Chapter 5

Of the deceits of the temporary believers' faith and feelings.

We come now to the fourth sort of these deceivers, the temporary believer, described by our Savior in the parable of the stony and thorny ground, and by the Apostle, Hebrews 6. They hear the word, and are enlightened in their understandings, indeed ravished, one would think, in their affections: for they hear it, says our Savior, with joy: where by one of the chiefest affections, we are by like proportion to understand all the rest, even the affection of grief itself; that as they rejoice in hearing of the comforts, and such like doctrine, which requires joy, so when the nature of doctrine requires grief, they are also affected with sorrow, and therefore at the hearing of the word, with those Israelites, do often even draw buckets of water and shed rivers of tears. Even this also is to be understood by their hearing the word with joy, because they rejoice even in this grief, tasting of the sweetness of the word, and finding a comfortable relish therein. These men we see go very far, so that, as the Apostle speaks, they are in some sort, made partakers of the Holy Ghost, they taste of the powers of the world to come, and express their inward grace by outward obedience, bringing forth fruit very speedily, far sooner than others, as the stony ground is more quick and forward than other soils. And yet for all this these also, being rotten at the heart, are to be ranked in the number of self-deceivers, as falsely judging themselves to be in the state of grace. The deceitful argument by which they thus judge, is this.

Whoever has true faith, repentance, obedience, is in the state of grace.

But I have these three, says the Temporary: Therefore I am in the state of grace.

This deceit is far more deep and dangerous, than any of the former three: for their error was in the ground, on which their argument was built, not in the application thereof, as in the argument of the rich worldling; Whoever has outward prosperity is in God's favor. But I have outward prosperity. Here the deceit is in the proposition, not in the assumption: for he truly assumes to himself outward prosperity; but his proposition is false, that outward prosperity is an argument of God's favor. So the civil man errs not in his application of civil and outward righteousness to himself; but in his ground, that this civil righteousness is enough to get salvation. And so the loose Protestant rightly applies to himself outward profession, hearing of the word, etc., but his ground is deceitful, that this is sufficient to make one a good Christian. But here it is otherwise. The ground of the temporary believer's argument is most certain and agreeable to the word, namely, that whoever has true faith, repentance and obedience is in the state of grace; all the deceit is in the application: for the Temporary, when he assumes those things to himself, presumes. His assumption — But I have true faith, etc. — is nothing but mere presumption. And therefore he is harder to be delivered from this his deceit, than the other: for with them there needed no more ado, than to show the falseness of their grounds, which might easily be done; but here the falseness of the application of their grounds must be discovered; which is very hard, because of the near affinity and likeness between the faith, repentance, obedience of the true and temporary believer: which is so great, that even the most judicious, and discerning Christians cannot perfectly distinguish between them. Hence Judas among the disciples, and Ananias and Sapphira and Nicolas the Deacon, among them in the Primitive Church, till God detected them, went for true believers: for this difference of these two faiths however in general we know it, as it is revealed in the word; yet in special we know it not, as it is in men, that we can say, before the event declares it, This man is a Temporary only. This is discernible only to him, that is greater than our hearts, and therefore knows our hearts better than ourselves. Nevertheless the Temporary, if he would deal impartially in the trying of his own heart, by the rule of the word, he should easily come to spy out the deceit thereof.

And first as touching his faith, it is evident it is not sound: for Christ dares not trust it; as we see in them that are said in the Gospel to believe in Christ, and yet could not be believed by him. Many (says John) believed in his name when they saw his miracles, but Jesus did not commit himself to them, because he knew them all (John 2:23-24). But of the true believer Christ says, that he rejects none that comes to him. Judas was an arch-temporary, and yet, that he never truly believed, appears by the same Evangelist thus commenting upon those words of Christ [But there are some of you that believe not] for Jesus knew who they were that believed not, and who should betray him (John 6:64). Mark how the Evangelist ranks the traitor among the non-believers; and how, being to give a reason why Christ said all of them believed not, he says Christ knew who should betray him. And more plainly does this appear afterward in Christ's answer to Peter, professing in the name of the whole twelve, We believe, etc. Have not I chosen you twelve, and one of you is a Devil? As if he should say, no Peter, all of you do not believe, though you speak generally of all. One of you is a Devil (John 6:70). Let us see then how this temporary deceives himself, in thinking he has that faith which he lacks. The deceitful argument by which he would conclude faith to himself is drawn, first from the parts of faith: secondly the signs. The parts of faith are two, first knowledge of the word in general with assent: secondly application of the promises in special to one's self. Both these the temporary thinks he has, and therefore also faith. First for knowledge it cannot be denied, but he may have an excellent measure thereof; insomuch as he may not only apprehend all the points of religion himself, and be able to talk of them, but also teach them to others; as Judas did, and many others, whose plea shall be at the last day, Lord have we not taught in your name? And in the parable the lamps of the foolish virgins blaze as much as the wise ones (Matthew 7). Yet for all this, there are deceits in this knowledge by which it is distinguished from the knowledge of true faith.

First, the knowledge of the temporary is not so well grounded either upon the testimony of the Scriptures, or upon experience as is the knowledge of the true believer. To which may that seem to appertain, which is said in the Gospel, that they have no root, their knowledge is not a rooted and well-settled knowledge: for neither have they that care which the true believers have, to build themselves on the sure authorities of the Scriptures, neither yet at all do they nourish their knowledge with a holy practice, that so they might have a practical, a feeling an experimental knowledge; wherein indeed the knowledge of faith excels the knowledge even of the Devil himself: for though he excels us, as in all other knowledge, so also in divine, yet he knows not the chief points thereof, such as are faith, repentance, love, the presence of the Spirit what they be, by his own experience, as does the meanest and poorest Christian. Herein the poorest idiot, being a sound Christian, goes beyond the profoundest clerks that are not sanctified, that he has his own heart instead of a commentary to help him understand even the most needful points of the Scripture. The knowledge therefore of the temporary is but shallow to that of the true Christian: whose privilege it is, not only to know the things themselves uttered, but also that intent and meaning of God therein. The secret of the Lord, says David, is revealed to them that fear him. This secret is hid from the wicked.

Secondly, the knowledge of faith is a thorough heating knowledge, which warms a man at the very heart, working love of the truth known: for truth and goodness differ no more than the seal and the print. Truth, truly known, stamps goodness in the heart. But the temporary's heart receives no such impression, still it remains an evil and unsound heart, a nursery of many secret corruptions, in which no goodness. Therefore his knowledge is only a flame that gives light by blazing, but no sound and durable heat by burning.

Thirdly, the knowledge of faith is a humbling knowledge. Now my eye has seen you, says Job, therefore I abhor myself in dust and ashes. But the temporary's knowledge is a swelling knowledge, puffing him up in the conceit of himself.

Secondly, for application, which is indeed the very pith and marrow of saving faith; no doubt but the temporary does in his own conceit apply Christ: for Christ brings him in threatening kindness upon him and so challenging entrance into his kingdom, even at the day of judgment, which shows that he might both live and die in this persuasion, that he was the member of Christ, and so in the application of the promises: but this conceit of his is mere deceit: for in truth he applies nothing but an idol, a fancy, a shadow: for as the disciples, when they saw Christ on the Sea, were deceived taking him for a walking spirit: so contrarily, these temporary believers, when they see and hear nothing indeed but the devil, (perhaps transforming himself into an angel of light), yet they think they see and hear Christ himself. This application of Christ is like to the application of bread and drink in a dream. Does the dreamer therefore eat bread or drink beer, does he truly apply these things to himself, because he thinks so? No more do you eat Christ's flesh or drink Christ's blood, because your doting brain so dreams. Ajax in his frenzy took simple sheep for his crafty enemies. And when he had slain the cattle, thought truly he had slain his enemies. His deceit was great to take sheep for men: yours greater to take a shadow for a substance, nay Satan for Christ: for that you do not apprehend true Christ may appear by this, that true faith's apprehension of Christ is mutual. It does not so lay hold on Christ, as we take hold of a tree, or some such like senseless thing, but as we use to do in our salutations, when we embrace one another, there is a mutual hold on both sides. From where the act of the patriarchs' faith in apprehending the promises, is elegantly set out by the Apostle, by the metaphor of saluting; They saluted, kissed or embraced the promises (Hebrews 11:13). So that true faith, kissing Christ, is kissed of him, embracing Christ is re-embraced of him, and it so apprehends Christ that at the same time the believer is apprehended of Christ, as Paul shows in his own example (Philippians 3:12). Now those whom Christ has once gripped with his hand, predestinating them to eternal salvation, such no power can ever wring out of his hands. No man can take my sheep out of my hands (John 10). From where that, He that believes has eternal life, and shall never come into condemnation (John 5:24). And again, He that comes to me I cast not away. For I came down not to do my own will, but my Father's, and this is his will, that of all he has given me I should lose nothing, but should raise it up at the last day (John 6:37-39). If any say, though Christ cast them not away that believe, yet they may cast away themselves; I answer, neither can that be: for in the 39th verse he says, that he shall lose nothing that is given him. But, if the believer might cast away himself, Christ should then lose something given him. As the prodigal child, though of himself, he left his father, yet is called the lost child (Luke 15). Christ then cannot so lose any true believer, but that he shall raise him up at the last day to eternal life. But temporary believers, as we see in Judas, may finally fall away from Christ, and go to their own place (Acts 1); therefore they were no true believers, they apprehended only an idol that could not hold them, and not Christ, whose hand is a sure hold-fast, never letting go that which once it has seized on. The true believer is rooted in faith, but of the temporary Christ says, he has no rooting, and therefore his faith is nothing (Ephesians 1; Matthew 13).

Object: Why then is it said in Luke 8:13 these men do believe, if they do not?

Answer: 1. The Scripture in many things speaks according to the probable and common judgment of men. Thus the moon is called one of the two great lights, when indeed the least of all (Genesis 1). Thus the Devil called Samuel, because in his likeness, and so thought of by Saul. And thus the fancy of the temporary, is called faith, because, having some resemblance of true faith, it goes for true faith both with him that has it, and with others. 2. They have indeed true faith in their kind, namely a joyful assent to the truth of the Gospel: but not the justifying faith of the elect which they think they have.

But you will say, show us then the deceits of this faith, that both the true believer may be delivered from false fear, and the temporary from false joy.

I answer. 1. The true believer believes with much conflicting, as in him in the Gospel that cried, Lord I believe, help my unbelief. The combat was not so great between Michael, and Satan concerning Moses' dead body, as it is between Satan, and every true believer, concerning Christ's living body. When faith goes about to lay hold of it, the Devil strikes at her hands, and would pluck them away from it. Hence faith is fain to tug, and wrestle, even till it sweat again. And therefore Paul calls it the difficult work of faith; because the believer has such ado to believe; not only in regard of the opposition made by the flesh (full of infidelity) which as in all good things, so specially in believing, we must beat down with Paul; but also in regard of the violent assaults of Satan, impleading our faith, as naught, and so often putting us to our shifts, making us to search, and try our faith, to pray earnestly for our faith's confirmation, and so with much fear and trembling to work out our own salvation. It is nothing so with the temporary believer in his faith. He finds it very easy to believe. Satan troubles not him, for then he should be divided against himself, who begat that presumptuous faith in him. In fact, Satan confirms him in this his deceit. And therefore our temporary does not so suspect himself, does not so try and examine himself, does not so work out the work of his faith with those strong cries of fervent prayer, with that fear, and jealousy, and with those bitter bickerings with infidelity, that the true believer does.

2. Faith's application of Christ to the believer is with application of the believer to Christ. For faith has as it were two hands. One receiving Christ from God: the other giving the believer to God. And both these hands it exercises at once. At the same time the believer applies Christ to his own heart, he applies his heart to Christ, and cleaves to him with full purpose of soul. This was notably shadowed out under the ceremonial law, in the conjunction of the sin-offering which noted Christ, and the burnt-offering which, as Paul has interpreted it, more specially signified the sacrificing of the flesh, the crucifying of old Adam. True faith offers both these at once. But the temporary's faith is lame on that hand, which should offer the burnt offering; he only takes Christ, he gives not himself to Christ: he offers the sin offering without the burnt offering. And therefore applying Christ to himself, and not himself to Christ, he misapplies. Indeed he may make some show of giving himself to Christ, but in truth he reserves himself to himself, he nourishes some special sin or other in himself, and so gives himself to Satan, to sin, not to Christ. As Herod gave himself not to Christ, but to Herodias, to his lust; and Judas gave himself not to Christ, but to the bag, and to the baggage of his covetousness.

3. A third property of true faith's apprehension is set out in Abraham's example, who is said to hope against hope: when the believer is in heavy agonies, and feels a very hell in his conscience, yet then can he apprehend heaven, and with Jonah in the whale's belly call upon God in faith: for faith is the substance of things that are not, much more than of things which indeed are, though not in appearance. If it can give substance to things that are not subsistent, much more then appearance, and visibility, to things that are not visible and apparent: so that faith can see one contrary in another, in the very depth of hell, heaven, in the very extremity of misery, happiness, in the very midst of anger, mercy: and the woman of Canaan (Matthew 15) can pick comfort out of the reproachful name of dog: and when nothing but war to be seen in God's face, yet then can it pierce through all the thick clouds, and behold the sweet sunshine of God's favor and grace in Christ: through the bent brows of the wrathful judge can it see the yearning and relenting bowels of the compassionate Father: the eye of true faith can look upon God not only smiling, and inviting us to himself by a sweet and gracious, but also lowering, and driving us away with a dark and cloudy countenance. But then is our temporary's faith clean dashed out of countenance. Will the hypocrite pray always? says Job, and so, will he believe always? No, a little wind blows down the spider's web of his hope: when God's hands are full of gifts to bestow, then his faith is ready to lay hold on them. He is like to children that come running to their father when there is an apple in his hand to entice them, but not when the rod is in his hand to correct them: or rather like to dogs, which if they see a crust in your hand, come fawning and flattering; but if they see a cudgel, and that you come toward them to strike, either they fearfully run away, or desperately fly in your face. But the true believer goes further, and when there is a naked drawn sword in God's hands, yet he dares venture and press toward God: though the Lord set never so stern a countenance against him, he will not be outfaced, but in a holy kind of boldness he will outlook him, and say, Lord though you look upon me as though you would slay me, yet still will I look to you for help, though you kill me, yet will I trust in you. But in such a case the temporary's former jolly confidence vanishes; here is the trial of faith.

Thus the temporary deceives himself in the parts of faith. The signs of faith are those feelings, those delights and joys which are felt in hearing the word, in prayer, in meditation of the promises: for as in feeding upon sweet and pleasant food there is a natural gladness, so also in faith's feeding upon the promises there is a spiritual gladness: and in this spiritual food also that conjunction of filling the heart with food and gladness is true. Therefore Peter joins both these together, We believe and rejoice: now these comforts and joys the temporary in some sort feels. Christ says, they receive the word with joy. Paul says, they taste of the good word of God, and of the powers of the life to come. The Jews are said to rejoice in the light of John's ministry. Herod is said to hear John willingly or cheerfully: and hence he concludes faith to himself; but the truth is, there is exceeding much deceit in this joy and feeling: it is not solid, but only superficial, only a taste as the Apostle terms it, no eating to any purpose, a slipping, no soaking, no thorough digesting, a floating aloft in the river of Christ's blood, no diving down to the bottom, and as it were burying as the Apostle speaks: and this may appear by 4 properties of the joy of true faith which do not at all agree to the temporary's joy.

1. The first property is sincerity, whereby the believer rejoices in the word, because of the word itself, and the goodness and holiness thereof, but the delight which the temporary believer takes in the word, is rather for the novelty of the doctrine delivered, or for some affection they carry to the preacher, for some common and outward gifts, either of life, or learning, or for his elocution, action, words, phrases in delivery, or any such like respect: this was Saint Augustine's delight which before his conversion he took in Saint Ambrose's sermons, more for the eloquence of the words than the substance of the matter: and this also was the delight which Ezekiel's auditors took in his preaching. He was to them as the pleasant voice of a musician, and they commended him much, but yet their hearts ran after their covetousness, as did Herod's after his incest, for all he delighted so much in John's ministry. If his joy in the word had been sincere, he would have rejoiced as well in the doctrine of the seventh commandment, as in any other: but this galled him. Thus is it with our temporary, he can delight in the word, as long as it troubles him not in his beloved sins: but let it once touch him there, he spurns presently, and flings away. Therefore he delights not in the word sincerely because it is the word of God, for then one part thereof would be as welcome to him, as another. Now the true believer even when the word crosses his corruption can yet then say with Paul, I delight in the Law, concerning the inner man.

2. True joy is a full joy, as our Savior speaks to his disciples, That your joy may be full. The true believer so rejoices in things spiritual, that he wholly despises the joy of things temporal, and in them rejoices slightly and cursorily, as though he rejoiced not. His joy is a shouting joy, such as is the joy of harvest. You have given me more joy, says David, than when their corn and oil abounded. But the joy which our temporary finds in things spiritual is nothing comparable to that in temporal things. Judas's joy in the bag was above that he took in Christ, and his doctrine. Herod took greater delight and contentment in Herodias than in John, and in the profane damsel's dancing, than in the holy prophet's preaching. For among those many powerful sermons which he heard him preach, when was he ever so affected, as to say, John, ask what you will, and it shall be given you, even to half of the kingdom? If the spiritual joy of the temporary were full, what need he then to fill it up with this carnal and sinful joy? He that is full, says Solomon, loathes the honeycomb. So he that is full of this sweet spiritual joy, loathes the sweetest and most delicious honeycombs of the flesh, or the world. But the temporary's teeth water after them. He is like those fowl that as they fly aloft, so also they swim in the waters: which as they were unclean under the law, so also is he, for that seeming to mount up in spiritual joys, he yet withal swims, yea bathes himself in the waters of carnal delights. Hence it is that the joy of the temporary is but an obscure and muddy joy: for carnal joys mixed with spiritual are as a damp to put out their light, and as mud to trouble and distemper their clear rivers; whereas the joy of the true believer, being free from such distemperature, is far more clear and lightsome.

3. True joy is a strong joy, according to that in Nehemiah, The joy of the Lord is your strength. And this strength it shows especially in three cases.

1. In our passive obedience, in enduring afflictions, Saint Paul gives this reason why the faithful are so unconquerable in their afflictions, still by means of their patience possessing their souls: because the love of God is spread abroad into our hearts by the Holy Ghost. Lo, the power of true and lively feelings of God's sweetness in Christ: it can make us hold up the head in the greatest dejections. Except your law had been my delight, says the Prophet, I should now have perished in my afflictions: being overcome by the extremity of my tribulation, I should have done that which in effect Saul's persecutions told me to do, namely renounce the true God, and go, and serve other gods. Where then there is a sound delight in the word, it keeps a man from such kind of perishing, for as the Apostle excellently says, the peace of God guards our hearts in Christ Jesus, that though our troubles and crosses would pluck us from Christ, yet where there is true peace, true joy in the Holy Ghost, it is so sweet and comfortable that it holds us fast to Christ, and for all our troubles, makes us to say with Peter, it is good being here, we know not where to better ourselves. But the temporary believer is not always thus kept from perishing in affliction, for our Savior of one kind of them says that when persecution for the word comes, then he is offended, and in the time of [reconstructed: temptation] departs away. Now true joy, as we saw, is as a fountain of water to refresh and relieve us in the greatest drought, and in the most scorching heat of persecution; but the temporary's joy is as a standing pool, which is dried up in the heat of the summer — in persecution he shrinks, and therefore his joy is not the joy of true faith.

2. The joy of the Lord is our strength in our active obedience, which is daily to be performed in the whole course of our lives. When you have enlarged my heart, says David, I shall run the ways of your commandments. Now it is spiritual joy that enlarges a Christian's heart, even as grief contracts it. And when the Christian's heart is thus enlarged, he has such fresh life and spirit put into him that it makes him run, even with the feet of the hind, swiftly in the Christian race. It is as oil, with which the body being made supple is the more agile and nimble for action: as in Jacob, after he had been soaked in this oil and bathed in this bath of heavenly comforts in Bethel, as it were a spirited and manly horse refreshed with a bait in his journey, the text says then he lifted up his feet — that is, went cheerfully and with good heart and courage forward in his travel. But our temporary, after his best refreshing with the spiritual delicacies, rises up with those Israelites to play; he is as weak and impotent as before, either for resisting temptation or performing any good duty. So far is he from lifting up his feet with Jacob, to run the ways of God's commandments with David. The traveler who along the way drinks a good draught of wine is refreshed and thereby enabled for his travel; but if he only sips of it with his mouth, still he will remain faint and weary, unable to hold on in travel. So is it with the temporary believer, who only sips of this spiritual wine — he cannot possibly have David's strength to run the ways of God's commandments. Here then is the discovery of the deceit of his heart in this kind: he feels often many comforts, and is sometimes, in prayer, hearing, receiving the Sacraments, and such like exercises, even ravished again; but yet for all this, the fruit of a well-ordered heart and life follows not. And therefore in truth he cannot have any sound comfort in them, as any evidences of justifying faith. For excellently has Zechariah coupled these two things together: to give light to them that sit in darkness and in the shadow of death (which I interpret as well of the light of joy and comfort in the affections, as of knowledge in the understanding) and to guide our feet into the ways of peace. So that if once being refreshed with the warmth of this light, of this fire, we rise not up to walk in the ways of peace, but sit still in the chair of sloth, holding the hand in the bosom, it is an argument it was no true light, but only a sudden and deceitful flashing that shone to us.

3. The joy of the Lord shows its strength in recovering us after our falls, temptations, and dejections. As we may see in David. In temptation and distress feeling the absence of the Spirit, and God's estranging of himself from him, he prays, "Lord, lift you up the light of your countenance," striving to recover his loss. But how, and by what argument? By the experience of the joy which formerly he had felt in the apprehension of God's favor: "You have given me more joy than they have had in abundance of corn and oil." Lo, the joy that David had felt in God's favor in time past set his teeth on edge after it again: a notable property of true spiritual joy. It makes us cleave fast to God, who is the matter of our joy, even then, when either he is departing from us by withdrawing his face from our eye, or we are departing from him by withdrawing our necks from his yoke. We have an example in the apostate church of the Israelites, conceiving a purpose of returning again to the Lord, for that it was better with her before than since her revolt. And so the prodigal son, when he was pinched with famine, calling to mind the former good fare at his Father's house, resolves thereupon to return home again. Hence it was that Christ, going about to recover the church of Ephesus something fallen, puts her in mind of her former estate, and the happy privileges thereof which she now lacked: "Remember from where you have fallen, and repent," etc. That is, consider what kind of estate you were in, in the time of your first love, how full of peace, joy in the Holy Ghost, liberty of spirit, etc., and then repentance and doing the first works will follow. For he that has once tasted of the sweetness of his joy is so affected with it, that with Paul he would rather die than lose it. And therefore, feeling it to be something eclipsed by his falls, he can never be at rest, till, by renewing of his repentance, he be again repossessed of it. But now it is far otherwise with the base counterfeit joy of the temporary believer. The true believer's joy arises from a thorough apprehension of God's mercy by faith, from a thorough feeling of the warmth of the Evangelical wine, cheering him even at the very heart, and therefore this joy obtained the [reconstructed: chief place] and sovereignty in his soul, for the joy in outward things was but as a shadow, and in them, as before was said, he rejoiced as though he rejoiced not. Hence then it comes to pass, that sin having profaned and something obscured his joy, notwithstanding all outward comforts in great variety and abundance present themselves and their service, yet they are in his account but miserable comforters. For all them he droops and hangs down the head, and hangs up his harps, remembering the comforts of Zion, and those sweet songs of the night with which God was once wont to fill his mouth. He begins to think with himself: O in what happy case was I, when I walked faithfully and uprightly with my God! O the sweet songs of the night, and heavenly inspirations of the Almighty! O the gracious visitations of the Spirit, and teachings of the reins in the night season! How was I then fed with the bread of Angels, and feasted with the daintiest of those heavenly delicacies? Why then do I deprive myself of all these comforts by my own negligence? Why do I not return again to my good God, to enjoy his previously tasted sweetness? But now the temporary believer's joy arises only from a very slight and superficial apprehension of the promises, only from a sipping of this wine in the mouth and not from any operation thereof at the heart. And therefore his joy, as we showed, was greater in outward things than in spiritual. Hence it comes to pass that when, for the retaining of these temporal comforts, he begins to fall, his spiritual joy, by this means once interrupted, quite dies. For it was not of that force to leave so deep an impression in his heart as that afterward he should be affected with the remembrance thereof in so powerful a manner as thereby to be raised up again, to seek the Lord afresh by a renewed act of faith and repentance. But the joy and comfort of the true believer had such a quickening and reviving virtue in it, that he cannot but remember it, even in his more grievous falls, and with the Prophet, in the remembrance thereof, say, "I will never forget your precepts: for by them you have quickened me."

4. The joy of true faith is a more orderly, and leisurely joy; it comes not all on the sudden, but usually by certain steps and degrees, in this manner. First the believer sees his own sinful wretchedness, clearly represented to his eyes in the glass of the Law, and thereupon, aghast with so fearful a sight, he is in great distress, feeling how bitter, and burdensome his sins are for which being thoroughly pricked and perplexed in conscience, and knowing there is no remedy but faith in Christ, he begins to hunger for Christ's righteousness, and for faith to apprehend it, yawning in his desires, even like the dry and thirsty ground. This faith when at length he has got by many strong and loud cries sent up to the throne of Grace, he feels his mind calmed, and begins to rejoice in the salvation of the Lord. An example of joy thus wrought we have in those converts of Peter, who were first pricked, and wounded in spirit, crying out to the Apostles for some relief, and then afterward, hearing the promises and receiving the sacraments, they were replenished with the joy of the Holy Ghost (Acts 2:37-38, 46). But the temporary's joy comes not on so slowly, but it sprouts forth, like Jonah's gourd, suddenly in one night. And therefore in the parable it is said, that the seed in the stony ground immediately sprang forth. And in the exposition of the parable Christ says that immediately upon the first hearing; without any touch of conscience, without any thorough humiliation going before, they receive the word with joy. But the good ground brings forth, as other of her fruits, so this of joy, with patience, as Luke has it (Luke 8:15): or as the Greek word may bear, in expectation or tarrying, namely for the fit season. It is spoken, I take it, in opposition to the stony ground, which was said to bring forth presently upon the receipt of the seed. But the good ground does rather restrain, or keep in itself, it does not so suddenly put forth itself, as the stony ground, but retains the seed within, till the just time of bringing forth be come. Therefore this over-violent hastiness, that is in our temporaries' joy, and so also other of his graces, gives us just cause to suspect them as deceitful, and to fear in them the truth of the common proverb, Soon ripe, soon rotten. As in travelers, he that at the first is so free and frolic, and spurs it, and gallops it so lustily, he overtakes indeed many in the way, and leaves them behind, but at length his horse is tired, and then he is overtaken to his shame, of the more sober and moderate rider, whom a while ago he passed by, as an over-slow companion: so in this spiritual journey our Savior notes it, that many of the first that outstripped their fellows, shall be last, when the last shall be first (Matthew 19:30). How far was Judas at first, before Nicodemus? Nicodemus came closely, and by stealth to Christ, and was only a night professor: Judas followed him openly in the day, in the sight of all men: when Nicodemus was but a slow scholar, scarce capable of the first elements of Christianity, as namely of the doctrine of Regeneration, Judas was a forward and zealous Preacher (John 3). And yet at last, Nicodemus, that was last, became first, and Judas that was first, became last; when Judas did treacherously betray Christ in the night, he did faithfully profess him in the day, and when Judas's great faith was turned into hellish despair, that he went and hanged himself, then did Nicodemus's little faith, become strong and bold, that he durst openly beg, and honorably bury the body of Jesus. He that runs over eagerly at the first beginning of his race, quickly runs himself out of breath, and cannot possibly hold out. Untimely fruits, children that come before their time, are misshapen, and unformed children, and do not live. So are these temporaries, whose graces come out of the womb, before they have their just conception, misshapen, and deformed Christians, and such kind of graces quickly vanish: it fares with them, as with children, that are too timely witty and wise above their age; of whom we say, and experience shows as much, they are not long lived: when we see a Christian, at the very first dash break forth into zeal, above the age of his Christianity, it is but an ill sign, a presage of no durable soundness. The flattering of the sun rays often draws forth the blossoms very early: but afterward come cold nips, and then all is marred, and it had been better they had not been so forward. It is good then for Christians, that would not deceive themselves, to take heed of the stony ground's over-forwardness: in their first beginnings to be wisely moderate: when they are but children in Christ to speak, and do as children, and as David speaks in another case (Psalm 131), not to undertake, or venture on things too high for them, rather to imitate Pythagoras's scholars, of whom the best and most towardly were to hold their peace for the two first years, and not, before thus thoroughly ripened, to show themselves. Then may they have joy as of other of their gifts, so of these joys and feelings which now we speak of. But the temporary's rejoicing is not good. Though God give him some tastes and feelings, yet they are not as any earnest of a greater payment to follow, so as they are to the elect, even the first fruits, promising an ample harvest, but only a taste of precious wares, which oftentimes is given to merchants that never buy, and purchase the whole: for this joy wants both sincerity, being defiled: fullness, being slight and defective: strength, being faint, and feeble: moderation, being unseasonable, forward and hasty. And therefore, though a kind of spiritual joy, yet for this deceit, deserves the same rebuke with which Solomon rebukes the carnal (Ecclesiastes 2), "You are mad, what is it that you do."