doctrine seemes harsh and vncomfortable to such as faine would presume of a p. 75good estate, but hauehave no good cause, or ground.Luk. 12.29Luke 12:29 Such as would hang like Meteors in the aire, betweene hope and doubt, leauing the assurance and good euidence to such as care for it, are by this Doctrine discarded and disappointed: And yet not driuen to despaire by it, because God hath appointed a meanes to draw them out of the danger and despaire of their present estate, by Iesus Christ, and the sincere embracing of the meanes of saluation and assurance.

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

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

p. 76Here for our better furtherance in so waighty a businesse, I will enter into a more speciall examination of these foure things: 1. Of desires. 2. Of illumination. 3. Of ioy. 4. Of growth by the Word. In the triall whereof wee shall the better iudge of our owne soundnesse.

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

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

This therefore thou must doe in the first place: Looke that thy desire bee thus soundly grounded. It p. 77was the commendation of the Bereans, that they receiued the Word with all readines, but so, as they searched the Scriptures, and knew them to be so.Act. 17.11.Acts 17:11 And let vsus doe in our way to heauen, as Peter in his way to Macedonia, Act. 16.10. After he saw a vision, hee immediatly prepared to goe into Macedonia, being assured the Lord had called vsus vntounto them.

2. Examine thy desires in the matter of them:2. Their matter. which is twofold: 1. In respect of God the chiefe Good: 2. In respect of the Word, the meanes to it.

For the first. An hypocrite may desire happinesse, as Balaam, for selfe-louelove; but properly desires not the louelove of God for it selfe. See therefore that thy desire be rather of reconciliation then saluation: rather to glorifie God, then be glorified of him: esteeming the light of his countenance better then life it selfe. This is a pure and holy desire after grace and fauour, aboue all things.

For the second. 1. Thou must desire not the Word so much, as God in his Word: seeke after the liuing God in his Ordinances: louelove him in the Word, who there shewes he loued thee first. Many professe louelove to the Word, who louelove not God. 2. Desire the Word of the Kingdome for the Kingdomes sake. For an hypocrite may desire the Word of the Kingdome for feare of hell. 3. Desire the whole Word. An hypocrite may desire some part of it: the promises affect and rauish him, but the conditions are distastfull. Gods indulgences and recompenses please him wonderfully, but restraints and impositions are burdensome and tedious. Therefore see thou desire the conditions as well as the promises, p. 78and louelove the worke of the Word as well as the wages, yea, if there were no wages: So cannot he.

3. Their ends.3. Examine thy desires in the end of them: thus: 1. An hypocrite may desire the Word for science sake, not for conscience; to puffe himselfe vp, not to humble himselfe; for discourse, not for direction. If thou desirest the Word to learne selfe-deniall, to yeeld conscionable obedience in all things, and to take the constant direction of it, as Israel by the pillars in all their iournies, thou art beyond any hypocrite. 2. Hypocrites may desire the Word to bee like the children of God in happinesse, but not in sincere obedience; to meet them at the end, and be saued, but not to ioyne with them in the meanes; or, if they doe ioyne in the meanes, it is by starts and fits for most part, and vnconstantly. See thy desire be to keepe the way as well as the end of it, though it be all strawed with crosses: and be as desirous of the means as of the end: Especially desire the Word as a constant light, direction, comfort, and strength: For such are the grones and desires of the Spirit. An hypocrite likes Heauen well, but not the way to Heauen.

4. Their companions, sixe.4. Examine thy desires in the companions and qualities of them. One is sence of want: They proceed 1from a bruised heart, as in the Conuerts, Acts 2.37. and the Iaylor, chap. 16.30. True desires are the breathings of a broken heart. Another vndiuided 2companion of them is the Word; they alwaies set a man forward to the Word of the Apostles, to be instructed by them: as in the former examples: whereas an hypocrite will comfort himselfe, and p. 79rest satisfied without the Word, in blinde vngrounded hopes. A third is vehemencie and feruencie: they 3must not bee light or slight desires, but a vehement thirst, as Samsons, almost ready to die; as the Hart chased pants for water: an hunger that would breake stone walls, and contemne fire and water, euen the vtmost perils: more eager then any worldling can desire siluer and gold. Hypocrites hauehave desires, but faint, not so earnest within as they seeme to be. A fourth is the good affections that attend it: as an earnest 4desire to repent, to reforme both the heart and life, to abstaine from lusts, to keepe a good conscience before God and man in all things. A fifth is constancy: as a thirsty man desires drink till his thirst 5be quenched: as Hannahs for a child till she had one: so is the Christians, till Christ bee formed in him, and then to be still knit neerer vntounto him. An hypocrite may desire by starts and moods, as Pilate desires to know what is truth, Ioh. 18. but stayed not to know it. He desires the good things of the Kingdome, but they are held at such a rate as deads his desires: as the young man: They are cooled and quenched before he attaines the thing he seemed so earnestly to desire. Doe thou see, that thy desire bee not satisfied before thou get the thing desired, euen Christ and his merits: The more true taste thou gettest, the more earnestly thou wilt desire him; no rate will be too deare; all things will be drosse and dung in comparison of him. The sixth or last is, growth in desires 6and endeuours: Spirituall life stayes not in beginnings, but riseth to a great measure of liuelinesse: as a graine of mustard-seed. 2. Pet. 3.18. Grow in grace, p. 80and in the knowledge of our Lord Iesus Christ. 2. Cor. 13.11. Be perfect, desire perfection. But an hypocrite faints in his desires: the labour of vsing meanes is soone (if not quite giuen ouer, yet) lessened and abated.

Get these desires of the Word, thus qualified, for the ground, matter, end, and companions of them, and then know to thy comfort, that no Reprobate euer came so farre: no bad ground attaines such desires.

II. Doe we heare, that hypocrites who shall neuer be saued,II. Illumination. For attaine a great measure of illumination, and the knowledge of the mystery of Christ, whereby they discerne and approue of the truth in Iesus Christ, refuse and reprooue errours both in iudgement and practice, and hauing escaped such as were wrapped in errours, yet are entangled againe, and ouercome, whose latter end is worse than the beginning? Then be carefull to try thy knowledge and illumination,2. Pet. 2.18, 19, 20.2 Pet 2:182 Pet 2:192 Pet 2:20 whether it be got beyond the illumination of hypocrites or no: In foure particulars.

1. The matter.1. In the matter of it: thus: 1. An hypocrite may know the story of Christs death and resurrection, and the merits of them: but neuer did any hypocrite know the vertue and power of his death and resurrection, as the Apostle Paul desired, Philip. 3.10. Obiect. Why, did he not know it, and preach it before that time? Answ. Yes, he knew well the death and resurrection of Christ, as also the vertue and power of them: but he would feele in himselfe that power more and more, standing in the death of sin, and the life of righteousnesse. This experimentall p. 81knowledge farre passeth the theorie, and is the knowledge but of a few. 2. An hypocrite may know in generall, that Christ is a Redeemer, and discourse excellently of the manner, meanes, and end: and this swimmes in the braine. But there is a particular knowledge, with application, to say with Iob, Iob 19.25.Job 19:25I know my Redeemer liueth: and Paul, Gal. 2.20.Gal 2:20—who gaue himselfe for me. To this neuer Reprobate came: If hee could speake it, he knew not what he spoke; he knowes and speakes onelyonly in grosse. Therefore see thy knowledge be distinct. 3. An hypocrite may know Christ as God hath described him in the Scripture, but not as he is made of God vntounto vsus wisedome, and righteousnesse, and sanctification, and redemption. 1. Cor. 1.30.1 Cor 1:30He may know him by hearing and reading, as the Samaritans did Christ by the womans relation; but not by his comfortable presence in his heart. Hypocrites may know him as he is in himselfe, the Sonne of God, the Sauiour of the world, and as hee is an head to others, but not to themselues an head or Sauiour. See thy knowledge be not knowing onelyonly, and contemplatiue, but a knowledge passing knowledge, and proceeding to feeling; as that of the Samaritans, when themselues had seene and heard Christ.

2. Examine thy knowledge in the end of it;2. The end. both in respect of thy selfe, and God, and thy brethren. 1. An hypocrite may attaine a great measure of knowledge, to informe his iudgement, not to reforme his minde; to swim in his braine, not to season his heart.Col. 3.10.Col 3:10 See thy knowledge bee a renewing of Gods image in knowledge. 2. An hypocrite may know much of God and Christ, but little for God and p. 82Christ: and aime not at Gods glory, or the honour of Christ, but to puffe vp himselfe, and swell against others: so as though it bee a true knowledge of the true God, in respect of the obiect, yet it is false and vnsound, in respect of the vse and end: onelyonly knowing, to bee knowne to know. 3. Hypocrites may know much in themselues, but a little for others: as many content themselues to bee counted great learned men, but no man the better for all their profoundnesse; it is so farre to the bottome, that it cannot be come by. Sound illumination edifies, and is communicatiue. The light of grace is like the light of the Sunne, conspicuous and comfortable to all eyes: as Elihu speakes of himselfe, Wine in vessels will hauehave vent; so sound knowledge will vent to the family, friends, neighbours, and strangers.

3. The companions, foure.3. Examine thy knowledge in the companions of it: 1. Humility: God teacheth onelyonly the humble: and swelling knowledge is carnall knowledge. None 1knowes God aright but he that first knowes himselfe: and he that knowes himselfe aright,Psal. 25.9.Ps 25:9 cannot but bee 2humble. 2. LoueLove of the brethren: 1. Ioh. 4.7. Hee that loueth not, knoweth not God; that is, powerfully and effectually: for, from louelove of God, flowes louelove to his 3Image. 3. Constant hearing: 1. Ioh. 4.6. Hee that knoweth God, heareth vsus. And the Spouse saith, It is the voice of my Beloued, Cant. 2.8. Sheepe will heare 4the voice of the shepheard. 4. Practice: 1. Ioh. 2.3, 4. Hereby we are sure that we know him, if we keepe his Commandements: He that saith, I know him, and keepeth not his Commandements, is a liar, and the truth is not in him. An hypocrite may know idly and vnfruitfully, but p. 83neuer produceth his knowledge into sound practice, which is vniuersall: Tit. 1.16. They professe they know God, but in their deeds deny him: Whereas all sound knowledge is practicall. If ye know these things (saith our Sauiour) blessed are ye if ye doe them. And to such as know abundantly, so as they be able to preach powerfully, but ioyne not practice to their knowledge, though they professe they know Christ, yet shall hee professe hee neuer knew them, Math. 7.23. Depart from me, ye workers of iniquity. Therefore I say vntounto thee, as Dauid said to his son Salomon, 1. Chron. 28.9. Know the God of thy father, and serue him. Bee not a follower of Christ, except thou be a friend. Ioh. 15.14. Ye are my friends if ye doe what I command you. And consider these two things; 1. Knowers and not doers, shall be beaten with the more stripes, Luk. 12.47. 2. OnelyOnly doers shall enter into heauen, Math. 7.21.

4. Examine thy knowledge in the growth and continuance of it. First, see it grow:4. The growth. Grow in grace and knowledge, 2. Pet. 3.18. But this growing is not in the vnderstanding onelyonly, but in feeling: And here an hypocrite failes. Secondly, see thy knowledge continue. An hypocrite may know much, but it is as a lightning, a flash that soone vanisheth. His knowledge may light him a little way, but lasts not to set him thorow to the Bride-chamber. For hypocrites being children of darknesse, as their light for the present is mingled with much confusion and darknesse, so it ends in darknesse. If thy knowledge bee sound, it is like the light of the Sunne, Pro. 4.18.Prov 4:18that shines more and more till perfect day.

p. 84Looke that thy knowledge be thus qualified, for the matter, apprehending not the story, but the vertue of Christ; not in generall, but with speciall application; not as Christ is in himselfe, but as hee is to thee: And for the end, that it be as well for God, as of God; that it renew the minde as well as the vnderstanding; that it be for others as well as thy selfe: And for the companions, that it bee attended with humility, louelove, hearing, and practice: And lastly, that it grow and continue. Now it is beyond all knowledge of hypocrites: and now thou mayest comfort thy selfe in thy illumination.

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

But let vsus examine both our ioy, and the ground of it, which is our taste and apprehension of Christ, and see if we can finde that in them, which is not, p. 85nor euer was in the ioy and taste of the hypocrite.

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

2. Examine thy ioy in the matter of it:2. The matter. 1. It must be heauenly things: as 1. The fauour of God, Psal. 4.6. 2. Our name written in the Booke of life, Luk. 110.20. 3. A sweet taste of the Word, 1. Pet. 2.3. 24. Firme hope of a blessed resurrection, Psalm. 16.9. 2. A pure and holy ioy is more in God himselfe and Iesus Christ, than in all holy and heauenly things beside, and in all other things for them. Therefore the godly are said to make the Almighty himselfe their delight, Iob 27.10. as the hypocrites doe not, neither can doe. It is a ioy of saluation, but in the God of our saluation, that hath couered vsus with a robe of righteousnesse, Esa 61.10. An hypocrite may delight in holy things, but for nouelty, or vaine-glory, in vttering such knowledge as others hauehave not, or selfe-louelove, or the like. 3. Sound ioy is more in the time 3and things to come, than for the present. An hypocrites ioy is for the present, and in the present: it is p. 86sudden, as the Text saith, incontinently it receiues the Word with ioy, and soone abates. And in present things, a conceit of a present good, at least in appearance; but in good things that are further off, v.c. in Gods electiō, or eternal life, it reioiceth not so much, because there is euer more sence than faith in it.

3. Examine thy ioy in the measure and degree of it.3. The measure. The ioy of the regenerate in holy things is the chiefe ioy: Psalm. 119.72. Thy Law is better vntounto mee than thousands of gold. And Psal. 137.6. —If I preferre not Ierusalem to my chiefe ioy. In hypocrites it neuer exceeds the ioy in the world: the profits, and pleasures, and aduancements of the world, doe more comfort and affect their hearts, than the ioy of the Word: and therefore they forsake the Gospell for them. The wise Merchant sels all for the Pearle, and goes away reioycing, Math. 13.46. The Martyrs ioyed more in the Word, than in riches, honours, liberty, life, or all the world.

4. The companions.4. Examine thy ioy in the companions of it: which are of two sorts.

1. Holy affec…ons.First, holy affections, three in number: 1. Feare and reuerence: Sound ioy is neuer dis-ioyned from true feare of God, Psal. 2.11. Reioyce before him with trembling. Phi. 2.12. Worke out your saluation with feare and trembling. 2. LoueLove of grace aboue all things. Dauid neuer danced so, as before the Arke, because he loued Gods presence. And Simeon was neuer so ioyfull; as when hee had Christ in his armes, because hee loued him. 3. Sorrow to see the Word not kept: Psa. 119.136. Mine eyes gush out with riuers of water, because they keepe not thy Law. And indeed sound ioy comes p. 87out of sound sorrow for sin. Ioh. 16.19. Ye shall sorrow, & the world shall reioyce, but your sorrow shall be turned into ioy. Lots righteous soule was vexed with the vncleane conuersation of the Sodomites, 2. Pet. 2.7.

Secondly,2. Holy graces, fiue. there are certaine holy graces attending it: 1. Humility. It issues from true humiliation in the sence of his owne infirmity. The ioy of an hypocrite 1is proud, because he sees not sinne, or not all sinne: and promiseth, and assureth that to it selfe which the Word doth not. 2. Regeneration: The 2ioy of an hypocrite is a ioy of illumination, not of regeneration; as a man reioyceth in the sight and light of the Sunne, but not in the sence of comfortable heate, quickening, and reuiuing by it. The one reioyceth to heare of a Pearle, the other to hauehave it. 3. Faith attends the ioy of the regenerate: therfore 3it is called the ioy of faith. The hypocrites ioy is a ioy of affection, not of faith. He reioyceth to conceiue of rare nouelties, and deepe mysteries, but not as deeply rooted in himselfe. 4. Righteousnesse attends 4it. An hypocrites ioy is alwayes ioyned with the raigne and delight of some sinne. See thy ioy take righteousnesse for his companion, and dis-ioyne not them whom the holy Ghost hath ioyned, Rom. 14.17 Know if the louelove of one sin raigne, if thy ioy marre not the taste of carnall ioyes, if it thrust not downe the rule of the louelove of the world; yea if it imbitter not the rellish of earthly delights, thy ioy is vnsound. 5. The last grace is Constancy and continuance: 5it is an euerlasting consolation, 2. Thes. 2.16. And of this ioy Christ hath said, You shall reioyce, and, your ioy shall none take from you, Ioh. 16.22. Yea this ioy p. 88increaseth according to the increase of grace, and continuance of meanes. It holds in aduersity, in persecution, in life, in death, and is most vnspeakable and glorious in heauen. But the ioy of hypocrites is a blaze at first, and soone out: it is suddenly and irrecouerably lost: a little persecution or triall turnes all into sorrow and heauinesse: but at their death, and afterward, not a sparke remaines. So as Iob said truly, The ioy of the hypocrite is but for a moment.

If thou finde that thy ioy is thus qualified, no hypocrite falling from his ioy, need dismay thee, thou art beyond his farthest reach: Thou hast drunke of the Well of consolation, and shalt neuer thirst againe.Pro. 14.10Prov 14:10 The stranger neuer enters into this ioy.

IV. In growth. ForIV. Hearest thou from the Text, that a wicked man may grow vp, and rise vp to a farre degree of profession, and reformation? yea that an hypocrite may outwardly performe all that true Christians can doe, and leade his life so seemly, so innocently, as how euer he shall neuer come to heauen by it, yet his paines shall bee lesse in hell, where it shall bee easier for some than for others? Hearest thou this? Then what great need is there, that eueryevery one of vsus, who would not at length proue reprobate ground, should try our growth in our profession and standing, not contenting our selues with a forme of godlinesse, (which now goes for good Christianity:) denying the power of it!

1. Examine thy growth from what roote it is: two wayes.

1. The root.First, an hypocrite springs from no root but onelyonly the old Adam, and whatsoeuer is of flesh (saith Christ) p. 89is flesh. But sound growth in profession or reformation, is from a new creation, a tree of righteousnesse, Esa. 61.3.Isa 61:3the planting of the Lord, transplanted out of the old stock of old Adam, and new rooted into the second Adam by spirituall regeneration: and from this Root all acceptable growth riseth, according to our Sauiours speech, First make the tree good, &c. Secondly, all the growth of an hypocrite is from an heart which at best restraineth some euill, but neuer changed vntounto good. But sound growth is from an heart renewed, a soule mortified, a pure heart, and good conscience, 1. Tim. 1.5.

2. Examine thy selfe in what fruits thou growest.2. The fruits. The best fruit of an hypocrite is in externall things, and by externall things. As first, by education he may grow in ciuility, and in morall vertue, which many thinke Religion enough. This was the righteousnes of the Heathens, of the Scribes and Pharises. Secondly, by the meanes of saluation he may grow to an externall holinesse. v. c. hee may grow in knowledge, in hopes and confidence, in zeale, in many outward seemly duties, and rest in these, or in some other things, in stead of some inward graces, which would better bestead him.

But a sound Christian, because hee knowes that without faith nothing is pleasing to God, Heb. 11.6.Heb 11:6lookes especially to grow in faith. And knowing that pure louelove must flow from faith vnfained, hee seekes to grow vp in feruent louelove of God, of his Word, of his Image,1. Tim. 1.51 Tim 1:5 of his children, and all holy things. And because humility is the foundation of all good graces, he layes a good ground there, and builds all vponupon it. And because p. 90he cannot be zealous as Iehu, who still followed the vile sinnes of Ieroboam his father, he growes most in most inward hatred of his most inward and secret corruptions. Thus whereas a barren tree stayes in leaues and showes; hee, as a good tree, growes to bring the best fruits, euen the best, and most sound, and shining graces.

3 The measure.3. Examine thy selfe in what measure thou growest. A sound growth is filled with fruits of righteousnesse, laden with the fruits of the Spirit: Ioh. 15.8. Herein is the Father glorified, that ye bring much fruit. And sound growth is in eueryevery part, in eueryevery affection, and in eueryevery grace. But the growth of an hypocrite is two wayes peccant: 1. It is delicate. 2. It is partiall.

It is delicate. He will professe and reforme so farre as he list, but will keepe a brothers wife, or spare some Agag, or hold some sweet morsell vnderunder his tongue. He may, and will amend many faults, but some one or other he reformes not, nor wil reforme. Whereas, were the growth sound, it would conscionably respect all the Commandements: Psal. 119.6.Ps 119:6it would somewhat reforme all sinnes: it would striue to bee vnblameable in spirit, soule, and body, 1. Thes. 5.23.

Againe, it is partiall, and so the hypocrite deceiues himselfe two wayes: 1. Sometimes hee growes in the profession of faith, not in the grace of faith, as it is noted by Christ of certaine Disciples, that they beleeued not, Ioh. 6.64. Many pretend faith, when they are without feeling, without application. 2. Sometimes on the contrary, he rests in a supposall of faith, without the profession of faith: Now his p. 91policy is his Religion. Against both these deceits, see thy faith and profession grow alike, and bee able to say with the Prophet, Psal. 116.10. I beleeued, therefore I spake: and with the Apostles, We cannot chuse but speake what we hauehave heard.Act 4 20.Acts 4:20

Indeed somtime the child of God may hauehave faith in the heart, and not profession in the mouth, but that is either in the beginning of grace, as Nicodemus, or in tentation, as Peter for feare, or Gods desertion, till Christ looke backe againe.

4. Examine thy affection in growth.4. The affection. Growth in grace is vnlike the growth of nature. In nature the more a thing growes, the higher it is; in grace, the lower; the further thou growest, the more humble thou art. And why? 1. Because no grace outgrowes humility, which is planted before any other. 2. He that is more growne, sees more cleerly his want of growth, and is humbled in his want, as the poore man, Mark. 9.24. I beleeue, Lord, helpe my vnbeliefe: and as the Apostles, Luk. 17.5. Lord, increase our faith. 3. This spirituall pouerty keepes him hungry, and he will grow still till hee be best at last.

Contrariwise, vnsound growth sees not his vnproficiency in growth, and so is proud of that hee hath, and quickly growes to saciety, and security, and thinkes himselfe growne farre enough.

5. Dost thou continue in growth,5. The continuance. euen in opposition, and to the conclusion? As 1. Doth grace grow against nature, whē nature pleads peace & profit, and 1perswades it is no wisedome to be meddling, when flesh and blood saith, Master, pitty thy selfe? This p. 92is a signe of soundnesse, when nature takes one part, and the Word another: now the Commandement preuailes: for an hypocrite abides no thorow-mortification. 22. Doth thy faith grow against thy feeling? An hypocrite may bee perswaded of Gods fauour for the present, while hee feeles a flash and sudden gleame; but if that flash be gone, his faith is gone, because his feeling is. But faith is sometimes at defiance with feeling:Heb. 11.1.Heb 11:1 It is the euidence of things not seene: and will hold his perswasion against sence. If Iob feele God killing him, yet his faith will trust in him: And 3Abraham will hope against hope, Rom. 4.18. 3. Doest thou grow in this frozen and wintrous time, so stormie and blustering against sincerity? Doest thou flourish like a greene Bay-tree, in the winter of this age, in want of encouragements and example? This is necessary. For an hypocrite may seeme to grow in the Sunne, and peace of the Gospell, but hardly shares in the scorne and contempt of it. Some selfe-respect may hold him in a while, but hee hardly growes in the want of Discipline, and in termes of 4liberty. Lastly, doest thou continue in growth and fruits? A whistling winde makes rotten fruits come tumbling downe, though they seeme beautifull: so is tribulation to glorious Christians, it makes all the fruits of hypocrites fall off and come to nothing. But in sound growth of grace, not so much as the leaues wither or fall off, Psalm. 1.3. because there is a continuall supply of moisture of grace, a Well flowes in his belly to eternall life. Iob for all his trials will perseuere in his vprightnesse. And if Satan shall winnow as wheate, Christ shall pray p. 93that thy faith and fruits faile not.

These are sure notes of triall, whether our growth be sound, and gotten beyond that of hypocrites noted in the Text. It stands vsus all in hand to try our selues, whether we be sound in faith; and not to content our selues with profession, or outward reformation. If Reprobates be before vsus, where is our comfort? what our portion? If Herod heare, and bee damned; if he doe many things, reuerence Iohn, and the like; and thou heare not, reforme little or nothing, contemne the meanes, &c. what canst thou thinke will become of thee? Lastly, what comfort can it be to come behinde the diuell, who beleeues and trembles; or Iudas, who confesseth his sin, makes restitution, and seemes to be gracious? It withered away, because it lacked moisture.]

HAuing spoken of the successe of this seed cast into the stony ground, in the commendable hopes it gaue in the beginning: Now we proceed to the lamentable and dolefull successe in the conclusion, with the reason of it; both in the words now read vntounto you, 1. It withered away. 2. Because it lacked moisture. But that which our Euangelist here shortly setteth downe as the reason of this withering, wee hauehave more at large in the other Euangelists, who being laid together, affoord vsus the causes in this order.

p. 94Some are

Inward:

1. Positiue: hardnesse, stoninesse.

2. Priuatiue, want of

1. Moysture: in Text.

2. Earth, Mar. 4.5.

3. Roots, vers. 6. ibid.

Outward:

Persecution, Math. 13.21.

Tentation, Luk. 8.13.

First, of the withering of these glorious Professors: then of the causes.

What withering is.This withering is a falling away, but not all at once, but by little and little, as a leafe loseth his greennesse and flourish, and withers by degrees. For the word implieth the manner of their falling. Neither is it a falling away in part, or for a time, as the Disciples, and Peter in the time of Christs Passion: but a finall falling away from all their graces; from which falls is no returne or rising. And therefore neither is this a withering of persons truly iustified, or a fall from iustifying faith, which they neuer had, (as Papists would hauehave vsus beleeue) but from temporary faith of hypocrites, as the Text is most plaine, calling them foreign.

Here consider foure things: 1. How men wither away in grace. 2. The danger of withering. 3. Notes of a man withering. 4. The Vse and Application of all.

IFor answere to the first: Men, euen great Professors p. 95in the Church, wither foure wayes:Men wither in the Church 4. wayes. 1. In iudgement. 2. In affection. 3. In practice. 4. In the vse of the meanes.

In Iudgement: 1. In Iudgement.when they fall off the grounds of sincerity and truth, whereof they were once perswaded: as many who decline, and for by-respects are carryed from the truth which they once embraced: such as Demas, who forsooke the truth, to imbrace the present world. Thus did the Galatians wither, and by little and little fell to another Gospell: Gal. 1.6.Gal 1:6at first in part, and through weaknesse afterward in whole, and by obstinacy. Such were Hymenaeus and Philetus, who once held the truth concerning the doctrine of Resurrection, but in short time erred concerning the faith; saying that the Resurrection was already past, and destroyed the faith of many, 2. Tim. 2.18.

As this was prophecyed of these latter ages, so our eyes hauehave seene the same abundantly verified in numbers, who in these later times hauehave departed from the faith, and giuen heed to spirits of errours, and doctrines of diuels, 1. Tim. 4.1.

I will not speak of such learned men, as in Queene Maries dayes fell from the truth of the Gospell, which themselues had professed and defended;Instances of Apostacy or withering in sound iudgement. such as Bonner, Gardiner, &c. But numbers now in this Light are declined, and darkened in comparison of their owne light. As for example: 1. Our Doctrine a long time hath been, that our Iustification is by 1faith onelyonly, without workes naturall, morall, yea or of grace: according to the Scripture, Rom. 3.28. But how hauehave many withered in this maine Article, p. 96who now will hauehave workes dipt in the blood of Christ, come into the matter of Iustification?Opera tincta sanguine Christi. so that Christ is but halfe a Iesus, halfe a Sauiour. 2. The common 2iudgement was, that Gods Election and Reprobation are absolute, depending onelyonly vponupon Gods will and pleasure: according to the Scripture, Ephes. 1.4, 5. But how generally are men withered, and gone from this truth, as if their wits were now to be refined by Arminius? concluding them to be conditionall, depending vponupon mans willing or nilling to receiue the grace of God. How doth the Doctrine of vniuersall Redemption and grace creepe abroad eueryevery-where as a Gangrene? teaching, that effectuall and sufficient grace is offered to all and eueryevery one, by which they may repent and beleeue if 3they will. 3. The receiued truth was wont to bee, that the Pope is that Antichrist, and Rome Babylon, (as the Iesuites themselues confesse:) and therefore we hauehave done well to separate from them. How many are withered from this truth, and are loth the Pope should bee that notorious Antichrist, but the Turke rather, (who neuer yet sate in the Temple of God?) and hauehave deuised a new Rome or Sea for him, onelyonly discouered by Popish Geographers. 4. The common iudgement heretofore was, that 4Christ is present in the Supper sacramentally to the faith of the Receiuer. But now many are withered, and now Christ must be present there, after a manner not to be questioned or disputed. 5. The common 5iudgement of Protestant Diuines was, that our Religion differed from Popery in substantiall and essentiall poynts. But many are gone from that, and p. 97now we differ but in circumstances, and there needs but a small modification in most poynts betweene vsus: An English, yea or a Popish Cassander might bring vsus together; though heauen and earth shall come as soone together, as these two Religions agree in the fundamentals.

Time would faile to speake of the generall withering in iudgement, in the doctrine concerning the strict obseruation of the Sabbath, which some thinke alterable and obseruable at the will and pleasure of the Christian Prince; though it were written by Gods owne finger in Tables of stone, as no alterable Law was. So concerning Christs locall descending into hell, in his soule. Concerning the restoring of Auricular confession, with separating some abuses onelyonly in the manner. Concerning the needlesnesse of so much preaching: as if the honour of the Ministery were, to thrust downe the exercise of it. And lastly, concerning a mans falling wholly and finally from Grace, who is truly iustified and sanctified.

Thus are numbers of men tost with the waues of contrary doctrines; to whom the truth is yea and nay, now this, now that, according to their occasions: now they are resolued, now vnresolued.

2. Men wither in affection, 2. In affection.falling from their first louelove, from the heate and zeale for God and goodnesse, which once they had: As old men that are withering, grow cold and chilly, abated of their heat and vigor, which they had in their state & strength. How hauehave many, who seemed once feruent in spirit, and most forward maintainers of Religion, now p. 98cooled their affection, and come to a state of indifferency, if not of neutrality, & framed themselues to such a moderation, as will iust serue the scantling of the time, the Law, their owne profit, preferment, and reputation? Yea some that are fearefully gone from their first louelove, commend their owne wisedome in it: they were (they say) forward and foolish in the heate of youth, to speake against this, or that; but now they see their errour, and admire their present stayednesse, and the golden meane which they hauehave attained: till all affection to goodnesse bee expiring and gasping. Some that formerly were foreign, burnt in spirit against superstition, profanenesse, Othes, Sabbath-breaking, &c. are growne key-cold: the sway of times hath been as water cast vponupon the coales of their affections, or in some hath beene as bellowes to blow vp an anguish and distempered heate for the contrary. Some that hauehave giuen the right hand of fellowship to godly brethren, and hauehave taken them into their bosome, for the Image of God and his graces, can now looke asquint on them and dis-affect them, as men too farre on the right hand: whereas, they being in the same way they were, these be gone not further from them than from themselues.

3. In pract…ce.3. Great Professors wither in practice: as the Galatians, chapter 5. verse 7. did runne well, but something letted them, and cast them backe. HaueHave not many made themselues trespassers, in destroying what they seemed to hauehave builded? How hauehave many begunne in the spirit, but end in the flesh; who hauing escaped the filthinesse of the world, p. 99are intangled againe therein, as the dogge returning to his vomite, and the Swine washed to her wallowing in the myre? How many hauehave wee obserued so strict in their course, that they could endure no sinne, no nor the appearance of euill, in themselues or others? They seemed to hate the very garment spotted by the flesh. Now they see many of the same things to bee more indifferent, in which men may be more nice then wife. Nay they are growne so strong, as their stomacks (like Ostriches) can digest Othes, Playes, profane and wanton speeches, in themselues and others. EueryEvery one sees them withering apace, but themselues see it not. Lastly, how many out of their louelove to Religion, were formerly much and often in deare and costly duties for God, for his Gospell, and Saints, as the Galatians,Gal. 4.15.Gal 4:15 who would part with their eyes to doe Paul good? But now they can slinke away, except the dutie be cheape and easie. If good countenance to Religion, or good words (which are good cheape) will serue the turne, that they will affoord: no more.

4. Men wither in respect of meanes,4. In vse of meanes. which should preserue their gifts and greenenesse. Some hauehave made conscience of the Word preached, and tasted the sweetnesse of it, so as nothing could hinder them from hearing all the Sermons they could come at. But now the man is nothing so sharpe set, eueryevery straw is a Lion in his way, hee hath not so much leisure as he had, or he hath a greater charge: Whereas indeed hee onelyonly hath not the same thirst and desire after Grace in the meanes of it, but rather p. 100(as an vnthankefull Israelite,) loathes the sweete Manna, which at first was so precious. Others were wont to pray much and often, and that with such earnestnesse, as if they had been right Israelites, who were resolued to wrestle it out with God: but now much of that labour is remitted, the hand growes so heauie, and so ready to fall downe, that Aaron and Hur hauehave much adoe to support them. Some were once diligent in instructing their families, in reading the Scriptures with them, in carefull watching ouer their behauior, as if they had meant to hauehave gone thorow with Ioshua his resolution.Iosh. 24.15Josh 24:15 But now more then halfe the allowance of the family is taken away.

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

And this is the first generall thing proposed.

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

2. The church.2. In respect of the Church: they bring scandall p. 101to the weake, and the scorne of the wicked vponupon themselues and all Professors. They wound the hearts of Gods children, who in them are made vile to the World. They open wicked mouthes to speake euill of the way of God. Lastly, they confirme and harden many in their libertine and loose courses.

3. In respect of the sinne it selfe:3. The sinne it selfe. none more dangerous. For first, relapses (wee say) are farre more dangerous then first diseases. Secondly, Satan returning, comes with seuen more wicked spirits then himselfe: and so hee is for euer held vnderunder the power of Satan. Thirdly, this sinne is commonly punished with other sinnes; which is Gods most fearefull stroke: to which hee seldome giues vp his owne. Fourthly, it is in the degrees of the sinne against the holy Ghost, and easily brings a man into that estate,Heb. 10.26Heb 10:26 that there may bee left no sacrifice for his sinne.

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

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

1. A resting in a common and generall hope of a good estate,6. Notes of a man withering in Grace. without desire or indeuour to seeke markes of certainty, or speciall assurance in himselfe: p. 1021As a foolish Trades-man hopes his estate is good enough, and beares his Creditors in hand it is so; but hee is loth to cast vp his bookes, or come to a particular view of it. No surer argument of a man decaying.

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

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

44. A shunning or slighting of Gods ordinances: a p. 103willing excommunicating himselfe from the Assemblies, when he list. That mans strength is abating, who fals from his meales. Hee must eate, that must liue. And the plant that would not wither, must draw moisture dayly. Or, if vsing publike meanes diligently, hee neglect priuate, hee is on the withering hand. We cannot hauehave our ruinous hearts stand vpright, further then we dayly repaire them. The Word and Prayer dayly vsed, are soueraigne meanes to heale dayly infirmities. A sound Beleeuer, whose leafe shall not wither, is a tree standing by riuers of water.

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

6. Hatred of Gods children, and the way of iust men, whether open or secret. How can they keepe 6their greenenesse, who cannot abide the greenenesse and graces of others, but can be wittie in priuy girds and scornes of such as endeuour to preserue themselues from withering? That these are withering, see Psalm. 129.6. They that hate Sion, shall be as grasse on the house toppe, which withereth before it come forth. And (whatsoeuer many conceiue of themselues) this p. 104is certaine; If thou auoyd society with Gods people, and bee ashamed of them, or fellowship with them in the Gospell; if more perillous times come, thou wilt easily wither, and stand (as Iudas) with them that apprehend Christ.

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

Let eueryevery godly man looke hee stand on firme ground: for Reprobates may seeme to stand, and be greene for a while. Neither let any content himselfe, that he heareth good Sermons, or that hee reioyceth therein for the present. For, as we read Ioh. 5.35. Iohns hearers esteemed him a burning & shining light,Ioh. 5.35.John 5:35 and reioyced in his light, but it was but for a season. And this Text of ours tels vsus, that many heard our Lord himselfe, and that with ioy, yet withered away: and Ioh. 6.66. many that had heard Christ, and followed him for a time, as if they had beene p. 105sound Disciples, (as the Text calleth them) went away from him, and walked no more with him.

Obiect. There is no feare, so long as we be Protestants, and not Papists; so long as wee professe the truth, and denie the grosse points of Popery, which cut men from Christ.

Answer. There is a two-fold withering: one in iudgement, the other in practice. That in iudgement is two-fold: either totall, or partiall. Totall: when a man departs from the whole doctrine, as they that turne from the truth of Christ, and sup vp the whole filth of Antichrist. Partiall: when a man holds most truthes, but departs from the sincerity of it. And this ouerturnes many Protestants, who will neither be Papists, nor yet sincere Protestants, but so farre iudge Religion woorth holding, as they can gaine by it.

Withering in practice, is either in profession, or in action. Thou mayest hold the profession of Religion, and yet by persisting in wicked manners, manifest, thou acknowledgest not Christ thy Lord, and that thy selfe art not of the truth. Doe wee thinke Demas cast off the whole profession of Religion, when hee forsooke the truth, and exchanged it for the world? Or did the Galatians turne Gentiles, and quite forsake the profession of Christ, when they turned to another Gospell? Or did the Pharises, or such as sinne the sinne against the holy Ghost, wholly renounce the profession of Religion? Oh then neuer stand vponupon profession, but vse the meanes to preserue thee from withering in iudgement or practice, in whole or in part.

p. 1066. Meanes to keepe vsus from withering in grace.Quest. What be the meanes to keepe vsus from withering?

Answ. 1. Get sound iudgement, to discerne the truth from errour. And this is obtained in the publique 1Ministerie. If wee would not quench the Spirit, we must not despise prophecie. 1. Thes. 5.19, 20. Eph. 2.20.1 Thess 5:191 Thess 5:20Eph 2:20If we would not fall, we must be grounded on the foundation of the Prophets and Apostles: by priuate reading, meditating, and conferring of the Scriptures, which notably begets and confirmes soundnesse of iudgement: And by prayer, which obtaines the Spirit, who is called the Spirit of iudgement. Esa. 4.4.Isa 4:4The Lampe failes without oyle: And they that forsake the Assemblies, shal finde their light of iudgement and vnderstanding to grow dimmer daily, till they be wholly put out.

22. Sound perswasion of the truth thou professest: that thou mayest not please thy selfe that thou hearest the truth from the mouth of the Preacher, or hast it in thy Bible at home, no nor content thy selfe that thou hast it in thy mouth or discourse, but that thou hast the experience of it in thine heart. How doth experimentall knowledge fixe it selfe in the soule? Let a man once taste the sweetnesse of Christ and his merits, he can neuer be a Papist in the point of merit, but he will detest his own works as drosse & dung in comparison. Let a man once come to the experience of Gods fauour and louelove through his Christ, it will be stronger then death, no water can quench it: hee shall not hang in a doubtfull suspence of his saluation, or feare finall falling away; hee shall be farre from wauering, and much more from withering in these points. Let a man once get experience of the p. 107sweetnesse of godly life, of Gods blessing accompanying it, of inward peace, and tranquillity of minde, of safety vnderunder the wing of God, and the many priuiledges which goe with the carefull watch ouer the heart and life: This man shall not easily fall from his fruitfulnesse, nor be drawne to such sinnes as blast and ouerturne others by the rootes, and that suddainly. Whereas hee that holdes his Religion, because the Prince holdes it, will runne with the time, and swimme with the streame; the times and winds are not more mutable than he: let the times change but a little, his Religion is withered and gone. Or if men hold holy Doctrines onelyonly swimming in the braine, and attaine vnderstanding rather to furnish their discourse, than to guide their course; and want the experience of God, the sence of faith, the breath and motions of heauenly life, in the seate of life, that is, their hearts and soules; they shall easily bid truth farewell, if with conuenience they cannot hold it in their iudgement, or hold it forth in their practice.

3. Sound affection and louelove to the truth, vpholds from withering in it: when the wise Christian esteemes 3the Pearle worth selling all to buy it. LoueLove any thing better than Grace, thou art gone. Demas loues the world better, and easily forsakes the Truth. How many lights in the beginning of their profession, hauehave been extinct by the world comming vponupon them! The profits, pleasures, and aduancements of it, hauehave made them idle, dissolute, almost profane. If thou wouldest auoide that fearefull Apostasie threatened against the limmes of Antichrist, 2. Thes. 2.10, 11. thē must thou receiue the truth in the louelove of it.

p. 10844. Sound conscience: To which is required

1. Sincerity.

2. Tendernesse.

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

55. Sound conuersation: Fruitfulnesse in our life fastens our faith, and a barren life hath little stability. Our Sauiour (Math. 7.24.) shewes, that he is the stable Christian built on a rocke, that heareth the Word of God and doth it. And God vseth to recompence practice of grace with increase of grace. No surer strengthening of faith, than by obedience to the faith. Ioh. 7.17. If ye doe these things, yee shall know my doctrine. Psalm. 15. vlt. He that doth these things, shall neuer fall. The more thou vsest thy Talent, the more thou shalt gaine: as the womans meale in a barrell, 1. King. 17.16.1 Kgs 17:16the more they spent, the more it increased.

66. Sound fellowship in the communion of Saints: in receiuing and communicating Christian admonition, p. 109reprehension, counsell, comfort. EueryEvery member is made for the good and strengthening of eueryevery one. And we are commanded to stirre vp the gift of God in any: 1. Thes. 5.11. Exhort one another, and edifie one another. Also to strengthen the weake knees, Heb. 12.12.

Now that we may be the more effectually moued to vse these meanes of not withering, let vsus consider,Motiues to beware of withering. 1. That Popery increaseth daily, in all places, in all 1degrees, and our triall may be at hand, wee know not how soone. 2. This withering is fatall to Reprobates, 2befalls them onelyonly, and cannot happen to the Elect of God, who cannot bee deceiued, Math. 24.24. 3. Experience tells vsus, that wee may truly 3say of some great Professors, as Christ said of the figtree, How soone are they withered, Mat. 21.20Matt 21:20and come to nothing! A manifest argument that the sentence of Christ is out against them,Vers. 19. Neuer fruit grow on thee any more.

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

Hence obserue, that the seed of Gods Word brings forth no sauing fruite out of an hard heart, Doct. Seed of the Word not fruitfull to saluation in an hard heart.or stony ground. Now when I speak of an hard heart, I meane not eueryevery heart that hath some hardnesse in it: for so hath eueryevery mans heart, euen the most softened: but there is a threefold hardnesse of heart: 1. Totall and finall, as in the wicked and Reprobate. 2. Totall p. 110and temporary, as in one elect, but not yet called. 3. Partiall and temporary as in all the Elect, now conuerted. In the two former, because there is raigning hardnes, the seed of Gods Word is fruitlesse, vnlesse by preparing one to condemnation, the other to conuersion. In the last it is fruitfull to saluation: where the worke of it is, daily to abate and mollifie the remaining hardnesse.

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

The Reasons hereof arise out of the similitude.

1. Stones resist the stroke, and can endure a great strength of strokes before they will bee broken: so the stony heart resists the stroke of the Word: the hammer of the Law, with all the strength and terrour of its iudgements and curses, doe not a whit pierce it: as the Leuiathan described by Iob, chap. 41.15. his heart is as the nether milstone, and he accounts iron as straw: the stones of the sling are as stubble to him: he laughes at the shaking of the speare: he will not rise for y^e sword, or the speare, or the dart, ver. 17, 18. A notable resemblance of a wicked hard-hearted p. 111man, as Pharaoh for example; hee heard the Word,Tot verba, tot verbera nihil profuêre Pharaoni. saw the miracles, and felt the mighty hand of God; but at the end of eueryevery plague, the foote was, But Pharaoh hardened his heart, and would not let the people goe. Of the same inuincible hardnesse were Steuens aduersaries, Act. 7.51. Ye stif-necked and vncircumcised of hearts, and eares, ye hauehave alwayes resisted the holy Ghost: as your fathers did, so doe you.

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

3. VntoUnto fruitfulnesse in Grace is necessarily required a change and conuersion in the ground of the heart. For all hearts naturally are so stony, as no fruit can be expected, no more than from an vnsteared ground. And therefore as the ground must first bee rent vp with the Plough, to soften the earth, and then laid euen by the Harrow and Rollers: So the ground of the heart must bee rent vp, and cut with the Plough of Gods Law, and laid euen againe by the Doctrine of the Gospell, before fruits of grace can be produced. Act. 2.37. The first preparation to fruits in those Conuerts, was the piercing and pricking p. 112of their hearts. But how can you cut a stone, what compunction can you worke in it? how can you pricke and pierce it, while the natiue hardnesse remaines? Hence the Lord by the Prophet Ieremy, 5.3. expressely makes this hardnesse of heart the maine let and hinderer of this conuersion and change, which is the first thing in this fruitfulnesse: They hauehave made their faces harder than a stone, and hauehave refused to returne.

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

But we must distinguish this from sound moysture of grace. 1. These be flashes, and sudden motions, and as seldome as the weeping of walls. 2. This moysture comes not from an heart softened, but p. 113from slauish feare, or present smart; euen from the present disposition of the weather, from without. 3. So soone as faire weather comes againe, the stones are as dry as euer they were: so these returne to their former lusts so soone as the foule weather is ouer; as Pharaoh, Foelix, &c.

Vse 1. Doest thou heare the Word preached, without any great fruit? Then lay the blame where indeed it is. Some impute it to the difficulty of the Word. Others to the fault of the Minister, who pleaseth them not, either in the matter or manner. But it were far more commendable for thee to impute thy vnprofitablenesse to the hardnesse of thine owne heart, and so take thy sinne home to thy selfe: so did the Apostle Paul, Rom. 7.14. when he perceiued that the Law of God was not so efficacious to him as he desired, he accused not the Law, but maintayned it to be spirituall, but himselfe as sold vnderunder sinne: He condemned himselfe, not the Word: so doe thou; for the Gospell is the power of God to saluation, it is spirit and life, and mighty in operation. Rom. 1.16. Heb. 4.12.Rom 1:16Heb 4:12If it worke not so mightily on thy hart, then see thy hardnesse, bewaile it, let godly sorrow and griefe,Gutta cauat lapidē, non vi, sed saepè cadendo. daily dropping, make this stone hollow, till it hauehave broken it.

Vse 2. That of the Apostle, Hebr. 3.7. To day if ye will heare his voyce, harden not your hearts. All the seed cast vponupon an hard heart, is lost, as if a man should sowe on a rocke, where is no place for root or moysture. Beware of an hard heart: there is no curse to that, almost no sinne to that. Better that all thy field were couered ouer with stones, than thy hart should. p. 114Nay, it were better for thee to be a dead stone, than a liuing stone.

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

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

2. Neglect, or light ouer-passing the workes of Gods Mercy or Iustice, vponupon himselfe or others. For mercies: when the goodnesse of God leades him not to repentance, Rom. 2.4, 5. Our Lord makes this a cause, euen in his owne Disciples, in whom the sin raigned not, that they forgat the matter of the loaues, because their hearts were hardened, Mark. 6.52. For the Iudgements of God: his workes of Iustice doe moue somewhat more than Mercies, but nothing to amendment.Exod. 9.27Exod 9:27 Pharaoh, when iudgement puts him to a plunge, could say, I hauehave sinned: here is a little scratch on his heart as on a Stethy, but the hardnes recoyles the stroke that should breake the heart to pieces: so as after all the strokes of God, there is no reformation.

3. Vnfeelingnesse of hardnesse, and vnwillingnes to feele it: no mislike of it, no desire to vnderstand the danger of it: When men desire to sit quiet in sin, p. 115and nothing so offends them, as to heare their sinne disgraced; when they turne their backes, and stop their eares, Zech. 7.11. Being as loth to bee drawne to a Sermon powerfull against sinne, as Israel to come neere the Mountaine. Whereas a soft heart is most sensible of much hardnesse in it, and counts no burthen comparable thereto.

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

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

p. 1166. Habits, and customable sins, which make the heart as a path-way. A soft heart smites it selfe for once sinning, and for small sinning. Dauids heart smote him for cutting off the lap of Sauls garment: How would it hauehave smote him for cutting off his head? But custome of sinne hardeneth exceedingly, Heb. 3.13. Take heede lest any be hardened through the deceitfulnes of sin. And by hindring repentance, it holds men in the trade of sinne: Hardnesse, and the heart that cannot repent, are ioyned together, Rom. 2.5.

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

And hereunto consider these Motiues: 1. That 1it is a note of a child of God,Motiues to labour for soft hearts. to hauehave his natiue hardnesse mollified, and his naturall stubbornnesse corrected and altered by the Spirit of sanctification, 2. Thes. 2.13. 2. It is one branch of Gods Couenant, 2which he ratifieth to the Elect, and by which he begins his mercy, I will put a new Spirit within their bowels, I will take away the stony heart, and giuegive them an heart of flesh, Ezek. 36.26. 3. Neuer canst thou bee 3framed to grace, no fashion of the Word can be seene on thee, till thou attaine a soft heart. You cannot cast a stone in a mold as you can metall, because it cannot melt. 4. If thou bring an hard heart, the very 4Word (a meanes of softening others) shall by thy malice be peruerted to thy further hardening. The p. 117same Sunne that softeneth waxe, hardeneth clay.