THE PARABLE OF THE SOUR AND OF THE SEED. DECLARING IN FOUR Several grounds, among other things:  
1. How far an Hypocrite may go in the way towards heaven, and wherein the sound Christian goeth beyond him.  
And 2. In the last and best ground, largely discourseth of a good heart, describing it by very many signs of it, digested into a familiar method: which of itself is an entire Treatise.  
And also, 3. From the constant fruit of the good ground, justifieth the doctrine of the perseverance of Saints: oppugneth the fifth Article of the late Arminians; and shortly and plainly answereth their most colourable Arguments and evasions.  
By THOMAS TAYLOR, late Fellow of Christ's College in Cambridge, and Preacher of the Word of God, at Reding in Bark-shire.  
Imprinted at London by Felix Kyngston, for john Bartlet, and are to be sold at the sign of the gilded Cup, in the Goldsmith's Row in Cheapside. 1621.   

TO THE RIGHT WORSHIPFUL, MASTER WALTER BATEMAN, Mayor of the Town of Reding, Master EDWARD CLARKE, one of the Masters of the Chancery, and Steward of the same Town, Master JOHN SAUNDERS, justice of Peace, Master NICOLAS GUNTER, late Mayor, Master CHRISTOPHER TURNER, my especial friend; with all the rest of the Magistrates, and Burgesses of the same Corporation: Grace and plenty of peace from God, etc.  
RIGHT WORSHIPFUL:  
WE read, that when Obed-edom entertained the Ark of the Lord, the Lord blessed Obed-edom, and all that he had, because of the Ark of God. That Ark was a sign of God's presence, and a type of our Ministry, to which jesus Christ hath tied his special presence. That Ark was graced with many miracles: By it, the waters of jordan divided themselves, and gave way to Israel to pass, as on dry land. By it, the huge walls of jerico fallen down to the ground. By it, Dagon, the Idol of the Philistims, was thrown to the earth and dismembred. This our evangelical Ark is countenanced with as many, and mighty miracles as ever that was: It passeth all the Israel of God thorough the mighty floods, and impassable streams of afflictions and impediments, that otherwise would stop them in their way to Canaan. By it, the huge walls of wickedness, and lusts, even all high thoughts, lift up against God, and reared up against heaven, are thrown down, and cast to ground. By it, the adored Dagon of Popish Idolatry, and superstition; of errors, heresies, false-worship, and ignorant conceits, is cast upon his face, not able to abide the presence of the Ark, and truth of God: and a thousand such miracles are daily wrought by it in the conversion of men. From that Ark, the Lord gave immediate answers, and divine Oracles. From ours, we have as sure directions, in all cases of faith, and sound doctrine, and also of Christian manners. In that, were the Tables of stone written with God's finger: In this, are those Tables, not laid up, but unfolded, and Christ, the end of the Law, included. Before that, was the Pot of Manna, and the flourishing Rod of Aaron. This exhibiteth Christ the Bread of Life, and the Manna that came down from heaven; together with his Rod and government, which seemed quite cut off, and withered, in his death; burr gloriously budding, and flourishing again in his powerful Resurrection. Now the way to meet wi●h blessing, is, to entertain our Ark, as Obed-edom did that. For it was not the presence of the Ark, but Obed-edoms reverend entertainment of it, that procured his prosperity. No more is it the presence of a powerful Ministry (suppose by Christ's own person and presence) but the kind and loving respect of it, that may expect blessing from it. This kind entertainment Obed-edom expressed in these particulars.  
1. He loved God himself first, and for his sake, the Ark of his presence. He that loves not God, can never entertain the Ark: and a sure sign of a man hating God himself, is the hatred of a faithful Ministry.  
2. Obed-edom embraced the Law of God with a reverend affection; and for the love of that, entertained the Ark, in which the Law was preserved. For if Obed-edom had violated the Tables of stone, or broken the Rod of Aaron, or misused the Manna; he had been so frrre from being bettered by the presence of the Ark, that it would have proved his destruction. No man can friendly embrace the Ministry, that liveth in the ordinary violation of any of the Laws of God; or despiseth any of the rules by which jesus Christ governeth his Church. Yea, for such a man to live under a godly Ministry, it rather furthers his judgement, than any way procures his prosperity.  
3. Obed-edom entertaining the Ark, entertained also the Officers of it; he broke not off the rings, nor the bars in the rings, by which it was carried to and fro. No man can benefit himself by the Ministry, that despiseth such godly Ministers, who as the bars in the rings of the Ark, propagate the Truth, and carry the Word of salvation among the Nations. This entertainment of the Ark of God, hath promise of blessing to ourselves, and all that we have. It is true, that God's presence is not to be desired for outward blessings: but yet even these are annexed often unto it. For godliness is never without some great gain; nor the doctrine of godliness so sorry a guest, but it leaves some bountiful gratuity for kind and loving entertainment. The Ark was never separated from the Mercy-seat; to show, that God's mercy is near unto him that affecteth God's presence.  
To you (Right Worshipful) I commend this care of prising God's Ark, set up amongst you, because I thirst after your prosperity. Fail in this, and you have let out the vital spirit of your Corporation, which shall run upon rocks and ruin, as the ships on a stormy Sea, whose Mariners have cast away their Card. Your wisdoms know what Gods Wisdom is plentiful in teaching, that declining in goodness, for most part bringeth a declination in the outward estate: whereof Solomon had woeful experience; whose departing from God's ways, lost him ten parts of his Kingdom at one clap. The dying speech of Phineas his wife is memorable; that when the Ark was taken from Israel, The glory is departed from Israel. Many things I might here move in, but I spare both you, and myself, seeing I can weakly speak unto you. Only now I will turn precepts into prayers, that as the dew from Hermon, and Mount Zion, did distil on the valleys round about them; so may this Town, by your prudent government, be a pattern of piety, charity, and sobriety, to the whole Country about you. And as this famous Town for pleasant situation, and rich commodities, for prudent government and civil state, but especially for the plentiful means of knowledge and grace, is as a light set up in a Candlestick, as a Tower on the top of an hill, and as a Beacon to the whole Country: so your godly care may be so much the more to walk worthy your great privileges. For if darkness should be on this Hill, what can be expected in the valleys? And if your faith should not be published, and your obedience should not come abroad, among whom God's Ark hath been seated so long, who can expect the continuance of your prosperity? I speak not, to blot you with disrespect of your Ministers, or the means of God's presence which you enjoy; for I praise God, to see the House of God so frequented, and yourselves can confess, how God hath been a good Paymaster already for some good affections this way, in much increase added of late years to the outward estate both of your public Corporation, and many private persons: but to encourage you, both to the continuing, and adding to that you have begun; as knowing, it is no less virtue to keep, than to get; and that the more respect you give to the Ark of God, the more will the Lord respect you in goodness. Your example that are in eminent place, shall greatly further in others with God's glory your own reckoning. Of Vespasian we read, Bonis legibus à se latis multa correxit, sed exemplo probae vitae plus effecit apud populum: Good Magistrates do more good by good examples, than by good Laws: and on the contrary, Plus exemplo nocent quam peccato: Their sin is not so hurtful as their example. But I have enjoined myself silence; and only for your furtherance to the duty persuaded, make offer to your Worships this little help and direction. A signification of my love, a testification of my duty, and a piece of my thankfulness for sundry fruits of your loving respect of me both public and personal. And to whom should I rather dedicate this labour, than to you, who heard it preached with much gladness? some of whom have often professed the much comfort and content which you received in the hearing, and since have been instant spurs and persuaders for the publishing, that you might have it by you for a more continual and constant direction. As I have given way to your desires: so God give a plentiful blessing unto it, as also to your whole government and Corporation, that it may still be happy in the Ark, and for the Ark. Amen.  
Your Worships in the Lord, THOMAS TAYLOR.   

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

THE PARABLE OF THE SOUR, AND OF THE SEED.  LUKE 8.4, etc. 
4 Now as much people were gathered together, and were come to him out of all Cities, ●e spoke by a Parable.  
5 A sour went out to sow his seed, and as he sowed, some fell by the wayside, and it was trodden under feet, and the fowls of heaven devoured it up.  
6 And some fell on the stones, and when it was sprung up, it withered away, because it lacked moisture.  
7 And some fell among thorns, and the thorns sprang up with it, and choked it.  
8 And some fell on good ground, and sprang up, and bare fruit an hundreth fold.  
GReat is the similitude between the spiritual Manna of God's Word, and that corporal of the Israelites in the wilderness▪ That refreshed hungry and famished bodies: this▪ hungry souls. That was small both in substance and show, but great in virtue and power: so this seems weak, when it is most powerful. That came from heaven, and fell with the dew: so this is heavenly, and with it cometh the dew of grace. That was white as snow, and sweet as honey: so this is pure, and rejoiceth the heart. That fell every day, and all, both good and bad gathered it, but not all to the same end: so all must daily gather of this Manna. Every one hears the Word, but not all alike: some it feeds, to some it putrifies, as Manna that was kept against God's Commandment. That ceased so soon as they came into Canaan: so in our heavenly Canaan shall be no gathering by the Word and Sacraments, the fruits of the good Land shall feed us.  
He that was the true Manna, and the Bread from heaven, our Lord jesus, in this Parable shows the nature, quality, use, and diverse sorts of gathering, and gatherers of this little, white, and sweet seed of God's Word, afforded to feed and strengthen us through the barren wilderness of this world.  
In the words consider, 1. A Preface, vers. 4.2. A Parable, 5, 6, 7, 8.  
In the Preface, 

1. The Occasion, as much people were gathered, etc.  
2. The kind of Doctrine, he spoke by a Parable.    
The occasion was, the gathering of much people together, and coming unto Christ out of all Cities. Christ had powerfully taught them, and with authority, not as the Scribes. He preached a strange Doctrine to them, who had been set so fast in the Rudiments of the Law. He had wrought many great and potent miracles, mightily declaring himself the Son of God. The course of his life was most innocent in himself, most charitable and helpful to others. Great was the fame of Christ in all the country: so as people came flocking and thronging upon him out of all the Cities, by sea and by land. Multitudes came, all in the same action, but not with like affection: some, to see his Person, some, to hear his Doctrine, some, to admire his Miracles, some (perhaps) to pick or catch matter of accusation. But, what ever their intent was, our Lord, who never slipped any opportunity of doing good, apprehendeth the Occasion, and beginneth to teach them.  
Here something is to be learned, both from the example of this people, and of our Lord himself.  
By example of the people, learn two things:  
I. To press with diligence to hear the voice of Christ. He is the well-beloved Son, 
Be diligent to hear the Word.  in whom the Father is well-pleased, Math. 3.17. therefore hear him, chap. 17.5. Reasons. 
Reas. 5.  1. He speaketh the words of life, joh. 6.66. and without them we abide in death. He is the truth and the life, chap. 14.6. not the Author only, but the publisher of it. 2. Consider the recompense: Where Christ seeth multitudes of men ready to hear, he will present himself ready to teach: as here, he saw the willingness and diligence of the people out of all Cities, and he spoke unto them. 3. It is a sound testimony to the truth, in good and holy manner, with zeal and delight to hear the Word of God. He that is of God, 
joh. 8.47.  heareth God's Word. And not to frequent the voice of Christ, is to withdraw one's self unto perdition. And such, 
Heb. 10.  though they be in the Church, yet are not of the Church. 4. All other service and devotions are lost and unfruitful, if thou be'st not a diligent and reverend hearer. Prou. 28.9. He that turneth his ear from hearing the Law, his prayer is abominable. 5. Consider the future danger. If so many sorts of hearers be condemned, as three of four, for want of a right and good manner of hearing, how great damnation abides such as will not hear? Math. 10.14. If any will not hear your words, shake off the dust of your feet against that person. Verily I say unto you, it shall be easier for Sodom and Gomorra than for that City or person. Act. 3.23. Every one that will not hear that Prophet, shall be cut off.  
Use. See that ye despise not him who speaketh from heaven: for if they escaped not, which refused him that spoke on earth; much more shall we not escape, if we turn away from him that speaketh from heaven, Heb. 12.25. Object. If Christ would speak from heaven, we would come and hear, and flock together, as these multitudes did. But now we cannot hear Christ's voice. Answ. Himself hath said, He that heareth you, heareth me; and he that despiseth you, despiseth me, Math. 10.40. joh. 13.20. Malice against the servant, proceeds from malice against the Master, and so the Lord accounts it, Act. 7.51, 52. The holy Ghost is resisted, when his messengers are resisted. Object. But we have other business to do, our Trades to follow, 
Luk. 10.42  etc. Answ. 1. One thing is necessary: godliness is the greatest trade, and the greatest revenue. 2. This people left their trades and businesses, and flocked after Christ. Object. Then should we incur slander, reproach, disgrace. Answ. 1. Thy praise shall be of God, if thou be a good hearer. 2. These feared not the breath of men, or the Magistrate's censure, or sentence as against Innovation, though after a most unusual manner they flocked by multitudes out of all the Cities. Object. But they be but a few poor mean men that flock to Sermons. Answ. 1. Here is Christ's word true, The poor receive the Gospel, Math. 11.5. 2. Neither Christ, nor his Word accepteth persons, but gladly teacheth and encourageth such.  
II. In that the people came flocking together, 
Be forward in hearing the Word.  with zeal and forwardness, we learn thus much: that we ought cheerfully and diligently to come together to hear the Word, and be ready beforehand when Christ is to speak. These were present before he began to speak.  
Reasons. 1. This was prophesied of Believers, 
Reas. 1.  Esa. 2.3. Many shall go up to the Mountain of the Lord, and shall say, Come, let us go up. Psal. 122.1. I rejoiced when they said, Let us go up to the house of the Lord. Esa. 60.8. Who are these that fly like a cloud, and as Doves to the windows? 2. God looks not only that the substance and matter of an action be good, 
2  but the manner must be suitable. He cares for no careless service. 3. A good heart finds nothing so sweet as God and his presence: 
3  and this is promised to true seekers. David, in many wants, 
Psal. 27.4.  desires but one thing, and that is, to dwell in the house of God all his days, to see the beauty of his face: and, 
Psal. 84.1.  Oh how amiable are thy Tabernacles! my soul longeth after the living God: when shall I appear before him? 4. These jews perceiving some temporal good from Christ, 
4  who filled their bellies, healed their bodies, raised their dead, etc. did thus flock after him, sea and land could not separate them. But he that finds the sweetness of the Son of God, bringing down the bread and water of life to eternal life, healing all diseases of the soul, which no herb or plaster could do, but one made of his own heartblood, raising the dead and rotten in their sins, stinking in the grave, to a new and eternal life, must needs flock after him, and follow him as cheerfully as ever did this people.  
Use. Let this shame our dulness, who are so slack and heavy in the service of our God. If Christ will wait upon us, and our leisure, we will sometimes hear him a piece of an hour. It is an unconscionable sin of this place, that though you come at length, you come not flocking, or together, as this people, nor go out together. 
Act. 10 33.  Cornelius (a great man) and his company were ready against the time of Peter's coming. We are all now here before God (saith he) to hear the things that are commanded thee of God. Not that this attendance is due to the persons of your Ministers, but to their work and office. But you cannot say when your Preacher comes, We are all here present; nay, scarce a few of so great a Congregation. Take heed; if you do any thing for God, do it cheerfully, do it freely: Let your prayers, and praises, and obedience wait upon God in Zion. A reverend heart affected with love of the things of God, 
Psal. 119.147.  will prevent the watches in God's worship; that is, no watch shall quicken it, but it will be beforehand: And as the two Disciples, having a desire to see Christ, did outrun one another toward the grave, and strive who might come first; so the true followers of Christ creep not like snails to Church, or strive not who shall come last in, (as many slip in, in the middle of Sermon, some almost at the end, most after the beginning:) but run and strive who shall come foremost. Oh that the warm affection of our Congregation would afford us this cheerful expectance!  
Now out of the example of our Saviour Christ, 
Apprehend all good opportunities within thy calling.  who seeing the diligence and confluence of the people, took occasion by that their thirst and desire to hear the Word, to teach them, we learn a special Christian duty; namely, to take all occasions of doing good, within the compass of our callings; especially where we may receive or impart the greatest good. If the Minister see his people about him, ready to hear the Word of God, let him imitate his Lord and Master. Now he hath a large field, and thereby strong hopes not to lose all his seed. Now he hath before him an object of pity and compassion. What pity to see a flock without a shepherd to feed and fold them? This Christ mourned for, Math. 9.36. What pity to see a whole field of corn white for the harvest, but rotting on the earth for want of a man to gather it?  
So if the Word of God be to be heard, beware of slipping that opportunity. Thou canst not absent thyself from the Word preached, no not once, but to thine own great loss and damage. joh. 20.24. Thomas was absent from the Disciples, when Christ came and showed himself to the rest. He was absent but once, and (perhaps) upon some weighty cause. It may be he lurked and kept himself close for fear of danger by the malice of the jews: or (it may be) he might be providing and settling his own private affairs, now his Master was apprehended and slain, and taken from him. But, whatever the cause was, the effect was grievous: for he was not only deprived of the comfortable presence of his Lord, nor only of that grace which the rest, met together, had, and were confirmed in: but, when his fellow-Disciples were willing to communicate unto him the grace of their Lord's Resurrection, he not only believed not their report, and made slight of such a cloud of most faithful and eye-witnesses, but resolves, not to believe them. To incredulity, he joins a wilfulness and obstinacy: Nay, he is so far from believing them, that if Christ himself should show himself in person unto him, and would not suffer him to see the prints of the nails, and to put his finger into the prints of his wounds, he would not believe.  
So, however men make it not a rush-matter to absent themselves from the Word preached, once and again; yet be assured thou slippest such an opportunity of thine own good, as (perhaps) thou shalt never have offered again. If thou absentest thyself of negligence, thou deprivest thyself of some grace and comfort, which the presence of the Lord amongst his people maketh offer of. If of worldliness, and to gather a little profit in that time, all thy gain will not countervail thy loss. But if of wilfulness and contempt, (as many) thou not only thrustest away grace and comfort offered, but pullest on thyself the wrath of God for contemning his gracious Ordinances, and the blessed means of thy Salvation.  
We see the occasion of our Saviour's Sermon.  
Now of the kind of his Doctrine: He spoke by a Parable.  
A Parable in Scripture signifieth two things. 1. Some serious matter and of great moment: Psal. 49.4. I will incline mine ear to a Parable, and utter my grave matter upon my Harp. Thus the grave and wise speeches of Solomon are called the Parables of Solomon, Prou. 1.1. or, proverbial sentences of Solomon. 2. Some dark or obscure speech, when a truth is wrapped up either in some similitude and comparison, or in some hard and obscure words. john 16.29. Now speakest thou in plain words, and no Parable. Ezek. 24.3. Therefore speak a Parable to the rebellious house, and say, Prepare a pot, and pour water into it, etc. in which obscure type is largely declared both the sin and the judgement of the city jerusalem. And thus it is taken here, for an obscure manner of propounding the truth, under a continued similitude or allegory. And this is the most proper acceptation of the word Parable, taken from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, assimilare, and most frequently used in the New Testament: as Luke 21.29. And he said a Parable, Behold the figtree and all trees, that is, he propounded to them a similitude. And a number of Parables begin in these words, The Kingdom of Heaven is like a treasure, leaven, a Merchant man, etc. Matth. 13.24, 31, 33, 44, 45, 47.  
Quest. 
Christ spoke in Parables for four reasons.  Why doth our Saviour Christ speak in Parables, and dark comparisons? It seems neither so fitted for the profit of his hearers, nor to his own office and function, who came from the bosom of his Father to reveal the mysteries of the Kingdom?  
Answ. 1. This he did for the accomplishment of Prophecies of Scripture: for Christ did nothing which was not foretold, Esa. 6.9. Matth. 13.13, 14, 34. Therefore do I speak to them in Parables: for in them is fulfilled the prophecy of Esaias, who saith, By hearing, ye shall hear, but not understand.  
2. In respect of the manner of teaching: which being once understood, doth delight the understanding, help the memory, move and strike the will, by collating spiritual things with sensible, and wind themselves secretly into the heart to convince modestly, but strongly, and to draw confession from evill-dooers against themselves: as David was convinced by Nathan in that Parable, 2. Sam. 12. And Matth. 21.40. our Saviour asks what the Lord of the vineyard will do to the ungracious husbandmen: they say, He will cruelly destroy them, and let out the vineyard to others: than he infers in the 43. verse, Therefore I say unto you, The Kingdom of God shall be taken from you.  

Difficilis in Scriptures, magna ingenia exercent, Aug. in Psal. 140.  3. In respect of the Elect, 1. To stir up in them humility: for they seeing how Parables contain many difficulties above their understanding, are forced to conceive lowly and submissly of themselves. 2. To work in them diligence in the means of knowledge and profiting, and to go both to God in prayer, and to others whom God hath made more skilful than themselves, to get the understanding of it. For the kernel is in the reddition of a Parable, which lieth hid till it be explained. Therefore the Disciples ever came to Christ, and questioned, and asked him the meaning of the Parables; as verse 9 the Disciples asked him, demanding what Parable that was. 3. To work in them care of keeping that, which by so much study and labour they have attained. Hardly come by, highly set by.  
4. In respect of wicked men: that the Pearl of the Kingdom should not be cast to Swine, nor the children's bread to dogs: for they must not partake in the chief prerogative of the godly, which is, to know the mysteries of the Kingdom. Matth. 13.10. When Christ had uttered this Parable, the Disciples asked, Master, why speakest thou in Parables? and our Lord gives this answer, Because to you it is given to know the mysteries, to them it is not given. And why to them, not to others? Answ. To them, out of divine grace and love, especially, who were disposed by that grace to give assent and affection to the truth; yea, with hungering souls and thirsty desires drank in those holy and mystical Doctrines. Not to others: not because God doth not truly offer the same grace, but because of their own incredulity, and indisposition, who resist and oppose the grace offered, and wilfully put from themselves, and leave to others the Doctrine of eternal salvation.  
Use 1. Note a manifest difference between a godly man and the ungodly. The former will search out the truth of God's Word, and will profit by any kind of teaching. The Spirit of God, wheresoever he is, is heroic. Obscurity and darkness in some points tires him not, but only awakes drowsiness, and whets diligence. Something he will get out of the darkest kind of teaching. The latter bewray their negligence, will be at no pains in beating out holy mysteries, that all may see they have no part in them: And yet are they made without all excuse, in that they may see as others do, but shut their eyes, and will not: and by contemning this kind of teaching, make themselves unworthy of any other.  
2. Note what a price God sets on his Word: he thinks it too good for a wicked man to understand or know. For, will God give such a pearl to him that wants desire of it, endeavour after it, a right use of it if he had it, and a care of increase, yea or of keeping it; whose sloth and idleness would only extinguish the spark, and never blow it up to be comforted or directed by it? Was it fit Christ should speak otherwise to Scribes, pharisees, Sadduces, who came only to carp?  
3. Note who it is that only can open the mysteries of Scripture: the Disciples ever had recourse to Christ: he is the only Master and chief Doctor of his Church, Matth. 23.8. he is that true light that lighteneth every man, john 1.9. Reu. 5.5, 6. No man was found worthy to open and read the book, save only the Lion of the tribe of judah. Therefore come to Christ as the two blind men, and say, O Lord, we desire our eyes may be opened. Come to the word to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of the Lord, Esa. 54.13. Never rest in the teaching of man. Come not without prayer, that God would open thine eyes.  
4. Note a brand of God's judgement upon that man, who heareth plain Doctrines as Parables. If our Gospel be now hid (saith Paul) it is hid to them that perish, 2. Cor. 4.3. If in such a light a man be ignorant of the principles and mysteries of Religion: If old men be as yet babes in knowledge, and understanding of the things of God, their case is lamentable. A more fearful sentence cannot be uttered in this life against a man, then to be said as Christ said of some, Omnia ipsis in Parabolis fieri, All is spoken to them in Parables. He that seeth not the light of the sun when it shineth, is a blind man: and so is he, who sees not the shining brightness of Christ in such glorious means.  
See more fully the misery of this man, who sits as a sot under the Word.  
1. He rejects and despiseth the goodness of God in the gracious offer of means of Salvation: 
The misery of a senseless hearers, in five things.  He is an unhappy condemned man, that refuseth a pardon. As if the blind man having received sight, should revile Christ for it: or the dead being raised, should storm at him for offering to raise him.  
2. He is made unexcusable, and his mouth shut. He is prepared for judgement, and judgeth himself unworthy of eternal life. He may see, but will not. 
Act. 13.46  He may live, but had rather choose death.  
3. By the just judgement of God, the unworthy or unfruitful hearer is more blinded, further hardened, and made more obstinate. He is filthy in himself, but more filthy by the Word; yet the Word no cause hereof, but his own malice against it, and the dunghill that is in him. For Christ came to judgement into this world, that they which see, might be blind. He is blind in himself, but the Word is a light that more blinds him, as the Sun to bleare-eyes, in them only is the fault. He is a dead man in himself, but more deadly by the Gospel: which in itself is a savour of life, 
2. Cor. 2. ●6.  and to others, but the savour of death unto him: God as a just judge, punishing sin with sin. Satan blindeth primarily and by himself, instilling malice. Wicked Pharaoh blindeth himself by yielding to Satan, by rejecting the motions of the Spirit, and holy counsels, Exod. 8.15. And God blindeth, 
Non impertiendo malitiam, sed non impertiendo gratiam. Aug.  not infusing evil, but subtracting his grace, and delivering men to Satan, and themselves, 2. Thes. 2.10, 11. most justly rejecting them that have rejected his grace. And the Gospel blindeth, not as a cause, but as an occasion, stirring up their malice and corruption against it.  
4. He is hereby branded not to be of God. Let him hear, and be ceremonially and formally as good as any, yea outstrip others in sembled sanctity: yet if he be a fruitless hearer, and the Word be as a Parable unto him, he is not of God, Io. 8.47. So said Christ to the pharisees, who externally were holy enough: they heard not while they did hear, because they were not of God. And not being of God, they are given into the hands of the devil, as God's executioner, to blindfold them, and lead them at his will to destruction, 2. Cor. 4.4.  
5. This hardening or execution by the preaching of the Word, is an infallible sign of future perdition even at the door. When Israel was extremely hardened by the Prophet's Ministry, they were carried into Assyria, and never returned. judah and Benjamin were also extremely hardened, 2. Chron. 36.13, 16. and were carried into Babylon. The jews were hardened by Christ and his Apostles, Act. 13. and were delivered to the Romans. So of Elies' sons, 1. Sam. 2. They heard not their father: for God would destroy them. So now in the time of the Gospel, the axe is laid to the root of the tree; the next thing is hewing down. What else can we fear of our Land, and many our Inhabitants, to whom God's Word is as a tale told to a dead man? no understanding of it, no reformation by it.  
So much of the Preface. Now we come to the Parable itself. Behold, a sour went out to sow his seed.  
To the right and true interpreting of a Parable, a special help is, to consider attentively, and find out the proper scope and aim of our Lord jesus Christ in propounding it: and not too curiously press other things, lest in stead of milk we press out blood.  
In this Parable, both in the whole, and parts, we fear not to fail of the true and proper sense, because this, & one more of the tares of the field, (Mat. 13.36.) at the request of the Disciples, are privileged, and graced with Christ's own interpretation, who best knew his own meaning, and hath left the same as a sure direction to lead us, that we should not guess at uncertainties, or lose ourselves in fond conjectures, as many do in other Parables; the exposition of which he pleased not to leave so assured from his own mouth, as this.  

The scope of this Parable.  The scope hereof is apparently twofold. 1. Whereas our Saviour saw a multitude of Hearers, but not all coming with the same intent, nor all hearing with the same fruit and profit: he manifestly propoundeth this Parable, to show the diversity of Hearers. For the state of the Church and visible Congregations are mixed, resembling the Ark which was full of creatures, of diverse kinds, but most kinds unclean. So Christ and his Apostles found it, and so do we after them. In the great concourse of people about us, the Word hath not the same success in all Hearers, nor the best entertainment and welcome in the most that hear it. Some come to hear news, some to carp, some to scoff, some to run to the Rulers, some to censure, some to correct, and sit as judges of the Word, which shall judge them: only a very few to hear aright, to faith and obedience. How plainly is all this set before us in these four sorts of Hearers, of whom only one sort was good and approved in their hearing? 2. That every man might inquire and make trial of himself, in which form or rank of Hearers himself is; and so frame himself for time to come, that he may be found in the number of them, in whom the Word of God, as good seed cast into good ground, may bring forth plentiful and abundant fruits of grace in his life and conversation.  
Behold.] This here is a note, 1. Of certainty: and so is usually set before promises and threats. 2. Of intention, or excitation, being set as a star before matters of weight, that is, Let him that hears, consider, remember, apply. 3. Of castigation, or check to our dulness in beholding such material things. Elsewhere it is a note of admiration and great expectation.  
Note. Orators use large prefaces to get attention, and win the minds of their Hearers to that they would persuade. Christ ordinarily useth but one little note of attention, Behold. For, 1. The least word from him is enough to bind the conscience, and persuade the heart. 2. The less external Rhetoric and pomp of words is used, the more it beseems and is answerable to the simplicity of the Gospel. 3. All that persuasion of words is supplied by the gift of the Spirit inwardly, who openeth the care of the heart (as of Lydia) to believe the Gospel. 
Act. 16.14   
But what must we behold?  
A Sower went out.] Our Saviour borroweth his comparison from easy and familiar things, such as the Sour, the seed, the ground, the growth, the withering, the answering or failing of the Sowers expectation, all of them things well known: And by all these would teach us some spiritual instruction. For there is no earthly thing, which is not fitted to put us in mind of some heavenly. Christ cannot look upon the Sun, the Wind, Fire, Water, Hen, a little grain of Mustardseed, nor upon ordinary occasions, as the Penny given for the day's work, the Wedding garment, and ceremonies of the jews about it, nor the waiting of Servants at their Master's table, or children ask bread and fish at their father's table, etc. but he applies all to some special use of edification in grace.  
Use 1. We must not content ourselves with the natural use of the creatures, 
Translate the book of nature into the book of grace.  without the spiritual: for then the beasts enjoy as much of them as we. But by them all, behold the Creator's wisdom, power, goodness, and mercy.  
2. Let us take occasion to further our salvation by them, and not hinder it, nor hasten our perdition as many do, by drunkenness, riot, or covetous holding them in our hearts and hands.  
3. No man can excuse his ignorance of God, seeing no man wanteth teachers. The rudest husbandman hath his seed, his earth, his seasons, as books to teach him. Even these books of the creatures, leave not God without witness: even these books leave men without excuse. 
Rom. 1.28  Every creature should lead us, and further us in the honouring of God. And therefore the Gentiles that honoured not God according to that natural knowledge, gotten by the book of the creatures, were given up to vile sins, and grievous punishments. How excuseless then must ignorant Christians be, to whom God's wisdom, power, and goodness, shineth sevenfold brighter in the work of Redemption, than of Creation? to whom God is more clearly revealed in the Book of the Scriptures, than of the creatures? seeing the more excellent means of knowledge we have of him, the greater is our sin and punishment, to be carelessly ignorant of him.  
Now in the Parable are two things considerable in general: 1. The sowing. 2. The success, according to the several grounds on which the seed fell. These grounds, according to their condition, were either fruitless, or fruitful. The bad and fruitless grounds were of three kinds: 1. Callosa, padled and highway ground: 2. Lapidosa, stony and rocky ground: 3. Spinosa, thorny and choaky ground. The good ground was the fertile and fruitful ground.  
The sowing is in the first words: A Sower went out to sow his seed.]  
And here be three things to be considered: 1. The Agent, A Sour. 2. His Action, he went forth. 3. His Intention, or end, to sow his seed.  
I. The Sower is Christ himself, vers. 37. 
The Agent or Sower.  He that sows the good seed, is the Son of man. He is that good Husbandman, without whose labour the field of the whole world had laid in perpetual barrenness. The labour of this second Adam was notably typified in the first Adam, dressing the garden, resembling the Church of God, dressed and brought to fruitfulness by the infinite labour of jesus Christ. This husbandry of Christ was also resembled in Noah, the builder of the Ark, who was an Husbandman.  
Quest. Are not Ministers Sowers?  
Answ. Christ is the principal Sower, and properly the Sour: Ministers are rather the sowers basket, than the Sour: but yet they are taken in, as co-workers with Christ, and for their honour and encouragement called Sowers: as 1. Cor. 9.11. 
Difference between Christ his sowing, and the sowing of his Ministers, four.  If we have sown unto you spiritual things, etc. But with these differences. 1. Christ sows his own field, which he hath dear purchased with his precious blood: they sow not their own fields, but his, not being Lords of the heritage of God, 1. Pet. 5.3. 2. He sows his own seed: so in the Text, the Sower sowed his seed: they have no seed of their own, but fetched out of his Garner. Pastors and Teachers of the Church sow not their own seed, but his. Nay, the Apostles themselves have it in their Apostolic Commission, to teach men to observe no other things but whatsoever Christ himself commanded them, Mat. 28.20. Hence Christ used to say, Verily, verily, I say unto you: but all other, whether Prophets, or Apostles, or Pastors, Thus saith the Lord. 3. They differ in the manner of sowing. He was the most skilful Sower that ever was: he knew exactly what grain every ground was fitted for: with him were treasures of wisdom. We that have but drops from his fullness, are unskilful in comparison. He could speak to men's private and personal sins, as the woman at the Wel. He could answer to men's thoughts and reasonings: We not so. 4. We differ in efficacy. We may sow, and plant, & this is all: suppose it be Paul, or Apollos himself, we can give no increase, nor make any thing to grow. But he can sow, 
4. Things make to fruitfulness: rain, sunbeams, winds, application of all, to s●t & ripen the seed. All from Christ.  and give increase at his pleasure. This Sower can give the first and latter rain on his field, joel. 2.23. He can warm it with the beams of grace, streaming from his own brightness, Mal. 4.2. He is the Sun of righteousness. He can blow upon his field with the prosperous winds of his gracious and quickening Spirit, Esa. 3.8. Cant. 4.16. He can fatten and fill it with all abundance of blessing, Psal. 65.10. Thou blessest the bud of the earth, thou crownest the year with goodness, 
2. His action. Christ goeth forth to sow, three ways.  and thy steps drop fatness.  
II. The Action. This Sower goeth forth.]  
Christ goeth forth to sow, three ways: in Spirit, Person, Ministry.  
1. In Spirit, by inward inspirations, and heavenly motions: And thus he sowed in the heart of Adam, Noah, Abraham, and the Prophets, who were, with other holy men, immediately inspired and acted by the holy Ghost, 1. Pet. 1.21. So with the Penmen of Scriptures, and the Apostles.  
2. In Person: according to his Humanity he cometh out from the bosom of his Father, and comes into the field of the World by his happy Incarnation; by which he was nearer unto us than before, and in our own flesh revealed unto us the counsel of his Father; unweariably preaching in jerusalem, Nazareth, judea, Galilee, in Cities, fields, sea, and every where.  
3. In the Ministry of his servants he goeth forth: both the Prophets and Teachers before him, 1. Pet. 3.19.— by which Spirit he preached in Noah's time; namely, in Noah himself, to the spirits now in prison. He saith to Prophets, as unto jeremy, chap. 1.10. Behold, this day have I set thee over the Nations, to pluck up, and root out; to destroy, and throw down; to build, and to plant. And Ezek. 3.17. Son of man, I have made thee a watchman to the house of Israel; therefore hear the Word at my mouth, and warn them from me. And since his own Ascension, he went forth in the Ministry of his Apostles, and still goeth forth in the Ministry of Pastors and Teachers to the end of the world. Math. 28. ult. Behold, I am with you to the end of the world: and, He that heareth you, heareth me, Luk. 10.16.  
But this Parable seemeth to have special eye and reference to his own appearance, and labour in the days of his flesh, in the publishing of his holy Doctrine through judea and jerusalem. Yet so, as look what success his own sowing found, the same might his servants expect even to the end: For the servant is not greater than his Master: and, if the Word in the mouth of his Ministers prove fruitless, it is no marvel, seeing the same befell our Lord himself.  

3 His intention.  III. The Intention is, to sow his seed.] To sow: that is, to preach: for preaching resembleth sowing, as we shall see through the Parable. His seed: the seed is the Word of God, contained in the writings of the Prophets & Apostles, vers. 11. which by Christ and his Ministers is cast into the furrows of the heart, as seed into the furrows of the earth by the Husbandman.  
It is true, that he cast some seed among the Heathens: For the law of nature written in their hearts, (the sum of which is, that what we would not another should do to us, we should not do to them:) even this was the seed of this Sour; for he enlighteneth, even with natural light, whosoever cometh into the world, joh. 1.9. But here is meant that seed, which he casts into the field of the Church; which is partly the Law Moral, written with the finger of God, and delivered to the Church by Moses, who was faithful in all his house, as a servant: but especially the Doctrine of the Gospel, sowed in the hearts of Believers, both by himself and his servants.  
His seed. This Seedsman sowed no fables, no traditions, no unwritten verities, no Canons of Counsels, or Decretals of Popes: which are but chaff: nay he often condemned the decrees of the Elders, and traditions of pharisees, and all seed fetched out of men's Granaries: joh. 7.16. My doctrine is not mine, but his that sent me: and chap. 8.26. The things that I have heard of him, those speak I to the world.  
Doct. God's word preached, is the sowing of God's seed into the earth of men's hearts: For six reasons, or resemblances.  
1. As seed is a small and contemptible thing, 
The Word preached, resembled to seed, in six things.  altogether unlikely to bring such a return and increase: so the Word preached seems a weak and contemptible thing, 1. Cor. 1.23. We preach Christ crucified, a scandal to the jews, and foolishness to the Gentiles: Yet by the foolishness of preaching, God hath ordained to save his, and not without it, as, without seed, without harvest.  
2. As the seed in the barn or garner fructifies not, unless it be cast into the earth: so the Word, unless cast into the ears and hearts of men, is fruitless, regenerateth not, produceth no fruits of faith. Keep the Word in thy Bible, or thy Bible in thy chest, and not in thy heart, covering and hiding it, thou abidest fruitless and barren. Rom. 10.14. How can they believe, unless they hear, or how can they hear, without a Preacher?  
3. As the sower pricks not in his seed, nor sets it, but casts it all abroad, and knows not which of his seed will come up to increase, and which will rot and dye under the clods, or coming up into the blade and ear, will wither away: so the Minister (God's Seedsman) speaks not to one or two, but casts the seed abroad to all in general; neither knows he which and where the Word shall thrive to increase, and where not; but, where it doth increase, it riseth with great beauty and glory, as the grain of Mustardseed becomes a tree in which the birds of heaven may build their nests.  
4. As seed hath a natural heat, life, and virtue in it, by which it increaseth and begetteth more seeds like unto itself: so the Word cast into the good ground of a believing heart, hath a supernatural heat in it, being as fire, jere. 5.14. and a lively power to frame men like itself, to make them of fleshly, spiritual; of blind, quicksighted; of dead in sin, alive in grace. And as one grain quickened brings sundry tillowes, and many grains in each: so one Christian converted, and receiving this power in himself, 
Act. 26.29.  gaineth many unto God, desiring that every one were as he is, except his bands and sins. Philip being called finds Nathaniel, and brings him to Christ. And the woman at the well calls all the City, joh. 4.  
5. As seed cast into the ground lives not, unless it die first, 1. Cor. 15.36: so the Word preached brings no fruit or life, unless it kill first and work mortification; yea and by continual sense of frailty, and acquaintance with the cross, it keeps under such natural pride and corruption as resist the work of it. joh. 4. Christ brings the woman at the well to know him, by bringing her to the knowledge of herself. And the Converts, Act. 2.37. then bewrayed heavenly life, when being pricked at heart they cried out, Men and brethren, what may we do to be saved?  
6. As seed cast never so skilfully into the earth is not fruitful, unless God give it a body, 1. Cor. 15.38. so neither is the Word, unless God add his blessing. 1. Cor. 3.6. I have planted, and Apollo's watered, but God gives the increase: verse 7. Neither is he that planteth, any thing, nor he that watereth, but God that giveth increase. What would ploughing, sowing, harrowing, or any husbandry on the earth avail, if God should not by the reins, winds, and warmth from heaven prosper and cherish the seed?  
Thus have we compared the Word of God to seed, and preaching to sowing. But still remember, 
Seed of God's Word more excellent than all other seed, in four respects.  that this seed of the Word is far more excellent than all other seed, in four respects: 1. That is from earth, this from heaven: My doctrine (saith Christ) is from above. 2. That serves to preserve natural life received of God, this both to begin and maintain spiritual life. 3. That is mortal and corruptible seed, this immortal, 1. Pet. 1.23. an eternal Gospel: Heaven and earth shall perish, 
Reu. 14.6.  but the Word of God abides for ever. 4. The fruit is like the seed: All corruptible seed brings fruit corruptible like itself, but this brings Immortality and life, it is a seed sown for continuance and eternity, so is not other.  
Use 1. This concerns Ministers, in whose function there is both honos and onus, Dignity and Duty. For the first: The Ministry, though despised in the world, is a most glorious office, 
The dignity of the Ministry.  and an honourable function, which Christ came from the glory of heaven to undertake. The Son of God himself undertook to be a sour of the Word: and shall great Clerks and Divines think it too base a thing to be diligent Preachers? Or shall that which honoured Christ, be a bar to preferment, namely, to be diligent sowers? Or shall any man think his son too good, and of too high birth for that office, which the Son of God himself despised not?  
For the second; the burden or charge. We read not that Christ said Masses, or anoyled, or sprinkled holy water, but was all in sowing. Popish Priests are quite contrary, all in these, and seldom or never do preach: 
The du●y and charge, in four things.  As if our salvation consisted in ceremonies, or an harvest could be brought in by gestures without sowing. But our charge stands in four things.  
1. Learn we of our Lord jesus Christ to go forth to sow: 
1. They must go forth to sow.  Christ went forth to labour; and he that goes into the Lord's field to loiter or stand idle, gets no thank from his Lord. What need is there of a loiterer in seedtime, or in harvest? And Ministers must consider: 1. That they are compared to such persons, as in whom is required the greatest care and pains: sometime to shepherds; What a painful and careful life led jacob while he was Laban's shepherd? what sorrows by day and night did he sustain and swallow? Sometime to watchmen; who must stand on the walls of the City of God night and day: Sometime to day-labourers, and builders: All of them works of extreme pains and industry. So as they mistake the matter, who undertake this function to set up themselves in ease and idleness. 2. Let them set before their eyes this chief Sower, who did wear out himself in labours and sufferings, making himself of no reputation, Phil. 2.7. and as a good candle, consumed himself to enlighten others: Yea he sweat at it that admirable sweat of water and blood, and sorrowed to the death, and all to sow the seed of grace and salvation in the hearts of men. 3. Remember that counsel of the Wiseman, Eccles. 11.6. In the morning sow thy seed, and in the evening let not thine hand rest: for thou knowest not whether shall prosper, this or that.  
2. Ministers must sow his seed: not their own, but Christ's. 
2 Not any but their Lord's seed.  Christ himself sowed only pure and precious seed: so must his Seedsmen cleanse and pick their seed at home, that it be not blended with chaff and darnel of man's brain; much less with corrupt doctrine, and devices fetched every where but out of Gods own garners. Remember that law which holdeth here in force, Deut. 22.9. Thou shalt not sow thy vineyard with diverse kinds of seeds: much less may the Minister of Christ sow his Lord's field with mixed seed, false doctrine with true, or men's inventions with Gods pure Word and worship. As a man sows, so he reaps. If any man sow husks for seed, his harvest shall be husks. If any sow words and phrases, without matter and substance, he sows the wind, and shall reap nothing but wind and vanity. Accursed is that sour that sows any other seed, suppose he be an Angel, Gal. 1.8.  
3. Ministers must sow all their Master's seed: so did the chief Sower: 
3. All his seed.  Whatsoever I received of my Father, I have delivered to the world. A faithful Seedsman leaves upon the ground all the seed his Master allows. Paul was a good sour, Act. 20.26. I have delivered the whole counsel of God, I have kept nothing back. A good Steward will deliver to the servants the whole allowance of his Master. Micah was a faithful sower: who being entreated to speak to Ahab, as four hundred Prophets had done before him, 
1. King. 22 14.  answered, As the Lord liveth, whatsoever the Lord saith unto me, that will I speak.  
4. Ministers must sow their Master's seed for their Master's advantage, 
4. To his advantage.  propounding a pure end to themselves. Why goes the Sour to sow his seed, but for fruits in the harvest? Why did Christ so painfully sow the seeds of salvation in the ears and hearts of men, but that such as believed in him might have everlasting life? This than must be the end of our preaching, as of your hearing, that our seedtime may be returned with increase in the harvest. He that by preaching seeketh the praise of men, or ambitiously to climb up to preferments, or aims at his own private present ends, misseth the mark and aim that the chief Sower propounded unto himself, and every wise Sour: Besides, his own expectation and hope in the harvest is cut off; he hath the praise of men, and the pomp of the world, he found what he sought, and of him it is true as of hypocrites, Verily they have their reward.  

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

Prepare thy ground for this seed.  1. If the Word be seed, then must they prepare their ground for it. A field must be prepared, except a man will lose both his seed and his labour: so also must the heart be prepared. Quest. How may that be? Answ. The earth is prepared for seed by ploughing and renting it up: so rend your hearts, saith the Lord, joel. 2.13. and plow up the fallow ground of your hearts, and sow not among thorns, jere. 4.3. Every man knows, that ploughing must go before sowing: So before the seed of grace can be sown in the heart, the Law must be urged, to break the clods, and unroot the weeds.  
2. Hearers must receive this seed, and retain it: as the good earth receiveth into her furrows the seed, and covereth it, and giveth it rooting. 
Receive and retain it.  But with this difference: that the earth receiveth seed but once a year, but the heart must receive the Word continually. 1. joh. 3.9. It is a note of one borne of God, that the seed of God abideth in him. And the exhortation to every Christian is, that the Word of God dwell plentifully in him, that is, 
Col. 3.16.  abide and continue to increase; else slender will the expectation be in harvest. What return expect they in the harvest, who affect the Alehouse better than the House of God? whose chief care and love being set upon the profits of the world, utterly neglect the better part, and the one thing necessary. 
Luk. 10.42  God offers to cast this seed into their hearts, but they will reap the world, even for the present, and care not to receive such seed as brings not in a present harvest. And, as these receive not the seed of the Word, so others seem to receive it, but retain it not, afford it no rooting, but negligently lose it. This do idle and negligent Hearers, who sleep in Summer, slack the seedtime, and slip their season; not greatly caring which end goeth forward, so they may not be counted Atheists. Let such consider, that God's Word will not stay where it is not highly esteemed, and heartily entertained. And can the great harvest of eternal life be so worthless, as to be cast upon him who so idly wastes his seedtime, and so meanly esteems the harvest?  

Bring answerable fruits to the seed.  3. Hearers must be careful to bring forth fruit answerable to the seed. As that grain which cometh up of seed, is of the same kind, and resembleth that which is sown; so also must Hearers, as the seed of the Word is pure and holy, resemble it in purity and holiness: which is the Apostles reason, 1. Pet. 1.22, 23. and the same with that exhortation of Paul, Rom. 6.17. Obey the form of doctrine, into which ye were delivered. But now the Ministers, who sow good and wholesome seed, may complain as the servants in the Parable, Master, didst not thou sow good seed? whence then are these tares? Do not we set figs? whence then are these thistles? Is not the seed which we cast, that is, the doctrine which we preach, pure & sound? whence then are these tares? whence is this general profaneness, this contempt of the Word, horrible oaths and swearing, impious and profane Sabbath-breaking, foul and beastly drunkenness, filthy whoring and wantonness, riot, gaming, and idleness, so contrary to the seed sown? Surely the envious man hath sown them: the Devil that rules in the seed of the wicked, hath sown and husbanded these wicked seeds, which having found a fit and friendly soil, come up so fast. But the end of this blessed seed sown amongst us, is, that we might be set and grow up in that blessed seed, that we should become the seed of Abraham, and the seed of the blessed of the Lord.  
4. As a small seed increaseth, of small becomes great, of a little becomes more, 
Look to the daily growth of it.  the season cherisheth it, time dilates it, and it grows stronger, firmer, and whiter to the harvest: so must Hearers labour, that the Word rooted and quickened in their hearts may prosper and ripen, and by the gracious season, may receive daily increase and strength, as the year and the harvest draws on: that is, they must grow higher toward heaven every day than other.  
Use 3. 
The Word preached as necessary to salvation, as seed to an harvest.  See hereby the necessity of the Word and Ministry: as of seed and husbandry for the harvest. 1. A madness it is to look for an harvest without a seedtime: so it is as great a folly to expect salvation without the Ministry. As well mayest thou expect an harvest without labourers, as a Church without Preachers. No seed, no harvest. For the harvest is potentially in the seed: so is eternal life potentially in the Word of God preached: Rom. 1.16. It is the power of God to salvation. 2. No care of seed, no care of harvest: so no care of God's Word, no care of salvation: except thou wilt be so mad as think to reap where thou hast not sown. 3. He that sparingly sows his seed, must expect a sparing harvest: so, 
2. Cor. 9.6.  slack thou thy hand and care in the use of the means, thou shalt come short in the comfort and fruition of salvation. 4. He that refuseth to be sowed upon, refuseth to be found fruitful in the harvest: and seeing the heart yields no good fruits of itself, needs must that heart be an accursed ground, that refuseth the seed of grace, faith, and goodness to be cast into it. An evil man, out of the evil treasure of his heart, bringeth forth evil things. 5. He that hinders the Word, or resists it either in himself, or others, withstands the Lord's Husbandry in his own salvation, and in the salvation of his people: as those that hinder sowing, must needs hinder reaping and harvest.  
And as he sowed, some fell by the wayside, and it was trodden under foot, and the fowls of heaven devoured it up.]  
Here begins the event following the former action. Where first note, that he saith not, The Sour sowed by the wayside: (for no Sour would do so, because he knows it were but lost, labour and seed,) but, in sowing, some seed fell by the wayside, beside the intention of the Sour, who desires to lose none of his seed. Secondly, the same seed, in itself as good as any, falls by the way side; in itself as fit for fruitfulness as any, but altogether fruitless by the hardness of the soil it falls into. As the heart is, into which the Word comes, so is the fruit. Suppose Christ the Seedsman, and his own Word from his gracious lips the seed, yet in many Hearers it shall not profit; and yet neither the Sour, nor seed is to be blamed, but the indisposition, or bad disposition of the heart.  
Let us therefore inquire, 1. What is the nature of this ground: 2. The reason of unfruitfulness: twofold: one inward, the seed was trodden under foot; the other outward, the fowls came and devoured it up.  
For the kind of soil, it is the highway side. Our Saviour plainly interprets it, vers. 12. They that are beside the way, are they that hear, but the devil comes and takes it away out of their hearts: and Math. 13.19. When a man heareth the Word, and vnderstandeth it not. This first sort of Hearers is compared to an highway, for these reasons.  
1. As an highway lieth careless, neglected, 
Some hearts and hearers compared to the highway, for 3. reasons.  unbounded, common, not several; but is trodden and beaten with the feet of all sorts of passengers: so these Hearers hearts are not enclosed and made several for the seed of God's Word, & for heavenly things, but lie common and open to all tentations and suggestions of Satan, to the covetous and carnal desires of earthly things, which eat up heavenly; to vain, wand'ring, idle cogitations, and thoughts; all which make a thoroughfare and beaten path in the heart.  
2. As in an highway if any seed fall, no man looks to cover it, no man respects it, as looking for no good at all of it, but leave it to be trodden of beasts, and eaten up of birds: so with these Hearers: when the Word is preached they hear it carelessly, without all attention or affection, they care not to understand it, never cover it by meditation, nor receive it further than by giving it the hearing; they expect no good from it; let errors and lusts come and tread it down; let the devil by suggestions and tentations devour it up; they care neither to understand, nor receive, nor remember it.  
3. As highway ground can neither receive nor cover the seed; or if it should, it is so hard and padded, that it cannot afford it the least rooting, at least to come unto fruit; the crop will never fill a man's hand: Even so these Hearers, like hard and paved earth, continually trodden and trampled with wand'ring thoughts, and fruitless cogitations, and tentations of the devil, hear the Word sometimes, but without heart, mind, affection: A little seed may lie on the superficies or top of their brain, or tongue, or may make a little show on the outside, but nothing of it gets within them, nor takes any root, and consequently yields no fruit of faith, of God's fear, of piety or Christian conversation.  
Now for the causes of this unfruitfulness: The former is in their own disposition, they tread the seed under foot, that is, despise and undervalue it. It is the careless hearer, who understands not, nor attends. 
Careless Hearers, the worst Hearers.  Doct. The careless hearer is the worst hearer of all: as this first ground is the worst ground of all. The other two are bad both, yet they give the seed some cover, and receive it in; but these hold it out, and leave it where they found it. Both the other give some regard, and bestow some affection upon the Word: but this treads it under, as a most despised and dis-affected thing. Both the other, while in some sort they affect the Word, are drawn aside by some profit, pleasure, fear, or persecution; but these by the immediate work and malice of the devil, (at whose will they are given up to be ruled) are so robbed of the Word and means of grace, as they will neither make nor meddle with it further than the hearing. Lastly, the other bad grounds are far from salvation in the end; but the devil suffers not these so much as set foot in the way; and therefore their case is most hopeless.  
This careless Hearer is he that not only doth not understand, but he that doth not attend, or apply his mind to understand: for so Beza translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and proves both out of the Syriake, and out of the opposition of this ground to the next, which receives the Word with joy, that it were more conveniently read and translated, which attend not, than understand not.  
Use 1. Lectio haec (saith Gregory) non indiget expositione, sed admonitione. Christ hath expounded this to our hand; and therefore this needs not an Interpreter, so much as a Practiser. Thus than I proceed: If the worst ground of all heareth the Word, and those Hearers, which shall be deepest in damnation, are Hearers of the Word, what shall then become of them that will not hear? What harvest can they expect, who will suffer no seed to be sown in their fields? Or what earth is that, that is let lie unsteared and unsowne, but some barren Common, or some dry Heath and Wilderness, which brings nothing but thorns and briers, whose end is to be burned? 
Heb. 6.8.   
What shall we say to our Popish Recusants, 
Against Recusants.  who run from the Church, and stop their ears against the Word; as if Religion and devotion stood only in flying the Scriptures, the rule of all Religion? Were they here present to hear me, I would tell them, 1. That if they were of God, they would hear his Word; 
joh. 8.47.  but (as Christ said to the jews) Ye are not of God, because ye hear not his Word. 2. If they were the sheep of Christ, they would hear his voice, joh. 10.27. But Christ's mark is worn off, and they bear the mark of Antichrist. 3. Were they of Christ's kindred and acquaintance, they would hear his Word. Luk. 8.20. My mother and brethren are they, which hear the Word of God and keep it. 4. Were they not wedded to that Man of sin, they would not so sin against their own souls: Prou. 8.35. He that sins against me (saith Wisdom) hates his own soul, and all that hate me, love death. 5. Were they heirs of blessing, they would not run from the blessing of them that are Hearers of the Word, and doers of it, and so wrap themselves in that curse, Act. 3.23. It shall be, that every person, who will not hear that Prophet, shall be destroyed from his people. 6. Were their Religion of God, they would not thrust away his Word with both hands, contrary to the man of God, Psalm. 119.48. who lifted up both his hands to the Word of God, as if he would pull it to him with both hands. Were their Religion any other but a mystery of darkness, it would brook the light; which whosoever feareth or flieth, 
joh. 3.20.  he is an evil doer. Were it any other but an heap or pack of Idolatry, it would abide the trial of the Word. But Dagon must down before the Ark. Every contrary flies and expels the contrary. God's Word is the breath of Christ's mouth, which must blast & wither the kingdom of Antichrist: and therefore all the kingdom of Antichrist hates and shuns it, as the thief the gallows set up for his execution.  

Against despisers of the Word.  Again, what shall we say to the despisers of God's Word? Many there are, who make light account of a Sermon: they had rather hear an Interlude than a Sermon: A game at Maw or Irish, is as good an employment. They can pass a day and a night at these sports, with far less tediousness than one hour at a Sermon. To these I say, 1. You shall be arraigned at Christ's Bar, for despising the Lord jesus himself: Luk. 10.16. He that despiseth you, despiseth me. 2. You shall be cast and condemned to the most woeful damnation that ever befell the most notorious sinners in the world Believe not me, but ●esus Christ himself, Math. 10.14, 15. He that shall not hear the words of his messengers, it shall be easier for Sodom and Gomorrah in that day of judgement, than for that man. Oh woe worth thee that thou art a despiser! Christ hath read the sentence of thy damnation already; and unless thou repent, he hath with strong asseveration adjudged thee to an heavier load of curses, than shall be laid on Sodom and Gomorrah, those filthy sinners, which were burnt with fire and brimstone for their crying sins. See the greatness of thy sin in this grievous punishment: and, if thou wilt not be deeper in hell than filthy Sodomites, beware of despising the Word, Heb. 12.25.  
Object. If I escape so long, I shall care the less.  
Answ. No, but for the present thou art as a condemned man, bound and hampered with the plagues of God, and especially that great plague, that thou seest them not. Deut. 28.15. If thou wilt not hear my voice, then cursed shalt thou be in the City, and in the field, in the fruit of thy body, and of thy ground, in thy coming in, and thy going out. These, and more than these await thee in every corner. Again, God's curse is upon thy soul evidently: thou didst never taste of the King's Supper: thou never knewest the felicity of God's people: thou art a leading with a guard of devils to thine execution; hast thine eyes covered as with a napkin of error and ignorance, as a fellow ready to be turned off; and thinkest thou thyself in good case all this while?  

Against persecuters of the Word  Lastly, what may we say to Persecutors of the Word, and the Preachers of it, such as would (if they could) with a sword slay those that seek to save them? Like the Hearers at Nazareth, who would kill Christ himself, Luk. 4.28. Eliah shall be counted a troubler of the State. Daniel shall be watched and accused in the matter of his God. Amos shall be accused to the King, as one whose words the whole Land is not able to bear. 1. What need we say more, than they proclaim against themselves? For who be they that stand against the Gospel, and Preachers of it, but Swearers, Libertines, Gamesters, Drunkards, Ruffians, Covetous, Adulterous, and in their whole courses enemies to Righteousness, that they must needs be good men, and dear to God, that are encountered with such adversaries? 2. That Word which thou persecutest, and wouldst drive out of thy conscience, or wilt not hear, the same shall pursue thee, and follow thee as an Hue and Cry, and thou shalt hear it, and condemn thyself, because thou couldst not endure, it should condemn thy sins. 3. The time comes, wherein (if thou timely repent not) thou shalt see and say thou tookest the wrong end of the staff, and didst kick against hard pricks: and thy conscience shall convince thee, that what thou didst against Christ's servants and Gospel, (whatsoever thy pretence now be) thou didst it against Christ himself, who will pay thee home with thy own coin. julian that cursed Apostate, finding himself at last too weak, cried out, Vicisti, Galilaee, vicisti. Christ was far enough out of his reach, he persecuted his servants and Professors, but his conscience now tells him it was against Christ, who is too strong for him. Writing against Christians, he alleged many things, that they were enemies to Magistracy, to judgement-seats, to lawful wars, and that Christianity let in all confusion into the world: that their Religion was against common sense, and cut the sinews of all humane society, and it was not fit they should live: whose calumnies Athanasius and Cyrill answered: But all these were as wind when God takes him in hand; none, nor all of these carry any weight in his own conscience, but he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that fought against God, and (as Basill speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resister of Christ.  
Use 2. If careless Hearers be the worst Hearers, then beware of careless and negligent hearing, without attention, affection, or understanding. The Apostle james (chap. 1. vers. 23.) describes many of our Hearers, to be like a man that looks his natural face in a glass, but goes away, and forgets immediately what a one he was. The Word is God's lookingglass, held before men in the Ministry: this lets them see their faces, their blemishes and spots; but they (like fools) look upon the glass, to see themselves only, not to reform any thing. Others fitly compare many of our Hearers to Idols, that have eyes and see not, ears and hear not; for they want the seeing eye, and the hearing ear; no more profiting, than the very Images on the walls; as unmoveable by the promises or terrors of God, as the pillars in the Church, & as senseless as the seats they sit on: mere Idols, have their bodies present, not their souls, neither is the breath of the Spirit in them.  

Motives to careful hearing, 4.  Let such be requested to consider a little these ensuing Motives.  
1. What a great deceiving of men's selves this is: jam. 1.22. Be ye doers of the Word, and not hearers only, deceiving your own selves. What delusion is it, to think it enough to see a Sermon, or be at a Sermon, without attending, or marking any matter delivered; or to hear words, but no more conceive the sense and meaning, than children that are brought in their laps? Thou deceivest thyself in a vain persuasion, that thou dost an acceptable service, when indeed thou further enthrallest thyself to Satan, and procurest a more just and fearful condemnation.  
2. It is a mark of a Disciple of Christ, to understand the Word, Luk. 8.10. To you it is given to understand the mysteries of the Kingdom, to others in Parables. Call thyself a Christian while thou wilt, thou art indeed no Disciple that attendest not the Word, but a stranger to the Word, a stranger to the life of God through the ignorance that is in thee, Ephes. 4.18.  
3. It is one of the severest plagues, to hear and not understand, Mat. 13.15. For the Lord usually gives up such, 1. To strong delusions in matter of doctrine and judgement, to receive any thing but truth, 2. Thes. 2.10. 2. To vile affections, and outrageous lusts, in conversation, Rom. 1.26. 3. To a just damnation, for receiving the grace of God in vain, and for neglecting so great salvation, Heb. 2.3.  
4. Consider we what it is we are called unto; namely, to hear and understand, as our Saviour exhorts, Mat. 15.10. Understand what is the good and acceptable will of God, Rom. 12.2. Else all our and your labour is lost: as Nehem. 8.8. It had been in vain for Nehemiah to read in the Book of the Law distinctly, and give the sense, unless he make the people understand the reading.  
Object. 1. But I am a simple man, and want that capacity that other men have: I am not book-learned; but I mean well, and have a good heart, and I hope, God will accept my good meaning.  
Answ. 1. This is certain, 
Simplicity no excuse for bad hearing, for 5. reasons.  that without understanding, the mind is not good, Prou. 19.2. God accounts not the man or mind good, that cares not to understand his Word. 2. Simplicity gives no dispensation to be the worst Hearer, or destitute of desire after knowledge: And remember one thing, that if thou be too simple in some good measure to know and understand the Word of God, thou art too simple to get to heaven: the God of light cannot accept an ignorant and blind meaning for a good mind and meaning. 3. See whether thou be'st not more heedless than simple, and so thy simplicity be wilful: None so blind as he that will not see. Dost thou shut thine eyes, and then say thou canst not see; or stop thine ears, and say thou canst not hear with understanding? Dost thou indeed attend as thou wouldst to thy learned Counsel, when thy freehold is called into question? 4. Try thyself, whether thy conceit fail thee not more in the things of God, than in the matters of the world. Perhaps thou shalt find thy wit quick and nimble enough at a good and safe bargain. Thou hast reach enough to fetch in the profits of the world, art subtle enough to circumvent thy brother, and wise enough to do evil. Now must thou blame thyself for want of attention, and affection, not for want of capacity. 5. Suppose thou be very simple, behold, God hath given his Word, to the end that simple men might understand, Psal. 119.13. And if thou be'st not book-learned, lo, he hath given store of learned men, and teachers, and appointed them to teach thee: and the more simple thou art, the more art thou bound to follow the means, and not to flatter thyself in thy negligence.  
Object. 2. But I have an ill memory, and cannot bring things away as many men can.  

Nor a bad memory can excuse careless hearing.  Answ. This is the common plea of our common Gospelers: they are most careless Hearers, without all attention, and all is presently forgotten, and then they accuse God for giving them an ill memory But, 1. Consider, O Man, how thou dost affect that thou hearest. Many come to hear, because they dare not open their Shops. Others, because they have nothing else to do, will go to Church with their neighbours; but have no affection to that heavenly business. And now (I say) thou wouldst remember if thou affectedst the Word. Thy memory is sure enough at a Play. In any worldly matter thou canst carry away, and repeat long discourses from point to point: only here is a short memory, because of short affection. 2. Consider how thou bendest thy wits, and attendest to that which thou sayest thou canst not remember. Dost thou not think these are matters not so nearly concerning thee to know?  
Worldly matters which concern thy calling, thou canst remember: for thou thinkest them nearly belonging unto thee, and art content to be taken up wholly in them. 3. How dost thou attend? Thou sittest down, sometimes hearest, sometimes sleepest, sometimes talkest, sometimes readest; and now, while thou dost every thing but the one thing necessary, dost thou complain of an ill memory? No, it is an ill heart and disposition, a sure note of a carnal man, who yet thinks himself sure to be saved. 4. How dost thou prepare thy ground? Dost thou pray to God to open thine eyes, that thou mayest see the mysteries of his Law? Thou sayest thou lackest wisdom: dost thou ask it of God? Dost thou mingle the Word with faith, without which it cannot profit? 
Heb. 4.2.  Dost thou attend thy thoughts in hearing, that thy mind be not taken up with other matters, and by-thoughts? Alas! How canst thou keep that in thy memory, which never comes in thy head? Lastly, dost thou meditate on that thou hast heard? How canst thou that neglectest these means, complain for want of memory, and not of conscience?  
Quest. But how shall I know that I understand the Word, and am not the worst ground?  
Answ. 1. In true understanding many good motions are stirred up: 
4. Notes of true understanding the Word.  as 1. Cor. 14.23. when the secrets of his heart are discovered, he falls on his face, and saith, God is in you indeed. This is one fruit of understanding. 2. A rejoicing that we have heard and understood: Neh. 8.12. All the people rejoiced when they understood things taught. And this joy is joined with an enquiry after that which we understand not ourselves, as in the Disciples, Matth. 15.15. 3. A more cheerful assembling to the place of God's worship: Act. 13.34. The next Sabbath all the people came to hear the Word. 4. A good understanding have all they that do thereafter, Psal. 111.10. and this doing of that we know, is a special mean to increase good knowledge and understanding: joh. 7.17. If any man will do the will of my Father, he shall know the doctrine, whether it be from God, or no. And the fowls of heaven devoured it up.  
Here is the second, the outward cause of fruitlessness in this highway ground, arising out of the malice of the devil: so vers. 12. Then comes the devil, and takes the Word out of their hearts, lest they should believe, and be saved. Where are three things to be considered: 1. The description of this malicious person, both by his name, and by a similitude. 2. The exercise of his malice: he cometh. 3. The end of his coming: threefold, 1. to steal the Word, 2. to hinder faith, 3. to bereave men of salvation.  
In the person so malicious, we have 1. his names: 2. the similitude.  
His names are three in the three Evangelists. Matthew calls him the evil one, chap. 13.19. Mark calls him Satan, or the enemy, chap. 4.15. and our Evangelist calls him a devil, that is, an accuser of the brethren. Lay these together, and then observe, 1. That being an evil one, he is full of evil in himself, the author of much evil in others, and one that delights himself in the evil, both of sin and punishment, in others. 2. In that he is an enemy to us, he must needs intercept all the means of our good, and tempt us to fruitless hearing, by which he hinders us of the greatest good that God offereth unto us. 3. In that he is a devil, that when he hath prevailed against us, and made us careless hearers, he will then accuse us for such hearing: A just recompense of him, who while he pretendeth a service to God, yet performeth it to the devil.  
The similitude, whereby he is described, will acquaint us yet further with our danger: 
Reason's why wicked spirits are compared to fowls of heaven, 4. 2. Cor. 12.2  being called the fowls of heaven, that is, of the air, the lowest of the three heavens. In these respects: 1. They are many, and seek to overthrow us by multitude: there be not so many birds flying in the air, as wicked spirits: the Prince that beareth rule in the air, Ephes. 2.2. hath his troops and legions to command into one man, if God permit him: as in that example, Mark. 5.9. Luk. 8.30. 2. They be fowls of heaven, that is, of the air, above us, have advantage of the place: Ephes. 6.12. spiritual wickednesses in high places. We can no more hinder them from us, than we can the birds from flying in the heavens above us. 3. As the fowls or birds are swift and nimble, and naturally in their element lighter and of more agility than other creatures: So the wicked spirits are most quick, and most swift and speedy in their mischievous motions against us: they fly swifter than Eagles from place to place, to prevent us every where in the means of our good. Their subtle, sly, and invisible natures can easily over-match our gross, heavy, and earthly mould; who can no way make party good against them, but by incessant watch against them. 4. They be as the birds greedy and devouring: that look as hungry birds sometimes by whole flights follow the Seedsman, and, except great care be taken, will pick up and devour his seed well-near so fast as he can sow it; even so a whole flight of devils follow God's Seedsman, and frequent the Ministry, that where the Word is sown, it shall presently be picked up, if present care be not had to cover it: Not a seed shall lie uncovered, but one of these hellish birds or other presently devours it.  
We have descried the malicious person: Now for the exercise of his malice, it is said, he cometh: which is observed by all the Evangelists, and therefore by us.  
In this coming of Satan, consider 1. Whither, 2. When, 3. How he comes.  
1. Whither comes he? Answ. He comes to Church: he is no Recusant himself, though he make a number. He comes to Church diligently. He fears not the holiness of the place. He fears not the consecration of it to the worship of God. He fears no ringing of Bells, no Holy-water, no kind of Crosses in the place, or in the face: Nay, he fears not the consecrated Host, nor Crucifix, no nor if Christ's own blessed presence were there. He presumes into the holy City. 
Matth. 4.5.  He glides into Paradise. Nay, while our Saviour is now preaching this Parable to this multitude, he comes with his whole train and flight of devils. Let us therefore expect and prepare to meet with foulest spirits in the holiest places. Fowls flock not so fast after the Sour, as Satan to the place of the Ministry.  
2. When comes he? Answ. 
Why Satan comes when men hear the Word, 3. reasons.  Whensoever any man heareth the Word of the Kingdom, Mat. 13.19. 1. When any man. He fears no person, nor spares him. He comes to Adam and Eve in innocence, when they had heard the Word of the Lord. He comes and stands among the children of God, that is, the holy Angels. None so good, but Satan may hope to win him to hear unprofitably. None so bad, but Satan thinks him good enough to wait on: for if he come to the Word, he fears he may lose him: for he knows, that as bad have been won by it. 2. He comes then when the word of the Kingdom is preached, that is, such Doctrines as tend to bring men to the Kingdom of God: Oh this toucheth his freehold, and makes him bestir himself where God's Word is sound and sincerely preached. Let a man deliver corrupt, erroneous, or frivolous doctrine, the devil makes no such haste, unless to make way for it: But, come to a conscionable and fruitful Ministry, be sure to find him there, or he will be sure to find thee. 3. Satan highes him to these places at this time, because he knows, now being at so good an exercise, men lest fear him, and think him farthest off: but indeed now he is nearest: for he knows, that then is the time for an enemy to work his greatest stratagem, when he finds his adversary most secure, and least expecting it. Therefore our text saith, Whensoever a man, that is, any man heareth, then comes Satan: he is busy with every one, but so, as thou mayst not conceive him so busy with others, as that he will pass over thee.  
Use. Take notice hereby of his diligence and vigilancy, who is not only busy and stirring in evil and wicked actions, to thrust them forward, but even in the best actions; which if he cannot hinder, he will corrupt and deprave, if it may be. Most will confess, being detected of some evil action, Oh it was the devil who was busy with me, he owed me a spite: but few discern how busy and spiteful he is in good actions, to hinder God of so much glory, and the godly of much comfort in such actions as he cannot hinder.  
3. How cometh Satan to take away the Word? Answ. The Word shows, that Satan is not always present, nor always tempting. Not because he wants will, but because God suffers him not always. But howsoever, he will sure be with us in the hearing of the Word, above all other times. And so he comes, sometimes inwardly, sometimes outwardly.  

Satan cometh inwardly 3. ways.  Inwardly: 1. In many roving by-thoughts, which filling the fantasy, turn the mind quite from the business in hand. He casts into the mind some thoughts of profit, some of pleasure, or some vain and idle cogitations, that run up and down the mind, and all to draw the heart away from the Word. Now is the devil come, and hath catcht the Word from thee: A just recompense of him that in God's service will not give God his heart and mind, the devil must have them.  
2. In drowsiness, sleep, and heaviness, which steal away the mind from attention: A fearful snare of the devil, in which he hath taken many, who scarce sit down to hear, but presently are cast on a dead sleep, and we may as well speak to dead men, or the pillars they sit by, as to them; and say as the Apostle doth in another abuse in the Church of Corinth, Have ye not houses to eat and drink in? so, 
1. Cor. 11.22.  Have ye not beds at home to sleep in? See you not how the devil hath cast you into a nap, lest you should hear, and believe, and be saved? or that you have taken some grains too many of that hellish opium, which makes you sleep unto death?  
Object. But do you think the devil casts me asleep? I am heavy by nature, and cannot help it, and I sleep not long. Answ. If thou wert at some other exercise, as a Play, or a game at Cards or Tables, or perhaps in thy Counting house, thou couldst wake well enough, or not be half so heavy: or if thou wert in the King's presence, to receive a charge from his mouth: though thou wert very heavy naturally. Assure thyself therefore, that Satan adds his weight, and works with thy corruption: And it is not the sleep of thy body he intends, but the sleep of thy mind, and of thy soul unto death.  
3. He comes in many inward suggestions, which stir up natural corruption against the Word: that if it must be heard, it may not be believed: as, 1. It is but a man that speaks; a simple, ordinary, weak, and poor man: and, if he speak well, I can speak well too, saith one. 2. Thou knowest as much as thou needest: and, what can he teach me which I know not? Am not I as able to judge what is fit, as he? Nay, I doubt not but I am as good as all the Sermons in the world can make me. Now the devil is come apparently: for God's Spirit ever lets a man see his ignorance, his nothing. 3. What good is gotten by all this preaching? My father lived honestly without it: And what care many of our Noble men, and men of great account for it? And if I go to Service, and obey the King's law, and do as my neighbours do, and as my forefathers did, what need more preciseness? Here now the devil is come: For no suggestion of God's Spirit can extenuate the Word of God. 4. But this man (saith Ahab) never speaks good to me, I would hear any man but this Micah, 1. King. 22.8. But here the devil is come; he that set four hundred false prophets to deceive Ahab, would have him hear any, believe any but Micah, lest he should be saved. If thy heart were upright, 
Mic. 2.7.  the words of God would be good unto thee. But thou hast a pathway of lusts, and thou wilt walk to the end of them, thou must swear and blaspheme, must drink and swagger, must profane the Sabbath, must be an Usurer, must use deceit in trading, lies in selling, must scorn zeal and grace, and run in the excesses of sin after the fashion of the world, and the devil within tells thee, Why mayst thou not? who shall hinder thee? 5. But I know many good Preachers, and good men of another mind, of another practice, and though this man be earnest against it, they would not do thus, if it were so bad. here the devil is come, who out of the opposition of corrupt Teachers, and Libertine doctrines, which he by them broached, would falsify the truth in thy mind: dealing as a cunning Fisher, who by one fish will catch another, that he may feed upon both. And he would bring thee from a straight rule, to a crooked example.  
Thus the devil comes inwardly. Outwardly he comes three ways.  
1. By drawing the senses to outward objects; 
Satan cometh outwardly 3. ways. Luk 4.20.  as the eye on this or that person, or object, to divert the mind from the one thing necessary: which we must watch against, and (as Christ's Hearers) fix our eyes upon our Teacher; which greatly helpeth attention.  
2. By the evil counsel of carnal Politicians: You are a man whose conversation will be observed, you are rich, you have an Office, you have respect; If you should be led away by Sermons, you will be noted for a Puritan, and a favourer of such as will make little for your credit. But here the devil is come in one of his children: Act. 13.7. Sergius Paulus called Paul and Barnabas to him, and desired to hear the Word of God: but Elymas sought to turn the Deputy from the faith. Paul spied the devil now come, and said, O full of all subtlety and mischief, the child of the devil, and enemy of all righteousness, that ceasest not to pervert the straight ways of God  
3. By scoffs and reproaches of wretched men, who scorn the Word and ways of God: What, will you believe all that he saith? Nay, we must not let him make fools of us: What hath he to do with such and such points, our government, our callings? Let him meddle with his Text, and not with us. Just like the Epicures and Stoikes, Act. 17.18. who said of Paul, What will this babbler say? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He will teach us some strange things to day. And by such scoffs Satan comes to many, and hinders their faith & salvation. For as those Heathen Stoics and Epicures counted that the strangest Doctrine, which taught jesus Christ: so do Christian Epicures that which most directly leads unto Christ.  
The third general thing proposed, is, the end of Satan's coming: which (as we heard) is threefold: 1. To steal the Word out of the heart: 2. To hinder the Hearers faith: 3. To rob him of salvation.  

1. End of Satan's coming, to steal away the Word.  For the first. As birds follow the Sour, to pick up the seeds and grains that lie uncovered: so the devil haunts the Assemblies of Saints, to steal away the Word preached, where it is carelessly heard. The Action of Satan is, to steal and carry away the Word, which is not his, but belongs to others. But not as other thieves, to convert it to his own use, but only that the right owners should not enjoy it: not to profit himself, but to disprofit others. As for the manner of his Action, he stealeth, that is, closely and secretly takes it away. He is a sly and privy thief. As a thief only fears to be seen and discovered: so Satan is loath to be seen, and therefore takes us at advantage, when we can least espy him. He that stealeth, stealeth in the night, as they that are drunk, are drunk in the night, 1. Thes. 5.7. He takes us in the night of our ignorance, and in the sleep of security, and spoils us most, when we can least discern it. But whence doth he steal the Word? Answ. Out of the heart. Because of his sly and subtle nature: who being a spirit, can easily and nimbly enter into the most secret closet of our breast. And although he cannot directly know our hearts and thoughts, which is God's privilege, yet by outward means he can give a great guess at the temper of them, and as birds can easily find when seed is uncovered, and as easily pick it up: so Satan can easily see, where men's care is not to cover and hide the Word in their hearts, when they have heard it. And, if he cannot by himself, and by violence take the Word away, if the owners will hold it: yet he can, and doth take it away by themselves, and with their own consent and good liking: who neither were willing to give it room, or sink it deep into their hearts, nor to cover it with gracious affections; nor had any great love to it to look after it, as thinking themselves not a grain the worse, when all this seed is gone.  
And why out of the heart? Answ. 1. Because he knows, that the heart is the right furrow, in which the Word can become fruitful; therefore he useth all his skill to keep it thence, or fetch it thence. He cares not how much of the seed lie in the head, or on the tongue, so he can keep it out of the heart. For as we say, The mind is the man, so the heart leads the whole man, and is the lodge either of God, or the devil. 2. Because nothing but the Word puts him out of possession of the heart. The strong man holds the hold, till a stronger come. If the Word as good seed once root in the heart, he must away. Where Christ by his Word takes the heart, the Prince of this world is cast out. The Disciples by their powerful preaching saw Satan fall down like lightning from heaven. It stands him therefore in hand to bestir him, and to turn himself to all his stratagems: One principal whereof is, that if he cannot hinder thee from the Word, he may hinder the Word from thee: or, if he cannot hinder it from the ear, he may from the heart: or, if he cannot intercept it from the heart by catching it, he may defeat thee of it by stealing. Note this stratagem, and do thy best to prevent it.  

2. End of Satan's coming to hinder faith  His second end is, to hinder faith: lest they should believe. And why? First, he knows the Word is the parent of faith: joh. 17.20. Christ prays for the Elect, that they might believe through the Word of his Disciples. And the jailor and all his house believed by hearing Paul, Act. 16.31. Secondly, he cannot but be an enemy to our faith, and therefore winnowe us as the Disciples, that our faith may fail; because faith 1. Makes us the sons of God, Gal. 3.26. 2. Marries us to jesus Christ, Host 2.20. 3. Makes our heart's temples of the Spirit, purifying the heart, Act. 15.9. 4. Makes us free entrance to God by prayer, to ask what we will, and we shall obtain, Eph. 3.12. And 5. It is our shield to resist all the darts of the devil: the gates of hell shall never prevail against it. Thirdly, if he can keep us from faith, the Word (he knows) shall be altogether unprofitable, Heb. 4.2. and, if he can keep this weapon from us, he easily foils us; and makes God also our adversary, because without faith it is impossible to please God, Heb. 11.6. Hence he lays all his engines against our faith, & seeks by all means to root it out of the heart, and out of the world, if God would give him leave.  

3. End, to rob men of their salvation.  His third end is, to rob men of salvation, lest they should be saved.  
First, Satan knows, that the end of faith is salvation, 1. Pet. 1.9. and that by preaching, God saves them that believe, 1. Cor. 1.21. If he can keep thee from faith, he hath robbed thee of salvation. Therefore if he cannot hinder the Word, he will (if he can possibly) hinder faith. Secondly, Satan is a deadly enemy to every man's salvation: 1. Out of hatred: for the evil angels by their fall lost the love of God, of his glory, and of his Image, and now hate whatsoever belongs to God. 2. Out of envy: therefore he is called in the Parable, the envious man: He repines and envies, that man should stand in innocency which he lost; and therefore set upon Adam, and drove him by his tentation out of Paradise. And he envies more, that any man should enjoy the glory of heaven, which himself can never recover; and therefore he lays all the blocks in their way that he can devose. And as when God's people were going to Canaan, he stirred up many armies of the Heathen against them, to make them fall short of that good Land: So now he raiseth armies of tentations, and impediments, to make us fall short of that heavenly Canaan, which he knows to be a good Land, and thinks too good for us. 3. Out of his contrariety to God himself. He sees God careful of his Church and children, that (as a good shepherd) he useth all means to save and preserve them: therefore he clean contrarily seeks to kill and destroy them, and defeat them of that salvation which the Lord hath prepared for them. And this seems to be the Apostles aim, 1. Pet. 5.7, 8. He cares for you: but watch for the devil, who as a roaring Lion seeketh to devour.  
Use 1. In that the devil comes, learn not to content thyself with coming to Church, but see thy end be better than his, yea contrary to his. He comes with a purpose to hinder the power of the Word in thy heart, to hinder thy faith and salvation. Come thou with a purpose to set forward the power of the Word in thy heart, to set forward thy faith and salvation.  

That the Word hath been fruitful, four notes.  Quest. How may I know that the work of faith and salvation is set forward in me by the Word? Answ. 1. If it have brought thee to the sight of thy sin, and the sense of thy danger by it. This is the first effectual work of the Word: as Christ first convinced the woman of Samaria of her adultery: & Peter tells the jews, Act. 2. that they had slain jesus Christ. 2. If the Law being a Schoolmaster to Christ, 
Gal. 3.24.  have sent thee out of thyself, to apprehend the remedy of the Gospel: as the jailor being cast down, said, Oh what shall I do to be saved? Believe in the Lord jesus (said the Apostle) and thou shalt be saved, Act. 16.30, 31. This is the method of sound Ministry, first, truly to humble, then to raise again. 3. If thou findest it a Ministry of the Spirit, conveying the Spirit into thy heart for the consumption of corruption, and repairing thee to a new life of grace. Gal. 3.2. Received ye the Spirit by the works of the Law, or by the hearing of faith preached? 4. If thou carriest it into thy soul as a light into a dark place, 2. Pet. 1.19. to follow the directions of it, and to guide thy ways according to every precept of it. If now thou intendest, when thou comest, to be led further into the sight of thy sin, led nearer unto jesus Christ to draw of his fullness, led further into the sanctification of the Spirit, and led as a blind man by the guidance of the Word, certainly the Word is of power to set forward thy faith and salvation, notwithstanding all Satan's malice.  
Use 2. The devil knows, that faith is by hearing, and salvation by faith: 1. I would our Popish Recusants knew so much, so they would make a better use of this knowledge, than to withstand both faith and hearing. 2. I wish our formal Protestants knew it, who will scarce step out of doors to hear, but in policy will hear so much as they may be counted no Atheists, or Papists, but indifferent men, as they be too indifferent whether they hear or no. 3. I wish they knew it, who by reading at home will believe and be saved by their eyes; which are unsufficient to breed faith. For God hath given the sense of hearing this preeminence, Rom. 10.14. How can they believe, unless they hear? The sight is a sense of discipline, but hearing, the sense of faith. 4. I wish our Atheistical scorners, who think they know so much as they contemn the Ministry, that they knew as much as the devil: then would they not bar and excommunicate themselves so wilfully from the means of faith and salvation: they would not turn away the ear, if they knew that faith were dropped in by the ear. 5. I would our careless and sleepy hearers knew it, who shut the door of faith, lest they should be saved. Never will God open their hearts as Lydias by the Word, who shut their ears. 6. I wish they also would learn a lesson from the devil, who content themselves to live in dry and barren places, destitute of the means of faith and salvation; as Lot, who chose Sodom, for the fruitfulness of the ground, before Canaan; and delight in the hills of Samaria among idolatrous Papists, rather than in Zion Hill among true worshippers. I am sure thou wouldst choose to dwell with the Lord hereafter; then choose to dwell now where the Lord dwelleth. In a word:  
Let us all persuade ourselves of that, whereof the devil himself doubts not: 1. That God hath appointed hearing for the engendering of faith: For as by hearing the devil's voice, we lost our faith and happiness; so the Lord hath appointed by hearing his voice again, as the most convenient means, to recover our faith and salvation. 1. Cor. 1.21. It pleased God by the foolishness of preaching, to save them that believe. And he hath tied faith and salvation to preaching, both by precept and promise, and tied us to them, though himself be free. We have no other ordinary means. 2. We would rate ourselves, if we should carelessly or wilfully lose our money or gold, or slip the means of getting and increasing them: But behold, faith is much more precious than gold, 1. Pet. 1.7. and salvation far more precious than faith. If it were a small thing to lose faith, yet it is something to lose salvation, & more, to lose it so wilfully.  

Thou never comest to Church, but Satan cometh with thee.  Use 3. Seeing Satan comes to Church to steal the Word, know, that thou never comest to Church, but Satan an enemy, a thief comes with thee, to rob thee of the Word, of the treasure of faith, and bereave thee of life everlasting: Therefore deal with him as with a thief. 1. Suspect him, trust him not; only a watchful eye prevents an untrusty fellow. 2. Lock that thou hearest, from him: keep the Word in a safe place, under lock and key, hide it in the midst of thy heart, Psal. 119.11. cover this heavenly seed.  
Motives. 1. Thus we do for our money: we are careful of our Evidences, jewels, Plate, and things of worth: 
Motives to watch against him, three.  let us also esteem the Word (as David) above thousands of gold and silver. 2. Natural wisdom teacheth a man, if he have some special jewels, and knows he hath thieves about him, not to leave them abroad, or lay them in the way of a cunning thief, from whom he can scarce, by all his care, keep them. 3. Satan cannot steal, if thou leave not thy wealth abroad: Therefore do for the Word, as for thy seed in thy field: the Husbandman, so soon as he hath cast it, covers it with the Plough or Harrow, and so prevents the picking up of birds: so must thou cover the seed of the Word in the furrows of thy affections, & lay it deep in the ground of thy heart, by serious attention, meditation, conference, practice: Else if the seed lie on the ground, uncovered, uncared for, these birds presently pick up all to thy loss and sin.  
3. If thou perceive that this thief hath stolen away the Word from thee, follow him with Hue and cry, repent thy sin, lament thy loss, complain to God, pray thou mayst recover the loss, and prevent the like for time to come.  
Quest. How may I know the devil hath robbed me of the Word?  
Answ. 1. If after much plain and powerful preaching and hearing thou hast learned little. 
3. Notes to know that the devil hath robbed thee of the Word.  Many will commend Sermons, where the devil gets all from them. Many commend the Preacher, he is a good man, never man spoke so, etc. bless God for him, and bless the time he ever came among them: But what have you learned? Here they have nothing to say, but they hope they take good, because he is a good man. Now we have found an highway ground: hellish birds have picked up all.  
2. If thou be capable in other things, and uncapable here; as many are quick in all their business, and can carry away difficult discourses of worldly matters, which they are affectionate and attentive unto; but cannot carry away, either in their understanding or memory, a point of necessary doctrine, because they have no pleasure in it, the devil keeps them from profit by it.  
3. If being uncapable and silly in other things, they are witty and subtle for maintaining of sins and lusts. A plain case, the devil is their teacher, and will not permit them any other master. Many come 〈◊〉 Church, and after twenty years hearing are very blocks, having got nothing but some texts of Scripture, wrested to maintain their sins.  
Use 4. Seeing Satan lays all his plots to get the Word, or keep it out of the heart, 〈◊〉 in coming to hear, must especially labour to get and keep 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. Keep them in the midst of thy heart. As Mary pondered Christ's speeches in her heart.  
Now that we may thus lay the Word to our hearts, and apply our hearts to it, 
6. Means to lay the Word upon and in our hearts.  1. Consider and meditate on the great Majesty of God, whose Word it is: that we may hear it, not as the word of man, but of God, 1. Thes. 2.13. spiritual, and binding the conscience, and one word or tittle whereof can never fail. 2. Consider the matter of it, jesus Christ, and salvation by him. In the Word preached, behold Christ crucified, Gal. 3.1. 3. Consider the power, use, and end of it; that it is the power of God to salvation, and able to save our souls, if it be ingraffed. 4. Consider that it is the same Word which binds or looseth us for the present, and shall judge us at the last Day, joh. 12.48. 5. Make room in the heart beforehand, by bewailing those sins which may keep back God's blessing, or stuff the heart. Thrust out all sin, and all purpose of sinning. Put not sweet liquor into fusty vessels. 6. Apply we all to ourselves in particular, not to others, as Adam posts it to Eve, 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 believed, the threats feared, the precepts sincerely obeyed.  
Use 5. This shows us 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 give no answer to the Articles of faith, can render no account of so many precepts delivered 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, paved by Satan: no seed can spear or sprout in it. Yet these most boast of the goodness of their hearts. 2. A flight of devils hath lighted on our Congregations, and almost picked up all. A man that having laid up money in a chest, finds none when he comes again, will say, Surely the thief hath been here. So we may say, The devil hath been here. 3. A just revenge of God it is on careless Hearers, to set the devil in their necks, to steal and catch away all the Word that they set so light by, lest they should believe and be saved. wouldst thou avoid this revenge of God? Then be advised: As Abraham drove away the birds that troubled him in his sacrificing, Gen. 15.11. So drive 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 give them no room 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 up, it withered away, because it lacked moisture.  
HEre consider three things: 1. The kind of soil; some fell on stones: 2. The success of the seed in it: In the beginning hopeful, and commendable, it sprung up: In the end doleful, and lamentable, it withered away. 3. The reason of that uncomfortable success, it lacked moisture.  

Bad hearers compared to stony ground in 5. things.  The soil is the stones, or stony ground: vers. 13. They which are on the stones, are such as hear the Word, etc. A kind of bad Hearers, compared to stones, or stony ground. 1. For their natural hardness, which cannot be broken, nor softened. 2. For their coldness: not warmed with the heat of the Sun of righteousness, nor the Spirit of God; but abide cold as stones. 3. For their heaviness: A stone will not easily be removed out of his place: his proper Centre is the earth: Cast him by main strength as high as may be imagined, and let him alone, he will fall to the earth again. So these Hearers are not easily moved out of their natural corruption; but move them and lift them violently up by the Ministry, long they stay not, but down they fall to the earth, and earthly things, which is their proper place and element. 4. For their unprofitableness, and resistance of the fruits of the earth: for as stoniness of ground, by the curse upon man's sin, became very noisome to the fruits of the earth; so the stoniness 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 rejected 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 hardness; but ours is daily increased by wilfulness and perverseness.  
Now to the success of the seed in this stony ground: and first, the hopeful, and commendable, 
Stony ground commendable in 4. things.  in the beginning: it sprung up. Which implies that of Matthew, chap. 13.20. He which heareth the Word, and incontinently with joy receiveth it. Where we have four things considerable. 1. This bad ground receiveth the Word: wherein they go beyond the former Hearers, who only heard the Word, but left it as soon as they heard it: let the devil, or any devouring bird eat it and take it from them, they care not. The former gave it hearing, but cared not to understand it: these receive it attentively, and seem greedily to digest it. They did not one whit affect it: these receive it into their affections. 2. This bad ground receives it incontinently, (saith Matthew:) when God speaks, they will hear, and without delays or excuses, willingly receive when God proffereth. They seem 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 harvest, that sleeps and trifles away his seedtime? And surely we cannot but commend such as esteem the Word worthy of present entertainment, and in comparison of it, undervalue inferior things and occasions, which would put off the present receiving of it. 
Note.  Where note by the way, that bad Hearers may think the Word a matter of haste, and weight, and importance. 3. These bad Hearers and stony ground receive it with joy. They are no scorners, or railers on their Preachers, but give their Ministers great reverence, as Herod did john Baptist. They hate neither Micah nor his message, but hear gladly, but give the Word good words, and good welcome; they rejoice in the Word, and receive it with good hearts; confer of it willingly, rejoice in their travel and pains to hear the Word, conceive great joy in the remembrance of several points, as distinctly as they hear them, are exceeding glad and desirous of means of sound instruction. Alas that all this while these should be bad Hearers, and never a whit nearer their salvation, but in the state of damnation. 4. This stony ground brings up the seed sown: it sprung up, saith our Text. This seed of the Word riseth up, and appeareth, and seemeth to tend toward heaven, shooting up from earth.  
1. It riseth to external obedience, 
The seed springeth up in stony ground to sundry degrees.  and reformation of many, (perhaps) most things; as Herod did many things for john. judas received this seed, it sprung up in him, that he not only understood and preached the mystery of the Gospel, but carried himself in an honest and reformed conversation a long time, so as the other Disciples could not detect him. 2. The seed springeth up to an outward profession, as those that hope to be saved by it, and so to an outward fellowship and Communion with the Saints, in the Word, Sacraments, and many other godly exercises, both public and private. 3. It springeth up in this stony ground to a kind of faith, which hath in it not an enlightening only, but a taste of the heavenly gift, and the powers of the world to come, by which they are partakers of the holy Ghost; that is, something they have so like true sanctification, that both themselves & others may think them truly sanctified. And yet these so bad Hearers, as they may, and sometimes do fall into that irrecoverable 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 perceive what a good Land it was, and desired part in it, & conceived good hope of enjoying & possessing it, yet never enjoyed it, but perished in the wilderness.  

Doct. A bad Hearer may go far in Christianity.  Learn hence, how far a bad Hearer may go in Christianity. A man may hear the Word with diligence, receive it with joy, believe with some assurance, grow up 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 four degrees.  
1. Reprobates may be forward Hearers, hungry and desirous Hearers, so glad to hear, as, if they have not the Word at home, they will with zeal and forwardness seek it abroad. joh. 6.34. The jews hearing Christ speak of bread from heaven, and such as giveth life to the world, flocked after him every where, and with earnest desire say, Lord, give us evermore this bread, and yet many of them fell away from him, vers. 66.  
2. They may be joyful Hearers, receive the Word with joy, as our Text hath it. Act. 26.28. Agrippa having heard Paul delivering the sum of the Gospel, and of the strange manner both of his own conversion, and of man's salvation, by Christ's humility and glory, ravished with the excellency of it, cries, Almost thou persuadest me to be a Christian. And of john's Hearers our Saviour saith, Ye rejoiced in his light for a season, joh. 5.35.  
3. They may be believing Hearers for a time: so saith the Text, which for a while believe, and according to Matthew▪ endure as believers for a time. They are verily persuaded of the truth of the whole doctrine of salvation, that every word shall be accomplished in the salvation of Believers, and just condemnation of unbelievers. They believe, it alone teacheth the right way to heaven. Of Simon Magus it is said, Act. 8.13. that he believed, and was baptised: not that he had true faith, (for even then Peter saw him in the gall of bitterness, and band of iniquity:) but he yielded to the doctrine of Christ which Philip taught, and behaved himself as if he had believed indeed, and had been a Disciple of Christ.  
4. They may be growing Hearers: 1. To a great measure of illumination: Balaam, a wretched sorcerer, was enlightened so far as to see the blessed estate of God's people, and desirous to partake of their happiness, he cried out in great passion, Oh that my soul might die the death of the righteous! judas, a wretched Traitor, and son of perdition, could never have preached the Gospel, without a great measure of the illumination in himself. 2. They may grow to a great place in the profession; as judas to follow Christ himself at the heels, and call him Master. 3. To a great measure of reformation of life, and obedience to the Gospel: being in the same pastures with the sheep of Christ, he is taken for a sheep, when indeed he is a goat for a time in the same fold with the sheep.  
Reasons. 1. Men may be drawn to hear gladly, where faith is not, for illumination sake, or enlightening sake. It is a pleasant thing (saith Solomon) to behold the light of the Sun. There is a great force and power in the light, to draw all men's eyes after it: So is there power and force in the Word sound taught, to draw men's affections of joy and delight, at least for a time. And even natural men also, who are of quick apprehension, can rejoice to hear deep points learnedly and sound opened, and cases of Conscience, or questions of Religion sound discussed. Math. 12.37. When our Saviour disputed with the Scribes and pharisees, and put them to silence, it is said, much people heard him gladly. No marvel then is it, if supernatural illumination (although a common gift) bring men with much joy to hear the Word: For is it not a joyful thing to hear of the way of salvation, and of so many promises, and an eternal happiness after this life? Who would not come running, as gladly as the young man, to hear he should be saved, who not liking the conditions, went away as heavily? So, who will not throng and thrust after a pleasing Preacher, or so long as he dwells in Promises? If a Preacher pipe, the profanest will dance. But if he come to the Law, oh they cannot abide to hear of damnation, and, He hath nothing but condemnation in his mouth, I will 〈…〉 him.  
2. A man may go thus far in Christian duties, and be bad ground, by a delusion, and mistaking his own estate: namely, by a false conception of faith, or an unfound apprehension of the excellency of jesus Christ, and the blessed estate of Believers united unto him. An hypocrite may see what is the comfort of remission of sins: what a tranquillity and heaven on earth it is, to have a good conscience, washed and sprinkled in the blood of the Lamb: what an happiness, to have free access to God in prayer, to live with God, and enjoy him here below. But he sees it in others, not in himself: and he will go a great way to have part in them, and lay out something for them: but he will not be at so much either cost or pains for them as they are worth, and as he must pay before he have them.  
3. A man may be carried a great way in temporary faith, for temporary causes, and self-respects: 
Temporary faith raised on temporary causes.  which respects as they fail, so also must his faith and hopes.  
One is curiosity and novelty. A new Preacher, or some new strange matter, never heard of before, draws a number of men to hear gladly: And now they profess they will keep their Church, and not miss: For they never go, but they know that they never knew before. So the Athenians (Act. 17.20.) will hear Paul preach, and inquire the meaning of his doctrine, because they say, he brought strange things to their ears, and their life was to hear and tell news. But Athenians grow weary both of that matter and man, who ceaseth to be new. And unthankful Israelites, when Manna first cometh, admire it, rejoice in it, feed upon it, grow strong by it: Why? Because it is a strange kind of meat. But afterward they murmur, and loath it, because not new, though it was every day new.  
A second selfe-respect that may make a man diligent in the means, is pride and conceit. They desire knowledge, and rejoice to get it, not to edify themselves (which were wisdom:) nor to edify others (which were charity:) but that themselves may be known to be some body, (which is mere vanity.) If the world honour the profession of the Gospel, they will share in that honour. If it will credit them amongst men to profess the Gospel, and line according to it outwardly, they will do it. judas himself can fashion himself outwardly to the holiest Disciples. A Pharise can fast and pray, and give alms, to be seen and praised of men. Many Pharisaical Protestants can play on both hands, or (as we say) fast and loose: In some company can speak good words, commend good men, speak of some good notes of Sermons, confess and condemn many of his own courses, and take hold on the better end of the staff: But the same man (as if not the same man) in another company can be as lose, as scornful, and apparently hateful of goodness as ever before.  
A third selfe-respect is worldly profit. So long as men may hope to be gainers by Christ, so long they will follow joyfully: as the jews, after that Christ had fed them with bread, he could never be rid of them, but they followed him from place to place, but neither for his Doctrine nor Miracles, nor for himself, but because of the loaves, joh. 6.26. Profit and preferment will make a man hear diligently, profess openly, preach painfully, at least till the preferments or profits choke both Preachers and Professors. But Christ, if the bring no loaves, shall fail of much of his company. How far did Demas go in his profession, that the Apostle Paul reckons him among the Saints who saluted the Colossians, chap. 4.14? but all this was for some preferment, which when he got, 
2 Tim 4.10.  Paul changed his note, Demas hath forsaken me, and embraced the present world. If ever the complaint was just, 
Phil. 2.21  it is now of Christians, All men seek their own: and as Augustine in his time complained, Vix quaeritur Iesus propter jesum, Scarce any seek Christ for Christ his sake. But our wisdom will be to seek jesus for jesus, that is, salvation. Seek him for that end he came into the world; not to make thee rich in the world, or heir of the earth, but to enrich thee with grace, of justification, and of sanctification, and make thee heir of eternal life.  
So much of the third Reason.  
4. God seeth it fit, that hypocrites should go thus far in the way of salvation, and yet fall short: 
3. Reason's why hypocrites go so far.  1. Because he will have his own ways justified, and allowed by his very enemies: Even they shall give him witness, both by word and deed, that it is the best way, though they cannot hold it. 2. Hereby he cuts off all cause of judging others before the time. Thou canst not judge between a sheep and a goat: only the chief Shepherd can. 3. Seeing it befalls reprobates to be esteemed and go for good Christians, and be so like as none can discern them, he will have us hereby take occasion to judge ourselves, what ground we are, and go to the balance of his Word, and make just trial whether we hold weight or no, whether we be sound, and differenced by true marks of Christianity from apparent Christians.  
Use 1. How may this doctrine daunt and terrify many of us, who take ourselves 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 salvation. If the ground that goes thus far, 
Numbers 〈◊〉 com● 〈◊〉 of many that come 〈…〉 4. instances  shall be damned, what damnation abides such as come not half way with them? More specially:  
1. Do we see a stony heart receive the Word speedily and hungrily? See we here a graceless ground and heart swift to hear, and painful in travel to get the Word sound taught? What then shall become of us, that are in no readiness, make no haste to receive? to whom the small time of an hour in a week is tedious, while we sit at our ease. Shall forward Hearers be condemned, and the backward in hearing approved?  
2. If we see some that attend the Word, love it, and find sweetness in it, yet shall be kept out of heaven; how can contemners, railers, persecutors, (notwithstanding they hear) hope to get in, where many that have attended, remembered, 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 have received the same with joy, and delighted many times to confer of it by day, and meditate of it by night: (for who will not speak and think often on that which joys his heart?) if (I say) we see here a rocky heart, relenting and rejoicing at the Word, yet shut out of heaven; what may we think of many of our drowsy Hearers, who are no more moved, almost, than the seats they sit on, or the stones in the pavement? They are not terrified by denunciation of all the judgements of God, which are their own portion: not comforted with promises, though they falsely conceive them their own: but as the froward jews, Math. 11.17. are like froward children: whether they be piped or mourned unto, they be all one, moved with neither.  
4. See we in our Text a great many, who grow up by the Word, and by their delight and diligence are furnished with a great measure of knowledge (that they can fruitfully confer of the Scriptures, they can try Doctrines by Scripture, and judge between truth and falsehood, yea they are grown up to a glorious profession, with much zeal and forwardness: and not only so, but to such a reformation as they seem 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 careless and forgetful Hearers, of our brutish and senseless Hearers, who are resolved to remain so? What of those barren hearts, whose fallow grounds the Lord hath ploughed up, sowed on them the seeds of eternal life, watered them with continual dews of heaven, and looks for the fruits of obedience, but reaps only tares, and cursed fruits of ignorance, wilfulness, opposition of sincerity, scorn of his faithful Ministers, and contemning of his grace offered unto them?  
Oh my brethren, if ever you were serious in any thing concerning your good, think seriously of this one point. And if God ever made me able to speak to your hearts, Oh that I could carry this point in, and reach the hearts of you all! Or rather let the Lord, who made your hearts, take this his own honour, and speak so as they may hear: That numbers of you come short of these bad Hearers, and that multitudes of Reprobates in the Day of the Lord, shall rise up in judgement to condemn many of us, who never receive the Word so readily, so hungrily, so painfully, so joyfully, so fruitfully, as they have done. That numbers of cursed caitiffs shall be able to say more for their own salvation than numbers of us: They shall be able to say, Lord, we have stepped many a mile to hear thy Word; we have carefully attended, marked, remembered, meditated, conferred, and applied it: It was our joy and delight to gain the knowledge of holy things, and to our knowledge we joined zeal, forwardness, and reformation: We professed thy Name, suffered many things for our profession, loved thy House, reverenced thy Ministers, and would have parted with our eyes to have done them good: Also we were liberal to the poor Saints, and to other good purposes. Canst thou say thus much for thyself? If thou canst not, thou comest behind a Castaway: If thou canst, thou art not yet before a Reprobate: And, if he that cannot say more, shall never come to heaven, how shall he come there that cannot say half so much? Why should we not hence shame ourselves, that Reprobates, and such as heaven shall be shut against, are so far before us? Can we have comfort or hope in such an estate, as is outstripped by hopeless and damned hypocrites?  
Object. What, do you mean to drive us all to despair? Is this the way to reach us the assurance of our salvation, to which you so often call us? Can we be assured by such a desperate and uncomfortable Doctrine?  
Answ. 1. This Doctrine seems harsh and uncomfortable to such as fain would presume of a good estate, but have no good cause, or ground. 
Luk. 12.29  Such as would hang like Meteors in the air, between hope and doubt, leaving the assurance and good evidence to such as care for it, are by this Doctrine discarded and disappointed: And yet not driven to despair by it, because God hath appointed a means to draw them out of the danger and despair of their present estate, by jesus Christ, and the sincere embracing of the means of salvation and assurance.  
2. This Doctrine directly intends the most assured comfort and consolation of God's children, which will hold out in the day of trial, because it enforceth the Christian to soundness in his course, and to run his race of Christianity not as at uncertainty, 1. Cor. 9.26. which is indeed most uncomfortable. It forceth him to diligence in proving himself: and suffers him not to stay where bad Hearers do, but to go further, even so far as they cannot come.  
Use 2. Seeing many shall seek so diligently to enter, and shall not be able, 
A serious examination whether we have gotten beyond hypocrites, in 4. things.  Luk. 13.24. let us seriously examine ourselves, and prove, whether we go beyond the scantling of Reprobates in hearing. We see how many great things they attain unto, who by them never attain to eternal life; and many hope to attain eternal life, who never attained such gifts as many wicked men have. But for our assurance of salvation, let us sift our hearts to the bottom, and gauge these hollow vessels, and not content ourselves in any of these gifts, till we can say in truth, Herein I go beyond a Reprobate, never could hypocrite attain this.  
Here for our better furtherance in so weighty a business, I will enter into a more special examination of these four things: 1. Of desires. 2. Of illumination. 3. Of joy. 4. Of growth by the Word. In the trial whereof we shall the better judge of our own soundness.  

I. In 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 only are they gracious and acceptable, first, when thou hast proved and discerned that the doctrine is of God, and yieldest not to it in any other respect, but as to the authority of God: And secondly, when thou hast prized the thing desired above all that may be compared with it, and so taking thy heart from all other things, bestowed it only on it as the chief good. This an hypocrite cannot do: He may attain a desire, but it is altogether ungrounded. This stony ground desires, and receives the seed immediately, indeed too hastily, (the desire being an heritage hastily gotten:) Either out of simpleness, and levity, and lightness in believing, as Prou. 14.15. The fool believes every thing: and they yield presently, without any good warrant. Or out of policy and wariness, for indirect and present respects, they so consent to the truth, as that they are as ready to consent to error, if it be delivered with any show, or urged on them by superiors. The wind drives not the clouds about more usually, then are these windy Professors with winds of doctrine.  
This therefore thou must do in the first place: Look that thy desire be thus sound grounded. It was the commendation of the Bereans, that they received the Word with all readiness, but so, as they searched the Scriptures, and knew them to be so. 
Act. 17.11.  And let us do in our way to heaven, as Peter in his way to Macedonia, Act. 16.10. After he saw a vision, he immediately prepared to go into Macedonia, being assured the Lord had called us unto them.  
2. Examine thy desires in the matter of them: 
2. Their matter.  which is twofold: 1. In respect of God the chief Good: 2. In respect of the Word, the means to it.  
For the first. An hypocrite may desire happiness, as Balaam, for self-love; but properly desires not the love of God for itself. See therefore that thy desire be rather of reconciliation than salvation: rather to glorify God, then be glorified of him: esteeming the light of his countenance better than life itself. This is a pure and holy desire after grace and favour, above all things.  
For the second. 1. Thou must desire not the Word so much, as God in his Word: seek after the living God in his Ordinances: love him in the Word, who there shows he loved thee first. Many profess love to the Word, who love not God. 2. Desire the Word of the Kingdom for the Kingdom's sake. For an hypocrite may desire the Word of the Kingdom for fear of hell. 3. Desire the whole Word. An hypocrite may desire some part of it: the promises affect and ravish him, but the conditions are distasteful. God's indulgences and recompenses please him wonderfully, but restraints and impositions are burdensome and tedious. Therefore see thou desire the conditions as well as the promises, and love the work 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 puff himself up, not to humble himself; for discourse, not for direction. If thou desirest the Word to learn selfe-deniall, to yield conscionable obedience in all things, and to take the constant direction of it, as Israel by the pillars in all their journeys, thou art beyond any hypocrite. 2. Hypocrites may desire the Word to be like the children of God in happiness, but not in sincere obedience; to meet them at the end, and be saved, but not to join with them in the means; or, if they do join in the means, it is by starts and fits for most part, and unconstantly. See thy desire be to keep 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 groans and desires of the Spirit. An hypocrite likes Heaven well, but not the way to Heaven.  

4. Their companions, six.  4. Examine thy desires in the companions and qualities of them. One is sense of want: They proceed from a bruised heart, as in the Converts, Acts 2.37. and the jailor, chap. 16.30. True desires are the breathe of a broken heart. Another undivided companion of them is the Word; they always 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 himself, and rest satisfied without the Word, in blind ungrounded hopes. A third is vehemency and fervency: they must not be light or slight desires, but a vehement thirst, as Samsons, almost ready to die; as the heart chased pants for water: an hunger that would break stone walls, and contemn fire and water, even the utmost perils: more eager than any worldling can desire silver and gold. Hypocrites have desires, but faint, not so earnest within as they seem to be. A fourth is the good affections that attend it: as an earnest desire to repent, to reform both the heart and life, to abstain from lusts, to keep a good conscience before God and man in all things. A fifth is constancy: as a thirsty man desires drink till his thirst be quenched: as hannah's for a child till she had one: so is the Christians, till Christ be form in him, and then to be still knit nearer unto him. An hypocrite may desire by starts and moods, as Pilate desires to know what is truth, joh. 18. but stayed not to know it. He desires the good things of the Kingdom, but they are held at such a rate as deads' his desires: as the young man: They are cooled and quenched before he attains the thing he seemed so earnestly to desire. Do thou see, that thy desire be not satisfied before thou get the thing desired, even Christ and his merits: The more true taste thou gettest, the more earnestly thou wilt desire him; no rate will be too dear; all things will be dross and dung in comparison of him. The sixth or last is, growth in desires and endeavours: Spiritual life stays not in beginnings, but riseth to a great measure of liveliness: as a grain of mustardseed. 2. Pet. 3.18. Grow in grace, and in the knowledge of our Lord jesus Christ. 2. Cor. 13.11. Be perfect, desire perfection. But an hypocrite faints in his desires: the labour of using means is soon (if not quite given over, 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 ever came so far: no bad ground attains such desires.  
II. Do we hear, that hypocrites who shall never be saved, 
II. Illumination. For  attain a great measure of illumination, and the knowledge of the mystery of Christ, whereby they discern and approve of the truth in jesus Christ, refuse and reprove errors both in judgement and practice, and having escaped such as were wrapped in errors, yet are entangled again, and overcome, whose latter end is worse than the beginning? Then be careful to try thy knowledge and illumination, 
2. Pet. 2.18, 19, 20.  whether it be got beyond the illumination of hypocrites or no: In four particulars.  

1. The matter.  1. In the matter of it: thus: 1. An hypocrite may know the story of Christ's death and resurrection, and the merits of them: but never did any hypocrite know the virtue and power of his death and resurrection, as the Apostle Paul desired, Philip. 3.10. Object. 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 virtue and power of them: but he would feel in himself that power more and more, standing in the death of sin, and the life of righteousness. This experimental knowledge far passeth the theory, and is the knowledge but of a few. 2. An hypocrite may know in general, that Christ is a Redeemer, and discourse excellently of the manner, means, and end: and this swims in the brain. But there is a particular knowledge, with application, to say with job, 
job 19.25.  I know my Redeemer liveth: and Paul, 
Gal. 2.20. — who gave himself for me. To this never Reprobate came: If he could speak it, he knew not what he spoke; he knows and speaks only in gross. 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 unto us wisdom, and righteousness, and sanctification, and redemption. 
1. Cor. 1.30.  He may know him by hearing and reading, as the Samaritans did Christ by the woman's relation; but not by his comfortable presence in his heart. Hypocrites may know him as he is in himself, the Son of God, the Saviour of the world, and as he is an head to others, but not to themselves an head or Saviour. See thy knowledge be not knowing only, and contemplative, but a knowledge passing knowledge, and proceeding to feeling; as that of the Samaritans, when themselves had seen and heard Christ.  
2. Examine thy knowledge in the end of it; 
2. The end.  both in respect of thyself, and God, and thy brethren. 1. An hypocrite may attain a great measure of knowledge, to inform his judgement, not to reform his mind; to swim in his brain, not to season his heart. 
Col. 3.10.  See thy knowledge be a renewing of God's image in knowledge. 2. An hypocrite may know much of God and Christ, but little for God and Christ: and aim not at God's glory, or the honour of Christ, but to puff up himself, and swell against others: so as though it be a true knowledge of the true God, in respect of the object, yet it is false and unsound, in respect of the use and end: only knowing, to be known to know. 3. Hypocrites may know much in themselves, but a little for others: as many content themselves to be counted great learned men, but no man the better for all their profoundness; it is so far to the bottom, that it cannot be come by. Sound illumination edifies, and is communicative. The light of grace is like the light of the Sun, conspicuous and comfortable to all eyes: as Elihu speaks of himself, Wine in vessels will have vent; so sound knowledge will vent to the family, friends, neighbours, and strangers.  

3. The companions, four.  3. Examine thy knowledge in the companions of it: 1. Humility: God teacheth only the humble: and swelling knowledge is carnal knowledge. None knows God aright but he that first knows himself: and he that knows himself aright, 
Psal. 25.9.  cannot but be humble. 2. Love of the brethren: 1. joh. 4.7. He that loveth not, knoweth not God; that is, powerfully and effectually: for, from love of God, flows love to his Image. 3. Constant hearing: 1. joh. 4.6. He that knoweth God, heareth us. And the Spouse saith, It is the voice of my Beloved, Cant. 2.8. Sheep will hear the voice of the shepherd. 4. Practice: 1. joh. 2.3, 4. Hereby we are sure that we know him, if we keep his Commandments: He that saith, I know him, and keepeth not his Commandments, is a liar, and the truth is not in him. An hypocrite may know idly and unfruitfully, but never produceth his knowledge into sound practice, which is universal: Tit. 1.16. They profess they know God, but in their deeds deny him: Whereas all sound knowledge is practical. If ye know these things (saith our Saviour) blessed are ye if ye do them. And to such as know abundantly, so as they be able to preach powerfully, but join not practice to their knowledge, though they profess they know Christ, yet shall he profess he never knew them, Math. 7.23. Depart from me, ye workers of iniquity. Therefore I say unto thee, as David said to his son Solomon, 1. Chron. 28.9. Know the God of thy father, and serve him. Be not a follower of Christ, except thou be a friend. joh. 15.14. Ye are my friends if ye do 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. Only doers shall enter into heaven, 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 understanding only, but in feeling: And here an hypocrite fails. Secondly, see thy knowledge continue. An hypocrite may know much, but it is as a lightning, a flash that soon vanisheth. His knowledge may light him a little way, but lasts not to set him thorough to the Bride-chamber. For hypocrites being children of darkness, as their light for the present is mingled with much confusion and darkness, so it ends in darkness. If thy knowledge be sound, it is like the light of the Sun, 
Pro. 4.18.  that shines more and more till perfect day.  
Look that thy knowledge be thus qualified, for the matter, apprehending not the story, but the virtue of Christ; not in general, but with special application; not as Christ is in himself, but as he is to thee: And for the end, that it be as well for God, as of God; that it renew the mind as well as the understanding; that it be for others as well as thyself: And for the companions, that it be attended with humility, love, hearing, and practice: And lastly, that it grow and continue. Now it is beyond all knowledge of hypocrites: and now thou mayest comfort thyself in thy illumination.  

III. In joy. For  III. Hear we from the Text, that a man who shall never come to heaven, may receive the Word with joy, taste of the heavenly gift, have some apprehension of the excellency of Christ, some sight of God's favour, some sense of grace in his heart, some worthy gifts of the holy Ghost, and an hope of enjoying everlasting glory, (all which makes up his joy?) Now let us not deceive ourselves, or trust in vain hopes & persuasions, as if we were good Christians, because we have either been stricken sometimes in hearing with sorrow and amazedness for our sins; as Felix trembled, and Ahab was troubled at the word of Eliah: or because we have had sometimes in ourselves great joy in hearing. Thou mayest weep at a Sermon, or rejoice at a Sermon, yet be bad and barren ground: though we deny not these to be good motions.  
But let us examine both our joy, and the ground of it, which is our taste and apprehension of Christ, and see if we can find that in them, which is not, nor ever was in the joy and taste of the hypocrite.  
1. Examine thy joy in the ground of it, namely, 
1. The ground.  a taste and apprehension of Christ. An hypocrites apprehension is but a vain presumption, which makes him rejoice when he hath no just cause. He mistakes himself and overweenes his estate. He thinks his faith unfeigned, his regeneration sound, his repentance true, when all is otherwise: And as a beggar, dreams 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 Cook, not as a guest. And what he doth apprehend, he bestows not in the bottom of his heart, where some stone or other lies, and allows it not rooting.  
2. Examine thy joy in the matter of it: 
2. The matter.  1. It must be heavenly things: as 1. The favour of God, Psal. 4.6. 2. Our name written in the Book of life, Luk. 10.20. 3. A sweet taste of the Word, 1. Pet. 2.3. 4. Firm hope of a blessed resurrection, Psalm. 16.9. 2. A pure and holy joy is more in God himself and jesus Christ, than in all holy and heavenly things beside, and in all other things for them. Therefore the godly are said to make the Almighty himself their delight, job 27.10. as the hypocrites do not, neither can do. It is a joy of salvation, but in the God of our salvation, that hath covered us with a robe of righteousness, Esa 61.10. An hypocrite may delight in holy things, but for novelty, or vainglory, in uttering such knowledge as others have not, or self-love, or the like. 3. Sound joy is more in the time and things to come, than for the present. An hypocrites joy is for the present, and in the present: it is sudden, as the Text saith, incontinently it receives the Word with joy, and soon abates. And in present things, a conceit of a present good, at least in appearance; but in good things that are further off, u.c. in God's election, or eternal life, it rejoiceth not so much, because there is ever more sense than faith in it.  
3. Examine thy joy in the measure and degree of it. 
3. The measure.  The joy of the regenerate in holy things is the chief joy: Psalm. 119.72. Thy Law is better unto me than thousands of gold. And Psal. 137.6.— If I prefer not jerusalem to my chief joy. In hypocrites it never exceeds the joy in the world: the profits, and pleasures, and advancements of the world, do more comfort and affect their hearts, than the joy of the Word: and therefore they forsake the Gospel for them. The wise Merchant sells all for the Pearl, and goes away rejoicing, Math. 13.46. The Martyrs joyed more in the Word, than in riches, honours, liberty, life, or all the world.  

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

1. Holy affection's.  First, holy affections, three in number: 1. Fear and reverence: Sound joy is never dis-joined from true fear of God, Psal. 2.11. Rejoice before him with trembling. Phi. 2.12. Work out your salvation with fear and trembling. 2. Love of grace above all things. David never danced so, as before the Ark, because he loved God's presence. And Simeon was never so joyful; as when he had Christ in his arms, because he loved him. 3. Sorrow to see the Word not kept: Psa. 119.136. Mine eyes gush out with rivers of water, because they keep not thy Law. And indeed sound joy comes out of sound sorrow for sin. joh. 16.19. Ye shall sorrow, & the world shall rejoice, but your sorrow shall be turned into joy. Lot's righteous soul was vexed with the unclean conversation of the Sodomites, 2. Pet. 2.7.  
Secondly, 
2. Holy graces, five.  there are certain holy graces attending it: 1. Humility. It issues from true humiliation in the sense of his own infirmity. The joy of an hypocrite is proud, because he sees not sin, or not all sin: and promiseth, and assureth that to itself which the Word doth not. 2. Regeneration: The joy of an hypocrite is a joy of illumination, not of regeneration; as a man rejoiceth in the sight and light of the Sun, but not in the sense of comfortable heat, quickening, and reviving by it. The one rejoiceth to hear of a Pearl, the other to have it. 3. Faith attends the joy of the regenerate: therefore it is called the joy of faith. The hypocrites joy is a joy of affection, not of faith. He rejoiceth to conceive of rare novelties, and deep mysteries, but not as deeply rooted in himself. 4. Righteousness attends it. An hypocrites joy is always joined with the reign and delight of some sin. See thy joy take righteousness for his companion, and disjoin not them whom the holy Ghost hath joined, Rom. 14.17 Know if the love of one sin reign, if thy joy mar not the taste of carnal joys, if it thrust not down the rule of the love of the world; yea if it embitter not the relish of earthly delights, thy joy is unsound. 5. The last grace is Constancy and continuance: it is an everlasting consolation, 2. Thes. 2.16. And of this joy Christ hath said, You shall rejoice, and, your joy shall none take from you, joh. 16.22. Yea this joy increaseth according to the increase of grace, and continuance of means. It holds in adversity, in persecution, in life, in death, and is most unspeakable and glorious in heaven. But the joy of hypocrites is a blaze at first, and soon out: it is suddenly and irrecoverably lost: a little persecution or trial turns all into sorrow and heaviness: but at their death, and afterward, not a spark remains. So as job said truly, The joy of the hypocrite is but for a moment.  
If thou find that thy joy is thus qualified, no hypocrite falling from his joy, need dismay thee, thou art beyond his farthest reach: Thou hast drunk of the Well of consolation, and shalt never thirst again. 
Pro. 14.10  The stranger never enters into this joy.  

IV. In growth. For  IU. Hearest thou from the Text, that a wicked man may grow up, and rise up to a far degree of profession, and reformation? yea that an hypocrite may outwardly perform all that true Christians can do, and lead his life so seemly, so innocently, as how ever he shall never come to heaven by it, yet his pains shall be less in hell, where it shall be easier for some than for others? Hearest thou this? Then what great need is there, that every one of us, who would not at length prove reprobate ground, should try our growth in our profession and standing, not contenting ourselves with a form of godliness, (which now goes for good Christianity:) denying the power of it!  
1. Examine thy growth from what root it is: two ways.  

1. The root.  First, an hypocrite springs from no root but only the old Adam, and whatsoever is of flesh (saith Christ) is flesh. But sound growth in profession or reformation, is from a new creation, a tree of righteousness, 
Esa. 61.3.  the planting of the Lord, transplanted out of the old stock of old Adam, and new rooted into the second Adam by spiritual regeneration: and from this Root all acceptable growth riseth, according to our Saviour's speech, First make the tree good, etc. Secondly, all the growth of an hypocrite is from an heart which at best restraineth some evil, but never changed unto good. But sound growth is from an heart renewed, a soul mortified, a pure heart, and good conscience, 1. Tim. 1.5.  
2. Examine thyself in what fruits thou growest. 
2. The fruits.  The best fruit of an hypocrite is in external things, and by external things. As first, by education he may grow in civility, and in moral virtue, which many think Religion enough. This was the righteousness of the Heathens, of the Scribes and pharisees. Secondly, by the means of salvation he may grow to an external holiness. v. c. he may grow in knowledge, in hopes and confidence, in zeal, 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 he knows that without faith nothing is pleasing to God, 
Heb. 11.6.  looks especially to grow in faith. And knowing that pure love must flow from faith unfeigned, he seeks to grow up in fervent love of God, of his Word, of his Image, 
1. Tim. 1.5  of his children, and all holy things. And because humility is the foundation of all good graces, he lays a good ground there, and builds all upon it. And because he cannot be zealous as jehu, who still followed the vile sins of jeroboam his father, he grows most in most inward hatred of his most inward and secret corruptions. Thus whereas a barren tree stays in leaves and shows; he, as a good tree, grows to bring the best fruits, even the best, and most sound, and shining graces.  

3 The measure.  3. Examine thyself in what measure thou growest. A sound growth is filled with fruits of righteousness, laden with the fruits of the Spirit: joh. 15.8. Herein is the Father glorified, that ye bring much fruit. And sound growth is in every part, in every affection, and in every grace. But the growth of an hypocrite is two ways peccant: 1. It is delicate. 2. It is partial.  
It is delicate. He will profess and reform so far as he list, but will keep a brother's wife, or spare some Agag, or hold some sweet morsel under his tongue. He may, and will amend many faults, but some one or other he reforms not, nor will reform. Whereas, were the growth sound, it would conscionably respect all the Commandments: 
Psal. 119.6.  it would somewhat reform all sins: it would strive to be unblameable in spirit, soul, and body, 1. Thes. 5.23.  
Again, it is partial, and so the hypocrite deceives himself two ways: 1. Sometimes he grows in the profession of faith, not in the grace of faith, as it is noted by Christ of certain Disciples, that they believed not, joh. 6.64. Many pretend faith, when they are without feeling, without application. 2. Sometimes on the contrary, he rests in a supposal of faith, without the profession of faith: Now his policy is his Religion. Against both these deceits, see thy faith and profession grow alike, and be able to say with the Prophet, Psal. 116.10. I believed, therefore I spoke: and with the Apostles, We cannot choose but speak what we have heard. 
Act 4 20.   
Indeed sometime the child of God may have 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 fear, or God's desertion, till Christ look back again.  
4. Examine thy affection in growth. 
4. The affection.  Growth in grace is unlike the growth of nature. In nature the more a thing grows, 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 grown, sees more clearly his want of growth, and is humbled in his want, as the poor man, Mark. 9.24. I believe, Lord, help my unbelief: and as the Apostles, Luk. 17.5. Lord, increase our faith. 3. This spiritual poverty keeps him hungry, and he will grow still till he be best at last.  
chose, unsound growth sees not his unproficiency in growth, and so is proud of that he hath, and quickly grows to satiety, and security, and thinks himself grown far enough.  
5. Dost thou continue in growth, 
5. The continuance.  even in opposition, and to the conclusion? As 1. Doth grace grow against nature, when nature pleads peace & profit, and persuades it is no wisdom to be meddling, when flesh and blood saith, Master, pity thyself? This is a sign of soundness, when nature takes one part, and the Word another: now the Commandment prevails: for an hypocrite abides no thorow-mortification. 2. Doth thy faith grow against thy feeling? An hypocrite may be persuaded of God's favour for the present, while he feels a flash and sudden gleam; but if that flash be gone, his faith is gone, because his feeling is. But faith is sometimes at defiance with feeling: 
Heb. 11.1.  It is the evidence of things not seen: and will hold his persuasion against sense. If job feel God killing him, yet his faith will trust in him: And Abraham will hope against hope, Rom. 4.18. 3. Dost thou grow in this frozen and wintrous time, so stormy and blustering against sincerity? Dost thou flourish like a green Bay-tree, in the winter of this age, in want of encouragements and example? This is necessary. For an hypocrite may seem to grow in the Sun, and peace of the Gospel, but hardly shares in the scorn and contempt of it. Some selfe-respect may hold him in a while, but he hardly grows in the want of Discipline, and in terms of liberty. Lastly, dost thou continue in growth and fruits? A whistling wind makes rotten fruits come tumbling down, though they seem beautiful: 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 leaves wither or fall off, Psalm. 1.3. because there is a continual supply of moisture of grace, a Well flows in his belly to eternal life. job for all his trials will persevere in his uprightness. And if Satan shall winnow as wheat, Christ shall pray that thy faith and fruits fail not.  
These are sure notes of trial, whether our growth be sound, and gotten beyond that of hypocrites noted in the Text. It stands us all in hand to try ourselves, whether we be sound in faith; and not to content ourselves with profession, or outward reformation. If Reprobates be before us, where is our comfort? what our portion? If Herod hear, and be damned; if he do many things, reverence john, and the like; and thou hear not, reform little or nothing, contemn the means, etc. what canst thou think will become of thee? Lastly, what comfort can it be to come behind the devil, who believes and trembles; or judas, who confesseth his sin, makes restitution, and seems to be gracious? It withered away, because it lacked moisture.]  
Having spoken of the success of this seed cast into the stony ground, in the commendable hopes it gave in the beginning: Now we proceed to the lamentable and doleful success in the conclusion, with the reason of it; both in the words now read unto you, 1. It withered away. 2. Because it lacked moisture. But that which our Evangelist here shortly setteth down as the reason of this withering, we have more at large in the other Evangelists, who being laid together, afford us the causes in this order.  
Some are 

Inward: 

1. Positive: hardness, stoniness.  
2. Privative, want of 

1. Moisture: 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 leaf loseth his greenness 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 Christ's Passion: but a final falling away from all their graces; from which falls is no return or rising. And therefore neither is this a withering of persons truly justified, or a fall from justifying faith, which they never had, (as Papists would have us believe) but from temporary faith of hypocrites, as the Text is most plain, calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Here consider four things: 1. How men whither away in grace. 2. The danger of withering. 3. Notes of a man withering. 4. The Use and Application of all.  
For answer to the first: Men, even great Professors in the Church, whither four ways: 
Men whither in the Church 4. ways.  1. In judgement. 2. In affection. 3. In practice. 4. In the use of the means.  
In judgement: 
1. In judgement.  when they fall off the grounds of sincerity and truth, whereof they were once persuaded: as many who decline, and for by-respects are carried from the truth which they once embraced: such as Demas, who forsook the truth, to embrace the present world. Thus did the Galatians wither, and by little and little fell to another Gospel: 
Gal. 1.6.  at first in part, and through weakness 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 prophesied of these latter ages, so our eyes have seen the same abundantly verified in numbers, who in these later times have departed from the faith, and given heed to spirits of errors, and doctrines of devils, 1. Tim. 4.1.  
I will not speak of such learned men, as in Queen Mary's days fell from the truth of the Gospel, which themselves had professed and defended; 
Instances of Apostasy or withering in sound judgement.  such as Bonner, Gardiner, etc. But numbers now in this Light are declined, and darkened in comparison of their own light. As for example: 1. Our Doctrine a long time hath been, that our justification is by faith only, without works natural, moral, yea or of grace: according to the Scripture, Rom. 3.28. But how have many withered in this main Article, who now will have works dipped in the blood of Christ, come into the matter of justification? 
Opera tincta sanguine Christi.  so that Christ is but half a jesus, half a Saviour. 2. The common judgement was, that God's Election and Reprobation are absolute, depending only upon God's 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 conditional, depending upon man's willing or nilling to receive the grace of God. How doth the Doctrine of universal Redemption and grace creep abroad everywhere as a Gangrene? teaching, that effectual and sufficient grace is offered to all and every one, by which they may repent and believe if they will. 3. The received truth was wont to be, that the Pope is that Antichrist, and Rome Babylon, (as the Jesuits themselves confess:) and therefore we have done well to separate from them. How many are withered from this truth, and are loath the Pope should be that notorious Antichrist, but the Turk rather, (who never yet sat in the Temple of God?) and have devised a new Rome or Sea for him, only discovered by Popish Geographers. 4. The common judgement heretofore was, that Christ is present in the Supper sacramentally to the faith of the Receiver. But now many are withered, and now Christ must be present there, after a manner not to be questioned or disputed. 5. The common judgement of Protestant Divines was, that our Religion differed from Popery in substantial and essential points. But many are gone from that, and now we differ but in circumstances, and there needs but a small modification in most points between us: An English, yea or a Popish Cassander might bring us together; though heaven and earth shall come as soon together, as these two Religions agree in the fundamentals.  
Time would fail to speak of the general withering in judgement, in the doctrine concerning the strict observation of the Sabbath, which some think alterable and observable at the will and pleasure of the Christian Prince; though it were written by Gods own finger in Tables of stone, as no alterable Law was. So concerning Christ's local descending into hell, in his soul. Concerning the restoring of Auricular confession, with separating some abuses only in the manner. Concerning the needlessness of so much preaching: as if the honour of the Ministry were, to thrust down the exercise of it. And lastly, concerning a man's falling wholly and finally from Grace, who is truly justified and sanctified.  
Thus are numbers of men tossed with the waves of contrary doctrines; to whom the truth is yea and nay, now this, now that, according to their occasions: now they are resolved, now unresolued.  
2. Men whither in affection, 
2. In affection.  falling from their first love, from the heat and zeal for God and goodness, which once they had: As old men that are withering, grow cold and chilly, abated of their heat and vigour, which they had in their state & strength. How have many, who seemed once fervent in spirit, and most forward maintainers of Religion, now cooled their affection, and come to a state of indifferency, if not of neutrality, & framed themselves to such a moderation, as will just serve the scantling of the time, the Law, their own profit, preferment, and reputation? Yea some that are fearfully gone from their first love, commend their own wisdom in it: they were (they say) forward and foolish in the heat of youth, to speak against this, or that; but now they see their error, and admire their present staidness, and the golden means which they have attained: till all affection to goodness be expiring and gasping. Some that formerly were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, burnt in spirit against superstition, profaneness, Oaths, Sabbath-breaking, etc. are grown keycold: the sway of times hath been as water cast upon the coals of their affections, or in some hath been as bellowes to blow up an anguish and distempered heat for the contrary. Some that have given the right hand of fellowship to godly brethren, and have taken them into their bosom, for the Image of God and his graces, can now look asquint on them and dis-affect them, as men too far on the right hand: whereas, they being in the same way they were, these be gone not further from them than from themselves.  

3. In practise.  3. Great Professors wither in practice: as the Galatians, chapter 5. verse 7. did run well, but something letted them, and cast them back. Have not many made themselves trespassers, in destroying what they seemed to have builded? How have many begun in the spirit, but end in the flesh; who having escaped the filthiness of the world, are entangled again therein, as the dog returning to his vomit, and the Swine washed to her wallowing in the mire? How many have we observed so strict in their course, that they could endure no sin, no nor the appearance of evil, in themselves or others? They seemed to hate the very garment spotted by the flesh. Now they see many of the same things to be more indifferent, in which men may be more nice than wife. Nay they are grown so strong, as their stomaches (like Ostriches) can digest Oaths, Plays, profane and wanton speeches, in themselves and others. Every one sees them withering apace, but themselves see it not. Lastly, how many out of their love to Religion, were formerly much and often in dear and costly duties for God, for his Gospel, and Saints, as the Galatians, 
Gal. 4.15.  who would part with their eyes to do Paul good? But now they can slink away, except the duty be cheap and easy. If good countenance to Religion, or good words (which are good cheap) will serve the turn, that they will afford: no more.  
4. Men whither in respect of means, 
4. In use of means.  which should preserve their gifts and greenness. Some have made conscience of the Word preached, and tasted the sweetness of it, so as nothing could hinder them from hearing all the Sermons they could come at. But now the man is nothing so sharp set, every straw is a Lion in his way, he hath not so much leisure as he had, or he hath a greater charge: Whereas indeed he only hath not the same thirst and desire after Grace in the means of it, but rather (as an unthankful Israelite,) loathes the sweet Manna, which at first was so precious. Others were wont to pray much and often, and that with such earnestness, as if they had been right Israelites, who were resolved to wrestle it out with God: but now much of that labour is remitted, the hand grows so heavy, and so ready to fall down, that Aaron and Hur have much ado to support them. Some were once diligent in instructing their families, in reading the Scriptures with them, in careful watching over their behaviour, as if they had meant to have gone thorough with joshua his resolution. 
josh. 24.15  But now more than half the allowance of the family is taken away.  
Thus as a man in decay casts off some of his train, and sets himself at a lower rate: So, he that is withering in grace, sets down himself in judgement, affection, practice, and diligence in the means.  
And this is the first general thing proposed.  
The second is the danger of such withering: which we shall clearly see in four particulars. 
The danger of this withering, in respect of 1. God.  1. In respect of God, they are most hateful, seeing they can find nothing more worthy forsaking, than the good way, and esteem every thing better worth keeping then God's image and graces. Therefore he styleth them Dogs and Swine, 2. Pet. 2.20. and most unclean beasts which his soul hateth: as in whom his Spirit ceaseth to work, by illumination, sanctification, consolation, and giveth way to the devil.  

2. The church.  2. In respect of the Church: they bring scandal to the weak, and the scorn of the wicked upon themselves and all Professors. They wound the hearts of God's children, who in them are made vile to the World. They open wicked mouths to speak evil of the way of God. Lastly, they confirm and harden many in their libertine and loose courses.  
3. In respect of the sin itself: 
3. The sin itself.  none more dangerous. For first, relapses (we say) are far more dangerous than first diseases. Secondly, Satan returning, comes with seven more wicked spirits than himself: and so he is for ever held under the power of Satan. Thirdly, this sin is commonly punished with other sins; which is Gods most fearful stroke: to which he seldom gives up his own. Fourthly, it is in the degrees of the sin against the holy Ghost, and easily brings a man into that estate, 
Heb. 10.26  that there may be left no sacrifice for his sin.  
4. In respect of the judgement that awaits and overtakes this sin. First, 
4. The judgement.  the house not founded on a rock, must fall, and the fall is great and irreparable, Matth. 7.37. Secondly, the judgement is certain, as which is already in part inflicted: The talon is already taken away, and nothing remains but casting the unprofitable servant into hellfire, Matthew, chap. 25. vers. 28.  
The third general thing proposed, is, Notes of a man withering in Grace. And these are six.  
1. A resting in a common and general hope of a good estate, 
6. Notes of a man withering in Grace.  without desire or endeavour to seek marks of certainty, or special assurance in himself: As a foolish Tradesman hopes his estate is good enough, and bears his Creditors in hand it is so; but he is loath to cast up his books, or come to a particular view of it. No surer argument of a man decaying.  
2. An opinion of sufficiency: that he hath Grace enough: He will seek no more, because he pleaseth himself in his present measure; and he that careth not to increase his stock, wastes of the principal. And not to go forward, is to go backward. Therefore always displease thyself in the measure of Grace already received, saith Augustine.  
3. A comparing of a man's self with those that are of lower and inferior graces, or means. Our Fathers (say some) were saved with less ado; they heard but few Sermons, and knew not what the precise fashion meant. But what saith our Saviour, Luk. 12.48. Where men commit more, more is expected? Others come to Church as others do, and live civilly and soberly, yea, have as much knowledge as such and such of their rank, and they hope, as much conscience too; and are not very ambitious to step before others in this course: But for the patterns of Scripture, and the example of Saints (registered for our imitation) they think concerns not them, because they cannot be Saints. Here is a mark of a man withering, and growing worse and worse; who will not be drawn beyond them that are but a step beyond the worst: because he scorns the best examples, as too singular.  
4. A shunning or slighting of God's ordinances: a willing excommunicating himself from the Assemblies, when he list. That man's strength is abating, who falls from his meals. He must eat, that must live. And the plant that would not wither, must draw moisture daily. Or, if using public means diligently, he neglect private, he is on the withering hand. We cannot have our ruinous hearts stand upright, further than we daily repair them. The Word and Prayer daily used, are sovereign means to heal daily infirmities. A sound Believer, whose leaf shall not wither, is a tree standing by rivers of water.  
5. Secret sins ordinarily committed, not bewailed, not reform: and the same, of such as men count small sins, lesser oaths, idle speeches, roving thoughts, lashing out against Professors of Religion, expense of time in excessive gaming, company keeping with naughty and scornful persons, idleness in the calling, or in the Sabbath. If men can run over these, or any of them daily, and not humble themselves for them, yea and reform them, they are withering apace: I fear, such a man will soon come to nothing.  
6. Hatred of God's children, and the way of just men, whether open or secret. How can they keep their greenness, who cannot abide the greenness and graces of others, but can be witty in privy girds and scorns of such as endeavour to preserve themselves from withering? That these are withering, see Psalm. 129.6. They that hate Zion, shall be as grass on the house top, which withereth before it come forth. And (whatsoever many conceive of themselves) this is certain; If thou avoid society with God's people, and be ashamed of them, or fellowship with them in the Gospel; if more perilous times come, thou wilt easily wither, and stand (as judas) with them that apprehend Christ.  
Use. Seeing so many great Professors whither away so dangerously, let him that stands, take heed lest he 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 heed that no man fall away from the grace of God, and Chap. 3.12. Take heed of the evil heart of unbelief, to depart from the living God. A necessary exhortation for all: the hypocrite, because he is in danger of final withering, and shall perish in it; and the less he fears it, his danger is not the less: As also the sound Christian, who, though he cannot fall quite away, because the Lord puts under his hand, yet by fearing to fall, he avoids falling, and being fall'n, recovers himself again.  
Let every godly man look he stand on firm ground: for Reprobates may seem to stand, and be green for a while. Neither let any content himself, that he heareth good Sermons, or that he rejoiceth therein for the present. For, as we read joh. 5.35. john's hearers esteemed him a burning & shining light, 
joh. 5.35.  and rejoiced in his light, but it was but for a season. And this Text of ours tells us, that many heard our Lord himself, and that with joy, yet withered away: and joh. 6.66. many that had heard Christ, and followed him for a time, as if they had been sound Disciples, (as the Text calleth them) went away from him, and walked no more with him.  
Object. There is no fear, so long as we be Protestants, and not Papists; so long as we profess the truth, and deny the gross points of Popery, which cut men from Christ.  
Answer. There is a twofold withering: one in judgement, the other in practice. That in judgement is twofold: either total, or partial. Totall: when a man departs from the whole doctrine, as they that turn from the truth of Christ, and sup up the whole filth of Antichrist. Partial: when a man holds most truths, but departs from the sincerity of it. And this overturns many Protestants, who will neither be Papists, nor yet sincere Protestants, but so far judge Religion worth holding, as they can gain 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 thyself art not of the truth. Do we think Demas cast off the whole profession of Religion, when he forsook the truth, and exchanged it for the world? Or did the Galatians turn Gentiles, and quite forsake the profession of Christ, when they turned to another Gospel? Or did the pharisees, or such as sin the sin against the holy Ghost, wholly renounce the profession of Religion? Oh then never stand upon profession, but use the means to preserve thee from withering in judgement or practice, in whole or in part.  

6. Means to keep us from withering in grace.  Quest. What be the means to keep us from withering?  
Answ. 1. Get sound judgement, to discern the truth from error. And this is obtained in the public Ministry. If we would not quench the Spirit, we must not despise prophecy. 
1. Thes. 5.19, 20. Eph. 2.20.  If we would not fall, we must be grounded on the foundation of the Prophets and Apostles: by private reading, meditating, and conferring of the Scriptures, which notably begets and confirms soundness of judgement: And by prayer, which obtains the Spirit, who is called the Spirit of judgement. 
Esa. 4.4.  The Lamp fails without oil: And they that forsake the Assemblies, shall find their light of judgement and understanding to grow dimmer daily, till they be wholly put out.  
2. Sound persuasion of the truth thou professest: that thou mayest not please thyself that thou hearest the truth from the mouth of the Preacher, or hast it in thy Bible at home, no nor content thyself that thou hast it in thy mouth or discourse, but that thou hast the experience of it in thine heart. How doth experimental knowledge fix itself in the soul? Let a man once taste the sweetness of Christ and his merits, he can never be a Papist in the point of merit, but he will detest his own works as dross & dung in comparison. Let a man once come to the experience of God's favour and love through his Christ, it will be stronger than death, no water can quench it: he shall not hang in a doubtful suspense of his salvation, or fear final falling away; he shall be far from wavering, and much more from withering in these points. Let a man once get experience of the sweetness of godly life, of God's blessing accompanying it, of inward peace, and tranquillity of mind, of safety under the wing of God, and the many privileges which go with the careful watch over the heart and life: This man shall not easily fall from his fruitfulness, nor be drawn to such sins as blast and overturn others by the roots, and that suddenly. Whereas he that holds his Religion, because the Prince holds it, will run with the time, and swim with the stream; 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 only swimming in the brain, and attain understanding rather to furnish their discourse, than to guide their course; and want the experience of God, the sense of faith, the breath and motions of heavenly life, in the seat of life, that is, their hearts and souls; they shall easily bid truth farewell, if with convenience they cannot hold it in their judgement, or hold it forth in their practice.  
3. Sound affection and love to the truth, upholds from withering in it: when the wise Christian esteems the Pearl worth selling all to buy it. Love any thing better than Grace, thou art gone. Demas loves the world better, and easily forsakes the Truth. How many lights in the beginning of their profession, have been extinct by the world coming upon them! The profits, pleasures, and advancements of it, have made them idle, dissolute, almost profane. If thou wouldst avoid that fearful Apostasy threatened against the limbs of Antichrist, 2. Thes. 2.10, 11. then must thou receive the truth in the love of it.  
4. Sound conscience: To which is required 

1. Sincerity.  
2. Tenderness.    
The former, when a man is inwardly a true Israelite, nourishing no guile, no deceit willingly. Never was there hypocrite, but became a withered revolter. The latter fears all sin, checks all sin, even the least, the dearest, and closest bosom sin. Sound conscience allows not his Master the smallest sin, but deals faithfully with him, and gives him no rest till he have rid it away: Which is an excellent means of upholding in grace. Whereas an evil conscience makes shipwreck of faith, and this blasted and withered Hymeneus and Philetus, 1. Tim. 1.19. And a sluggish conscience, which swallows small things, easily grows by degrees to digest greater, and at last falls from all, to recoil almost at nothing.  
5. Sound conversation: Fruitfulness in our life fastens our faith, and a barren life hath little stability. Our Saviour (Math. 7.24.) shows, that he is the stable Christian built on a rock, that heareth the Word of God and doth it. And God useth to recompense practice of grace with increase of grace. No surer strengthening of faith, than by obedience to the faith. joh. 7.17. If ye do these things, ye shall know my doctrine. Psalm. 15. ult. He that doth these things, shall never fall. The more thou usest thy Talon, the more thou shalt gain: as the woman's meal in a barrel, 
1. King. 17.16.  the more they spent, the more it increased.  
6. Sound fellowship in the communion of Saints: in receiving and communicating Christian admonition, reprehension, counsel, comfort. Every member is made for the good and strengthening of every one. And we are commanded to stir up the gift of God in any: 1. Thes. 5.11. Exhort one another, and edify one another. Also to strengthen the weak knees, Heb. 12.12.  
Now that we may be the more effectually moved to use these means of not withering, let us consider, 
Motives to beware of withering.  1. That Popery increaseth daily, in all places, in all degrees, and our trial may be at hand, we know not how soon. 2. This withering is fatal to Reprobates, befalls them only, and cannot happen to the Elect of God, who cannot be deceived, Math. 24.24. 3. Experience tells us, that we may truly say of some great Professors, as Christ said of the figtree, How soon are they withered, 
Mat. 21.20  and come to nothing! A manifest argument that the sentence of Christ is out against them, 
Vers. 19  Never fruit grow on thee any more.  
Having spoken of the withering of the seed in this bad ground, we come now to the causes thereof, as they are set down by the Evangelists: and first to the inward, and positive cause, stoniness or hardness. It fell among stones.  
Hence observe, that the seed of God's Word brings forth no saving fruit out of an hard heart, 
Doct. Seed of the Word not fruitful to salvation in an hard heart.  or stony ground. Now when I speak of an hard heart, I mean not every heart that hath some hardness in it: for so hath every man's heart, even the most softened: but there is a threefold hardness of heart: 1. Totall and final, as in the wicked and Reprobate. 2. Totall and temporary, as in one elect, but not yet called. 3. Partial and temporary as in all the Elect, now converted. In the two former, because there is reigning hardness, the seed of God's Word is fruitless, unless by preparing one to condemnation, the other to conversion. In the last it is fruitful to salvation: where the work of it is, daily to abate and mollify the remaining hardness.  
Now for proof of the point: Psalm. 95.10. The jews being hardened in heart, would not know his ways. Zech. 7.11. They refused to hearken, stopped the ear, pulled away the shoulder, and made their hearts as an Adamant. jer. 7.25. The Lord complains, that ever since the day he brought them out of Egypt, he sent all his Prophets, rising early, but they would not hear, nor incline their ear, but hardened their neck, 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 follows, 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 be broken: so the stony heart resists the stroke of the Word: the hammer of the Law, with all the strength and terror of its judgements and curses, do not a whit pierce it: as the Leviathan described by job, chap. 41.15. his heart is as the neither millstone, and he accounts iron as straw: the stones of the sling are as stubble to him: he laughs at the shaking of the spear: he will not rise for the sword, or the spear, or the dart, ver. 17, 18. A notable resemblance of a wicked hardhearted man, as Pharaoh for example; he 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 every plague, the foot was, But Pharaoh hardened his heart, and would not let the people go. Of the same invincible hardness were Stevens adversaries, Act. 7.51. Ye stiffnecked and uncircumcised of hearts, and ears, ye have always resisted the holy Ghost: as your fathers did, so do you.  
2. To bring forth fruits of grace and salvation, the ground must be soft, and the soil must be mellow for the seed. But what way can you make a stone soft? Let the Sun shine, or the rain fall on it, yea cast it into oil, it is a stone still. So the heart abiding hard, no means can mellow or soften it: the comfortable heat and light of God's gracious Spirit, which changeth other hearts, changeth not this: the reins of the Word, and dews from heaven continually distilled, soften it not: the oil of gladness, or of God's bountifulness, which leads others to repentance, mollifies it not.  
3. Unto fruitfulness in Grace is necessarily required a change and conversion in the ground of the heart. For all hearts naturally are so stony, as no fruit can be expected, no more than from an unsteared ground. And therefore as the ground must first be rend up with the Plough, to soften the earth, and then laid even by the Harrow and Rollers: So the ground of the heart must be rend up, and cut with the Plough of God's Law, and laid even again by the Doctrine of the Gospel, before fruits of grace can be produced. Act. 2.37. The first preparation to fruits in those Converts, was the piercing and pricking of their hearts. But how can you cut a stone, what compunction can you work in it? how can you prick and pierce it, while the native hardness remains? Hence the Lord by the Prophet jeremy, 5.3. expressly makes this hardness of heart the maine let and hinderer of this conversion and change, which is the first thing in this fruitfulness: They have made their faces harder than a stone, and have refused to return.  
4. Unto 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 moist on the outside, in moist weather. The walls and Marbles seem to weep, and drops stand on them in rainy seasons: not because moisture is in them, but moisture offers itself unto them, but they hold it not, so as they remain as hard and dry within as ever before. So with this stony heart, where hardness of heart reigneth, no moisture of Grace, no relenting, or giving within. Indeed in foul weather, when the storm of God is risen, an invincible hard heart, as hard as a Marble, may seem soft: Pharaoh yields, and gives again on the outside. You may see drops of water standing in Esau's eyes, who wept when the blessing was gone. judas seems moistened with repentance. Balaam melts a little, and wisheth to die well. Foelix moulders a little, and trembles.  
But we must distinguish this from sound moisture of grace. 1. These be flashes, and sudden motions, and as seldom as the weeping of walls. 2. This moisture comes not from an heart softened, but from slavish fear, or present smart; even from the present disposition of the weather, from without. 3. So soon as fair weather comes again, the stones are as dry as ever they were: so these return to their former lusts so soon as the foul weather is over; as Pharaoh, Foelix, etc.  
Use 1. Dost thou hear 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 unprofitableness to the hardness of thine own heart, and so take thy sin home to thyself: so did the Apostle Paul, Rom. 7.14. when he perceived that the Law of God was not so efficacious to him as he desired, he accused not the Law, but maintained it to be spiritual, but himself as sold under sin: He condemned himself, not the Word: so do thou; for the Gospel is the power of God to salvation, it is spirit and life, and mighty in operation. 
Rom. 1.16. Heb. 4.12.  If it work not so mightily on thy heart, then see thy hardness, bewail it, let godly sorrow and grief, 
Gutta cavat lapidem, non vi, sed saepè cadendo.  daily dropping, make this stone hollow, till it have broken it.  
Use 2. That of the Apostle, Hebr. 3.7. To day if ye will hear his voice, harden not your hearts. All the seed cast upon an hard heart, is lost, as if a man should sow on a rock, where is no place for root or moisture. Beware of an hard heart: there is no curse to that, almost no sin to that. Better that all thy field were covered over with stones, than thy heart should. Nay, it were better for thee to be a dead stone, than a living stone.  
Now the marks to know an hard heart, are these:  

Six marks to know an hard heart by.  1. When God's Word makes no impression, or gets not within the heart, to renew or reform the man: though sometimes it may scratch the outside, and restrain him. When the Law is threatened, he either blesseth himself, or turneth his ear from it, or applies it to others, not himself. And the Gospel enters not, because the Law hath not pierced, nor been as a needle to make way. Let all the mercies of the Gospel be showed to the wicked, he will not repent, nor learn to do well.  
2. Neglect, or light overpassing the works of God's Mercy or justice, upon himself or others. For mercies: when the goodness of God leads him not to repentance, Rom. 2.4, 5. Our Lord makes this a cause, even in his own Disciples, in whom the sin reigned not, that they forgot the matter of the loaves, because their hearts were hardened, Mark. 6.52. For the judgements of God: his works of justice do move somewhat more than Mercies, but nothing to amendment. 
Exod. 9.27  Pharaoh, when judgement puts him to a plunge, could say, I have sinned: here is a little scratch on his heart as on a Stethy, but the hardness recoils the stroke that should break the heart to pieces: so as after all the strokes of God, there is no reformation.  
3. Vnfeelingnesse of hardness, and unwillingness to feel it: no mislike of it, no desire to understand the danger of it: When men desire to sit quiet in sin, and nothing so offends them, as to hear their sin disgraced; when they turn their backs, and stop their ears, Zech. 7.11. Being as loath to be drawn to a Sermon powerful against sin, as Israel to come near the Mountain. Whereas a soft heart is most sensible of much hardness in it, and counts no burden comparable thereto.  
4. For the maintaining their estate, credit, and favour in the world, or their lusts and pleasures, to oppose and dislike such Doctrines, courses, and persons as have the Word on their sides. Pharaoh must not seem to be overcome by such mean people: and therefore, seeing evidently the Lord stand for them, he obdured himself. The Scribes and pharisees, convinced in their conscience of the truth of Christ's Doctrine, and the innocency of his person, did out of hardness of heart ever oppose both his Doctrine and Person; because they must maintain their credit in the world, and uphold their pomp and glory against him: though he had truth, and equity, and innocency on his side. The like of all hardened persecutors of the poor Saints.  
5. Out of resolution of following a man's own present course, whatsoever persuasions or Doctrines he heareth to the contrary, to fly occasions and companies which might touch or work upon his conscience. Some cannot abide to hear strict Preachers that allow them no unlawful liberty, no not afford them a look on the forbidden fruit. Others cannot endure the society of a faithful friend, that will truly tell them of themselues. No such string must be touched. This argues a soul or soil settled in hardness.  
6. Habits, and customable sins, which make the heart as a pathway. A soft heart smites itself for once sinning, and for small sinning. David's heart smote him for cutting off the lap of Saul's garment: How would it have smote him for cutting off his head? But custom of sin hardeneth exceedingly, Heb. 3.13. Take heed lest any be hardened through the deceitfulness of sin. And by hindering repentance, it holds men in the trade of sin: Hardness, and the heart that cannot repent, are joined together, Rom. 2.5.  
Use. 3. As ever thou wouldst hear the Word to salvation, labour for a soft and melting heart, such as good josias had, whose soul melted to hear the words of the Law read. The greatest blessing here below, is an heart flexible, and bowed to the obedience of God.  
And hereunto consider these Motives: 1. That it is a note of a child of God, 
Motives to labour for soft hearts.  to have his native hardness mollified, and his natural stubbornness corrected and altered by the Spirit of sanctification, 2. Thes. 2.13. 2. It is one branch of God's Covenant, which he ratifieth to the Elect, and by which he begins his mercy, I will put a new Spirit within their bowels, I will take away the stony heart, and give them an heart of flesh, Ezek. 36.26. 3. Never canst thou be framed to grace, no fashion of the Word can be seen on thee, till thou attain a soft heart. You cannot cast a stone in a mould as you can metal, because it cannot melt. 4. If thou bring an hard heart, the very Word (a means of softening others) shall by thy malice be perverted to thy further hardening. The same Sun that softeneth wax, hardeneth clay.  
Therefore use all good means to get thee a soft heart. One is, the Word of God: the Law, 
Means of a soft heart.  which is as a Plough to break up our fallow grounds; and the Gospel, which is as the warm Sun to thaw our hard earth. Be diligent in hearing, and reading: the continual drops of this rain, by often falling, pierce the stone of the heart, and break it. 2. Another means is, in outward prosperity to meditate much and often on our inward misery. For ease, plenty, and prosperity harden the heart. Deut 32.15. and chap. 9.6, 7. Thou art a stiffnecked people: remember, and forget not, how thou provokedst the Lord. A third is, in time of affliction to set in seriously with God, who now intends the softening of our hearts. Wisely apply unto thyself the afflictions not of thyself only, but of others. See God's displeasure in the cause of them, which is thine own sin. Be not as Esau, that lift up his voice and wept, but still kept revenge within: but put away a froward heart, 
Psal. 101 4  give sin a bill of divorce, hate it, and put it away. Fourthly, look much and often upon the death of jesus Christ, and apply it to thy own soul. 
Incidit gemmas, at non inciditur ipse: Hircino tantum sanguine mollis erit.  Goat's blood warm (they say) softeneth the Adamant, being put in it. Get this Adamantine heart of thine broken, by serious application of Christ's death to thy own soul. The Gospel shows sin in a more ugly face, than the Law can: showing it to be the spear that went to Christ's heart: and that God is now offended by me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whom he vouchsafeth in Christ to call a son. Lastly, pray often, yea continually, that the Lord would give thee a soft heart, which may be fashioned by the Word, to his own liking and likeness. Depend upon the promise, Ezek. 36.26. And praise him, if thou hast received such a soft and sanctified heart, wherein the seed of God's Word shall rise up with abundant increase of grace here, and of glory hereafter. Because they have no roots.]  
Having spoken of the inward positive cause, why the seed (falling on this stony ground) withered, which was stoniness, or hardness: now we are to proceed to the inward privative causes, both here, and in the other Evangelists: namely, want of 

Moistness:  
Earth:  
Roots.    
Now all these proceed from the former hardness. For the heart being rocky and stony underneath, it cannot afford either earth, or roots, or moisture to the seed. Which we must not understand, as if there were no earth, or roots, or moisture: (For we have seen this ground bring forth much hopeful fruit, which without all these it could not. 
Mark. 4.5. ) But as Mark saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it had not much earth, but as a rock covered with a little crust of earth above, all stones below. It wanted depth of earth, Mark. 4.5. So it had no roots, that is, no deep roots, no roots to feed the stalk and blade that was come, no roots which could save it from withering in time of heat. This is implied by all the Evangelists, who say, Because it wanted roots, it lasted but a while. Again, for the same reason it wanted moisture, that is, sufficient moisture. For the property of stony ground is, 1. To be hot and dry, and so drinks up moisture apace. 2. It suffers not the moisture to descend deep, so as the external heat soon draws it and licks it up.  
Hence note what it is that makes many goodly Professors fall short of salvation, 
Doct. The cause why many goodly Professors fall short of salvation.  after they have gone a long time in a glorious profession: to wit, want of sufficient earth, roots, and moisture.  
By sufficient earth, I understand a particular and distinct knowledge of the Word, and of their own part in it. For they content themselves with a kind of general knowledge, and agree to it in their understanding, that it is the Word of the Kingdom, that salvation is by these glad tidings, etc. and rejoice in the taste of some sweetness of it: But they give it not entrance enough, by applying their mind unto it, nor receive it as a distinct direction in all things, nor will trouble themselves with careful examination of their whole way by it, and much less with application of the signs of faith toward God, or of God's favour toward themselves: And so are justly guilty of their own withering, for want of sufficient earth. All their graces at length become like seeds sown on the top of a rock, which sprout suddenly, but wanting depth of earth to feed them, whither as certainly.  
By rooting here I understand stability, certainty, and sincerity of faith and other graces, which these Hearers want. For although there be some earth on the top, yet it is but shallow: and the shallower the root lies, though the blade may sprout more speedily, yet want of depth makes root, and blade, and all fail together. So although there be some faith, and joy for a time, with some other comely graces, yet are they superficial, they give not their whole hearts to the Word, there is no sincerity in the bottom, and consequently, no rooting, no stability. Their care is more for the blade, than for the root which bears it. Their vnsettled faith is set, not in sound inward apprehension, but on outward causes, which being changeable, so is their faith; themselves also carried about with every wave of doctrine, and with wheeling of times, and at last led away with the sins of the times, of their callings, or of their own hearts.  

Humour unctionis, & compunctionis.  By moistness here I understand both the moistness of Unction, and of Compunction.  
The former is a sound supply of saving grace, which continually feedeth and cherisheth the root. For as the seed in the earth is brought to fruitfulness by continual showers: so is the seed of grace in the heart, by continued and renewed acts of the Spirit: whose graces are compared to water, and said to be shed on us, in regard 1. of mollification, 2. of ablution, 3. of refrigeration, and 4. of fructification. Now this sound supply of grace these Hearers want, and justly, though they want not all moisture: but they go not to the fountain, they draw from some spouts, or some streams, which are dried up in the summer heat: Whereas, were they by faith carried to the Fountain itself, jesus Christ, their waters would be indeficient, and could not be exhausted: for these waters would be a Fountain in the belly, still springing up to eternal life.  
The latter, namely, the moisture of compunction, is sound sorrow for sin, and the sound exercise of mortification. 
Psal. 6.6.  The Saints used to water their couch with these waters of tears and repentance. Now these Hearers want not all sorrow for sin, nor want not something like it: but, they never carried this water, nor admitted this moistness deep enough: the hardness of the rock, hindered the descent of these waters to the bottom: it was too much pains to afflict themselves seriously: their tears were soon dried up, their sorrow slight, and themselves never truly humbled: And therefore fail, and come to nothing.  
Use. It is no certain mark of a child of God, willingly to hear Sermons, nor to delight in the hearing, nor to receive the doctrine with joy, no nor in many things commendably to practise for a time. All this is common to the Reprobate with the Elect. If David count the testimonies of God the joy of his heart, Psal. 119.111. so Herod hears john gladly, 
Mark. 6.20  and this bad ground receiveth the seed with joy. If they that are new borne again, taste the graciousness of the Lord, 1. Pet. 2.3. so also they that after enlightening, sin beyond possibility of repentance, taste the good Word of God, and the powers of the world to come, Heb. 6.4, 5. And therefore we may not rest in hearing, or rejoicing, or commending, or obeying the Word, unless we find in ourselves that which shall make us able to hold out in all these; that we start not away or wither, as this bad ground, when trial comes.  
Quest. What is it that we must bring with our hearing, to make us hold out? by which we may have testimony, that we are the Lords, and shall be found fruitful in the harvest?  

Three things must be prepared to make us hold out.  Answ. This Text warneth us to provide and make sure of three things: 

1. Saving and distinct knowledge, to walk by.  
2. Sound and stable rooting, in faith and grace, to stand by.  
3. Sufficient measure of grace, still to grow by.    

1. Saving and distinct knowledge.  Quest. What is this knowledge?  
Answ. It is not only to know Christ a Saviour, but to know thy own salvation by him: And consequently thou knowest, 1. The vileness of thy sins, and thy need of a Saviour, 2. The pardon of thy sins, and the comfort of salvation, 3. Thy own change and conversion, and thereby the beginning of salvation, 4. The voice of Christ calling thee, and the inhabitation of his Spirit, guiding thee in all needful duties, to the end of the way, which is salvation.  

Notes of sound knowledge four.  Q. How may I know I have this saving knowledge?  
Answ. By these notes: 1. If thou givest thyself to be taught by the Spirit of God, and leanest not to thine own counsels. For flesh and blood cannot reveal this wisdom, but the Spirit of God, Mat. 16.17. If thou wilt not believe or receive any doctrine, or opinion, but what the Spirit out of the Word teacheth, now thou hast saving knowledge: Carnal and deceitful knowledge is always measured by the scantling of reason, of humane laws and wisdom, of praise and profit.  
2. If thy knowledge be not only speculative, but directive, leading not only to understand, but to undertake thine own way: when it is not only a light in itself, but a Lantern to thy feet, and as a Sun constantly shining for thy direction. Now know the soundness of it, if thou suffer it to lead thee against sense, reason, custom, and allow it for thy guide in the smallest things as well as in great, in secret as well as open.  
3. If thy knowledge lie deep, as having depth of earth, not only lying in the head, or on the tongue, but in the heart. And therefore (jerem. 31.34.) it is said to be written in the heart and bowels. Pro. 4.5. Let thy heart hold fast my words. And easily may a man know, if his heart hold this knowledge, by the change it will work there. And that is the fourth note: thus.  
4. Know sound and saving knowledge by the effects, especially three. First, whereas general and confused knowledge puffeth up, and makes a man proud, this makes him more humble, by leading into the further sight of God, and of himself. Secondly, whereas an hypocrites knowledge leaves him as earthly as it found him, this changeth the man into itself, and makes him heavenly-minded, and to savour the things of God, as itself is from heaven, and from God; He is transformed into the same image, 2. Cor. 3.18. as meat is turned into the substance of him that eateth. Thirdly, whereas an hypocrites knowledge may work some joy, it seldom works love of God, fear of God, or trust in him. But this changeth all affections. It loves the Word as well as joy. The fear of God is the beginning of this wisdom. And this knowledge carries the heart beyond all hypocrites in the affection of joy in it, as the chiefest and most desirable good.  
Now get this knowledge, & thou hast gotten depth of earth. This is constant, settled against all contrary blasts. This knowledge shall grow up, and have much assurance, when the frothy & superficial knowledge of hypocrites shall vanish as due in the Sun, or smoke in the wind. Get this light, & it shall be as the Star to the Wise men, to bring thee to Christ: as the cloudy and fiery Pillar to the Israelites, to bring thee to Canaan: as the lightsome Lamps to the wise Virgins, to bring thee into the Bridegroom's chamber.  

2. Deep rooting, in 3. things.  The second thing required, is, to look thou be'st strongly rooted and grounded in the faith, in love, and all the graces, Ephes. 3.17. Col. 1.23. If ye continue grounded and established in the faith, not moved away from the hope of the Gospel: where the Apostle shows, that true justifying faith is the root of all virtues, and that it only keeps the heart unmovable in time of trial.  
More specially, look to thy ground and rooting, 1. In the doctrine of faith, 2. In the grace of faith, 3. In the exercise and profession of faith. Believe God. Believe in God. Avouch both.  

1. In the doctrine of faith.  First, settle thyself in the doctrine of Faith, as one that must be built on the foundation of the Prophets and Apostles, Ephes. 2.20. Else thou layest all the frame on a sandy foundation, and layest thyself open to be a prey to seducers, Papists, and Atheists. And what other is the end of many common Protestants and Professors, who were never busy in the true understanding of their Principles of Religion? If they see alterations of State, and change of times: or if deceivers, as Priests, or Jesuits, or Libertine teachers assail them by subtlety of wit, and cunning persuasions: or if they see men of great note fall to errors in judgement, or profaneness in life: if many fall from love of the truth: How can they now withstand the blasts of these winds? being at best but shaking reeds, unstable in their grounds, how can they but fall as an house set on the sand, and the fall is great? how needful therefore is it for us to be fully settled and rooted in our grounds of Religion?  
Quest. How shall I know I am thus rooted in the Doctrine of faith?  
Answ. By a spirit of discerning, which enlightens the mind, 
Notes 3.  and supplies (even to simple ones) a sharp insight, and clearness of judgement, through use of the Word, in all needful matters of salvation: For faith brings in the Spirit, which leads into all truth, and the eye-salue still clearing the sight more and more. 2. By building our hearts on this foundation; and that is by believing it: for thus it is a foundation, not in itself only, but unto us, when by faith we are coupled and knit unto it. 3. By growing up on that foundation, and yielding obedience unto it. This note our Saviour gives, Math. 7.24. He that heareth these words, and doth the same, is a wise builder that lays his house on a Rock, etc.  
Secondly, 
2. In the grace of faith: Where,  look well to thy rooting in the grace or gift of faith. Content not thyself with any thing, but only that faith which is called unfeigned, 1. Tim. 1.5. and the faith of the Elect, Tit. 1.2. This is the faith by which the just shall live, Hab. 2.4.  
Quest. What is the rooting in the grace of faith?  

1. What it is.  Answ. It is a sound work of God's Spirit, whereby the heart attains a true assurance and persuasion of remission of sins, and the favour of God in Christ. A work of the Spirit: because no man is borne a Believer, but new borne. A sound work: for true faith is no empty or windy thing, but a subsistence and ground, 
Heb. 11.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without hollowness and deceit, as all the special works of God's Spirit in the hearts of the Elect are. A true assurance and persuasion: because many are deceived by a temporary faith, by blind hopes of mercy at the last, by colours either of civil honesty, or religious performances; are misled with the example of such as they admire for wisdom, place, or power, and mistake a conceit for faith; that because they be not so ill as they were wont to be, they be as good as they need be. But this man, out of good grounds, riseth to good assurance.  
Quest. How may I know myself sound rooted in the gift of faith?  
Answ. By five notable effects of it.  

2 The notes and signs of it. 5.  1. Sound affection to jesus Christ, prising him above all the world, and counting all but dung in comparison: in so much as our life is not dear unto us, but (as Paul) we dare dye for him. And this affection is always joined with affiance in Christ, or holding fast our assurance by him. For as God will still own his people, even in the furnace, in the deepest trouble, so must they own him, Zech. 13. ult. yea when Christ may seem to withdraw, and neglect them, as the woman of Canaan. Abraham rested in the naked promise, and believed above hope, Rom. 4. so must we: not hasting to evil means in the want of good, Esa. 28.16. He that believeth, shall not make haste.  
2. If it purge and renew the heart from all kind of sins, especially secret and inward. Till faith come, the heart is full of reigning guile, and deceitfulness, and hollowness cannot hold out: 
Act. 15 9  but faith purifieth and garnisheth the heart as a Temple. So faith and inward purity grow together.  
3. If it keep the heart humble, and hungering. For it is a light in the bowels, causing a man daily to see his sin more clearly, and to seek pardon for it in Christ, casting it out daily by confession and godly sorrow: and still it hungers after righteousness insatiably.  
4. If it be joined with good conscience. These two go undivided. Now a good conscience, being persuaded of God's love in Christ, first excuseth the man, that his sins are pardoned; and then in way of thankfulness, hath respect to all the Commandments, 
Psal. ●19. 6  and endeavoureth obedience to all: Also it hateth, feareth, and avoideth all sin, because it offendeth God.  
5. If it be a shield enabling thee to withstand the tentations of Satan, and such as run with thy own natural inclinations, now it is well grounded. That faith which shall stoutly withstand all sin in time of prosperity, shall prevail mightily against all troubles in time of trial. But if thy faith give thee up to be led away to vanity, or any ordinary prevailing sin, now in the time of peace, suspect it, trust it not for time of trial. Such as fall from the Religion of God, when times of change come, being led away either by the seduction of deceivers, or persecution of Tyrants, are such as shall find by examination, that the faith they pretended, was never of power against some known sin, and so was never strongly rooted in Christ.  
This faith, thus qualified, is strongly rooted. Cast it into the fire, it will come forth purer than gold, 1. Pet. 1.7. And when the best faith of hypocrites (forsaken of carnal helps, on which it stayed itself) shall prove dross, and be consumed, this faith shall set the Christian on a rock, safe in the midst of storms, and waves of adversity.  

3. In the profession of faith.  Thirdly, look to thy rooting in the profession and holding forth of thy faith. For faith well rooted, will break forth in confession, profession, and defence of God's truth: 2. Cor. 4.13. I believed, and therefore I spoke: and Act. 4.20. We cannot choose but speak, say the Apostles.  
Quest. How may I know I am sound rooted in the profession of faith?  

3. Marks.  Answ. 1. If policy or fear hinder thee not from the profession of the truth by day. Many cast themselves into the night with Nicodemus, as if it were a work of darkness to profess the light▪ Common faith holds it no wisdom to be so forward▪ pulls in the tender horn, if any scorns, losses, or oppositions be abroad. Carnal reason sways against it, Master, pity thyself, it shall not be so unto thee. Carnal friends easily persuade a man not to be too busy. The fear of a chain, or the wrath of superiors, quite blast it. 2. If by these cold and pinching times thou abate not thy affection or love to God, his Word, and his children. 3. If thou gettest courage, yea and advantage by opposition: as a strong tree is stronglier rooted for shaking winds. Whereof we have an example, jerem. 36.32. When the profane King had burnt the Book, jeremiah caused the same to be written again with many more words. The more evil men oppose holy Doctrine, concerning holy life, and the worship of God, for matter, manner, time, etc. the more godly men will justify and maintain it.  
This confession is an acceptable thing to jesus Christ, and honourable: and Christ looks for it, Math. 9.28. saying to the two blind men, Do you believe that I can do it? Not that he was ignorant of their faith: but, for them that were present, he would have them confess him: plainly showing, that it is not enough to believe with the heart, but confession also must be made with the mouth, and practice in the life. This is the fruit, by which we know the roots of faith, though under ground.  
So much for sound roots, to stand by.  
The third thing for continuance in fruits, 
Sound moisture of compunction.  is sound moisture.  
First, that of compunction, or humiliation. Not a scratch of the heart as with a pin, but a thorough breaking of it with the hammer of the Law, and piercing it as with a sword. And good reason: for, 1. The deeper the Well, the purer the water, and the more plentiful: so in deep sorrow for sin: whereas a slight sorrow, a sigh and away, is like an hasty rain, a little moistening the top, but soon dried away. 2. Deep sorrow sticks by the soul, and keeps it soft, and supple, and in a continual fitness for the practice of piety: whereas a slight sorrow leaves it as dry, as hard, and as barren as before. 3. The water of true repentance is like a Spring-water that runs continually; not in public only, but in the private closet: the Fountain issues still, and every godly man mourns apart. 
Zech. 12. 1●.   
This get unto thee, 1. To be a note of godliness. A godly man shall still find his heart a continual fountain of sin, and therefore cannot but with jeremy, 
jer. 9.1.  wish his head a fountain of tears. 2. If thou wouldst lay up grace safe, lay it in a broken heart: a broken and humble heart will endure the brunt, where an unmortified and proud professor will start back at the mention of trouble. One useth this comparison: Lay an egg, or a chestnut whole in the fire, when the fire begins to seize on him, he flies and leaps back: but break them, or crack them before, they abide the fire till they be dressed. The same may be said of an heart not sound broken, nor subdued by sound humiliation.  
Now for thy sound humbling, behold the issue of thy corruption ever running, and let the issues of godly grief run as fast, as often.  

Sound moisture of unction.  The second sort of moisture is that of unction, or sound regeneration: the graces whereof are compared in Scripture to water, or moisture, joh. 4.10. A springing or living Water, which is never dried up, but is ever in motion, and liveth in the issues of it. A godly man, whose leaf must not fade, must be planted by the rivers of this water, Psal. 1.3. And, as it is water of life, still moving, so it quickens the dead soul with new life, and brings the Christian at last to everlasting life; In his belly rivers of waters do flow, 
joh. 7.38.  to life everlasting.  
Quest. How may I know I have this sound moisture?  
Answ. By the sound effects of it. 
Known by 4. marks.  1. Sound ablution: It washeth the soul from the foul spots and issues of sin: 1. Cor. 6.11. Ye are washed and sanctified by the Spirit of our God. 2. Sound refrigeration, or refreshing: two ways, First, cooling and allaying the scorching heat of raging and accusing consciences, as a sweet shower the parching heat of the Sun in the drought of Summer; in which seasons the Lord calls the weary and thirsty traveller, Math. 11.28. Secondly, by quenching all unnatural thirst: One drop of this water quenched all the thirst of the world in Zacheus; all the thirst of pride and malice against the Saints, in Paul; all the thirst of wantonness and foul sins, in Mary Magdalene: Of Matthew drinking it, it was said, Qui prius rapi●●at aliena, postmodùm contempsit propria: The Horseleech became a Pelican.  
3. Sound nutrition, or nourishment in grace: As the water is to the fruits and Willow trees, to preserve in them life and greenness: so is the water of grace a continual torrent, preserving the life of grace, so as the leaf shall not fall, nor wither away. Hence it is called milk, for strength, and wine, for cheerfulness and comfort. 
job. 8.11.  But how can a rush grow without mire, or grass without water?  
4. Continual growth, and fruitfulness. Valleys are most fruitful, because moisture stands on them; Egypt, because of the river Nilus, and trees by the water bring forth fruits in due season, Psal. 1.3. Examine thyself: If thou findest fructification of faith in the works of faith and piety, and perseverance in grace in all estates, thy moisture is sound and indeficient.  

Means of this moisture are five.  Quest. What means may I use to attain this sound moisture?  
Answ. 1. Thou must be transplanted out of the dry and barren heath and wilderness of this world, and become a member of the Church. For these waters run from under the Sanctuary. The fountain is opened to the house of judah & jerusalem; which were types of the Church. This moisture is (as we heard) sometime called milk, feeding the babes of Christ that hang on the breasts of the Church: and sometimes wine, (Come buy wine and milk, saith our Saviour, Esa. 55.1.) which is only to be had in God's Vineyard, not in the Waste or Forest of the world.  
2. Thou shalt not want moisture, if thou want not thirst and desire. The woman at the Well, (joh. 4.) wanted this Water, because she had no knowledge of it, or desire after it. But the promise is, no sooner to thirst, than be refreshed and satisfied, Math. 5.6.  
3. Thou must have right to the Fountain of living Water, which is Christ himself, in whom dwelleth all fullness, 
joh. 1.16.  and of his fullness thou must receive grace for grace. Members can want no life or sense, so long as the head is living: neither can rivers be empty, if the fountain be not dry. He that drinks of this Water, shall never thirst more.  
4. Thou must provide a Bucket to draw from this Fountain. The Well is deep: thou must therefore provide the Bucket of faith, which draws virtue daily from Christ. The poor woman that came behind Christ (because her faith durst not look him in the face) yet sucked from him virtue and grace sufficient for her cure.  
5. Provide a clean vessel to put this water in, even the vessel of a purified and regenerate heart, emptied first from all dregs and filthiness both of flesh and spirit, 
Rom. 1.4.  and washed clean by the Spirit of sanctification.  
So much of the inward causes of unfruitfulness in this second ground, both positive and privative. Now to the outward. But in time of tentation go away, Vers. 13.] and, when the Sun arose, were parched. Assoon as tribulation or persecution comes because of the Word, by and by he is offended, Math. 13.6, 21.  
here are two things to be considered: 

1. That persecution comes because of the Word.  
2. When it comes, a number of forward and zealous Professors fall quite away.    
For the former. Persecution properly is a part of the Church's affliction, because of the Word. In which description we have it distinguished from other afflictions and sufferings: 1. In the kind, 2. In the subject, 3. In the causes. For these are not common troubles with other men in the World, which attend common nature, or common occasions, as sickness, poverty, pain, reproach, or common corrections of sins: But proper and peculiar troubles, befalling only the members of the Church, either in truth, or in appearance: and that not for any other cause then the Word, as here our Saviour expresseth; or for righteousness sake, or for the Name of Christ, and well-doing: So as when either for profession of the Word of God (suppose, no more) or for confession and defence of it and such courses agree to it, or for the practice of it in conversation, and keeping conscionably to the rules of it, a man is reproached, wronged, endures loss, poverty, restraint, etc. this is properly persecution.  

Doct. Persecution and God's Word undivided.  Now this persecution is as inseparable from the Word, and Professors of it, as beams from the Sun, or heat from the fire. Math. 16.24. If any will be my Disciple, let him deny himself, and take up his Cross, and follow me. 2. Tim. 3.12. All that will live godly in Christ jesus, must suffer persecution: where the word all admits no exception, no exemption. And why?  

Reas. 1.  1. Christ hath foretell it, Math. 10.22. Ye shall be hated of all men for my Names sake: and joh. 16.33. In the world ye shall have affliction. So also did his Apostles, 1. Thess. 3.4. For verily when we were with you, we told you before, that we should suffer affliction, even as it came to pass, and ye know it.  

2 The cross inseparable from Christian profession.  2. Christ and his cross are inseparable, in respect of God's glory. For now he is glorified, first, in his power and care, supporting, strengthening, & comforting his children, and in greatest trials giving the greatest victories. Secondly, in his wisdom, 
4. Reasons from God's glory.  which bringeth good out of evil, and light out of darkness. Out of the eater he brings meat: As a skilful Physician tempers poison, to a remedy. Out of the evil wills of men, he brings forth his own righteous will, and much good to his afflicted servants; awakens security, hammers pride, exerciseth patience, etc. Thirdly, God is glorified in the graces of his servants, which are kept on work, and waking: who if they were evil still, would as still bodies fill with bad humours, & grow as full of lusts, as unsteared grounds of weeds, or standing waters of mud. They must be stirred out of the dead Sea of prosperity, in which commonly no grace liveth, to keep life and motion in their faith, fear, prayer, love, etc. A man that is fainting, the best way to fetch him, is, by pulling and wring his parts: So doth the Lord with his children, lest their graces should faint. Fourthly, he is glorified in his truth; for persecution draws out confession, and publishing of his truth: 
Phil. 1.13.  as Paul's bonds were famous in all the judgement Hall: and the persecution raised at jerusalem against the Disciples, dispersed them and the truth by them, Act. 8.1, 2.  
3. This comes to pass by the inveterate hatred of Satan, and that irreconciliable malice of the world against the Word. Saul was quiet enough before his conversion, and so long as he carries the Letters against the Saints: but in stead of those Letters, let him once carry the Name of Christ, now the devil buffets him, and raiseth up tumults in every place against him, and he is sure that now nothing but affliction and bonds abide him every where; 
Acts 20.23  So the wicked of the world ever hated God himself, and whatsoever belongs unto him, and most hateth that which hath the most express image of God. Christ himself, because he is the express form of his Father's image, can never be held out, but he is presently a But or mark of contradiction. The Word of Christ, resembling the nature of God, they hate, because it is the sentence of condemnation against their sin: The Spirit of God, in his motions & graces, because he convinceth them, and reproveth them of sin: The profession and Professors of the Word, because it is a light held out, reprooving their darkness, and manifesting their deeds to be evil. Godly admonitions & counsel they hate, because they are in love with their evil: 
Pro. 15.10.  Instruction is evil to him that forsakes the way. And they that do evil, hate the light, and will not come unto it, lest their deeds should be manifest to be evil, joh. 3.19. Let him be publicly taught, or privately admonished, so long as he is resolved to hold his sin, he makes no other or better use of it, then to raise up thence his distempered passions against the truth, both in the bringers and Professors. Yea, sometime while such men think they stand for God's Religion and truth, they are most desperate enemies & persecutors of it; through ignorant zeal and blind superstition, would set up that which pulls down truth: 
Gal. 1.13.  as Paul beyond measure wasted the Church, out of blind zeal for the traditions of the Elders: so do the most devout Papists at this day.  
4. The similitude used by our Saviour here, and by the holy Ghost elsewhere, shows the same, comparing affliction and persecution to the scorching of the sun: 
Persecution compared to the scorching of the Sun in 4. things.  Cant. 1.5. The Sun hath looked upon me, Psal. 121.6. The Sun shall not smite thee by day. For 1. The Sun doth not more ordinarily or daily arise, than persecution ordinarily awaits the word. 2. As the Sunbeams diffuse and disperse themselves into every place: so the beams of this Sun of persecution are darted in every place where the Sun of righteousness shineth in his Word. 3. As no man can hide himself from the heat of the Sun, Psal. 19.6. So no godly man can hide himself from this heat, but one time or other it finds him out. 4. The Sun hath not more beams to scorch and dry up the moisture of the earth, than Satan and this wicked world have to dry up the moisture of grace where it is not sound: sometimes by inward and spiritual temptation, sometimes by open tyranny, and hostility by foreign enemies; sometimes by secret delusions, and persuasions of heretics and deceivers; sometimes by false brethren, and domestic enemies, who, the more inward they be, the more are they dangerous: All these raise up persecutions against the Saints of the most High. And lest weapons should be wanting in this war against the Godly, the world is the Devil's armoury, which by fair and foul, by promises and threats, love and hatred, and a thousand ways else, assaults the graces of the Godly, so as (if it were possible) the very Elect should be seduced. 
Mat. 24.24   
Use 1. This confutes plainly the error of Bellarmine and other Papists, whose proposition in the marks of the Church is, Quicunque florent prosperis successibus, ij sunt vera Ecclesia, Those that flourish and prosper in the World, they are the true Church. In the eighth of Daniel, ver. 13. there is a Prophecy of Antiochus Epiphanes, that little horn, who cast down some of the Host of heaven, and the Stars of heaven, and trod them under his feet, and extolled himself against the Prince of the Host, and took away the daily sacrifice, and cast down the place of his Sanctuary, and cast the truth to the ground. Then the Text addeth, Thus shall he do, and prosper. Lo, Antiochus, who is mad & furious against the Church, hath prosperous success: Doth this agree with Bellarmine? And by this proposition Cain should have been the true Church, not Abel whom he slew: and Ishmael of whom were twelve Dukes, Gen. 25.16. not Isaac whom he scoffed and persecuted: My Lord Esau that hath four hundred men at his heels, Gen. 33.1. and not jacob, who dares not look his Lord in the face, nor come near him till he had bowed seven times. What outward prosperity had the Church in Egypt, in Babylon, in the ten Persecutions for 300. years together before Constantine? Or how stands that assertion with our Saviour's prediction, 
Mat. 10.16  that true Christians should be appointed as sheep for the slaughter? Yea, with our Saviour's condition, who was the Head of the Church, to whom the members are conformable? He was borne in an obscure place, lived despised among his own, a man of such sorrows as never was any sorrow like his; his poverty such, as he had not water to put in his head, not a cottage to put his head in; his death painful, shameful, accursed. And such is ordinarily the afflicted and despised estate of his Church on earth.  
Use 2. Dream not of a Religion pleasant to flesh, if we will be truly religious: for this is to deceive ourselves: but make account of hatred and trouble in the world, if thou meanest to keep the Word. For the Church being seated in the world, which is the Kingdom of Satan, it cannot be other than a very Egypt or Edom to the Israel of God; where that hellish Pharaoh raiseth all his power to pursue us into the red Sea of terrors, temptations, and a thousand deadly dangers on every side, if we indeed set forth to Canaan. Let us therefore wisely cast our costs, and reckon our charges, 
Luk. 14.28  and weigh whether we can contentedly suffer so much loss for the Word as it may cost us.  
Use 3. This shows us the true cause, why the world hates and persecutes godly men. It will be ready to tell you they are pestilent fellows, and as seditious as Paul was; as great enemies to Cesar as Christ was, no good subjects; as factious and schismatical as Micah, who will not speak as the 400. false Prophets. The wicked of the world clamour against them as evil doers: for so did they against their Head, If he were not an evil doer, we would not have brought him to thee. And what are they but a pack of dissemblers, and hypocrites, and never a good of them all?  
But what? Can the world that lieth in wickedness, hate and prosecute wickedness indeed? Why then doth she not hunt out open and outrageous evils in any other sort of men? Or doth she not love her lovers, and reward most bountifully most prodigious evil men?  

4. True causes of the world's hatred of the godly.  But if we will believe our Lord, who was best acquainted with the world's hatred, he tells us here, that persecution is raised against them for the Words sake: and that is the proper cause, whatsoever other colourable cause be pretended: for 1. The Word hath brought them to Christ, whom they hate, and therefore his members. 2. The Word hath called them out of the world, which loves only her own, and hates them, john 15.19. 3. The Word hath freed them from the conformity and fashions of the world, that now they cannot run into the same excess of riot; therefore it speaks evil of them, 1. Pet. 4.4. Contrary courses cause contrary affections. 4. The wicked cain's of this World see their their own works evil, and theirs to be good, and therefore hate them, 1. john 3.12.  
The thing then which is hated and persecuted in good men, is goodness, the Name of Christ, the Word of God, sound held out, and stuck unto.  

The thing ●ated in good men is goodness.  And this must be so far from discouraging good men, whether Preachers or Professors, who are most extremely hated, as they must rather suspect themselves, that their hearts are not sound, or their courses not sincere, when all men speak well of them. Sound profession and persecution are inseparable: and Luke 6.26. Woe to you, when all speak well of you.  
Use 4. Not to condemn a Religion, or refuse a Doctrine, because it is persecuted and gain said by many, and by Great ones: for this is a mark of true Religion, and the condition of the Word of Christ; Persecution (saith our text) comes because of the Word: So as neither is that Religion which is so plausible to the world, to be therefore embraced; nor that which the world hates, to be refused: multitude being as false a note of the Church, as the former external prosperity. Straight is the way that leads unto life, and few there be that find it. Therefore look not on the blackness of the Church, though the Sun look on her, Cant. 1.5. for within she is comely.  
Use 5. To comfort those that are persecuted for the Word and well-doing. First, 
Comforts in persecution.  that the cause is good, which the world persecutes so eagerly: 1. Pet. 4.14. If ye be railed on for the Name of Christ, blessed are ye; for the Spirit of glory and of God resteth on you, and is glorified by you. Secondly, behold Christ a partner and companion in thy suffering. In all thy troubles he is troubled. Hence it is called the reproach of Christ. Thou helpest Christ to bear his Cross, and he helps thee. Col. 1.24. I fulfil the sufferings of Christ. And conformity with him in the Cross, brings conformity in the Crown. If we suffer with him, we shall also reign with him. Thirdly, this fire of persecution may seem to burn thee up, but shall not consume thee, but only purge and perfect thee. Every Christian resembles the bush, which burned with fire, but consumed not, Exod. 2.3. Nay, wait with faith and patience, and according to Moses his prayer for joseph, The good will of him that dwelled in the bush, shall come on thy head, Deut. 33.16.  
So much of the first Doctrine. I proceed to the second: namely, 
Doct. 2. Many glorious professors fall off in persecution.  that  
When persecution for the Word cometh, many glorious Professors, who joy in it in the time of peace, renounce and forsake it: so the Text hath it, In the time of tentation they go away: and Matthew, They are offended immediately: that is, even those Hearers, which readily attended, joyfully received, willingly believed, and hopefully sprang up; these now go away. And whence go they? Answ. 1. From their affection and love of the Word in the heart: 
They fall from five things.  the root within is dried up with this heat of the Sun. 2. From their profession, and confession of mouth: their leaf also falleth. 3. From external reformation, many of them losing their greenness, and apparently withering, and falling to earthliness or profaneness, and some to distaste the good way known. 4. From their fellowship and communion of Saints: for as they were never knit by faith unto the Head, so were they never by love to the members: nor are they further members of this body, than a wooden leg, which is no member but in appearance: For, Had they been of us, (saith john) they had continued with us, 1. joh. 2.19. 5. From their faith, joy, zeal; in a word, from all they formerly tasted sweetness in: they utterly and wholly depart from their faith, comfort, etc. now blade and root and all is gone.  
And why do they thus fall off from all goodness?  

Reas. 1.  Answ. 1. Persecution is so distasteful and contrary to nature, as where nothing is but nature, it shuns it vitijs & modis, by all means whatsoever. Nature will suffer nothing for Christ, or for salvation by him. And no marvel, seeing tribulation for the Gospel daunteth many good Hearers, who being converted, and having attained to a sound and saving faith, but having yet also flesh as well as spirit, and too much love of flesh, easily shrink from Christ and profession, at least for a time; as Peter did, till Christ looked graciously back upon him: And who can deny, but that the rest of the Disciples were graced with a true faith? yet after many warnings, and much confirmation of their Lord, so soon as ever he was apprehended, before themselves were sought for, they all left him and fled, every one willing to shift for himself, and save his skin. So as persecution makes sound and unsound fly off, but with great difference. For the sound Christian goes away as Onesimus, for a season, Philem. 15. that God his Master may receive him for ever: the hypocrite in persecution utterly, and wholly, and for ever departs from the faith, from the comfort and Profession of it. One flies the field, and comes no more: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the other returns, and is more valiant. In one word, the difference is; the faith of the one is temporary, in the other not his faith is temporary, but his failing.  
2. These fair professors in persecution go away, 
2  because they never gave the Word sound rooting in them: and therefore as a blustering wind easily overturns the tree that is but shallowly rooted, so doth the storm of persecution throw up him that wants firmness. Or to insist in our Saviors' instance. As we see the scorching heat of the Sun burn up and wither the corn that is not deeply rooted, though it come up never so goodly in show: so the sun of persecution dries up the greenness of these shallow and unrooted Professors. The same thing our Saviour expresseth in a clean contrary Metaphor, Luk. 6.48. comparing persecution or troubles for the Gospel to water: when the waters rise, and rain falls, and floods beat on the house, it falls by and by, because it was not strongly founded on a rock.  

3  3. They are offended at the Word, (saith the Text) and so go away: Math. 13.21. by and by he is offended: Two ways: 1. When the Word puts them to this choice, whether they will leave Christ, or their temporals; whether they will forgo their goods, liberty, friends, and life, or forgo Christ. This choice offended the young man, who rather than he will part with his possessions, bids Christ farewell. This choice offended the false apostles, Gal. 6.12. who would confound Law and Gospel together, because they would not suffer persecution for the Cross of Christ. This choice offended many forward Professors in the days of King Edward the sixth, who in the days of Queen Mary were by and by offended, and fell off. And if times should turn, and this choice should offer itself upon many forward ones, experience of former times showeth plain enough, what they would do. They that the day before, while Christ rides in triumph, cry Hosanna, Hosanna: the next day after, when he is apprehended, will cry, Crucifige, crucifige: so immediately are they offended. Persecution and affliction for the Gospel, is like the worm that smote jonas his flourishing Gourd, and that so suddenly will put but a little time between their freshness and fading. 2. When the Doctrine pursues them within, follows them home to their consciences, and seeks to set in the light their inward corruptions, presently these glorious Professors are offended, joh. 6.60. When Christ powerfully taught the jews, that he was the Bread which came from heaven, and the Fathers ate of him, and themselves must feed on him to eternal life: this was an hard saying: What, are they all this while out of the way to heaven, unless he bring them in? Now they murmur, from thence go to opposition, and from thence go quite away, and refuse to hear him longer. Even so not a few, that boast sometimes of their faith and love to Religion; of their settledness and resolution to die with Christ, rather than deny him; of their reverence and good affection to his Ministers: Let the Gospel begin to meddle with their Herodias, or bosom sin; let it call them from service of the world, and pull them from their lusts; let it be busy with their usury, their pride, wantonness, malice; let it seek to pull them from their disordered customs, their unlawful pleasures, their profane courses; let it lay nothing but the yokes of Christ upon professed Christians; let it discover to them their inside, and lead them to that filthy sink which is within, and stir a little in that mud: A wonder it is to see how many suddenly fall off by degrees; Now they are angry at the Word, and he is the greatest enemy that t●●s them the truth: Now they distaste the Word, then pick quarrels, then begin to shake it off, and at last openly to resist it.  
4. Those must needs fall off, who never received the Word purely, for itself, 
4  but for other sinister respects; as either of glory and praise, if they see the profession in credit; or for profit, so long as they may gather with Christ, and be gainers by him: they would stand on Mount Tabor with Christ, and while he is in his glory, 
Mat. 17.4.  Oh it is good being here: but are loath to go with him to Mount Caluary. Or they receive it only so far as may stand with their ease, delicacy, and slothfulness, but will put themselves to no hardness at all. Now all these that love themselves better than their Religion, must needs fail when the ends fail, that put them on their profession. He that professeth for praise of men, when the world being inconstant withdraws her applause, he is gone: God's Word shall have no further credit with him, than it hath from men. If Demas for love of profit shall profess, the love of this present world shall cause his Apostasy, 2. Tim. 4.10. If they of Asia receive Paul, only because they may with ease and safety do it, they shall turn away from Paul when he is in prison. And he that receives a Religion without further ground than is the general custom of the world; (namely, to be of that Religion, which the King and Parliament is of:) let this man go never so far, yet he shall fall off, and his fall shall be great.  
Use 1. See hereby the nature and end of persecution: it tries who are sound, and puts a difference between such, as peaceable and calm estate cannot distinguish. In a fair and calm day, Apples and Pears on a tree seem all sound and good; but a blustering storm or tempest makes difference between those that are sound, and such as for want of moisture fall off: just so it is in the storms of the Church. Persecution is like a mighty wind, which discerneth between wheat and chaff, that before lay quiet together in the same floor: it shakes not the wheat, but blows away the chaff. And as the furnace consumes the dross, but refines the gold; so doth the furnace of affliction. We are now all shuffled together, the hypocrite with the sincere-hearted Christian: but (to end this point with our Saviour's instance) as the heat of the Sun and summer discovers barren, dry, and stony soil, from good ground: so the scorching beams of persecution shall discover barren, husky, and empty hypocrites, from good and fruitful Hearers. And thou art that indeed thou art in trial. A man in peace may personate and disguise himself, 
1. Kin. 14.2  as jeroboam's wife going to the Prophet, & seem another; but affliction for the Word will uncase him. Peter was not the man in trial he vaunted to be when he would dye with Christ. And the winter-weather of affliction for the Gospel will discover, who be the Swallows that will take their summer in the Church, but in the winter of it take them to their wings.  
Use 2. Let us not take offence, when we see forward Professors offended at Christ, and shrink in trial; but make account, that some such must forsake us. For all are not of the Church that are in the Church: Some are tied only by a thread of external profession, to the members, that are not united to the Head by the band of faith: these must fall off and wither. Let Hymeneus and Philetus, two great lights, fall away & lose their shine in the firmament of the Church, yet the foundation of God abideth sure. 
2. Tim. 2.19.  And, if we see some shrink before the wetting, and in days of peace and protection of the Gospel white-livered, and ready to deny their profession at the breath of a silly damosel: that the frown of a Superior, a word of reproach, a fear of change, shakes off their leafy profession: let us not marvel, if many of them would deny Christ in trial, rather than dye with him.  
Use 3. Let him that standeth, take heed lest he fall. And the rather, because, 1. Our nature is prone to defection, or backsliding: 2. Never was there more defection, either in Doctrine or manners, then at this day: 3. When we see others slide back, we are too soon moved and offended. So as the best need continual exhortation and admonition, to beware they fall not away from the grace of God. Else would not our Lord have still beaten on this point with his Disciples, who for all his warning of them, when it came to the point, forsook him and fled.  
Now the means to uphold us in trial from falling, are these:  
1. Meditate much and often of such Scriptures as foretell persecution for the Name of Christ: 
7. Means to uphold us in trial.  and call to mind the examples of such as have valiantly endured the loss of temporals, and joyfully suffered the spoiling of their goods, the foregoing of liberty and life for Christ, etc. Especially read diligently the whole 11. Chapter to the Hebrews.  
2. Cast the costs of thy profession: Think it not enough to hear, and receive immediately, and rejoice, yea and believe, and grow: But know, thou must not only believe, 
Phil. 1.29.  but suffer for his sake. The seed that is immediately received, must endure an hard and sharp winter, before it can come up kindly. He that forecasts only the pleasure and joy of his Religion, and not the sorrow, losses, and crosses of it, is like the foolish builder, that thinks he can finish a building with so little charge as will scarce serve to lay the foundation. Paul knew, and made account, that bonds and imprisonment abode him every where: and so must thou.  
3. Labour for soundness of judgement, and sincerity in affection, in receiving the Gospel. A sound judgement in matters of faith, to believe firmly and distinctly the truth of Religion, must go before undaunted confession: 2. Cor. 4.13. I believed, and therefore I spoke: Rom. 10.10. We must believe with the heart unto righteousness, before we can confess with the mouth to salvation. This is the rooting and stablishing in faith, which shall abide. Then for the second: sincere affection is only blessed with continuance; when we bestow the chief affection of our heart upon it, even our principal love, and our chief joy and delight. For this is a cause why this bad ground fails; not so much the dislike of Religion, as the liking of other things better: and the not receiving of truth in the love of it, 
2. Thes. 2.10, 11.  is a cause why many are given up to believe lies.  
4. Purge thy heart from the reign of corrupt lusts. Weed out sinful desires, labour in mortification and self-denial, get further power to dye unto sin, get out of the love of the world and the things in it, resolve against self-love, that in case of confession thy life may not be dear unto thee: Else shall not all thy wisdom, or civility, or learning keep thee from backsliding. For if the Apostles themselves, who professed they had left all to follow Christ, yet shrunk in trial; how shall they stand, that come with hearts thrust full of the world and earthly desires?  
5. Labour to find full contentment in the good things of the Gospel. Think it full happiness to enjoy naked Christ. Esteem peace of conscience above all worldly peace. Account the favour of God, the joy of the holy Ghost, the sweet hope of the pleasures of Gods right hand, and the treasures of a better world, worth all thou canst give in exchange, and above all that may be compared with them. This will make thee (with the wise Merchant) fell out thyself, and forgo all for the Pearl, and go away rejoicing.  
6. Examine thy heart, how it stands affected in lesser trials, now in the peace of the Church. If it shrink in smaller trials, I must not look to trust it in greater. If now it will not endure the threat of a Superior, the fear of loss, the dread of disfavour: If it now shrink from good men, because of their troubles and sufferings, which are their crown: if thou canst join with the times in disgracing men fearing God; assure thyself, if greater trials come, thou shalt be given up to greater delusion and Apostasy.  
7. Because to stand in persecution is a work above natural strength, and ascribed to the holy Ghost, to establish men to this trial, and strengthen them to all patience with joyfulness, Col. 1.10. We must pray the Lord not to leave us in tentation, but preserve us constant both in peace and persecution. Presume not of thine own strength. None have more boasted of their valour at home, than they that most cowardly lost the field. Remember Peter: and pray for the mighty power of the Spirit, to make thee of weak, strong, and altogether unmoveable in this work of the Lord, 1. Cor. 15. ult. Always remembering the great danger of falling away, both in the good things lost, and in the multitude of evils pulled upon thyself.  
Thus much of the second sort of bad ground:  
We come now by God's assistance to the third. Vers. 7. And some fell among thorns, and the thorns sprang up with it, and choked it.  
THat which our Saviour taught his Disciples, namely, what an hard thing it is to be saved, we have evidently seen in the explication of the former ground: wherein we have discovered a number of Hearers, who have gone so far in the way of heaven, (as most of our Hearers come not near them:) to be but reprobate ground, and lose all their labour and expectation. But yet we shall more clearly discern that truth, and have more occasion seriously to consider of it, when we shall in this last ground, (the best of all the bad ones) make manifest, that they that step before and beyond the former, shall yet fall short of their aim, and be shut out of heaven as well as they. For there was nothing good in the former, which is wanting in this: but some further commendation in this, which was not in the former.  
Consider here with me three generals.  

1. The kind of soil: some of the seed fell among thorns.  
2. The success of the seed in it: 1. commendable, 2. lamentable.  

Method of this part of the Text.  3. The reason, or the causes of failing.   
For the soil, it is thorny ground.  
For the commendable success: 1. It goes as far as the former: in hearing, vers. 14. in receiving▪ Math. 13.20. and Mark. 4.14. and in growing, as our Text hath it. 2. It goes far beyond it: for first, the ground is softer, the mould moister, the soil deeper, and so more hope: secondly, it springs beyond the other: the other grows, but this sprang up, not only to a blade, but to an ear, though not a ripe one; neither doth the stone hinder the rooting, while they are hearing; but, after they are departed, thorns choke it: thirdly, they hold on their profession still, which the other lose; they are not driven off by persecution, but would obey still, did it not cross their pleasures and profits.  
For the lamentable success, it is set down, ver. 14. they bring forth no fruit: that is, either no good crop, or no lasting fruit to the harvest, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bring no fruit to the end, or to maturity: for fruit they bring, though not to perfection.  
The causes of this failing are set down, 1. in general, to be thorns, namely, inward lusts, carnal affections, and corrupt desires. 2. In special, of three sorts: 1. Cares of the world, vers. 14. and Mat. 13.22. 2. Riches, vers. 14. called deceitfulness of riches, Math. 13.22. 3. Voluptuous living, vers. 14. called by the other Evangelist, lusts of other things: these enter and choke the Word, Mark. 4.19.  
Thus in one view you have the sum and method of the Text, enlarged out of the other Evangelists. Now for the exposition of the first, consider, 1. Why lusts are compared to thorns. 2. Why these Hearers are compared to thorny ground.  
Carnal lusts are fitly compared to thorns in five respects: 1. There are some flowers, 
Carnal lusts compared with thorns, in 5. things.  and some show on thorns, small fruits, and many pricks: So whatever appearance these lusts make, no good fruit riseth of them, but many pricks and sorrows by them in the end. Thorns pierce the body, lusts the mind. 2. Thorns are every where armed, and ready to wound and tear him that meddling with them doth not carefully fence himself: So they that nourish the cares of the world, or addict themselves to pleasures, or profits, 
1. Tim. 6.10.  pierce themselves thorough with many sorrows. 3. As a thorn held softly pricks not, nor hurteth, but when it is held hard, and crushed, it easily draweth blood: 
1. Cor. 7.30.  So a man may use this world as not using it, without danger, and hold softly the profits and pleasures of this life; but gripe them, and fasten on them, there is certain hurt. 4. Thorns and briers are the dens and receptacles of Serpents, and poisonful worms and creatures: so are these vnmortified desires the harbours of infinite noisome sins, which shall creep as thick into the soul, as the Frogs into Pharaohs lodgings. As Israel not content with God's daily allowance, but out of a covetous and distrustful desire, against God's Commandment, saved some of the Manna till morning, but it was all full of worms, and stunk: So do fleshly minds, by nourishing unlawful lusts, turn Manna into worms. 5. As thorns and briers are at last good for nothing but fuel for fire: so these thickets of lusts, and pursuit after the profits and pleasures of this life, are the proper fuel of the fire of the great Day, 
Heb. 6.8.  and prepare the ground itself, (which all worldlings are:) without timely repentance, as fuel for the fire of hell, which is unquenchable.  

Bad hearers aptly compared with thorny ground.  These bad Hearers are as aptly compared to thorny ground. For as a thorny and weedy soil chokes and kills at length such seeds as come up hopefully: so an heart stuffed with vnmortified affections, at length resists and chokes the Seed of God's Word, that it shall not prosper to the salvation of that Hearer in the harvest: for 1. These thorns supplant the Word, and unroot it again, as thorns, to root themselves, undermine the seed below. 2. These thorny corruptions hinder the comfortable heat and shine of the sun from the heart; namely, the sweet beams and influence of the Spirit of grace, which cannot come so sweetly and freely to the heart, to cherish the growth and work begun as thorns hinder the Sun from plants. 3. Thorns draw away the moisture which should preserve the plants in their growth and greenness: Even so these inward lusts draw the heart from means of moisture of grace; they sometimes give a man leave to hear, but as they prevail and take up the heart, there shall be little time allowed to remember, meditate, or apply that which is heard, and as small leave to bring things into practice.  
Doctr. In that our Saviour compareth bad Hearers to thorny ground, we learn, 
Lusts of any kind cherished, spoil the work of the Word.  that thorns and lusts of any sort, suffered to grow in the heart, do soon overgrow the Word of God, and suffer it not to prosper. For as the Husbandman that suffers thorns and weeds to choke his seed coming up, loseth his harvest: Even so that man loseth his part in the Gospel, that cherisheth lusts and disordered desires in his heart, together with the Gospel. Hence the Apostle james, chap. 1.21. telleth us, that if we would hear the Word so as it may be ingraffed in us, we must first cast away, or put off as an old rag, the superfluity of maliciousness and filthiness; that is, the abundance of carnal affections, looseness of life, pride, disdain, wrath, contention, earthly pleasures, vanity, evil speaking of divine doctrine, 
jam. 1.22.  etc. and in the next verse shows, that with these lusts men may be Hearers of the Word, but never doers, till they be weeded out; they will at length overgrow it.  
See this in the examples of wicked men.  
Herod let his lust and inordinate affection to his brother's wife grow with the Word: therefore, notwithstanding he reverenced john, and did many things gladly, yet this lust choked the Word, and it came to nothing. judas heard the Word from the mouth of jesus Christ, and by it grew to a great reformation: but suffering the lust of covetousness to grow up with it, it soon overgrew the Word, and he betrayed his Master. Simon Magus heard the Word, believed, walked with Philip as a Disciple, no gross thing appeared in him, a man would have thought the Word wondrously powerful in him: but he suffered the lust of pride or covetousness to spring up with the Word, and when occasion was offered, it overtopped the Word, and bewrayed itself, in seeking to buy the gifts of the holy Ghost with money.  
See it also in the examples of good men. Rom. 7.19, 20, 21. Paul professeth of himself, that he cannot do the good he would, because evil is present with him: and generally of all Believers, Gal. 5.17. the flesh lusteth against the Spirit, and the Spirit against the flesh, 
2. Chron. 16.10.  so that ye cannot do the things ye would. Asa a good King, being reproved by Hanani the Seer for his vain confidence in the King of Syria, was wroth with him, and put him in a prisonhouse: for (saith the text) he was in a rage with him because of this thing. And so was jonah with the Lord himself.  

Reas. 1.  Reason 1. Ill weeds (we say) spring apace: good seeds or herbs not half so fast. We shall see a Bramble grow more in seven months than an Oak in seven years. So our text: the thorns grow up with the seed, 
2  but choke it by overgrowing. 2. Our grounds are fit and prepared to produce thorns rather than bring up the good seed. Our hearts are the natural mother to lusts, but a stepmother to seeds of Grace. For there lies in our nature a sea of evil lusts lurking: our own original lust is a fountain, and an inordinate disposition to all evil. From which fountain issue innumerable streams of actual lusts, which are the innumerable motions of the soul, contrary to every Commandment of God: All which in their several armies and bands issue out against God and his Word, as the Philistims still warred against Israel. Now our ground being so apt to weeds, they will soon overgrow the Word, if but a little neglected. 
3  3. A part of the curse on man's sin, is, 
Gen. 3.18.  that the earth should bring forth thorns and thistles. The earth should have brought them forth, if man had not sinned; but they should not have been so noisome and hurtful to man and the fruits of the earth. Even so it is a part of the curse of our sin, that there should grow up such noisome lusts (as thorns) in the ground of our hearts, as do far more hinder the growth of grace in our hearts, and choke the Seed of the Word sown in our souls, than all the weeds and thorns in the world can choke the seeds and fruits of the earth. Lust's are still remaining in the best, but not now as a curse, but only as the Canaanites, to keep them humble. 
4  4. The reign of lust cannot but thrust down the reign of the Word: for first, that the Word may reign, it must be understood; 
Reign of lusts thrust down the reign of the Word, many ways  but thorns hinder the light of the Sun from the seed. How can a man see objects, that hath a thorn run into his eye? So one thorn is enough to darken the eye of the understanding. And therefore, 1. Pet. 2.1. The Apostle wisheth us to lay aside all evil affections, not some, not a little, not the waste boughs, but the root and stump. Secondly, that the Word may reign, it must first renew: But there can be no new creature, till the old man be put off, with his lusts, Ephes. 4.22, 23. Till this be, the truth of Christ cannot be learned, as in Christ. Impossible it is to answer the heavenly Seed, or be answerable to the means of divine regeneration, unless we put away the former pravity of nature: As a man can never set up a new frame, till he have removed the old rubbish. Thirdly, that the Word may reign, it must be obeyed when it commands, and be expressed in the fruits of holiness: But lusts unsubdued oppose themselves, and hinder the motions when they should come into practice: and the Lords Plant becomes fruitful only on that condition, that the Father purge it, joh. 15.2. How can a man walk on cheerfully in his way, that hath a thorn sticking in his foot? No less do these thorns cast men back in their way of obedience: these superfluities of lusts and inordinate desires are as dead branches, that must be lopped off before fruit can be expected.  
Use 1. See hereby the reason, why numbers have either grown so slowly, or not at all, after much labour of the Lords husbandmen: namely, because their hearts are as thorny ground. Some came with minds stuffed with covetous desires, some with fleshly imaginations, or filthy cogitations, others with proud conceits of their own knowledge and wisdom, others alienated with contempt and hatred of the Word, which crosseth their lusts. Partial Hearers hear with respect of persons, or degrees. Popish Hearers never profit, that come with obstinacy and prejudice of our doctrine. Where these or the like lusts sway, expect no profit: No planting, no watering, can make seed prosper, where these thorns grow with it.  
Object. One lust can do no great harm: in other things we are honest enough, but only in usury, or gaming, or a little Oath, or Lie now and then. Answ. One thief is enough to betray an house; one devil suffered to enter, brings seven worse than himself, and let any come with purpose to continue in any one sin, nothing shall move him, nothing shall convert him. One Swine spoils a whole garden: One dead Fly, the whole ointment: One hole in a ship, the whole vessel.  
Use 2. If we desire the Word should prosper in us: do as the good Husbandman, 
Means to keep our hearts, as good ground in good kilter.  who would keep his ground in good kilter, on which his seed is cast, or to be cast. First, he will bring in the Plough to prepare it, and lay it fallow both to rot, and unroot the weeds that would choke the seed. For it is a shame, and part of negligence in an Husbandman, to have his fallows lie full of weeds. So must thou see, that thou bring into thy heart the grace of mortification, which is a general unrooting of these thorns and weeds: Good husbandry contents not itself with some good seed springing up, unless it kill the weeds: No more content thou thyself with the rising and moving of some good affections, unless thou mortify the bad and noisome. jerem. 4.4. Plough up the fallow ground of you hearts, and sow not among thorns.  
Secondly, the Husbandman ploughs it again, that if any weeds peep out, he may root them up: so careful he is for his earthly commodity. No less careful should we be, if after grace received lusts will be still stirring, to root them out: Heb. 12.15. Take heed that no root of bitterness spring up, and trouble you: according to that in Deut. 29.18. Let there be no root among you, that bringeth gall and wormwood. If there be any lust, be it never so secret and hidden as a root, or never so fixed and fastened, as a root is, spare it not; nip it not off, but pluck it up by the roots: be not content to bridle lusts, but kill them: satisfy not thyself with an absence of fleshly operation, as if it were sanctification, but only with a slaying of it: for if there be a living root within, it will show itself when the seed springs, and soon overtake it too.  
Thirdly, if after all this there be any weeds growing up with the seed, the Husbandman will bring in his weeding hook into the field; he will not see a weed or thorn peep, but he will weed it out: 1. Because he would have his corn grow alone. wouldst thou have the Word to thrive in thy soul? Let it grow alone. How speedily should a man rise towards heaven, if the Word had the only room in his heart! But 2. Because that is impossible, either in the earth, or our hearts, he will be sure by his hook to set the seed above the weeds: labour thou also to set the Word above thy lusts, and contrary motions.  

5. Means to set the seed of the Word, above the weeds of lusts.  Quest. How shall I do that?  
Answ. 1. By daily exercise in the Word, reading and meditating: this discovers the weeds & thorns. 2. By daily prayer, and confession of known sins: this is a getting of the weeding hook into our hands. 3. By Christian humility, and fasting: this is the cutting off of lusts, by which they daily wither and dry away: this crucifies the affections and lusts. 4. By avoiding occasions of sin, and sinners: especially watching narrowly our own inclinations. 5. Keep under the lusts of the flesh by the lusts of the Spirit, Gal. 5.17. The Spirit lusteth against the flesh, that is, both in curbing and restraining evil motions, and engendering good cogitations, motions, and desires, agreeable to the will of God. Rom. 13. ult. By putting on the Lord jesus, repress the lusts of the flesh. Prou. 12.5. A godly man is said to have right thoughts: and chap. 11.23. His desires are only good, not that he is without evil desires sometime, but he resists and fights against them, and God imputes not that which he hates and reputes of.  
We see the soil: Now let us see the hopeful success of the seed in it, The thorns grow with it.]  
Though there be a further growth of the seed in this ground then in the former, yet at length it is as fruitless. 1. Here are soft and tender hearts brought to the Word, better prepared for the seed than the former. 2. Here is a deeper rooting: a further measure of understanding, a more vehement carriage of the affection unto it, in motions of joy, love, and delight, & a more settled purpose to follow the Word. 3. Here is a further show of fruits: a standing in a glorious profession, an hopeful sprouting and springing in the fruits of good works, and a longer hope thereby than before. Yet these so softened, so rooted, so far grown above many zealous Professors, are ranged in the rank of bad and fruitless Hearers: for, as it is in vers. 14. Afterward they are choked.  

A good Hearer ●eares for afterward.  Doctr. The fruitful and commendable Hearer is he that heareth for afterward, Esa. 42.23. A bad Hearer can hear well for the present, but afterward all is lost. Prou. 4.18. The way of the righteous shineth as light, that shineth more and more until perfect day. They add unto their knowledge as men do to their stock, and save what they get, and so grow abundantly rich in grace; whereas he that spends as fast as he gets, and only maintains the present with his gettings, must dye a beggar.  
Many are the exhortations to lay fast hold on the Word, and to lay it up safe in the midst of the heart, and to keep it as a man's life, Prou. 4.4. As a man that hath a jewel, will be careful to lock it up in the safest chest he hath. 1. Tim. 3.9. Keep the mystery of faith. Reu. 3.11. Hold that thou hast, hold that thou hearest.  
As many are the dehortations, that we negligently lose not the Word, Heb. 2.1. We ought diligently to give heed to the things we have heard, lest at any time we let them slip: a Metaphor taken from riven vessels, that let all the liquor run out. But here, the more precious the liquor is, the more must be the care of the vessels soundness. 2. Pet. 2.21. Better not to have known the way of truth, then after the knowledge to depart from the holy Commandment.  
Many are the commendations of them that were Hearers for aftertimes: as of David, Psalm. 119.11. I have hid thy Word in my heart: and of Mary, who pondered Christ's sayings, and hid them in her heart, Luk. 2.51. And as many are the dispraises of such leaking vessels, who like the women, 2. Tim. 3.7. are always learning, yet never come to knowledge: and those jews, Heb. 5.12. who for the time might have been teachers, yet needed to be catechised in the very Principles.  
Reason 1. From the nature of the Word, 
Reu. 14.6.  which is in itself a perpetual truth, an everlasting Gospel; Heaven and Earth are most stable, and firmly founded by God; but not so stable as the least jot of God's Word, which shall not fail or fall to the ground for ever. And to us it is a certain rule, a constant law, and binder, not for the present only, but for all time future, yea and for all eternity.  
2. This is a main difference between a godly man, and an hypocrite. Many things may affect an evil man for the present hearing of the Word. Sometime he may hear a novelty with great affection, but as children delight in a new toy for an hour, but presently contemn and lose it. Sometimes the power of the Word makes an hypocrite tremble, as Felix, and grow to some promise with himself, and perhaps to some purpose and resolution of amendment: So Israel hearing the Lord speak in so terrible a voice, promise fair, All that the Lord our God saith by thee, (if he will no more speak by himself) we will hear it and do it. But the Lord saw there was no such heart in them, Deut. 5.27, 29. Sometime some affliction prepares them to hear, and now while the iron is in the fire, and the hammer upon it, it may be wrought to some fashion till it be cold again: so Pharaoh sometime will confess his sin, and acknowledge God's righteousness and beg Prayers of Moses; but only so long as the plague is upon him. Sometime some natural motion, or some spiritual motion may stir them, and for a flash they are earnestly resolved for Heaven: so the young man comes hastily, and hears gladly, but not purposing to do all that is required, goes away heavily.  
The hypocrite in all these motions is like Ephraim, whose goodness was as the morning dew, suddenly dried up, Host 6.4. The Word comes into a bottomless heart, wherein is a bottomless gulf of guile and deceit, and all is lost at length. But the godly man, by the Words dwelling plentifully in his heart, attains the commendation pronounced upon the Church of Thyatria, Reuel. 2.19. I know thy works, thy faith, etc. that they be more at last than at first. He hath on him a mark of one that is planted by the Lord in the House of the Lord; 
Psal. 92.14.  he is more fruitful in his age, more fat and fresh daily, and exceeds his former times in feracity, and fruitfulness in good works and graces.  
In a word, whereas all other things are common to all, the Heavens, the Earth, the Creatures, yea, the Ministry of the Word, Sacraments, Prayer, and many common graces wrought by them; this alone is the special right of Believers, incommunicable with hypocrites, to have the Word of God everlastingly fixed in their hearts: Esa. 8.16. Seal up the Law among my Disciples: now a seal is a means of secrecy from them whom the matter concerns not, and of assurance to them whom the business concerns.  
This is the second reason.  
3. The best of God's Word is after the hearing. Our Parable compares hearing of the Word to sowing: now the best of sowing is long after, in the reaping. Elsewhere it is compared to food: and the best of eating is after eating, in the nourishment and strength. For let men eat and drink with great appetite, good taste, and much pleasure; yet if after the eating, bad humours in the stomach suffer it not to stay, or not to digest if it do stay, it doth much hurt in stead of nourishing. So in the state of the Soul, where many wicked humours resist the work of the Word heard.  
But to show in special, that the Word is best after the hearing, consider, 
God's Word is best after the hearing for 5. reasons.  1. That it frameth a man to the life of faith, and upholdeth that life. It is a means to make a man good, and continue his goodness. Because it both storeth a man with graces, and preserves him from ungracious courses, through all his life; which those that make no use of the Word beyond the hearing, are wrapped in. Prou. 2.10. When wisdom enters into thy heart, then shall counsel preserve thee, and understanding shall keep thee, that is, both in the good way, and from the evil way: so Psalm. 119.11. I have hid thy Word in my heart, that I might not sin against thee. 2. The Word kept in the heart, makes a man a notable pattern of piety to others, and a fruitful Christian, upholding him in a readiness to every good word and work. If the heart keep knowledge, the mouth will speak of wisdom, Psalm. 49.3. He is fit and ready to counsel, exhort, rebuke, and comfort others. For the Word of God, 
2. Tim. 3.17.  which is able to make the man of God ready and absolute to every good work, is much more able to fit private Christians thereunto. 3. Our greatest business is behind, to which the Word kept in the soul can only fit us; as namely, to fit our accounts, to store our lamps with oil, to hold on our repentance, and finish the good work begun, with perseverance. 4. Our greatest sufferings and trials are behind: days of sickness, the day of temptation, the day of death, wherein Satan will be most furious and raging, and the day of judgement. Now as David said of himself, If thy Word had not been my comfort, I had perished in my trouble: so if the Word be not thy sword in the day of temptation, if it be not thy health in sickness, thy life in death, if it plead not for thee in judgement, thou art everlastingly lost, because thou hast wilfully lost thy part and portion of that blessed Word. 5. Our mark is still before us, even that everlasting happiness, and great salvation, which the Word of God (faithfully retained in the heart) not only revealeth, but putteth us in possession of. Thus as the pillar of the cloud and of the fire never left Israel, till they came into Canaan: no more doth the Word of God cease to be our constant direction, for our motion or station, till it hath set us into that heavenly Canaan; no nor then, it being a surer pillar then that of the cloud; for as the Prophet saith, O Lord, thy Word endureth for ever in Heaven, Psalm. 119.89. that is, although never so many things in earth seem to cloud and cross the gracious promises, that thou hast made to thy children, yet in Heaven shall they taste the sweetness of thy Word, more than ever they did in earth; when they shall enjoy all the fruits of that eternal love and decree, which they believed in this world. Besides that, the same Word of God, which now the Saints lay up in their hearts, is the Law and Charter of heaven, by which being fully conformed to the obedience of it, we shall walk eternally before God in the perfection of that obedience, which is here begun. And thus it is our eternal direction in heaven also.  
Use 1. To reprove many Hearers, 
Four sorts of hearers hereby reproved.  who are affected in the act and time of hearing, or while the Doctrine is delivering, but presently lose the matter, the motion, affection, and all. Some come as our Saviour's Hearers, Math. 22.22. When they heard, they marvelled, and left him, and went their way, we hear no more of them. Many hear desirously, as with open and erect ears; but both being open, it goes in at one, and out at the other; it stays not for after-use, but a little present admiration, as in those Hearers of our Saviour.  
Others hear, and the Word smites them, works a little on their conscience, wounds them, and tells them as Nathan did David, Thou art the man. Now were a fit season to work with God: 
2. Sam. 12.7.  but they go away, other distractions meet them at home, the motion dies, and they are as men sea-sick, while the Word tumbles them, and makes their conscience wamble within them, but are all well again, so soon as ever they come to land.  
Others hear with soft hearts, and the Word coming home, they begin to melt, can resolve into tears, so mellow seems the ground; they see their unworthiness of the promises, and how liable they be to all the threatenings, which they conceive their own portion. But as the metals are only soft and pliable while they are in the fire; so these in the hearing, but shortly after lose all the efficacy of the Word, and become hardened as before.  
Others, stirred up by the power of the Word, to some good duty formerly neglected, now grow to some resolution, that no Lion in the way shall hinder them, and purpose (a man would think, and themselves do so,) unfeignedly a great change in themselves; but shortly after prove like the son in the parable; Math. 21.30. whom his father commanding to go work in the Vineyard, he promised, (and likely he purposed) he would, but some other motion prevailing, went not. So we have many hearers many times in good moods; but corruption of nature not subdued, nor mastered, (which is not always stirring alike) watcheth the fittest time to resist the Word▪ so as present purposes are seldom or never followed to practice and future performances.  

4. Motives to lay up the Word for after-use.  Use 2. Look well to thy hearing for aftertimes, that with knowledge thou mayest join obedience, and by the Word, grow in grace, as thou dost in days. Content not thyself to hear with a soft heart, or with a joyful heart, if it be hollow, and rimie to let it slip. Consider for motives hereunto: 1. That as God hath made our blood a carrier and conueyer of life thorough all the body: so his Word to carry spirit and life thorough all the soul. And less dangerous it is to break a vein, to let out all the blood and life of the body, than to admit a cleft in our souls, that the doctrine of life and salvation should run out. 2. The world casts nothing upon him that is a waster and spendthrift; nor can he be ruler of much, that is not a faithful keeper and saver of little. If thou savest not that thou hearest, nor layest it up, thou shalt never be a rich man in knowledge, faith, comfort, or experience. 3. Nature teacheth to save somewhat against a rainy day. Consider what days thou hast to pass: if prosperous; if adverse; if sick; if sound; if tentations on the right or left hand; if life or death; if whatsoever; thou art naked without the Word, without strength, counsel, comfort. 4. A godly man will be a Christian at home, as well as at Church, 
Psa. 101.2.  and (as David) walk uprightly in the midst of his house.  
Means to hear for afterward.  
1. Be abundantly covetous, 
4. Means of this duty.  to lay up a good store for thyself against time to come. Enlarge thy affections insatiably, to gather all thou mayest. This is a gracious and commendable covetousness. 2. Esteem it above all keeping, more worth than much fine gold, Psalm. 119.127. Account it thine heritage, and the joy of thy heart, vers. 111. 3. Let it be in thy heart first, treasure it there: A man reserves his barn for his crop of wheat, or other corn: Wilt thou fill thy barn and garner with chaff and stubble? or wilt thou, in stead of gold or pearls, pester thy best coffer with dross and pebbles, which are heavy and cumbersome, but of no price or value? 4. Bind it on thy fingers, Prou. 7.3. as a Ring that is ever in sight. Practice is the best keeper of the Word. The thorns sprang up and choked it.]  
Now we are to entreat of the failing of the seed in this ground: wherein, because there is but little difference from the withering we spoke of in the former grounds, but that it proceedeth from other causes; we will therefore inquire into those causes, as they are particularly and in order set down in the 14. verse: Cares, Riches, Pleasures. These are described as the special thorns, which choke the seed of the Word.  

Doct. Abuse of lawful things damnable, as well as the pursuit of unlawful.  Whence note in general, what it is that lets us from heaven; not only the pursuit of unlawful things, but the abuse of lawful. It is not whoredom, adultery, theft, murder, Sabbath-breaking, and the like, that here are said to choke the seed, and hinder our harvest; but the abuse of lawful profits, pleasures, cares, and desires. Math. 24.38. As in the days of Noah, they did eat, and drink, and marry, and give in marriage, until the day that Noah entered into the Ark, etc. What? was it a sin to eat, to drink, to marry? were these the things for which they were destroyed? No, but the abuse of these things: they were so wholly in these, as they securely cast off all admonitions, and all prediction of judgements: these became thorns, and choked all counsel, and all the preaching of Noah; and so their destruction was sudden, not because it was not foretold, but it was not believed or regarded.  
Luk. 14.16. What was more lawful than to buy a Farm, and a yoke of Oxen, or to marry a Wife? But yet, these shall never taste of the Supper: not because they did these things, but because they were so inordinate and intent on them, that they refused the call to the King's Supper. And these three sorts of invited guests, refusing the King's gracious invitation, do notably resemble and express these three sorts of thorns choking the Word: the Farm noteth riches; Oxen, the cares of life; and the Wife, 
Note.  voluptuous living: All which, or any of them, hinder men from the heavenly banquet. So 1. Cor. 10.7. The people sat down to eat and drink, and rose up to play.  
Reason 1. Sins in lawful things are both more ordinary, and less sensible, both for the avoiding and preventing, as also for the recovery and repentance from them. What a number of natural and indifferent actions doth every man go over every day, into which creep a number of sins, because men take themselves free to do as they list in them, and only content themselves in their liberty unto the thing, unwilling to hear of any of God's restraints or impositions in the manner or fruition of that liberty!  
This point is very useful, 
Instances of most lawful things unlawfully abused, 7.  and therefore we will give some instances, to show, how men do infinitely abuse their lawful liberties, with the great hazard of their souls.  
1. In eating and drinking, 
1. Eating and drinking.  which is not only lawful, but necessary. Yet here Christians offend exceedingly, many ways: 1. When they eat not their own bread, 2. Thes. 3.12. 2. When they eat without fear, jude 12. not before the Lord. 3. When they corrupt themselves in the creatures, losing sobriety, modesty, chastity, health and reason, as the drunkard drowns his soul, senses, body and all. 4. When they never taste the sweetness of God in the creatures, more than beasts: nor sanctify themselves after feasting, 
job 1.5.  as job his sons. 5. When they waste the creatures, not remembering the afflictions of joseph, Amos 6.6.  

2. Apparel.  2. What is more necessary than apparel, decently to cover nakedness, to fence the body from injury of weather, and to put us in mind of sin? But what a number of sins do men and women put on with their apparel? 1. For the matter, which is not skins, as adam's, but stately, and costly? 2. For the manner, while they take liberty to disguise themselves in strange attire, and monstrous fashions, showing no other hidden man of the heart, but lightness, vanity, wantonness, and slavishnesse to every new-fangled fashion; for which, the Lord threatened to visit the King's children, Zeph. 1.8? 3. For the measure, while they pass all bounds of sobriety, and waste more on their backs most prodigally, than would cloth a number of the poor servants of jesus Christ? And all out of this conceit, that they may wear what they list, and how they list; not considering, that the Lord hath tied them as straight to the rules of piety, sobriety, and charity, in the wearing, as to the necessity of wearing itself; besides the waste of time, and thoughts, etc. which should be better occupied?  

3. Recreation.  3. What is more lawful, yea more necessary than recreation? But, how do men, out of the lawful liberty that God hath allowed them, break out most unlawfully, and most insensibly! 1. In respect of the matter, when with the fool, (Prou. 26.18.) they make a pastime of sin: as of Dice, condemned by the Laws of the Land, and Cards, and lascivious Dancing, Plays, Interludes, and all merriments, wherein is no praise, virtue, or good report. 
Phil. 4.8. Sports become unlawful, being immoderate, unseasonable, profane, uncharitable.  2. In respect of the manner; when they turn their vocation into a recreation; when they pour out their hearts unto pleasure, as lovers of pleasure more than of God; when they waste their time, and engross it for sports, to the hindrance of better duties, in the public and private calling; when the public or private duties of Gods holy Sabbaths are interrupted or omitted; when, to the dishonour of God, his sacred Name by Oaths and cursings is blasphemed, or his holy Word jested upon, or his faithful servants, the Preachers and Professors of Religion, are reviled & reproached, by Plays, songs, or scorns: Lastly, when other men are hurt by sports & games; as by winning their money to their impoverishment and hindrance; or a man's own estate, as Solomon saith, He that loveth pastime, shall be a poor man, both in grace and goods. Yet what Gamester of a thousand sees himself tumbling in these sins? Or where is one of a thousand, that will be reclaimed from them?  
4. What is more lawful and necessary than Marriage, for the comfort of man, 
4. Marriage.  for the continuance of the world, and the Church, by an holy seed? But how many make up a great heap of sin, by the abuse of this holy Ordinance! Some conceit they may marry where they list, the sons of God to the daughters of men; not remembering the Apostles Canon, always in the Lord: but join with Infidels, 
1. Cor. 7.39.  and enemies to Religion: as Solomon, to the turning away of his heart from the Lord. Others use it rather to stir up natural corruptions, than to beat them down. Some, rather to help one another to hell, than to heaven, or in earth; while the Husband loseth his authority by unthriftiness, bitterness, or lightness; and the Wife shakes off his authority by sullenness, and contempt, both of his person and commandments. Others sin against it more directly: as when the Husband leaves the Wife of his youth, to embrace the bosom of a stranger; or the Wife forsakes the guide of her youth, and loves a stranger better. Thus was the sin of David heightened, that having wives of his own, he must needs have Vriahs' also, 2. Sam. 12. For this is to sin against the remedy.  

5. The calling.  5. How lawful is it, and necessary, to employ a man's self in his calling? But (besides that, many live in unlawful callings, or in none:) where is the man that sanctifies the particular passages of it by the Word and prayer? Where is he that retains an heavenly mind in following his earthly business? How many stick not to gather Manna on the Sabbath day, which shall rot between their teeth? How many all the week long gather goods, and drive their Trades with as many Oaths, lies, and gloze, almost as words? How many turn their Trades into Crafts, getting as much by craft, deceit, and injustice, as by fair and lawful following of their calling? Where is the man that chokes not his general calling with his special, and incrocheth all the time of the week, that scarce any can be allotted to the service of God, either in God's House or his own? How is it, that men thrust themselves as busi-bodies into other men's matters, and fail in their own?  
6. What is more lawful or necessary, 
6. Care of family.  than to provide for a man's own? Is not he that provideth not for his household, worse than an Infidel, 1. Tim. 5.8? But hence how do numbers confound Christian and carking care, not seeking first the Kingdom of God for themselves and theirs, but becoming Drudges to the world, and to their children, providing no otherwise for them, than the beasts for their young ones, present food and harbour; forgetting the words of the Apostle, Ephes. 6.4. Bring them up in the nurture and instruction of the Lord? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As if a Christian, who takes care of the body and base part of such as belong to him, can forget or neglect the soul, which is the far more noble part of man. Or as if he which performs it to his family, (which the very Law of Nature calls for at his hands) should utterly forget that, which Gods Word every where chargeth him withal.  
7. What is more sweet and necessary upon earth, 
7. Society. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  than company and society with men? whence the Philosopher calls man A sociable creature, as the beasts be not. But how many mischiefs creep into the life, and sins into the soul, by the abuse even of lawful society! as when men choose or fall into swearing, drinking, or idle company: when they run promiscuously into all companies, and fall to such exercises as they find: as Peter in Caiaphas his Hall when he should have been better employed: or when they frequent societies where God and Christ is not, but Satan and his Agents, and a whole troop of tentations. And what hurt comes by men's communication, which naturally is profane, unsavoury, uncharitable? Besides, even good men in bad companies acquit not God's glory, nor themselves, as they ought; and in good company, either do not, or receive not the good they should.  
This is the first reason.  
2. In things lawful, men are most secure, and think themselves safest: and there Satan is most, where he is least suspected. As the Serpent lieth in the greenest grass: so Satan lieth in ambush against us in our most lawful liberties. As he laid his train against our Saviour Christ himself in the matter of meat and drink, when he was hungry: so also against us, chiefly in things, wherein God hath given us allowance. Wherein was it that Satan overcame Lot? was it first Incest with his two daughters? No, that was heinous, but first he foiled him in that which was lawful: he first abused himself in wine, and then his daughters in Incest.  
3. Whereas our nature spider-like, turns our best and sweetest things to poison, Satan to our corruption adds his weight, putting us forward to abuse good things, and lawful; because this both hinders God of his glory in the means of our good, and ourselves in the end for which God alloweth them. God hath given us all our lawful liberties, as helps to heaven: we us them as hindrances. His grace puts them into our hands as staffs, to support us in our way and weariness: we, by the abuse, make them burdens and clogs to cast us back. He allows us them as spurs, to provoke us to cheerfulness in his service: we pervert them, and they become as thorns to choke us, and hinder us in his service.  
Well knows Satan, that the best things abused, become evil to him that so useth them. Christ himself shall be a Rock of offence. The Word, 
1. Pet. 2.8.  if it kill not vices, it killeth souls. And the Sacraments are rank poison to the unworthy receiver. He cares not how many gifts of nature, no nor of grace a man hath, so as out of them arise pride, ambition, envy, etc. which are as a Canker consuming them. And much less cares he how many gifts of Fortune, (as they call them) that is, wealth and honour, a man hath, so as they make him swell with disdain, or vainly confident in his wealth, or secure in his course, or licentious in the bold committing of sin. Let wealth flow in, as waters from a full fountain, so they drown the soul in perdition. Thus God's glory is impaired, which he expects for his goodness, and man's sin enlarged, which hath made himself so miserable by so great mercy.  
Use 1. To let many a man see his sin and error, who never suspects hurt and danger in such lawful things, as riches, and pleasures, and cares of the world: They wonder they should be thorns, who never felt the pricking, but have tasted much sweetness in them, and in nothing more. But our Saviour well knew the nature of them, through the malice and infirmity of men abusing them. He well saw, that no thorns do so choke the seed, as these the Word: and that many, who found such sweetness in them, have fall'n short of salvation by them. If thou hadst never eaten forbidden fruit, nor fed upon stolen bread, the abuse of lawful and allowed profits and pleasures, will keep thee out of heaven. The Farm lawfully gotten, but unlawfully affected, may make thee never to taste of the Supper: And the having and enjoying the wife thou hast married, may make thee say flatly, I cannot come. Thinkest thou the devil hath no baits but in his hellish tentations? 
Luk. 14.20.  Yes, his baits lie every where. If thou be'st a rich man, he hath deceitfulness of riches: If a poor man, he hath the cares of this life: If any other thing affect thee, he hath lusts of other things, to make thee fall short of salvation. Say not with thyself, I am no adulterer, no murderer, no thief, and therefore am in a good way to salvation; unless also thou hast watched Satan, and carried thyself clear and fair in thy calling, in thy wealth, marriage, recreation, company, meat, drink, and apparel. Neither say, I thank God I am no Recusant, I come to Church, I hear good Sermons, and if any could tell me a better way to heaven, I would surely take it: But bewail thy abuse of lawful liberties. Here were many that heard Christ himself, and yet were damned for nourishing at the same time these thorns that choked all. Neither say, I am a Professor of the Gospel, and am zealous against sin every where, and love them that fear God: For when Professors revolt to the world, and give themselves to an unjustifiable liberty, in following the profits and pleasures of this life, they shall see grace thrive as corn among thorns; which as they eat the seed, so our hearts and lives are eaten up with the cares and delights of this life.  
Use 2. If such lawful things as these prove sharp and piercing thorns, what sharpness must we imagine in unlawful? What an evil thing and bitter is it, to venture upon sin expressly prohibited, to reach out the hand for bread of deceit, to drink in with greediness stolen waters, and with delight to feed upon forbidden fruit? What is this but to walk upon snares and thorns, which will sting the conscience, and wound the soul to certain and speedy death? Luk. 17.28. As in the days of Lot they ate and drank, bought, and sold, planted and built, etc. here one asks, why our Saviour makes no mention, nor chargeth the Sodomites with those far greater sins, of which we read in the story, Gen. 19 as the contempt of the Word, their violence against Lot, their horrible and crying sin of Sodomy; but only those which seem light, or no sins in comparison. And the answer is; that we might conceive what a fearful plague belonged to such fearful enormous courses, when as even lawful things, and such as without which life cannot be maintained, immoderately used, were punished with fire and brimstone.  
Think it too much to offend in thy lawful liberties, although thou venture not upon unlawful. For if he that offends in the former, cannot but break thorough a thorn hedge, not without pricking and tearing himself: How much more shall he wound himself, that dares venture over that sharp hedge of curses, wherewith God hath mounded & hedged his Law! Oh that bold sinners, shameless harlots, debauched drunkards, blasphemous swearers, and profane Sabbath-breakers, would think on this!  
Use 3. Learn we to moderate our lawful and natural desires, as wherein so many snares do lie: Desire no outward favours, without inward grace to use them; without which, God's mercy proves but thy judgement. 
5. Rules of moderation in natural and lawful desires.  And for thy better direction in the right use of lawful things, take these Rules.  
1. Consider, that lawful liberty used to the full, is exceeding dangerous, and restraint is necessary. He that will take all the liberty he may, will sometimes take that he may not. Hence it was, that the jews in punishing malefactors, were wont to give but 39 blows, 
Deut. 25.3.  whereas they might give forty: 2. Cor. 11.24. Of the jews five times received I forty stripes save one. Let this be thy care also, to cut thyself somewhat short, even in that which is lawful: for, the more flesh is pampered, the more is the Spirit weakened and foiled.  
2. Consider the Author of all thy liberties: that while thou hast the sweetness and comfort of them, he may have the glory of them; of whom, and by whom, and for whom are all things, by jesus Christ, Rom. 11. ult.  
3. With the use of natural things, labour to join a spiritual use; and so while we cherish our bodies with them, we shall also refresh our souls. As for example: In the use of meat and drink, stir we up ourselves to labour for the bread and water of life. In putting on our clothes, labour to put on Christ as a garment. In marriage, see thou meditate much and often on that sweet contract between Christ and the soul, and so in the rest. This one calls an holy Alchemy, to draw gold out of lead, heaven out of earth, grace out of nature.  
4. Consider, that the right use of peace and plenty, is, to grow up in the fear of God, in peace of conscience, and the comforts of the holy Ghost: so the Church used her rest and peace, Act. 9.31. And that the more outward blessings the Lord affordeth, and in them more time and means to serve him, the more service he looks for. And how absurd is it, that while thou takest the Lord's wages, thou shouldest do the world's work, or thine own business altogether?  
5. In our freer and more joyful use of the creatures of God, let us carry an holy jealousy and suspicion over ourselves, lest sin creep in, and so we dishonour God. job, when his sons feasted together, sanctified them, and sacrificed according to the number of them all, saying, It may be that my sons have offended. Do thou the like for thyself: 
job 1.5.  mingle none of thy joy with sin; for than it must end in woe. Are choked with cares.]  
Now we come in special to treat of the three kinds of thorns, which choke the Word, and make it fruitless, as they are laid down in the Text.  
The first of them are cares, called by Matthew, 
The first sort of thorns are worldly cares.  cares of this world; And this is to distinguish them from the cares of heaven, and of that better world, which are every where commended to us: Mat. 6.33. Seek first the Kingdom of God, and his righteousness. 1. Cor. 7.32. The unmarried careth for the things of the Lord, and how he may please the Lord. And for a man thus to place his cares and desires, is, to walk with God, and begin his heaven beforehand; every where commanded, as the following and pursuing of his true felicity. Our Parable speaketh of another sort, of noisome and thorny cares for the things of this world, which are not allowed us.  
here sundry pertinent questions come to be resolved.  
Quest. 1. Whether no worldly care be allowed us; seeing the Apostle saith, Phil. 4.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be careful for nothing?  
Answ. The Apostle doth not command us to be idle, or careless in the doing of our callings, wherein every one must carefully abide. Adam in innocency must have a care of dressing the Garden: and all the sons of Adam after the fall, must eat their bread in the sweat of their brows. Else a man lives inordinately, and ought not to eat. Yea the Apostle himself confesseth, 2. Cor. 11.28. that he was cumbered daily, and had the care of all the Churches.  

Non dicit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Neither doth he forbid a necessary care for the things of this life, to the sustentation both of ourselves, and others belonging to us. For it is not only lawful, but necessary for every Christian to have a care, not only of his vocation, but of his condition and state of life in this world, how he and his may comfortably, and with the honour of God and the Gospel, pass thorough the world. And he that hath not a provident care for his family, hath denied the faith, 1. Tim. 5.8. Such are a generation of debauched and vile persons, who cast all care away, and let the world slide; let wife and children shift for themselves; let debts and charge come on them; worse than the most unnatural brutes, they cast off all calling and cares, and with them, all piety, honesty, and humanity itself.  
Thus we see both a diligent and a provident care commanded: As a man in a journey takes gold, silver, meat and drink, to set him forward in his way; his care is not for these chiefly, but to finish his journey: so we that are Christians, may take with us the things of earth by the way, but must not set our care or affection on them, only so far as they serve for heaven.  
Quest. 2. How far are these cares lawful?  
Answ. Cares of the world are twofold. The one, 
Sollicitudo diligentiae & diffidentiae.  a care of diligence, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an honest study, and warrantable care, well confined, and kept within bounds of moderation. The other, a care of diffidence, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a doubtful and diffident care, arising out of distrustfulness of God, and fear of wants, and so suffers not itself to be bounded within the rules of Piety and Christian moderation. That is commendable, this damnable.  
Quest. 3. How shall I know these unbounded and distrustful cares?  
Answ. 1. They are cutting and distracting cares: 
5. Marks of distrustful cares.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cares of a man's vocation or condition, or both, divide and distract his mind, torment him, make him unquiet, within himself and with others, at board, in bed, every where: so Solomon describeth this man, Eccles. 2.23. All his days are sorrows, and his travel grief; he taketh no rest in the night. And chap. 4.8. There is a man, and there is not a second, there is no end of his travel, etc.  
2. He loads himself with unnecessary and impertinent cares. 
Cura interdicta, non officii, sed eventus.  For in the duties of vocation are two things: 1. The care and labour of the work of the calling. 2. The care of the success and event. The former is ours, the latter is Gods. A sober and moderate care doth the duty, but leaves the care of success unto God. But this care enters upon God's right, and troubles itself about the event of his business, and success of his labours, and cannot rest in God's issue, neither before nor after it is manifested.  
3 There is a distrustful fear of future need, which by carking and cutting care they would prevent. Though they have food and raiment, yet are they not content, but repine and vex themselves, because they know not how themselves, their wives, and children shall be maintained hereafter: yea, and toil themselves out of their skins, and bring untimely grey hairs on their heads, for the next age, and next generation. Object. May we not lay up for ourselves, and our children? Answ. 1. Not with distrustful care, nor with choking thorny care, which eats out better cares. 2. Though a Christian may enjoy abundance, if God cast it upon him, yet may he not seek abundance, above that which is necessary for his person, nature, and estate. He must be content with daily bread, and pray for no more: nay, the King himself must not seek superfluities, Deut. 17.16. Object. May we not care for the morrow, as our Saviour implies, Math. 6. vlt? Answ. Christ had a bag for his provision, and for his Disciples. joseph provided for the seven years of famine: and the Church for the great dearth, Act. 11.28, 29. So may men in their youth provide for age, while strength lasteth, and sight and senses are good: always remembering, not diffidently, not distrustfully, or to cross the practice of faith, whereby we should daily depend on his hand and providence, who renews our days and times upon us. For to this care our Saviour opposeth trust and confidence in God, vers. 30.  
4. If a man by indirect and unlawful means gather these worldly things together, let him be sure these distrustful cares have stuffed his heart. Ordinary and warrantable care rests on good and allowable means: But he that by lying, swearing, fraud, injustice, deceit in measures or weights, by usury, or the like means, can help himself, his care and course is wicked and damnable.  
5. It is a choking care, if a man neglect the service of God, prosper not in grace, profit not by God's Word, thrust the worship of God out of doors, or seldom, or slightly, or coldly, or formally perform these duties: or if a man fall back from good motions, good purposes, good beginnings, he may justly suspect himself, that inordinate and inferior cares have seized on his heart, and waged war, and prevailed against the cares of heaven and a better life. In a word: when a man more employs himself about them, than will stand with keeping his heart unto God, now they are chokers.  
These are the cares here called thorns: 
Doct. Worldly cares great chokers of God's Word.  The effect of them is, to choke the seed of the Word. Where consider two things: 1. How they choke the Word. 2. The use that is to be made thereof.  
For the first. They choke the Word, 1. Before: 2. In: 3. After hearing.  

1. Before hearing, 2▪ way.  Before hearing, two ways: 1. In that they hold men away, and keep them from the preaching of God's Word. Luk. 10.40. While Mary was set at the feet of Christ, hearing his gracious words, Martha encumbered herself about many things, etc. Her care and love in entertaining our Lord jesus himself, was excessive and immoderate, and hindered her from hearing his Word out of his own mouth. The same was the cause why those unthankful guests, invited to the King's Supper, Luk. 14.18. they all made excuses; their inordinate care about Farms, Oxen, and Families suffered them not to come when they were called. So now, especially on a weeke-day, numbers keep away from this Exercise; because the desires after the world have eaten out the desires and care of God's Word: They cannot let their business, and servants would be idle, and I know not what. Whereas a man might name some places of idle resort, where they let ten times so much in a week. 2. If they do come, yet these cares hinder their prayers, and preparation, and therefore their profitable hearing. They that cannot pray well, cannot hear well. Now, prayer is a lifting up of the heart unto God: but these press it down, and are as so many heavy stones hanged on the wings of our prayers.  

2. In hearing, two ways.  In hearing, they hinder two ways also: 1. When men bring their business in their breasts with them; they are casting and tossing with themselves, and plotting their own employments: and this hinders both attention, and understanding, and affection; without all which, the Word heard is unprofitable. 2. These inordinate cares keep out, and bar out the chief duties of a Christian, that there can hardly be entrance for them, or at least, very shallow rooting. As we shall see in some instances.  
1. The Word, in the daily preaching of it, 
Three instances.  labours to confirm and increase faith and confidence in God: it bids us believe, and trust in the Lord for all supplies, Psalm. 37.3, 5, 7. But these cares lodged in the heart, choke all these precepts, will not suffer us to trust God with ourselves, but will take his care into our own hands, and will believe and trust him no further than we see him, or have a pawn from him.  
2. The use of God's Word, as it is from heaven, so it is to draw us to heaven, and lift up the mind to heavenly things; 
Col. 3.1, 2.  when it urgeth us to seek things above where Christ is, and persuades us to pull our thoughts from things below, and set them on things within the Veil. But these cares nourished in the heart, choke all such exhortations: for they wedge down, and stake down the soul into earth, and earthly things: they will care for heaven when they come there, but for earth while they are here.  
3. God's Word, in the powerful preaching of it, opposeth and beateth down the unlawful and unconscionable seeking, and means of getting the things of this life: It condemns to hell all unjustice, and fraudulent dealing, and all heaping and holding the least piece of wicked Mammon. But where these thorns are nourished, all these denunciations are choked, they will set the tongue on lying and swearing, the hands on cozening and deceiving, the whole course on usury, oppression; and all is fish that comes to net.  
Thus where the world is taken in, the Word is shut out, or choked.  

3. After hearing.  After hearing also, these thorns choke the Word: so the Text saith, and afterward, or after they are gone, the cares of the world enter in again, and as a wedge drives out all before it. Many come from their earthly business, and hear with affection, and may hold it for a while; but at last, the throng of their business and cares of the world conquer the Word, and driveth it both out of their memory and practice.  
For the memory: see Exo. 16.3. When Israel was without food in the Wilderness, and knew not how they should sustain themselues, their wives & children, they begin to scorn and take on against Moses and Aaron; 
Num. 14.2  Oh that we had died by the hand of the Lord in Egypt: Why? What was the reason? Had they not many promises from the Lord, of his care and providence for them? Nay, did they not see the hand of the Lord for them in that mighty deliverance thorough the sea, in the pillar of a cloud by day, and of fire by night, in that extraordinary sweetening of the waters of Marah, not many days before, chap. 15.25? Did not that promise yet sound in their ears, vers. 26? But these distrustful and distracting cares choked presently the remembrance of God's promises, and of his great blessings bestowed on them.  
For the practice: we see it evidently in the young man, who presently lost Christ, and all, 
Mat. 19.22  because he had great possessions, both in his hand and heart.  
Use. Seeing these worldly cares do thus choke the Word in us, let us always remember the counsel of our Saviour, Luk. 21.34. Take heed, lest your hearts be oppressed with surfeiting, and drunkenness, and the cares of this life, and that Day take you unawares. Then the cares oppress us, when they dull the mind, and make it heavy and untoward to the love and consideration of heavenly things. We must strive in casting off these cares, which our natural love of the world invites and pulls upon us.  
Motives to rid ourselves of them. 
5. Motives to rid ourselves of worldly cares.   
1. Because they are the cares of the world, that is, of worldly things, and worldly men, and Christians must have another care. This is our Saviour's reason, Math 6.32. After all these things do the Gentiles seek. Now there ought to be a great difference between the cares, studies, endeavours, and delights of Christians and Heathens. For we have not received the spirit of the world, but of God, to savour the things of God; And it is sufficient that we have lived in such lusts; but now let us walk no more after the will of man, but of God, 1. Pet. 4.3. Shall our Profession be Christian, and our practice Heathen? What do such a number of Heathens in a visible Church, whose heads, hearts, and hands are more stuffed with cares, fears, and distractions, than the most Heathenish Heathens? For men to follow the world with a full spirit, to place their felicity here, and make it their chief joy to increase their estate here, is to live like an Heathen: For after all these things do the Gentiles seek.  
2. Because the things of this life are not worth such distracting care, in the due estimate of them. For first, they are but for this present world, which is indeed a world of vanity, and a map of misery. Secondly, they are but for a mortal and changeable life, which passeth as a vapour: though men that entertain them, vainly suppose they shall not dye, at least not yet. They are for a life common with us to the brute beasts, which want understanding and reason, and yet their life is passed without any such cares or distractions, by that general providence that feedeth Sparrows, who neither spin, nor carry into the Barn.  
But there are cares for a better world, which as it is a Kingdom of glory and happiness, so it is vnshaken, of perpetuity and eternity. There are cares for the life of the soul, which as it is more excellent than the body, so are all the good things belonging to it: And these cares are worthy of room and place in a Christian heart. There is a life not common with beasts, but with the Angels, to be cared for; nay, common with jesus Christ: the care of which, our Saviour hath commended to us above all other cares in the world, when reproving Martha for her too solicitous and busy care in entertaining his own blessed Person; he told her, and us in her, One thing is necessary; and, this care is of the good part which shall never be taken from us.  
3. These distrustful cares argue both impiety, and folly. The former, in that they would fasten upon God, want of knowledge, power, or will, to relieve our wants. For if God take knowledge, and be able, and willing to supply them, what need I vex myself further? For his knowledge: Math. 6.32. Your heavenly Father knoweth, that you have need of all these things. For his power: Go into the Wilderness, behold him feeding Israel forty years without all earthly means, giving them bread from heaven, which ordinarily comes out of the earth, and water out of hard Rocks, than which nothing is drier; preserving their clothes from wearing, while they were worn forty years together. For his Will: Psa. 37.28. The Lord forsaketh not his Saints, they shall be preserved for evermore. But these distractful cares deny the Lord the honour of wisdom, power, and mercy, and so are express signs of an ungodly heart.  
Secondly, they argue a foolish mind, two ways: 1. That when a little will serve a man in his way homeward, thorough a strange Country, he will load himself with needless burdens. Nature is content with little, Grace with less. jacob craves no more of God, but food and raiment. And we are commanded, If we have food and raiment, to be therewith content, 1. Tim. 6.8. 2. What an extreme folly is it, when a man hath enough for the present, nay, and for his time, if he were to live over two lives, yet to spend his days in scraping and gathering, not so much for himself, as he knows not for whom? It may be for a fool, Eccles. 4.8. It may be for a waster and spendthrift; it may be for a stranger, chap. 2.19. nay, it may be for an enemy, as Haman for Mordecai.  
4. We profess ourselves children of God: and therefore these distracting cares are most unbeseeming us. We must rather imitate children, who because they depend upon their father, and rest on his allowance, they put off all care and thought, what they shall eat, drink, put on, or what portion they shall stand to hereafter. And if we see a man drudge and droyle in the world, and making shift for himself, we will say, Surely such a man hath no father to care for him.  
5. God often doth, always might revenge these great cares with great wants, and the more careful men be, the more needful often they are; Good most righteously punishing the unbelief of their hearts, and paying them with their own coin: They withdraw their confidence from him, and he withdraws his blessing from them: Then they labour, and thrive not, earn money, and put it into a broken bag: 
Hag 1.6.  and God overthrows their conceits; they think their care must do all: but the more they care, the less they have; to teach them, that if they would care less, they should need less.  

4. Means to rid ourselves of th●se ●arking cares.  Means to thrust off these carking cares.  
1. Labour to get assurance of thy adoption: For, if a man be persuaded of this, he can easily stay himself upon God for all needful things. The prayer is, first, Our Father, and then, Give us this day our daily bread. No marvel if men be unquiet in their hearts, who have neither care nor assurance of their adoption. Math. 6.30. Christ makes them a sign of incredulity, O ye of little faith.  
2. Learn the lesson of contentation, as Paul, Phil. 4.11. I have learned in whatsoever state I am, to be content, I know how to want, and to abound: Where? in what school? Not in the school of nature, for that teacheth impatience and discontentment in wants; but in the School of Christ, through Christ enabling me. A man coming out of this School, is as comfortable and cheerful, as if his small portion were the whole world.  
3. Because these cares will ever be encroaching and thrusting in, we must know upon whom to turn them off: 1. Pet. 5.7. Cast all your care on him; for he careth for you. Cast them off far away from thee, as a man pressed with a burden, or something that hurts him. But with this difference: he casts his burden on the earth, thou must cast up thine into heaven. Psalm. 55.22. Cast thy burden upon the Lord, and he will nourish thee: as an Anchor is cast to stay the Ship, against all waves and billows of diffidence and distrust.  
Quest. How should I cast my care upon God?  
Answ. 1. By faith believe his gracious promises, 
To cast our care upon God, siue helps.  and apply them to thyself. 2. In nothing be careful, but let your requests be showed, Phil. 4.6. Prayer is a casting of our care on the Lord: therefore call upon on him, and commend thy wants unto him. 3. Keep him in sight, and set him still before thee: Phil. 4.3, 4. The Lord is at hand, in nothing be careful: there is no cause of these choking cares and distractions, seeing we have the Lord so near, and may with confidence call on his Name: 
Psal. 145.18.  for the Lord is near to all that call upon him, to all that call upon him faithfully. Therefore hold his presence in thine eye, who is with his in six troubles, and in seven. A child under his father's eye & wing cannot be neglected. 4. Walk religiously and holily: be such a one as over whom his care extends: Be a fearer of God, for no good thing shall be wanting to him that fears the Lord, Psal. 34.9, 10. The Lord is near to fulfil the desire of them that fear him. 
Tertull. contra Esau  So Tertullian observes, that there was more in the blessing of jacob, then of Esau, a profane man; namely, the dew of heaven, as well as the fatness of the earth, and first that, than this, Genes. 27.28, 39 5. Look upon all examples of the Saints in former ages, and see if at length they lost by casting their care on God; see and say if God did forget them for ever; but if they graved his fear in their hearts, he hath graven them on the palms of his hands, Esa. 49.16. I have graved thee on the palms of my hands: and what is a more present help than the hand of a man? All thy walls are ever in my sight. God doth ever behold the defences and means of protecting them, who cast their care upon him. Go along with me to Mount Moriah, and consider the business of Abraham, which would have rend asunder any worldly heart with worldly cares: But casting the whole care of it upon the Lord, the very name of the place tells thee, jehovah providebit, God will provide, he will be seen in the Mount; if not afore, yet then at furthest.  
4. The last means to be rid of earthly cares, is, to change them into better. For the heart will be caring for something. And because the defect in necessary duties, 
Instances of needful cares consuming unneedfull.  makes a man abound in unnecessary; therefore let us take up such lawful and warrantable cares, as may consume and eat up the other. The Scripture commending many unto us, I will note some.  
1. Seek the Kingdom of God, and his righteousness, and then other things shall be cast upon you. 
Mat. 6.33.  The way to obtain earthly things, is, to be less careful and distracted for them, and more careful and diligent for heavenly. Esa. 1.18. If ye consent and obey, ye shall eat the good things of the Land. If a great Prince be in chase of a Kingdom, will he spend his thoughts on a Copyhold?  
2. Be careful about our sins; both to get pardon of them, and get out of the power and bondage of them. 2. Cor. 7.11. For this thing, that ye have been godly sorry, what great care hath it wrought in you! what clearing of yourselves, & c! This is a thoughtful consultation, as in the Converts being pricked for their sins, Act. 2.37. What shall we do to be saved? A care to mortify the sin remaining. A care to prevent sin to come, and a careful watch against the first motions of sin. A care to keep on our weapons, and to hold the sword of the Spirit in our hands, to cut off the heads of tentation.  
3. Use great care about thy soul: Prou. 4.23. Keep thy heart with all diligence: as a City besieged is continually watched, day and night. Civil honesty makes many careful, that murder, adultery, and gross filthiness break not forth of their bodies and hands: but Religion hath special care to keep these out of the heart, as well as the life. And as Nature doth instinct a care for providing bodily food and necessaries: so Grace quickeneth the care for the food and refresh of the soul, in good means ordained for that purpose.  
4. A special care must be taken to walk awfully before God: Mic. 6.8. He hath showed thee, O man, what is good, and what the Lord requireth at thy hands; even to humble thyself, and walk with thy God. A care to observe and do all that is written in the Book of the Law of Moses, not to turn therefrom, either to the right hand or to the left, josh. 23.6. A care of every good work, both of the general and special calling: both for watching and apprehending all occasions of good, that are offered: and of cheerful doing all duties, which are laid in our power: and to do them in such manner as God requires, with sincerity of heart: and to do them to those ends which beseem uprightness, God's glory, man's edification, our own discharge: and to do them to the end, with constancy and perseverance.  
5. A care must be had to keep the unity of the Spirit in the bond of peace, 
Peace, if it run from us, to be followed, Heb. 12.14  Ephes. 4.3. In one word; Let thy cares be for God, for thy soul, for thy neighbour: All other things either hate, or care not for. And the deceitfulness of riches.]  

The second sort of thorns, is deceitfulness of riches.  The second sort of thorns, which the Parable mentioneth, are riches: to which the Text ascribes two qualities, both prejudicial to the Word, and salvation: 1. They are choking thorns: 2. They are deceiving thorns. Of both which I may say with Gregory, 
Greg. Mag. in Lucae 8.  Quis mihi crederet, si spinas divitias interpretari vellem, cum illae pugnant, istae delectent? Who would believe me, if I should interpret these thorns to be riches, seeing thorns do prick and vex a man, but riches delight a man? Yet our Saviour Christ, who is the eternal Wisdom of his Father, gives us this interpretation: and that most aptly.  
1. Wealth is spina pungens, pricking thorns, 
Riches aptly compared to thorns, in 4. things.  full of molestation. For as thorns pierce men's bodies, so, they that will be rich, pierce themselves thorough with many sorrows, 1. Tim. 6.10. And as a man walking upon thorns, is pricked on every side; so is a man greedy of gain: before him, is cogitatio comparandi, round about him, labour augendi, behind him, timor amittendi, dolour relinquendi, periculum iudicandi: The craving thoughts of getting, the labour and toil of increasing, the fear of losing, the sorrow in forsaking, the danger of reckoning, prick him on every side.  
2. Wealth is spina vulnerans & cruentans, it woundeth and fetcheth blood; riches would the soul, and bring many bloody sins upon it. Ahab brings the blood of Naboth upon his soul and family, for Naboths' Vineyard. And judas brought the blood of jesus Christ upon his own soul for ever, for thirty pieces of silver.  
3. Wealth is spina spolians, a worldling in seeking his wealth, loseth his soul, as Shimei seeking his servant, lost his life. And what doth it profit a man to win the world, and lose his soul? Nay, the godly sometimes are spoilt by wealth: for as the sheep loseth her wool among thorns; so even good men lose (not their souls, as the former, but) many graces by means of riches.  
4. Wealth is spina suffocans, choking the Word, and choking grace in the heart, as thorns do the seed cast into the ground.  
Doctr. There is great danger in riches, to choke a man's Religion, 
Doct. Riches, great enemies to Religion and salvation.  and disappoint his soul of salvation. For as thorns are to a ground sown, so are riches to the soul, or the soil where the seed of God's Word hath been cast. As corn can hardly prosper where the one grows, as hardly can the Word where the other grows up with it. 1. Tim. 6.17. Timothy must charge rich men concerning the dangers of riches: so vehement a charge needed not, if they were without danger. Math. 19.23. Verily I say unto you, that a rich man shall hardly enter into the Kingdom of God: which our Saviour would not have so assevered, if the way to heaven had laid so open and smooth for riches, as their Masters think. And he observed in his preaching, that the poor received the Gospel, Math. 11.6. Rich men had other matters to do, and greater things in their eyes. 1. Cor. 1.26. Brethren, you see your calling, Not many mighty, not many rich are called; but God hath chosen the poor and base things, etc.  
Quest. Cannot a man be rich and godly? or may not riches sort with salvation? If a rich man cannot enter into the Kingdom of heaven, who then can be saved, say the Disciples?  

Riches, good blessings in themselves. 3. Reasons.  Answ. 1. Riches are good blessings in themselves, and of themselves hinder not. For the promises of them are made to those that fear God, Psal. 112.2. Riches and treasure shall be in their house. And, as simplicity, baseness, poverty, saves none; so wealth, power, wisdom condemn none, in themselves. 2. The prophecy is, that the rich shall come to the people of God, and join with the Church, Esa. 60.11. Psal. 22.29. 3. The Lord acknowledgeth of many rich men, that their riches are a crown on their heads, by the many good works they do thereby, Prou. 14.24. Some there are, whose wealth lifts them not up in pride, but exalts them in works of mercy. As a crown is an ornament to the head: so riches commend the wisdom, and piety, and faith, and charity of a godly man. They cannot make a man good or evil, wise, or foolish, but only manifest a wise man or a fool. So in Eccles. 7.11. Wisdom is good with an inheritance: it is good without it, but more eminent with it, more conspicuous, more useful.  
Therefore for resolution of the doubt, note, 1. That our Saviour saith not, It is impossible for a rich man to be saved, but very hard. And the Apostle saith not, Not any, but, Not many. 2. Christ speaks not so in respect of the possession or use of riches, but only of the abuse, as it is expounded, Mark. 10.24. when a man trusteth in riches. 3. With God (saith our Saviour) this is possible, who made job exceeding rich, and fenced all about him that he had; yet so godly withal, that there was not another so godly upon earth as he, chap. 1.8, 10. And it is Augustine's observation: Seruatur pauper Lazarus, 
August. in Psal. 51.  said in sinu Abrahami divitis: Poor Lazarus was saved in the bosom of rich Abraham. 4. Riches choke not, and condemn not as a cause, but as an occasion. The cause is not in them, that we are choked by them; but in ourselves, in our corruption and weakness, who abuse a good thing, by which we might further our salvation: not watching against the neglect or contempt of the doctrine of salvation, which usually attends them. Now they are as a sword in a mad man's hand; and must not be rejected themselves, but only their abuse.  
Quest. How do riches choke the Word?  
Answ. Three ways: Before hearing, In hearing, After hearing.  

Riches choke the Word 1. before 〈◊〉, 3. ways.  I. Before hearing they choke and hinder from receiving the Word, three ways: 1. Great men have great employments in their hands, and cannot be at leisure for preaching: they may not let their business one hour in a week. Felix hath no leisure now to hear Paul, but will take another time. And Martha cannot let the time, to hear Christ himself. And hence are those many objections against week's Lectures, as altogether unseasonable, and indeed needless. But was not Martha reproved for so slighting the preaching of Christ? And what? Is not this loss of time (as some call it) the best redeeming of time? When Paul preached to the Gentiles at Antioch, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Gentiles desired him to preach the same words the next Sabbath between, Act. 13.42. Was this commendable in them, and is it reproovable in us Christians?  
2. Great men have great spirits. What? great men, and rich men stoop to so base a thing as preaching, and to so base persons as Preachers, all whose power is in their tongue? Therefore the Apostle will have rich men charged, 
1. Tim. 6.17.  that they be not highminded. Riches commonly breed pride, and high minds. Pride in a man's self breeds contempt of God, and his Word: as Pharaoh, Who is the Lord? and the Prophet saith, Hear, and give ear, and be not proud, jer. 13.15.  
3. Great men have a great happiness in their hands already, and hardly see any want in their condition: And, as he comes not to the Physician that feels not himself sick; so he desires no supply of good, that feels not in himself the want of it. Abundance of outward wealth, suffers not the heart to see his want of inward. And the good things of God's Kingdom are not given but to them that want them, and can prise them: To the thirsty, Esa. 55.1.  
II. Riches choke the Word in hearing. As thorns spread themselves, and occupy the room where the seed should grow: 
2. In hearing.  So the inordinate love of the world stuffs the heart with worldly desires and motions, and takes up the room from all spiritual. judas his heart once taken up for covetousness, there is no room left for the gracious admonitions of Christ himself. The Lord observes and forewarns Ezekiel of this choke-weed in his Hearers, chap. 33.31. They shall come as people use to come, and sit before thee, and hear thy words, but they will not do them; nay, they will make jests with their mouths, because their hearts go after covetousness. Can your thoughts be carried to heaven and earth at one time? When you bring your business to Church, and suffer your thoughts to range upon your work, and workmen, wares and returns, Farms and profits, can you carry away any good lesson? While you come with a purpose to hold your usury, injustice, or deceit in word or trading, do you not make a jest of God's Word condemning these things, and you for them? Do we not read in the Gospel, that whereas Christ was often opposed in his Doctrine, he was not mocked but of the covetous, Luk. 16.14?  

3. After hearing.  III. Riches taken into the heart, choke the Word after hearing, both in the profession, and in the practice of it. 
1. Hinder profession.  1. They hinder the Word in the profession and confession of it. It is thought good policy for him to follow Christ, that hath nothing to lose for him. But take heed none of the Rulers believe in him: or if they do with him well, let them come with Nicodemus, 
Mat. 11.6.  in the night. Let the poor receive the Gospel, and be forward Professors; but you are a rich man, soon espied, and if you come once to be noted, you may be no small loser by it. So rich men will say, Your doctrine is good, and I would the times would bear it, and we might be allowed to follow it, 
2. Hinder practice, as in six instances.  but I have many eyes upon me, etc. 2. They hinder the practice and obedience of the Word: as we shall see in some instances.  
1. The Word persuades to humility, and low conceit of ourselves: But riches do swell up the heart with loathsome pride, and make a man think of himself so much better than of another, as he hath gotten wealth (perhaps by wicked means) above others: whereas wealth well gotten, makes no man better; but ill gotten, far worse. How contumeliously did Nabal use David, 1. Sam. 25? Because he was wealthy, he was proud and haughty.  
2. God's Word persuades to trust and confidence in God, who is our life, and the length of our days, only of power to do us good. But wealth easily persuades the heart to make gold the hope. Holy job disclaims this practice of a wicked man, Chap. 31.24. If I said to the wedge of gold, Thou art my confidence; If I rejoiced, because my substance was great, or because my hand had gotten much, etc. it had been iniquity: for I had denied God above. The rich man's riches is his strong Tower in his conceit, he thinks himself wellwalled and entrenched within his wealth, and rests under the shadow of the wing of his wealth; which he is not content to have, unless it have him, his heart and trust.  
3. God's Word persuades to works of charity and mercy, and to be rich in good works. But love of riches choketh this Word, shuts up the bowels of compassion against his brother, shrinks up the hand that should open and stretch itself to the necessity of the Saints, suffers not to honour God with our riches, nor to provide for ourselves any other wealth but that in earth. Thus the miserable man hath riches while he lives, and when he dies, they are goods, never do good before.  
4. God's Word teacheth to leave our riches for Christ, and that naked Christ is wealth enough. But love of the world chokes that Word, and makes us, for an handful of the world, to forsake Christ, and the holy profession: as we see in the young man, who went away heavily, because he had great possessions. judas must have thirty pieces more than he could gain by his Master. The like of Demas.  
5. God's Word teacheth, to restore ill-gotten goods, as by usury, deceit, oppression, lies, etc. Zacheus, so soon as he was converted, restored fourfold. But the love of the world choketh this Word, and hindereth obedience: worldly men part with unlawful profits, as with their joints, nay, will rather part with their souls.  
6. God's Word teacheth, that every man should maintain himself and his family in a lawful and honest course of life, and not to esteem that penny his, for which he may not praise God as the giver. But this Word is choked in a number, both Ministers of justice, and Ministers of the Gospel, and Tradesmen, that receive a great deal of wealth from the devil, and not from God; in a number of unconscionable courses: And especially they that live by wicked and unlawful Trades, Dicing-houses, filthy houses, Playhouses, and such places of idle and hellish resort; which one not unfitly calls, The devil's house of Office. And such Victuallers, Vintners, and Ale-sellers as suffer brutish creatures to wash away their reason and discretion, so they may lick away their money: as if it were not a foul sin, to live on the foul sins of others. Thus riches choke the obedience of the Word, and suffer not a man to serve God, or obey his Word, further than serves his own commodity.  
Use 1. Take notice of that vanity with Solomon, Eccles. 5.13. who observed riches reserved to the hurt of the owners. Men have given them the name of goods, as if there were no danger in them, or evil to the possessor by them; who yet (we see) may easily dispossess himself of Christ, and salvation by them. How many have we seen, while they were in low estate in the world, humble, gentle, meek, forward and zealous; who now in prosperity are grown fat, proud, disdainful, and slothful in spiritual things? How many in their low estate were diligent Hearers, profitable conferrers of the Word, careful observers in sanctifying the Sabbath, fruitful instructers of their families? But now the world is come in upon them, and the business of it thrusts in, and the poor man that cannot serve two Masters at once, is gone back, and grown lazy, yea and at length loathing that good Word, the sweetness of which he hath tasted, and decreased in the Spirit, as fast as he increased in the flesh. As the Moon never suffers Eclipse, but in the full; So these in their fullness suffer the earth to come between them and their Sun, who in their wane were safe enough.  
here for our further instruction, we will consider two things: 1. The Marks of a man, in whom the world choketh the Word. 2. The Remedies.  
I. The Marks are five.  
1. In his whole desires he is more earnest after goods, than after grace. Psalm. 4.6. 
5. Marks of a man in whom the Word is choked by wealth.  Who will show us any good? This is the speech of many. But a few say, Lord, lift thou up the light of thy countenance upon us. The blessing of Esau, the fat of the earth, most men desire most: But the blessed dews of heaven, and saving grace in the means, are as refuse wares not asked after. Tell a man of a good bargain, or a good purchase, he will give you both his ears, he will bestir himself, and his only fear is, to be prevented: Tell him of the bargain of heaven, and of the purchase of that inheritance among the sanctified; 
Act. 26.18.  yea, (saith he) God send us that inheritance above all; but if God send it not, he will neither be at pains nor cost for it. If God should put many of us to our choice, whether we would have wisdom, or wealth, or long life, or power over enemies; we would scarce, with Solomon, choose wisdom in the first place; but would either have wisdom with an inheritance, or an inheritance without wisdom.  
2. His speeches will bewray him, in whom the world choketh the Word. For as he chiefly savours the things of the world, and affects them; so out of the abundance of the heart his tongue runs chiefly on them. 1. joh. 4.5. They are of the world, therefore speak they of the world. Fellow this man from a Sermon, you shall mark, that presently being out of the Church, he falls into discourse of worldly matters, and earthly things, as if the Word heard, were not worth speaking of: his earthly heart is carried naturally to his centre: Fellow him from a Play, or from the Market, you shall hear him tell the whole story accurately, and articulately, from point to point; or discourse as he comes home, of his penniworths, of the chief commodities and prizes. But alas! when God sets open his Market, that all might buy without money, or money-worth, things of such high price, no man speaks of them, or for them, because they see no need of any such commodities.  
3. In his calling, know him by clogging himself with too much business: an evident sign of an earthly heart, in which the Word cannot thrive. Martha troubles and distracts herself with many things, and so slips the opportunity of hearing Christ: so, when men surcharge themselves, and in hope of gain, grapple in so much business, as they leave from their affairs no convenient time and leisure for the service of God, in public or private, but God offers the means of salvation in public, they cannot intend it, having more irons in the fire; the instruction and prayers of the family are interrupted, and no time is left for God's Worship in the family: or the world affords no time to meditate on what they have heard; all the thoughts put into their hearts by a good Sermon, die as a spark for want of blowing. here is a sure note of the Word choked: Choke the worship of God at home, it is choked also in God's House, and in public.  
4. Unjust getting or sparing of riches argue the choking of the Word: when men can dig down to hell, or fall down before the devil for wealth. For, had the Word any place in men's hearts, they would not use injustice, or any unlawful means to get riches: knowing that the Lord will avenge all such things. So are they as wickedly covetous in saving and sparing, when just and reasonable causes in the Commonwealth, or God and good causes call for it: as numbers are prodigal enough, when the devil or their lusts call for pounds, that grudge at a penny parting for God, or any good purpose.  
5. When a man, by reason of his wealth, grows either secure in his course, or licentious in his sin, or scornful of admonition, or hateful of reproof, or puts off duties wherein the Word is clear even to his conscience, that either he will not undertake all, or not yet, or not at all: This clears to such a man, that many thorns lie on his heart, and have beset him to hinder obedience. 
Sincerum est, nisi vas, ●uodounque infundis, acessit.  Put a drop of honey into a bottle of vinegar, it is as sharp as before: So, drop in the sweet Word of God into such an heart soured with the world, the taste is not changed, the Word is overmastered.  
II. Now follow the Remedies against these choking thorns.  

4. Remedies against choking thorns.  1. Consideration: that above all men, rich men should embrace the Word, and go on cheerfully to heaven. For to whom God hath been more bountiful, they are bound to be more dutiful. 
Luk. 12.48.  To whom much is given, of them much is required and expected. Besides, they are more free to good duties, not so straight tied to bodily labour for their present maintenance, are not burdened with so many distractions how to live, as poorer men. And further, they must give account for more time, more opportunities of well-doing, more ability to further the duties of piety, and works of mercy, than others. How then will they answer it, if they seldomer hear, know less, obey less, and sin more than others? Therefore in the first place consider seriously of the large reckoning thou art to make for all thy large both receipts and expenses.  

Psal. 62.10  2. Circumspection is another help: If riches increase, set not thy heart on them. Thou mayest have riches in thy hand, not in thy heart: In thy hand, as a Steward in trusted to distribute; not in thy heart, as a Treasurer to hoard up: In thy hand, to save by disposing, what thou losest by reposing in thy heart: In thy hand and power, so as the world be thine; not in thy heart, whereby thou becommest his: and yet the world so in thy hand thine, as still the evil of it be his own. Account it thine to dispose of, others to partake of.  
3. Moderation of mind in having and enjoying the profits of this life: 1. Cor. 7.30.— They that possess, as if they possessed not, and they that use this world, as if they used it not. Motives hereunto. 1. Consider how much of all thou hast, thou hast deserved or art worthy of. jacob confessed, O Lord, 
Gen. 32.10  I am less than the least of thy mercies: and thou art less than jacob. 2. Consider how little will serve nature, if a man's mind were not more craving than his back or belly. And yet grace is content with less. 3. He that desires but a little, cannot want much; and he that wants not, is wealthy enough: as he is great enough that is his own master, and can command his own desires. Consider Agurs request, Prou. 30.8. 4. If God give thee not much, but scant thee in the things of this life, and it make it precious and comfortable, it is all one. A little box of Diamonds is more precious than a Mountain of lead. 
Pro. 17.1.  Better is a dry morsel with peace, that is, of mind and conscience, than a stalled Ox with contention. And if he have given this little as a pledge of a better inheritance, be contented, yea thankful, that thou art an heir in right, though not in possession. 5. Consider that it is an high point of Christian wisdom, if the estate and condition be not to a man's mind, to bring his mind to his estate: 
Phil. 4.11.  as Paul had learned in all estates to be content.  
4. Christian covetousness is a forcible means to draw out these thorns out of the heart: and hath these properties. 1. It makes God the portion, and accounts not him happy that hath wealth enough; but as David, Psalm. 144. ult. Blessed is the people whose God is the Lord. 2. It covets that which he may have both here and hereafter. It is best coveting of that, which a man may have here, and carry away with him. 3. Because it knows it must leave these things behind, and cannot carry them away, it will be sure to carry the comfort of them out of the world, by wise and provident disposing of them to God, his Church, and servants. 4. It is assured it shall be countable for all; and therefore is more careful to give a good account of a little, than to make it more. There is greater praise in managing a little well, than in getting much together, though never so well.  
Use 2. To check the foolish conceit of carnal rich men: who think themselves the only happy men, because of their wealth. To whom I say, (yet not I, but the Lord) If thy conscience can charge thee of deceitful getting thy wealth, God is greater than thy conscience: and, as judas now thinks his thirty pieces dear earned; so shalt thou one day, which will mar all thy mirth. But if thou hast gotten them never so fairly, if thou hast stuck thyself fast in this thick clay, and hast laid for thyself of them a log in the way to heaven, go and boast of thy happiness, which hath made thee most unhappy, proud, secure, licentious, and choked the good Word in thy heart. I say to thee, it had been good for thee thou hadst never seen penny of thy wealth, and that thou hadst lived in beggary all thy days. For that might have drawn thee near God, at least not have driven thee so far from him. Thou shalt curse the day that ever thou hadst a penny in thy hand, or heart: that ever thou dotedst upon so base pelf, to make thee forget thyself and thy God so far: that ever thou didst so overload thyself with wealth and wrath. For all thy present joy in thy wealth, because it keeps the Word out of thy heart, will be as bitter to thee as wormwood, when thou shalt see the same wealth keep thy soul out of heaven, which in earth kept the Word out of thy soul: and thou shalt bewail thy lost estate everlastingly, when thou shalt see, that had it not been for thy wealth, thou mightest have been saved.  
Use 3. Observe carefully these few rules against these thorns. 1. If we must seek them, 
How to carry ourselves to these thorns: 6. Rules.  do it not for themselves, but to stop a gap. 2. If we must meddle with them, be afraid in touching them, as Agur. 3. If we must hold them, gripe them not, nor clutch them hard; for than they wound. Thorns slightly held, or laid in the open hand, are harmless. 4. Fence we ourselves from them, with love of God, fear of God, love of his Word, and watchfulness over our corrupt desires. 5. If we be beset with them, let us warily get out of this thicket, and lighten ourselves of them, by glad and cheerful imparting them, when godly uses offer themselves. 6. Let us of these thorns gather figs, by doing good with them, and distributing: 
Heb. 13.16  for with such sacrifices God is well pleased. Or rather turn them into sweet flowers, of which make emplasters to supply the wants of the needy, and delight the neighbours with the sweet smell of them.  
We see how riches are chokers.  
Now see how they are deceivers.  

Doct. Riches, full of deceitfulness.  Doct. The danger of riches is not more in choking goodness, than in deceiving and bewitching the heart that addicteth itself unto them. And therefore the Prophet calls them deceitful vanities, Psalm. 31.6. For indeed they never choke, till they have first deceived us.  

They deceive men of,  This will better appear, by considering, 

1. Whereof they deceive us.  
2. Whereby, or how.    
I. They are such deceivers as pilfer not trifles, or base things, but (without grace in the heart) the best things we have, and might least spare. 1. They deceive us of God's Word: 
1. God's Word.  this is in the Text, and was proved before. So in jer. 2.31. O generation, take heed to the Word of the Lord: but the people say, We are Lords, we will come no more to thee. And Chap. 22.21. I spoke unto thee when thou wast in prosperity, but thou saidst, I will not hear. And in the Parable, Math. 22.5. the Farm, and the Oxen, and Merchandise made the guests make light of the invitation to the King's supper. And is it a small thing to be robbed of this heavenly wisdom, to which no treasure is comparable? Prou. 3.14. which is more precious than all Pearls, and all thou canst desire is not to be compared to her. Yet prosperity makes men grow, first, lazy, then, lothers of the wisdom of God.  

2. Their Religion.  2. Riches deceive us of our Religion: 1. To err from the faith, 1. Tim. 6.10. 2. To forget God, Deut. 8.10. Beware when thou art full, lest thou forget the Lord thy God. Host 13.6. As in their pastures, so were they filled; and their heart was exalted: therefore have they forgotten me. 3. To forsake God, Deut. 32.15. He that should have been upright, when he waxed fat, spurned with his heel: Thou art fat, thou art gross; therefore he forsook God that made him. 4. They easily unfit men for the service of God. here many do fond delude themselves, saying in their hearts, Thus much wealth I will attain unto, and when I have done that, I will addict myself to the service of God. For commonly the effect of affluence and abundance, is, to say with Pharaoh, Who is the Lord? As in jerem. 5.7. When I fed them to the full, they rose up like fed horses, every one neighed after his neighbour's wife, and committed most brutish sins.  
3. Riches deceive us of our hearts: 
3. Their hearts.  as great a deceit as any of the former: while they draw our trust, love, joy, and principal affections from God to them. The rich man, Luk. 12.16. is not charged that he got his goods wickedly, but of trusting in them, and putting too much hope in them. Whence the charge is, If riches increase, set not your hearts upon them, Psalm. 62.10. And thus, with our hearts, they deceive us of our time, our labour, our thoughts, and endeavours; all which they engross from God, and from ourselves.  
4. Riches deceive us of sound judgement, 
4. Sound judgement.  in three respects: 1. In regard of themselves, to think of them better than they be; yea, to think basely of grace and the things of heaven, in respect of the profits of this life. This was a brand of profaneness in Esau, Gen. 25.32. What is this birthright in comparison of the pottage? So of all profane men, who despise the blessing for the back and belly, and things of this present life, and set more by an Ox or two, than by the King's Supper. A general disease of most men, esteeming riches the greatest blessing that is to be attained on earth, and finding the sweetest contentment in them. 2. In regard of ourselves, and our own estate. They commonly make a man think himself better than he is: He can persuade himself he is highly in God's favour, because he is rich, and hold himself contented with a false felicity, which hinders him from seeking to better his estate. Whereas not being of themselves good in their nature, they cannot make him better that hath them: and Solomon tells us, that these outward things befall alike to all, Eccles. 9.2. How many delude themselves, while they say, If I were not a good man, God would not bless my labours, so blessing themselves in their riches? And many think they have received their wealth of God, 
Zech. 11.5  and thank God for all, when God gave them little or none of them, but a great part of it is the devil's wages, or the world's wages for some service of iniquity. And, were not his judgement blinded, he could not look on his wealth, but withal on his sin and wretchedness in getting and holding it: and so indeed esteem himself so much the worse by his wealth, as he is indeed, but not any whit the better. 3. In regard of others, they deceive us of true judgement and discerning. They make us think, such as enjoy most wealth, to be the happiest men, and they most miserable that most want it: Whereas we cannot give instance of more happy men, than those that wanted it: as Lazarus an happy Saint, which wanted crumbs; and the Apostles happy men, when they said, Silver and gold have we none: 
Act. 3.6.  and none more miserable than they that had most of them; as Nimrod, Ishmael, Esau, Saul, Ahab, Baltazer, Herod; And the greatest at this day against the Church, The Turk, and the Pope, with their adherents, have the greatest part of the world in their possession. And surely if these things made men most happy, God would not cast them so liberally on the worst men. For wise men give to swine but draff, and swill, and husks, but provide better for their children and servants.  
5. Riches deceive us of our salvation: 
5 Of salvation.  according to that of Solomon, Prou. 10.16. The revenues of the wicked tend unto sin. 1. While our corruptions make them snares to take and hold us in manifold lusts: To transgress for a morsel of bread, Prou. 28.21. To become instruments of cruelty, pride, injustice, security, licentiousness, covering sin with money. To catch at shadows, and lose the things of the life to come: as our Saviour implies in that speech, What shall it profit a man to win the whole world, 
Mat. 16.26  and lose his own soul? Lastly, while they take up the heart so, as the Word shall be no further taken in, than shall serve for their commodities. 2. While they rob us of many graces, they must needs also rob us of glory: as 1. Of faith: they make men say to the wedge of gold, Thou art my hope, the staff of my life, and the stay of my posterity. 2. Of humility: before wealth came, they were humble, meek, and gentle; now they are proud, disdainful, scornful. 3. Of zeal: wealth in many hath been as cold water to quench their zeal, who formerly were most careful and forward. 4. Of patience: they make the mind soft, delicate, effeminate, that it cannot constantly bear any thing for God's cause. 5. Of faithful expecting Christ's coming to judgement: they make the remembrance of death terrible and bitter. 6. Of perseverance: Demas will forsake the truth rather than his wealth. And most Apostates have been rich men.  
II. The other general point proposed, is, Whereby, or wherein riches without grace do thus every way deceive us. And that is by false promises, and false performances.  

Riches deceive by false promises of 6. things.  1. They promise contentment, and satiety, but perform nothing but vexation and discontent. As a man having the Dropsy, drinks still, but is not satisfied by drinking, but the more he drinks, the more he thirsts: so the worldly mind, the more superfluity, the less satiety. And needs must that desire be infinite, which is not satiate with God, who only is infinite: thinking none in worse estate than himself, if any be better. The heart is larger than the barns, or chests.  
2. They promise peace and security, which indeed they never bring nor allow him that doth not proclaim war against them. For they lay men open to all Satan's snares, 1. Tim. 6.9. and to all the violence of men: make them obnoxious to malice, envy, and thievery: and as his largeness and thickness of boughs makes every one desire to lop him, so oftentimes he falls down by his own weight; whereas without his wealth, he might have stood longer. 2. King. 25.5. The wealthiness and stateliness of jerusalem, did but toll on Nabuchadnezzar to spoil it: and when it was taken, the King, and the rich men were led away captive, but the poor were left in the Land, and lived better than ever. Abundance of wealth proves oftentimes but an halter, or a weapon of death for the owner.  
3. They promise freedom and liberty, but make men drudges to the world, and slaves to wealth, yea, to sin and Satan for wealth.  
4. They promise fitness and forwardness to do good, that they will fit a man to duties of piety and charity. Many say, If they had wherewithal, they would relieve the poor, maintain the Ministry, and do more good with their goods, than they see others do. But as the Mountains, in the bowels of which is most gold, or silver, are most barren: So they that abound in wealth, for most part are most fruitless and unprofitable, in respect of fruits of grace or charity.  
5. They promise good wages for faithful service of the world; but deceive many with false wages. They pay Achan for his service, with loss of his Wedge, and life. Gehezi, in stead of wealth, for his lie, is paid with a Leprosy, that stuck to him and his posterity for ever. Saul with loss of all, for saving a few beasts against God's Commandment. Ahab, in stead of access to his Kingdom, for a small plat of Naboths', lost the whole Kingdom.  
6. They promise continuance, but are uncertain riches, 1. Tim. 6.17. and have wings to fly away, when a man hath most need of comfort. Men think they have got a Fee-simple, and made sure for perpetuity: but it is but a movable, thou must leave it where thou got'st it. No man can assure himself to hold his wealth till night: though the fool thinks he lays up for many years. One spark of fire may suddenly overmaster a man's whole substance. One unadvised word or action may confiscate his whole estate, and of an happy man in his own eyes make him a beggar, a prisoner, without hold of wealth or life. Prou. 23.5. Wilt thou cast thine eyes upon wealth which is nothing? for riches taketh her to her wings, and flieth away. What are these wings of wealth? Answ. Rust, moth, thieves, usurers, fire, sword, oppressors, Lawyers, sickness and death: Other Eagles have but two wings, this hath an hundred. And oftentimes it goes into the hand of strangers, yea very enemies: as a lost Hawk, having lost his Master, is taken up by them whom he thought not of: job 27.17. He may prepare it, but the just shall put it on, and the innocent shall divide the silver.  
Thus let a man serve an hard Apprenticeship to the world, he shall be deceived in his wages; as jacob by Laban; and being deceived of his expectation, must content himself, in stead of fair Rachel, with Leah for his labour.  

5. Rules to preserve us from the deceitfulness of riches.  Use That riches may not deceive us of so precious things with so fair promises, consider these Rules.  
First, esteem them as they are, and as God and his Word esteems them, and not as the world doth. 
1. Esteem them as they are indeed, not as in men's esteem.  Worldly men put fair titles upon them: as first, they call them goods, whereas indeed they are nothing less to most that enjoy them. Secondly, they call them substance, and those that have them, Men of good substance, or Substantial men: whereas God's Word calls them shadows, and the pursuit of them, the running after a shadow, Psal. 39.6. It calls them vanity, Eccles. 1.2. that is, not only subject to vanity, as all creatures be, Rom. 8. but make a vain show of much good, which they do not perform. Hence also are they called lies, and nothing, without substance, Prou. 23.5. Psal. 62.9. Either take these things on our Father's judgement, or be deceived with toys still. The judgement of the world is clean contrary to the judgement of God's Spirit, who is so far from calling them substance, as that they are made nonens, a mere nothing. Thirdly, men call them profits: but how unprofitable are they! 1. They profit not in grace, but are stepmother's unto it: and therefore the poorest men are chosen to be richest in grace: And generally, are not the richest in wealth, poorest in good works, poorest Christians? 2. They profit not in the day of sickness: Prou. 11.4. Riches avail not in the day of wrath. No money will buy the favour of a wrathful King; nor buy out the pain of one tooth. 3. They profit not in the day of death: cannot buy one hour for repentance, not a quarter of an hour to set the house in order. 4. They profit not in the Day of judgement: a whole world cannot buy out one sin unrepented of. Lastly, men call wealth, gain, as if all were gain that is gotten: But 1. What is the gain of an handful of earth, perhaps with the loss of the soul, and heaven? 2. Our Saviour Christ, who best knew what riches are, oppos●th them to the true gain, Luk. 16.11, 12.  
Indeed, if they could buy pardon of sin, or merit eternal life, or make a purchase of heaven, as Papists teach us, than were they goods indeed, and substance, and profits, and gain: but these titles which the Scriptures afford them, show us plainly how far they be from such effects.  

2. Take them from God.  2. Rule. Take them from God in the right ends, for which God hath reached them to thee: Not to riot on lusts, or employ them as a furtherance to sin; Not to lay them in thy heart, a room reserved for better purposes; Not to make thee proud, and swell thy heart, to insult against others that have not thy measure: 
For four good ends.  But for four main ends, which the Lord intendeth: 1. To exalt and advance God's mercy, who hath given thee more than others, being in thyself less than the least mercy, and in way of thankfulness to honour God with thy wealth, 
Prou. 39  in upholding his service and glory. 2. For the necessary and honest sustentation of thyself; and thy family, in sobriety, humility, and moderation. Thus Parents may lay up for their children. 3. For the common good: to uphold the good estate of the Commonwealth, in public payments, tributes, taxes, etc. Rom. 13.6. 4. For the relief of the poor members of jesus Christ: to be rich in good works, to do good and distribute, 1. Timoth. 6.18. And thus to become (as job) fathers to the poor, eyes to the blind, feet to the lame: that the loins of the poor may bless us.  
3. Rule. 
3. Look on them as receipts.  Consider seriously with thyself these three things: Who thou art that hast received wealth: What thou hast received: And on what condition thou hast received.  
First, Who art thou that hast received wealth? 1. Thou art not an Owner, but a Steward: the money and wealth is thy Masters: thou must not hold it to thyself, nor lay it out but at his appointment. 2. Thou art not a Freeholder, but a Tenant at will: thou sittest not in thine own, but owest homage, rent, suit and service. 3. Thou art not a Citizen, but a stranger here, in a strange Country. If thy wealth were thy own, and might stay with thee, yet canst not thou stay with it.  
Secondly, what hast thou received? Goods, thou sayest. But I say, Thy wealth is not good in it nature, (as not evil) but in itself at the best, indifferent, and only good in a good use. A worldlings goods are never goods, till he come to dye: for than they are set at liberty to do others good, though not himself. They are not good to all men, but to good men only: nor good, further than they are servants to a further good, and helps to the chief Good, even God himself.  
Thirdly, on what condition hast thou received them? Namely, to be countable for them. And what account can he give, that hath defrauded both his Master, and his fellow-servants? How dares a servant bring that into accounts, which he hath spent on whores, gaming, drunkenness, Dice and Cards, bowls and bowls, contentions, and frivolous suits of Law, & c? Hence when at some time God calls the conscience to reckoning aforehand, that which was so sweet a morsel, upbraids him, and is ready to choke him, as judas; and as the Prophet saith, Ezek. 7.19. They shall cast their silver into the streets, and their gold shall be cast a far off. A worldly and wicked conscience once awaked, shall wish the Master cast into the sea, or under the bottom of the Mountains, so it might escape the account and reckoning.  

4. Look beyond them on true and substantial riches.  4. Rule. Cast thine eye upon true and substantial riches. First, God in Christ is true riches: what can be wanting to make a man fully happy, who enjoys God as his portion? Secondly, Christ himself is the true Treasure, in whom all treasures are hid; and the Pearl, for which the wise Merchant selleth all, and Paul counts all but dross and dung. What a world of wealth is in the blood of Christ, one drop of which redeemed a whole world? How rich is his prayer and intercession? 
1. Tim. 6.6  Thirdly, Godliness is the chief gain; that is, the knowledge and profession of the Gospel: this hath the possession of the rich graces of God, Faith, Love, Hope, Patience, Righteousness; in comparison of which, gold and pearls are but dross. Fourthly, the Treasure of heaven is worth looking after: Col. 3.1. To have the conversation in heaven, Phil. 3.20. Sell all thou hast (saith Christ) and thou shalt have treasure in heaven.  
Now this wealth is undeceiveable, performs all that it promiseth, contentment, perfect freedom, sound and stable peace, fitness to do good, abundant and sure wages; with continuance, being a durable riches, not left in earth, but carried with us to heaven; not consumed with use, but increased. And therefore was it so sought by the Saints, Heb. 10.34. They joyfully endured the spoiling of their goods, because they knew they had in heaven a better, and an enduring substance.  
The eager pursuit of these riches would soon and easily bring the other out of request.  
5. Rule. 
5. Pray for wisdom well to use them.  Pray first for wisdom and understanding to use these things, before thou prayest for the things themselves. Pray first for goodness, and then for goods. For first, they never become truly goods, till grace make them so. Secondly, they are like wild beasts, not more dangerous in keeping, than in taking: and must be well watched, that we be not spoilt by them. Thirdly, this wisdom is promised to them that are good in God's sight, Eccles. 2.26. wisdom to provide, knowledge to use, and joy in fruition or right use.  
To conclude this point: If we, being to deal with a man in great matters, were advertised by a friend to look well to ourselves, because we deal with a Cheater, and one that hath deceived almost all that ever dealt with him, we would thank him heartily, and look to ourselves carefully. Now the Lord in this Text telleth us of a great deceiver, that aims to spoil us of great things: Why then should we not be thankful to him, and take warning? Why should we not believe him, but be willingly, continually, and senselessly deceived, not so much by the craft of the Adversary, as our own simplicity & corruption? And voluptuous living, or pleasures.]  

The third sort of thorns are worldly pleasures.  The third sort of thorns which choke the Word, are pleasures and delights. Where two questions offer themselves to our consideration, for the opening of the matter.  
Quest. 1. Whether are all pleasures condemned or no?  
Answ. Pleasures are of two kinds: some heavenly, others earthly. In the former there is no danger, but we are every where in Scripture called to them: as we shall see hereafter. Our Text speaks of the latter.  
Quest. 2. Whether are all earthly pleasures condemned?  

All worldly pleasures not condemned: 6. Reasons.  Answ. No: for 1. Adam in innocency was furnished above all men now living, with pleasures and delights in that Garden of pleasure. 2. Since the Fall, the Lord hath still decked the earth with most delectable flowers, in their several beauties, and varieties of colours and smells, to delight the senses of man: And he hath filled the air with sweet and melodious birds. 3. The Lord that could now feed us with one kind of meat, as Israel in the Wilderness, allows us much variety of the creatures for our honest delight: And though he could preserve us with water, yet he allows us more pleasant drink, and in our feasts gives us wine in varieties. Yea, himself hath given skill to workmen, to make curious musical Instruments, to delight men with their sweet music and harmony. 4. He hath allowed men, according to their estate and place, to enjoy many worldly pleasures. It was the blessing of Assur, Gen. 49.20. that he should give pleasures for a King: that is, his Country should abound with delicate fruits, acceptable and fit for Kings. In which phrase we see, that Kings have more right to enjoy pleasures, than ordinary men: and Deut. 33.24. He shall dip his foot in oil. 5. The Lord himself appointeth some festivities and solemn feasts, in which a more liberal and delightful use of the creatures is requisite: as Nehem. 8.10. Go, and eat of the fat, and drink of the sweet: for this is a day holy unto the Lord. 6. The Spirit of God concludeth, (though some learned otherwise expound it, as the Atheists speech brought in by a Prosopopoeia:) Eccles. 3. ult. that nothing is better, than that a man should rejoice in his affairs; for that is his portion. And who is worthy to enjoy God's blessings about him, in wife, children, family, calling and estate, that doth not rejoice in the same?  
So as the thing, which our Text, and this whole ensuing treatise condemneth, is not any lawful and allowed pleasure, of any kind, but that pleasure which choketh the Word of God, as thorns do seed; whether unlawful pleasures, or lawful pleasures unlawfully used.  
Which I would have observed by the way, to remove a scandal cast upon Religion and godly life, that it is altogether unpleasant, and heavy, and strips a man of all delight. This is not so. But first, All the ways of wisdom are ways of pleasure, Prou. 3.17. Secondly, godliness takes not away any earthly pleasure, nor the use of God's mercies, but orders, and moderates, and sweetens them.  

Doct. Earthly joys, shrewd enemies to the Word, and salvation.  Doctr. The prevailing of earthly joys, and carnal pleasures, choketh the Word, and hindereth salvation. An example we have in Eve, whose pleasure of the eye choked all that Word of God which she had learned, and repeated but even then to the Serpent. And in Herod: he heard john gladly, reverenced him, and did many things, Mark. 6.20. but the pleasure of his brother's wife made him cast john in prison, yea and behead him too: which he added above all his sins. judg. 16.17. Samson had undertaken a most sacred profession, of the Nazarites, in which he was a most eminent type of Christ. While he kept the law of his profession, not cutting his hair, the mighty power of God was with him, and for him. But that impotent and base lust, and sottish attending his pleasure in Delilah's lap, how did it make him forget the Law of God, and so enslave him, as he must needs tell her all that was in his heart, till God was gone from him! 1. Tim. 5.6, 11. What made the widows to break their faith given to Christ, but wantonness, and living in pleasures?  
Object. These are dishonest and unlawful pleasures and lusts: these must needs choke the Word. But do lawful pleasures do so too?  
Answ. Yes, we shall see even in those that had ●ound godliness, how even lawful pleasures choked the Word, and cast them back in the way of God. How the love of pleasant meat set the love of good Isaac upon him whom God hated, see Genes. 25.28. And Solomon tells us the danger of proving the heart with pleasures, Eccles. 2.2. they brought him to be mad with them: these were honest and lawful pleasures: but himself tells us, that as they entered into the heart, so godliness decayed. For as thieves set upon true men to rob and bind them: so pleasures assaulting good men, bind them, and rob them, yea often wound them, only kill them not. And hence it is, that in the profession of Religion, some are found lovers of pleasure more than of God, 2. Tim. 3.4. and holding a form of godliness, and proclaiming a defiance of vain pleasure, are yet so moiled and entangled with them, as they grow heavy in good duties, and drawn on with the persuasions of these pleasing Orators. Had not the Disciples renounced all for Christ? Yes; Master, we have forsaken all, and followed thee. But yet do we not see them long, who should be superior, and contend for greatness one with another, and affect pomp and high place even in the Kingdom of God, where the smallest is the greatest?  
Reasons. 1. Pleasures make, 
Reasons 7.  that men cannot attend the Word. Some are so carried away with sports, that neither weeke-day, nor scarce the Sabbath can draw them away to any better duty. Their delights are so fastened in their hearts, as nothing can fasten on them. Their thoughts do so attend upon pleasures, that all other thoughts, tending to the bettering of their estate, are unpleasing.  
2. They make, that men cannot conceive the Word aright. The Word offereth pleasures at Gods right hand, which is an object of faith: But the man trampled on by pleasures, becomes sensual, and judgeth of all things spoken, by his corrupt sense, and carnal reason: For his desire is to hear, not what is best, 
Non quae optima, sed quae suavissima.  but what is sweetest.  
3. Pleasures, where they do prevail, make men securely contemn the Word. They cast the heart on sleep, and make it unwatchfull against the threats of God, Amos 6.1, 3. Woe to them that are at ease in Zion: that put far off the evil day, and approach to the seat of iniquity. Whence our Saviour exhorts, to take heed lest the heart be oppressed with these excessive pleasures, and so that day come unawares: as it did on the old world. And no marvel, seeing they can brawn the heart, and make it senseless against the judgements and scourges of God. Esa. 5.12. The Harp, the Viol, and Fluit, and wine are in their feasts: but they regard not the work of the Lord, nor consider the operation of his hands. Famous in this kind is the example of Nabuchadnezzar: the Lord sent him his Prophet Daniel to expound his dream, that he must be a beast for seven years together: yet within one twelve months he forgot all, and said, Is not this great Babel, & c? Dan. 4.25, 26.  
4. Pleasure's prevailing in the heart, do make men hate the Word, as a bitter and deadly enemy. The Word of God is the sword of the Spirit, to cut off these lusts which are as dear to them as their eyes or hands: And therefore it is so despised and hated.  
5. They thrust out the Word, which revealeth and offereth the pleasures of a better world. The heart of the fool is in the house of mirth, Eccles. 7.6. Yea, though God call to mourning, and fasting, or any occasion (whatsoever) come; he hath set himself on a merry pin, he cannot abide to hear of change, so he may hold his pleasure here still. Babylon will be a Lady for ever, and set her mind on no other things beside, nor remember the end: Gods Physicians would have healed her, but she would not be healed; she laid none of those things to heart, Esa. 47.7, 8. therefore her end was utter desolation.  
6. These pleasures are seldom procured without sin, being the ordinary baits of Satan cast before men; which while they play withal, and nibble at them, they are catcht in his snare: as Eve by the Apple, which seemed pleasant to the eye and taste. Balaam knew there was nothing of so much force to allure the Israelites to Idolatry, and to make a breach among them, and so set God against them, as to besot them with unlawful pleasures with the daughters of Moab: then was Israel presently coupled to Baal Peor, Numb. 25.1, 2, 3. Thus Satan (as a cunning Fisher) baits his hook with pleasure, and catcheth innumerable.  
7. These pleasures are of great strength to hold men in sin, against all the threatenings of the Word, and invitations to repentance: will not suffer the heart to think of death, and judgement, and accounts to be given: yea, they make him maintain a continual war in himself, 
jam. 4.1.  against his own conscience, being carried headlong to such things as seem pleasant, delectable, glorious, and profitable. And against others also: This man will hate his Preacher to the death, because he condemns his unlawful pleasure. If john dare say to Herod, It is not lawful for thee to have her, it shall cost him dear. As for his poor neighbours: he will maintain his pleasure by oppression, cruelty, injury, any thing: he cares not how sorrowful and unhappy he make many other men's lives, so he may enjoy his supposed pleasure. judas must have his thirty silver pieces, though it cost Christ his life, and himself his soul, and fill all his fellow-Disciples with much heaviness. Lastly, such a man is well content to endure any vassalage and slavery under Satan, so he may enjoy a present pleasure: and Satan is well content on that condition to allow it him; dealing herein as Cyrus with the Lydians, 
Justi. lib 1  who having overcome them, (to gratify and gain them sure to himself:) allows them to eat, and drink, to feast and play, with all kinds of sports, games, and gambols; but in the mean time takes away their horses, and armour, so as they are unable ever to think of recovering their former liberty.  
And therefore, seeing these pleasures hinder men from attending and understanding the Word, make them securely contemn and hate the Word, thrust out the pleasures of the world to come, are seldom procured without sin, and are of such strength to hold them in sin: we may well conclude with the Apostle, 1. Pet. 2.11. that they fight against the soul.  

Use.  And seeing they do so, we must abstain from them. The service of lust and diverse pleasures, is noted for a course of the unregenerate, Tit. 3.3. And these two go hand in hand, disobedient, serving pleasures. Therefore beware of the prevailing of pleasures, and as thou meanest the Word should profit in thy heart, and tenderest thy own salvation, weed out this voluptuousness, a mere choke-weede of grace.  
here for thy further help in so necessary, and withal so difficult a duty, I will set down three things: 1. Motives, to resist these pleasures. 2. Marks of a man, in whom they prevail above the Word. 3. Means, or Rules how we may enjoy them, without choking goodness.  
I. Motives, or reasons to dissuade from the pursuit of pleasures, are six.  
1. Consider where thou art. 
6. Motives dissuading the pursuit of pleasures.  We are now banished out of the Garden of pleasure: we are in this world, kept out of Paradise with the shaking of a sword: and do we expect another Paradise in this Wilderness of Baca, and valley of tears? Wast thou not borne weeping, into the valley of weeping? Shalt thou not dye, and go forth weeping? and canst thou live in laughing and merriment? While thou art here obnoxious to so many miseries, laden, and daily loding thyself with so many sins, conflicting with so many tentations, beset with so many enemies: canst thou be so senseless, or mad rather, to give up thyself to carnal pleasures and delights? Remember thou art now in Babylon, and sittest by the waterside of afflictions. A member of the Church, that now remembers Zion, and his own Country, whence he is for the time banished, will rather sit down and weep, and mourn in the Country where they be strangers, 
The vigil must go before the holiday: the fast, before the feast.  and cannot sing the songs of God, rather than addict himself to carnal pleasures, and profane delights. This seems to be the Apostles argument, 1. Pet. 2.11. As strangers and pilgrims, abstain from fleshly lusts. Now a stranger looks for no great matters in his journey, nor expects pleasure till he cometh home.  
2. Consider what little content or satiety there is in these pleasures. Let him try this conclusion who will, after Solomon: he shall find he shall sooner surfeit of pleasures, than fill himself with them. One sweet morsel drives down another, and still is the carnal heart unsatiable. And it is with a man drunk with pleasures, as a man drunk with wine: his drunkenness increaseth his thirst, but quencheth it not. Let a man compass his pleasure in any kind, he may think, the attaining of his desire will quench his desire: but it proves but as water which the Smith casts on his coals; it seems to abate and quench the fire, but it makes the inward heat and concupiscence more burning and raging than before.  
Besides, the eye of the wise is clear to discern how little of true pleasure a carnal mind is capable of: and they themselves, who most enjoy worldly pleasures, can sometimes conceive their own joy to be only in the face, and not in the heart: and that their laughter is like to madness, from the teeth outward, and not so inward as it seems.  
And seeing such pleasures as delight the carnal appetite, are seldom compassed without sin, what true joy can be there, where, in the heart, is fixed a sting of sin, which marreth all the sport? Or, if the delight be sinful, the conscience that smarts not for it in enjoying it, is the worse, benumbed, and seared, and far from true joy or pleasure, though outward delights tickle him never so much: He laughs as a man in pain being tickled, but his vexation within is never the less.  
3. As there is little content in earthly pleasures, so is there less stability or continuance: the time is short, 1. Cor. 7.29. One well saith of pleasures, that they come like Oxen, slow and heavily, 
Dolour & voluptas innicem cedunt: Erevior voluptas.  but go away as Post-horses, all on the spur, and stay not. How long doth the pleasure of most delicate drink stay beyond the swallowing, or of the most sweet music beyond the hearing; or the most odoriferous smells, longer than the flower is held to the nose? Spend whole days and nights in merry sports, Plays, pastimes: doth the delight last longer than the present fruition? And then leaving us empty, do they not recompense men with some sorrow and grief, that they seem now robbed, either of their pleasures, or of their time spent in, and for them? How truly are pleasure and sorrow called twins; no sooner is one borne, but the other holds his heel? Yea, the fairest and sweetest earthly pleasure is as hardly found without some molestation, as a Rose without his thorn. Make the world thy Paradise, and thy belly thy god; thy Paradise shall cast thee out shortly, and thy god which thou servest, shall pay thee the wages of thy service, and then thou shalt see it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pleasure for a season, Heb. 11.25. like jonas his Gourd, soon worm-eaten and withered.  
4. Consider the danger of enjoying worldly pleasures, 
4. Great dangers in worldly pleasures.  which is fourfold. First, a voluptuous life is a walking upon snares and gins, which the wisest and most oculate man hardly avoids without being taken. Alas, how vain is the pleasure of birds, feeding about the snare that immediately shall bring them into the Fowler's bag! How vain is the sport of fishes, playing with a deadly bait! So dangerous and unsafe is it, to addict ourselves to these alluring baits of worldly pleasures. Now go a while into your own hearts, and see whether in those worldly pleasures you have most swallowed, you have not sometimes smarted: if not so, whether if there be any smart in sin, you had not cause by them. Be not like the horse or mule, Psal. 32.8. yet the poor beast having once fall'n into a hole, will not fall into the same hole again, if he see it: and poor silly birds will avoid the same nets and gins, 
Aves vagae in easdem pedicas retiaque non incidunt. Hieron.  which had beset them.  
A second danger is, the slaying of the soul, by the pampering of the body. 1. Tim. 5.6. Delicate widows are dead while they live: there is no way to reconcile the seeming contradiction, but to say, that the delicate living of these widows deprived their souls of the life grace, & Spirit of God: and so being dead in sin, & in soul, were utterly unprofitable, unmoveable in duties of grace & heavenly life: This fearful estate, the following of pleasures brought them into.  
A third danger is, the loss and refusal of heavenly joys and pleasures. For God is not so prodigal of his best blessings, as to bestow them where himself shall be sure to have least thanks for them, or themselves are undervalved. Shall Esau have the birthright, that prefers pottage before it? And shall he have heavenly treasures, and lasting joys committed to him, and thrust upon him, that prefers every trifling vanity, and base pleasure before them? A carnal man is a natural fool: he had rather have a piece of painted glass, than a Diamond: and would a wise man bestow a precious Pearl on such a fool? No, let him have his choice, and envy it not to him, but pity him, that with Esop's Cock, contemns a Pearl, and scrapes after a Barley corn. The misery of this man is, to be delighted with his misery.  
A fourth danger is, the indissoluble connexion of pleasure and judgement, to them that are lovers of pleasures more than of God or their duty. If thou wilt eat the forbidden fruit, and reach forth thy hand beyond God's allowance, to please thy senses, in the day thou so dost, thou shalt dye the death. If the Pastor will take his ease, and fail in his pains, the blood of his people shall be required at his hands. If the young man will take his pleasure, and walk in the sight of his own eyes, he must remember, 
Eccles. 11.9  that for all this he must come to judgement. Luk. 16.25. The Parable bids the rich man remember, Thou hadst thy pleasure here, and Lazarus pain: now therefore thou must be tormented, and he comforted. And woe to you that laugh now, for ye shall weep and mourn, Chap. 6.25.  
Nay, not only are these two tied fast together, as with an Adamant chain; but every dram of this sweet pleasure, shall be recompensed with a Talon of sorrow and grief: As he that by a moment's delight in meat and drink, hath surcharged his stomach, and surfeited himself, must recompense half an hour's pleasure, with some months of deadly pain.  
5. Consider the difference between godly and wicked men: One hath lusts and pleasures, the other serves lusts and pleasures. Pleasure's will be knocking at the godly man's door, and he sometimes lets them in, but he takes not thought to accomplish them, as the other doth, 
Ita curandum corpus, ut & castiganaun: 1. Cor. 9 ult  Rom. 13. ult. They that are Christ's, have crucified the flesh, with the lusts and affections, Gal. 5.24. The one holds his pleasures and lusts against the Word, as we have heard; the other takes the Word, the twoedged sword, the sacrificing knife of our lusts, the pruning knife of our pleasures, and applies to himself, 1. The precepts, which command to cast down every thing that is exalted against God, 2. Cor. 10.4. and to possess our vessels in holiness and honour, and not in the lust of concupiscence, which is directly contrary thereto, 1. Thes. 4.4. 2. The threatenings, which tell us, If we walk after the flesh, we shall dye, Rom. 8.13. 3. The promises, which are all made to them that cleanse themselves from all filthiness of flesh and spirit, (whereof voluptuousness is one) and to such as grow unto full holiness in the fear of God, 2. Cor. 7.1. 4. The examples of Scripture, as 1. Cor. 10.6. that we should not lust after things evil, as they lusted, with whom God was not pleased.  
6. Consider the examples of holy men, which will plainly demonstrate, that the people of God, and his dearest Saints were far from a life led in pleasure. 
Gen. 47.9.  jacob professed, Few and evil have my days been, that is, full of affliction. And Moses chose to suffer affliction with the people of God: 
Heb. 11.25, 26.  when he was of age (saith the Text) he refused the pleasures of Pharaohs Court, and the treasures of Egypt. The like of the Apostles, and other Saints. But especially if we will be conformable to our Head: Did he spend his days or nights in pleasure? Yea, was not his life painful and sorrowful, & c? Do we ever read of him that he laughed? but that he wept, we often read.  
The ordinary estate and condition of God's people, is, to suffer adversity, Heb. 11.25. The way to heaven is all strawed with crosses. By many afflictions we must enter into heaven, Act. 14.22. And all that will live godly in Christ jesus, must suffer persecutions, 2. Tim. 3.12. And we must acknowledge the bitter things laid on the breasts of the world, to be of God, to wean us from the love and pleasure of it.  
II. The second General proposed, is, 
7. Marks of a man in whom pleasures choke the Word.  Marks of a man, in whom pleasures prevail above the Word. And they are seven.  
1. An undervaluing of better pleasures; as of God's House in earth, or in heaven: when men account of no such pleasure, as that they enjoy in earth and earthly things. This mark is given, 2. Pet. 2.13. They shall receive the wages of unrighteousness, as those who account it pleasure to live deliciously for a season, that is, when men, as Epicures, place their felicity in present pleasures, which is indeed the life fitter for brutes, (whose soul, if it be not their sense, riseth not beyond their sense:) then for men, who are not only reasonable, but Christians.  
Yet many such there are in the world: 
Men undervalue better pleasures, five ways.  as 1. When men are heavy to the Temple: which argues no pleasure in God's presence, nor in the presence of Christ, who walks in the midst of the seven golden Candlesticks, Revel. 1. Nor in the presence of the Spirit, who blows especially there: nor in the presence of the Angels, who desire and stoop down to see the things handled, 1. Pet. 1.12. nor of the Saints, who are said to meet the Lord in Zion, Psal. 84.7. Now where could a good heart with more pleasure rest itself, than in God's resting place, in Christ's society, in the way of the Spirit, in the Ministry of Angels, and fellowship of Saints? 
Psal. 84.10  Did not the Prophet count one day in God's house better than a thousand elsewhere? And did he not profess, Psa. 26.8. Lord, I have loved the habitation of thy House, and the place where thine honour dwelleth? And was it not prophesied of all Believers, that they should assemble as Doves fly to their windows, and as clouds driven by the wind, Esa. 60.8?  
2. When the delight is more in temporal food, than in spiritual; and a man can be more joyful at his own table, than at Gods. Whereas David found nothing so sweet to his taste, as the Word, & preferred it before his daily food; yea, before his sleep, Psal. 119.148. Will not every man say, that to taste how good God is, is the best taste? yet most men taste more sweetness in the white of an egg, than in him.  
3. When men have more delight in the devil's books, than in Gods: and can be more jolly in tossing and shaking the cards and dice, than in turning and reading God's Book. Or to speak of more lawful recreations than they; If a man take more pleasure in any recreation, than in better exercises, his pleasure is sinful and choking.  
4. When men take more pleasure in their special calling, than in their general: in gathering money, than in gathering grace: in worldly riches, more than in heavenly; now it is choking. David esteemed the Word above thousands of gold and silver. The wise Merchant esteemed the Pearl above all his estate. And a good heart (as Paul) esteems all things dung and loss, for Christ. And according to the estimate of things, is the pleasure and delight in them.  
5. When men prefer an empty joy, above fullness of joy: the pleasures of Gods left hand, before those of his right, Psalm. 16.11. a drop of pleasure, before a river; and a drop of life in misery, before the Well of Life in mercy and glory, Psalm. 36.8, 9  
2. Mark. When men make light account of Gods Call, in respect of the call of their pleasures; let them be otherwise never so lawful, now they are sinful. God's Commandments must stand by, while their pleasures command them. 1. Sam. 15.3. Saul had an express Commandment to smite Amalek, and have no compassion on man, woman, infant, suckling, Ox, or Sheep. But it pleaseth Saul to have compassion on the King, and the fat beasts: A good booty: He shall enrich himself with the King's ransom, and such a large prey will spare his own beasts, at least serve him for sacrifice a long time. Lot's wife had an express charge and menace, on pain of death, not to look behind her: But the care of her house and goods, with the love of her friends, made her forget the Commandment, to her own destruction. God commands, not to swear at all, but pass the ordinary speech by yea and nay: Yet men ordinarily swear, and accustom themselves to break the Commandment: Why? for it is their pleasure, and custom, and they cannot leave it. God commands to do no servile work on the Sabbath day, nor to meddle with the duties of the calling, no manner of work: Oh but now it would pleasure my neighbour, and advantage myself to serve a customer. Now a man is at the command of his own pleasure, and God's Law must stand aside. God commands, not to run easily out of our calling on the weeke-day, or if any time be to be spared, to redeem it to the general. But games, or sports, or drinking-company calls day by day: now farewell the Commandment, God's Book, and counsel: farewell both callings, nothing can call so forcibly as his play and pastime; nothing so necessary, nothing so pleasing. What other is the cause of all adulteries, slanders, revenges, railings, murders, and effeminate contentions among men, but that they are as slaves to their own lusts, and the command of them, and Gods Commandments can take no place?  
3. Mark, When a man will not be at so much charge for God, for good duties, and his own salvation, as for his pleasures and lusts. When men can waste and riot out abundance of money in feasting, gaming, excess of apparel; but to maintain God's Worship, to feast or clothe the poor servants of Christ, they have no will or desire: nay, their hawks and dogs are more chargeable to many, than God himself, his service, and all the poor members of jesus Christ. Let pastime call, there are pounds and pieces ready: But let the poor call, let the Law, and good order call for them, there are not pence wrung out: let Preachers call, not good words.  
4. Mark. When a man cannot be at so much leisure for God and good things, as for his own pleasures, and carnal desires. He grudgeth no time spent in pleasure, but all, or the most time in God's service is but lost. He can waste out hours, and weeks, and months, in sports, can sit nights and days at Cards, or Dice, or other vain exercises; but with much tediousness sit out an hour in God's House. He hath sundry hours in a day for himself or his friend, to communicate and talk together, to order family-businesses, but very seldom takes half an hour to confer with God privately, in reading the Scriptures, in prayer, meditation, or instructing his family: one half hour in a month is tootoo much, and may not be spared. How little is God and his Word beholden to these men, who are underlings to their pleasures?  
Yea, some are so dogged, and such enemies to goodness, that as they cannot take any time themselves, so will they not be persuaded to allow any time to others about them, for any good exercise. No time that their servants and children waste otherwise, is comparably troublesome to them, as that which they employ in reading, hearing, or such like exercises. So malignant is the constitution of many, that although their servants would redeem the hour of a Lecture, twice over in a week, yet like hard taskmasters, they will not afford it at any hand, but esteem of God's Word and service as Pharaoh, 
Exod. 5.4, 17.  Ye are too idle, and Moses and Aaron make the people idle; and so hold them straiter on that Day, though they remit all the week after. Let Pharaohs strokes warn them betime. It was noted a great disproportion in Solomon himself, to spend seven years in building God's House, and thirteen in his own: Yet our times spend seven, and thirteen in their own houses, none, or very little in Gods.  
5. Mark. When men shun all molestation, and the means which would set them free from their slavishnesse, and service of pleasures. When in God's house they cannot endure such teaching, & teachers, as would pull them both from unlawful pleasures, and the abuse of lawful: Such men as Micah never prophesy good unto them: For who would willingly have his eye pulled out, or part with his lusts as dear as his eyes? Hence are all the stirs and tumults against godly Ministers: they would prevail against wicked men's pleasures: but they will not be tormented before their time: they will rather abstain from God's House hereafter, ordinarily and wilfully.  
So when men at home shun all gracious and savoury communication, driving away all mention of God from their tables, from their discourses, and please themselves in following unsavoury and unfruitful, if not hurtful speeches, all the day long. Also, when they distaste godly and fruitful company, by whom they might help their souls out of the snares they are in: the man is an abomination to them, that hath good & savoury words in his mouth. Oh this is to bind him for the time to his good behaviour: he must not swear, nor jest, nor scorn, nor be loose and corrupt in his speeches; and then must he sew up his lips, and say nothing. But loose and libertine company, that will swear, and drink, and game, and rail against these strict fellows as fast as he, these are his delight: now he can be pleasant and jolly, and as a fish in his own element.  
6. Mark. Immoderate sorrow when he cannot obtain his pleasure, is a note of a man subdued by pleasures, in whom God's Word hath no part. 1. Kin. 21.4. Ahab is sick, and cast upon his bed, for Naboths' Vineyard: for he cannot tell how to compass it. All Hamans' honour and favour with the King pleased him not, because Mordecai bowed not unto him. 2. Sam. 13.2, 4. Amnon was vexed sore for his sister Thamar, grew sick and lean. He that enjoys a thing moderately, can be moderate in the foregoing of it: What I lightly love, I can lightly leave. But if David love Absalon too well, he will grieve because he cannot dye with him, nay for him: Would God I had died for thee, O Absalon, my son, my son. Affections are so much the more impotent in the loss, as they are more potent in the fruition of any thing.  
7. Mark. The immoderate fear of death, as the end of all pleasures and delights: the memory of it is bitter to a man over-ioyed in his pleasures, the approaching of it dreadful, but the stroke of it most doleful: because he hath no better, or other pleasure in his heart for the present, than that which the world affordeth, which hath gone with him as long as she could; and much less any expectation of any hereafter.  
These are sure marks of him that is overcarried with pleasures against the Word.  

The goodness of the giver commends the gift.  III. Now seeing we are not Stoics, to condemn all pleasures, nor unthankful declamers against God's goodness, that hath filled our lives with comfort, neither may unwisely cast away the good with the refuse; and seeing our lives, without some pleasure, would be as a long journey without any Inn; much labour, no comfort or refreshment: Let us learn in the next place, how to carry ourselves toward, and thorough our pleasures, so as they may not be choke-weeds, either of the Word, or our own salvation by it.  

●. General rules how to carry ourselves thorough our pleasures.  The first Rule concerns the person affecting pleasures, who must look he be a sanctified man. For (saith the Apostle) only to the pure, all things are pure, Tit. 1.15. Neither is there any true peace or pleasure, without peace of conscience, and the sense of remission of sins: 
1. The person must be sanctified.  for sin thrusts out true pleasure; and here we say, as jehu in another case, 2. King. 9.22. What peace, so long as thy sin remaineth? And we read in Scripture, that only the godly and righteous are commanded to rejoice, Psal. 32.11. And 40.16. Let all those that seek thee, rejoice and be glad in thee. It beseems only the upright.  

2. The choice: for  The second Rule concerns the choice of our pleasures, three ways: 1. For the matter: 2. For the circumstances: 3. For the kind of them.  

Matter.  1. For the matter, they must not be pleasures of sin, which every godly man must refuse, with Moses, Heb. 11.25. For to rejoice or delight in sin, is the top of wickedness: and all such end either in repentance, or damnation. But for the matter, they must be in their nature either good, or at least not evil. Therefore they that pass their days in surfeiting, drunkenness, chambering, wantonness, lusts, uncleanness, unlawful sports and recreations, have made an ill choice for themselves, of that which should be hateful to all Christians: see Esa. 5.22. Habak. 2.15. Math. 24.45.  
2. Suppose our delights be good in their nature, 
Circumstances.  & matter, yet if they be bad in circumstances, we may not now choose them, as indifferent. If any lawful delight have some blot upon it, or be become a fashion or guise of profane men, who are excessive and inordinate in it, if I may forbear and choose another, I must not meddle with that. The Apostle, Phil. 4.8. will have us delight in nothing but that which hath some virtue, praise, or good report in it.  
This Rule will make choice of the best recreations, of best example, best use, and least abused. It will choose the best fashion of apparel, of the most sober and grave of our rank, and shun such as have the note of lightness, curiosity, vain affectation, newfanglednesse, and fashioning to the times. But how many cast off all consideration of advised circumstances? out of which, the enjoying of lawful pleasure is most unlawful. As for example: Suppose some kind of Stageplays were lawful, were it not unlawful to play in a Church? Suppose dicing and carding were as lawful as most men would have them, must therefore Ministers be gamesters, women dicers, children and servants pass away their time in such games? Nay, because eating, drinking, and sundry games, as bowling, shooting, be lawful, must I therefore, or may I do these in all companies? May I sort myself with swearers, ruffians, riotous persons, without respect of company? were not this to ensnare myself, and offend others? Yes: For fit circumstances are the grace or disgrace of most lawful pleasures.  

Kind. Non subtra●untur voluptates, sed mutantur pijs August. in Psal. 74.  3. For the kind: Make first choice of the best kind of pleasures: First, because it is a note of a good man to desire to rejoice with the joy of God's people, Psal. 106.5. Secondly, as the godly are different from the world in all their courses, so also in their pleasures: now the worldlings chief pleasure is, when his corn, and wine, and oil is increased, Psalm. 4.7. Thirdly, this kind of pleasures will make us not merrier only, but better both in body and mind.  
Quest. Wherein stands the joy of God's people?  

joy of God's people is in 7. things.  Answ. 1. In the Lord himself: Psal. 37.4. Delight thyself in the Lord. Phil. 4.4. Rejoice in the Lord always, and again I say, Rejoice. And why? For first, a man hereby returns to his true pleasure again. When man forsook God, true pleasure forsook man: and when men chiefly delight in God, they go back again to the chief Good and pleasure. Secondly, why do we love or delight in any outward thing, but because of the beauty and pleasantness of it? But, can there be so much beauty or pleasantness in the creatures, 
Greg.  as in the Creator? Thirdly, what a shame is it for Christians, not to be able or willing to find so much joy and delight in the Lord, as wicked men do in forced merriments? Fourthly, is not that the perfect joy, which ariseth out of the presence of that which is most perfect, and shall be most perfect in heaven, because of the immediate fruition of him who is most perfect? Fifthly, is not this the next way to perpetuate our joy and pleasure, to set it on him who is everlasting and indeficient?  
Besides all this, we all know, that the true pleasure of a Christian is, 1. For the present, in the favour of God, reconciled by Christ: only by his atonement, the soul is at sweet peace and repose in his love, as the child in his father's arms, Rom. 5.11. 2. For time to come, in his mercy and salvation, Psal. 9.2. and 13.5. 3. In his presence, when he shall be a Sun unto him, to refresh and revive him, Psal. 84.11.  
2. In jesus Christ; Phil. 3.3. We worship God in the spirit, and rejoice in jesus Christ. The wise Merchant takes more pleasure in the Pearl, than all his substance beside. Paul accounts all things loss and dung in comparison of him. The blessed Virgin rejoiced in God her Saviour: and Zacheus received him joyfully. How can the faithful soul, being the chaste Spouse of jesus Christ, delight in anything in the world, above, or comparable to her so sweet Head, and dear Husband? If we, as chaste Virgins, conceive Christ in our hearts, and clasp him with the arms of faith, as Zachary, here is cause of sound joy, and true pleasure indeed. Take delight in his Nativity, but especially in thy nativity by him.  
3. In the testimony, and graces of the Spirit. First, in the testimony of the Spirit, that our names are written in the Book of life; in this rejoice, Luk. 10.20. This joy in the holy Ghost is unspeakable and glorious, 1. Pet. 1.8. He is the great Comforter of his Church, an everlasting Spring of joy and pleasure, which no wicked man ever tasted of, joh. 14.16. Secondly, the graces of the Spirit are full of delight: faith hath a special pleasure, called, The joy of faith, Phil. 1.25. Even temporary faith hath great joy, much more justifying faith. Hope also hath his pleasure, even the expectation of pleasure at Gods right hand for evermore, Rom. 12.12. Rejoice in hope. What a sweet pleasure is it in the spring, to see our seeds and plants grow and come up in our gardens? How much more pleasant is it, to see the buds of the Lord grow in our hearts, to the unrooting and overmastering of the weeds of sin? Sweet is the contentment of grace: but the comforts of God's Spirit, bedewing the foul in the thirst of it, is like a shadow in a great drought.  
4. In the Word and Ordinances of God: Ps. 112.1. Fearers of God have great delight in his Commandments. The Gospel is a deep Well of precious promises; and the Spirit worketh consolation by the Scriptur●● Rom. 15.4. There is the joyful tidings of salvation: there the doctrine of free Remission of sins, and Redemption by jesus Christ, is proclaimed: there are the pleasures of God's House, and the Word which is food for God's children; Cloth an infant with gold and pearls, and make it heir of the whole world, yet nothing pleaseth it but the breastmilk: so here. In the Word also are described the ways of wisdom, which are ways of pleasure, Prou. 3.17. and all thou canst desire, is not to be compared to her.  
5. In the testimony of a good conscience: that they walk in simplicity, and godly pureness, and not in fleshly wisdom, 2. Cor. 1.12. and have not willingly moiled their conscience in lusts and pleasures, but have cherished the lust of the Spirit against the lusts of the flesh.  
6. In the communion of Saints; to enjoy their fellowship, being present, and rejoice to hear of their welfare being absent: To rejoice in the prosperity of the Church; as jethro, when he heard of all the good that God had done for Israel, Exod. 18.9. Yea, to prefer jerusalem before our chief joy, Psal. 137.5, 6. when the Gospel runs with free passage.  
7. In evangelical obedience, both in action and passion for the Gospel. First, serve God with cheerfulness, Deut. 28.47. as Christ's meat and drink was to do the will of his Father, in this he rejoiced, Psalm. 40.8. Secondly, rejoice even in afflictions for the Gospel, and for the Name of Christ, as wherein is greater pleasure than in the honour and greatest pleasures of the world. Gal. 6.14. God forbid I should rejoice in any thing but the Cross of Christ. Heb. 10.36. the Saints with joy suffered the spoiling of their goods, and would not be delivered. Col. 1.24. Now I rejoice in my sufferings for you, etc. For, is there not more true pleasure, in helping Christ (as Simon) to bear his Cross, than by the overflowing pleasure of the world to forget Christ and a man's self?  
Oh therefore let us lay fast hold on these pleasures, what ever profit or pleasure we forgo for them. Bodily pleasures are not so always, but as the body is disposed to them: what can delight a sick, pained, and dying body? But these pleasures, being in themselves true and sound, are never irksome, never loathsome as the other. And whereas bodily pleasures are at last fugitives and runagates, when their Master hath most need; these never forsake their Master, never take their leave, but are perpetual, yea, eternal.  
That is the second Rule, for the choice of pleasures.  
The third concerns the manner, and measure: in four particulars.  

3. The manner of using our pleasure. 1. Weanedly  1. Use them weanedly: rejoice, as not rejoicing, 1. Cor. 7.30. Pour not out thy heart to pleasure, but be moderate and retired. A wary Christian will ever be allaying his wine with water, and make a measure to his pleasure. Prou. 25.16. If thou hast found honey, eat not too much. We may soon take too much of these honey-sweet pleasures.  

2. Watchfully.  2. Use them watchfully. Consider how easily they steal the heart, and filch the time: How Satan wraps up infinite sins in these sweete-sugred pleasures: And how hard it is to escape shipwreck by them, impossible to escape danger; some have avoided one, never any avoided the other.  

3. Wisely.  3. Use them wisely. First, not seeking, or not addicted to pleasures. It is no wisdom to be foremost, or Instigators. Secondly, rather using pleasures than enjoying them. To use a thing, is for some other thing: to enjoy it, is for itself: 
August. de civet. Dei, lib. 11. cap. 25.  whence Augustine speaks of some who enjoy their gold, but use their God; because they bestow not their money for God's sake, but worship God for moneys sake: So, many among us may truly be said to enjoy their pleasures, and use their Religion. Thirdly, distinguish recreations from the vocation: both for instance in them, which is the sin of our Gentry and their followers, who have no vocation but recreation: and for the end; the vocation is to get means of living, to enrich a man's self, and get money, for his own and others good; but God hath never set apart play to this purpose; and how fond are they that use sport, to beggar themselves and their Family? Fourthly, restrain wisely thy passions about thy pleasures, and use them not as occasions of discord, impatience, swearing, or any impotent passions.  
4. Use them Christianly: 
4. Christianly.  1. Maintaining the fight between the flesh and the Spirit: 1. Pet. 2.11. Lust's do always fight against us, and therefore we must always fight against them. 2. Manifesting, that we love not the pleasures of our pilgrimage better than the pleasures of our Country: for no wise man will be so delighted with the light of the Moon, as to contemn the light of the Sun. 3. Fearing pleasure more than misery: because the bitter root of affliction (as the Figtree) brings oftentimes most sweet fruit, but the ordinary end of pleasure is bitterness and sorrow.  
Now consider here how great was the temperance of former ages, in regard of outward pleasures. How plain and homely the ages before the giving of the Law were, the whole story showeth. Under the Law, how course was Eliahs' mantle! how sparing his diet! that when he had eaten, the Angel came the second time, and bade him eat more: but our superfluity is such, as we have need of an Angel to come daily and bid us eat less. How course was the fare and diet of the new Testament, in john Baptist! how remote from the pleasures of this life! Timothy so abstinent, as Paul bids him drink no more water, but a little wine for his health's sake. But if Paul were to write to a number of our Timothy's, who are so busy with health, he would charge them, if they loved their health or life, to drink no more wine.  
Such was the austerity of former ages, some few hundred years after the Apostles, as brought a great superstition and blind devotion, wherewith the Church and world hath been ever burdened since, and could not be delivered. But now, so far is the world degenerate, and gone to the contrary, as the excesses and superfluities of it have brought in every whit as much Epicurism and Atheism: and the true God was not more departed from in that blind god, than in this belly-god. So hard it is to walk in a mean, in the offers of pleasures.  
Consider also what great losers they become, that dote upon pleasures. As the foolish Fly, delighted with the light of a candle, regards not the heat of the flame, but burns first one leg, afterward another, and still takes no warning, till it be wholly consumed. So worldly pleasures make men, first, senseless to good things, then, dead and deaf to admonition, and senseless of smart, till they lose Religion, I had almost said, reason itself.  
The fourth Rule concerns the season of pleasures. 
4. The season of pleasure.  Eccles. 3.4. There is an appointed season for every purpose under heaven: a time to weep, and a time to laugh: therefore there is a time, when it is unseasonable. It is the Epicures fashion, at all times to have his garments white, and at no time to have oil wanting to his head, Eccles. 9.8. And of the rich Glutton, to be arrayed in purple, and fare deliciously every day, Luk. 16. He that follows pastime, is a waster and scatterer, and a gamester is none of God's creatures: God allows him no place in heaven, or earth. To follow sport every day, draws a man to as much profaneness as Esau, whose wantonness brought him to forgo his time, the blessing of his father, the favour of God, and his own salvation.  
First therefore, 
Four unseasonable times for pleasure.  the season of worldly pleasures must not be the time of our calling; in which every man must abide. They are not so good as the calling and duties of it, and therefore this must not be hindered by them. Whence one aptly calls pleasure a parenthesis coming between our labours, which hinders not, but helps the series and course of them.  
Secondly, the season of worldly pleasures, is not the Sabbath. When our hearts should attend the Word, or be upon it, we must not suffer our minds to wander after pleasures. When our tongues should be talking of God's Word, and speak in the language of Canaan, it is unseasonable they should be walking and wand'ring about pleasures & pastimes. And seeing our Text hath taught us, that there is such a force in pleasures to choke the Word, the taking of pleasures on the Sabbath, when we should be at holy exercises, must needs be more dangerous to distract the mind, and drive out the Word, and dead all motions and affections stirred by it, than to work in the calling: Whence a Father hath well said, 
In Sabbato melius est arare quâm saltare.  that It is better to go to plough on the Sabbath, than to go a dancing.  
Thirdly, the season of worldly pleasures is not, when God lays an heavy hand on us, or ours: when God afflicts the conscience with sense of sin; Oh this (with many) is melancholy and sadness; now call in carnal company, music, gamesters, and merry companions: whereas now is the time for that counsel, jam. 4.9. to cast ourselves into sorrow for sin; Suffer affliction, sorrow, and weep; let your laughter be turned into mourning, and your joy into heaviness; cast yourselves down before the Lord, and he will lift you up. This is to work with God, the other against him.  
So when men are afflicted with sickness, and God calls to sackcloth; now must neighbours come in, and help him to pass the time, with cards, dice, drinking, swearing, and all carnal merriments. O miserable comforters! Is any among you afflicted? let him pray, saith Saint james, Chap. 5.13. Is any sick? let him call for the Elders of the Church, and let them pray, etc. But these say, Let him play, and call the Elders of the Parish, and let them play with him. See how you comfort the sick, Prou. 25.20. As he that takes away garments in a cold season, so is he that sings songs to an heavy heart. And see how he is comforted! he thrusts mourning out of his house, when his heart remains the house of mourning.  
Fourthly, the season of worldly pleasures is not, when God's judgements break out against our brethren: Either when judgement begins at the House of God, that it is not well with the Church: thus good Vriah refused comfort, 2. Sam. 11.11. and Mordecai, Hest. 4.1, 2. And Nehemiah, Chap. 2.1, 3. And the sin of the great men in judah (Amos 6.6.) was, They drink wine in bowls, and stretch themselves on ivory beds, and anoint themselves, etc. but, no man remembreth the afflictions of joseph. Or when the hand of God lies heavy upon our neighbours, that are of the same flesh with us: Rom. 12.15. Weep with them that weep. For we are all one body, and one members of another; and if one member suffer, 
1. Cor. 12.26.  all aught to suffer by consent.  
These are unseasonable times for the prosecuting of pleasures: and therefore now we must refrain from them.  
The fifth and last Rule concerns the end of pleasures. 
5. The end of our pleasures.  The goodness of a thing is measured by the good end of it: and (we say) All is well that ends well: so here. The end then of pleasure must not be for pleasure: for then pleasure were the chief end, and the chief good. Nor to take pleasure in pleasure: only we may take our use of some pleasures, and not pour out our hearts unto them. For this infatuates a man, and puts out his reason and senses, that he can see no shame he puts himself unto. What a shame was it, (which yet Samson discerned not:) that he, who would not turn his face from a thousand men at once, should now become a slave to a lewd woman that had used him most vilely? Nay, he that was strong enough to match a Lion, is foiled by his lust, and sottishly vanquished under the feet of an harlot. Look on a man given to drinking, gaming, whoring, etc. this man will sort himself with the basest companions in a Town, rather than sit out: even great Princes, loaded with Flagons of wine, will stretch out their hands to scorners, Host 7.5.  

Three ends which we must aim at in our pleasures.  This must not be the end of our pleasures: but, 1. To make us better, not worse: not more loose or dissolute, but more thankful to God, more cheerful in the duties of our callings, more able to pray, meditate, hear, and do good to ourselves and others. Therefore when our pleasures make us heavy and unfit for good things, (as the pleasures of Egypt made Israel loath and flow in going forward to Canaan:) now they are sinful, though not in themselves, yet in their end, and our use, because they choke as thorns. 2. To put us in mind of such heavenly pleasures as are reserved for the faithful at Gods right hand: as the first fruits in the Law put the Israelites in mind of a full harvest. Now we do but taste before hand how good and gracious the Lord is: then we shall be satisfied with his fullness and sweetness. If he provide such things in our Prison, what in our Palace? 3. So to enjoy pleasure for the present, as we lay up more for hereafter, and so make them all helps to the true and lasting pleasure: so David, from the abundant Table that God had spread for him, from his full and overrunning cups, from the oil wherewith God had anointed his head, gathers strength and resolution to dwell a long time, and spend all his days in God's House and service, Psalm. 23. ult. and Psalm. 34.9, 10. because the Lord suffers his Saints to want no good thing; therefore they are stirred up to fear the Lord.  
Attain this end of pleasure, and thou hast attained an endless pleasure.  
Reason's thus to carry ourselves through pleasures. 
Motives thus to carry ourselves through our pleasures.   
1. Slaves to pleasure, never conquer with Christ, and therefore shall never reign with him. 2. A regenerate heart desires liberty from the slavery of pleasures, and counts it a death to be enthralled to them, Rom. 7.24. They go to God with Rebecca, when they feel the struggling of flesh and spirit in themselves, and complain as she of the Twins in her womb. 3. Christ came into the world, and made choice of an afflicted way to heaven, 
Greg.  rather than a fair way of earthly pleasures: that we might follow him therein, as the safest way to our Country.  
So much of the three sorts of bad ground.  
We come now to the fourth, which is good. Vers. 8. And some fell on good ground, and sprang up, and bare fruit an hundreth fold.  
Compared with the 15. verse. 15. But that which fell in good ground, are they, which with an honest and good heart hear the Word, and keep it, and bring forth fruit with patience.  
HEre consider, as in the former, 1. The soil, good ground: where, first, how it comes to be good: secondly, how it is known to be good, namely, by hearing with honest and good hearts. 2. The success of the seed in it, fruitfulness: 1. For the measure, or plenty, an hundreth fold. 2. For the continuance, or constancy, with patience. Of these in their order.  
And first, how the ground doth come to be good. Answ. It is called good, non à priori, because the Word finds it so; but à posteriori, because by the Word it is made so. Every man's heart by nature is a stiff ground, a barren and cursed earth: The whole imagination of man's heart is only evil continually: Every man is a beast in his own understanding: Paul himself, now an elect Vessel, is by nature the child of wrath as well as any, Ephes. 2.2. But as stiff and bad ground becomes good, by good husbandry and manuring: so do our hearts, by the husbandry of the good Husbandman: 
joh. 15.1.  He alone changeth the heart: He takes away the stones and stiffness of it, 
Si debeo totum me pro me facto, quid debeo pro me refecto? Aug. Doct.  and makes it a soft heart. So the Apostle Paul, speaking of himself converted, saith, By the grace of God I am that I am, 1. Cor. 15.10. He only can create a clean heart, and renew a right spirit in a man, Psal. 51.10. and put his fear into his heart, that he shall never depart from him, jer. 32.40.  

Some ground which the Word falls upon, is good.  Doctr. Some seed falls on good ground. Though there be but a small parcel of good ground, in comparison of the bad, yet some there is where the seed is cast. It is true, that where the Word is preached, it is to most in vain; as here, three to one lose their parts in it: But yet some good there be; the seed falls into some good ground; in some, though very few, it is successful. When the whole world was a field of brambles, fit for the fire of God's wrath, yet of Noah he saith, Thee have I found righteous: and he being a Preacher of righteousness, shall make an Ark, if it be but for eight souls, Gen. 7. When all Sodom was as a cursed Heath, and a dry Wilderness, yet Lot's family was as a little pikle exempt, in which the Word became fruitful, Gen. 19 In the Ministry of the Prophets, much of their labour was lost, as themselves lamentably complain, Esa. 49.4. and 53.1. Who will believe our report? or to whom is the arm of the Lord revealed? showing, that very few will believe the doctrine of Christ's humiliation and abasement: to which, that place leads us in joh. 12.38. and yet there was one of a City, and two of a Tribe, and still a small remnant whom the Lord would save.  
Our Lord jesus, while himself preached the doctrine of the Gospel most clearly, and confirmed it powerfully by many miracles, yet but one here and there received it, scarce one of a thousand: so as himself laments their hardness of heart, and weeps over jerusalem: and saith plainly, that few shall be saved, and that the way which leads to life is narrow, and the gate straight, and few find it. But yet he hath a little flock: Fear not, little flock, Luk. 12.32. When many took offence at his doctrine concerning the eating of his flesh, joh. 6. yet his Disciples acknowledged that he had the words of eternal life. joh. 10.20. When some said he was mad, and had a devil; others said, These are not the words of him that hath a devil, nor yet the works: for, can the devil open the eyes of him that is borne blind? When the multitude decreed to excommunicate whosoever should confess him, yet the blind man will justify him in the Synagogue, joh. 9 When the whole Council and body of jews assemble against him, there is a Simeon, a Zachary, Hanna, and Elizabeth, which adore him: yea, at his Cross, his mother, his Disciple john, and many other good women.  
The Disciples of our Lord, when they preached after him; some raised up persecution, but some believed; sometimes one of a City, as Lydia, Act. 16.14. And sometimes a few more, as at Athens, Act. 17.32. some mocked at the Resurrection, but some clave unto Paul, as Dionysius the Areopagite, and Damaris, and some other: see Rom. 10.16. And ever since, the smallest number receive the Gospel; yet some do, who are as the glean, to the harvest; and as the Grapes to the vintage, and but an handful to the rest.  
Reasons. 1. From the similitude in our Parable: such is the wisdom and care of the Husbandman, 
Reas. 1.  that he will not bestow his seed where is no hope, but that all the seed and labour will be lost: though there be many stones, and many thorns in a field, he will sow, because all is not so; but if it were all so, he would not lose his seed: so the Lord, the wise Husbandman of his Church, will much less bestow, his labour and husbandry on a soil altogether hopeless and fruitless: but he will see some good ground intermingled, for whose sake he doth bestow his seed. Again, doth the seed belong to any but good ground? or doth the Word properly belong to any but the true Believers? No: it hath an effect in others, but it is the portion only of these.  
2. The proper end & use of the seed is, 
2  to gather in an harvest: and the proper end of the Word is, to gather and preserve a Church unto Christ. God hath sanctified a Ministry, for the gathering of the Saints, Ephes. 4.11. Christ's own Ministry in jerusalem was, to gather them to life and safety, as the Hen gathers her chickens, Math. 23.37. and to work faith in so many as are ordained to eternal life, Act. 13.48. And therefore, where God sends and continues his Word faithfully preached, there are some to gather, some to be brought to the faith, one time or other. The grace of God hath appeared, bringing salvation, Tit. 2.11. And therefore ordinarily, where God affords this grace, it brings salvation to some, though never so few: ordinarily the Word attains even this end in some.  
3. As the Lord, when he will prosper a people, and maintain their natural lives, 
3  blesseth the seed sown, to increase, and thereof gives them an harvest: but on the contrary, when he will send a famine to consume, he affords them no seed, or no harvest: Even so, where he hath a good purpose to preserve any to eternal life, he sends the Word to this purpose. Paul must go to Corinth, and stay there a year and six months, because the Lord had much people in that City, Act. 18.10, 11. For their sakes it is sent, and for their sakes continued: insomuch as the Apostle, 1. Thes. 1.4, 5. doubts not to make it a note of the election of some, where God sendeth a powerful Ministry. And contrarily, where God hath no delight in a people, and none to call by the ordinary means, he sends a famine of the Word, Amos 8.11. When the Nation of the jews proves so barren, as the labour is not worth the while, than the Kingdom shall be taken from them, and given to a better people, Math. 21.43. As in the times of ignorance, and darkness of Popery, for many hundred years together, when was no preaching, no ordinary means: which times God hath now overpassed, and now admonisheth all to repentance. So as we doubt not, but where Christ uttereth his voice, he hath some sheep to hear him, joh. 10.27. see Act. 22.18.  

4  4. Those many epithets and titles given to the Scripture, show the same. The Word is called, The ministry of the Spirit, of life, of righteousness, 2. Cor. 3.8. because it ordinarily finds out some, in whom it is effectual, and upon whom it bestoweth the Spirit, and life, and righteousness. It is a Word of wisdom, (subiectiuè & effectiuè) it will find out the children of wisdom, who will justify their mother, Luk. 7.35. 
Act. 20.32.  And the Word of God's grace, given of grace, and giving grace to some or other where it is sent.  

5  5. A reason hereof may be taken from the extent of the Church, which is now stretched out into all Nations: so as the Gospel of Christ is the power of God to salvation, to jew and Gentile, Rom. 1.16. Now God hath some friends every where, and in all places some that belong to his Election, and shall be brought to the faith; some in Sodom, some in Egypt, some in Nero's house, Phil. 4.22.  
Use 1. To comfort poor Preachers, and faithful Ministers: that though most Hearers be unprofitable, yet some shall take good; there is a fourth part of good ground. No field so barren, but true pains will bring up some seed, though but thin, and a little in comparison: So no Town or people so bad, but the faithful preaching of th● Word will in time win some.  
Object. Oh I see no fruit: I have laboured in vain, and spent my strength in vain, Esa. 49.4. Answ. 1. Seed comes not up so soon as it is cast. Wait a winter, and thou shalt see it again. 2. Thou losest much labour, and in comparison labourest in vain: but it were hard, if all were lost: ordinarily some labour proves. 4. Thou mayest sow, another may reap thy seed: and all the time thy labour hath been preparing to fruitfulness, and now produceth fruits. 4. Thou mayest not see any fruit of thy labour, and yet thy labour not lost. Elias was of a clear sight, yet saw not one of 7000. that profited by his Ministry. 5. If all thy labour were lost in regard of men, yet thy work is with the Lord, and thy judgement with thy God: with him it is not lost.  
Again, the Minister hath no grief to an obstinate and wilful people; that he seems to sow upon a Rock, some on a pathway, and some on a thicket of thorns: He that was ignorant, is ignorant still: He that was Popish, is Popish still: the profane, the swearer, drunkard, contemner, mock-God, is so still. Thus is he disappointed of his end, being willing to save all, and spoilt of his Crown and glory, 1. Thes. 2.19.  

4. Comforts for a godly Minister, who seems to lose much labour.  But consider for thy comfort, 1. This was Christ's own case: he taught in the best manner; never man spoke so, joh. 7.46. yet most of his Hearers unprofitable. Now thy seed is no better than his, thy skill short of his, thy labour nothing to his. 2. Be thou so much the more diligent as the ground is stiff: lay the fault off thy ●●●fe, upon the soil: be thou faithful, 
Secundùm laborem, non secundùm proventum.  and thou sha●● receive according to thy pains, not thy increase. The more distempered thy Patient is, as a good Physician, be thou so much the more careful: though thou canst not cure him, but he die under thy hands, thou losest some comfort, some labour, no recompense. 3. If thou canst not hope to save all, yet seek to save some; as the Apostle became servant to all, that he might win some: for he knew he should never win all, 1. Cor. 9.22. Rom. 11.14. 4. If thou hast won some, rejoice in them, praise God for them. If thou hast won but one, there is more cause of true joy in that one, than in winning the whole world. Refuse no pains to win another: Be covetous to win all, but be content if thou canst but save some.  
Use 2. Seeing of all the flocks and troops that followed Christ, his flock was a little one, his part the smallest; it teacheth us, not only to attend the Ordinance of preaching; but also to look to our hearing. A great number of people attended about the Pool, joh. 5. but only one was cured at once; even he that stepped first in, after the Angels stirring of the water. So numbers throng and flock in populous Congregations, about this Pool, but in very few it is effectual to conversion and salvation: it were happy if we were sure one stepped in, every Sermon. Our Saviour tells us, that many are called, but few are chosen, Math. 22.14. Rest not then in outward hearing, continuing in unfruitfulness. Take heed how you hear, saith our Saviour, Luk. 8.18. If three parts of four lose their labour in hearing, and if not Hearers, but Doers of the Law shall be justified, then must we so hear, as we may believe, obey, and be saved. And if many of them that use the means of salvation, shall not be saved, where shall wilful Recusants, obstinate absenters, and careless contemners of the Word, appear? He that useth physic, may dye: but he that refuseth, or wilfully scorneth physic, and Physicians, must dye, and that deservedly.  
Use 3. Not to define a Church by multitude: Leave that absurdity to Papists. here are three parts of four, bad ground, which rejects the truth, and chokes the Word. Some shall hold the truth, but a few in comparison; and three to one against it; nay, sometimes three hundreth, or four hundreth to one; as all Baal's Priests against Eliah, and 400. false prophets against Micaiah. Nay, not one voice of four, but all parts are against the truth: all cried, Crucify, crucify Christ, let him be crucified, Math. 27. and not one voice against the Calf, Exod. 32. The triumph of truth must be held and maintained in the world by a few, in one Enoch, one Noah, one Lot. Let none doubt of the truth, because it is held by a few: three parts of four must reject it: And this is sure, that the best things commonly have not most voices, but the greater part overcomes the better.  
Use 4. To confirm us, both against the paucity of such as receive the Gospel, as also the apostasy of many forward and hopeful Hearers. If Noah had looked what the old world did, or Let what the Sodomites did, or the tenth Leper what the nine did, or Elias what the false prophets did, they had sped as ill as they. 
Not to look what others do, but what ourselves should do.  Therefore let us look, not what others do, but what ourselves should do. Neither let us be as many, who condemn the whole profession for some Professors that have declined and shrunk in persecution, or have been choked with cares, riches, and pleasures of the world: for our Saviour here teacheth, that three to one, who seem to receive the Word, yea, many that rise up into a blade, stalk and ear, never come to fruits and ripeness: and the Apostle, 1. joh. 2.19. Some went out from us, because they were not of us. But let us strive to be of this little flock, these few that fructify and persevere.  
Use 5. To stir us up to thankfulness, when people enjoy this mercy, that God hath some good work in some of them: and express our thankfulness, in being of their number and company. Quest. How shall I know that? Answ. If thou be not only called by a general calling, but by a special. Why, what is the difference? Answ. The former is a bare invitation to Christ, by the preaching of the Gospel, sounding in the ear. The latter, a drawing of the Elect unto true faith, by the mighty work of God's Spirit in the heart. That brings men to knowledge, profession, external reformation at farthest, without inward change and renewing of the heart. This inlightneth the mind, distinctly to know the doctrine of salvation, as it is laid down in the Scripture; and boweth the will to embrace it readily, joyfully, constantly; and to begin to obey it unfeignedly.  
Now, as there is some good ground, we are in the next place to inquire what it is, or how it may be known: And this ground is called here a good and honest heart: Using a double Epithet, either by way of exposition, showing, that by a good heart he meaneth an honest heart; or by way of collection, noting a double grace, both of inward purity, and of external fruits, and reformation.  
I. It is called a good heart in two respects: 
The heart called good in two respects.  1. As emptied of bad qualities, 2. As well qualified by grace.  
1. It is emptied of bad qualities, being clean contrary to all the bad disposition of the three former kinds of ground. For the first ground neglected the seed, and suffered birds to pick it up: but this keeps the seed. The second received the seed, but the Sun withered the fruit, that it continued not: but this brings fruit with patience, saith our text. The third brings fruit, but among thorns, and so is choked: but this seed is cast in good ground, freed from such choak-weeds and lusts. So as being contrary to all the other, it receives willingly, retains constantly, and perseveres fruitfully unto the end.  
2. It is well qualified by grace, as in our text: 1. God hath made it of a cursed and barren earth, good ground. 2. It hears the Word beyond the other: the former heard it, but without desire: this hears with study to learn, and industry to understand. 3. It keepeth the Word in memory, mind, and practice: the other heard, but kept nothing, because there was no fit place to keep it in. 4. It brings fruit: in the other was some care to hear, but here is a care of fruitfulness. 5. It is careful to proceed in grace, to double and increase the measure of fruits, from thirty to sixty, and so to an hundreth fold: but the other soon fall from their measure. 6. It hath obtained by grace an invincible fortitude against temptations and trials, so as no fears or forces shall remove them from the study of piety, and fruits of grace: for they bring forth fruits with patience, as the other did not.  

An honest heart, why so called.  II. So also it is called an honest heart. As good is a general word, excluding evil qualities, and including good: so honest also is a general word, and put for the whole approved disposition of the soul, containing both civil and religious honesty.  
Civil honesty is enjoined, Rom. 12.17. Providing things honest before all men: that is, in such gravity, sobriety, equity, and comeliness, as may beseem your persons; avoiding lightness in speech and talk, in deeds and actions, in apparel and gesture, in gate and behaviour. For even civil honesty is more than to be honest of a man's body: even to mind things honest and comely in the whole course, and to walk in all things gracefully and seemly, Phil. 4.8. It fights therefore against civil honesty and seemliness; to see a Magistrate running after plays and gambols, like boys: a Minister carousing and quaffing among boon companions: an ancient man garish and light in attire and youthful fashions: an ancient woman tricking herself, and trimming like a wanton girl: a young man frequenting Taverns, Inns, and Alehouses, or lascivious with the other sex: a young woman full of talk, much in the streets, or familiar with others, than of her own sex.  
But that is civil honesty, when men in their places carry themselves before men, as may win reverence and grace to their persons.  
And yet that is the least part of the honesty here meant. There is further a religious honesty of the heart, namely, the inward purity, integrity, simplicity and sincerity of the heart, when it is plain and single, as Nathanael, A true Israelite, in whom was no guile. It is known by opposition to hypocrisy or guile: it makes not a show of goodness, nourishing sin within. And it labours to produce things honest, not before men only, but also before God, 2. Cor. 8.21.  
From this rank of honest-hearted persons, are excluded, 1. Debauched persons, who having shaken off the fear of God, and shame of men, care not for, but cast off all honesty, both before God and men: as the unjust judge, Luk. 18.3. 2. Civil honest men, who walk honestly before men, but care not for honesty of heart before God. 3. Hypocrites, who will seem to be honest-hearted before God, but neglect honest, equal, and approved carriage before men.  

Doctr. Goodness of Hearers, esteemed by goodness of heart.  Doctr. The Lord esteems the goodness of an Hearer, by the goodness and honesty of his heart. And this is the difference of a sound and elect Hearer, from the reprobate and fruitless, that the Word makes the heart of the one honest and fair, and so keeps it; but the other abideth stubborn and deceitful still. David is commended in Scripture for a man after Gods own heart, because he hid the Word in a good heart, Psalm. 119.11. And josiah, because his heart melted at the reading of the Law: and Marry, because she pondered things in her heart.  

Reas. 1.  Reasons. 1. As in all other parts of God's worship, so in this, the Commandment calls for such an heart. Prayer must proceed from this good and honest heart, Psalm. 119.10. With my whole heart have I sought thee. Praise must proceed from it. Psal. 86.12. I will praise thee with my whole heart. Repentance must be a turning with the whole heart, jerem. 24.7. They shall turn to me with their whole heart. In a word, all duties performed to God or man (in the Ministry, and servile subjection) must be done heartily, Phil. 1.8. Col. 3.23.  

2  2. Both the promise of acceptance, and acceptance itself is with this condition. The promise is in jer. 29.13. Ye shall seek me, and find me, because ye shall seek me with all your heart. And of judah in the time of Asa it is said, that they had sworn to the Lord with all their heart, and sought him with the whole desire, and the Lord was found of them, 2. Chron. 15.15. Acceptance also, and approbation from God, is, when the heart is single, entire, and true in good duties, and the intents of them: not reaching after private ends, nor cunning in the secret carriage and contriving of sin or hollowness. He cannot abide a double heart, a varying, and a deceitful heart, nor a heart divided between himself and the world: that rests satisfied with the deed done, but cares not whether it proceed from soundness, or no. One property of sinners, hateful to God in their pretences, is, that they are double-minded: and Ezek. 33.33. 
jam. 4.8.  The Lord scorns the show of hearing the Prophet, when the heart goeth after covetousness.  
3. This Hearer is only approved of God, 
3  because it must be a good and honest heart indeed, that must yield to all the parts of God's Word. It must be a good and honest heart, that will endure mortification of all lusts, and suffer the very heart of his dearest sins to be broken: that will for the Word endure cutting off of hands, and parting with eyes. It must be a good and honest heart, that with Paul can set up the excellency of the knowledge of God above all advantages: that can be content to sell all, and buy the Pearl: that with the Disciples can leave all, and follow Christ. It must be a good and honest heart, that must yield obedience to the whole Law of God, without reservations; especially in difficult, costly, or dangerous duties. It must be a good and honest heart, that is not offended at the baseness of Christ, and simplicity of his Gospel; but can for his sake suffer with joy the spoiling of goods, yea and resist unto blood. And (which is the chief goodness of it) to resolve to yield universal obedience, not by starts and fits, but with constancy to the end.  

4  4. Only this Hearer is approved of God, because this heart only can mingle the Word with faith, receiving specially the Word of promise with distinct and particular application, and affiance of the soul, drawing the man nearer unto God: whereas any heart, but this, is an evil heart, and unfaithful, making a man depart from the living God, Heb. 3.12. This heart only cleaves unto the Word, and holds it fast, so as the Word of God abides in it, and lodgeth not as a stranger, but dwelleth in it: whereas a bad heart is like a bad stomach, which receives meat, but retains it not, and casts up all again, so as all is lost; as precious liquor put into a leaking vessel.  
Use 1. To frame our judgements to Gods, and account them that are the best Hearers, to be honest-hearted men. But our judgement generally is clean contrary: For if we see men addicted to the hearing of the Word, commonly they are esteemed a few harebrained men, a pack of hypocrites, all alike, and never a good. Ask any man almost of the state of one of his neighbours, who is diligent in good duties, frequent Sermons, etc. you shall hear him say, Oh, he is a reasonable honest man, but that he is so forward to hear Sermons, and so precise, etc. Thus, that which Christ made a mark of an honest man, is now a bar or hindrance to his honesty: he were an honest man, if he were not an honest man. 
Caius Seius vir bonus, sed Christianus.  It was said of old by Heathens, Oh, a good man, wise, and learned, but a Christian: so in these days by heathenish Christians, He is a good man, but a Precisian, but a Puritan. What is this, but to give the Son of God the lie, who saith here, that he is the honestest man, that hears the Word most carefully?  
And as we condemn the righteous, so how general is it in our judgements, to pass our voices in justifying the wicked? Inquire of such a man's estate, as cares more for a Pig than a Sermon, a right Gadaren and worldling: he will tell you, He is a right honest man, a substantial man, a jolly housekeeper, a quiet neighbour, a well-dealing man, and well beloved of his neighbours, a man good to the poor, etc. All this is well. But how loves he Religion? how follows he the Word, for hearing and practice? how affects he the Ministry, and Ministers? Oh, as for that, he is well enough, gives the Church and Churchmen their due, and pays his Tithes well: but he cares not for these runners to Sermons, he is none of them: he keeps his Church, and hears Service, and a Sermon, if there be any, and is a very honest man. Now you see a difference of honest men. Christ's honest man runs after and follows the Word: this honest man, so generally commended for honesty, is no such, and cares for no such. Such honest and substantial men were they that put Christ to death; as good housekeepers; as good, and as just Tyth-payers, even in Mint and Anise: but they hated him and his Doctrine to the death. If he be an honest man, that loves a Play better than a Sermon; or he that affects a pair of cards or tables, above the Scriptures, our Lord verily was deceived in describing honest men. But accursed be such honest men, and such as call them so, without timely repentance.  
Use 2. In coming to hear, look most to that which God looks most unto, namely, the goodness of thy heart. Thy care is to make thyself handsome, to come honestly and seemly in apparel: But if thou comest with a foul, nasty, sluttish heart, God cares not for thy coming. God accounts him the best Hearer, that hath the best heart. Prepare therefore thy heart first, and then, and thence offer service to God.  
Use 3. Let every man that would be esteemed good ground, and get the commendation of a good and fruitful Hearer, look that his heart be a good and an honest heart.  
Here for our further direction in so weighty a business, we will consider three things: 1. Means, whereby to attain a good and honest heart: 2. Marks, to know when it is so: 3. Motives to the attaining of such an heart.  

2. Means to attain a good heart.  The Means are generally two. 1. Let us see our defect in nature, that our hearts are not good by nature, but stiff and stubborn, as the stiffest ground; little worth, Prou. 10.20. So the jews (Ezek. 2.4.) are called, impudent, stiffe-hearted, and exceedingly void of all goodness. And (which is worse) they are stuffed with deceitfulness and guile: All the imaginations of the heart of man are only evil continually, Gen. 6. No ground so stony as our hearts by nature: no soil so full of thorns as they: no ground under heaven carries such apparent marks of the curse of God, as our hearts do. 2. Let us therefore seek a supply by grace. This grace is twofold: 

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

1. Action.  
2. Acceptation.     
2. Of Acceptation.    
The grace of Action is threefold: 

1. Preparation.  
2. Of new Creation.  
3. Of Irrigation.    
First, there must be the grace of Preparation. Bad ground must be well prepared by the Plough, before it can become good. Our ground is prepared by mortification and repentance, being in itself as hard as an Adamant, unmoveable by any means of God. Now by hearing the judgements of God denounced against sin, and sinners, it grows more soft, and fitter to work upon: the Fallows of the heart are ploughed up: The Law, as God's Plough, rends up hearts, and unroots the weeds, and rots the stubble of our corruptions.  
Secondly, there must be the grace of new Creation: Psal. 51.10. Create in me a clean heart, O God. This is a work of God, who only can create, and a framing of something, where nothing was, 
Creatio est motus à non ente simpliciter ad ens.  and a work total, in all parts; here is a new Creature, 2. Cor. 5.17. as the old nature is a Leprosy spread over all parts. This Creation is a renovation of the whole soul and man, which for this work absolutely depends on the Creator, as every creature doth. And then God createth a good and honest heart, 1. When the holy Ghost creates in the soul saving faith, by which a man is united as a member of Christ, to the Head, and applieth to himself Christ's righteousness. For thus Faith is said to purify the heart, Act. 15.9. 2. When the same Spirit inwardly mortifieth all corruptions in the soul, mind, will, and affections, and putteth, in stead of them, holy desires, and good motions, and reneweth in the heart daily the Image of God, which is the goodness and honesty of it.  
Thirdly, there must be the grace of heavenly Influence and Irrigation. No ground can be good, which hath not a favourable aspect from the heavens, so as both the shine of the Sun, and the showers and dews of heaven may cherish and water it. So our hearts are made good, when the heavens answer the earth, Host 2.21. that is, 1. When Christ the Sun of righteousness darteth the beams of his grace and favour daily upon our hearts, to enlighten them with saving knowledge, and to warm and cherish them with influence of grace: without whom we can do nothing, 
joh. 15.5.  nor have any life in us. 2. When the ground of our hearts is daily mollified and moistened, by a threefold moisture: First, of the blood of Christ daily sprinkled and applied to the conscience. For as the blood of beasts applied to the roots of trees, makes them more fruitful: so the blood of this Immaculate Lamb, sprinkled on the roots of our hearts, makes us fruitful Christians. Secondly, by the moisture of the Word of grace, which as the rain from the clouds, is every way beneficial to the ground of our hearts, to mollify them, and keep them in fitness unto fruitfulness. jer. 31.33. God makes our hearts good, by writing his Law therein. Thirdly, by the moisture of the Spirit of grace, whose work alone it is to apply the two former, namely, the virtue of Christ's blood, and the power of the Word, to the conscience, for the cleansing of the heart: By which work of his, the heart of a dead and barren heart becomes more fruitful than ever Egypt did by the inundation of Nilus.  
But because all this grace of Action is imperfect in this life; therefore that our hearts may become truly good and honest, there needs also the grace of Acceptation. The best ground is good but in part, and, No man can say his heart is clean, 
Pro. 20.9.  but much evil and guile will cleave unto it. Yet where God hath begun a good work, and beholds a constant purpose of good, resolving against all sin, and to please him in all things: he is pleased to behold only the work of his own finger, and to see us only in our Head, in whom he beholds us all fair and good, 
Cant. 4.7.  imputing his goodness to us, and covering our remainders of evil in him. Thus he esteemed Nathaniel (in whom great weakness appeared) a true Israelite, in whom was no guile, joh. 1.47. that is, none reigning, none imputed. And so he esteems us also, according to that we are coming unto, and shall attain; not by that we have attained.  
These are the Means whereby our hearts become good.  
Now of the Marks whereby they may be known so to be.  
And here, because the heart of man is deceitful above all things, 
jer. 17.9.  and every one challengeth to himself a good heart, which yet is given but to a few, scarce a fourth part, and a better gift is not given by God to the sons of men: therefore we will insist the longer to anatomize a good heart, and discover the several passages and signs of it: which in every thing will discover itself one way or other: Turn it any way you will, it is good and honest.  

Marks of a good heart reduced to 7. heads.  These Marks, because they are many, we will in general reduce them to seven heads, and consider this good heart: 1. In respect of God: 2. Christ: 3. The Spirit of God: 4. The Ordinances of God: 5. Itself: 6. Good duties: 7. Sin and evil.  

I. In respect of God, a good heart hath 5. properties: as 1. It desires nearer union with God.  I. In respect of God, it hath five excellent properties.  
First, it desires nearer union with God daily, and all things shall set it nearer unto God. For it knows, that every thing is so much the more good, as it approacheth unto the chief Good. David's heart was a good heart, and herein the goodness of it bewrayed itself, Psalm. 73.28. It is good for me to draw near unto God. Whereas an evil heart flies from God, and keeps aloof from him, even when it draws nearest him in his worship, Esa. 29.13.  

2. Seeketh him with the whole heart.  Secondly, if it seek God, it will seek him with the whole heart, Psal. 119.10. which is a sound conformity of the inward and outward man, directed in the service of God according to the truth of his Word. And because it is hearty, he will uphold the worship of God, and seek him at all times, morning and evening, on weekdays, as well as on the Sabbaths; out of Lent, as devoutly as in Lent; not only when he is sick, but when he is well: In all places, in his own house, as well as in God's House, like Moses, who was the same in Pharaohs Court, as among God's afflicted people: In all companies, a good heart is ever like itself, and stands to God with whomsoever it converseth; Paul is a good Confessor and Christian, not only among the Disciples, but even those that count Religion heresy, Act. 24.14. Nay, it seeketh and serveth God alone, if it can get no company, as joshua, c. 24.15.  
Whereas a bad heart doubleth with God, and divides itself between God and Mammon: It can pretend service to Christ, and blanche with Antichrist, as those Samaritans that feared the god of the country, because of the Lions, and the God of the nations, 2. King. 17.33. It cannot pray at all times, job. 27.7. but in affliction diligently, Host 5.15. nor in all places; never so kindly, as when it stumbles into a Church, as the Samaritans thought God would only be worshipped in the mountain. It can frame and sort itself to all companies, 
joh. 4.20.  entertain all practices, either of Protestants or Papists, please the most profane, speak for and against good men, and good things, as the occasion serves.  
Thirdly, 
3. Standeth wholly to God's approbation.  a good heart will only and wholly stand to God's approbation in that it doth or doth not. Thus far it looks to men, 1. To walk innocently, and cut off occasion of scandal, 2. To please his neighbour in that which is good, Rom. 15.2. 3. To acquit himself, if he may come to a just Apology, and to the faces of accusers say, as 1. Samuel, 12.3. Behold, 
See Acts 20.33.  I am here this day, whose Ox, or whose Ass have I taken, etc. But it looks not to please man principally; the first care is to please God: nor to please man by doing any evil, nor by leaving undone any good it is bound to by the calling; it will not be afraid to depart from any good purpose or practice, for men's displeasure. Again, it can set itself naked before God's presence, to whom it desires to stand: it desires living and dying to be acceptable unto him, 2. Cor. 5.9. A true Israelite hath praise enough to be praised of God, and to be a jew within, and can more satisfy itself with God's allowance, than a thousand witnesses. Further, it dares appeal to God, and fly to his Tribunal, 
Psal. 7.8.  when men accuse it; as David, judge me according to mine innocency; and Moses, when Israel would not hear, turned to the Lord, saying, I have not taken so much as an Ass from them, nor hurt any of them, Numb. 16.15. Lastly, if men will condemn him timerously, unheard, unconuinced, if all his wary carriage cannot obtain a right judgement and sentence, than out of sense of innocency, and goodness of conscience, he can contemn such unjust judgement, and fearelesly expect the judgement of God, 
Psal. 37.6.  who will make his innocency shine as the light: as David against his scoffing and slanderous Michol, 2. Sam. 6.22. It was before the Lord: and Paul against the carnal Corinthians, 1. Cor. 4.3. I care little to be judged of any man. A good heart cares not for man's allowance, if God allow him.  
This is comfort for the servants of God, whether public or private: that the testimony of their conscience makes them care no more for the obloquy of profane men, than the barking of dogs. A little they may be moved sometimes (more than needs,) but much they care not.  
But an evil heart cannot abide the presence of God, but flies as Adam, and sets him out of sight. It dreads the judgement of God, and trembles like Felix. It looks asquint, and dares not stand in a good cause for fear of men: as joh. 12.43. Many believed, but durst not confess: for they loved the praise of men. And, if it cannot be approved of God, it is content with Saul to be honoured before the people. 
1. Sam. 15.30.   
Fourthly, a good heart resteth and rejoiceth in God, as in the best and only portion: Psalm. 73.25. 
4. Resteth and rejoiceth in God as his only portion.  Whom have I in Heaven but thee, or whom in Earth in comparison of thee? It holds all other things as movables, using them as not using them, and is only comfortable, that it wants not him in whom is no want. It knows, the Lord hath designed his portion, and maintains him out of his own fullness, as out of his portion: both for his spiritual and temporal estate.  
Hence his joy in his presence is the greatest, and so is his sorrow in his absence, stepping aside and clouding his presence; now the good heart mourns after him, and thirsts for his presence as the heart for water: And as the loss of the whole world is nothing to this, so the whole world cannot make it up; nothing but God himself satisfieth it. And, seeing God hath made himself his portion, he is careful to make himself God's portion, by entering covenant with him, as the Israelites, Deut. 32.10.  
But an evil heart affects God in his gifts more than himself: Professing him the best Benefactor, and thanking him for all; indeed it mindeth earthly things: And his 
* Psa. 17.14. 5. Aimeth directly at God's glory in all his 

1. Parts.  
2. Actions both 

1. Natural.  
2. Spiritual.      portion is in this life, or else hath none.  
Fifthly, a good heart aims at the glory of God in all things. In all his parts, 1. Corinth. 6.20. in his body, because it is his; and in his spirit, because he is a Spirit. In all his actions: whether natural, as eating, drinking, 1. Cor. 10.31. or spiritual, the parts of his worship: He will cleave to the Word, to know and obey it; in prayer gives him the glory of hearing; and so in confession, josh. 7.19. and in praises, Psalm. 50.23. and in believing, Rom. 4.20. and a reverend use of his Name and Sabbath. Yea, he will glorify God, whatever it cost him: nothing is so dear to him, as to lay it in the scoales with God's glory: And if there be an opportunity, he will show it even in difficult commandments, as Abraham; and dangerous, as Daniel; and costly, as Zacheus.  
Whereas an evil heart maketh shows of glorifying God in spiritual actions, but not in natural: or in his actions, not in spirit; neither God nor his Word get any of his thoughts. As for duties of difficulty, danger, or cost, it casts them quite off, as Saul, and the young man.  
Thus a good heart behaves itself toward God.  

II. In respect of Christ, a good heart hath five properties. 1. Preferreth Christ above a thousand worlds.  II. In respect of Christ it hath five other excellent qualities.  
First, it preferreth Christ before a thousand worlds: All other things, all advantages whatsoever, are but loss and dung in comparison of Christ, Phil. 3.8. The Church esteems her Well-beloved the chief of ten thousand, Cant. 5.10. Why, what seeth she in Christ above other? what is thy Wellbeloved above other well_beloved? Answ. She seeth in him such purity of nature, such power of merit, such perfection of love, such freedom in promises, and such truth in performances; as nothing in the World can so affect her: She seeth him every way more beautiful than the sons of men, Psalm. 45.3. therefore she sells all for the Pearl: as the Disciples left all, to follow Christ.  
But can an evil heart espy such beauty in Christ? or can it thus affect him? Is not a Pig better to a Gadaren, or a mess of pottage to a profane Esau? Who almost prefers not the riches of the world, above the riches of Christ? Nay, Christ and his profession are generally esteemed the greatest loss.  
Secondly, 
2. Rejoiceth in Christ above all worldly joys.  a good heart rejoiceth more in Christ and his love, than in all worldly joys: Cant. 1.3. We will rejoice and be glad in thee: thy love is better than wine. And David will make the Lord his song all the day long. Quest. Why, what cause of joy is there in Christ? Answ. 1. A good heart seeth in Christ a full redemption from wrath, and pardon of sin: therefore rejoiceth in God his Saviour, as Mary, Luk. 1.46. Esa. 61.10. I will greatly rejoice in the Lord, saith the Church: for he hath clothed me with garments of salvation. 2. It seeth in Christ God's favour returned, a new covenant and league of friendship made with God; himself, of an heir of wrath, made an adopted son, an heir of God, 
Rom. 8.17.  and coheir with jesus Christ. 3. It seeth by Christ the Spirit put into his soul, sealing up God's love, chase away ignorance, being the Spirit of light, working faith, and kindling the prayer of faith, sending it boldly to the Throne of grace, and making it cry, Abba Father, with assurance that we can but ask and have, and that we are not so ready to knock as he to open. It feels the virtue of Christ's death, killing corruption, and perfecting his sanctification. 4. It sees in Christ a blessed future estate of glory prepared for itself, in which he shall behold the face of God in Heaven, 
Ph●l. 3.21.  and in body become like the glorious body of jesus Christ, when all fruits of sin shall be absent, and no part of blessedness wanting unto it.  
But can an evil or carnal heart thus rejoice, which hath no part in Christ, no portion among the sons of God, no spirit, but that which ruleth in the world, no portion but on earth? No, their joy is lower than so: in their wisdom, wealth, strength; in their Wives, Children, cattle; in honour, pleasure, lusts and sins. The stranger enters not into this joy, Prou. 14.10.  

3 giveth itself wholly to Christ, who hath given himself wholly to it.  Thirdly, a good heart seeing, that Christ hath given himself wholly to it, gives itself wholly to him. For by virtue of the mutual covenant made between Christ and the believing heart, and the spiritual contract and marriage, Christ the true and loving husband of his Church, gives himself and all his substance to the faithful soul: And she being alured by his loving and faithful promises, gives herself wholly to him in duty and affection: Cant. 6.2. My well-beloved is mine, and I am his. He is mine:] not in common graces, or general favours, but in special and saving graces, by an inward and secret presence, by a most near and undivided conjunction. For two persons to say they are man and wife, only because of some common favours passed, He did me a good turn, gave me such a gift, etc. is absurd. It is the chamber and bed-presence, secret and inward company, that is a sign of marriage. So say, Christ is thine, not by common favours, but when he meets the soul with sweet refresh, and comes and lodgeth in thee by the faith of thy heart.  
And I am his.] His Spouse and wife, and have given my whole self unto him: for herein I see all my happiness placed. He communicates his nature to me, even the Divine nature, 2. Pet. 1.4. and changeth mine: he makes his wife glorious, Ephes. 5.27. Moses marryeth an Ethiopian, and cannot change her colour: But he makes me, of a sinner, a Saint; of a Saint in earth, a Saint in heaven. He advanceth my estate every way: he being rich, I cannot be poor; he communicates with me all his goods; his righteousness, his life, his glory are all mine. And he ever commiserates my estate, as a loving husband doth his wives: in all my troubles he is troubled. 
Esa. 63.9.  And therefore well said I, I am his.  
But an evil heart contracts itself to the world, to the service of lusts, as Ephraim follows after many lovers, Host 2.5. committing spiritual harlotry with all base suitors, and estranged from Christ. And Christ not being thine, thou canst not say thou art his.  
Fourthly, 
4. Prepareth a sweet room in itself for Christ to dwell in.  a good heart prepares a room in it for Christ to dwell in. It knows, that in spiritual contract, cohabitation is most necessary: Ephes. 3.17.— that Christ may dwell in your hearts by faith. It knows, that Christ will dwell there, not only as a Master in his house, ruling, preserving, providing; but as a Lord in his Temple. It knows, that a common man will not dwell in an hog-sty, much less will the holy Lord in any but an holy place. It knows also, that Christ hath prepared for it a sweet room in heaven. And therefore it will fit itself as a sweet lodging for Christ: still repairing the ruins, and proceeding to full sanctification: still beating out more lights, because the light abides not dark corners: sweeping out daily with the bosom of mortification, all lusts both of heart and life, and watering the chamber with tears of repentance: It receives nothing in, that may offend him or grieve his Spirit: And, as the Lords Temple, perfumes it daily with the morning and evening sacrifices of Prayer and Praise. Finally, it trimmes and decks itself with graces, that Christ may take delight to dwell and content himself there.  
But an evil heart cares not where Christ lodgeth, so he lodge not in it: in the mouth or hand he may. Neither cares it how nasty it lie; it is always sweet enough for the devil and lusts, and looks for no better guests: like a Tavern door, open to all guests.  

5. Conformeth itself wholly unto Christ. 1. joh. 2.6.  Fifthly, a good heart conforms itself to Christ, and will walk as he gave example. For it knows, the Scripture hath set him out, not as a Redeemer only, but as a pattern of good life and imitation: And that there is almost no Christian duty, unto which we are not urged by his example; as humility, Phil. 2.5. patience, 1. Pet. 2.21. love of the brethren, Eph. 5.2. forgiveness of others, Ephes. 4.32. fidelity in our function, Heb. 3.1, 2. beneficence to poor Saints, 2. Cor. 8.9. and obedience, both active and passive, Heb. 12.2. and constancy in profession, 1. Tim. 6.13. Hence it is, that as a servant, it strives to do as his Lord, according to his Lords own precept, joh. 13.15  
Whereas a bad heart will have Christ a Saviour, not a sampler: takes what benefit it can by his death, but never looks to his life, to tread in his steps: and protesteth he believes in Christ, and he is his Lord, but never conforms itself to his practice. But, no direction by the life of Christ, no salvation by his death.  
This is the disposition of a good heart toward Christ.  
III. It looks unto the Spirit of God; 
III. In respect of the Spirit of God. 4. Kinds of notes of a good heart. 1. Kind, spiritual assurance, from  in four kinds of Notes: 1. In respect of spiritual assurance: 2. Spiritual worship: 3. Spiritual graces: 4. Spiritual growth.  
For the first: Because this heart is in union with Christ, it hath the Spirit of Christ working the assurance of his adoption. This is the heart, into which God sends the Spirit of his Son, crying Abba Father, Gal. 4.6. that is, he assureth us that we are actually sons by grace, who are no sons by nature.  
And this assurance is, first, 
1. The witness of the Spirit.  from the witness of the Spirit, Rom. 8.16. which is a secret information of God's love and fatherly affection, and a still voice from heaven into the heart, that God in Christ is become thy God: And is ever met with a motion of the soul, inspired by the same Spirit, steadfastly resting itself in the favour of God, now a Father in jesus Christ. This being witnessed by the Spirit to all Believers, we know, his testimony is true, being a Spirit of truth that cannot lie, joh. 14.17. and being the searcher of the deeps of God, 1. Cor. 2.10. Suppose thou hadst an Angel (as Daniel, chap. 9.23. and Mary, Luk. 1.28.) come from heaven, to tell thee thou art greatly beloved of God, this were a great privilege and confirmation. But thou hast another manner of messenger than either Angel or Archangel, speaking not to the ear, but to the heart, to testify God's affection: and no child of God is deceived in this witness.  

2. The first fruits of the Spirit.  Secondly, this assurance cometh by the first fruits of the Spirit, Rom. 8.23. These first fruits are the sweet graces of the Spirit, which we receive in small measure in comparison, an handful of righteousness, peace, joy, etc. But as by the first fruits in the Law, the Lord, who had given them beginnings, assured to put them in possession of the whole: so the Lord, for our comfort, delivers us presently first fruits: And as he dealt with Israel in the Wilderness, caused the Spies to bring clusters and fruits of the Land, partly to put them in possession, partly to provoke an earnest desire in them by tasting, and partly to refresh them in so wearisome a pilgrimage: Even so the Lord jesus, who is gone into heavenly Canaan, not to view, but take possession, hath sent down other manner of fruits, not by Spies, but his blessed Spirit, for our comfort and confirmation.  

3. The seal of the Spirit.  Thirdly, this assurance cometh by the seal of the Spirit, Ephes. 1.13. Ye are sealed by that holy Spirit of promise. Letters and Deeds are sealed, that they may be ratified and authentical: so God hath not only given us his word & promise, but sealed for our confirmation: Implying four things: 1. A Writing, which is the promise of adoption, or inheritance of Saints. 2. Ink, namely, the Spirit of God exciting faith. 3. The Table or parchment, the believing heart. And 4. The seal by which it is ratified, and that is the gift of the holy Ghost, which, as a seal, leaves an impression of itself, sanctifying the heart, and renewing it to a new creature: All these in 2. Cor. 3.2.  
Fourthly, this assurance comes by the earnest of the Spirit, 
4. The earnest of the Spirit.  Ephes. 1.14. which is the earnest of our inheritance: 2. Cor. 1.22. Who hath sealed us, and given us the earnest of his Spirit. Now where an earnest is, there is, 1. A contract or bargain: namely, the covenant between God and us, of our adoption and inheritance. 2. The earnest confirms the seller, that he shall receive the whole price as certainly as that: so the gift of Regeneration confirms us, that we shall receive whatsoever is promised in the Covenant. 3. The earnest is a part of the price, and reckoned in the payment: so the work of grace begun, is a little part of eternal life, and of that great sum, which being promised and earnested in this life, shall be fully paid in the other.  
Fifthly, this assurance comes by the liberty of the Spirit, called every where a free Spirit: 
5. The liberty of the Spirit. 2. Cor. 3.17. Psal. 51.12  freeing the mind from ignorance, and bringing in a new light to know God and Christ as ours: freeing the heart from hatred, and working new sparkles of love to God and our neighbour: freeing the will from rebellion, and working new motions, to fly and avoid sin, and to embrace righteousness and holiness: freeing the affections from slavish fear and terrors, which kept them from the Throne of grace, and sending them before God as children, with childlike affections, of boldness and assurance to speed in their prayers: Also from the slavish fear of men. Finally, freeing the conscience and conversation from dead works, and bringing forth sweet and heavenly motions, with much assurance and settling in the grace received, so as no water can quench the spark of life and love breathed in by this Spirit of the Lord. And freeing the members, to be weapons of righteousness: Rom. 6.18, 19, 20.  
I have been the larger in this Note, because here is a most essential difference of a good heart from a bad; and to meet with the error of Papists, and profaneness of Protestants, who reject so sweet assurance, as not possible, or not needful.  

No bad heart ever attained any of these, which no good heart is▪ without.  But, as no good heart can be without it; so no bad heart ever attained it. 1. A false heart hath a presumption, in stead of the witness: for God's Spirit never witnesseth an untruth; this inward testimony cannot stand with outward profaneness, or the reign of any sin. 2. It will say, it hath the first fruits of the Spirit, joy, peace, and the like; which indeed is senselessness and deadness, fruits of the flesh. It knows not what those fruits mean, scarce whether there be any holy Ghost, 
Act. 19.2.  or no. It can hope for full fruits, though it never had first fruits; for glory, though it reject grace; and for salvation, without sanctification. 3. It will hold itself sealed: but where is the impression? If ignorance, contempt of the Word, earthliness, or following of lusts be the stamp of the Spirit, none can deny it upon them: But if holiness, the Image of God, purity, piety, righteousness be it, there is no such thing. 4. It brags of an earnest, but hath gone thorough with no bargain: it comes to God's Market, and sees, and cheapens, but leaves the commodity as too dear, cannot part with all his lusts. 5. It boasts of freedom, which indeed is liberty or licentiousness: Slaves they were to lusts and sins, and slaves they are; drunkards, adulterers, slanderers, haters of goodness, both in themselves, and others. If these can bring assurance, they are sure enough.  
Labour for this assurance, without which thou hast not the Spirit of Christ, and if thou hast not his Spirit, thou art none of his, Rom. 8.9. But if thou hast him, 
Monendo, movendo, removendo. 2. Sort of rules concerning the Spirit, is for spiritual worship.  thou mayest discern him by gracious counsels, heavenly motions, and holy reluctations.  
The second sort of Rules, concerning the Spirit of God, is, for spiritual Worship.  
And this must proceed, 

1. From God's Spirit.  
2. From our spirits.    
From God's Spirit: 1. In respect of inspiration and motion: the good heart knows, that no part of God's Worship, which is not the breath & birth of God's Spirit, can please him: for, that which is of flesh, is flesh. 1. Cor. 12.3. No man can say, 
joh. 3.6. From God's Spirit, 

1. Inspiring,  
2. Directing,  
3. Assisting.    jesus is the Lord, that is, either confess, or praise, or pray, or obey in faith and confidence, but by the Spirit: that is, a special gift of the Spirit. And therefore, as of prayer, Rom. 8.26. The Spirit makes requests in us: so of all Divine duties, the Spirit is the Author and inspirer. 2. In respect of direction: as in that one part of worship, so the Spirit directs the good heart in all, Rom. 8.27. To ask according to the will of God. It is careful to keep itself to the Commandment, lest it be said of any of his services, 
Esa. 1.12.  Who required this at your hands? It will neither go blindfold, nor by any light but God own; knowing, that as we see the Sun by his own light, so we can go to God only by his own light and direction. 3. In respect of assistance: A good heart sees his own weakness, and in entering any holy duty, to which it is most unapt, labours to get the Spirit to help his infirmities, Rom. 8. For as we know not what to pray, so we know not how to turn ourselves to any spiritual worship, unless the Spirit help us. The Disciples cannot pray, unless they be taught. The Eunuch cannot understand without a guide. We are borne deaf, and dumb, can neither hear God, nor speak to God; and blind, and cannot see him. But at the command of the Spirit, the dumb speak, the deaf hear, and the blind see.  
Again, this spiritual worship must proceed from our own spirits: Rom. 1.9.— whom I serve in my spirit. And this spirit must be, 1. A contrite and an humble spirit, such as hannah's, A woman of a bruised spirit: 
Psal. 51.17 ●. Sam. 1.15. and from our spirits 

1. Contrite.  
●. Cheerful.  
3. Sincere.  
4. Fervent.    for, in such sacrifices God delighteth. Because this hath grief for want of grace, and present corruption, and a thirsting after God, and the Well-springs of grace, to which the promise of acceptance is made. 2. It must be a ready and cheerful spirit, Exod. 25.2. and 35.5. The Lord will have none to offer toward the Tabernacle, but whose heart was free, and whose spirit made him willing. God's Spirit being a free Spirit, makes the spirit of a Believer free also. He loves a cheerful giver, a freewill-offering, 2. Cor. 9 3. It must be a sincere and innocent spirit, void of guile and hypocrisy, void of reigning sin, offering his worship, not for show and ostentation, not covering deceit and hollowness with a show of holiness. For well it knows, that God requires pure hands to be lifted up every where: 
1. Tim. 2.8  and that one sin suffered in the soul, engrosseth and eateth up all the inward worship due to God; as the seven lean Kine did eat up the fat. 4. It must be a fervent and zealous spirit, not worshipping coldly, nor perfunctorily. Our tongues naturally are tied, or frozen, and cleave to the roof of our mouth: but the Spirit makes us speak with new tongues, with fiery tongues, with heat and fervency, in prayer, praises, and all the parts of God's worship. 
Act. 2.3.   
Thus is God only and truly worshipped from a good and honest heart, which only is the Temple of the holy Ghost. In this Temple, the Ark of the soul keeps the Manna, the Word of God. In this Temple the sweet Incense of praises is daily offered upon the Altar of a pure heart. In this, prayers are preferred, which are the breathing of the Spirit, not only for us, but in us, crying, Abba Father. In this, the candle of faith ever burneth before God, and never goeth out. In this lastly, we have the Oracle of God counselling us, and his Mercy-seat covering us.  
But an evil heart cannot perform spiritual worship: cannot pray, or praise, or confess, because it wants the Spirit. It never thinks it needs help to pray or serve God, which is the hardest work of a Christian, never done without help from heaven. It can sometimes easily speak of God, hardly unto him: or to him can use many words of prayer, but wants the sights and groans excited by the Spirit. Any language is readier to it, than the language of the Spirit. It can content itself with the deed done, and never care for the Mover or manner: whereas no sacrifice did ever please God, without fire from heaven kindling it. It can perform bodily worship, offer a thousand Rams, 
Mic. 6.7.  and ten thousand rivers of Oil, yea and the first borne of his body: but cannot offer his heart, nor part with his dear sins. It is uncheerfull and heavy in such parts of God's service, because there wants an internal mover: he is driven from without, not drawn or led by the Spirit within, and is as a Fish out of his element. Prayer and Sermons are too long, too many, and every thing too much this way. It can pretend zeal and forwardness, but it is in some superstitious and formal devotions: and in the mean time be most zealous against the power and sincere practice of true piety. In a word:  
Of all the service and sacrifice of wicked men, Solomon saith, Prou. 15.8. It is an abomination to the Lord. For 1. The sacrifice is an unclean beast, and hateful, Tit. 1.15. To the unclean, all is unclean. 2. They lay it not on the Altar, that is, tender it not in Christ's mediation. 3. They want fire and fervency, zeal and affection, to put to it. 4. They lay not their hands on the head of the Calf, confessing in the sense of sin, their own unworthiness, and guiltiness. How can God accept a service, wanting these four things?  

3. Sort, in spiritual Graces. 5.  The third sort of Rules concerning the Spirit of God, is for Spiritual Graces. These in soundness are a sure sign of a good heart. I will instance in five.  
The first is humiliation, and sound inward sorrow, as there is cause what way soever it looks. 1. If it look to God, it sees him infinitely provoked, 
Humiliation in respect of 

1. God.  
2. Itself.  
3. Other things.    who yet is great, yea infinite in power and justice: therefore falls down lower and oftener than jacob before Esau, to procure compassion. Again, it sees that a broken and contrite heart is a sacrifice of God's delight, Psalm. 51.17. It sees God's eye ever upon it, and hath an awful sense of his presence. It sees the method of the Lord, who first smites, and then heals; who never comforts such as never mourned, nor promised a joyful harvest but to a sorrowful seedtime. 
Ps. 126.5, 6  It sees the Lord ready to dwell in a contrite soul, Esa. 57.15. to grace it, 1. Pet. 5.5. and to glorify it: for humility goes as an Usher before honour. And therefore it humbleth itself under the mighty hand of God.  
2. If it look into itself, it sees just cause of humiliation: it hath sight of his unworthiness, sense of temptation, a slavish subjection under a law of evil, and in daily sins, matter of daily humiliation. It sees a gulf of corruption lie so deep, as it is still in examination of the sins and debts, and can never find out the broken estate: But for those it findeth, it confesseth freely, and yields itself into the Creditors hand: and beholding his insufficiency to pay and discharge, craves pardon and remission, as for life and death.  
3. If it look on any other thing, all increaseth his humiliation. It abaseth itself under all creatures, sees no Toad so vile as itself, is less than the least mercy; but exalts Christ and his merits above all that heart can think; and thinks it happy, if as a dog it might gather crumbs under the Lord's Table. It is thankful for small things, and content with any thing.  

Signs of soundness of humiliation. 3.  And the soundness of this grace bewrayeth itself, 1. In that it mourns not so much for offending God a terrible judge, as a merciful Father: not so much for fear of hell, as for love of God and Heaven. 2. There will be smitings of heart for all sins: small sins as well as great; David's heart will smite him for cutting Saul's lap, as if he had cut his flesh: and for numbering the people, as if he had murdered them. It will startle at vain oaths, as at perjury: at adulterous words, as actions: for secret sins, as open, 
Heb. 4.13.  because all are open to him whom we deal withal: yea for failings in good duties, as well as for open and foul evils. 3. Seeing tenderness of heart is a notable means to preserve the goodness of it, the good heart is soon awakened after sin committed. josiahs' heart melted at hearing the Law read. One word of Nathan to David, brought him to confession. And it is no sooner awakened than humbled, and not raised but by serious repentance.  
But is an evil heart thus humble? or rather is it not hard, 
Exod. 5.2.  senseless, proud, as Pharaoh, Who is the Lord? 1. It suffereth not itself to be scratched or pricked, much less beaten to pieces: for it hates the means to be pulled out of sin, as he did Moses and Aaron. Prou. 1.21. They hate knowledge, they choose not the fear of the Lord. Yea, they resist the holy Ghost in the Ministry, as the jews, Act. 7.51. 2. It cannot abide to look into his debts, because it knows his estate not good: or will not be at the trouble, to hunt out all sin, nor at leisure to seek out small sins: what? God will not be so strict, nor we need so to be. 3. It counts sorrow and mourning for sin, a womanly and impotent passion, not fit for men of courage. 4. It is so far from sorrow for failing in good duties, that it is unmovable as a pillar, and can scorn judgements denounced against his open and monstrous sins: And therefore an evil heart is noted, that being smitten, it seeks not after God, jerem. 5.2.  
The second spiritual grace is illumination, 
2. Jllumination, for which a good heart labours for 5. reasons.  by saving and fruitful knowledge attained in the means. It knoweth, 1. That there is a dungeon of darkness within, further than the beams of heavenly light dart in thorough the narrow chinks of it: and that without knowledge the mind is not good, Pro. 19.2. and that the day is not more necessary for work, than knowledge is for salvation, Rom. 13.12. 2. That it cannot offer to an unknown God, 
Acts 17.23  but knowledge must direct holy worship, and further holy life. 3. That only true knowledge is able to discern things that differ, and enables a Christian to hold the grounds of faith and holy life, against all deceivers and carnal counsellors. 4. That the knowledge of the good things given us of God, ministereth the comfort of them: for there is no comfort of grace, that we know not whether we have, or no. 5. That by it is attained a store and riches of grace: whence it is called a rich knowledge, Col. 2.2. Yea, and of glory, even for the present: whence our Saviour calls it a part of eternal life, joh. 17.3.  
Now a good heart knowing all this, doth search for knowledge, as men do for silver and gold, and prizeth the knowledge of holy things most highly.  

6. Marks of soundness of knowledge.  But because it discerneth, that an unholy heart may attain a great measure of knowledge in holy things, and be not only itself enlightened, but be able to instruct others in deep points of Religion: therefore it is most diligent for saving and sanctifying knowledge, without which all is but darkness.  
1. It contents not itself to know ●he Rule, but will be ruled by it: it searcheth to understand, and vnderstandeth to be guided, Psalm. 119.33, 34. according to that of our Saviour, 
joh. 13.17.  If ye 〈…〉, blessed are ye if ye do them. 2. It esteems▪ 〈…〉 wisdom, neither from humane writings▪ 〈◊〉 from Gods Book, 
Christ, the Author and matter of wisdom to a Christian.  till Christ be made 〈…〉 1. Cor. 1.30. that is, first, the Author of wisdom, teaching us inwardly, by piercing the ear, and unlocking the heart: which he only by his Spirit 〈◊〉 do, Luk. 24. Secondly, the matter of our wisdom, whereby we understand him, not only in general, as he is in himself, (for so the devils know him:) but in special, as he is to us, by faith appropriating Christ and his benefits to ourselves. By this knowledge the righteous servant of God justifies many, Esa. 53. 1●. And thus to know Christ, and God in Christ, is eternal life, joh. 17.1. Now this good heart esteems it hath true knowledge, when it knows a certain and safe way to save his own soul. 3. It is not content that the light of the knowledge of the glory of God, in the face of jesus Christ, shine into it, unless himself grow like him, and be changed into that he know, 2. Cor. 3.18. just as a Pearl, by the beams of the Sun, and celestial bodies continually beating on it, is made light and shining as they. This knowledge will make thee resemble the light and holiness of Christ, and grow both in the knowledge, and in the image of Christ. 4. This good heart not only knows the things of the Spirit, but savours them: not only feels his motions within it, but cherisheth and obeyeth them: not only hears his still voice within, but is led by him. Therefore in his course you shall see him join with knowledge and judgement in matter of faith, wisdom and discretion in practice of life; in which, not a form only, but the power of godliness appears, 2. Pet. 1.10.  
5. It busieth itself in getting distinct knowledge of his own particular happiness, being revealed by God: without which, all other knowledge is folly. And as in a Furnace, the metal or Glass, when it most glistereth, is nighest melting: so all other knowledge, in civil and Divine things, let it be never so shining or glistering, without this, shall melt away, and come to nothing.  
6. It contents not itself to have the light within it, unless it give witness to the light: so did Christ, joh. 8.18. It will witness it by word, by countenance, by practice, by suffering; as a clear lantern will shine out at all sides from the light within. All the children of wisdom will justify their mother, 
Luk. 7.35.  and testify unto her. This clear light will not be thrust under a Bushel, or any way hid, but will ever shine out, being both saving to a man's self, and fruitful to others.  
Now (as Solomon saith) this knowledge resteth not in the heart of fools: it is too high a knowledge for them. An evil heart cannot prise true knowledge: it soon knows enough, without searching God's Book, or viewing his works: it is too wise to hear, read, meditate, or pray for knowledge; and saith, What needs all this knowledge and preaching? It never saw the riches of wisdom, and knowledge; and saith, that running to Sermons, and studying the Scriptures, will make men beggars. It runs at random, and walks by any rule but the Word; that is an intolerable yoke. It hears many spiritual things, but savours none. It lest busies itself in the knowledge of his own happiness, as most unseasonable, unprofitable, impossible. It saith it knows God, but keeps not his Commandments, 1. joh. 2.4. or hears not his Ministers, chap. 4.6. or walks not in the light; or professeth not; yea, professeth against it, and persecuteth the bringers of it, joh. 16.3.  

3. Grace. Justification, by sound faith, which a good heart cannot want, for 5. reasons.  The third spiritual grace is justification, or the grace of justifying faith: which a good heart cannot want: Because it knows, 1. That only faith espouseth unto Christ, and the assurance of marriage is in the contract, Host 2.19. 2. That it is the condition of the new Covenant, and God is no further bound to a man, than he is a Believer: joh. 3.16. Eternal life is entailed unto faith. Nay, God is disabled from doing us good without it. Christ could do nothing in Capernaum, 
Mark. 6.5, 6.  because of their unbelief. 3. Faith is the soul of obedience: as without which nothing can please God, Heb. 11.6. No action, speech, alms, prayer, hearing, preaching; all without it, is defiled, and sin, and the labour lost. 4. Faith is the comfort and strength of Christian life: no love, no joy in Christ, before he be believed and apprehended, 1. Pet. 1.8. No hope for hereafter, if faith believeth not: no peace with God, till we be justified by faith, Rom. 5.1. No boldness in prayer, till by faith we can call God Father: no strength in tentation, no joy in affliction, no comfort in death, till faith have gotten Christ his victory, his strength, his life; then the bands of tentations, afflictions, and deadly things dismay him not. 5. Faith opens heaven, and makes way to see things within the Veil: to obtain by the prayer of faith, the wealth of heaven; yea and the glory of heaven: for the end of faith is salvation. Whereas an unbeliever shuts heaven against himself, Reuel. 21.8. Without shall be unbelievers. If weakness of faith shut Moses out of earthly Canaan; much more must want of faith shut men out of heavenly Canaan.  
Therefore a good heart labours for soundness of faith: and the rather, 
Soundness of faith manifested by 6. marks.  because much faith is counterfeit, and many things are taken for it: and there is no better argument of a good heart, than to cast out deceit from faith, lest it be mistaken in so great a commodity.  
1. It hungers and thirsts after righteousness above all things in the world; sighs and groans under his ●owne wants; feels a want of Christ, who only can give a perfect righteousness, & cover his imperfect.  
2. It is in some measure satisfied, according to the promise. 
Math. 5.6.  For, clasping fast the promises, it comes to a true persuasion of God's fatherly affection, believes the remission of sins, and comes confidently into his presence as a father appeased; as the poor Prodigal, (Luk. 15.18.) comes to his father with shame in his face, and sorrow in his soul for sin; but yet with confidence in his heart, that he should not be cast off: and so was satisfied above his desire; he would have been but as a servant, but lo, he is accepted as a son.  
3. This good heart, not only believes the Word, but rests on it to be happy, as the only good tidings: and most thankfully accepting the promises, binds itself as fast to God in duty, as God hath bound himself to it in mercy.  
4. It will have a faith to live by, such as shall bring in a new life into the whole man. 
Hab. 2.4.  For faith being an instrument to unite us unto Christ, by it, as by the bond of our union, we receive life and motion from Christ, that now the heart is purified, the conscience pacified, the spirit of our mind renewed, the will changed, the affections altered, the whole man moved and quickened to all good duties. So in all occasions it will express the life of faith, which shall now govern the whole life. First; in our labour and actions it makes us diligent in the work, 
How faith governeth the life in 5. things.  but leave the success to God. Secondly, in suffering for well-doing, it upholds itself with a patient expectance of a good issue, and, waiting the Lords leisure, makes not haste. 
Esa. 28.16.  Thirdly, in prosperity and the midst o● blessings, it useth them with blessing, but swells not by them, trusts not in them, but furthers his reckoning. Fourthly, in adversity and temporal wants, it saith with Abraham, God will provide: 
Gen. 22.8.  it will use no unlawful courses to help itself, and looks more for the staff of bread, than bread itself. Fifthly, in tentation it will rest on the naked promise: it will go against sense, and feeling: and apprehending nothing but wrath, will rear up itself to trust in God's mercy. job will trust still, if the Lord should kill him. Thus in every thing the good heart may say, I live not now, but Christ liveth in me, Galat. 2.20.  
5. As every life must be maintained in natural things; so also must this life of faith: Therefore a good heart will be very diligent in the means of preserving and increasing faith. It will be much in hearing the Word, by which it is begotten and fed: much in meditation and conference, by which it is excited & stirred up: much in prayer, Lord, I believe, 
Mark. 9.24  help my unbelief: and, as the Disciples, Luk. 17.5. Lord, increase our faith.  
6. It desires to come to the end of it, and wisheth for the coming of Christ, Reuel. 22.17. The Spouse saith, Come. It waits for the hope of the glory of God, Rom. 5.2.  
But an evil heart cares not for this faith unfeigned. 
1. Tim. 1.5  1. It contents itself with a name and supposition of faith, not the thing: or rests on knowledge, hope, or presumption of God's mercy, in stead of faith. 2. It prizeth not remission of sins at a due rate; thinks itself never the richer for it; holds it impossible to get assurance of it; so never attempts it: nay, it sees the want of every thing, but faith. 3. It cannot be brought to labour seriously in the application of Christ's merits and righteousness: thinks not application to be of the nature of faith; or only applies it for salvation, not sanctification, or change of the heart and life. 4. It can talk of faith, not live by it: cannot believe for lesser things, as meat, and drink, but useth unwarrantable means, much less for greater & higher things: can thank God for prosperity, but makes too much haste in adversity. 5. It dares make no profession of faith, for fear of men, like Nicodemus: will do nothing, nor suffer nothing for Christ; because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no substance in it. 6. It can boast of sound faith with the best, but it was never begot by the Word, nor founded in repentance, nor cherished with the means, nor conflicted with sense of unbelief, nor works any change, nor cares for any; but fears to come to the end of it, it loves not the Lords appearance, etc. Therefore all this is a fancy, not faith: a dead carcase, not the body of saving faith, by which the good heart liveth.  
The fourth spiritual grace (which is a mark of a good heart) is sound pacification, 
4. Grace: sound peace, 

1. With God.  
2 With itself.  
3. With others.    or peace in the holy Ghost: 1. with God: 2. with itself: 3. with others.  
1. Peace with God is next to justification by faith, Rom. 5.1. And this is, first, through absolution, that is, sense of remission of sins: for sin only breeds enmity, and separation from God, who is never pacified till sin be forgiven, and then they can walk friendly together. Secondly, through acceptation, by means of Christ apprehended, the Prince of our peace, and our Peacemaker, Esa. 9.6. Ephes. 2.21. Now a good heart, knowing that all happiness stands in peace with God, (in whose favour is life) and that the wrath of this King is the messenger of death; and what an uncomfortable thing it is for a Tenant at will to live in the displeasure of his Landlord: is most careful to make up his peace with God, and only is at rest in the signs and means of his reconciliation.  
2. It hath tranquillity and peace of conscience, through sense of sin not pardoned only, but healed in some measure. This peace of conscience is the next thing to heaven, and a very heaven upon earth; not when the conscience excuseth, that a man hath not sinned, but that his sin being pardoned, he may go and sin no more.  
3. It hath peace with all men, so far as is possible: with good men, because of God's Image; and with evil, because of his Commandment.  
Object. How can this be, 
Godly most peaceable, yet none more troubled: 4. Reasons.  seeing none are more conflicted with inward terrors and tentations, or outward crosses, and enemies? Answ. This is true: yet, 1. In the world they may have affliction, in Christ peace: their felicity is in Christ, the Prince and procurer of it: Psal. 25.13. Their soul shall dwell at ease, if not their bodies. 2. This peace is begun, but yet imperfect, as all graces be: the mind and will, subdued to God's mind and will but in part: the flesh subdued to the mind and spirit but in part: it can delight inwardly in the Law, but seeth another law in his members, rebelling against the law of his mind: the Image of God we see but in part, and cannot love perfectly. 3. This peace may be disturbed, and interrupted for a time, but the heart is then supported by patience under the cross, to the recovery of his peace. 4. This peace cannot be abolished, but perfected by troubles. Your peace (saith Christ) shall none take from you. Mark and consider the good man, Psalm. 37.37. the end of that man is peace. A tree, the more it is shaken with winds, the better it is settled and rooted: and so the trees of righteousness.  
Now this peace is the portion only of the Israel of God. 
Gal. 6.16. Wicked men without peace.  To these Christ had promised it, namely, the refreshing of souls, Math. 11.28. To these he hath left it, joh. 14.27. My peace I leave with you. But there is no peace to a wicked man, saith the Lord. 1. None with God, 
Esa. 57.21.  but only a truce: He dares live in a state of enmity with God, and be still out in arms against him, as a professed enemy: He neither feels, nor fears sin; which is not peace, but senselessness. God in heaven proclaimeth peace, he refuseth the conditions. 2. None with himself: but sometimes he is a terror to himself, that it is death to him to live in such an estate; witness Cain, or judas. Or, if he be quiet, and without accusation, yet is he without comfort; which is but a dead sleep of conscience, which shall awake. 3. None with others, out of a peaceable disposition, but being enraged, he is fierce and cruel, as Lions, Esa. 11.6. Or as Ishmael, whose hand was against every man, and every man's hand against him. Yea, he can cry out of Elias, as a troubler of peace, when it is himself: and declaim against faction, when himself is the only factor.  
The fifth spiritual grace is supplication, 
5. Grace, supplication.  or the gift of prayer: the next to peace is, access to the Throne of grace, Rom. 5.2. For sin shuts us out of the presence of God. And as Absalon might not come into David's presence, till atonement was made by joab: so jesus Christ having made up our peace with God, we being shut out, are admitted into presence; nay, of rebels, not only pardoned, but honoured to become the Prince's favourites and familiars, nay sons and children.  
Now a good heart knows, 
No good heart without this grace. 4. Reasons.  1. That as an Infant newborn, if it cry, it is alive; if not, it is stillborn: so, to send out strong cries to the Throne of grace, is a note of God's Child, and a sign of the newbirth: Rom. 8.26. Zech. 12.10. Therefore it comforts itself in crying. 2. That it is bound by the Moral Law, (besides the Commandment of Christ, and his Apostles) to perform continually this part of worship to God; namely, by the affirmative part of the second Commandment: which duty, even Adam in innocency, free from sin, performed, and needed to pray for perseverance in the grace wherein he stood, and else had he not kept the Law. But a good heart seeing itself seized on by sin, and the curse of the Law, sees much more need in itself to perform this duty to the Lord, and to itself. 3. That this grace excellently upholds the sweet society between God, and a believing soul. For as strangeness alienates and cools the affections of friends, whereas company and conference kindleth and inflameth them: Even so herein (as job saith, chap. 22.21.) we acquaint ourselves with God, and grow into familiarity and fellowship with him. He delights in us, while we acknowledge him a God hearing prayer, 
Psal. 65.2.  to whom all flesh must resort. And the believing soul hath exceeding comfort in his gracious answers and supplies, who is so ready to hear, before we call; and esteems it no small grace, that the Lord should not only admit it into his presence, but set so easy a condition upon his promises; as for ask, we shall obtain them. 4. It knows, that prayer being one of the chief Christian sacrifices, the Lord will ever return one token or other of his gracious acceptance. For as the Legal sacrifices, agreeable to God's Institution, were answered with a special sign of God's approbation, of the fire from heaven to consume them: So will the Lord some way manifest his delight in these Christian sacrifices, which himself compares to sweet Incense, and Perfume; yea, to drops of honey, dropping from the lips of the Church, as from an honeycomb, Cant. 4.11. And how can he but return a comfortable answer on that, which is so delightful unto him?  
Therefore a good heart is careful and frequent in this duty. But not so much for the doing of it, as to do it well: and therefore is careful, 1. for the mover: 2. the matter: 3. the manner of his prayers.  

Sound prayer tried by the 

1. Mover.  
2. Matter.  
3. Manner.    1. The mover of prayer is not nature in the godly, as it is in the wicked. Nature teacheth, that what we conceive to be God, is to be prayed unto; and the Heathen could pray to God as a Creator and Governor: But the mover in a good heart, is the Spirit, by which it cryeth, Abba Father, Rom. 8.15. True prayer is a proper action of the sons of God: therefore Christ commanded us in the entrance of prayer, to say, Our Father. And it is the breath of the Spirit of God. For he alone can lead us into the sense of our wants. He makes us see the goodness of things that we crave. He bends our affections, and kindles our sacrifice, without whom is no light or heat. Let the Spirit remit but a little, and the holiest men, suppose Peter, james, john, shall be fitter to sleep, than watch, or pray in the very hour of tentation, Math. 26.38.  
2. For the matter: A good heart, 
Zech. 12.10.  moved by the Spirit of supplication, is most frequent and earnest, 1. For things given by God in Christ, as God's favour, Psalm. 4▪ 6. Lord, lift thou up the light of thy countenance upon us. 2. For spiritual mercies, able to satisfy the better part, namely, the soul of man: as appeareth by the method of the Lords Prayer. 3. For blessings proper to the Saints, saving faith, sound repentance, etc. Lastly, for mercies of continuance: such as last both here, and hereafter.  
3. The manner of true prayer standeth, 
True manner of prayer, in four things.  1. In a faithful eyeing and apprehending the promises: A good heart will ask nothing, but what God hath promised. 2. In fervency and instance, through sense of want, and love of Grace. The Spirit of God stirs up strong cries, 
Heb. 5.7.  and causeth a man to prevail with God by wrestling: as the Canaanitish woman. 3. In repentance and humility: seeing God heareth not sinners, joh. 9.31. that is, such as purpose to live in known sins. 4. Especially presenting them in the Name of Christ, Ephes. 3.12. By whom we have entrance, and boldness with confidence of faith. And by the hands of Christ, Reuel. 8.3. who is the Angel, at whose hands the Lord receives the odours of the Saints.  
This prayer forceth the Lord, that he craves dimission, Exod. 32. Genes. 32.26. where the father saith, Domine, quis te tenet? Lord, who holdeth thee, that thou canst not get away?  

An evil heart cannot pray.  Now thus an evil heart cannot pray. For first, it cannot pray in the Spirit, because the Spirit is not there. It can draw near with the lips, when the heart is removed. It cannot pray in humility, because a proud heart never saw his wants. It can say words of prayer, and do the action, but without faith, without affection. And it is regardless of the promises, and leans on second causes. Secondly, the heart and tongue are at variance; the prayer of the lip, and the practice of the life at discord. It can say, Hallowed be thy Name, but swear vainly, falsely, ordinarily, profanely. It can say, Thy Kingdom come, but persecute Preachers and Professors, and abet Popery or profaneness. It can say, Thy will be done, but not by itself; and, when God hath revealed his will, it can be impatient, fretful, etc. It can say, Give us this day our daily bread, but be covetous, unjust, lie, swear, depend on unlawful means, not God's allowance. It can seem to pray for pardon of sin, but not against the practice of sin, nor with repentance: yea, when they mean to live and dye in sin. It can say, Lead us not into tentation, but run into every snare, all companies, & courses: no corrupt fashion, but it soon can become a leader in it. But the prayer of the Spirit is no such thing: it will indeed practise what it prays.  
Thirdly, an evil heart either prays not, or speeds not. What swarms of Atheists are there, who out of a graceless contempt of all Religion, neglect this duty? that whereas godly men are denominated such as call on the Name of the Lord, 1. Cor. 1.2. these call not on God, Psalm. 14.4. And, whereas the godly are such as think on the Name of the Lord, Mal. 3.16. these seldom or never think on his Name, but in oaths, blasphemies, and cursing. Or if they will needs be said to pray, yet they speed not: for first, their persons are not acceptable: Psal. 34.15, 16. His ears are open to the righteous, but his face is set against the wicked: yea, their prayer is turned into sin, Psalm. 109.7. Secondly, they turn their ear from hearing the Law, and so it is abominable, Prou. 28.9. And they make no conscience of other duties, or not ordinarily: as if all the promises belonged to one duty. Nay, they pray, to serve their own turn, not to return duty of any kind unto God. And if the subject will not hear the Prince, justly doth the Prince reject his suits. Thirdly, such a man prays sometimes, not continually: in affliction diligently, Host 5.15. In time of Lent, superstitiously: 
1. Thes. 5.17.  Lectures and Church-prayers are nothing so good out of Lent. Or it can pray at leisure times, but cannot set all aside for prayer, to wait upon it. For some things it can pray, Nimis ardenter, (saith Augustine) too fervently: that is, for temporals; as corn, and wine, and oil, only, or chiefly, Host 7.14. But in spiritual things, it is neither frequent, nor fervent, nor constant. Fourthly, the voice of prayer is drowned with the voice of sin. The voice of Abel's blood cried down the voice of cain's prayer. The voice of Sodoms' sin, the voice of Abraham's intercession. So of the voice of covetousness, malice, injustice, drunkenness, filthiness. Fifthly, it can wish for pardon of sin, and reconciliation with God; but speeds not, because it will not be reconciled with his brethren, Math. 5.24. Leave thy gift before the Altar, go thy way, first be reconciled to thy brother. A wicked heart can send out of the same mouth, both blessing, and cursing: can pray for blessing on himself, and the plague of God on his neighbour. Papists can be at their Beads and Masses ●or prosperity, while they call for fire from hell to burn Parliaments. Yea, roughness and pride of spirit do often prevail against good men, that they are disordered in their families, & their prayers interrupted, 1. Pet. 3.7. Lastly, he can seem to pray, whiles he is an enemy to prayer. He cannot abide these long prayers, and constant course of holy exercise in families. Oh beware of despising any of God's graces: especially this of prayer in any of his children. Their prayers keep God's vengeance from off thee, esteem them as basely as thou canst.  

The fourth sort, in spiritual growth.  The fourth sort of Rules concerning the Spirit of God, is for spiritual growth. Wherein a good heart is known by many excellent qualities.  
1. It knows, that something in grace is still wanting, and all is not given at once, and so still humbleth itself in the measure received: Phil. 3.13. 2. It knows, that without growth, that which is begun, decays: the one Talon, not increased, is taken away, Math. 25. 3. Seeing the bitter fruit of declining, and the woeful example of many that fall away, it is careful not to be plucked away with the error of the wicked, but grow in grace, 2. Pet. 3.17, 18. 4. Because the good heart, being one of the Lords plants, is fruitful in every part of the life, but more fruitful in the age, Psalm. 92.14. It provokes itself more forward, more forcibly. 5. Because sound grace cannot rest in beginnings, but grows to perfection, and is crowned with perseverance, being like to the light of the Sun, which increaseth in brightness till high noon, Prou. 4.18. Therefore it is most careful to grow in sound grace: the soundness of which growth is discerned two ways:  
First, 
Soundness of growth known by two things. 1. Outgrowing of sins.  by out-growing the ordinary sins of the age, of his calling, of his speeches, and former behaviours: and avoiding as well the evils of his heart, as of his life. A child coming to be a man, outgrowes all childish behaviour: so the Child of God, 1. Cor. 13.11.  
Secondly, by growing in all graces, 
2. Growing ● all 〈◊〉 especially in  as a child in all parts, or a tree in all the branches: as 1. In knowledge: A child being ignorant of all things, grows first to a confused understanding of things, and then to more distinct: So the Child of God, 
Humility.  utterly ignorant of the things of God, comes first to a general understanding of ●hem, and afterward to a more distinct: as the blind man, Mark. 8.22. having his eyes opened▪ first, saw men walk like ●rees, and afterwards, like themselves: so the Believer▪ first sees t●e things of God confusedly, but after comes to be more expert in the Word of righteousness, more resolved in points of doctrine, 
See Col. 1.9  more persuaded and settled in sound judgement, and able to walk by distinct and particular direction.  

Faith.  2. In faith, Rom. 1.17. Righteousness is revealed from faith to faith; that which was a grain of Mustardseed, riseth to a tree: that faith which is weak and low, riseth to a tallness and fullness. It grows up from present things, to future, Psal. 23. ult. ascends from the means, to the promise: grows to affiance in Christ, as well without means as with them; yea, against means, Rom. 4.18. wherein Abraham was a father of many believing children. job can trust, when God is killing him: as our Lord called God his God, when he felt himself forsaken.  
3. In love, both of God, and men: As for God, the more sins are found out and forgiven, the more love abounds. Many sins were forgiven her, therefore she loved much, Luk. 7.47. The weak love of the Disciples before Christ's death, afterward proved strong, that they who fled from him, could dye with him. A little spark of this Divine love, grows to a great flame, and much water cannot quench it, nor floods drown it; it is stronger than death, Cant. 8.6, 7. It grows to a great diligence in his service, to great hatred of what he hates, and great liberality for his sake. Again, love of men grows in a good heart, and aboundeth more and more, 2. Thes. 1.3. It grows from loving of friends, to loving of enemies; from covering one or two offences, to cover a multitude of sins▪ from forgiving small offences, to forgive great offences, upon repentance; and that not seven times, but seventy times seven times. It grows from loving their bodies, to loving their soul's most dearly; and from compassion to the body, to mercy toward the soul, in helping it out of sin. Yea, it grows to overcome evil with goodness. 
Rom. 12.21 Patience.   
4. In patience: A child at first can bear but a little burden; so the Child of God: but as he grows stronger, he bears more. He grows to endure great losses, and yet give glory to God, as job: to bear great and long tentations, waiting a good issue: to suffer not only small wrongs, but the greatest that evil men can inflict, without the least revenge: to endure not only words, and scorns, and threats, and small losses, but all kinds of persecution for the Truth's sake, Math. 5.15. It walks from strength to strength, Psal. 84.7. and grows at last not to think much of the fiery trial, 1. Pet. 4.12.  
5. In obedience: First, 
Obedience.  in negative Commandments. It grows in the reformation of former lusts, to account the honey-sweet pleasures of sin, as bitter as gall. From the hatred of some sins, it grows, not to retain the love of any sin, but avoids all that it knows to be sin. It grows yet further, from avoiding evil, 
1. Thes. 5.22.  to avoid the very appearance of evil, and the occasions. It grows in the victories against daily sins, and subdues them, as Israel the Canaanites, one after another: yea and destroys the body of sin, Rom. 6.5. Nay, it grows from dying to sin, to rise out of the grave of sin, and stand up from the dead, Ephes. 5.14. Secondly, in affirmative Commandments: A good heart grows to have respect to all the Commandments, Psalm. 119.6. From a small measure, to a fullness of good works, Act. 9.36. From serving Mammon, to the serving of God: and now doing God's work first, than the own, Math. 6.33. To do uprightly, not in the land of uprightness only, Esa. 26.10. But as Lot even in Sodom, in the Land of wickedness▪ in discouragements, and losses. It grows from well-doing, to continuance in well-doing, and so seeketh glory, Rom. 2.7. yea, to a resolution not to depart from any thing that the Lord shall command all the days of his life, Deut. 4.8, 9 Lastly, it grows from weakness and unskilfulness, to dexterity and readiness in the practice of all duties and virtues, to the Master's best advantage: as one expert in the trade of godliness.  

Heavenly-mindednes: 6. signs of it.  6. In heavenly-mindedness: many ways. First, a good heart grows daily more sundered and divorced from the world: from eager affecting and pursuing, to neglect and contemn the things of it: now can buy, as not possessing, and use the world, as not using it, 1. Cor. 7.30. And it grows to seek first the Kingdom of God, and then other things: yea, from desires of the world, to desire deliverance from it. Secondly, it grows from seeking honour among men, to seek the honour from above, joh. 5.44. and to love the praise of God, more than of men, chap. 12.43. Thirdly, from speaking of things below, to speak of things above, 1. joh. 4.5. Now according to the abundance of a new heart, they speak with new tongues, in a new language of heavenly Canaan: as Christ, after his resurrection, spoke of things belonging to the Kingdom of God, Act. 1.3. Fourthly, from earthly wisdom, to heavenly: he was wise in his trade, or in a good bargain; now he grows wise in the matters of God, and his Religion; a wise Merchant, who will purchase the best commodity: He grows also in wisdom, to discern the season of grace, and day of salvation. Fifthly, from seeking God's favour, to seek his presence: Psa. 27.8. My heart said, I will seek thy face. It is now of the generation of them that seek the face of God, Psalm. 24.6. Lastly, from seeking his presence in grace, to seek his presence in glory: desiring, preparing, and praying for the appearance of Christ: The Bride saith, 
Reu. 21.17 2. Tim. 4.8  Come: and the title of Believers is, They love the appearing of Christ.  
Thus is a good heart never weary of increasing the stock of grace, 
Only a good heart thus groweth.  no more than worldlings of gathering wealth: and is careful to grow from knowledge to affection; from affection, to action; from action, to profession; from profession, to zeal; and in all is still heavenly covetous.  
An evil heart may make a little show, but grows not, like a body in an Atrophy, feeds and eats, but prospers not, is in a consumption still. For 1. it is vnsettled and ungrounded, not rooted or established in the faith; but as children, carried away with every toy, so these, with every wave, or wind of doctrine: any seducer, or libertine teacher may take away his Crown: A very easy thing, to make him esteem the Doctrine of godliness, and the practice of it, but singularity and preciseness; and make him stagger between Popery, and true Religion; yea, to possess him with a wicked opinion and conceit, that Popery is better. 2. As a good heart to grow, grows in the powerful use of the means of salvation; knowing, that he who must retain strength, must eat daily; so the evil heart neglects the means of grace and growth. A good heart, the more it grows, the more it is humble; but this grows proud of what he knows, and is soon at a stand, not needing more: Whence else are such speeches as these, What need all this preaching, so many Sermons, so much knowledge? From pride, it grows to idleness in the use of good means, and shall as soon grow rich in grace, as an idle fellow that casts up his Calling, and makes every day holiday, shall grow rich in the world.  
3. It grows downward, and goes backward: it easily slides back from degrees of grace it had received, and from such practices it had begun and entered on: first, because it professed without sincerity, for bad and by-ends: secondly, because all his motions were not from the Spirit, but vanishing from the flesh; his righteousness (as the morning dew) soon drawn up; his resolutions, but starts and fits, and in good moods: thirdly, because of the love of ease, of the world, of the favour of men, and loathness to be at so much pains, or loss, as the power of Religion calls for: any of these makes them soon cast up all, as Demas, and setting hand to the Plough, soon to look back. 
Luk. 9.62.  How many (by examination) may find they are far worse, than many years since? less heavenly-minded, seldomer in prayer, or reading, less watchful against sin, less mindful of redeeming their time, more worldly, scandalous, unprofitable? If ever any thing had been sound in this heart, it would have been sweeter to them, than to have gone from it so carelessly. Oh repent, 
Reuel. 2.5. Vers. 19  and do the first works, and let thy works be more at last.  
4. An evil heart grows now apace, and to a kind of fullness and perfection: namely, to be as full of unrighteousness as the Gentiles, Rom. 1.19. as full of wicked lusts, as that poor man was full of Leprosy, that came to Christ, Luk. 5.12. As the good heart grows in all kinds of graces, so this, in all kinds of wickedness: for an evil heart cannot but grow from evil to worse. Especially it grows full of guile and deceit, as Elymas, full of subtlety and mischief, Act. 13.10. thus Satan filled Ananias his heart with hypocrisy: a show without, but nothing else within. So also it grows full of malice and wrath, in hearing the Word come against his sins: Act. 19.28. the Ephesians against Paul, were full of wrath and rage: whereas a good heart will say, Let the righteous smite me, it shall be a benefit, Psalm. 141.4. Lastly, it grows full of envy and indignation, 
Beware of this ordinary fruit of Apostasy.  that any should grow near it, and full of nips and scorns against godly Preachers. Have these the mark of the Spirit in spiritual growth, that cannot abide the growth of grace in any other: or rather the brand of that wicked spirit, who lies in wait till the woman be delivered, to kill her child, Reuel. 12.4?  
IV. A good and honest heart looks to the Ordinances of God, and so hath many excellent qualities. 
Marks of a good heart, in respect of God's Ordinances.  In two general respects: 1. In respect of Christian Religion itself. 2. In respect of the means, by which it is upheld: and these are three: 1. The Word and Sacraments. 2. The Sabbaths and Assemblies. 3. The Pastors and Ministers.  
1. For Christian Religion itself: because it knows there is but one hope of happiness, and one way to attain that hope; and as there is but one God, so but one faith, & one true Religion, by which it can truly know God, 
Eph. 4.4, 5  and rightly worship that God it rightly knows, and so in the way of his worship come to communion with him: therefore it is very careful to make choice of the true Christian Religion; and therefore takes not a Religion hand over head, but examines it in all the four Causes, and in the Effects.  

1. It chooseth true Religion, in the true 

1. Causes.  
2. Effects.    1. The Efficient, or Author: it knows, true Religion is not the constitution of any earthly power, nor the birth and issue of Parents to posterity; but is the daughter of God, seeing he only can make known his own will, he only can prescribe his own worship, and command or forbid what is pleasing or displeasing to him: 
Efficient.  And therefore, if it depend upon him for all that pertaineth to life, much more for all that pertains to godliness, 2. Pet. 1.4. It will not take a Religion on the word of any man, any Church, any Council, or any Pope, nor any Angel, Gal. 1.8. but on the Word of God only.  

Matter.  2. The Matter of it, being from God, must be Divine, contained in the holy Scriptures, by which alone we come to the true knowledge and service of the true God. It will not hold for matters of Religion, unwritten traditions, nor precepts of men, nor constitutions of Fathers, 
Deut. 4.2. Pro. 30.6. Reu. 22.18  or Churches, not grounded in the Word. As the Scriptures forbid all addition or detraction from themselves: so a good heart holds them accursed, that for Doctrines of God, shall obtrude precepts of men.  
3. The Form of true Religion, 
Form.  is conformity with Gods revealed will in all things: as the form of the Tabernacle, was the conformity with the pattern given to Moses in the Mount, from which he might not depart, no not to a pin. It will not choose a Religion that lays out of sight that pattern, that prohibits the use of Scriptures, that holds ignorance the mother of devotion. It will not choose a Religion that is clean contrary to the pattern: a Religion that makes more gods than one, that makes every Pope a god, in forgiving sins, making something of nothing, and Laws directly to bind conscience: that makes more Mediators than one, contrary to the pattern, 1. Tim. 2.5. even so many as there be Saints in the Pope's Calendar: yea, every man his own saviour, and meriter of eternal life. It will not choose a Religion that disableth the only Sacrifice and Oblation of Christ, unless he be daily offered by greasy priests: nor that which teacheth in the day of trouble to call on the Virgin, Peter, john, all Saints, contrary to Psal. 50.15. nor that which disclaimeth civil obedience, and thrusts down the authority of Princes in their own Dominions, against that in Rom. 13.1.  
4. In the End: 
End.  the principal end of true Religion, is God's glory; the less principal, the leading of men to true beatitude by the right way, which is Christ. A good heart will not choose a Religion, which is derogatory to God's glory, and carries away from Christ: such as the doctrine of justification by works, of humane satisfactions, invocation of Saints, propitiatory sacrifice for the sins of quick and dead, the Pope's head-ship of the Church, making laws against the Laws of Christ, etc.  

5. Effects of true Religion.  Again, it will examine the Religion in the Effects: 1. If it magnify Christ, the end of the Law and Gospel: 2. If it bring Divine consolation, in life and death: 3. If it bind to God, from whom our sins had separated us: 4. If it bring forth obedience to the Moral Law, 
Religio à religando. August.  in both Tables: 5. If it be pure, peaceable, full of good works, jam. 3.17. A good heart will not choose a Religion, wherein to be assured of God's favour, of pardon of sin, of perseverance, is presumption: nor that allows S●ew-houses of bawdry, or dispenseth with unlawful or incestuous marriages, (as the impure religion of Popery doth) nor that which must be set up, and held up by violence, blood, massacres, lies, equivocations, murdering of Princes, or Gunpowder treasons, (for the Gospel is a doctrine of peace:) nor that which is an enemy to good works, as in Popery, a man may be as wicked as the devil can make him, so he be rich to buy pardons.  
Thus a good heart is careful in the choice of true Religion and holy, as from the holy God, the object of which are holy things, practised by holy men, begun in Paradise, continued by the holy patriarchs, described by holy Penmen, Moses, the Prophets, and Apostles, and observed in all ages by the Saints to whom it is delivered.  
Having thus carefully made choice of true Religion, a good heart doth Christianly embrace it: 
2. It Christianly embraceth it, in  in regard of 

Internal affections.  
external effects.    
The inward affections are three: 
1. Inward affections. 1. Faith.  1. It firmly believes it, and labours still to be more firmly rooted and established in the faith, Col. 2.7. The Scribes and Priests themselves confessed, that the doctrine which is from heaven, must be believed, Luk. 20.5. 2. It loves it fervently, 
2. Love..  and hates all false religion contrary unto it, Reuel. 2.12, 15. The Church of Pergamus must not only keep the Name of the Lord, but hate the Doctrine of the Nicolaitans, which the Lord hates. David appeals here to the Lord himself, Love I not them that love thee, 
Psal. 139.21.  and hate them that hate thee? So a good heart will esteem the enemies of Religion, his own enemies. 
3. Joy.  3. It joyfully embraceth it, and undividedly cleaves unto it: Act. 16.34. The jailor rejoiced, that he and his house believed. The wise Merchant went away rejoicing, that he had found the Pearl. 
4. Constancy.  4. And it cleaves with full purpose of heart to the Lord, Act. 11.23. True Religion in the heart is inseparable, most invincible. A good heart (with Cyprian) admits no deliberation in divine things, for the substance of Religion. Good joshua will cleave to the Lord, though all the world go away, chap. 24.15. and the Disciples will not forsake Christ, though multitudes do, joh. 6.68, 69.  
The outward effects of a good heart toward true Religion, are five. 
2 Outward effects, as   
1. It will by all means promote it: 
1. Promote it.  Abraham will teach his family, Gen. 18.19. It will further the causes of it: Cornelius calls his family and kindred to hear Peter, Act. 10.24. Paul wisheth all that hear him that day, as himself, whole and entire Christians, Act. 26.29. If Scribes, pharisees, hypocrites; if Priests, Papists, Jesuits would (as the devil) compass sea and land to make one Proselyte, and sevenfold more the child of wrath, than themselves; how much more should a good man, will a good heart, for the conversion of his brethren?  

2 Profess 〈◊〉.  2. It will profess and maintain it openly, boldly; David before Kings, Psal. 119.46. Paul will profess his hope before Agrippa, Festus, Felix, because it makes the conscience good, and that ministereth boldness. It will come in the day to Christ, not with Nicodemus by night. It will profess with dangers, and loss of sweetest things. For nothing is so sweet to a good heart, 
Act. 20.24  as the truth of God. Paul held not his life so sweet: and so the Martyrs.  

3. Adorn it.  3. It will study to adorn and beautify it, in holy life expressing the power of it, and walking according to the rules of it: Tit. 2.9. Servant's must so walk, as they may adorn the Gospel: much more Gods servants. A good heart cannot talk of Christ, but live in Christ: cannot with judas profess Christ his Lord, and by looseness of life deliver him to the scoffer, and buffet of his enemies. A good heart knows, that true Religion is to be esteemed by the life and conversation: Prou. 4.2. He that walketh uprightly, feareth the Lord. He is truly religious, that keeps himself unspotted of the world.  

jam. 1.27.  
4. Suffer for it.  4. It will suffer the extremest loss, rather than lose his Religion; knowing, that it is given to the Elect, not only to believe in Christ, but also to suffer for his sake, Phil. 1.29. For true Religion so fortifies the heart in the fatherly affection of God towards him, in the love of Christ jesus, in the assured care and providence of God, and the sweet comforts of the holy Ghost, even in the midst of death, as death itself is not formidable, but a sweet and easy passage to jesus Christ, with whom to be, is best of all. This truth is confirmed by a cloud of witnesses, even all the glorious Martyrs that ever suffered in their Lord's quarrel, who for his sake counted their greatest losses, their greatest gain.  
5. It will honour and embrace all the Professors of Religion: Psal. 15.4. the Citizen of Zion, 
5. Honoar the Professors of it.  honours all that fear the Lord: as we see in the great change of the converted jailor, toward Paul and Silas, Act. 16.31. A badge of Christ, and Christian Religion is, to love one another: yea, of one translated from death to life, 1. joh. 3.14. It will pray for them, and praise God for their graces. It will encourage them, and help them forward in the good way. It will pity and relieve their miseries. It knows, the love of God dwells not in him that shuts up his compassion, 1. joh. 3.17.  
This an evil heart cannot do: 
How an evil heart carrieth itself in matter of Religion, in 6. things.  1. It never makes choice of Religion, but takes the Religion he finds, without further examination: never looks whether his Religion come so high as from Heaven, but either superstitiously takes up and continues a Religion from the forefathers, and will not endure light, because they lived in darkness (as one could not endure liberty, because his father was in prison:) or Atheistically measures the Religion by the length of the Sceptre, or by multitudes, authority of men that are with it or against it, succession, success, outward pomp, etc. The pharisees of our time say as those of old, 
joh. 7 48.  Do any of the Rulers believe in him? and the most have the faith of God in respect of persons. 
jam. 2.1.   
2. His Religion binds him not to God: for it never loosed him from his lusts, but suffers pride, worldliness, malice, uncleanness in thoughts, speeches, and actions, hypocrisy and the like, all unmortified. It pities some Agag, some fat or darling sin, either of nature or custom. It rejoiceth and riseth by the revenue of some sin, and unlawful profits. It would bind God to itself, not itself too God.  
3. It hath no care commonly of his grounds of Religion, and so runs 〈…〉: still is wavering, and 〈…〉 in what Religion he means to 〈…〉 between God and Baal, and sees no 〈…〉 between true Religion and Pope●● 〈…〉 of one trumpet would make them as forward Pap●●●s, as now they are Protestants.  
4. It can pretend God's glory, and Gods ends, but intent the own ends. Herod pretends to come and worship Christ, but intends to kill him. jezabel can make Religion a pretext for her foulest fact of murdering an Innocent: so can Papists finely in ordine ad Deum, and to promote the Catholic cause, raise Massacres, etc. 1. Sam. 2.22. Women professing great sanctity, by coming to the Temple, polluted themselves with wicked Priests. It were a sin to say so of holy Popish Priests and their pure Nuns.  
5. It will have a Religion for fashion, or show, but love it not, promote it not, no, not in their own families, scarce profess it for present reproach or after-claps: but, zeal and forwardness were madness (as Festus said to Paul) and to become an hateful Puritan. They frame not their actions to the rules of Christian Religion, but are loose, unsavoury, earthly in all their courses: they will lose nothing for it; Christ shall lose the glory of Heaven for them, and so far they like their Religion; but they will not lose crumbs of earth for his sake.  
6. An evil heart can make a profession of Religion, and scorn the Professors, revile them as a pack of hypocrites. But our Saviour packs such out of his number, saying, They that are with us, cannot lightly speak evil of us, Mark. 9.39.  
Now of the marks of a good heart, in respect of the means, by which this true Religion is upheld. And first of the Word and Sacraments.  
The equity of carefulness in these, 

A good heart carefully embraceth the ordinances of God.  
4. Reasons. Cant. 2.9.   stands in these reasons.  
1. Because a good heart cannot hear God himself speak, nor enjoy such near and immediate fellowship with him as it desires, it is most glad to enjoy him through the grates of the Word and Sacraments; to hear him speak by his Messenger, to read his letters, and be enriched with such pledges of his love, which therein he includeth to his sons and daughters. Thus doth a faithful Spouse to him absent, whom her soul loveth.  
2. Because these Ordinances proceed from the holy Spirit of God, and are means apppointed for the sanctification of the Elect, a good heart will never hear or read the Scriptures, nor speak of them but with great reverence. It dares not profane the sacred Scriptures, using them vainly or wickedly, as in jests, plays, charms: neither dares it come to the Sacrament without due examination, preparation, instruction, correction, or strength and consolation in the course of Christianity, 2. Tim. 3.16.  
3. Because the good heart sees his continual need, it is careful in the continual use of the means of grace. It sees hardness of heart still stealing on it. It discerns spiritual weakness, and fainting of soul. It feels many conflicts of the flesh against the spirit. It is acquainted with the thrusts, and temptations of Satan. It sees the health of the soul stand in these refresh, and the strength of the heart decaying without them, as the body doth without repair. And therefore it still relieves itself by the Word, Sacraments, Prayer, and the like: Psalm. 119.28. My heart melteth for heaviness: raise me up according to thy Word: vers. 92. Had it not been for thy Word, I had perished in my trouble.  

joh. 4.24.  4. Because it conceives God a Spirit, and his Ordinances spiritual, therefore in performing these, it never contents itself with the outward deed alone, but especially aims at soundness and sincerity in the manner of doing: Psalm. 119.80. Let my heart be upright in thy statutes. All is out of sense, and conscience, 
It makes great conscience of the Word preached. 3. Reasons.  not for shame, fashion, custom, law, or vain ostentation.  
But now in special, for the Word preached: A good heart makes great conscience of it, as is great reason: 1. Because it sees the Word preached, only able to bruise a stony heart; to tame, melt, and cause to tremble a secure heart, as Felix: Esa. 66.2.— that trembleth at my Word. Acts 16.24. The jailor came trembling and shivering, as having a strong Ague in his conscience. Also it is of power to open a shut conscience, as David's by Nathan. 2. Because the preaching of the Word reveals the unsearchable riches of Christ, 
Reu. 3.20.  Ephes. 3.8. and brings into acquaintance with him. This is the hammer, by which Christ standing at the door of the heart, knocks, and if any open, he comes in, and sups with him: Christ not only invites him to a feast, but feeds him with his own flesh and blood: and he with Christ; that is, a fruitful Hearer of the Word entertains Christ, calls him (as the Church, Cant. 4.16.) to a feast in his Garden, to eat of his pleasant things. Christ is feasted, when he tastes the sweet fruits of repentance, faith, mortification, and obedience, wrought by the preaching of the Word. Nay, it makes us of near kindred with Christ, his father, his mother, his brethren and sisters, Luk. 8.21. 3. Because the Word preached brings in the Spirit of God, 
Ministerium Verbi, vehiculum Spiritus.  with his saving graces: being the chariot of the Spirit, by which he rides gloriously into the hearts of Believers; God who can give his Spirit without it, ordinarily doth not. He could have taught Cornelius, without Peter's so tedious a journey: but Cornelius must attend Peter's Ministry, and while Peter was yet speaking, the holy Ghost fell on them all, Acts 10.44. But see it in special saving graces: first, illumination is by preaching, 
5. Special saving graces wrought by the Word preached.  Acts 8.31. The Eunuch cannot understand without an interpreter; he must join himself too Philip. Secondly, faith comes by hearing, Rom. 10.14. and by the foolishness of preaching, God will save them that believe, 1. Cor. 1.21. Neither can actual faith be without some measure of actual knowledge. Thirdly, the fear of God is wrought by preaching: Rom. 8.15. the spirit of fear is wrought by the Ministry of the Law; showing sin distinctly, the curse due to it, and our own guiltiness: And by the Gospel is wrought that childlike fear, by the spirit of adoption, by which now we fear to offend God, as before to be offended and revenged on by him. Fourthly, peace of conscience, and a sweet joy in God is wrought hereby: Psalm. 51.8. Let me hear the voice of gladness, that the broken bones may rejoice. Lastly, the Word preached brings in, not only this life of grace, but that of glory: Act. 11.14. Send for Peter to joppa, 
Act. 13.26.  and he shall speak words, whereby both thou and thy house shall be saved. And therefore is it called the Word of life and salvation.  

Conscionable hearing in five things.  In these and other regards, a good heart is a conscionable Hearer:  
1. It prepares itself as a fit casket or storehouse to lay the Word in, conceiving it the most precious jewel, and richest pearl in all the world. David hid the Word in his heart, Psalm. 119.11. 2. In sense of it own want, and the worth of the Word, it preserves an appetite and hunger after the preaching of it. As the babe sucks greedily the milk: 
1. Pet. 2.2.  so it will feed heartily on this Bread of life. It will be at pains for it, as a babe will cry after the breast. It will hear diligently, without omission, intermission, or delay. It will wait at the gates of wisdom, as Cornelius for Peter, Act. 10.33. We are all here ready to hear whatsoever is commanded thee of God. 3. Because God speaks not to the ear only, but to the heart, this heart will hear as well as the ear. If God say, Seek my face, the heart will make echo, and answer, Thy face, Lord, will I seek, Psal. 27.8. 4. This heart makes the whole man hear and receive the Word: first, the inner man shall delight in the law, Rom. 7.22. The judgement shall esteem it above thousands of gold and silver: the mind shall attend it: the heart shall believe it: the memory shall keep and treasure it: the affections shall cleave to it, and the conscience submit to it: secondly, the outward man shall be as conformable. The ear shall hear it with reverence: the mouth shall speak and profess it: the hand shall practise it, and the whole man be submitted to the obedience of it: as in sound health, the nourishment is carried to all parts. 5. This heart embraceth the whole Word, saying of all, as the Prophet, Mic. 2.7. Is not my Word good to him that walketh uprightly? First, it loves the Word which revealeth sin, accuseth, and condemneth it; both because it discovers sin, to be repent of, and forsaken; as also because it leads the sinner to Christ, and sets him faster to him. Secondly, it applies the whole Word to itself, as well for conviction as consolation. You shall ever see a good heart more smitten with the sharp threatenings of the Word, than they to whom they belong. Meat that must nourish, must go into the stomach and bowels: so must the Word, that must profit us, pass thorough our affections, either to humble, or direct, or comfort us.  

An evil heart saileth five ways in hearing.  By this trial, many that brag of the goodness of their hearts, may see themselves far off. For first, an evil heart cares not how far it be estranged from God: As it flies his presence and eye, so his Word also, which passeth sentence on him, and judgeth him aforehand; desires no acquaintance either with God or his Word. Many say as the people to jeremy, 
jer. 6.17.  The Word of the Lord in thy mouth we will not hear. The Popish Recusant stops his ear, and will hear no voice. The Atheist, as he denies God in his heart, so he denies his presence to the means: Both of them refuse fellowship with God, bar out the Spirit of God and his saving graces, and wilfully debar themselves of faith, which is dropped into the heart by the ear, and of the life of grace and glory.  
Secondly, an evil heart can come to hear, but brings not an hearing ear: But it brings, 1. an heavy ear, or deaf rather; as many who cast themselves asleep, who would be ashamed to sleep, if a man but a little better than themselves should speak unto them. An argument of a sleepy, and dull heart: And can we think God will open that man's heart, who will not open his own ear? Or 2. it brings an itching ear, 
2. Tim. 4.4  that cannot abide wholesome doctrine: Hardly can any Minister please them; he is either too Legal in his threats, or too evangelical in general promises, or his life too austere, or too remiss. john fasts, and hath a devil: Christ eats, and is a glutton. Or if the doctrine be quick and powerful, then inquire if he be not a Puritan: for if impure wretches once so style him, then may he be advised better, than to trouble himself with such a man's doctrine. Or 3. it brings a stopped ear, when in hearing, the heart goeth after lusts, or is stopped with ignorant conceits; as, that no such good is to be gotten in Sermons; or, it were pity all should be true that the Preacher saith; or, the world was better when was less preaching; or, few great men love preaching, or frequent it much; or, it is no great wisdom to be so forward as some, and none are worse than such as run after Sermons. Cares also, and lusts, and pleasures choke and stop the passage of the Word into men's hearts, that they hear it as a story, or a tale, but are no more moved with it, than if they were stocks and stones: the most dreadful threats of vengeance prick them not at heart.  
Thirdly, an evil heart can hear sometime with diligence and delight, but will hear to know, not to practise: delights in contemplation, but hates reformation: delights in the promises of the Gospel, 
Psa. 50.17.  not in the precepts of the Law; or if it do, yet not in an universal practice, inward, and outward: For it is an unfailing rule, An evil heart cannot delight in the Law of God, touching the inner man. 
Rom. 7.22  Oh how hard it is to bind the thoughts to conformity with God's Law! Nay, a loose heart cries out of too much preciseness.  
Fourthly, an evil heart can hear sometimes carefully, but never truly apply. For the promises and comforts of God, it is readyest to apply them to itself, which belong not to it: for God feeds the impenitent with judgement: this is the part of such an heart, but it lets that alone. As for rebukes, it hears or abides none: it is loath to be drawn to a Sermon, that rebukes his darling sins, as the people of Israel was to come near the Mount, Heb. 12.19. While it hears, it is filled with wrath and envy, Luk. 4.24. saying, Physician, cure thyself: yea, it is ready to burst for anger, as Stephen's adversaries, Act. 7.54. And for afterwards, they hate him to the d●ath that rebukes sin in the gate, and abhor him that speaketh uprightly, Amos 5.10. He is their enemy that tells them the truth: as Ahab said of Micaiah, I told you he never prophesied good, but evil: and to Eliah, Hast thou found me, O mine enemy? And if Christ himself should never so wisely rebuke them, they would lay hands on him, or run to the Rulers, as joshua to Moses, 
Numb. 11.28.  Master▪ forbid them to prophesy. In one word: An evil heart pretending sound love to preaching, is an utter enemy to sound preaching. To whom I say, Is God's Word an adversary to thee? So is God himself. Doth the Word judge and condemn thee? So shall the Lord for ever condemn thee, except thou timely repent. And thou that canst not endure the threatening of judgement, go on in thy sins, thou shalt endure the judgement threatened, eternally: stop thine ear against the cries of God's Word against thy sins, this Word shall take hold on thee, and thou shalt cry out for ever against thy sins and self, and thy cry shall not be heard, pitied, nor ended.  
Lastly, an evil heart can hear, but not pray beforehand, and so loseth all the power of the Word, and the blessing which depends on prayer: for Paul planteth, Apollo's watereth, but God giveth the increase, 1. Cor. 3.6. And Paul's preaching was fruitful to Lydia, because the Lord opened her heart, Act. 16.14.  
The second means, whereby true Religion is maintained, are the Sabbaths and assemblies. In respect whereof, a good heart hath many marks and qualities.  
1. It knows, 
A good heart is very conscionable for the Sabbath. 6. Reasons.  God hath apppointed both a certain time and place for the public exercise of Religion; both for the preservation of his worship, which else would speedily run to ruin: as also that the Church might be known and discerned, as a City on the top of a Mountain, by the meeting of his people: and that such as forsake it, might justly, and inexcusably be damned, it being so visible and sensible among them. Now this being a moral and perpetual Commandment, written in Tables of stone, a good heart dares not bring the guilt of violating it upon itself, by forgetting what God would have us remember, or profaning what he commands to keep holy, or unhallowing the time or place which he hath blessed to holy uses: Levit. 19.30. Ye shall keep my Sabbaths, and reverence my Sanctuary: I am the Lord.  
2. It knows, that the strict keeping of the Sabbath, is a fashioning of us to God's Image, who did all his work in the six days, and rested the seventh: To the Image of Adam's holiness in his innocency, who observed the seventh day holy unto God: And to the image of the second Adam, 
Mark. 2.28.  The Lord of the Sabbath, who most absolutely kept the Sabbath, fulfilling all righteousness. And the good heart, though it cannot attain this perfection, yet strives to recover this Image.  
3. It knows, that as it is the Pale and preservative of Religion, and the heart of the Commandments, (as it is placed between the two Tables:) so it is the trial of Religion. Whence it is usual in Scripture, to put keeping of the Sabbath, for the whole worship of God; and the Prophets mentioning the decay of all Religion, say, the Sabbaths are polluted, Lam. 1.7. and that he that is an ordinary Sabbath-breaker, is a man of no religion, without God in the world. The jews could say, If this man were of God, he would keep the Sabbath, joh. 9.16. And enemies and hinderers of sanctifying the Sabbath, are called, unbelievers, vagabonds, and wicked fellows, Act. 17.2, 5.  
4. It knows, that fearful judgements linger and wait upon that person or people, that negligently or wilfully profane Gods holy Sabbath. Neh. 13.18. Did not your fathers thus, and our God brought all this plague upon us? Yet ye increase the wrath, in breaking the Sabbath. Ezek. 20.13. God thinks on such, to pour out indignation upon them. Which is a fire that cannot be quenched, jer. 17. ult. The bodily death, for the breach of the Ceremonial part, did figure the death of the soul, for the breach of the Moral part: See Exod. 31.14. and 35.2.  
5. It knows, that God showers down blessings, spiritual and temporal, of this life, and a better, on the heads of conscionable observers of the Sabbath: Esa. 56.2, 5. Blessed is the man that doth this, that keepeth the Sabbath, and pollutes it not: Chap. 58.13, 14. If thou make the Sabbath a delight, thou shalt delight in the Lord: that is, in the sweetness of his Word and Ordinances; thou shalt mount on the high places of the earth: that is, be exalted above all people in true honour; and be fed with the heritage of jacob: that is, enjoy all the good things of the promised Land of heavenly Canaan. Here are blessings internal, external, eternal.  
6. It knows, that the careful sanctifying of a Sabbath here, is the beginning of that everlasting Sabbath hereafter, when we shall be gathered unto the Congregation of the first borne, written in heaven, and enter into that eternal Rest, of which this is a shadow: which who so begins not here, God hath sworn he shall never enter into his rest. 
Heb. 4 3.   
Hence a good heart, first, remembers the Sabbath day to sanctify it. 
5. Properties of a good heart about the Sabbath.  It will all the week prepare for the Sabbath, and do all his own work in the six days, as God did his, that he may rest on the seventh. It will remove all things that may hinder the sanctifying of it, either in himself, or in his family; 
1. It remembers it before.  that all worldly business may be buried for that day, as jacob buried his Idols, 
Gen. 35.2.  before he went to Bethel, the House of God. It will remember it is a day of rest from all bodily labour, which necessity or holiness command not: for Adam himself in innocency could not both keep the Sabbath, and walk in his vocation. And, that it is a Day of holy rest, not of idleness: a Sabbath of the Lord. If God had liked idleness, (saith Athanasius) he would not have commanded so many things to be done, nor all the parts of his worship to be doubled on the Sabbath: as Numb. 28.9, 10. nor so many duties of it, as the longest day is short enough for them. Therefore every good heart will rest from all his special calling, and wait on the general: Master or servant, young or old, the buyer and seller, Neh. 10.31. All Carrier's and Porter's, jer. 17.21. Bear no burden on the Sabbath day: no not the Husbandman in harvest, Exod. 34.21. Yea, the Prince himself is not exempted, but must be among them, Ezek. 46.9.  

2. Keepeth the whole Sabbath. 1. Cor. 16. ●.  Secondly, a good heart will keep the whole Sabbath day: which is the seventh, in respect of the six following: namely, the first day of the week, as the jewish was the seventh, in respect of the six going before, namely, the last of the week. If thou hirest a servant or labourer to work a day, dost thou not mean a whole day? When God allows thee six days, are they not whole? and is not the seventh so too? When God rested the seventh day, was it not the whole? Therefore a good heart thinks not, it hath sufficiently kept a Sabbath, to hear Service, or a Sermon, in the forenoon, or afternoon, and all day else do what he list: No, it will give him the morning, and give him the evening too, Psal. 92.2. Itself would not accept of another the labour of one or two hours for a day's work, and dares not offer it to God, but will keep the whole Sabbath, either in God's House, or it own, in duties public, or private: jer. 17.22. Ye shall do no work, but sanctify my Sabbath.  

3 With the whole man.  Thirdly, a good heart will make the whole man keep the Sabbath. For as man stands of two parts, body, and soul, so the sanctifying of the Sabbath is twofold; inward, and outward; which a godly heart is careful not to divorce: and therefore, 1. Preserves the outward man from servile works of the calling, but specially from committing sin, which is the most servile work, and most contrary to the sanctification of the Sabbath: the Lord cannot abide the Sabbaths, when the hands are full of blood, Esa. 1.13. But the Sabbath that he chooseth, is, to lose the bands of wickedness. 2. It binds the tongue to holy speeches: If every idle word must be answered for, much more idle speeches on the Sabbath, 
Mat. 12.36.  which is a double sin. A good heart must not speak his own words, nor a vain word, Esa. 58.13. It cannot give reins to the tongue to direct worldly business, to make reckonings, to prattle of other men's business, to busy itself in the world, or worldly affairs, to talk of news, as the Athenians, or sports and pleasures, nor things lawful on other days. A good heart, out of a better store, will speak of better things. 3. It watcheth over the inner man: rests his affections in Sabbath-duties, and makes it his delight: suffers not his thoughts to rove, Esa. 58.13. Thou shal● not think thy own will. For the Lord requires the whole heart, soul, strength, and mind, Luk. 10.27. In one word: A good heart will care to occupy his mind, mouth, tongue, ear, hand and foot, as God would have them.  
Fourthly, 
4. Will see it kept by others.  it will not only keep the Sabbath strictly itself, but see it kept of all within his power: A Magistrate of a good heart will compel all within the gates of the City thereunto, jer. 17. ●0. Hear, ye Kings, ●eare no burdens: that is, suffer not others. A good Magistrate would set no Fats on the Sabbath, nor Racks, by suffering others: nor buy and sell▪ by suffering others: nor drink, and swear, or play away the Sabbath, by suffering others: all whose sins become his, by his connivance, Neh. 13.15. A father of a good heart will command and compel all his children, 
Gen. 18.19.  as Abraham: He will not suffer them to play and sport, when they should be at divine service; but, where he is taught, they shall be; when he prays, they shall; when he hears, they shall; and to him they shall give account of their hearing. A Master of a good heart will see his servant serve his Master in heaven, as he serves him the six days: He cannot send him on errands, and trifling business, running and riding to serve his own turn, and leave God unserved; but, as he will not have him neglect his affairs in the six days, so not Gods service on the seventh, but keep him in, to the duties of that Day. Object. We cannot keep in our servants and children that Day. Ans. 1. You can find means other days to hold them to your own business. 2. If they will have liberty this Day, give it them for all the rest: for David would not have a wicked person in his house, Psal. 101.4, 5. but, he that is a servant of God, shall be my servant.  

5. Will join with the Assemblies in God's House.  Fifthly, a good heart holds itself bound to join with the Assemblies of God's people, to frequent the House of God, and serve and seek him, to come on that Day to Church, the School of God, to hear and learn his will; and the Market of God, to make provision for the soul for all the week following. It dares not forsake the fellowship, as some, Heb. 10.25. It mourns when urgent occasion absenteth it: looks toward the Temple, hungers, and earnestly desires the fruition of such a blessing, Psalm. 42.2. It esteems one day in God's House, above a thousand elsewhere, Psal. 84.10. such sweetness it tasteth in his Ordinances, Word, and Sacraments. Lastly, being sensible of God's presence according to the promise, where two or three are gathered together in his Name, 
Mat. 18.23  it comes not, but first puts off his shoes, because this is holy ground, and looks to his feet, Eccles. 4.17. that is, 
Exod. 3.5.  prepares his affections, to come with fear and reverence, with joy and cheerfulness, heed and watchfulness, faith and holiness, before that great Presence.  
Now an evil heart, first, 
How an evil heart carrieth ●t self to the Sabbath, in five things. Parasceve.  never prepares for the Sabbath: though it will not be unprovided for a Market-day: yea, it can dispatch his business, to set itself loose for any lust. The jews had a preparation to the Sabbath: and joseph of Arimathea came the day before the Sabbath, and begged the body of our Lord, and buried it before the Sabbath, to free himself from the action and care of it.  
Secondly, it can defraud the Lord of his Day, or the greatest part of it; and holds itself loose after evening exercise, to what it list; as if himself would give his servant leave after that time to cast off his service.  
Thirdly, it makes no conscience of profaning the Lords Sabbath; many ways: 1. Doing his own will, not the Lords; his own work, not the work of the Sabbath: selling wares within the shop, and without, running up and down with them; and other works of the calling; whereas the Commandment is, Thou shalt do no manner of work. 2. Turning the Lords Rest into idleness; as the fruitless spending of it both within doors, and abroad in many vain exercises. 3. Profanely, turning it into the plain service of the devil, by Alice, gaming, drinking, and accursed riots, in exercises heathenish and hellish. Is it a sin to open a shop window, and none to game, swill, and swear? Is the Sabbath appointed to cleanse thy soul from sin, and darest thou most soul and moil thyself that day above other? 4. jangling away the day in company with idle chat: any words are ready but of God, and to God: or, if alone, holding profane and unsavoury thoughts free enough, to drive out the meditation of God, his Word, and works. 5. Profaning it in their children or servants, whom they suffer to be vain and idle, or force them not to God's service, or (which is worst) force them by commandment, or example, to pollute it: for some Masters and fathers are like Pharaoh, who laid the heaviest tasks on the Lord's Day, above all the week, and then increased the burdens, when Israel spoke of going to serve the Lord.  
Fourthly, an evil heart can easily withdraw itself from the Assemblies, as seeing no beauty, no presence of God; without all reverence of the Sanctuary: whereas the jews might not tarry at home, from the Synagogue; nay, some Fathers say probably, that Christ himself came still to the Synagogues, that he might observe the Law, which he came to fulfil. But this wilful excommunication, (without repentance) goes before casting out of the great Congregation in heaven.  
Lastly, it can upbraid others for precise, and curious, who are strict keepers of the Sabbath, and cannot go with their neighbours, drinking & revelling, and using profane pastime. It can object great, and learned, and rich, and noble, that like not such preciseness in keeping the Sabbath. But we have God going before us in precept, and his own example sanctifying the Sabbath. If we follow example, he is most un-erring, and above them all in wisdom, nobility, etc.  
The third means, whereby true Religion is maintained, are Ministers and Pastors. In respect of whom, a good heart hath many eminent marks, and excellent qualities: For sundry reasons.  
First, it considers aright who they be. Why, who be they? Answ. 1. They are spiritual fathers, 
A good heart honoureth Gods Ministers. 4. Reasons.  to beget men to God by the preaching of the Gospel: 1. Cor. 4.15. These Fathers give us a being in Christ, being instruments, by whom, of children of the devil, we are begotten to be newborn babes in Christ. 
1. Pet. 2.2. Gal. 4 19 1. It knows who they be.  2. They are spiritual mothers, that travel in birth of us, till Christ be form in us, sustaining great pains and sorrows, to bring us forth to God's Kingdom; Other mothers bear children into a miserable world; these into a happy estate. 3. They are spiritual nurses, to feed, preserve, and bring forward with much care and tenderness: 1. Thes. 2.7. gentle, as a nurse cherisheth her children. Other nurses are mercenary: but these are nurses to their own children, more affectionate toward them. 4. They are the spiritual light of the world, which without them lies in spiritual black darkness: and stars, 
Mat. 5.14. Reu. 1. ult.  shining to others in the light of doctrine and good example in this life; and in the life to come shall shine as Stars in glory, Dan. 12.3. 5. They are Stewards of God's House, Luk. 12.42. to whom are committed the keys of the Kingdom, to open, and shut, Math. 16.19. 6. They are saviours of men, 1. Tim. 4.16. Save thyself, and others. Object. Christ only saves us. Answ. True, by merit and efficacy: but none are actually saved, to whom this merit is not communicated and applied, namely, by the Ministry.  

2. Whence they be.  Secondly, a good heart considers whence they be: 1. Ambassadors sent from God in the stead of Christ, 2. Cor. 5.20. called hence by a special prerogative, 
1. Kin. 9.6.  Men of God, not in the old Testament only, but in the New, 2. Pet. 1.21. 1. Tim. 6.11. 2. Tim. 3.17. 2. Bearing on them an image of God's authority, commanding in things spiritual, binding Kings in chains, forcing the conscience. Magistrates have power to bind and lose men's bodies: but the Minister saith, 
1. Cor. 5.5.  Tradatur Satanae, Deliver such a one to Satan, and hath power to bind or lose the souls of men, and what he doth in earth, is ratified in heaven, Math. 18.18. 3. Not only from God, but in their office and Ministry are called co-workers with God, 1. Cor. 3.1. God forgives sin properly, and they are said to remit sin. God properly saveth, and they are said to save: God himself communicating his own work unto them; and so far honouring them, as he not only calls the Angels their fellow-servants, 
Reuel. 2.1.  but them by the name of Angels.  

3. To what end they be.  Thirdly, a good heart considers to what they are apppointed: 1. In the stead of Christ, to seek and save what is lost: not the health lost, as Physicians, nor wealth lost▪ as Lawyers, but the lost soul; namely, by applying the means apppointed by Christ: job 33.14. To deliver the man, that he go not into the pit: not by working the means, but applying them, and pronouncing him absolved. 
2. Cor. 4.7.  2. They are earthen vessels that carry an heavenly treasure, to dispose the secrets of God, set over men by the Lord, and for the Lords business; beseeching, exhorting, correcting, and instructing: by whose Ministry, as by Gods own arm, men are drawn out of hell, sin, the world, to turn to God, and believe in jesus Christ, Esa. 53.1. Act. 26.18. and whereby, being naturally void of the Spirit, without faith, and destitute of grace, they attain the Spirit, and faith, and other graces: And hence they are called Ministers, by whom we believe, 1. Cor. 3.1. and Ministers of the Spirit, righteousness, and grace, 2. Cor. 3.6, 8, 9 3. They are faithful shepherds over the flock of Christ: to feed his sheep in green pastures: to call them back from their wand'ring; and to refresh them with the waters of consolation, healing the bruised and afflicted soul, as having a tongue of the learned, to speak a word in due season, Esa. 50.4. 4. They are powerful intercessors between God and us; to speak from God to men, whom we cannot hear in his own voice and live; and to speak from men to God, as Mediators rising up in the gap, able to lay open their wants, to confess their sins, to crave pardon for them, to give thanks in their names of mercies, and to offer up all their spiritual sacrifices to God for them: as Samuel professeth, 1. Sam. 12.23. God forbid that I should sin against the Lord, in ceasing to pray for you: but I will teach you the good and the right way.  

4. That God will see all their word-fulfilled.  Fourthly, a good heart considers, that all their word shall be fulfilled, and God will see to that for his own faithfulness sake: Esa. 44.26. He confirmeth the word of his servant, and performs the counsel of his messengers: that their work shall not be in vain, nor their word fall to the ground; as of Samuel, 1. Sam. 3.19. And what is done to them in rejecting or receiving their persons and doctrine, Christ takes as done to himself, Luk. 10.16. Exod. 16.7.  

How a good heart receiveth Gods Ministers: in 4. things.  A good heart considering all these things together, with the necessity of the Ministry, (for, without vision the people must perish, Prou. 29.18.) 1. Knoweth, reverenceth, and honoureth them as the Ministers of Christ: 1. Thes. 5.12. Know them that labour among you, have them in double honour for their work sake, whom God hath apppointed Ministers of reconciliation: give testimony how you honour the Word in them: as Cornelius gave reverence to Peter, Act. 10.24. 2. It loves, affects, and receives them gladly, more than fathers of the flesh, being fathers of the spirit; they being instruments of generation, these of Regeneration: By them thou art a man, by these a new man, a Christian man: They by a mortal seed begat thee into a wretched world; these by immortal seed, into an happy estate in a better world. How joyful was Lydia to receive Paul, Act. 16.15. and the jailor, ibid.? Phil. 2.28. Receive Epaphroditus with all gladness, and make much of such. The Galatians received Paul as an Angel, yea as Christ himself, Gal. 4.14. 
Rom. 10.15.  A good heart will esteem their feet beautiful; much more their faces. 3. It will seek the Law at his mouth; for he is the Messenger of the Lord of Hosts, Mal. 2.7. and submit itself to the doctrine, Heb. 13.17. Obey them that have the oversight of you: yea, in doctrines of self-denial, in doctrines unpleasing to flesh and blood, knowing, it is not they, but the Spirit that speaks in them, Math. 10.20. and that without their salt, their corruptions would never be seasoned; therefore it concludes with Naamans' servant, that there cannot be an easier commandment, than to wash and be clean: and will take warning of judgements, from these Watchmen, Eze. 33.4, 5. 4. It will every way be helpful to them, and comfortable:  
First, with cheerful and honourable maintenance: will not stick at trifles, yea dear things will be parted with. The Galatians would have pulled out their eyes to do Paul good. 
Gal. 4.15.  It will acknowledge it owes itself and his soul for them, Philem. 15. and, if it reap spiritual things, it will sow temporal: for the labourer is worthy of his hire. Secondly, with earnest prayers, that God would thrust more of them into his work, and double, yea treble his Spirit on them he hath sent, as Elisha, 2. King. 2.9. and open to them both a door of entrance, and utterance, as Paul often requireth of his Hearers. Psalm. 132.9. 
Eph. 6.19.  Let thy Priests be clothed with righteousness. Thirdly, with comfort in their troubles, even with his own loss, and damage, and danger. Good Obadiah, with the hazard of his own life, provided for the safety of the Lords Prophets: and with like hazard, the Shunamite for the Prophet Elijah. Fourthly, it will crown their heads, 
1. Thes. 2.19.  and comfort their hearts by his willing obedience and constancy in the truth: when both shall know they run not in vain, nor their labour shall be lost in the Lord.  

An evil heart loathing the liquor, hateth the vessel.  Now an evil heart, because it loathes the liquor, it doth also loath the vessel; hates the Word, and the bringer of it. Hence is it, that many cursed Chams mock their fathers, till the curse rebound on themselves. The very habit of a Minister is enough to procure scorn and contempt: though in all other things a man be free enough. These scorners say, they reverence Christ, and would not mock him, as the jews did: but plainly lie: for they mock him in his servants, and so he takes it: and therefore Christ keeps him out of their way, and will have nothing to do with them. For as he would not come into his own Country Nazaret, because they rejected and scorned their own Prophets: so do thou mock the Prophets, Christ comes not into thine heart: seldom do these scorners return, seldom or never escape they the severity and judgement of God; there is no remedy, when they mock his Messengers, 2. Chron. 36.16. Herod, as bad as he was, 
Mark. 6.20  reverenced john, because he was a good man.  
2. Hence are those swarms of haters of God's Word, who in stead of singular love for their work sake, swell like Toads with poison and wrath against their Preachers for their work sake: as Ahab, I hate Micaiah, he never prophesyeth good unto me: so when a powerful Ministry discovers the filthiness and hypocrisy of a wicked heart, crosses his corruptions, as a fretting corrosive to his conscience, torments him before the time, suffers him not quietly to enjoy his sin, his Herodias, now saith Ahab to Elijah, Hast thou found me, O mine enemy? Now is Paul become an enemy, for telling the truth. For sin is so incorporate, and become almost themselves, that a man cannot be an enemy to their sins, but (as they think) to themselves also. Now he pries and watcheth him narrowly, and takes hold of his least infirmities, if so be by casting some shame on the Preacher, he can hide his own. Now he deviseth against this jeremy: 
jer. 18.18.  he is a spy-fault, a troubler of the State, a factious Preacher, or (as Festus said of Paul,) Too much learning, or singularity, makes him mad, while he speaks words of sobriety and wisdom, Act. 26.24, 25. And this is the double honour wherewith he loads them. Dealing most unthankfully, as Saul, who when David was playing with his Harp, to ease his distracted mind, cast a spear at him, 1. Sam. 18.10. So while the Preacher seeks by playing on the heavenly Harp, to solace and comfort them, and to drive evil spirits and lusts from them, they cast darts, and spears, and arrows, of reproaches and slanders against them: And now the most savoury salt, if they can do withal, must be cast out and trodden under foot.  
3. From this contempt of the Word and Ministers it is, 
An evil heart hateth the Word first, and then the Preacher.  that many will not come to hear the Preacher; as the deaf Adder refuseth to hear the voice of the Charmer, charm he never so wisely; and so show themselves not to be of God, 1. joh. 4.6. He that is not of God, heareth not us. Some hear seldom, and for shame: business of greater inportance stays them: and if they chance on occasion to hear any thing that displeaseth them; Oh then, as Corah said to Moses, Ye take too much upon you, Moses and Aaron, Numb. 16.3. and are like them that contend with the Priest, Host 4.4. Wherein the Prophet expresseth the outrage of evil in the jews. This is their subjection, to resist the holy Ghost.  
As for the comfort and maintenance of their Preacher, further than Law forceth, neither conscience, nor shame, nor example, nor persuasion moveth them to maintain the worship of God. But, if they can live of slanderous and scornful speeches, of hateful and injurious actions, they will not suffer them to want maintenance. Thus did Herod return john evil for good, and Demetrius to Paul. Object. Though we hear not some, yet we hear some learned and wise men: and therefore this is not hatred of the Word. Answ. 1. A wicked heart will hear and receive doctrines and persons, so long as he is pleased: and so long the devil himself is good: But let him meddle with thine eyes once, or dear sins, now there is nothing but storming and raging, as a devil incarnate. 2. A wicked man may hear a man, because he is learned, yet learn no good from him: And it is hatred of goodness, that makes him refuse good Sermons, under pretence they be not learned; he means not, indeed, that all the learning in the world should make him better.  
Object. Oh but we love the Word, and if God himself, or Christ would teach us, we should say more: But what are Ministers more than other men?  
Answ. 1. He that loveth God, will not be wiser than God, who hath described his own means: but would obey them that have the oversight of souls. 2. It is false, that thou wouldst obey the Lords immediate voice, who wilt not obey this voice. Did not the Lord speak to Cain immediately, to reclaim him from his sin? but, did he repent at the voice of God himself? Did not Israel hear Gods own voice, in giving the Law, with dread? and yet did they cease to murmur and rebel against him? What was judas and the jews better for Christ's own voice? No, no, this is like the jews, Math. 27.42. Let him come down from the Cross, and we will believe in him. Which had he done, they would not have believed: for, did he not rise from the grave, which was more, Luk. 16.31? If they will not believe Moses and the Prophets, neither would they believe, though one should rise from the dead.  
Therefore we conclude against all pretences, that an evil heart hates the Word first and principally, and then the Preacher of it.  
V. A good and honest heart hath many Marks in respect of itself: 
6. Marks of a good heart in respect of itself.  as the Scriptures ascribe many properties unto it, without which it cannot be good. 1. Newness. 2. Softness. 3. Cleanness. 4. Singleness. 5. Fruitfulness. 6. Watchfulness. Of these in order.  
The first is newness: 
Newness of heart in 4. principal faculties.  A good heart is every where called, a new heart, Ezek. 36.26. A new heart will I give you, and a new spirit, etc. so called, 1. Because it hath put off the old malice and corruption: 2. Because there is a renovation in all the faculties: as  

Mind.  1. The mind is renewed in knowledge, Col. 3.10. It is given to this heart to understand the mysteries of the Kingdom, Math. 13.11. While it was an evil and old heart, it might attain a natural knowledge, or an historical knowledge, or a moral knowledge, generally to discourse of Divine things: but altogether unfruitful, making him a little the wiser, but never the better. But here is a new knowledge, beyond the story or theory, a practice knowledge, and experimental of the virtue and power of Christ's death, Phil. 3.10. full of mercy and good fruits, jam. 3.17.  

Conscience.  2. The renewed conscience is an un-divided companion of a good heart: for, whereas before, the mind and conscience were defiled, Tit. 1.15. either senseless, or raging; now the heart sprinkled from an evil conscience, (Heb. 10.22.) becomes a pure and good conscience, excuseth and imboldeneth before God, ceaseth all accusation and condemning, is peaceable, tender, waking, and endeavours to keep the goodness of it before God, and all men, always, and in all things, Act. 24.16. Heb. 13.18.  

Will.  3. The will is renewed: It was as heavy as a Bear to the stake, to pray, hear, obey: It was as a slave in fetters, under the bondage of sin and Satan: It ran after lusts, as after sports: no sugar so sweet as the pleasures of sin. But now it is carried according to the motion of a good Spirit, after God: It willingly obeys the Commandment: It hath a free Spirit, 
Psa. 51.12.  and now being drawn by God, runs after him, Cant. 1.3.  

Affections, in 4. instances. 1. Love..  4 The affections are renewed: as in four instances. 1. Love.. It is a sign of a good heart to love goodness: first, the chief good, and best of all, God himself, whom before he hated deadly: and he loveth God for himself, not for his benefits only. Secondly, he loveth goodness, not only in the fountain, but in all the streams: He loves the children of God, not for sinister ends, of profit, credit, kindred, but for the image of God in them: He loves God's Word, not for knowledge only, but for direction and reformation. In a word, he loves that most which hath most goodness. 2. joy is not carnal, 
2. joy..  in base and inferior things, as formerly; but the joy of a good heart feeds itself on things most excellent, for kind and continuance: For kind; in God himself who is his glory, and in the shining of his countenance, Psalm. 4.6, 7. in the sweet taste of his Word, above honey, above pearls: in the purchase of the pearl, it goes away rejoicing: in the prosperity of the Church, which it prefers before his chief joy: 
Psal. 137.6  in heavenly and spiritual exercises, Col. 3.3. in the assured hope of resurrection, Psalm. 16.9. and in the expectation of Christ's coming, to his eternal redemption. These are things most excellent in kind to be joyed in, and the wicked enters not into this joy. Then for continuance: a good heart rejoiceth in things of most continuance, for the perpetuating of his joy, joh. 16.22. Your joy shall none take away from you.  
The third affection, is fear renewed: Before, 
3. Fear.  it feared not God, but, this watchman of the soul being absent, it became a spoil and prey to the devil and lusts; But now it fears God, yet not as a slave, but as a child; not as a judge, but a Father. And this fear of God begets another fear of sin, and the fear of falling keeps it from falling and final defection. 
Pro. 28.14.  Blessed is the man that thus feareth always: It is a sign of some goodness in the heart, worth watching and keeping.  

4. Zeal.  The fourth renewed affection, is zeal, & fervency: Before, it was most zealous against zeal, now it is truly zealous, 1. In earnest and affectionate desires after God's glory, his House, his worship: the zeal of God's House consumed David, Psalm. 119.139. 2. In thorow-hatred of the corruptions of his own heart, against which he wrestles and cries out, as Paul, Rom. 7.24. Vehement fire soon overmasters dross and stubble. 3. In contending and warring against the profaneness and wickedness of the world and corrupt times: Paul earnestly grieved to see men fall from God, Rom. 9.2. and Lots righteous soul was vexed daily with the unclean conversation of the Sodomites: and Christ mourned for rebellious jerusalem, Luk. 19.41. Which is always joined with an endeavour by all possible means to bring them back again, as Elijah prayed for Israel, 1. King. 18.37. Matth. 18.12. 4. In an ardent love and defence of such as fear God, delighting in things and persons that are sincere, and most affecting the most grace: Matth. 12.48. Psalm. 16.3.  
Thus have I given a taste of the newness of a good heart: which is his first property.  

2. Softness, in 3. things.  The second is softness: a good heart is soft and sensible. The best heart indeed hath some hardness, but it is sensible of it: for 1. It sees still a burden of sin, and an heavy load of corruption within left: nay it sees more evil in itself, then in all other. Grace within, as a straight line, is the measure of itself and that which is crooked. 2. It sees to bewail the hardness and distemper of itself, with much bitterness, and sorrow, and many complaints: Esa. 63.17. O Lord, why hast thou hardened our hearts against thy fear? Ah miserable man that I am, who shall deliver me from this body of death? These are the common complaints of the godly, how they are toiled with their slowness of heart to believe, with earthliness of heart, finding themselves chained to the love of earth, with frowardness of heart, when they cannot hear, or bear reproofs, Prou. 17.20. And in all these, they are more severe, because they are more sensible of their own lusts, than any other. 3. It still striveth against this hardness, and prays for a soft heart: Esa. 63.17. Why hast thou hardened our hearts? Oh return, etc. And the poor man in the Gospel, I believe, Lord, help my unbelief. 
Mark. 9 24   
Whereas an evil heart goeth on, neither seeing, nor suspecting, nor willing to see the evil of it, till it be grown to the hardness of a stone, to which it is compared, Ezek. 11.19. because there is no life, no humour, no aptness to softness, more than in a stone: And so going on in hardness, comes to be Adamantine, which is the hardest and invincible stone, Zech. 7.12.  
The third property of a good heart is cleanness: 
3. Cleannesses, in 2. things.  every good heart is a pure and clean heart: Psalm. 51.10. Create in me a clean heart, O God. Math. 5.8. Blessed are the pure in heart. Object. Can any man say his heart is clean, seeing in many things we sin all, and if we say we have no sin or foulness, we lie, and our own clothes will defile us? Answ. The best heart hath much foulness and frailty: (What a heap of sins of unsuspected filthiness lies within, see Mark. 7.21, 22.) But first, this is a believing heart, and so comes to be clean; both by imputation of Christ's purity, apprehended by faith, and by incoation of actual purity, in part. The former is by the Laver of Christ's blood; the latter by the waters of the Spirit of sanctification: The former cleanseth the guilt of sin; the latter, the filth and corruption of it: Both ways, faith is said to purify the heart, Act. 15.9. Secondly, this heart, when it doth foul itself by sin, 1. purposeth and resolveth not to defile itself, but sins against his purpose: 2. lieth not moiling itself still, but is troubled and struck, as David for numbering the people, and Peter for denying his Master: 3. hath speedy recourse to the Laver of Christ's blood, renewing his faith, and to the tear●s of godly sorrow, renewing his repentance; and so returns to his cleanness.  
But an evil heart is an unclean heart, because unbelieving, departing from the living God, Heb. 3.12. It can desire, yea purpose sin, as Absalon: Can commit it habitually, hungrily, greedily: Can rejoice in sin and foulness, and sometimes glory in it: And so is held under, & never riseth from under uncleanness.  

4. Singleness, in 5. things. 1. It is plain.  The fourth property of a good heart, is singleness, or sincerity: which is known thus. 1. It is plain, simple, open, not crafty to contrive or conceal sin, not cunning in the methods of sin, but simple concerning evil, Rom. 16.19. It is good, seeing we must sin, yet to bungle in sin, not as traded and expert in it. Of all virtues, Satan would beguile us of this simplicity in Christ, 2. Cor. 11.3. The world also scorneth it as silliness, and sheepishness, to be so simple as to stick only to the revealed will of God.  
A wicked heart can be witty to plot and devose, to excuse and defend his sin. The hasty furious man, told of his cursing, swearing, blaspheming, will tell you it is his nature, he is of a choleric constitution, every man hath his fault, I cannot mend it. here he hath devised a strong argument to strengthen his grossest corruption. But beat him out of his plea, tell him he must resist corrupt nature; and, where grace is, there would be no such outrageous behaviour; Oh than he tells you, he was provoked and urged, or, it would have angered a Saint, or made an Angel swear, to be so provoked; or else, we cannot be Saints, or so strict, etc.  
Tell a drunkard of his swinish sin, how disguised and scornful he made himself to very boys; Oh it is his infirmity too, his brain is weak, or he was in company, and urged by company, or customers whom he must respect, he cannot do withal: and press him hard by God's Word, his last answer will be with the Vine in jotham's parable, I cannot leave my wine, nor my good liquor: leave my drink, leave to live.  
2. A sincere heart is a whole heart: 
2. Whole. Deut. 6.5.  Love the Lord with all thy heart: not double, not divided: the Lord abides not an heart, and an heart, but rejects double-minded men, jam. 4.8. A manifest note hereof is, to frame itself to the whole Word of God, as knowing, not only that God is a Sovereign Commander as well in one thing as another, but that there is no part of his Word, which is not worthy both to be known, and brought into use: all the Commandments, for direction of the whole man; all the threats, for humiliation: all the precious promises, for incitation and consolation; all examples of virtue, for imitation; of vices, for caution and prevention; of punishments, for terror. Thus shall a good heart hold the whole Word, not only to teach and reprove others, but itself; and as a Lantern, the light of which directs others, but himself most, and that for every step.  

3. Secretly religious.  3. A sincere heart is secretly religious; cares not for seeming, but being; not for talking, but doing; had rather be good, than seem so; had rather have grace, than an empty show of it; and desires the power of godliness, rather than the form. It will be inwardly clean: for a Pharise can wash the outside, Mat. 23. & a sluttish Christian, like a sluttish maid, can sweep the floor, but leave many dusty & nasty corners unswept, unlooked to. Pilate can wash his hands, not his heart. A Pharise can pray in the Temple: an hypocrite, if he can stumble into a Church: but the good heart, in his chamber, in his closet. An evil heart can be sorry for external notorious foul sins; as murder, shedding of innocent blood, as Saul, Ahab, judas; but, when was he heard confessing his mother-sinne in which he was borne, 
Psal. 51 5.  as David; or saying, 
Psal. 19.12  Who knoweth his secret sins? as a good heart will. An evil heart may forbear or abstain from some outward act of evil, and dares not venture on it; but inwardly cannot hate that evil, much less abhor it, as he is commanded, Rom. 12.9. whereas to a good heart, the sins which he most loved once, he now most hates, as the stomach most loathes the meat it once surfeited on.  
4. A sincere heart will be religious, though alone, 
4. Though alone.  as joshua, chap. 24.15. Marry, if she cannot get Martha, will sit down alone at Christ's feet. It will be good in a bad age, and shine as a light in the midst of a crooked generation: so Lot, Elijah. A good note of soundness at heart is, to abide uncorrupt in times of general corruption. The light of grace, where sincere, is like a Lamp shining brightest in the darkest room; and as fire, hottest in the coldest and sharpest weather. Heb. 11.7. the commendation of Noah is, that he was most careful of himself, and for and Ark, in the most careless age. But an evil heart looks and stays for company, for rulers, rich men, etc.  
5. A sincere heart willingly examines itself, 
5. Often trieth itself.  and yields itself to be examined: Often sets itself before God and his judgement-seat, is contentedly judged by the Word: Holds it a benefit to be smitten by the righteous: Can abide to be gauged, to have his conscience rubbed and ransacked, Master, is it I? 
Mat. 26.22  is it I, Master? Search me, O God, and know my heart; try me, and know my thoughts. 
Psal. 139.23.  But an evil heart hath some hand or foot not cut off; some eye, for which it falls out both with the Minister, and his own conscience. It runs from God, as Adam, from his Word and trial, and trembles with Felix, at the mention of judgement: but refusing ordinary trial, shall be pressed to death inevitably.  

● Motives to sincerity.  Oh labour for this sincerity of heart: consider, 1. the whole life of a Christian is a continual Passeover, and the whole feast must be kept with the unleavened bread of sincerity, 1. Cor. 5.8. 2. If servants of men must serve with singleness of heart, Ephes. 6.5. much more must Gods. 3. This only is the heart which God takes pleasure in, 1. Chron. 29.17. this ground is his pleasant walk.  

5. Property of a good heart is, fruitfulness.  The first property of a good heart is fruitfulness: It is the Christians Treasury or store-house, producing good things, Math. 12.35. fruitful in divine and heavenly meditations; as David in the Word and works of God, and his own works: in fervent and effectual prayers, being the Temple of the Spirit: in savoury and gracious speeches, tending to edification, Ephes. 5.4. The lips of the just feed many: also in charitable and helpful duties toward his brethren, to show works of mercy, and strengthen the weakhearted, as Zacheus and Peter. But an evil heart is barren, and as fruitless as filthy; his imaginations are only evil continually; God knoweth their thoughts to be vain, 1. Cor. 3.20. their speeches unsavoury, as out of a sink within, unjust, unfaithful; golden promises, leaden performances: their actions and fruits like the trees, most wicked, at the best, vain or worldly: Truly said Solomon, Pro. 10.20. The heart of the wicked is little worth; and as worthless are his speeches and actions; the most of them wicked, the best, vain and frivolous.  
Labour therefore for such an heart as acknowledgeth the seedtime and season, and in this season is diligent in sowing and dispersing: seeing the surest way to keep seed, is to sow it, not to save it at home: and such as is fruitful in every season, as ground receiving blessing of the Lord.  
The sixth property of a good heart, is watchfulness: 

6. Property, watchfulness.  
1. Watcheth itself narrowly.   extended many ways. 1. It watcheth itself most carefully, Pro. 4.23. Keep thy heart with all diligence: because as he keeps his soul, he keeps his life, chap. 19.16. While others watch, that nothing issue out into words and actions, to disgrace them, this will watch to let and leave nothing within.  
2. It watcheth against sin, both before, and in, and afterward.  
Before sin: to avoid occasions, appearances, 
1. Against all sin, before, in the sin, and after it.  and beginnings of sin: as joseph shunned not only the act of uncleanness with his Mistress, but her company, Gen. 39.10. Mat. 26.42. Watch and pray, lest ye enter into tentation: the first entrance is pernicious. Eve should not have been led by the Serpent to look on the forbidden fruit, if she would not lust and taste it. David would have his eyes turned away from vanity, as well as his heart, Psa. 119.37. and Solomon counselleth, not to go near the door of the Harlot, Pro. 5.8. For as a bird keeping aloft, is free and safe, but cannot come near the snare without danger: so here: The good heart cannot give itself leave to run into infectious places, knowing the inclination of nature to be taken. How careful are they that have Gunpowder in their houses, that no fire or candle come near it? yet our nature is as Gunpowder to the spark of tentation. 2. It will preserve his watch in occasions of sinning: Gen. 39.6. joseph was faithful, when no account was taken. No difficulty for him to be true, that was never trusted: to be sober, where is no drink: or for a woman to be chaste, whom none looks after. But, to withstand evil, when it is offered, urged, forced upon him, this is strength, this is Religion. If any sin assault the good heart more strongly, he flies to the Antidote, as we for our heart against poison, because the life is shut up in it. 3. It will watch against sin, though good men do it: will not be drawn to sin for any man's pleasure, but reprove them rather, Ephes. 5.10. as Paul reproved Peter himself for the dissimulation, Gal. 2.14. 4. It will do no evil, though the greatest good might come of it, Rom. 3.8. because it knows, no sin is eligible: and, not events, but causes can make a thing good.  
In sin, the good heart watcheth in part: is not on a sound or dead sleep, but, as of children we say, Their hearts are asleep, though their eyes be half open: so on the contrary, God's children have their eyes asleep, but their heart waketh, Cant. 5.2. there is no full purpose, consent, or will.  
After sin, it watcheth both to rise by repentance, as David's heart smote him for numbering the people; and to avoid the like snares for time to come, lest it become a slave again.  

3. His graces both to keep, perfect, and exercise them.  3. It watcheth his graces: first, to keep them, as one that must give account of his talents. As the jailor locks up the prisoner, looks the doors be fast, and hath an eye to the windows, that nothing be let in, to let him out: So here; job 31.1. Secondly, to perfect them, and increase the best gifts, as one most covetous to add to his stock. It never hath grace enough, carefully watcheth all opportunities to do himself good, sets out with the first in his race of Christianity, and strives to keep before. Thirdly, to exercise them in all opportunities of well-doing: it seeketh good, Amos 5.14. to further his reckoning, and will do good within his calling, whatever evil may follow on it; and is careful in the matter of doing good, of due circumstances, called, (Rom. 16.19.) wisdom to do well.  
4. It watcheth his whole conversation, both alone, and with others: and frames his life so, 
4. His whole conversation, both alone, and  as it be led soberly, and honestly, without scandal, 1. Cor. 10.32. justly, without deceit or guile, 1. Thes. 4.16. peaceably, without strife, so far as is possible, Rom. 12.18. Heb. 12.14. humbly, without pride or swelling, Col. 3.12. boldly in good causes, resolving not to give God's cause away to wicked men, nor basely for private ends stoop to honour ungodly persons, which makes them scorn him and his Religion the more: Never praise the wicked, but contemn their dispraises and scorns. His words may pass as a vain blast against a godly man, when his heart is afraid of him, his conscience admires him.  
With others: he watcheth his communication, 
With others  to season his speech with the salt of grace, for edification, to refrain his tongue from scandalous, hurtful, and sinful speech, Psa. 34.13. and hold it to true and acceptable; knowing, that he who keepeth his mouth, keepeth his soul, Pro. 22.23. upholding good speech, and by it good men, and good things.  
So also for his company: 1. A good heart watcheth to avoid needless society with evil men: Pro. 23.20. If they be scorners, and will not be corrected, it will shun them, lest it be corrupted: as a man that means to keep his clothes clean, will avoid Colliers and Chimney-sweepers; It knows, evil company is as an infectious air, and will carry himself to such as to plaguy persons, pity them, pray for them, relieve them, supply them with food and Physic to preserve their life, but will not come among them, because of infection. 2. It watcheth in all company to receive all good offered, and offer all that will be received; never to consent to any evil, but be an example of the Religion he professeth, 1. Thess. 1.7.  

5. It watcheth the coming of Christ.  5. It watcheth for the coming of Christ, 2. Pet. 3.12. and therefore finisheth the work in hand, remembering his account, the misery of the neglect, and shutting out of such as forget their latter end: Whereas an evil heart puts off the Day of the Lord: the evil servant saith, 
Luk. 12.45  My Master defers his coming, and dares not say from his heart, 
Reu. 22.20  Come, Lord jesus, come quickly.  

A good heart provoketh itself to good duties.  VI Marks of a good heart in respect of good duties.  
It considereth, first, that it is Gods new workmanship created to good works, Eph. 2.10. and that Christ's redeemed ones are a peculiar people, 
Reas. 4.  zealous of good works, Tit. 2.14. that it is a note of a Disciple of Christ to bring forth good fruits, joh. 15.8. and without them it cannot be a good Tree, nor can have his calling, adoption, or engraffing into Christ sealed up unto him. Secondly, that it is to the praise and glory of God, to be filled with the fruits of righteousness, Phil. 1.11. Thirdly, that it becomes the Gospel, and adorns it, to shine as lights in the midst of a crooked generation, Phil. 2.15. And, that the practice of obedience is the most seemly and best garment of a Christian: therefore (1. Tim. 2.20.) even women professing the fear of God, must apparel themselves with good works. Fourthly, that according to our seedtime, shall be our Harvest, and according to the proportion of the fruits of grace, shall be the fruition of glory: He that gains five or ten talents, shall rule so many Cities.  
Therefore it is most careful and diligent in good duties; and, not only to do them, 
It careth to do them well in 7. circumstances. 1. Wisely.  but to do them well; in these seven circumstances.  
1. Wisely: observing these Rules of wisdom in doing good. First, he makes the tree good, or else it yields no good fruit. He looks to his faith, and justification thereby: that they be fruits of faith, without which they are sin, and cannot please God, Heb. 11.6. To do the works of God, a man must first believe in him whom God hath sent, joh. 6.28.29. Secondly, he will not do them without light and direction, knowing the light necessary, as for natural and civil actions, so for divine also: The Word is the light and lantern, and all actions of Christian obedience is but the holding forth of the Word: without which, he shall hear that expostulation, 
Phil. 2.16.  Who required these things at your hands? Thirdly, 
Esa. 1.12.  knowing that all duties done too late, are hopeless & fruitless, it will wisely know the season of doing good: it will walk while day is, work in Summer, sow in seedtime, apprehend means offered, and good opportunities. It will seek God while he may be found, and enter with the wise Virgins, while the door is open, and provide oil in time. The grace of a good action is the seasonableness of it. God himself for our example, hath an appointed time, that is, a fit season for all his work, Eccles. 3.1. Fourthly, knowing that a bad end spoils the best action, it doth not things to be seen of men, but for the glory of God, and the honour of his Gospel: for the testification of his faith, obedience, thankfulness: for the edification of his brethren, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and provoking of others to love and good works, Heb. 10.24. Fiftly, knowing the difficulty of good things, it armeth and prepareth itself against difficulties, as, the heat of persecution, discouragement of Superiors, coldness of times, scorns of men, etc. It fore-casteth the cost & charge, the loss and danger, and accounts not his life dear, so he may finish his course with joy.  

2. Humbly.  2. A good heart doth good duties humbly: first, with repentance, without which all are rejected; Act. 26.20. Paul taught repentance, and turning to God, and then to do works worthy amendment of life. Secondly, it can accomplish nothing as it would, but supplies the defect of the action with abundance of affection: Psal. 119.5. Oh that my ways were directed to keep thy statutes. It pleaseth itself in nothing; It rejoiceth not in any performance: but craveth Gods gracious acceptance. Thirdly, it dreams not of any perfection it hath attained, but sets perfection before it, and runs toward it, Phil. 3.13. but with daily sense and strife against imperfection. It complains of his best actions, is ashamed of his wants in them, and is never quiet, till it get a cover for them. It cries with David, O enter not into judgement with thy servant, O Lord. 
Psa. 143.2.  It tenders them all in the perfect merit of Christ's obedience, without which, all our righteousness is as a filthy clout.  
3. A good heart doth good duties heartily, 
3. Heartily.  or cheerfully, Exod. 25.2. All the obedience of a good heart is from the heart. Rom. 6.17. Ye have obeyed from the heart the form of doctrine delivered. It cannot content itself in doing a good work, out of this good manner of doing: first, because it knows, the beginning of acceptable obedience must be the heart, which must quicken all our duties, or else they are dead: secondly, if servants must do to their Masters every thing heartily, 
Col. 3.23.  much more the servants of God to their Master in heaven: Thirdly, the Lord observes, which is eye-service, and which is heart-seruice: he rejects compulsed worship, and accepts only freewill offerings, and complains if any piece of the heart be wanting, as in many Kings of Israel.  
4. A good heart doth good duties abundantly: 
4. Abundantly.  an heart purged by Christ, bringeth forth more fruit, john 15.2. for herein is the Father glorified, verse 8. 1. Cor. 15.58. abounding in the work of the Lord. To this it strives, for these reasons. First, because it is ready pressed, and forward to good, and kept in a preparedness for every good work, it grows full of goodness, both in gracious incitations, and gracious actions. Secondly, it not only takes, but seeks occasions of doing good, and so grows rich in good works. Thirdly, the more it doth, the more easy they be, and so come off quicker; He that doth them quick, riseth apace. Fourthly, it is as busy, and as glad to set forward God's glory, in and by others, as by himself, and so in all companies and occasions makes himself a gainer.  

5. Vniversally.  5. A good heart doth good duties universally: first, it divorceth not the two Tables, but aimeth at the service of God in holiness and righteousness: secondly, 
Mat. 3.  it will fulfil all righteousness, as taught by the doctrine of grace, which calls on us for all duties of piety, righteousness, and sobriety, Tit. 2.12. The love of God produceth works of piety, which are sacrifices of praises and prayer, the calves of the lips, morning and evening, and on all occasions. And because sacrifice is abominable, without judgement and justice, Prou. 21.3. it is careful to give every man his right, and will serve God in serving man. And because mercy from God, and mercy to man are joined together, it delights in all occasions of mercy; the works whereof are so many odours of sweet smell, Phil. 4.18. Thirdly, it attends to all duties, both of the general calling, and special; is careful that one duty destroy not, but set forward another; 
Phil. 4.8.  and is still in the exercise of whatsoever is honest, just, of any praise or virtue. A good heart, like a good servant, will do whatsoever his Lord saith; as Mary to the servants, 
joh. 2.  Whatsoever he saith, do it. As a man that is to plant an Orchard, will be sure to get of every good fruit some: so a good heart will not know any fruit to be good, but will carry some of it. Particulars were infinite; for works spiritual, and corporal; duties to them within, and duties to them without, works of justice, and works of mercy; in giving, and in forgiving; of incitation to good, and hindering of evil.  
6. A good heart doth good duties constantly: 
6. Constantly.  for first, grace knits the heart to God, that it may stick to his service, not looking back: secondly, the writing of God's finger, that is, the Law is never blotted out, his workmanship never defaced; and so what it is once by grace, as it desires ever to be, so it remains: thirdly, it sees Christ before it, finishing his work, joh. 4.34. and so it is his meat and drink also, to finish his work: fourthly, it will not give up, or cease to do well, for any crosses, job 2.3. In all this job sinned not: the love of God and goodness in that heart is like a raging fire, and much water cannot quench it: fifthly, it is loath, after the suffering of many things, to lose the Crown promised only to perseverance, Reu. 2.10. Be thou faithful unto the death, and I will give thee a Crown of life.  
7. A good heart doth good duties watchfully: 
7. Watchfully.  beforehand, to apprehend occasions, as Abraham sat in the door of his Tent, to entertain passengers; and after the doing, to review them, as God did all the works of his hands after the Creation; to find either peace and comfort in them, if well done; or trouble and disquiet in failing. It knows they shall enter into a strict examination of a strict Lord and Master: therefore itself will first examine them, whether they were done sincerely, seasonably, cheerfully, humbly, and according to the rules of well-doing.  
Oh the wickedness of our hearts, 
A wick●d heart faileth in all.  who yet conceive better of ourselves! 1. Some good actions we would do, but hate the light which should direct us, and such as walk in it. 2. Some good deeds we would do at our death, but fearfully outstand the opportunities of grace, and will know no season: Christ mourneth over us, as over jerusalem. 3. How proud are we of a little, glorying of our good works, delighting to hear them praised! whereas a good heart would dislike every thing. 4. How seldom measure we our actions by the rules of God's glory, good conscience, and sincerity of heart, but by multitudes and examples of men, doing as the most do, and for our own crooked ends! 5. We content ourselves with the deed or action done, never care with what affection, which the Lord most respects: as in the widow's two mites, and rich men's superfluity. 6. God hath long manured us, but where is our abundant fruit? for clusters, we cannot show berries. Can God be content to find so little, where he expects so much? and may not he expect much, where he hath given so much? Shall we never come to answer for our means, which we are so unanswerable in? 7. How many are fall'n back from their righteousness, which shall never be remembered? They seemed to begin in the Spirit, but are unstable and perverted, whose latter end is worse than the beginning.  

VII. Marks of a good heart in respect of sin.  VII. Marks of a good heart in respect of sin.  
It knoweth, first, that nothing is properly hated of God, but sin, as being directly against his Law, and his Image, who is a God hating iniquity; and as God himself is the chief and absolute Good; so only sin is the chief and absolute evil. Secondly, that the proper effect of hatred being revenge, he is not more sure to sin, than God to revenge, one way or other; yea, unto the third and fourth generation of them that hate him. Thirdly, that all and every sin is upon record: there is an hand-writing against every sinner, and an obligation in every sin binding the sinner, who hath not one farthing to pay for an infinite debt, or infinite forfeit, Col. 2.14. Fourthly, that all and every sin lies in the way, between God and us, and separates from him, 
Esa. 59.2. jer. 5.25.  and holds good things from us; shuts heaven, curseth the earth, and burdens all the creatures. Fifthly, that it exposeth to all misery within us, without us, both here and hereafter. Within us, the destruction of all God's Image, the corruption and guilt of the whole nature; all evil inclinations against God, and our neighbour; especially an evil conscience, where sin lies at the door, either vexing and galling it, or dogging and watching it; which is a very hell before hell. Without a man, all the calamities of this life, sickness, poverty, madness, shame, death and corruption; all the proper effects of sin: Gen. 2.17. In the day thou sinnest, thou shalt dye the death. And hereafter, the extreme misery of sin in all not delivered by Christ, is that eternal death which is the wages of it: the unsupportable curse, denounced on all that continue not in all things, 
Rom. 6.23.  Deut. 27.26. and to be executed on all Reprobates in the Day of the Lords appearing, Math. 25.41. Go, ye cursed, etc.  
Hence, 1. it sees the misery of sin, 
1. It sees the misery of sin.  and groans under the burden, both the sin of his nature, for which Paul cries out of himself as a wretched man; and David, Psal. 51.5. and of his life, as the Prodigal, who acknowledged himself not worthy to be called a son: and the sins against the Gospel, unbelief, despighting of Christ and his Spirit, as the jews pricked in their hearts, Act. 2.37.  


2. Truly repenteth sin, in which are four things.  
1. Confession against itself.   2. It truly reputes for sin: for which, this heart may be called an house of mourning, an Hadadrimmon, or the valley of mourning. In which repentance is, first, confession against itself, Psal. 32.5. It will not flatter itself, but cast the first stone against itself, and will say more against itself, than all men can: as David having numbered the people, before the Prophet Gad came, cast the stone against himself, saying, I have exceedingly sinned, 
2. Of all sins known.  2. Sam. 24.10. Secondly, confession of all the sins it knows: as 1. secret and hid corruptions: for the good heart knoweth, that God loveth truth in the inner parts; which made David complain of his original corruption, 
Psal. 51.6.  and brooding sin, which none took notice of but himself; and the Apostle Paul, of the law of evil rebelling against the law of his mind: 2. Small and lesser evils; it extenuates no sin as little, esteems none as Gnats, Moats or Mites, which Gods Law takes order against: It looks not so much on the matter, as on the form: It is burdened, and takes notice of the least sins, omissions, failing in good things, falling from the first love, etc.  
Thirdly, in repentance there is remorse, or biting: A good heart cannot commit sin without remorse; 
3. Remorse.  not secret sins, because it knows, nothing is secret in respect of God, with whom it hath to deal; not most natural and inbred sins, to which itself is most inclineable, because it knows, the more familiar the sin, the more dangerous; not small sins: David's heart smote him for Saul's lap, as for his head; the eye feeleth the least moat. And this by small means: as soft wax is soon impressed, so is a good heart because of his softness. It will melt and resolve more at the very hearing of God's judgements denounced against others (as josiah, 2. Chron. 34.27.) than an evil heart at the feeling of Gods most dreadful judgements, as Pharaoh, Exod. 7.23. Peter, when Christ only looks back upon him, gets out and weeps bitterly. It is true, that a good man may lie a while without sound remorse, as David nine months after his adultery; though not that time without grudge: but that time the evil and corruption of it prevails, and the Spirit will not suffer it to lie still, but awake it must, and no sooner wakened then humbled.  
Fourthly, in repentance there is revenge on itself, 
4. Revenge.  with holy indignation, for playing the beast before God, 2. Cor. 7.11. Thus the Publican knocked his breast: and job abhorred himself in dust and ashes, Chap. 42.6.  
And all this a good heart will do, both secretly, and constantly. Secretly, because he is a jew who is one within, and he is praised whom God praiseth: And it knows, that every sound action of grace, as mortification, repentance, humiliation, must begin within, and flow from thence; 
Ille dolet verè, qui sine teste dolet.  the seat of soundness is the heart: and, to take notice of outward things, to reform them, and neglect the heart, and soul, and secret passages, is to begin at a wrong end. Constantly, because it sees such daily ruins in the soul as make it continually mourn, and put it to a continual charge and labour in repairing it. And this is to grieve sincerely, for sin as sin, as the offence of God, not for punishment: whence it is called godly sorrow, 2. Cor. 7.10.  

3. Seeketh pardon.  3. A good heart, because it knows, that the greatest happiness stands in the pardon of sin, Psal. 32.1. and the conscience can never be rightly quiet, but in declaration of forgiveness, it labours most for assurance of the pardon of sin, with strong cries for mercy, Psal. 51.1. and to feel the joy of salvation, vers. 12. in many several petitions, Wash me, cleanse me, purge me with Hyssop: with importunity, as Dan. 9.19. and endless repetitions, as ●he poor starved beggar fo● relieve, or the condemned person for a pardon; 〈◊〉 the poor Publicans prayer was, God be merciful to me a sinner. 
Luk. 18. 1●  It sees more need of God's favour, then of life, and therefore more eagerly desires it, and pines till it feel the sense of it. It sees his filthy nakedness, and is never quiet without a cover: his horrible foulness, and is ever washing and bathing in the Laver of Christ's blood, and the tears of true repentance. It feels a deadly sore, and cannot be eased without application of God's salvation.  
4. It feareth and watcheth all sin to come, as it hateth and shameth for all sin past. 
4. Feareth sin.  As nature shuns and fears all Serpents, even little ones as well as great: so grace shuns all sins, and hates them, being the spawn of the serpent. First, it knows all are hateful to God, all prejudicial to the soul, as one hole in a ship, or one Swine in a Garden, or one Fly in the Apothecary's box, is enough to spoil all; therefore it watcheth all. Secondly, seeing small sins are commonly Harbingers to greater, it dares not venture on the smallest. Thirdly, it knows that the way to avoid final defection, or back-sliding, is, to fear staying a little. Fourthly, it fears the show, the taste, the occasions, the first appearances of sin, lest from the broth, it easily fall to the flesh. Fifthly, it fears and hates his own sins, more than all other men's: and not as it is said of Anthony, He hated the Tyrant, not tyranny. 
Odit Antonius tyrannum, non tyrannidem  Rom. 7.15. I hate that I do. Sixthly, it hates and fears his own inward sins, as much as the outward; wisely damning the fountain and Wellhead, and stocking up the root. Seventhly, it hates and fears the repetition of sin, and much more shakes off the habit of it, lest he should suddenly grow to expertness in the trade. Lastly, it hates and mourns for other men's sins, and stops them when he can: Psal. 119.136. Phil. 3.18.— and now tell you weeping. Yea, the sins of others against God, more smite a good heart with sorrow, than their own sins can an evil.  
5. It retains and still renews a full purpose of not sinning, so as though it sin, 
5. Retaineth a purpose of not sinning.  the conscience can testify that it is carried against the settled purpose of it. David swears and vows he will keep the righteous judgements of God: and, Away from me ye wicked, for I will keep the Commandments: Act. 11.23. with full purpose of heart cleave to the Lord. Psal. 119.2. Surely they work no iniquity: they do sin, but not as workmen, they cannot plot it, but are simple to do evil, Rom. 16.19.  

Deceit of an evil heart in the business of repentance.  Now an evil heart may be humbled and grieved for some sin, but rather for some actual sin past, than the sin of nature, and that not as sin, or an offence of God, but either for some judgement feared: so Ahab put on sackcloth, 1. King. 21.27. or some already executed, Exod. 9.27, 28. Or, if there be any release, and the judgement be a little over, it returns afresh to the old course, as a dog to the vomit, 2. Pet. 2.21.  
2. It can make show of repentance, yet is but as a cloud without rain, his tears are soon dried up, he goes away, and forgets he was washed; he can be bold enough to sin, and is only ashamed to confess his sin; or if he do, it is in gross, in the lump, with excuses and extenuations.  
3. It will be at little or no pains for the pardon of sin: the assurance of it, it thinks either impossible, or unnecessary. It cannot throughly resolve to leave sin, and therefore cannot be so earnest for forgiveness.  
4. It can purpose sin, and rejoice in a future sin. Esau saith, the days of his father's mourning will once come, and then he will slay his brother. Absalon carries a purpose of killing his brother Amnon two years together, and then doth it. This plotting and contriving of sin is a sure sign of a wicked heart.  
5. It can repeat sin remorslesly, till it can trade, and come to be expert by often committing over the same sins, and let them grow to customs, habits, natures. 6. It can defend and plead for sin, cloaking bad actions, with good pretences, or good meanings. Saul saves the fat for sacrifice. Absalon will be King, to do justice; and he will begin to execute justice with rebellion and treason, against his own indulgent father. 7. It can glory in sin: Phil. 3.19.— whose glory is their shame; which is true of drunkards, swearers, proud persons, etc. all of them far from grace, farthest from a good heart.  
These are the Notes of a good & an honest heart: of which I will say to you, as the Lord himself sometime said of the Israelites, Deut. chap. 5. vers. 29. Oh that there were such an heart in you, to fear your God, and keep his Commandments always, that it might be well with you, and with your children for ever.  
Now having spoken, 1. of the Means whereby the heart becomes good, 2. of the Marks whereby it is known so to be; we come in the third place to the Motives, which is the last thing in the description of this last soil.  
I. Only such an heart keeps the Word to salvation. 
Motives to get this goodness of heart.  Fusty vessels are not fit for the precious liquor of sound and saving knowledge, and the graces of the Spirit. The Law is spiritual, and the place where the Lord lays it, is in the spirit, and heart of his Elect, in whom only he hath wrought a care to keep it: Psal. 119.11. I have hid thy Word in my heart, that I might not sin against thee. The Lord having written his Law in Tables, made choice of the Ark, to lay up the same safe, Exo. 25.16. Thou shalt lay in the Ark the Testimony, that I shall give thee. Now this Ark must be overlaid with pure gold, both within, and without: signifying, that the godly heart, which must keep the Word, must be sincere within and without: and every other heart but the good and honest, will shake the Word out, one time or other: hence David prayeth, Psal. 119.80. Let my heart be upright in thy statutes, that I be not ashamed.  
II. God esteemeth the goodness of our works, by the goodness of the heart: jer. 17.11. I the Lord try the hearts, to give to every man according to his work. Hence many works of civil men, glorious and beautiful to the eyes of men, are hateful to God, because they flow from the filthy puddle of a corrupt heart. For as an evil action for matter can never be made good by a good intention of the heart; so a good action for matter can never be good in acceptance, from an evil and deceitful heart. If the spring be corrupt, so are all the streams.  
Hence also God esteemeth good duties perfect, when the heart is sincere: because, what is wanting in the manner and measure of obedience, is supplied by soundness, and made up by the goodness of the ●●art: and therefore in Scripture, uprightness and perfection are put one for another. The widow's mite was in itself very light, but putting her heart to it, made it ponderous: Add thy heart to thy mite, and it shall be accepted as a Talon.  
Hence the Scripture saith, God judgeth not as man: we judge from without, God from within: we proceed from the effect to the cause; he, from the cause to the effect: we judge the heart by the work; he the work by the heart: we look first to the sacrifice, and then to Abel; he first hath respect to Abel, and then to his sacrifice. Hence we see a mite in sincerity accepted, and a Talon from hypocrisy rejected.  
III. Without this good and honest heart thou losest all thy labour, all thy graces, all thy hopes, all thy expectation. If they come not from a pure heart, he that is pure, & looks with pure eyes, rejects them all. If thou believe not from the heart, Rom. 10.10. it is vanishing and temporary. If thou liftest not up pure hands in prayer; that is, the prayer of a pure heart, 
1. Tim. 2.8  suppose thou didst wear thy tongue to the stumps, and thy knees horne-hard, thou losest all thy labour: therefore Paul describeth true worshippers, 2. Tim. 2.22. to be such as call on the Lord with a pure heart. If thy love be in word, and tongue, and not in truth, thy heart cannot assure thee that thou art of the truth, 1. joh. 3.18, 19 If thou dost not from the heart obey the form of doctrine delivered, Rom. 6.17. all thy obedience is lost, without recompense, without acceptation, yea abominable. Finally, whatsoever we do, do it heartily unto the Lord, and not unto men, Col. 3.23. The kernel of all duties lieth within, in the true disposition of the heart: without which, all is as an empty shell, which when it comes to cracking and opening, the hypocrites hope faileth. See we not in the Day of judgement many shall pretend great matters done in preaching, or prophesying in the Name of Christ, and casting out devils in the same, frequenting Christ's presence, We saw and heard thee in our streets, and so expecting some great reward, for so great and glorious works? But, not being sound at heart, all these things are no better esteemed then working of iniquity, and recompensed as hateful sins; Depart from me, ye workers of iniquity: for all the sacrifices of an hypocrite are abominable, his very prayers abominable, Esa. 1. Bring no more sacrifices, but wash you, cleanse you, and then come, let us reason together. Esa. 58.3. The jews urge God with their fasting, and yet are sent away empty.  
IV. A good heart is the essential difference or distinction between a godly man and an hypocrite: whosoever wants it, 
Mat. 24.51  shall receive his portion with hypocrites. The pharisees make clean the outside: A good Christian hears his Master say, 
Mat. 23.26  Thou hypocrite, first make the inside clean. As the hypocrites religion is made but a cover or cloak, so he useth it as a cloak to cast on and off as he list: And as men make their clothes, so doth he his religion; so it be some fine stuff without, they care not what base lining they put in: But the sound Christian is as the King's daughter, Psal. 45.13. all glorious within, like a late fashion of great men, lining russet or base Cloaks with Taffeta or Velvet clean thorough; or like the hangings of the Sanctuary, without, course badger's skins, within, fine linen embroidered, Exod. 26.1, 14.  
The hypocrite desires to seem, either only or principally: the sound Christian desires to be acceptable. 
2. Cor. 5 9  Saul, when he knew God's mind in rejecting him, yet honour me (saith he) before the people, 1. Sam. 15.30. the sound Christian, knowing the mind of God in electing, justifying, and sanctifying him, endeavours both living and dying to be indeed acceptable unto him. An unfaithful and evil heart, that departs from God, hath fair shows, goodly green leaves, a kind of faith, joy, profession, and will give God every thing but a good heart, which gift he only calls for: which because he withholds, he shall never speed so well as a sound Christian, who can give nothing but true desires of a changed and sincere heart.  
V. The whole comfort of a Christian under God, 
Goodness of heart a full sea of comfort. 1. Inward.  is in a sound, honest, and good heart. As first, all inward comfort, 2. Cor. 1.12. This is our rejoicing, even the testimony of a good conscience, that in all simplicity and godly pureness we have had our conversation. This joy is the joy of God's people, which the stranger enters not into: and of it our Saviour saith, None shall take it from you: 
joh 16.22.  It is like a little vein or spring which ever runneth: whereas the joy of an hypocrite, which makes a greater show and noise then the other, is like a great pond, clear at top, muddy at bottom, dried up in Summer when is most need of the waters of comfort.  
Secondly, in outward opposition, when men who cannot abide sincerity, 
2. Outward opposition.  object to us that all is hypocrisy, and scorn us for the things we do, when Ismaels' scoff us for the blessings sake; that from the world we have small comfort and encouragement in our godly way; now we may find comfort and peace in the sound constitution of our hearts: 2. Sam. 6.21. David being scorned by Michol for dancing before the Ark, and called fool for his pains, contemned that contempt: for he did it in the uprightness of his heart, and would be yet more vile. Paul teaching the strictness of Christian Religion, to bring Christ into the hearts and lives of men, was counted an heretic, 
Act. 14 14.  but professed, After the way which ye call heresy, do I worship the God of my fathers. Apply we this to ourselves. A good conscience as a brazen wall, fears not the arrows of scorners and adversaries. jobs innocence will bear his adversary's book of accusations, 
job 31.36.  on his shoulder.  

3. Personal affliction.  Thirdly, in personal affliction, this good heart ministereth great comfort:  
1. In inward temptation, when Satan shall object, as against job, that thou art an hypocrite (than which, no temptation more assaulteth or infesteth the poor Christian:) look what way thou canst, not hearing, not praying, not fasting, reading or alms can answer it, but only the sincere and inward disposition of an honest heart in all these; He is molested with hypocrisy, but not subdued by it. So when Satan shall object the weakness of thy faith, or the defects of thy obedience, and that God cannot accept so broken and sinful performances; nothing can answer this dart, but sincerity of heart, manifest in true desires and endeavours, which God accepteth, beholding mercifully what a man hath, not what he hath not. 
2. Cor. 8.12  Sincerity makes light things massy and ponderous, where hypocrisy makes talents lighter than feathers. So if he object thy heaviness and untowardness in prayer, that thou prayest coldly and distractedly, the only answer is, God regards not the tune of the voice, the phrase of speech, the sound of words, or eloquence of tongue, but the affection of the heart, as in Moses, Exod. 14.15. and Hanna, 1. Sam. 1.17.  
2. In outward affliction, only a good and honest heart bears a man up. job in all his troubles had no other comfort, Chap. 27.5. Until I die I will never take away mine innocence from myself. When Abimelech was threatened for taking Sarah, it was happy and comfortable to him that he could say, With a good and an upright heart I did this, Gen. 20.5. What a strength is it, when afflictions take a man in his way, and while with a good heart he goes about his business? But if crosses come, while a man is wand'ring, or his heart roving after vanity, this disposition adds a sting to the affliction, when the heart shall smite itself, that it suffers as an evil doer.  
Fourthly, in respect of perseverance in good, a good heart only ministereth comfort. 
4. For perseverance in good.  For as an Apple rotten at core must fail and perish, seem it never so beautiful: so all graces shall wither, that are not sound fixed in a good and honest heart. It is not leaves and shows without, but soundness of sap and juice within, that makes the tree continue in fruitfulness. One time or other the Word of God blasts the hypocrite, as the fruitless Figtree, and then how soon is it withered? Inquire after his graces, his zeal, forwardness, diligence, joy, faith, love; his place cannot be found, his place in the profession shall be as empty as David's when Saul asked after him. He that builds on the sand, and in soundness of heart settles not himself on Christ the corner stone, as our Saviour said of the stately buildings of the Temple, so may we say of this man who held a beautiful place in the Church, and shined in many graces, See you all these things? the time comes, when a stone shall not be left on a stone: the fall of his house shall be great: and of the ruins of his graces we may say as the Merchants of the riches of Rome, Reuel. 18.17. In one hour shall so great riches come to desolation. But the upright of heart shall never be ashamed.  

5. In the life.  Fiftly, in the life time, the Lord will do them good that are true of heart, Psal. 125.4. He will be merciful to his defects, that prepares his heart to seek him, though he be not cleansed according to the purification of the Sanctuary, 2. Chron. 30.19. He will show himself strong with the upright heart, chap. 16.9. Let them be never so weak in themselves, God's strength shall perfect all their weaknesses. Let all the world condemn them, yet he will justify them as true nathaniel's, in whom is no guile. In a word, prosperity is their portion in this life, 2. Chron. 31.21. Hezekiah in his works sought the Lord, and prospered.  

6. In death.  Sixtly, in his death, this comfort shall never be shaken out of his heart: when death shall sunder his soul and body, it shall never sever his heart from the soundness of it; Hezekiah, when sentence of death was passed against him, the conscience of his honest and sincere heart comforted him, Esa. 38.3. O Lord, thou knowest, I have walked with an upright heart, etc. At this time it will not comfort a man, to have done never so excellent works, but the manner of doing, and his true endeavour shall comfort him.  

7. In the Day of judgement.  Lastly, in the day of judgement, only the good and honest heart shall lift up the head before the judge of the world. As a faithful companion, it will go with us before the judge, and plead, where no other Proctor can be admitted, no other friend can appear for us. But how dare an hypocrite, who hath nothing but chaff, and straw, and stubble, stand before the fire of that great Day, which nothing but golden soundness and sincerity can abide? No matter how thou canst gild thyself; if thou be'st not golden, the fire shall consume thee. But be thou the meanest creature, that the whole earth can present before the judge, with an honest heart, that hast been faithful and sincere in a little, in the basest calling and estate that ever was any; that Day shall prefer thee above hollowhearted professors, Preachers, yea Princes. For than it shall be better (to use Augustine's comparison) to be a little small finger that can do no such service in the body, 
Better a sound finger, than a dim eye.  if sound, than to be an eye of admirable quickness, and use, for the guiding of the body, if unsound, dark, or ready to fall out of the head.  
Having thus largely showed the nature of this soil of good ground, and therein both how it comes to be good ground, and how it may be so discerned, with Motives thereunto; we proceed now to the success of the seed in it, which is said first to bring forth fruits, which fruits are in the second place described, 1. by the plenty, an hundreth fold: 2. by the continuance, with patience.  
Doct. 1. The good heart is a fruitful heart: 
Doct. A good heart is a fruitful heart.  as good ground is fruitful ground. The good ground here is called in Math. 7.17. a good tree: and every good tree brings forth good fruits: and Math. 12.34. A good man, out of the good treasury of his heart, bringeth forth good things.  

Of these fruits. 

1. The kind.  
2. The season.  
3. The Means.    Here, for the explaining of the Doctrine, consider three conditions of these fruits: 1. for the kind: 2. the season: 3. the means.  
For the kind: in general, they are the power of the Gospel in the whole man, Phil. 1.27. and, as all fruits coming of seed, are of the same kind and nature with the seed. Not fruits of the flesh, which are so ripe and rise every where: Nor fruits of civil righteousness, in dealing with men, from which many conclude themselves good ground, being void of piety, knowledge, and the fear of God: Nor fruits of illumination, by which men are able to understand and speak sensibly of matters of Religion, but care not how little they practise: Nor fruits of the external profession of Religion, or external reformation, which are as fair leaves, and green blades, that shall wither and fail. For all these fruits we have found on the former bad grounds. But these fruits are fruits of grace, resembling the Author, the Spirit of grace; and thence called fruits of the Spirit, Gal. 5.22. and the seed, the Word of grace, Act. 20.32. and fruits of righteousness to the praise of God, Phil. 1.11. and fruits in holiness, Rom. 6.22.  
In special: these fruits are either inward, or outward: for a good man is first fruitful within, and as all other fruits, so these come from a root within.  
Inward fruits are, 1. righteousness of nature, by sanctification of the spirit, soul, and body: 2. good thoughts, and motions, and purposes of heart: these counsels of heart make a man praised of God, 1. Cor. 4.5. 3. Good desires, longings and faintings after God and his graces, Prou. 11.23. The desire of the righteous is only good: 4. Good affections; as sorrow for sin, love, fear, zeal, patience, compassion and tenderheartedness, and many such like, in Gal. 5.22, 23.  
Outward fruits are, 1. good words, savoury, edifying, pure and wholesome: therefore in Prou. 10.31. the mouth of the just is said to be fruitful in wisdom, and his lips to feed many, as fruits do: 2. good works are good fruits; because they issue from the root of faith and charity; because they please God, as fruits the palate; because they witness the life of faith, as fruits the life of a tree; and lastly, because they profit others, who are relieved and comforted, as with most pleasant fruits.  
Now we may not think, that only building of Colleges, Churches, Hospitals, & great and bountiful Alms, which a few can perform, are good works, as is defined by the Church of Rome: But those are good works, which every Believer can and doth perform within the compass of his calling, both general and special; such as mortification of sin, faithfulness, diligence in the duties of Christianity, and of the special callings, mercifulness to the poor Saints, or whatsoever else is commended in the Word, or approved of God as acceptable fruits, yea and rewarded, be they never so mean and base in the eyes of men: A cup of cold water shall not lose his reward.  
For the season: these fruits are ripe and timely, differing from the blasted and withered fruits of the former grounds. We have seen sudden fruits as sudden flashes, in the three former grounds, and great Professors like Ephraim, whose goodness was as the morning dew, Host 6.4. We have heard of them, not whose leaf only hath failed, but the stalk, and blade, and all that made show above ground, or fed it within. But this fruit gives not over till ripeness, and the soundness of it is discerned by the constancy and maturity.  
For the means: these fruits are produced to ripeness by keeping the Word; so the Text saith, They keep the Word, and bring forth fruits. Lose the Word, and lose all fruits. The former grounds kept the Word, but not long enough: they admitted it to lodge as a guest for a night, but not to dwell in them. But David voweth to keep the Word even to the end, Psal. 119.33. and he would not keep his life, but to keep the Word, vers. 17. This ground keeps the Word, in the ear, by hearing it, in the memory, in the heart, Prou. 6.20. Bind it on thy heart: in the hand & practice, in meditating and thinking on it, in praying for blessing, that it may be a fruitful Word, and in constant striving in new obedience. And by these means it holds out, and brings fruits to perfection.  
Now every good heart is thus fruitful, producing fruits answerable to the Gospel, in due season, unto ripeness, by means of keeping the Word, Act. 16.30. The jailor, as soon as ever he was converted, what a number of good fruits produced he? Now he cries out of himself, would fain know what he might do to be saved: Now he brings the Apostles forth of prison, who had laid them in: He washed the stripes that he had inflicted: he set meat afore them, brought them into his house, heard the Word, was baptised, and rejoiced that he believed, and went to the Governors, and got them quite released. The like of Lydia, vers. 14, 15.  
Nay, a good heart, let it have never so small means, or opportunity, it will show fruits. The thief converted, of a barren malefactor, is now become a fruitful Professor. The ground even now overgrown with cursed weeds and brambles, of heinous sins, is now in an instant, and almost for an instant fruitful, in confession of his sins, in rebuking the sins of his fellow, in giving a sound testimony to Christ, above all the Scribes and jews, yea, when his Disciples durst not, and in earnest prayer to Christ for a little remembrance of him.  
Reasons. 1. Because the person is set into so lively a stock, 
Reas. 4.  that he must needs be incontinently fruitful. Whosoever is set into Christ, were he as dry as Aaron's withered rod, he shall presently be changed into a flourishing and fruitful tree. Rom. 7.4. So ye brethren are joined unto him that is raised from the dead, that ye should bring forth fruit unto God. And because the Believer is not only set into Christ, but abideth in him; therefore he continueth fruitful to the end, joh. 15.4.  
2. Because the Believer is now become Gods workmanship, in Christ jesus created to good works, which God hath ordained for him to walk in, Ephes. 2.10. And the Lord cannot fail of his end in his actions. But, as he commanded man created at first, Bring forth fruit and multiply, so now creating him again in jesus Christ, he begets them, that they may go forth, and bring fruit, and glorify him.  
3. Because the Believer is now led by the Spirit, who is not barren or idle in him, 
Rom. 8.14  but fruitful in all variety of fruits of grace, as they are described, Gal. 5.22, 23. A tree must live before it bear fruit: Now we are quickened by the Spirit. The same spirit plants us in God's House, and adds his blessing to that plantation, Psal. 92.14. The same Spirit waters us with the waters from under the Sanctuary, Ezek. 47.12. and so makes us fruitful by a spring of living waters. The same Spirit purgeth us to be a peculiar people, zealous of good works, Tit. 2.14.  
4. There is the same reason of the parts, and of the whole. But the whole field, the whole Church is a fruitful ground: Cant. chap. 4. vers. 13. The Church is compared to the goodliest Garden that ever was heard of, stored with the most precious plants under heaven, most delectable fruits, and the chiefest spices; shadowed by Pomegranates, Camphire, Spikenard, Calamus, Saffron, Cinnamon, etc. It is not a Waste, an Heath, a Wilderness, but a new Paradise of God, planted by his hand: A Garden of greatest pleasure, and God takes pleasure no where else: A Garden in which the Tree of life, that is, Christ jesus is to be tasted and fed on to eternal life: A Garden, in which a River runs four ways from the same Fountain, that is, the Gospel runs freely, streaming from the four Evangelists: A Garden, in which man was placed to till and dress it, so in the Church, men are gathered to exercise duties of piety and love; A garden furnished with all manner of trees for fruit or delight, Cant. 7.14. A Vineyard, in which are all kinds of sweet fruits, old and new. Whence every member being a part of the whole, must also abound and flourish in all holy virtues, and the sweet fruits of faith and love.  
Use 1. Let us try (as men do) the goodness of our ground, by the fruitfulness of the crop it yields. If it be good ground, it brings fruits answerable to the seed. The Rules of trial are these.  
1. If barrenness be a sign, 
Trial of sound fruits by 4. rules.  and a true informer against bad ground, how many that have long professed Christ, and been long Hearers, are convinced to be bad and cursed earth, because of their barrenness and fruitlessness? Numbers of carnal gospelers content themselves with a form of godliness, denying the power, like the cursed Figtree, they have leaves, but no fruit: under the means, they live void of faith, void of God's fear, void of love to the Word, void of obedience: scorn to reform any thing, are as lose and disordered as at first, as hateful and scornful of the means, as ever: Are these good ground? No, no, their fruits bewray them what they are. Let them beware in time at their own peril: This barrenness in the Gospel is accursed with cutting down, and with everlasting fire, Math. 25.41.  
2. Rule. If good ground bring timely fruits, so soon as ever the seed falls on it, are they good ground that are so slow and heavy to any good fruits, as sometime they are, resolving seven and seven years to give up some unwarrantable lusts, or undertake some commendable duty? Nay, some never resolve to do good till they die; but, then they will repent and be better, etc. But what? darest thou live so near the curse of God, as that ground on which the rain often falleth, Heb. 6.8. which yet is not seen on thee? Didst thou mark in the Thief converted, what a number of excellent fruits presently appeared? Seest thou not the commendation of the Colossians, chap. 1.6. that the Gospel was fruitful among them from the first day they heard it, and truly knew the grace of God? (For thou never truly knewest the grace of God, who abidest unfruitful, & takest days with God.) Considerest thou not what a singular praise, yea and mercy of God it is, to have the Word work speedily, and to hasten our fruits (were it possible) from the day that we heard it? How many sins should then be cut off? how many good duties undertaken, and the reckoning furthered? Oh hear at length Christ knocking, & resolve presently to open: If thou hearest his voice this day, harden thy heart no more. How long shall he be with thee? how long shall he suffer thee? Take heed of that sentence, Pro. 1.24. Because I have called, and you would not answer, behold, it shall come to pass, that you shall call, and not be heard; yea, I will laugh at your destruction, etc.  
3. Rule. Good ground bringeth fruits in kind answerable to the seed: and the fruitfulness in Christianity, is a godly conversation beseeming the Gospel, Phil. 1.27. It bringeth not weeds, not Thistles, not brambles. But how comes it, that the seed being so pure, holy, yielding, the fruits are so contrary? Did not the Master allow, & the servants cast in good seed? 
Mat. 13.27  Whence then are these Tares, of general profaneness, ignorance, swearing, lying, Sabbath-breaking in most unconscionable manner, contempt of Magistracy, & of Ministry, injustice, usury, slandering, scoffing at goodness, drunkenness, gaming, hatred of the light & bringers of it, repining at their prosperity, and the like? Whence, I say, are they? Are these fruits beseeming good ground? Or are they any way like the seed? I dare say, a man may find as good fruits as these, among the Turks, and barbarous Heathens, where the seed never came; nay, in hell itself, where is no other ground but such as this. Let no man deceive himself: such rotten fruits argue rotten hearts: God will reap no such harvest, he will own no such ground.  
4. Rule. If good ground bring ripe fruits, with constancy and continuance, even in their age, Psal. 92.14. what goodness is in that ground, that hath given over his fruits? that having had leaves and shows of profession, and some goodness, hath even cast away the leaves, far worse than the cursed Figtree, which had leaves, yet escaped not the curse? 
Mat. 21.19  These were never planted into Christ: for, had they been so, the Father had purged them to have brought forth more fruit: Never members of the Church: for, 
joh. 15.2.  had they been of us (saith the Apostle) they would have continued with us: Never good in deed and in truth; 
1. joh. 2.19.  for a good man's leaf shall not fall, Psalm. 1.3. And, if every man shall receive according to his fruits, jer. 17.10. these men shall one day know, & feed upon the bitter fruit of their declining & Apostasy, when they shall believe, (or feel what they will not now believe,) that it had been better for them never to have known the way of truth, 
2. Pet. ●. 21  then have departed from the holy Commandment.  
Use 2. Labour to be fruitful Christians: content not yourselves with leaves, and the form of Religion, but as trees of righteousness, show forth your Grapes and Figs, and sweet fruits: Let God and man gather them, and taste them. For, what comfort is in a fruitless condition, by which a man must know, first, that the Word of God for all his hearing was never rooted in his soul? for than it had been fruitful in grace. It is no barren seed, where suffered to root. Secondly, that he is an unbeliever, while he professeth all the Articles of Christian faith, and lives among Christians. For faith worketh by love, and is fruitful. Thirdly, that he is destitute of the love of God, which affection if it swayed the heart, it would unite it to the thing loved in all duties of piety: If it loved God, it would keep his Commandments, joh. 14.15. It would constrain him to fruitfulness, 2. Cor. 5.14. Fourthly, that he is liable to that deadly and irrecoverable fall that hypocrites come unto; whose foundation being in the sand, the fall of that house is great: such are the fruitless Hearers, who hear and do not, Math. 7.24. Lastly, that he is ever under that heavy curse, which is never far off him, Heb. 6.8. The earth that drinks in rain, and brings briers and thorns, is near unto cursing, and the end is to be burned.  
Object. But we are fruitful Christians. We come to Church, and delight to hear good Sermons: We commend our Preachers, love some good men, speak against common abuses, pray in our families, repeat Sermons, reform some evils in ourselves, and ours.  
Answ. But beware you deceive not yourselves with leaves for fruits, as all this is in many. It is with many Christians, as the Figtree cursed by Christ, so flourishing, as it deceived Christ's own expectation; whereupon it received sentence, Never fruit grow on thee henceforth. Therefore look to thyself, and to thy fruits: 1. See thou be a branch of the Vine. 2. Know the truth as the truth is in Christ, to cast off all sin, to resist all lusts, to forsake all known evils. 3. Walk as Christ walked, 1. joh. 2.6. Is thy life, thy actions, speeches, yea, and thoughts squared to the Word? Endevourest thou to know further, and practise the whole will of God revealed? Dost thou all duties in true purpose and constitution of heart? bringing even thoughts (which are thought so free) into conformity with the Word? This is to be a fruitful Christian. All other blazes and shows will but bring thee to the end of an hypocrite. An hundreth fold.  
From the fruits of the ground which is good, we come to the measure. Our Lord following his comparison, noteth the profiting and prosperity of the Word in a good heart, by the increase of seed cast into good ground, which increaseth sometimes an hundreth fold. Neither speaketh our Saviour by Hyperbole, or excessive speech: but according to the manner of the best ground in Canaan, which brought an hundreth fold increase. Not to speak of other stories of Herodotus, who writes of the Country of thy Cynipians, that it brings three hundreth fold: nor of Pliny, 
Lib. 18. cap. 10  writing of Blazacium, a Country in Africa, where the people for every bushel of seed received 150. fold increase: the Scripture (Gen. 26.12.) showeth, that Isaac sowed in Gerar (a barren Country in comparison of Canaan) and received an hundreth fold increase.  
Quest. Doth every good ground bring increase an hundreth fold?  
Answ. No: as this Evangelist shows, that there were three sorts of unfruitful Hearers, so the other compared with this, show, that there are also three sorts of fruitful Hearers: for Matthew and Mark say, that the good ground bringeth fruit, some an hundreth, some sixty, and some thirty fold. Therefore all bring not an hundreth fold.  
Quest. Why doth our Saviour mention three degrees of fruitful ground?  
Answ. 1. Some of the Fathers, as Augustine and Jerome, say, it was to note a difference between virgins, widows, and married persons: some, as Theophylact, apply it to Anchorites, Monks, and Laickes. An idle conceit: as if any outward estate commended a man to God, more than other, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no respecter of persons: or as if Abraham, Isaac, jacob, Lot, Moses, Peter, john, both married, and some of them secular men, did not as well bring forth an hundreth fold, as any of their Vestal Virgins.  
2. The Rhemists in their Annotations on Math. 13 have a brainless device, applying it to the difference of merits in this life, and of rewards in the life to come; that virgin's merit here, and shall obtain there an hundreth fold, widows sixty, married persons thirty. As if any estate or person could merit at all: Or as if our Saviour's intent had been to show the difference of the Saints glory in heaven, and not of Hearers in earth. But  
3. Our Saviour of purpose in the other Evangelists mentioneth the 3. degrees of fruitful Hearers: for 3. reasons. First, to note the free disposition of God's grace and powerful working, who even in such, as in whom the Word is fruitful, ties not himself to a certain measure, but distributes to every one according to his good pleasure. For as in the same field, the soil, the Sun, the air, the seed, the seasons are the same, yet in the fruitful seeds some bring more tilloes, some fewer, some but ten grains, some 40. some 60. according to the blessing of God: So in this spiritual husbandry, wherein the Lord is (as in all other things) a most free Agent, bound to no laws or observations. Secondly, to comfort & encourage himself, his Disciples, & Ministers, who, though they lose much labour in the 3. bad grounds, yet the good ground makes amends, in which none are fruitless, but if they bring not an hundreth fold, yet they may 60. or 30. and, if there be but a few that bring an hundreth fold, they shall abundantly recompense the barrenness of many grains. Thirdly, to comfort & strengthen such as have not, nor can attain this hundreth fold, though their endeavours be true and earnest. Those that have not attained the highest measure of grace, but are in the middle sort of Christians, nay, suppose them in the lowest forms who bring thirty fold fruits, are not to be despised. Christ never quenched smoking flax: Himself here honours them with the name of good ground, as well as those of the hundreth fold: And as the Husbandman, if he see a grain bring an ear that hath never so few corns in it, far under 100 or 60. or 30. he rejects not, nor scorns it, but is glad of it, and carries it into the barn: So the inferior Christian, who hath soundness with the smallest measure, is esteemed of Christ, and much set by: He that had but two talents, and gained but two, heard as well Euge, bone serve, Well done, good and faithful servant, as he that had gained ten, Math. 25.23.  
Quest. But why doth our Saviour here speak only of the hundreth fold, the highest degree of fruits? Answ. To set before us the aim and scope of every good Hearer: teaching us, that  
A Christian man must not content himself to be a fruitful Hearer, 
Doct. Aspire to the hundreth fold measure of fruits.  but must strive to the greatest measure of grace, rising, if it be possible, from thirty to sixty, from sixty to an hundreth fold. Phil. 1.9. the Apostle prays they might be filled with the fruits of righteousness: as a vessel that cannot hold a drop more: which though we cannot attain, yet every godly man must aim at it. None will deny but that we should do righteously, and do good works in this present world: But that is not enough, unless we be filled with fruits of righteousness, and be rich in good works. Col. 1.9. the same Apostle for another Church prays, not only that they may be fruitful Christians, but fruitful in all good works, and increasing in the knowledge of God; yea, fulfilled in all knowledge, wisdom, and spiritual understanding: that as a full vessel hath no emptiness or vacuity in it; so no part of a Christians life or conversation be barren or empty of good fruits. 2. Pet. 3.18. Grow in grace, and in the knowledge of our Lord jesus Christ: comparing Christians to trees, which flourish to a goodly stature, but herein unlike them: Ordinary trees have their seasons to grow, but these trees of righteousness must ever grow, 
Esa. 61.3.  every time and age is their season, and most in their age, when other decay. And again, whereas they may grow to bring a great measure of fruits, every one of one kind, these must not only bring abundant fruits in measure, but in variety; every one tree must be abundant in all the fruits of the Spirit, described, Gal. 5.22, 23. as might be showed in the particulars.  
Reasons. 1. A great measure of grace makes greatly for the glory of God: joh. 15.8. 
Reas. 1.  Herein is the Father glorified, that ye bring much fruit. Papists think there is no use of good works, unless we say they merit, justify, and save us. But they set out of sight God's glory, the main end of them, to advance themselves. For as it is the praise of the Husbandman, when his field, Orchard, or Garden is fruitful above other men's: Even so we being his husbandry, a part of his Garden and Paradise, branches of his Vine, planted, tilled, sown, and set by his hand, care, Word and Spirit, do then commend his husbandry, when we are laden with fruits of the Spirit, which are to the praise of God. 2. Thess. 1.12. The Lord fulfil the work of faith with power, that the Name of God may be glorified.  
2. The striving to a great measure of grace, conformeth us, 1. to the image of God, 
2  who is an unbounded Ocean, and an immense Sea of grace and goodness, and the more fruitful and full of grace the creature is, the liker it is to God, and the nearer to his nature: 2. to the image of his Word, both the Law which requireth perfection of grace, and the Gospel, which is the wisdom from above, full of good fruits, jam. 3.17. 3. To the image of jesus Christ, making the members like the Head, who was full of grace and truth, joh. 1.14. 4. To the image of our first estate in innocence, where was no defect: and 5. of that blessed expectation which we are to frame and aspire unto, in which, the Saints already gathered to God, have put off all defects, and, being full of the glory of Christ, do see him as he is, and see him to be like him.  
3. The being of a Christian stands in truth of grace, 
3  but the well-being in strength of grace. His acceptation is for truth of grace, never so small; but his commendation is in strength and further measure of grace. Christ quencheth not, but accepteth a small measure of grace, but commends grace in great measure. Nay, where sometime he reproves a small measure of faith, O ye of little faith, he magnifies a greater measure, O woman, great is thy faith: and of the Centurion, I have not found so great faith, no not in Israel. Not love, but loving much is commended, Luk. 7.47. Many sins were forgiven her, for she loved much. It was the great commendation of Stephen, that he was full of faith and power, Act. 6.8. and of Dorcas, that she was full of good works and alms which she did, Act. 9.36.  

4  4. The abundant measure of grace, is the main strength and comfort of a Christian: First, in tentation; for Satan assails the weakest, when and where the weakest; so do seducers and deceivers. Now a strong faith is a strong shield, great knowledge as a strong wall and trench, great love of God, a strong binder. Secondly, in persecution or affliction for well-doing: strength of faith and patience will make them grow as the Palm and Camomile, under that burden which sinketh and oppresseth weaklings. jacob persecuted by Esau, flies to God, and by strength of faith and prayer wrestles with God, and prevailed with God, and men. The Canaanitish woman overcame Christ himself by strength of faith. Thirdly, in death he can be bold, fearless, and joyful, the conscience testifying of his fruitful life. Faith clasping Christ fast to the soul, maketh him depart in peace. Fourthly, in judgement it shall hold up his head, when he can bring in an increase of five or ten Talents; at what time, according to the measure of fruits, in grace shall be the measure of glory, five Talents, five Cities, ten Talents, ten Cities.  
5. A Christian must strive to an hundreth fold measure, 
5  because he that labours not in addition to his fruits, is on the losing hand, and at last shall lose them all. To sit down, and not persevere, is to lose all his labour. He that continueth to the end; shall be saved. 
Math. 10.  A sound Christian therefore expects not his Sabbath or rest here, nor to cease from his labour, till he come into heaven; which makes him with Paul forget things behind, and press still forward, Phil. 3.13. And the commandment is, to finish our salvation with fear and trembling, Phil. 2.12. And the end (we say) crowneth all.  
Use 1. To reprove such as stand at a stay in Religion, as having grace and Religion enough, and they need no more: Who are to know, that they may suspect the truth of that grace which flatters itself, and conclude those beginnings to be deceitful, which are not followed with constant increase. Again, they mistake true grace, which is not so soon attained as they think, being as a grain of Mustardseed, 
Straite-neckt vessels are long a filling.  which neither roots, nor grows, nor spreads to a tree suddenly, but by degrees, and is dead further than growing: and the Lords Talon, which thou must occupy to increase till he come, Luk. 19.13. And, give up thy Trade once, thou must needs prove bankrupt and beggarly. Lastly, every man would conclude thus in natural things: If he see his corn in the field stand at a stay and never shoot forward, he will soon conclude, he shall never receive a comfortable harvest of it: And if he see his child stand still at a stature, and never increase, nor grow stronger and bigger, he will easily say, Surely he will never come to be a man. So may I say truly of those that will still be children in knowledge, faith, obedience; They shall never attain the measure of the age of the fullness and tallness in Christ, Ephes. 4.13.  
Yet those are in more fearful estate, who in stead of growing to an hundreth fold, fall back from the measure they once had: as the grass or corn that grows on the housetop, which was green and flourished a little while, but incontinently withers away, and falls to nothing. Be it known unto all these: 1. That they never had a grain of true grace; for that would be rising, if not to an hundreth fold, yet to sixty, or thirty. 2. Let them be assured, that no man ever went to heaven backward; but, whom God hath a good purpose to save, he bringeth forward. 3. If any withdraw himself, the Lord's soul hath no pleasure in him, that is, hates and abhors him.  
Therefore look to it, and awaken thyself in time, who hadst begun to set thy hand to the Plough, but hast looked back, and hadst set out of Sodom, but hast looked behind thee, and out of Egypt, but runnest back again. Thou couldst and didst see and sorrow for sin: now thy conscience is feared. Thou couldst and didst pray privately, and in thy family: now hast given up this duty. Thou didst read the Scriptures, redeem the time, durst not swear, nor break the Sabbath, nor neglect the preaching of the Word: now Cards and Tables eat up thy time, thou canst swear, and swill, and drink, and scorn the preaching of God's Word, on the Sabbath day, or on other days, canst disdain and wrong the Preachers and Professors of the Gospel. To thee, I say, Better thou hadst never seen the light of nature, or grace, than have proved such an Apostate, such a dog, such a swine, 2. Pet. 2.20, 21, 22. Know for a certain, the trees of God's Garden shall not lose their leaf, Psal. 1.3. Remember whence thou art fall'n: repent, and do thy first works, Reuel. 2.5.  
Use 2. To move us to strive to the highest pitch of grace, to get beyond others, yea ourselves daily, towards the hundreth fold fruitfulness. Motives.  

5. Motives to aspire to the highest pitch of grace.  1. Consider thine own weakness and wants. Thou that knowest most, knowest but in part, believest but in part, & the most holy is holy but in part; and, one of the first and best effects of faith, is, to see the weakness of faith. It lets thee see how far thou art from the perfection of God's Law and Image, from the mark and high calling, from the pitch and stature of the Saints, whose praise is in the Scriptures. It sees natural fullness a stepmother to the desires of grace, for increasing it. And if thou hast not attained a sense and strife against imperfection, thou art not yet in the way to Christian perfection.  
2. Consider the nature of true grace, the least taste whereof is so sweet, as he cannot but desire a full draught: as the taste of the fruits of the Land of Canaan quickened up Israel in the wilderness to go forward, to take full possession; so the sweetness of the first fruits in grace exciteth an earnest desire for the full fruits in glory. Our Saviour compares true grace to a Leaven, which a woman hides in meal till all be leavened, Math. 13.33. It will season every part, and the least fullness in parts desireth and endeavoureth to fullness in degrees. He that finds a small measure so sweet and joyous, assures himself, if he can attain a greater measure, he shall attain greater joy, and out of a full measure, a full joy, as Christ promised.  
3. Consider the worth of grace, how precious a thing it is. If men could see the worth of it, as of gold, and silver, they would as eagerly desire it, and be as restless till they had a large measure of grace, as of wealth, whereof no man saith he hath too much. Or if they were of Paul's mind, to esteem all the world dross and dung in comparison of the least drop of faith and holiness, we should see them lay about them otherwise than now they do. But till this time, they will content themselves with a small show, and lay aside this heavenly covetousness.  
4. Consider the effect of true grace, which is as the most precious liquor, the more of which thou canst attain and contain, the more honourable a Vessel thou becommest for the Lords use. 2. Tim. 2.22. If any man purge himself, he shall be a Vessel of honour: that is, not only be so, but known so to be: both separated from the common uses and courses of the world, and sanctified to an holy use; as also inwardly furnished and enriched with grace, as base earthen vessels, that is, wicked and earthly men are not.  
5. The Lord's expectation is, that we be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not fruitless, but very fruitful. For unto whom much is given, of them much shall be required, Luk. 12.48. Even a man will look, where he sows liberally, to reap liberally. If he bestow much seed and costs, he looks for a large crop: 
The Lord hath done 5. things for our fruitfulness.  much more the Lord, Esa. 5.4.  
Quest. What hath the Lord done for us, that he may expect so much?  
Answ. What hath he not done? what could he do more? 1. He hath made choice of us, that we should be fruitful, 
joh. 15.16.  and that our fruit should abide and abound, that is, we should persevere, and daily add to our fruitfulness: As once he knew the jews above all families in the earth, Amos 3.2. to make them precious, a peculiar people, a chosen generation. We were branches of the wild Olive: but now he hath set us into the right Vine, that we might bring forth much fruit, joh. 15.5.  
2. He hath regenerated us by his Spirit, and made us his own workmanship, by the effectual calling of grace, and created us to good works, to walk in them, Ephes. 2.10. which phrase implieth both diligence, and constancy.  
3. He hath given us his Gospel, which bringeth forth and increaseth, Col. 1.6. not only in itself, and the spreading of it, but in the effect and operation of it. Our Sun of righteousness is in itself seven times brighter, than in the shady time of ceremonies: Nay, never since the Apostles days was Christ so lively described and crucified in the powerful, 
Gal. 3.1. Ezek. 47. 1●.  plain and pure preaching of the Gospel, as now to us. And for the effect: these being the sweet waters from under the Sanctuary, refreshing the people of God with new comforts, produce new fruits every month, that is, continual fruits of renovation, and so grow to their height every day more than other. Have we the Gospel, which is a wisdom full of good fruits, 
jam. 3.17.  and shall we not show the fruits of it?  
4. He hath sent his servants among us, to call us on to bring forth fruits of amendment of life: He hath raised up of our sons for Prophets, and our young men for Nazarites, Amos 2.11. milk-white, Lam. 4.7. for purity both of doctrine and life; excellent Teachers and Ministers, enriched with far more excellent gifts, and graces, of knowledge, wisdom, utterance, zeal, piety, than the ordinary Teachers of the jews: the least of them greater in Office, than john Baptist. These cry for fruits beseeming the Gospel, which carries abundance of spirit, life, and grace in it. Where are the abundant fruits of our abundant hearing? Shall Wisdom send forth her maids, still inviting us to her preparations, and means of strength, and refreshing, that we might walk more strongly in the way of understanding, Prou. 9.3.6. and shall we be weaklings still? Shall we feed daily at the table of Wisdom, where is so full provision, and never grow in strength and stature? Is not this to frustrate the Lords expectation, to let his servants lose all their labour?  
5. He hath given us reins and fruitful seasons, such a season for increase as never had any people, nor all our forefathers before us: Witness the warm sunshine of the prosperity of the Gospel, with a largesse of peace and plenty. For the Gospel hath not come beggarly and niggardly, but with a full horn of blessing, peace, plenty, renown above the jews, and all other nations round about us. who while they are wasted with mutinies or invasions, we sit every one under his Figtree, enjoying God, his Gospel, our peace, our goods, our earthly happiness. Witness the Wall and Hedge of his gracious protection, under a peaceable, sweet, and Honourable Government, which preserves to us with the Gospel, our wealth, honesty, liberty, and lives, and hammers down the Popish Dagon, Antichrist himself, and all his banded vassals against us, and keeps us without walls. Witness the removing of stones, obstacles, and lets which might hinder our fruits, working for us in turning off many monstrous mischiefs and plots against the Church, in corrupt doctrines and errors of false and libertine Teachers, and as many mischievous devices against the Land, from Furies without, and Vipers within.  
Now what could he do more for his Vineyard? What can he expect less, than abundance of sweet Grapes? judge now between the Lord and his Vineyard, whether, if it deceive his expectation, he may not lay it to waste.  
For this place, the savour of it, in respect of the means, might be like the smell of a field, which the Lord hath blessed, Gen. 27.27. Take heed it be not like the Heath in the Wilderness, jer. 17. which knoweth not when good cometh, but notwithstanding, Sun, rain, and gracious seasons, abides an Heath still: Or like that ground, which (after rain often falling on it) bringeth thorns and briers, and is near a curse, Heb. 6.8. Surely if God gather no better fruits of all his labour from many, than his servants and Ministers do, the cause is on all hands pitiful. Oh that we could say as Isaac, Gen. 26.12. that we did reap an hundreth fold in our people! nay, where is our thirty fold? nay, many of us would be glad to see our seed again.  

4. Notes to know thy proceeding in the degrees of grace.  Quest. How may I know I am proceeding in the degrees of grace?  
Answ. By these notes: 1. The highest pitch of perfection is full and final separation from all sin. Thou art daily proceeding to that measure, when all sorts of sin, secret or open, gainful or profitable, are forsaken, resisted, and in part conquered. 2. The highest pitch of perfection is, similitude and conformity with Christ, (not parity, or equality in degree, but) to be a perfectly-holy member of so holy an Head. Then thou proceedest in degrees of grace, when (as the fullness of Deity dwelled bodily in Christ, so) thou art daily made partaker of the Divine nature, 2. Pet. 1.4. that is, by the inhabitation of the Spirit of God, united unto Christ, thou growest daily like him in spiritual life, sense, and motion, in the graces of faith, love, humility, obedience, patience, in the powerful and constant resisting of tentation, in dying to sin, in rising from sin, in ascending after him, and walking as he walked, 1. joh. 2.6.  
3. Earnest strife, purposes, and endeavours to perfection: as when first, thou aimest at full conformity with the Word in every thing, both which abides within thee, and comes without thee: for it binds the thoughts, words, and actions: secondly, when thou fixest thy will in resolution to hate all the ways of sin, and to love all righteousness: thirdly, when thou nourishest hearty purposes and endeavours, to be found continually fruitful and acceptable, as David, Psal. 119.5. Oh that my ways were directed in thy statutes, and Paul, 2. Cor. 5.9.  
4. When thou findest the work of the Word still fashioning thee as the hammer of the Lord, to make thee part with thy roughness, and fit thee for his own use. And seeing God hath erected his Ordinances as Conduit-pipes to fill up vessels of grace to the brim, set thyself under these spouts, and never come to the Ministry, but with intent to be fuller than thou wast before. If the Word raise thee daily out of the world, and make thee more heavenly-minded, richer in good works, more loving to God's people, more gracious in speech, more diligent in private duties, more watchful to prevent sin, with the occasions, now thou art increasing, else art at a dangerous stand, if the Word cannot move and prevail with thee. With patience.]  
Here we have another difference of the good ground from all the bad Hearers that are in the Church. The first received not the seed: this receives and retains it. The second chokes the seed, as so many thorns: this cherisheth it in a good heart. The third comes up fair, as seed in a gravel, or near a rock, but withers when the heat of the Sun riseth: but this continues fruitful, and perseveres in goodness, brings much fruit, even an hundreth fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as Beza observes out of one Greek Copy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much patience.  
Doctr. For producing of ripe fruits of Christianity, we have need of much patience. 
Doct. 1. Patience necessary to fruits of grace.  For, as after the seed is sown into the ground, it endures many violent storms, and cold blasts, the pinching frosts and snows of Winter, the parching & burning heat and droughts of Summer; exposed to all casualties, so as the Husbandman cannot look for a present Harvest of his sowing, but must wait for the precious fruit of the earth, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and hath long patience for it: Even so the hearers and receivers of the Word into good hearts, ordinarily endure great and violent afflictions, and all the storms which Satan and his instruments can raise up against them, before they can bring forth fruits: And therefore, jam. 5.8. be patient, and settle your hearts to the coming of the Lord. Heb. 10.36. Ye have need of patience: and, that the Apostle speaks to this very purpose there, he opposeth to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers. 38. If any withdraw himself, my soul shall have no pleasure in him. Heb. 12.1. Let us run with patience the race set before us: Our life being a Christian race, patience holds us in breath, and makes us long-winded, that we tire not, and give over before we obtain the goal and crown of glory.  
Here for our further direction, we will consider, 1. What this virtue of patience is, 2. Why it is so necessary, 3. The use of all.  
I. Patience is a grace of God, 
Patience, what it is.  by which we passively obey God in all the crosses he imposeth upon us, willingly, quietly, and constantly. It is a grace of God,] a fruit of the Spirit, Gal. 5.22. not growing in our own grounds, but derived from God, who is therefore called the God of patience, Phil. 4.13. Not a common grace, but a special issue of faith and love; never sown, nor sprouted in the waste of the world, among Heathens, but specially bestowed on the Elect, and Believers. By which we passively obey God:] Here is expressed the object, and the act of patience. The object of it is grief, and passion: take away passion, there is no use of patience; as, where no enemy, no use of weapons; where no disease, no use of Physic. The act is obedience to God, as Christ in all his suffering, Not my will, 
Mat. 26.39  but thy will be done; and old Eli, 1. Sam. 3.18. It is the Lord, let him do whatsoever he will.  
In all the crosses he imposeth upon us:] not such as we call & pull on ourselves, as Baal's Priests, 1. King. 18.22. or such as in Monks, Friars, Eremites, of themselves whipping themselves: to make show of hypocritical patience and satisfaction. This is a voluntary, blind obedience, under their own hand, and not Gods.  

Patientia Lombardica.  And because patience perforce is no virtue, I add the manner of Christian suffering, that it is willingly, quietly, and constantly. Willingly, because there must be correspondence between our wills and Gods, in things so greatly making for our good. The Patient willingly submits himself to the bitter Pills, and tastlesse Potions of Physicians, because he hopes for good by them. But here is more assurance, that God will turn all to the best. Quietly and meekly: Psal. 39.9. I held my tongue and said nothing, for thou Lord didst it. And herein our Lord hath gone before us in example, who was dumb before the shearer, and opened not his mouth, Esa. 53.7. Constantly: A good Disciple must take up his cross daily, not startling at the greatest afflictions, as Paul, he is ready not only to be bound, but to dye for the Lord jesus, Act. 21.13. nor fainting under the heaviest burden, seeing it is but for a moment, and the burden shall not be above our strength, and in the issue we shall see, The light afflictions of this life are not worthy the glory that shall be revealed, Rom. 8.18.  
II. The necessity of patience in the Christian course, appeareth by these reasons: 
Reasons for the necessity of patience, fix.  1. The scope of the Gospel is, to make men fruitful Christians. But this can never be, without the persecution of the world. For Christ▪ and his cross are inseparable: and it is a ruled case, Whosoever will live godly in Christ jesus, must suffer persecution, 2. Tim. 3.12. No Disciple can expect to avoid or shun the cross, but expect that entertainment which our Saviour foretell, Math. 10.22. Ye shall be hated of all men for my Names sake. The shadow doth not more undividedly follow the body, than persecutions and trials follow the profession of the Gospel. This necessity of suffering afflictions, implies and infers a necessity of patience. For as he that is to stand under an heavy burden, must have strong shoulders, or else he must needs sink: so, unless patience bear such burdens as do inevitably follow the profession of the Gospel, the godly cannot but sink under them.  
2. It is necessary in respect of the manuring and preparing to fruit. The best ground brings no fruit, unless it endure the Plough, the Harrow, the cold, the frost: Even so the Lord prepareth his children to fruits of grace, by patient enduring many trials. The Walnut tree is made fruitful by beating, Camomile by treading upon, the Palm by pressing, and the Christian by suffering: while the Lords overruling hand brings out of the eater meat, and out of sour sweet, as the most seasonable Summer-fruits by the sharpest Winter.  
3. In respect of the producing of fruits, there is great need of patience: seeing there is no fruit of grace, which Satan seeks not to kill in the very sprouting and first appearance; as the child in his birth, Reu. 12.4. And the wicked world seeks to blast them with the east-wind of reproaches, yea to nip and pinch them, outface and destroy them, with strong and violent persecutions: so as without patient enduring the cross, 
Heb. 12.2.  and despising the shame, this thirty fold cannot be expected, much less an hundreth fold. As a woman brings forth no fruit of the womb, unless she patiently endure her sorrows: no more can the Christian any fruit of grace, without his sorrows. Thus Christ himself brings forth to us all his blessed fruits, not without the greatest patience, proportioned to his greatest sufferings: and after the same manner must we also bring forth our fruits to him.  
4. It is necessary, in respect of the growth and ripening of fruits. The seed sown comes not up all at once, but by degrees; first, the blade, than the ear, then ripe fruit, Mark. 4.28. So all our graces and fruits are small at first, and receive increase by little and little. And therefore as the Husbandman expects with patience his fruits, and plucks not up his corn, because it is small and weak at first, and comes not up full corn: So the Christian must patiently wait for the growth and increase of his fruits, even till they come to some perfection. jam. 1.4. Let patience have her perfect work: Nothing can come to perfection but by patience.  
5. It is necessary, in respect of things that might hinder the growth, 
Five hindrances of spiritual growth prevented by patience.  if patience prevented not: as first, the smart of present afflictions; for every affliction is grievous for the present, Heb. 12.11. the mention thereof oftentimes makes us shrink, and startle, and grow out of heart, because of the roughness of our way. But now by patience we shall possess our souls, the present remedy of the Disciples greatest persecutions, Luk. 21.17, 19 whereas by impatience we lose ourselves, and lessen our fruits. Secondly, the common crosses which accompany our mortal life, will make us weary enough, unless patience supply some strength, and undershore us. But by patience we give glory to God, and his sovereignty, and right in disposing of us, and to us according to his good pleasure: job 1.20. and 2.10. Patience makes us say, Not my will, but thy will be done; If I must drink of the cup, I will drink of it. Thirdly, inward temptations, and disquietness of conscience, the wounds of spirit, are so intolerable, that the violence of them often shakes off many fruits, and makes the Christian walk weakly many days. Now patience alone keeps the soul at peace and quietness, waiting for God unto succour or issue. It holds the heart in expectation of the accomplishment of God's promises, and our happiness in Christ. Though the vision tarry, yet it waits for the appearing of God's face, and the healing of the soul, and is not disappointed. Fourthly, there are enemies without, which hazard our fruits. How easily and suddenly are we overcome of evil, and drawn to return injury with injury, & being provoked, follow our own revenges? But now Christian patience steps in, holds the bridle, and turns the course. Now the Christian can bless, being cursed, and do good for evil, and overcome evil with goodness; which is a singular fruit of grace. Fifthly, infirmities of brethren with whom we converse, were a great means to shake off our fruits (as Barnabas lost his sincerity for a time by Peter's dissimulation: 
Gal. 2. ) if patience did not uphold to discern and bear the infirmities of the weak, Rom. 15.1, 2. and not please ourselves. But this will put an hand to help them under their burden, and from under it: as 2. Tim. 2.24. The servant of God must be gentle to all, suffering evil men patiently, proving if at any time God will give them repentance: And much more it endures, and (if it can) covers, and cures the infirmities of brethren.  
That is the fifth reason.  
6. Patience is necessary, in respect of the Harvest of fruits, the gathering and full reaping of all the seed sown. And thus the good ground brings forth with patience, that is, with patient expectation of the full fruits, the first fruits whereof are already attained. Rom. 8.25. It patiently abides for that it seeth not. And in this respect, the Apostle saith, We have need of patience, Heb. 10.36. that after we have done the will of God, we may receive the promise. And thus we now inherit the promises, as did the Saints, namely through faith and patience, Heb. 6.12. How strong the expecting of the recompense of reward is, to uphold the heart unto fruitfulness, see in Abraham, Heb. 11.10. and in Moses, vers. 26. And that this Harvest is only promised to patient enduring, our Saviour noteth, Mat. 10.22. He that continueth to the end, shall be saved: And the Crown is given only to the Conqueror, not to him that forsakes the field.  
III. The Use of all now followeth.  
1. This serves to reprove the delicacy of our times: 
Use 1.  For generally men profess a faith severed from patience. For what? Have they suffered for Christ or good conscience any thing all their life long? Nay, they resolve to suffer nothing: not a word of disgrace, not a frown of a Superior, not the least trifling loss or inconvenience for Christ: but rather farewell Christ, and his profession. Let these men know, 1. that sound grace never comes without a sound burden of crosses to be taken up daily: 2. Refuse to suffer with Christ, refuse to reign with Christ: Reu. 1.9. john a companion in the Kingdom, and patience of jesus Christ; never expect to be a companion in the Kingdom, if not in the patience of jesus Christ; He need no such companions as fly away when he hath most need of them: 3. Refusest thou to suffer a Flea-biting in comparison, a blast of words, a frown of bad times, now in days of the peace of the Gospel? what wouldst thou do in the stings of Scorpions, and the fiery trials of former times, but shame both thy Lord and thyself? 4. Didst thou ever look so high as the hope of the high calling, Phil. 3.14. or ever poise the eternal weight of glory, 2. Cor. 4.17. that thou wouldst forgo them, by avoiding a light & moment any affliction, not worthy the glory that shall be revealed? Lastly, shall Christ suffer so much for thee, & wilt thou suffer nothing for him?  
2. Let this stir us up to get unto us so needful and useful a grace as patience is, 
Use 2. Motives to provide ourselves of so useful a grace as patience. 3.  so great a preserver and continuer of fruitfulness, and furtherer of salvation. And consider some Motives hereunto:  
1. The act of suffering for Christ, is an higher degree of Christian excellency, then believing only) Phil. 1.29. First, because it advanceth the glory of God, whose power can make Christians as Salamanders, not only live, but thrive and be glorious in the fire of persecution and suffering. The same power is daily put forth in his servants, by which the three children walked in the midst of the fire, and only their bands were loosed. Secondly, because it conformeth us unto God our Father, who in his admirable patience endureth wrongs at men's hands, which men and Angels could not put up: unto Christ our Head, while we follow him in his sufferings, and by bearing his cross, go on to the Crown: and to the blessed Spirit of God, who for his meekness and patience is resembled by the Dove.  

Patience strengtheneth the Christian 3. ways.  2. It is a marvellous great strength to a Christian: first, for the setting and ripening of his fruits; for how comes it, that sin wastes in him, and corruption abates, yea consumes, which still reigns and sways the most? or that grace thrives and prospers in him, which is scorned and trampled by the most? but because he is patient to have his lusts mortified, so are not they; he is patient to endure the labour of faith, and love, so will not they. An heavy Christian, when he is to go about duties of mortification, or sanctification, is soon discomfited, as were the ten spies; there were so many enemies, so high walls to scale, 
Num. 13.31.  so many Lions in the way: But where patience prevails, it comes in like the two hearty spies, Caleb and joshua: Tush, it is nothing to overcome these Canaanites, why, they be but men, in God's displeasure, the Land is ours already, and, what if we abide a brunt or two, or endure some difficulty? the good Land is worth it. Secondly, 
Nulla anceps luctamen in it virtute sine ista Virtus: nam vidua est quam non patientia firmat. Prudent. in Psychomachia.  what great strength doth it fortify our faith withal, than which no one, nor all graces are more assailed? Patience as a shield steps in, and bears off such thrusts, and blows, and shot, as otherwise would foil Faith utterly. It is a preserving virtue, and is for the conservation of the soul, Heb. 10. ult. Cyprian in his book de bono perseverantiae saith, that as Faith is the foundation of Christianity, so patience is the roof and cover, that keeps the whole work whole and dry; and therefore is said to hold our souls fast to ourselves, as Faith holds them to Christ. Hence it is called the Anchor of the soul, without which, Faith and all graces in the soul, as in a ship, do totter and reel, as a ship without an anchor. Thirdly, what great stability affords it to a Christian, 
3  when it makes him, and holds him constant, and himself, in all the changes of his outward condition, and external occurrences? Let what storms can bluster abroad, he possesseth his mind at home: His heart is settled by patience, which frameth his mind to his estate, when his estate is not to his mind. He is the same man in prison as at liberty, in sickness as in health, in trouble as at rest. Where others go for currant Christians, till trial come, and the whistling winds rise which blow off their leafy profession; but then are proved counterfeit, because they stored not up patience, to part with dear things, rather than with Christ and his Religion: these are constant to Christ, and themselves, seeing Christian patience supports them in doing and suffering for God and good conscience.  

●. Sweet fruits of patience.  Great are the sweet and comfortable fruits of patience, even above peace. First, a Christian hereby may try the sincerity of his faith, jam. 1.3. The trial of your faith brings forth patience: for faith is such as it is in trial. Hence did the Apostle Peter, (1.1, 7.) tell the jews, that by patient enduring of affliction, their faith was tried to be much more precious than gold. wouldst thou try the sincerity of thy faith? Have recourse to thy patience, not to thy peace. Secondly, Christian patience makes a man a living Martyr, without fire or sword: makes him not only dye living, but live dying for Christ and good causes: to which, being a special service of honour, belongs a special recompense, Reu. 2.10. Be thou faithful unto the death, and I will give thee a Crown of life. Whatsoever patience layeth out for Christ, Christ hath given assumpsit to repay an hundreth fold, Mark. 10.30. And the Lord takes special notice of it, to approve and testify unto it, Reuel. 2.19. to the Church of Thyatira, I know thy faith and patience, that is, I acknowledge, and accept, and commend it. Thirdly, patient bearing of trials, is a good argument we are in the right way, 
Mat. 7.14.  which is narrow and straight, all strewed with crosses, difficult and unpleasing unto flesh: Act. 14.22. By many tribulations we must enter into the Kingdom of God: and he shall not enter, who will not be at the pains to seek, and find, and enter. Fourthly, it makes the whole life, though afflicted, yet comfortable: Outward peace often turns our good things into evil and hurtful: as, David in his peace and prosperity said, that is, craked and vaunted he should never be moved, Psalm. 30.6. But patient enduring of affliction turns all evils into good. Be any thing never so evil in itself, it is not so to thee, but by thine own default. If thou hast patience, so many crosses will be so many comforts: Thou shalt suck sweet out of sour. Misery cannot make thee miserable, whose patience turns all poisons into medicines: Thou hast by thee a sovereign remedy for all sores. And in the end, the issue is blessed, and immediately after the combat, comes the Crown.  
3. This serves to reform our judgements, who are so ready to mistake the sufferings of godly men. 
Use 3.  The world esteems them most miserable, that suffer most persecution: as Christ himself in the days of his flesh was despised of men, and therefore thought also rejected of God, Esa. 53.3, 4. But this Treatise hath declared, that the better the person is, the more is his suffering; and the better the fruit, the more need of patience. Paul's work was holy, himself an happy man; yet bonds and afflictions did abide him in every place: he was twice in prison before Nero, and at last put to death by him. Yea, the more holy and innocent our Lord himself was, the more heavenly and powerful his doctrine and miracles, the more was his suffering, and so the more use of patience; that in him the Head, we might see the estate of the members. His forerunner john Baptist, the friend of the Bridegroom, and greatest of the Prophets; was not his work good, in seeking to draw Herod from his Incest? yet what was his wages, but wrongful imprisonment? and at the suit of a dancing damosel, he was unjustly beheaded, without course of Law. What other fruits did the Apostles bear thorough the world, but the sweet and comfortable light of grace, both in their doctrine and conversation? And what other cup did they drink, but the cup of affliction, persecution, and death itself? Now who dare conclude us unhappy for suffering, who in suffering have the same cause, and such partners in our griefs, who have with us the Head of the Church, and the whole Church either going before, or accompanying, or following after us?  

Use 4.  4. This teacheth us, not to be ashamed of the afflictions of the Gospel, but to be willing partakers of the sufferings of Christ, as Timothy is exhorted, 2. Tim. 1.8. here is the patience and faith of the Saints. 
Reu. 33.10  Moses esteemed the rebukes of Christ greater riches than the treasures of Egypt. And as the sufferings of the Gospel are the wealth of a Christian, so indeed a chief honour: What needs Christ our witness, who hath so many witnesses in heaven and earth, Angels, creatures, yea devils in hell? But yet he honoureth us, to give testimony unto him.  
Quest. How may we willingly and patiently take up the Cross, and endure the shame of our Profession, as our Lord did?  

6. Helps or means to the patient enduring of the Crosse.  Answ. By these means. 1. Consider how inseparably the Lord hath joined persecution with the profession of the Gospel. He might, if it had pleased him, have severed affliction from the Gospel: but for sundry ends hath joined them together: first, for his own glory, who will erect and preserve a Church in the world, in despite of the world, and of the devil, and his wicked instruments. Christ will rule and show his power in the midst of his enemies. Secondly, he will have the light manifest itself by discovering and chase away darkness, between which a continual fight must be maintained. Thirdly, to stop the mouth of Satan, who would accuse us, as job, that we did not serve God but for ease and outward prosperity. Now cleaving unto God in so many trials, we make the devil a loud liar. Fourthly, to try his children, who will abide with him in affliction, and to make their rest sweet after so many conflicts, etc. Therefore wisdom will patiently bear what is hopeless to avoid.  
2. Consider we the goodness of our cause, which is better than the best thing we have: and this will encourage us to defend it with the loss of the best thing we have. Consider, that Christ suffers with thee, and that the Spirit of glory rests upon thee: 
1 Pet 4.14  Cast thyself upon the hand of thy God, as Hester, saying, If I die, I die, and his power shall be perfected in thy weakness.  
3. Consider there is no cause we should be ashamed of the afflictions of the Gospel. 1. Nothing is a just cause of shame, but sin: not that which helps us out of sin. 2. There is no shame in witnessing to a truth, especially a divine truth from heaven. 3. Christ was not ashamed of thy cross, and wilt thou be ashamed of his? 4. Compare thy shame now from wicked men, with theirs at the day of judgement. 5. All thy shame for Christ is sanctified and seasoned in the shame of Christ for thee. 6. He that is ashamed of Christ while he was in his lowest abasement, Christ will be ashamed of him in his glory. And beside, thou that oughtest not to be ashamed of him in his abasement, darest thou now in his glory and advancement?  
4. Meditate much and often on the comforts of another life; and that Christ makes it a sign of blessedness, when we suffer persecution for well-doing: and Math. 5.12. Rejoice and be glad, for great is your reward in heaven; even so great, as the afflictions of this present life are not worthy the glory that shall be revealed.  
5. Accustom thyself to conquer thy lusts: as, 1. ignorance, which hinders from seeing the excellency of the Gospel: 2. pride, lest the disgraces of Religion cast thee off, as we see in men unmortified: 3. passion and headstrength of natural corruption, which makes men impotent and impatient: see Heb. 12.1. 4. earthly and covetous desires, that thou mayest still be easily weaned from the world, the desire and use of it.  
6. Labour for the helps of patience: as, 1. sound judgement in the truth, allow it a deep rooting: 2. sound faith; which ministers boldness, Psalm. 116. I believed, therefore I spoke: 3. true hatred of sin, to endure any sorrow rather than sin, and admit the greatest sorrow, rather than commit the least sin.  
So much of the first Doctrine. The second is this:  

Doct. 2. True grace is blessed with continuance.  The blessing of the fruitful Christian is, because he brings forth fruit with patience, he shall persevere unto the end: Or, Truth of grace is blessed with continuance. Wherein this good ground is distinguished from all the three former, whose best fruits at last came to nothing. Esa. 40.31. They that wait on the Lord, shall renew their strength as the Eagle: they shall run, and not be weary; they shall walk, and not faint. Psalm. 112.6. The righteous shall never be moved. Hence the Scripture compares the faithful to trees planted by rivers of water, whose moisture being indeficient, 
Psal. 1.3.  their leaves fall not off: which living Water is Christ, apprehended by faith, of which whosoever once drinketh, he never thirsteth more, because there is in him a Fountain springing up to eternal life, joh. 4.41.  
This Doctrine being both of old, and of late opposed, we must, 1. open the nature of perseverance, which the Adversaries at this day would obscure: and 2. confirm and prove it by arguments, which they would elude.  
The former, by a short description of it.  
Perseverance is a singular or special gift of God, 
Perseverance, what it is.  by which the saving grace of Christ is so preserved in the heart of the true Believer, as that he neither wholly, nor finally falls from it, but abides unchangeable in that estate of grace.  
It is a special gift of God.] Ephes. 3.14, 16. 
The description explained.  I bow my knees unto the Father of our Lord jesus Christ,— that ye might be strengthened with might by his Spirit in the inner man. Phil. 1.6. He that hath begun the good work, will perform it, until the Day of Christ. Heb. 12.2. He is the author and finisher of our faith. Where note the error of Arminians, who deny perseverance to be truly and properly called the gift of God, but the sole action of man, and the proper cause of it, the will of man: for so they write, Voluntas proxima & sola est perseverationis causa physica: as if the will doth not therefore persevere, because God maketh it so to do, who is the God of all grace, 1. Pet. 5.10. and worketh in us both to will and to do, Phil. 2.13.  

The object, subject, and means of preservation.  By which the saving grace of Christ is preserved in the heart of the true Believer.] Where are three things considerable: 1. The object, saving grace: 2. The subject, a true Believer: 3. The means of perseverance, preservation of grace.  
1. The object of perseverance is the saving grace of Christ: for the question is not of seeming graces, or common graces; as illumination, external reformation, temporary faith, and the like; but of true and saving faith, love, holiness, fruits of election, and of effectual vocation; wrought by the Spirit, not restraining, but renewing. Arminians deny, that God's Election is any cause or foundation of perseverance, yea or of calling to salvation: they deny any such principle of heavenly life by effectual vocation: they deny that there is any substantial difference between the faith, holiness, righteousness of them that shall be saved, and that temporary which damned Apostates had, but only induration and continuance. Quite contrary to the Scripture, which tells us of semen manens, 1. joh. 3.8, 9 seed remaining in us: of an ingraffed word, jam. 1.21. of an ointment which abideth, 1. joh. 2.21. of an immortal seed, 1. Pet. 1.23. and a fountain of water springing to eternal life, joh. 4.14.  
2. The subject of perseverance is the true Believer, one truly justified and sanctified: for look what grace soever an hypocrite hath, he may, and shall lose it totally and finally. We doubt not but hypocrites may fall from the whole profession of faith, and afterward persecute it, as julian: But the question is of true Believers, and all the examples of hypocrites falling away, touch not the question.  
3. The means of perseverance is, that saving grace is preserved in the heart of the true Believer.] We deny not but grace in respect of itself, as in Adam, and in respect of the subject, the Elect, is subject to change, and may as easily be quite shaken out of the heart, as the grace of creation out of adam's. But, this saving grace is preserved (not by the Believer himself, by his own watch and care, though not without it, but) partly by the privilege of spiritual life, flowing from Christ, who is risen from death, and dieth no more: partly by the promise of God, who is faithful in his whole covenant, jerem. 32.40. partly by the protection, aid, and custody of God, whose power preserveth his to salvation, 1. Pet. 1.5. partly by Christ's intercession and prayer: and partly, by means appointed to preserve that spark of heavenly life, the Word, Ministry, prayer, exhortation, etc.  
For these are certain rules: 1. That neither the promise of perseverance on God's part, nor the assurance of it on man's, do hinder the means, or make exhortation and prayers unfruitful, (as Arminians teach us:) but rather imply and include them. Luk. 22.46. Christ had told Peter he had prayed his faith should not fail, but yet exhorts him withal to watch and pray: who dare say it was idle, though Peter might be certain of perseverance? Mark the same argumentation in 1. joh. 2.27, 28.  
2. Conditions hinder not the certainty of the promise. For the Lord will uphold them to all conditions requisite: He that makes them persevere to the end, makes them persevere in the means.  
3. Conditions hinder not the absolute both promise and performance: For the same thing may be both absolutely promised, because it shall certainly be accomplished, and with condition, that it shall not be accomplished but in such means, as wherein man's care and will cometh in, which being made to persevere, persevereth.  
4. Much less can this assurance stand with a deliberate purpose of sinning, or cause any such boldness: Because it is begotten and nourished by godly exercises, and begetteth also and nourisheth them.  
That he falls not wholly and finally.] 1. That the Elect may fall, and sin often, and foully, we deny not, nor is that the question. That they may admit grievous evils, with their will and consent, appears in Peter, David, etc. That they may by their sins deserve the sentence of eternal damnation, and (so much as in them lieth) incur the sentence denounced on them that continue not in all things written in the book of the Law, is out of question. But that they may sin to death, we deny: that they do sin with whole consent of will, that any of these sins are ever imputed to their damnation, or to cast them quite out of favour, 
Non dicit nullum damnabile, sed nulla condemnatio.  or the right of children, we deny with the Apostle, Rom. 8.1. There is no condemnation to them that are in Christ jesus.  
2. That true grace may be not weakened only, but quite lost, that is, such as serve to their well-being in Christ, as joy, peace, cheerfulness, etc. is yielded on all hands. But true grace, which serves for our being in Christ, as faith, love, holiness, cannot be quite lost, because the member of Christ is inseparable from the Head.  
3. That true saving grace, serving to our being in Christ, may be lost in part, in some degree, in the measure, sense, and comfort of it, we affirm: The Church of Ephesus falleth from her first love. 
Reuel. 2.4. Perseverantia radicis tantùm persistentiam infert, non fructuum et foliorum omnium.  But to be quite lost in all parts and degrees, we deny: because he that begins a good work in the Elect, will also finish it, Phil. 1.6.  
4. That the act of true faith and grace, and the work of it may be stopped, and lost for a time, we yield; even as it apprehends Christ a loving Lord and Mediator, which is the proper act of faith; and also in respect of outward fruits it may be stopped and interrupted, and contrary fruits taken in. But that the habit of grace, or grace itself should ever be lost, we deny: for, though the faith of the Elect may be lost, according to his degrees and act, yet never according to his essence and habit.  
5. We deny not but that Satan may pluck at them, and violently assault them every way to seduce them by errors and heresies, within, and the strength of lusts; and outwardly, by terrors and persecutions: And that by the violence of such temptation, their faith and graces may be sore shaken and shattered, yea hide themselves as a small spark of fire under a bushel of ashes; and themselves by their improvidence, unwatchfulnesse, and yielding to corruptions, may get many knocks, and take many grievous falls, to the breaking of their bones. Yet, that though they be plucked at, they shall not be plucked away, appears, joh. 10.28. Heretics may assault and stagger the Elect, but it is impossible they should seduce them, Math. 24.24. Tyrant's may prevail against their persons, not against their faith, Mat. 16.18. Their building may be shaken, not overthrown, because it is founded on a Rock, Mat. 7.24. Though they may be cast down, 
Lapsus est, non prolapsio.  yet not cast off. Though they may fall, yet the Lord puts under his hand, Psalm. 37.24. So as the conclusion is,  
All the Elect persevere in the state of grace unto the end.] And whereas the Arminians hold, that the Elect do persevere by a discontinued perseverance, and shall at length be saved, though sin drive them quite out of the state of grace, and drive all grace away: We plainly affirm, that the Elect persevere in the state and habit of faith, by perseverance continued, and not interrupted; and in the act or exercise of faith sometimes discontinued, but after returns to it, and holds it on (though with combat) unto the end.  

The perseverance of Saints established by 6. grounds or conclusions, cleared from the exceptions of Adversaries.  Thus have we seen the description of Perseverance, in the several limbs of it: Now let us see some grounds or reasons out of the Scriptures, and the fewer, because we will clear them from the exceptions of the Adversaries, as briefly and plainly, as my best art could contrive.  
1. Ground: drawn from the promise of the Lord, whose promises being sealed and ratified by the blood of Christ, are all faithful, Yea, and Amen, 2. Cor. 1.20. But God hath promised, the faithful shall persevere, jerem. 32.39, 40. I will make an everlasting Covenant with them, etc.  
Object. Thompson in his Diatribe, chap. 12. answereth, that such promises especially concern the Catholic Church, and so would slightly avoid them all. But, if they be made to the whole, then to the individual parts, which are Believers: for the whole consists of all his parts, and every member hath right in that, which the whole hath right in.  
Hence seeing how insufficient his answer is, he would afterward mend it, in saying, This, and such promises belong to the Kingdom of glory. But, 1. hath God so great care to preserve them from falling and departing from him, there where is no such danger of falling, where is no possibility of departing from him? where Adam's posse non peccare, in this lower Paradise, shall be turned for ever into non posse peccare? 2. Who would have thought a man (who would seem so acute) would give so sudden an answer, not reading the place? for read the next verse, 41. The Lord saith plainly, I will plant you in this Land, etc.  
The Arminians in their Remonstrance to the States of the Low-Countries, answer to this place, thus, that God indeed by his motion offereth to convert men, so much as is in him, and yet a man may be not converted: as if a Master (say they) should say to his Scholar, I will make you another boy, I will teach you another tongue, etc. and yet fails, because the Master's endeavour is not well observed. So God doth all he can to convert, and to contain in grace, but we fail hereof, and so the promise also.  
Answ. 1. It seems God promiseth not to do any thing, but to endeavour to do his best: which cannot stand with vers. 27. I am the Lord of all flesh: Is any thing hard to me? 2. It is all one to say, that the heart of man is not in the hand of the Lord, to dispose it as he pleaseth, contrary to Prou. 21.1. 3. If the Covenant, which they say on God's part is true, may by our default be frustrate, then is it not the New Covenant, but that Old one which the jews broke and made void: For that was firm on God's part, but frustrate by their sins. But this is another manner of Covenant, jer. 31.31. not a covenant of works, but of grace, including faith, repentance, perseverance, and all conditions to be observed on our part; and this, our sins cannot frustrate: else hath it no privilege above the other. 4. The similitude is absurd and unreasonable, unless they will say, that God hath no more power over a man, than a Master hath over a boy: He may say what he cannot do, and intent what he cannot perform, because he cannot give the boy a disposition, which God can, who cannot say more than he can do. Besides, they will not deny, but the Lord can, and doth put out another manner of power in converting, and containing in grace, than the Master can in teaching and informing a Scholar: for, the Master doth but stir up natural faculties, God createth supernatural. Lastly, it were happy if Schoolmasters were so happy in their teaching, among whom, all that are taught, learn not; But here, all that are taught of God, do come unto Christ, joh. 6.45.  
2. Ground: taken from the straight conjunction or marriage-band between God, and his people; between Christ, and the Christian soul. This necessarily inferreth perseverance in grace. Host 2.19. I will marry thee for ever unto myself, in truth, in mercy, and in faithfulness. The Lord marries us, never to depart. This espousal is twofold. One by the outward covenant: so all and every of the jews were espoused to God. The other, by inward and powerful operation: so, not all the jews, but the Elect among the jews, are espoused to him, as Rom. 9.24. These espousals cannot be dissolved, but those may.  
Object. 1. The Lord marries himself for ever: but the bond is broken on our part. Answ. Then is it not for ever, if the bond be broken.  
Object. 2. Thompson answereth the place, that all such promises habent annexas conditiones, quibus suspenduntur, & quarum praestatione determinantur: so the Arminians, That is only promised, which on God's part is to be performed, but on our part the condition is required, that we repent and depart not from him. Answer 1. Contracts of marriage use not to be conditional, but simple and absolute; else it is no binder. 2. It is true, this condition is implied and required of us, that we believe, repent, and never depart: for, who can persevere in faith, or repentance, that wants them? But 1. this condition is not an antecedent or cause of the contract, but a fruit and effect of it. 2. It is the Lord himself that maintains this condition in us: As he will not depart from us, so he puts his fear into our hearts, not to depart from him: And, in that he will not depart from us, we shall not depart from him. For than we depart, when his grace first departs from us. Therefore David prayeth, Uphold me, O Lord, and I shall be safe. In a word: Christ alone performs all this condition to his Church, Ephes. 5.25, 26. he makes her, forms her, cleanseth her, and saveth her.  
Object. 3. To avoid this place, they add, that these promises are of temporal things, not spiritual, not eternal. Answ. Under temporal things, spiritual are promised, as we see in vers. 20. I will marry thee, that thou mayest know the Lord: And so the Apostle applieth it, Rom. 9.25.  
3. Ground: taken from the conjunction of God's Power and Will, which is a strong ground of perseverance. 1. Pet. 1.5. We are kept by his power unto salvation. Object. By faith, saith the Apostle, not in the faith. Answ. Yes, therefore in the faith: the Israelites were led thorough the Wilderness, therefore were kept in the Wilderness: Noah was saved by the Ark, therefore both the Ark, and himself in the Ark were saved.  
Esa. 63.1. The Lord Omnipotent, mighty to save. 2. Tim. 2.12. He is able to keep that which I commit unto him. 2. Cor. 1.21. It is God who stablisheth us. Object. True, God cannot be overcome, he is able to make us stand, Rom. 14.4. but we are weak and quickly overcome. Answ. That God cannot be overcome, yet we may, is false: for, because he is able to make us stand, we shall be established, Rom. 14.4.  
Object. A posse ad esse non valet argumentum: It is no argument, He can, therefore it shall be so: He can make Christ's body in more places at once, therefore it is so. Answ. It is weak indeed, where God's Power is abstracted from his Will and Decree: But join his Will to his Power, and it is a sound argument: What God can do, and will do, shall be done: From both which resulteth that strong Bulwark of this cause, joh. 10.28. My Father is stronger than all, and none shall pluck his sheep out of his hands.  
Arminius answereth, Quamuis rapi non possunt dum sunt oves, non sequi tamen, eos non posse desinere oves esse, aut è manu Patris transfugere per peccata: They may cease to be sheep, and wander away by sin. Ans. 1. This is an idle begging of the question: for, what doth Christ promise in all that place, but because they hear his voice, and follow him, and none shall pluck them away; therefore they shall never cease to be sheep? And, if they be never plucked away while they are sheep, they shall abide long enough, even till Christ have given them eternal life: so long shall they be sheep. 2. If the power of the Father be superior to all power of the Enemy, as the Text affirms, than it is above all tentations, and suffers no power to make them of sheep no sheep. 3. Though the sheep be weak and straying, of themselves, yet they have a good Shepherd, whose office is to keep his sheep, and rescue them from the Lion and Bear, as David: and to lead them in the paths of righteousness, that they err not from the Fold, Psal. 23.3. Therefore vainly say they, they may slink out of the Fold, and out of the Father's hands, though none can pluck them. Besides, though these sheep be in themselves mutable and foolish, yet by God's power they are preserved from total mutation or change.  
Object. Ezek. 34.16.  
Answ. judge between cattle and cattle, and distinguish of sheep: Some are so only by external profession, rather goats in sheep's skins, as ver. 17. and Math. 10.6. and 15.24. Others are true sheep, inwardly marked for Christ's, by inward sanctification. Those may be exposed to many calamities, but shall never perish, as in the last verse of the Chapter, as the other may vers. 16. and be fed with judgement.  
4. Ground: Rom. 11.29. The gifts and calling of God are without repentance. Where first the explication, than the replication.  
By gifts, are not meant corporal, natural, moral, not all spiritual, common to good and bad, no, not all special gifts proper to the Elect; for some not being of the essence of faith, and union with Christ, may be lost. But here are meant the gifts of Election, and of effectual calling; such as faith, hope, charity, remission of sins, justification, repentance, perseverance in grace, and glorification. These are irrevocable gifts.  
The calling of God.] There is a twofold calling: one ineffectual, the other effectual: the former according to means, not flowing from Election: for, many are thus called, 
Mat. 22.14  but not chosen: the latter, according to purpose, which is ever effectual to the change and renewing of the heart.  
Are without repentance.] That is, are not changed; repentance a cause of mutation, put, by a Metonymy, for change itself: for in God, whose wisdom and power attends all his counsels, can be no shadow or change: therefore gifts of this kind are unalterable.  
And this is the intent of the place: namely, to show, that though the jews became enemies of the Gospel, and unworthily abused the gracious blessings afforded them by God, yet the Election and promise of God, of calling many of them, and leading them to salvation, is stronger than to be made void by such their unworthiness: and the reason is, because these gifts which belong to Vocation and Election, are such as God cannot repent of. So Augustine: the Apostle speaks de donis & vocatione Dei secundum propositum. And the Papists themselves, as Suarez the jesuit, Dona Dei sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, dona illa quae proficiscuntur ex electione, ut verba proximè praecedentia indicant. 
De praedest. lib. 2 cap. 6. sect. 36.   
Now for the reply: This exposition meets with two errors of Arminius. First, that this place is not meant of God's immutable Decree of Election, nor of the gifts of faith & perseverance, but of the jews restitution, and calling to the communion of the Gospel: whereby they take in the effect, and quite justle out the cause. Secondly, that these gifts and calling proceed not from Election: contrary to the second verse of that Chapter, Hath God cast away his people whom he knew before? and to the 5. verse. Even so now a remnant is reserved through the election of grace: and to the 7. verse, The election hath attained.  
Thompson hath two answers to this place. 1. He saith, These gifts are so called, in respect of the event and end, eternal life; but so, as in the mean time God may repent again and again. Clean contrary to the constant nature of God, and the constant tenor of grace, the characters of which are indelible. 2. They are (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of God promising, not of man receiving. Vain man, who will make the gifts according to purpose, to reel and stagger according to the wavering and flexible will of man. What? Shall God's stable counsel depend on the levity and temerity of man's will?  
The Remonstrants answer, that though God repent him not doni sui, of his gift, yet man may repent doni accepti & retenti, of the gift received and held: beside, that God doth repent of his gifts, if man abuse them: as Gen. 6. 1. Sam. 15. so as though God take not away his gifts, yet man may cast them away: though God revoke not, yet man may revolt, and scatter those gifts.  
Answ. 1. Thus Gods mighty power is made subordinate to the power of the creature. 2. The promise of God faileth: for the tentation exceedeth their strength. 3. God's wisdom gives not such gifts to such as will cast them away, or to none but such as know the excellency of them. The new name is not known but to him that hath it, and he that hath it, knoweth it. 4. God not only not takes away the gifts he thus giveth, but preserveth them: for this is the difference between the grace of Creation, and Regeneration. God frames our will, and makes it willing to persevere, that all the glory may be his: Nothing is ours, therefore boast of nothing. 
In nullo gloriandum, quia nihil est nostrum: Cypr. ad Quir. l. 3. ep. 4.  5. It is true, that all conditions required, are easily broken on our part, our worthiness being like Israel's, Deut. 9.6. But the Lord worketh all conditions for us and in us; Psal. 61.7. He shall dwell before God for ever: O prepare mercy and faithfulness, that they may preserve him. Which may better be seen by comparing these places together, Exod. 19.5. with Ezek. 36.27. 2. Chron. 15.2. with jer. 32.39. joh. 15.7. with joh. 17.11, 15, 17.  
5. Ground: Whatsoever our Lord jesus prayeth, shall certainly come to pass, Luk. 11.41.42. But Christ prayeth for the perseverance of the faithful, Luk. 22.32. joh. 17.15. therefore they shall persevere.  
To the Proposition they answer, that it is not true always; for Christ prayed for his enemies, that his Father would pardon them, but was not heard. But how rash and dishonourable to Christ is this answer, beside the falsehood of it? For 1. Was there not absolute conformity between the will of God, the Father and the Son? Could Christ ask or desire any thing, which stood not with the will of his Father? 2. Did Christ pray for all and every of his enemies? as if he had not said, that some of them sinned against the holy Ghost; for whom he must not pray, Math. 12.31, 32. And, if he prayed for some, was he not heard, seeing by virtue of that prayer so many thousands were converted at one Sermon, Act. 2.41? Surely he prayed for all his own, and was heard. 3. This their answer is a mere cavil: for, our question is of that which Christ asketh for the Elect, and not for his enemies: And here they expressly grant, that whatsoever he prayed for, for the Elect, he is heard in, and obtaineth.  
Then they answer to the assumption: that Christ prayed not absolutely for the perseverance of the Saints, but conditionally. To this I say, 1. We never read of this condition in petitioning perseverance. 2. Their Champion Thompson, cha. 19 denieth it, saying, Oratio Christi pro Petro proculdubio ex absoluta voluntate processit, & fuit efficax, & exaudita. Christ's prayer for Peter proceeded (no doubt) from his absolute will, and was effectual, and heard.  
Therefore they answer again; that it was made for Peter upon special occasion. I answer, no: 1. Christ intends his speech and prayer further than Peter. Peter (saith he) Satan hath sought to winnow, not thee, but you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: though as a good Physician he applies the plaster to the part affected, but neglects no part of the body, so Christ turns him to Peter, now most distressed and diseased, hereby putting him in mind, 1. of his fall, to humble him, 2. of his rising, to comfort him, 3. of his duty, to quicken him, Thou being convented, strengthen thy brethren. 2. Christ prayed the same for all the Disciples, joh. 17.11. Holy Father, keep them in thy Name: And not only for these, but such as shall believe in their Word to the end of the world, vers. 20.  
Object. But Peter failed in faith for the present, for all that, and so may Believers: and by that word, failing in faith, we say, Christ signified only actum finalem; and so, notwithstanding the prayer of Christ, Petrus mortaliter peccare potuerit, he might sin unto death. Itaque defecit fides, & non defecit: Thomps. ibid.  
Answ. 1. Augustine understood better than he, 
Aug. de corrept. & gratia. ca 8.  what it is to fail in Faith, namely, not to persevere unto the end: And therefore he that is wholly cut off for a time, persevereth not. 2. Christ's prayer was heard, which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not that his Faith should not fail in part, but not utterly and altogether vanish. So Chrysostome: non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For by Christ's care and favour it was, that Peter's Faith did not altogether vanish. He failed in confession, not in affection. His Faith was not ficta, feigned, therefore not fracta, broken: It was concussa, non excussa, shaken, but not shaken off. Cord tenuit illum quem voce denegavit, saith Gregory: He denied Christ with his mouth, but held him still in his heart. We grant Peter's Faith wounded, not dead: his confession oppressed with fear, not wilfully rejected: his sin miserable, not mortal or deadly in Thompson's sense.  
6. Ground: taken from God's continual being with the Elect, their in-being in Christ, and the Spirits in-being in them.  
First, the presence and aid of God in trials, will not suffer them to be tempted above that they are able, 1. Cor. 10.13. God is continually present with his, Esa. 46.4. in six troubles, and in seven, in their passage thorough fire and water: and to this end, that they be not drowned and overcome, but to supply both strength, and evasion. Object. In that place God promiseth (say they) sufficient strength to overcome all temptations, but, only to them that are waking: yet God abides faithful, in forsaking them that forsake him. Answ. 1. But the question is, Whether is God faithful in this promise of preserving them in Faith, and in not suffering any tentation to befall above their strength, or whereof he will not give a good issue? And if he be, whether they shall forsake him whom he forsaketh not? 2. The whole Word is given, not to them that sleep, but them that wake: But who is it that makes us awake, and keeps us waking, but the Lord? Psal. 121.4. Or who calls us out of our beds, but he? Cant. 5.2.  
Secondly, their in-being in Christ preserves them as living members of a living Head: who therefore is called the saviour of his body, Eph. 5.23. Object. This is true of his members, so long as they be living, loving, dutiful, obedient members. Answ. 1. There is no elect person, and regenerate, but is a living member: for the Head preserveth life in every member. 2. He that made him a member being no member, can and doth restore and recover him, though sick, unsound, and hurt: dealing with his members as we do with ours, who tender, and wrap, and make much of sore and weak members, not considering them as full of corruption, but as members. joh. 6.37. Whatsoever the Father giveth me, cometh to me, and he that cometh to me, I cast not out. Object. True, if he always come to Christ: but he may depart and go away of himself. Answ. No: Christ shows in the 40. verse, what he means by not casting out, namely, he shall ever abide in my fellowship, and family: for I will effect, that he shall have eternal life. Again, joh. 17.12. Whom thou hast given me, I have kept, that not one of them is perished: and jude 1. Such as are called and sanctified, are also preserved of jesus Christ. But how is he preserved, that departs and goes away?  
Thirdly, in whomsoever the Spirit dwelleth, he must needs persevere in grace, so long as he dwells there: but the Spirit dwells always in the Elect, after conversion, joh. 14.16, 17. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever: Which cuts off their threadbare answer, of, So long as the Spirit dwells, and also their distinction of abiding for a time, and for ever.  
Whosoever hath the Spirit of God, is borne of God; and whosoever is borne of God, sinneth not, that is, so as sin recover his reign and power: The reason is, because the seed of God abideth in him, 1. joh. 3.9. that is, either the Spirit of God, whose virtue is a principal efficient, or the Word, whereby as an instrument we are regenerate and begotten to God. Object. True, so long as they are borne of God, and so long as the seed abideth in them, they sin not. Answ. So Bellarmine answereth, 
Bellarm. de iustif. Lib. 3. Cap. 15.  Non potest lethaliter peccare quamdiu perseverat filius Dei, changing the casual particle of the Apostle, quia, into a conditional quamdiu. So Thompson also, cham. 20. But the Apostle is express against their absurd evasion: He is always borne of God, because the seed of God abideth in him, and is in him for ever. Nay, his nativity of God keeps him, that he cannot fall from God finally, and return into the Kingdom of Satan again: so chap. 5.18. He that is borne of God, sinneth not, but preserves himself, and the wicked toucheth him not; that is, hath power given him of God, whereby to preserve himself, that Satan touch him not in his freehold, or snatch him back again to death and destruction.  
These are some of the grounds, by which this comfortable Doctrine is confirmed: with which (to avoid prolixity) I will content myself. 
Most of the objections prevented in four positions or conclusions.  Now for the manifold Objections, which are made against it, I will endeavour to prevent them all in some few Conclusions.  
The first is this: No precept to beware of falling away, no promise to perseverance, no commination or threatening against Apostates, doth prove, that a true Believer can fall away wholly, or finally.  
For the former: where we are exhorted to beware of falling away from the grace of God, Heb. 3.12. and to take heed, that standing we fall not, 1. Cor. 10.12. and where blessedness is promised to him that feareth always, 
Hortatio ad tantam diligentiam ne de●iciant, non arguit de●ectabilitatem absolutam omnili ad quos exhortatio adhibetur, sed cum certa perseverantia convenit, ut media cum fine, causa cum effecto.  Pro. 28.14. none of these exhortations to so great diligence, and fear, and watchfulness, argue such an absolute defect in all them to whom they are given, and in whom they are found, but agree with certain perseverance, as means with the end, the cause with the effect: Because,  
1. They are delivered to hypocrites, as that in 1. Cor. 10.12. Let him that thinks he stands, take heed lest he fall: because they wanting Faith, deceive themselves with a vain presumption, and opinion of Faith, and fall away. But what is this to the sound Believer?  
2. If they be delivered to the godly, who may also grievously fall from Faith and other graces, they prove not they can fall from true saving grace, at least in the habit and gift, but only in the measure, degree, and parts; all which they ought to maintain and preserve. But one thing it is to fall, another to fall away: One thing to fall from the first love, another, from all love.  
3. No fear of falling impeacheth the certainty of not falling away. 
Christus ipse timuit, ut exemplo doceret, timorem omnem non esse frustraneum, ubi perseverantia est certa.  Our Lord jesus himself feared, and fasted, and prayed forty days and forty nights, before his temptations, that in his example we might see, that our fear is not then frustrate, when perseverance is certain.  
4. Means of perseverance and not falling away, cannot be certain proofs of falling away, but rather against it. But exhortations are such means, while 1. they admonish us of our imbecility in ourselves, 2. drive us to our hold, to get strength from God, and implore his aid and help, 3. daily to awaken us out of our dulness and security, 4. to uphold us, being ready to faint and grow weary, by cherishing Faith and other graces, 5. not to bring in doubting, but keep us in good assurance, while we use the means prescribed, still looking at the promises.  
And for threatenings and comminations against Apostates and backsliders, as joh. 15.6. Every branch that beareth not fruit in me, I take away and cast out: and Heb. 10.26. If we sin willingly, after we have received the knowledge of the truth, there remains nothing but a fearful expectation of vengeance. 1. These and the like threats are properly meant of seeming branches, that bring leaves, but otherwise are barren and fruitless, as a true branch in Christ cannot be, vers. 5 2. All these comminations are conditional, if a branch bear not fruit, which though it be impossible in a true branch, yet they are of use to them, to stir up their care and watch; and further can conclude nothing. 3. Many such places, as Heb. 10.26. are of such as sin against the holy Ghost, which themselves say is not incident unto a true elect person.  
2. Conclusion: No prayer or petition in Scripture, either for not losing the Spirit, or for restoring the Spirit, concludes against the elects perseverance in grace, but for it: Because first, prayer of the Spirit argues the presence of the Spirit, and being a prayer of Faith, cannot be denied; Secondly, it is ordinary for the Saints to pray, 
Psal. 51.11 12.  Take not away thy holy Spirit, Psal. 51.11. for he is sometime taken from them, not in respect of his existence, but of his powerful working; not in respect of the saving gift, but of the measure, degree, and operation of it: As he is taken away from the wicked, not in respect of the gift of Regeneration, which they never had, but of some common gifts, either natural, or civil, for office or the like, as in Saul, 1. Sam. 15.16. Thirdly, it is as ordinary for them to pray for the return of the Spirit, and creating a new Spirit, who is indeed quite gone, not in himself, but in their sense and apprehension: But this concludes nothing, that because they feel him not, therefore he is not there, no more than a man in a swoone may conclude he hath no life, or a child in the womb not to live, because it understands not the life of it. Fourthly, it is not (as they say) in vain for them thus to pray, though they cannot fall away, because 1. it is an obedience to God's Commandment: 2. a testimony, that we depend on his strength and promise for perseverance: 3. that we shall attain this gift in Gods own means, which is Prayer.  
3. Conclusion: No phrase in all the Scripture concludes against the perseverance of the Elect; though in some phrases they pick many quarrels. As we may see in some of most seeming contrariety.  
For this in the Text, that some believe only for a time, we have formerly showed, that this was far from justifying faith, of which our question is, but is meant of temporary faith, which hath no promise of perseverance, as this hath. But how weak were the conclusion, Some fall from temporary faith, therefore others may fall from justifying faith?  
Gal. 3.3. Some begin in the Spirit, and end in the flesh. Answ. 1. The Apostle writes not to particular Believers, (of whom we speak) but to foolish Apostates, that never truly believed. 2. By spirit, is not there meant the Spirit of Regeneration, but, they begun in the doctrine of the Gospel, called spirit and life, joh. 6.63. and the ministry of the Spirit, 2. Cor. 3.8. 3. By ending in the flesh, is not meant the state of a man unregenerate, but the fleshly doctrine of false apostles, savouring wholly of fleshly and carnal wisdom. So as the Apostle chargeth them not with falling from true Regeneration, (which they had not, and of which we now speak) but from the profession of the Gospel, which they had received. Now how inconsequent is this, Many fall from professing the truth, therefore the Elect fall from grace?  
Exod. 32.32. Some are said to be blotted out of the Book of Life: not wicked only, Psal. 69.28. but the Elect, as Moses prayed that he might. Answ. 1. Symbolical or figurative arguments prove nothing, as this is, for God needs no books. 2. Moses wisheth not simply, but conditionally, If it might be, If God's glory and his people's good might thereby be preferred. 
Conditio nihil ponit in esse.  Suppositions are no positions. 3. The Lord himself denies, that Moses or any Elect could be blotted out, saying, Not thee, but him that sinneth against me, that is, le's sin reign in him. 4. There is a twofold book, a twofold writing, and a twofold blotting. First, there is a Book of God's eternal Decree of Election; in which Book of life who ever are written, they are never blotted out: for the foundation of God abideth sure, and hath his seal, 2. Tim. 2.19. This Book is sealed. And if a man say, Quod scripsi, scripsi, What I have written, 
August. in Psalm. 69.  I have written, joh. 19.22. Num Deus quenquam scribit & delet, saith Augustine? Doth God write any man in his Book, and blot him out again? Secondly, there is a book of the execution of that Decree, which lies in earth, as that in heaven, the Church-book, wherein men are actually enroled into the company of the Church, and received into God's Covenant & Family, by professing the Word and Sacraments.  
Now such as are written in this Book, are written in, in the judgement of charity, not of certainty. True members are indeed written, the hypocrite only in the opinion of himself and others. And this is the twofold writing, one true, the other imaginary. Augustine on Psalm 69. expresseth it excellently, thus: Dicuntur scripti, quia sic putant & putantur: nec sic accipere debemus, etc. sed hoc dictum est secundum spem ipsorum, qui ibi se scriptos putabant.  
So also there is a twofold blotting; 1. Out of the Church, when their hypocrisy is discovered, and they thrust out of the company of the faithful, among whom they were written and numbered. 
Delentur, cum declarantur ibi non esse, August.  2. Out of the other Book in heaven, when they are declared and manifested never to have been written there.  
Now the argument is weak, Because some are blotted out of the book of the Church, therefore some out of the Book of Election: and, because some are declared never to have been written in the Book of Life; therefore those that are indeed written there, may fall away.  
Rom. 14.15. We read of some destroyed, for whom Christ died: therefore members of Christ may fall away, and perish. Answ. 1. By destroying is meant, not a casting off the foundation, but a scandalising of our brother in indifferent things, (of which, the Apostle there treateth) whereby we destroy so far as is in us, and pluck him from Christ: but if he be a true Believer, the mighty hand of God upholds him, perhaps not from falling, but from falling away. 2. Christ is said to dye for a man two ways, 1. Improperly and generally, for the whole visible Church, for whom his death is sufficient: 2. Properly, truly, and specially for the faithful and Elect, to whom it is effectually applied in the virtue and merit of it. Many of the former may be destroyed, none of the latter. 3. Members of Christ are so two ways: 1. In the judgement of charity, and of the Church, all outward members of the Church are to be reputed, redeemed, and justified, till by their Apostasy they declare themselves hypocrites; for whom Christ never died: 2. In the judgement of certainty he died not for all, and every one. Now the weakness of the argument appears evidently, That because some fall away, for whom Christ's death is sufficient, therefore they may, to whom it is effectual; or because some, who in the judgement of charity only are redeemed, fall away; therefore such as are certainly redeemed by his death, may.  
2. Pet. 1.9. We read of one who was washed, but forgets he was purged from his old sins. Answ. There is a twofold washing: One outward, by the water of Baptism, by external profession, and outward reformation, as Simon Magus: The other inward, true and real, by the blood of Christ, applied by the Spirit and faith, by means of the Word, and by the waters of sanctification. And accordingly there is a twofold purging, one real and existent, the other in opinion, profession, and judgement of ones self and others. The former being truly washed, cannot forget their purgation, as the latter may. One drop of that water springeth up to eternal life. But it is no good argument, Some professing cleanness and purity fall away, therefore such as are clean indeed; some washed with outward water, therefore such as are baptised with the holy Ghost and fire.  
Heb. 6.4. and 10.26. Some that are enlightened, and taste of the good Word of God, and are partakers of the holy Ghost, and are sanctified by the blood of the Covenant, fall away, and cannot be renewed by repentance; Therefore Elect persons may fall away finally. Answ. 1. In general: None of all these phrases implieth true Regeneration: Besides, the Apostle speaks of hypocrites, and such as sin against the holy Ghost, not of any true Believer. 2. In special, and to the particulars.  
Some that are enlightened, fall away.] But this is of knowledge in judgement, not in affection: of knowledge in the brain, not in the heart: of bare illumination, without thorow-renovation, or reformation: of science, without conscience, experience, practice. What a great measure of knowledge had Demas, judas, and julian attained, by which they seemed to have clean escaped such as are wrapped in error? And yet they were again entangled in error, the greatest error being to know, and not to do. Now what argument is this, It is possible for some truly enlightened, to fall away, therefore for some truly regenerate?  
They taste the heavenly gift, and the good Word of God, and yet fall away.] Answ. By tasting, may be understood two things: 1. An approbation in judgement, seeing in some measure the excellency of the gift, joh. 4. but this in general, not in special; in others, not in himself, as Balaam and Agrippa: 2. An inclination in the affection, ravished with that excellency, as the bad ground received the seed with joy, and hearing and seeing the happiness of the Saints, wish and desire to partake of it, if by wishing they could win it: but deal as hard Chapmen, who see a commodity, and their own need of it, and prize, and cheapen it, but will not give so much as it must cost them, and so go away without it. Balaam wished to dye the death, but would not live the life of the righteous. And the young man in the Gospel was loath to sell all, and so went away without salvation. Whereas a sound Believer will sell all with the Disciples, and account all but loss or dung, with Paul, and exchange the treasures of Egypt with the Cross of Christ, as Moses. Thus the hypocrite, only tastes the gift, and feedeth not, but the Elect feed on the Bread of life, and drink of the water of the Well of life, unto life eternal. Now this is no good argument, because some that taste, do fall away; therefore so may he that feedeth on Christ.  
They that are partakers of the holy Ghost, and sanctified by the blood of the Covenant, fall quite away.] Hypocrites are sanctified by the blood of the Covenant, 1. in respect of profession, not of the power of holiness, 2. in respect of external communion with the members of the Church, in the Word and Sacraments, not of inward society or sanctification, 3. in respect of the application of the blood of the Covenant, not by the Spirit, but by the means; but diversely from that to the Elect: To the Believer, truly, by faith, and to his salvation: To the hypocrite, in outward show and appearance, in opinion, in the judgement of charity only, and to his greater condemnation, 1. Cor. 11.27.  
They are also partakers of the holy Ghost: that is, excellent gifts of the holy Ghost: as 1. the spirit of fear, howling for sin, and sorrow, wishing the sins had never been committed, as in Cain, and judas; but always want the Spirit of love; 2. external reformation in great measure, as Herod did many things, but kept one Herodias; 3. Fervent zeal for the Lord, as in jehu, 2. King. 10.16. but, for a start, at the beginning, and for the sins of others, not the own: 4. Holy motions, with which the Spirit inspires them, and often purposes and promises to follow them, as Saul had many.  
But, 1. they never have any but common gifts, not the special gifts of faith, charity, true repentance, proper and peculiar to the Elect: 2. Though they have the gifts of the sanctifying Spirit, yet not the gifts of Sanctification: 3. They never come to be sanctified throughout, in body, and soul, and spirit, 1. Thes. 5.23. nor to be throughly changed into the Image of God, 2. Cor. 3.18. Now this is a weak argument, Because some having the gifts of the sanctifying Spirit, fall quite away, therefore some also that have the gift of sanctification.  
They that taste of the powers of the life to come, fall away.] This tasting also is incident to hypocrites, and standeth in two things: 1. Thoughts and meditations of the life to come: 2. A powerful working and forcing of the heart to look somewhat that way, and to do something, seeking to enter. Yet they shall never enter, 1. Because they only taste, not digest these meditations, to follow them home: 2. Because if they perform any thing, they do it not purely, not for God's glory, but themselves; not for love of God, but self-love; God's glory and service shall be subordinate to their own benefit. 3. Because they are not upheld with patience to fruition, as the Elect are.  
Thus much of the Phrases of Scripture, which seem to infringe the Doctrine of the Elects perseverance. Many more there be, but these are the principal. Now to examples.  
4. Conclusion: No examples in all the Scripture prove falling away, wholly and finally, from saving grace. Bellarmine brings in a great number: as if what he cannot effect by weight of argument, he would by a number of examples. We will quickly dispatch them, by reducing them to five heads.  
1. Of Angels, who fell wholly and finally from grace: Which instance is clean out of the socket: For our question is not of Angels, but Elect men; not of the grace of Creation, but Redemption; not of Legal inherent righteousness, but evangelical imputed by faith in the Mediator, of which they are not capable, because Christ took not their seed, but man's.  
2. Of Adam in innocency, who lost all grace, thou●● he was perfectly righteous; therefore much more ●hose who have grace imperfect. Answ. 1. This example is to no purpose, the question being of men truly justified in Christ: as Adam in innocency was not. 2. They must prove, that Adam fell from his estate of Renovation and Faith in the Messiah, or else they prove nothing. 3. That he fell from all grace of Creation: which is hard for them to prove, and many of the learned hold the contrary. 4. Adam's grace in innocency, and ours now are far unlike: He had more measure of grace, but ours hath more privileges: He had grace whereby he might have continued if he would: we have grace whereby we both can and will. So the argument is utterly naught.  
3. Of whole Churches, as Rom. 11.20. The natural branches are cut off. Answ. The jews were cut off in respect of the outward Covenant, and the common state of that people, as any Nation may, but not in respect of Faith, if inward and effectual. So of the Galatians, Chap. 3.1. they were cut off from Christ: this is spoken of the visible face of a Church, not of the invisible; or, of such as had a profession only, not faith, or not true. So in Esa. 2.22. 
Most true of Rome, and the Church therein.  The faithful City is become an harlot: That is, the City, which was a seat of faithful men, is corrupted with idolatry, not the faithful in the City. Again, faithful men may be corrupted, but not wholly, not finally.  
4. Of hypocrites, as judas, Demas, Saul, Simon Magus, Hymeneus, and Philetus, who made shipwreck of faith and a good conscience. Answ. 1. They might spare their bead-roll: for the question is of none such; for they have no true grace to fall from. 2. These must fall from all the shadow of grace they have: the Talon must be taken from them. 3. Hypocrites are said to depart from the faith, not the grace of justifying faith which they never had; but either the doctrine of faith, so called in jude 3. or the profession of it, or from temporary faith.  
5. Of good and truly gracious men: 
Folia abiecit, radix vixit: Theoph. in Luc. 22.  for whom I answer thus: 1. David, the act of his faith was interrupted, not the habit; the flame of faith appeared not, but the sparks remained; and beside, he repented, as we see in Psal. 51. 2. Of Peter it is true which Theophylact saith, The leaves faded, the root lived. 3. For Solomon, he fell not quite away, but was saved: both because it was never said of any Reprobate, that he was loved of God, as of Solomon, 2. Sam. 12.24. and because he was an holy Penman of Scripture, and a Prophet, therefore sat in the Kingdom of God, Luk. 13.28. and because of the promise, to scourge him with the rods of men, but not take away mercy from him, 2. Sam. 7.14, 15. 4. For the prodigal son, who is thought quite lost, and dead after he was a son: 1. It is a symbolical argument: 2. He was dead and lost, that is, to his father, and in his own sense; and so may God's children be: 3. He returned, and was received. 5. For Paul, 
Rom. 9.3.  who wished himself cut off for his countrymen. 1. He spoke not simply, but with implicit condition, if God might rather glorify himself in his rejection, than in casting off his Countrymen: 2. He only manifests his affection to them, but concludes not such an effect in himself: 3. He saith not, he could be separated from Christ, but in this case he could desire it. And whereas he saith in 1. Cor. 9.29. he endeavours and beats down his body, lest he be a Reprobate: I answer, 1. He speaks not positively, but suppositively: 2. Reprobate is not there opposed to God's Election, but man's approbation: He would not be reproved for not having his life answerable to his Doctrine: 3. If it were opposed to God's Election, yet it proved nothing, but rather the contrary: He endeavours not to be a Reprobate, or not to be so manifested, therefore being an Elect Vessel, can he be cast away? No, therefore he shall not.  
In a word, if the faithful be said to fall from grace, it is lapsus, not prolapsio, a falling, but not a falling away: it is from the measure, or the degree, or the sense, not the whole grace given; as the Pastor of the Church of Ephesus fell from his first love, 
Reu. 2.4.  not all love. And it is inconsequent, The faithful may fall for a time, and in part, therefore wholly and finally.  
Therefore we conclude, that no regenerate man can fall totus, à toto, in totum, the whole man with full consent, from all grace and goodness, into all evil, or any evil for altogether, to the end. So as when all is objected against this Doctrine, that can be, true grace (we see) is blessed with continuance.  
Object. This Doctrine of perseverance doth much hurt, to make men secure, and take liberty to sin. Answ. 1. Fire can never make a man freeze for cold, nor the fire of grace to freeze in sin. 2. No good man can hence purchase a licence to sin: for, 1. to be Elect, and given up to sin, implies a contradiction, for we are chosen to be holy, Eph. 1.4. 2. To persevere, is to cleave to the Word of Christ, joh. 8.51. 3. As he that believes he may quite fall from Christ, is no true Believer, no more is he that thinks he cannot, and do what he list: for faith is most industrious in the means. 3. Though wicked men will pervert Paul's writings, yet he must write: 
2. Pet. 3.16  and though they do pervert truth to their destruction, yet we must propound such profitable and necessary truths: for 1. This confirmeth the faith of the Elect, and raiseth them out of despair, and excites them to repentance, by leading them out of themselves, to fix their eyes, not on the ugliness of their sins only, even after grace received, but upon God's promises, Christ's prayers, and power preserving them to salvation. 2. Nothing makes the Saints more love God, than so free and unchangeable love. 3. It excites them to much thankfulness, when being acquainted with their own weakness, and Satan's daily assaults, they see themselves set into so firm an estate of happiness, as they are armed against the dread of utter foiling or forsaking. Whence Bucer on joh. 6. saith, 
Nihil utilius quam praedicare credentibus, impossibile esse ut unquam gratia excidant, Bucer in joh. 6.  Nothing is more profitable, than to preach to Believers, that it is impossible for them ever to fall from grace.  
Use 1. Let all this move us to the earnest desire of so permanent a condition, and so to labour for truth of grace, which only shall continue. Content and please thyself with no seeming or unsound grace, which shall leave thee in thy greatest need. In earthly things men desire such as are most durable, and lay about them for long estates, of life, or lives, or fee-simples: And why not here, in so great necessaries and expectations?  
2. Let this provoke us to perseverance in the state and measure of grace received. And hereunto let us consider, 1. The end of Redemption, to serve the Lord in righteousness and holiness all our days, Luk. 1.75. 2. That righteousness departed from, is vain and forgotten, Ezek. 18.24. All labour, prayers, hearing, yea, all sufferings are lost, as the Galatians suffered many things in vain, Chap. 3.4. 3. Thou shalt be judged as thou art found when the Lord comes: the question shall not be, what thou wast once, but what thou art. As the tree falls, so it lies: If of strait it be grown crooked, so it shall be judged. 4. This makes Election sure, and is a note of the saved of the Lord, to continue to the end, Math. 24.13. Glory and immortality is the part only of such as by continuance in well-doing seek it, Rom. 2.7. And our Saviour is express, Luk. 22.28. To you which have continued with me in tentations, have I apppointed a Kingdom, as my Father hath apppointed me a Kingdom. The Lord make us upright, that by continuing in his Word, we may manifest ourselves Disciples; so following our Lord with patience and perseverance in holiness, until he bring us unto an un-discontinued happiness purchased by his own blood. Amen.  
Prima perit, perit altera, & altera, quarta perennis. 
De terra infrugifera, & frugifera.   
FINIS.   

THE ALPHABETICAL TABLE OF THE MOST REmarkable points enlarged in this Treatise.  


ABuse of things lawful, is damnable, as well as the pursuit of things unlawful. Reasons 3. 164  
Abundant measure of grace is the strength of a Christian, in a fourfold afflicted estate. 395  
Sound Affection to the truth, upholds men from withering. 107  
Of Affections renewed, four instances. 347  
Apparel abused, how. 166  
Apostates in dangerous estate, three reasons. 397  
Not to be Ashamed of the afflictions of the Gospel: six reasons. 417  
The aim of every good hearer, must be to bring forth an hundreth fold. 392    


B  
Behold: what it noteth. 16  
Book of nature to be translated into the use of grace. 18  
Brutish ignorance after long hearing, three reasons. 61    


C  
Callings abused, how. 168  
Calling of God without repentance. 430  
Care of the family abused. 169  
Cares of the world are great chokers of God's 

Word, 1. Before hearing, two ways. 180  
Word, 2. In hearing two ways. 181  
Word, 3. After hearing. 182    
Four true Causes of the world's hatred of God and his truth, among many false pretenced ones. 134  
Church, not to be defined by multitude. 259  
Christ, the Author and matter of true wisdom. 292  
Christians must aspire to the highest pitch and measure of grace, for five reasons. 393  
Circumstances necessary to do good duties well, seven. 359  
Cleanness of heart, wherein it is. 349  
Coming to Church, Satan ever comes with thee. 58  
Comforts in persecution, three. 135  
Companions of holy desires, six. 78  
Companions of true Illumination, four. 82  
Companions of sound joy, 1. Holy affections, three. 86  
Companions of sound joy, 2. Holy graces, five. 87  
Company and society abused. 169  
Comforts for a Minister, who seemeth to lose much labour among a rude people, four. 258  
Conscience if sound, hath, 1. Sincerity. 2. Tenderness. 108    


D  
Dangers in enjoying earthly pleasures, four. 227  
Deceitfulness of heart in the matter of repentance, in seven particulars. 370  
Defects of an evil heart in the matter of his Religion, in six things. 319  
Delicacy in Christianity, condemned by five reasons. 411  
Holy Desires examined in their 1. ground, 2. matter, 3. ends, 4. companions. 76  
Sound Desire of the Word tried by three things. 77  
Differences between sound knowledge, and hypocritical, three. 81  
Differences between Christ's sowing, and his Ministers, 4.19  
Despisers of God's Word in fearful case, two reasons. 36    


E  
Earnest of the Spirit, what. 283  
Effects of true Religion, five. 316  
Effects of saving knowledge, three. 123  
Elect, how far they may fall, in five conclusions. 422  
Ends to aim at in our pleasures, 3. 250  
Examination whether we are gotten beyond hypocrites, in four things. 75    


F  
Faith especially impugned by Satan, many reasons. 54  
Temporary Faith is raised on temporary causes, & which they be. 69  
justifying Faith necessary to a good heart, for 5. reasons. 294  
Faith governeth the whole life, five instances. 296  
Forwardness to hear the Word of God, urged by 4. reas. 5  
To Fruitfulness in grace, four things required. 20  
Fruitfulness necessary to Christians, five reasons. 388  
For our Fruitfulness the Lord hath done five things. 399  
Sweet Fruits of patience, four. 414  
The better the Fruits, the more need of patience. 415    


G  
God glorified by joining of the Cross to Christian profession, four ways. 129  
Gods glory is the aim of a good heart in all his parts, and in all his actions. 276  
Godly men are most peaceable, and yet none more troubled than they, four reasons. 299  
Godly man keepeth the whole Sabbath with the whole man. 332  
God esteemeth the goodness of our works, by the goodness of our hearts. 372  
Goodness of heart is a full Sea of comfort in all afflictions, 1. Inward, 2. Outward. 375  
Good ground bringeth forth fruits answerable in kind to the seed. 386  
The thing hated in Good men, is goodness. 134  
Goodness of hearers, esteemed by goodness of heart, for four reasons. 264  
Grace, if sound, groweth still, five reasons. 307  
Graces of the Spirit, compared to water, in 4. things. 120  
Graces special and saving, are wrought by the Word preached, five. 323  
Sound Grace is blessed with perseverance. 418  
Grounds of perseverance in grace, 6. cleared from exceptions. 424  
Growth in Grace tried in the 1. Root, 2. Fruits, 3. Measure, 4. Affection, 5. Continuance. 88  
In natural Growth persons are higher: but in spiritual they grow lower. 91  
Growth of hypocrites deceitful in sundry things. 98  
Some Ground on which the seed of the Word falleth, is good ground, five reasons. 252  
True Growth is in all graces, six instances. 307  
The good heart only Grows. 311    


H  
Heart, called good, in two respects. 261  
An Heart qualified by grace, is beyond an evil heart, in six things. 262  
The Heart is softened by a threefold moisture. 270  
A good Heart hath five properties in regard of God. 272 

Hath five excellent properties in regard of Christ. 276  
Rejoiceth more in Christ, than in all worldly joys, 4. reasons. 277  
giveth itself wholly to Christ, who hath given himself wholly to it. 278  
Maketh in itself a sweet room for Christ, and how. 279  
Conformeth itself wholly to Christ. 280  
Carefully embraceth Gods ordinances, 4. reasons. 321  
Maketh great conscience of the Word preached, 3. reas. 322  
Is very conscionable of the Sabbath, six reasons. 329  
Honoureth the Ministers of God, four reasons. 337  
It will be helpful to them four ways. 341  
It doth good duties wisely, five reasons. 359  
It doth them humbly, three reasons. 360  
It doth them heartily, three reasons. 361  
It doth them abundantly, four reasons. 361  
It doth them universally, three reasons. 362  
It doth them constantly, five reasons. 363  
It carrieth itself against sin, in five actions. 365  
It is a fruitful heart, four reasons. 383  
It is the essential difference between a good man, and an hypocrite. 374  
It is called an honest Heart, and why. 262  
It seeketh approbation from man, three ways. 273    
An evil Heart affecteth God more in his gifts, than in himself. 275  
An evil Heart, for all his shows, groweth not, 4. reasons. 311  
An evil Heart faileth five ways in hearing. 326  
Senseless Hearer, his misery, in five things. 13  
Hearers duty towards the seed of the Word, in 4. things. 28  
Hearers and hearts, compared to the highway-ground, in three things. 33  
Careless Hearers, the worst of hearers. 34  
Hearers compared to stony ground, in five things. 62  
Bad Hearers may go far in Christianity, as in four steps or degrees. 66  
Bad Hearers moved to hear, for four reasons. 67  
A good Hearer heareth for afterwards, three reasons. 156  
Four sorts of Hearers reproved. 161  
Heavenly mindedness discerned by six signs. 310  
Conscionable Hearing is in five things. 324  
Helps to cast our care upon God, five. 187  
Helps to the patient enduring of the Cross, six. 416.418  
To Hold out in grace, provide three things. 122  
Hindrances of spiritual growth 5, preserved by patience. 408  
Sound Humiliation looketh 3. ways at once. 289  
Hypocrites, why they go so far, three reasons. 71  
Hypocrites fall from five things. 136  
Hypocrites, why they fall from all goodness, four reasons. 137    


I  
Ignorance now excuseless. 18  
Illumination necessary to a good heart, for five reasons. 291  
Illumination tried to be sound, by four rules. 80  
Instances of such as come short of them who fall short of salvation. 71  
Instances of most lawful things unlawfully abused, seven. 165  
Instances of most needful cares, thrusting down unneedfull, five. 188  
Instances how riches hinder the practice of the Word, six. 196  
joy examined, in the 1. Ground. 2. Matter. 3. Measure. 4. Companions. 85  
joy of God's people, in seven things. 240    


K  
Kind's of good fruits sundry, 

Inward,  
Outward.   380  
Knowledge, if sound, hath three ends. 81  
Soundness of Knowledge, examined by five rules of trial. 88    


L  
Lusts compared with thorns, in five things. 147  
Lusts of any kind cherished, spoil the work of the Word, for four reasons. 149    


M  
Manna compared with the Word, in six things. 1  
Manner of true prayer, in four things. 303  
Right Manner of using pleasures, in four things. 244  
Marks to know an hard heart by, six. 114  
Marks of a man sound rooted in the profession of faith, three. 128  
Marks to know distrustful cares by, five. 177  
Marks of a man in whom the World choketh the Word, five. 199  
Marks of a man in whom pleasures choke the Word, seven. 231  
Marks of a good heart in general, reduced to 7. heads. 272  
Marks of soundness of knowledge, six. 292  
Marks of sound faith, six. 295  
Marks of a good heart, in respect of itself, six. 345  
Marriage abused, how. 167  
Marriage between God and man never broken. 427  
No certain Mark of the child of God, willingly and joyfully to hear Sermons. 121  
Matter of spiritual prayer, especially for three things. 303  
Means to lay the Word in our hearts, six. 61  
Means of a soft heart, five. 116  
Means of sound moisture, five. 126  
Means to uphold us in trial, seven. 142  
Means to keep our hearts as good ground, in good kilter, three. 153  
Means to set the Word above the weeds of lusts, five. 154  
Means to lay up the Word for afterward, four. 162  
Means to hear for afterwards, four. 163  
Means to rid ourselves of carking cares, four. 186  
Means to attain goodness of heart, two in general. 268  
Meat and drink many ways abused. 165  
Ministry, the dignity of it. 25  
Ministers must go forth to sow, three reasons. 26  
Ministers must sow only their Lord's seed, and all their Lords seed. 27  
Ministers sent, for four ends. 338  
Means to keep men from withering, six. 106  
Motives to careful hearing, four. 40  
Motives to watch against Satan in hearing, three. 59  
Motives to labour for soft hearts, four. 116  
Motives to lay up the Word for afterwards, four. 162  
Motives to rid ourselves of worldly cares, five. 183  
Motives to moderation of mind, in seeking, and having riches, five. 203  
Motives dissuading the pursuit of pleasures, six. 225  
Motives to carry ourselves Christianly through our pleasures, three. 251  
Motives to sincerity of heart, three. 354  
Motives to get the goodness of heart, five. 371  
Motives to aspire to the highest pitch of grace, five. 398  
Motives to provide ourselves of patience, three. 411  
Moisture of grace, the kinds. 120  
Moisture of grace is of 1. Unction. 2. Compunction. 123    


N  
Newness of heart in four principal faculties. 345  
Notes to know whether Satan hath robbed thee of the Word, or no, three. 60  
Notes of a man withering in grace, six. 101  
Notes of sound knowledge, four. 122  
Notes of a man rooted in the doctrine of faith, three. 125  
Notes of a man sound rooted in the grace of faith, five. 126  
Notes of a good heart in respect of the Spirit of God, reduced to four kinds. 281    


O  
Objections against diligent hearing the Word, answered, four. 4  
Objections against the perseverance of Saints, most of them prevented and answered. 438  
Object of perseverance. 420  
Occasions of doing good to be apprehended. 7  
Many Offended at the Word, sundry ways. 138  
Offence not to be taken, when we see great Professors offended at the Word. 141  
Outward effects of a good heart, in respect of true Religion, five. 317    


P  
Patience necessary to fruits of grace, six reasons. 407  
Patience, what. 405  
Patience strengtheneth a Christian three ways. 412  
Parables what, with their distinction. 9  
Parable of the seed hath a twofold scope. 16  
Why our Saviour spoke so much in Parables, 4. reasons. 10  
Peace with God and man, a fruit of the Spirit. 298  
Persecution differeth from other sufferings, in three things. 128  
Persecutors in dreadful estate, three reasons. 38  
Persecution inseparable from Christian profession, if sound, four reasons. 128  
Persecution compared to the scorching of the Sun, in four things. 131  
Persecution distasteful to nature. 136  
Persecution trieth who are sound. 140  
Perseverance, what it is. 419  
Pleaders for some one sin or lust, answered. 153  
Pleasures earthly, not all condemned, six reasons. 218  
Pleasures, great enemies of the Word, and hindrances of salvation, seven reasons. 220  
Best Pleasures undervalued, five ways. 231  
Phrases of Scripture seeming to impugn the perseverance of Saints explained. 441  
No Prayer against falling away, implieth that the Saints can fall away. 440  
Price of God's Word. 12  
Many goodly Professors fall short of salvation, and why. 119  
Profiting in degrees of grace known by four notes. 402  
Properties of Christian covetousness, four. 204  
Prosperity a Popish, but a false note of the true Church. 132  
Properties of a good heart about the Sabbath, five. 331  
Provocations to good duties, four. 358    


Q  
Questions, whether no worldly cares be allowed to Christians. 176  
How far worldly cares may be lawful. 177  
Whether a man cannot be rich and godly. 192  
Question of perseverance in grace handled at large. 424    


R  
Reign of lusts thrusts down the Word three ways. 151  
Recusancy a dangerous sin, 6. reasons. 35  
Remedies against the choking of riches, four. 202  
True Religion described at large in the true causes and effects of it. 314  
Religion truly embraced by four inward affections of a good heart. 317  
Receiving of God's ministers is in four things. 340  
Repentance stands in four things. 366  
Riches compared to thorns, in four things. 191  
Riches are commonly great enemies to Religion, and hinderers of salvation. 192  
Riches choke the Word, 1. Before hearing, three ways. 194  
Riches choke the Word, 2. In hearing. 195  
Riches choke the Word, 3. After hearing, two ways. 196  
Riches full of deceitfulness. 206  
Riches deceive men of five of the best things they have or can have. 206  
Riches, how they deceive men of salvation. 209  
Riches deceive by six false promises. 210  
Riches falsely called profits, being so unprofitable in the most needful things and times, four instances. 213  
Riches given by God, for four good ends. 214  
Riches are receipts, and so to be held, three reasons. 215  
Riches, true and undeceivable to be procured, and of them four instances. 216  
Riches in themselves the good blessings of God, 3. reasons. 192  
Rooting in grace is in three things. 124  
Rules to try whether we continue to grow in grace, four. 91  
Rules of moderation in natural and lawful desires, five. 174  
Rules how to carry ourselves toward riches, that they prove not thorns, six. 205  
Rules to preserve us from the deceitfulness of riches, 5. 212  
Rules in general how to carry ourselves through our pleasures, five. 238  
Rules concerning perseverance in grace, four. 422    


S  
Sabbath profaned by wicked men, five ways. 335  
Sacrifice of wicked men abominable, four reasons. 288  
Satan comes with men to the hearing of the word, 3. reasons. 47  
Satan cometh to steal the word away. 1. Inwardly three ways. 48  
Satan cometh to steal the word away. 2. Outwardly three ways. 51  
Satanical suggestions against the word, five. 50  
Satan hath three ends in stealing away the word. 52  
Satan aimeth especially to steal the word out of the heart, two reasons. 53  
Satan is a deadly enemy to man's salvation, three reasons. 55  
Satan is there most, where he is least suspected. 170  
Seed, a resemblance of the word, in six things. 23  
Seed of the Spirit what. 282  
Seed springeth up in stony ground to three degrees. 65  
Self respects may make a man diligent in the means of salvation, three instances. 69  
Seeking of God, wherein it stands. 272  
Signs of sound humiliation, three. 290  
Sin thrusts us under woeful misery, five reasns. 364  
Singleness of heart is in five things. 350  
Softness of heart in three things. 348  
Soundness of heart comforteth, 1. in life, 2. in death, 3. in day of judgement. 378  
The Sour is Christ, who goeth forth to sow, three ways. 20  
Spiritual worship is from God's Spirit: 1. inspiring, 2. directing, 3. assisting. 285  
Spiritual worship must be also from man's spirit, qualified with sundry spiritual graces. 286  
The Spirits indwelling in the Saints assureth them of perseverance. 437  
Sports many ways abused. 167  
Supplication necessary to a good heart, four reasons. 301  
Suspect most danger in most lawful things. 171  
Symplicity a bad excuse for bad hearing, five reasons. 41  
Sincerity of heart how discerned. 351    


T  
Thorny Ground and bad hearers resembled in three things. 148  
Trial of sound prayer, by 1. the mover, 2. the matter, 3. the manner. 302  
Trial of sound fruits of grace by four rules. 385  
Times unseasonable for pleasure, four. 247    


V W  
Of true Understanding of God's word, four notes. 43  
In the Use of natural things ever join a spiritual. 174  
Watchfulness of heart looketh to five things. 355  
True Watch against sin, in eight things. 369  
Men Whither in race four ways. 95  
Withering in grace dangerous in four respects. 100  
To Wise using of pleasures, four rules. 245  
Wicked men are without peace. 300  
Wicked men loathing the liquor of the word, hate the vessels and Ministers. 342  
Wicked men cannot pray: many reasons. 340, etc.  
Witness of the spirit, what. 282  
The Word diligently to be heard, five reasons. 3  
Word as necessary to salvation, as seed to the harvest. 31  
Word known to be fruitful, by four notes. 56  
Word of God best after hearing, five reasons. 159  
Word applied, is the pruning knife of our pleasures: as in the four parts of it. 230  
Worldly cares argue impiety and folly. 184    


Z  
Zeal renewed, known by four notes. 348    
FINIS.