A Treatise of Christian Religion, Chapter 35
CHAP. 35.
Of the ſpeciall working of Gods ſpirit in the Church, by the Word.
Gods ſpirit worketh things,
Common to the wicked and godly concerning the couenant of
Grace, as to
1. Vnderſtand and conſent to the truth of the doctrine.
2.
Delight in it, & hauehave a glimpſe of the life to come.
To hauehave ſome care to keepe it.
Workes, as
1. Terrour of conſcience.
2. Contrition, or ſorrow for ſinne.
3. Confeſſion of ſinne.
4. Doing many outward duties, reſtitution, &c.
5. Deſire to die the death of the righteous.
Proper to the godly, as
Receiuing the ſeed (that is, the promiſe of ſaluation by Chriſt) into a good heart.
Bringing forth fruit with patience.
MATTH. chap. 13. verſ. 3. to the 9. and 18. to the 24.
3. And he ſpake many things vntounto them in parables, ſaying, Behold, a ſower went forth to ſow.
4. And when he ſowed, ſome ſeeds fell by the waies ſide, and the foules came and deuoured them vp.
5. Some fell vponupon ſtonie places, where they had not much earth: and forthwith they ſprang vp, becauſe they had no deepneſſe of earth.
6. And when the Sunne was vp, they were ſcorched: and becauſe they had no root, they withored away.
7. And ſome fell among thornes, and the thornes ſprang vp and choked them.
8. But other fell into good ground, and brought forth fruit, ſome an hundred fold, ſome ſixtie fold, ſome thirtie fold.
18. Heare ye therefore the parable of the ſower.
19. When any one heareth the word of the kingdome, and vnderſtandeth it not, then commeth the wicked one, and catcheth away that which was ſowne in his heart: this is hee which receiued ſeed by the way ſide.
20. But hee that receiued the ſeed into ſtonie places, the ſame is he that heareth the word, and anon with ioy receiueth it:
21. Yet hath he not root in himſelfe, but dureth for a while: for when tribulation or perſecution ariſeth becauſe of the word, by and by he is offended.
22. He alſo that receiued ſeed among the thornes, is he that heareth the word, and the care of this world, and the deceitfulneſſe of riches choke the word, and he becommeth vnfruitfull.
23. But he that receiued ſeed into the good ground, is hee that heareth the word, and vnderſtandeth it, which alſo beareth fruit, and bringeth forth ſome an hundred fold, ſome ſixtie, ſome thirtie.
Q. TO proceed to ſpeake more ſpecially of the word of God, and of the diuers working of Gods ſpirit in his Church, by the ſame word. What doth Gods ſpirit worke by the word?
A. Firſt, it worketh things common to the godly with the wicked. Secondly, things proper to the godly, as is clearly taught by the parable, Mat. 13. 3.
Q. What are the things common to both?
A. Firſt, ſuch as concerne the couenant of grace: ſecondly, ſuch as concerne the couenant of workes.
Q. What are the things common to both, concerning the couenant of grace which it worketh?
A. Firſt, ſome vnderſtanding of the word of grace; and ſome kind of conſent vntounto the ſame.
Q. If they vnderſtand it, how is it, that one ſort are ſaid not to vnderſtand?
A. Not that they hauehave no vnderſtanding at all, but they are ſaid to hauehave none, becauſe it is not effectuall; for they come without affection, and goe away without care.
Q. What learne you from hence?
A. Firſt, to take heed that we deceiue not our ſelues in a bare profeſſion, or light knowledge of the word; and that we heare it with zeale, and depart from the hearing thereof with care to profit.
Secondly, to beware alſo of the great ſubtilty of Satan, who (as a ſwift and rauenous bird) ſnatcheth the word out of vnprepared hearts; euen as theeues vſe to take away whatſoeuer they finde looſe, and careleſly laid vp.
Q. What ſecond thing is common to both?
A. To hauehave ſome kind of delight in the word, and a glimpſe of the life to come.
Q. What difference is there betweene this kind of delight and the ioy of the godly?
A. This is like the blaze of a fire, and is neither laſting Pſal. 4. 7.nor firme: whereas the ioy of the godly is ſolid and ſound, and aboue that which the worldly man hath in gold and ſiluer. Secondly, the wicked's delight Pſal. 119. 33. 34ariſeth from a wrong end and motiue: as to ſatisfie ſome humorous deſire to know ſomthing more then other; &c. wheras the ioy of the godly is to know further, to the end they may practice.
Q. Why is it ſaid, they hauehave no root?
A. Becauſe they vnderſtand the things, but are not rooted and grounded in the truth thereof, by ſauing faith.
Q. What elſe is common to both?
A. To hauehave ſome care to keepe that which they hauehave heard, (it may be with ſome ſuffering of perſecution): and yet the thornes of couetouſneſſe, or of worldly delights, may ouergrow the good ſeed, and make it vnfruitfull.
Q. VVhat learne you from thence?
A. That to hauehave ſuffered perſecution for the truths ſake, ought not to make vsus ſecure and careleſſe of proceeding: for of them that ſuffer, ſome may fall away and periſh, as did Alexander the Copper-ſmith, &c.
Q. So much of things common to both, pertaining to the couenant of grace. Now declare the like in thoſe things which are common to both, concerning the couenant of workes?
A. Firſt, the wicked (by meanes of the word) may Exod. 9. 29. Act. 24. 25. 1. Sam. 24. 17. Mark. 6. 20. Numb. 23. 10.bee brought to confeſſe their faults. Secondly, they may be pricked in conſcience with a terrour of them. Thirdly, they may bee ſorie for them. Fourthly, they may doe many things that are taught. Fifthly, they may deſire to die the death of the righteous; and all theſe onelyonly for feare of iudgement: whereas the godly confeſſe their ſinnes, are ſtricken with remorſe and 2. Cor. 7. 10.ſorrow for them, becauſe they hauehave offended a louing God, and a gracious Father; and endeauour to doe not ſome things, but all that they are commanded; and deſire to be ſaued, to the end they may glorifie God.Pſal. 119. 6. Philip. 1. 20.
Q. May we conclude from hence, that three parts of foure in the Church are likely to be condemned by this parable?
A. No, in no caſe: for though of foure ſorts of men, there be three ſorts wicked, & but one ſort good; yet it will not follow, that the wicked in the Church, are thrice as many in number as the good; and to affirme the ſame, is both curious, and vncomfortable.
Q. So much of the things common to the godly with the wicked. What are things proper to the Godly?
A. Two things: firſt, the receiuing of the ſeed into a good heart: ſecondly, the bringing forth of fruit with patience.
Q. What is here meant by receiuing of the ſeed into a good heart?
A. By the ſeed, is meant eſpecially the word of promiſe; whereby God hath ſaid, he will be mercifull vntounto vsus in Chriſt, if we repent and beleeue. By the receiuing into a good heart, is meant, the receiuing of it by faith in Chriſt.
Q. What is faith?
A. A perſwaſion of my heart, that God hath giuen Galath. 20 20.his Sonne for me, and that he is mine, and I his.
Q. What? hath a man a good heart, before he receiueth that ſeed?
A. No doubtleſſe; for naturally all men are alike corrupt; and as the face anſwereth to the face in the Prou. 27. 19.glaſſe; ſo one of the ſonnes of Adam, is like another, in that nature which they hauehave receiued from their parents.
Q. Why then are they ſaid to hauehave a good heart?Iam. 1. 21.
A. It is called a good hart, in reſpect of Gods changing of it, by the ingrafted word: and by theſe words, he putteth difference betweene the fruites of the former, and the fruites of this laſt: for that there is no difference in the outward ſhew of fruites, but onelyonly in regard that thoſe fruites proceeded from an vncleane heart, and this from a heart which is cleanſed.
Q. How must wee approue our ſelues that wee bee good ground?
A. By good fruites.
Q. What are thoſe fruits?
A. Firſt, free acceſſe to God. Secondly, the louelove Rom. 5.of God ſhead into our hearts. Thirdly, a feeling of peace with God. Fourthly, the ſpirit of adoption, that aſſureth vsus to be the ſonnes of God: wherof ariſeth that we call God Father, & hope for the inheritance with patience, which is a patient waiting for the performance of Gods promiſes. Fifthly, repentance, which 1. Theſſ. 5. 23. Gal. 5. 6.is a changing of all the powers and faculties of the ſoule, and members of the body; effected by that louelove, which proceedeth from true ſauing faith.