in the fire and the hammer vpon it it may bee wrought to some fashion till it be cold againe so Pharaoh sometime will confesse his sinne and acknowledge Gods righteousnesse and begge Prayers of Moses but onely so long as the plague is vpon him Sometime some naturall motion or some spirituall motion may stirre them and for a flash they are earnestly resolued for Heauen so the yong man comes hastily and heares gladly but not purposing to doe all that is required goes away heauily The hypocrite in all these motions is like Ephraim whose goodnesse was as the morning dew suddenly dried vp Hos. 6.4 The Word comes into a bottomlesse heart wherein is a bottomlesse gulfe of guile and deceit and all is lost at length But the godly man by the Words dwelling plentifully in his heart attaines the commendation pronounced vpon the Church of Thyatria Reuel 2.19 I knowe thy works thy faith c. that they be more at last than at first He hath on him a marke of one that is planted by the Lord in the House of the Lord he is more fruitfull in his age more fat and fresh dayly and exceeds his former times in feracity and fruitfulnesse in good works and graces In a word whereas all other things are common to all the Heauens the Earth the Creatures yea the Ministery of the Word Sacraments Prayer and many common graces wrought by them this alone is the speciall right of Beleeuers incommunicable with hypocrites to haue the Word of God euerlastingly fixed in their hearts Esa. 8.16 Seale vp the Law among my Disciples now a seale is a meanes of secrecy from them whom the matter concernes not and of assurance to them whom the businesse concernes This is the second reason 3. The best of Gods 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 eate and drinke with great appetite good taste and much pleasure yet if after the eating bad humors in the stomake suffer it not to stay or not to digest if it doe stay it doth much hurt in stead of nourishing So in the state of the Soule where many wicked humors resist the worke of the Word heard But to shew in speciall that the Word is best after the hearing consider 1. That it frameth a man to the life of faith and vpholdeth that life It is a means to make a man good and continue his goodnesse Because it both storeth a man with graces and preserues him from vngracious courses through all his life which those that make no vse of the Word beyond the hearing are wrapped in Prou. 2.10 When wisdome enters into thy heart then shall counsell preserue thee and vnderstanding shall keepe thee that is both in the good way and from the euill way so Psalm 119.11 I haue hid thy Word in my heart that I might not sinne against thee 2. The Word kept in the heart makes a man a notable patterne of piety to others and a fruitfull Christian vpholding him in a readinesse to euery good word and worke If the heart keepe knowledge the mouth will speake of wisdome Psalm 49.3 He is fit and ready to counsell exhort rebuke and comfort others For the Word of God which is able to make the man of God ready and absolute to euery good worke is much more able to fitte priuate Christians thereunto 3. Our greatest businesse is behinde to which the Word kept in the soule can onely fit vs as namely to fit our accounts to store our lampes with oyle to hold on our repentance and finish the good worke begunne with perseuerance 4. Our greatest sufferings and trials are behinde dayes of sicknesse the day of temptation the day of death wherein Sathan will bee most furious and raging and the day of Iudgement Now as Dauid said of himselfe 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 sicknesse thy life in death if it pleade not for thee in iudgement thou art euerlastingly lost because thou hast wilfully lost thy part and portion of that blessed Word 5. Our marke is still before vs euen that euerlasting happinesse and great saluation which the Word of God faithfully retained in the heart not onely reuealeth but putteth vs in possession of Thus as the pillar of the cloud and of the fire neuer 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 vs into that heauenly Canaan no nor then it being a surer pillar then that of the cloude for as the Prophet saith O Lord thy Word endureth for euer in Heauen Psalm 119.89 that is although neuer so many things in earth seeme to cloude and crosse the gracious promises that thou hast made to thy children yet in Heauen shall they taste the sweetnesse of thy Word more then euer they did in earth when they shall enioy all the fruits of that eternall loue and decree which they beleeued in this world Besides that the same Word of God which now the Saints lay vp in their hearts is the Law and Charter of heauen by which being fully conformed to the obedience of it we shall walke eternally before God in the perfection of that obedience which is heere begun And thus it is our eternall direction in heauen also Vse 1. To reproue many Hearers who are affected in the act and time of hearing or while the Doctrine is deliuering but presently lose the matter the motion affection and all Some come as our Sauiours Hearers Math. 22.22 When they heard they maruelled and left him and went their way we heare no more of them Many heare desirously as with open and erect eares but both being open it goes in at one and out at the other it stayes not for after-vse but a little present admiration as in those Hearers of our Sauiour Others heare and the Word smites them workes a little on their conscience wounds them and tells them as Nathan did Dauid Thou art the man Now were a fit season to worke with God but they goe away other distractions meet them at home the motion dies and they are as men sea-sicke while the Word tumbles them and makes their conscience wamble within them but are all well againe so soone as euer they come to land Others heare with soft hearts and the Word comming home they begin to melt can resolue into teares so mellow seemes the ground they see their vnworthinesse of the promises and how lyable they be to all the threatnings which they conceiue their owne portion But as the metals are onely soft and pliable while they are
one calls an holy Alchemy to draw gold out of lead heauen out of earth grace out of nature 4. Consider that the right vse of peace and plenty is to grow vp in the feare of God in peace of conscience and the comforts of the holy Ghost so the Church vsed her rest and peace Act. 9.31 And that the more outward blessings the Lord affoordeth and in them more time and meanes to serue him the more seruice he lookes for And how absurd is it that while thou takest the Lords wages thou shouldest doe the worlds worke or thine owne businesse altogether 5. In our freer and more ioyfull vse of the creatures of God let vs carry an holy ielousie and suspition ouer our selues lest sinne creepe in and so wee dishonour God Iob when his sonnes feasted together sanctified them and sacrificed according to the number of them all saying It may be that my sons haue offended Do thou the like for thy selfe mingle none of thy ioy with sinne for then it must end in woe Are choked with cares Now wee come in speciall to treate of the three kindes of thornes which choke the Word and make it fruitlesse as they are laid downe in the Text. The first of them are cares called by Matthew cares of this world And this is to distinguish them from the cares of heauen and of that better world which are euery where commended to vs Mat. 6.33 Seeke first the Kingdome of God and his righteousnesse 1. Cor. 7.32 The vnmarried 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 walke with God and begin his heauen before-hand euery where commanded as the following and pursuing of his true felicity Our Parable speaketh of another sort of noysome and thorny cares for the things of this world which are not allowed vs. Heere sundry pertinent questions come to be resolued Quest. 1. Whether no worldly care bee allowed vs seeing the Apostle saith Phil. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be carefull for nothing Answ. The Apostle doth not command vs to bee idle or carelesse in the doing of our callings wherein euery one must carefully abide Adam in innocency must haue a care of dressing the Garden and all the sonnes of Adam after the fall must eate their bread in the sweat of their browes Else a man liues inordinately and ought not to eate Yea the Apostle himselfe confesseth 2. Cor. 11.28 that hee was cumbred daily and had the care of all the Churches Neither doth hee forbid a necessary care for the things of this life to the sustentation both of our selues and others belonging to vs. For it is not onely lawfull but necessary for euery Christian to haue a care not onely of his vocation but of his condition and state of life in this world how hee and his may comfortably and with the honour of God and the Gospell passe thorow the world And hee that hath not a prouident care for his family hath denyed the faith 1. Tim. 5.8 Such are a generation of debosht and vile persons who cast all care away and let the world slide let wife and children shift for themselues let debts and charge come on them worse than the most vnnaturall brutes they cast off all calling and cares and with them all piety honesty and humanity it selfe Thus we see both a diligent and a prouident care commanded As a man in a iourney takes gold siluer meate and drinke to set him forward in his way his care is not for these chiefly but to finish his iourney so we that are Christians may take with vs the things of earth by the way but must not set our care or affection on them onely so farre as they serue for heauen Quest. 2. How farre are these cares lawfull Answ. Cares of the world are twofold The one 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 doubtfull and diffident care arising out of distrustfulnesse of God and feare of wants and so suffers not it selfe to be bounded within the rules of Piety and Christian moderation That is commendable this damnable Quest. 3. How shall I know these vnbounded and distrustfull cares Answ. 1. They are cutting and distracting cares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cares of a mans vocation or condition or both diuide and distract his minde torment him make him vnquiet within himselfe and with others at boord in bed euery where so Salomon describeth this man Eccles. 2.23 All his dayes are sorrowes and his trauell griefe hee 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 trauell c. 2. He loads himselfe with vnnecessary and impertinent cares For in the duties of vocation are two things 1. The care and labour of the worke of the calling 2. The care of the successe and euent The former is ours the latter is Gods A sober and moderate care doth the duty but leaues the care of successe vnto God But this care enters vpon Gods right and troubles it selfe about the euent of his businesse and successe of his labours and cannot rest in Gods issue neither before nor after it is manifested 3 There is a distrustfull feare of future need which by carking and cutting care they would preuent Though they haue food and raiment yet are they not content but repine and vexe themselues because they know not how themselues their wiues and children shall be maintained heereafter yea and toyle themselues out of their skinnes and bring vntimely gray haires on their heads for the next age and next generation Obiect May we not lay vp for our selues and our children Answ. 1. Not with distrustfull care nor with choking thorny care which eates out better cares 2. Though a Christian may enioy abundance if God cast it vpon him yet may hee not seeke abundance aboue that which is necessary for his person nature and estate Hee must bee content with daily bread and pray for no more nay the King himselfe must not seeke superfluities Deut. 17.16 Obiect May we not care for the morrow as our Sauiour implies Math. 6. vlt Answ. Christ had a bag for his prouision and for his Disciples Ioseph prouided for the seuen yeeres of famine and the Church for the great dearth Act. 11.28 29. So may men in their youth prouide for age while strength lasteth and sight and sences are good alwayes remembring not diffidently not distrustfully or to crosse the practice of faith whereby we should daily depend on his hand and prouidence who renewes our dayes and times vpon vs. For to this care our Sauiour opposeth trust and confidence in God vers 30. 4. If a man by indirect and vnlawfull meanes
and sweet fruits Let God and man gather them and taste them For what comfort is in a fruitlesse condition by which a man must know first that the Word of God for all his hearing was neuer rooted in his soule for then it had beene fruitfull in grace It is no barren seed where suffered to root Secondly that he is an vnbeleeuer while he professeth all the Articles of Christian faith and liues among Christians For faith worketh by loue and is fruitfull Thirdly that hee is destitute of the loue of God which affection if it swayed the heart it would vnite it to the thing loued in all duties of piety If it loued God it would keepe his Commandements Ioh. 14.15 It would constraine him to fruitfulnesse 2. Cor. 5.14 Fourthly that hee is lyable to that deadly and irrecouerable fall that hypocrites come vnto whose foundation being in the sand the fall of that house is great such are the fruitlesse Hearers who heare and doe not Math. 7.24 Lastly that hee is euer vnder that heauie curse which is neuer farre off him Heb. 6.8 The earth that drinkes in raine and brings bryers and thornes is neere vnto cursing and the end is to be burned Obiect But we are fruitfull Christians We come to Church and delight to heare good Sermons We commend our Preachers loue some good men speake against common abuses pray in our families repeat Sermons reforme some euils in our selues and ours Answ. But beware you deceiue not your selues with leaues for fruits as all this is in many It is with many Christians as the Fig-tree cursed by Christ so flourishing as it deceiued Christs owne expectation whereupon it receiued sentence Neuer fruit grow on thee henceforth Therefore looke to thy selfe and to thy fruits 1. See thou bee a branch of the Vine 2. Know the truth as the truth is in Christ to cast off all sinne to resist all lusts to forsake all knowne euils 3. Walke as Christ walked 1. Ioh. 2.6 Is thy life thy actions speaches yea and thoughts squared to the Word Endeuourest thou to know further and practise the whole will of God reuealed Doest thou all duties in true purpose and constitution of heart bringing euen thoughts which are thought so free into conformity with the Word This is to be a fruitfull Christian. All other blazes and showes will but bring thee to the end of an hypocrite An hundreth fold From the fruits of the ground which is good wee come to the measure Our Lord following his comparison noteth the profiting and prosperity of the Word in a good heart by the increase of seed cast into good ground which increaseth sometimes an hundreth fold Neither speaketh our Sauiour by Hyperbole or excessiue speach but according to the maner of the best ground in Canaan which brought an hundreth fold increase Not to speake of other stories of Herodotus who writes of the Countrey of thy Cynipians that it brings three hundreth fold nor of Plinie writing of Blazacium a Countrey in Africa where the people for euery bushell of seed receiued 150. fold increase the Scripture Gen. 26.12 sheweth that Isaac sowed in Gerar a barren Countrey in comparison of Canaan and receiued an hundreth fold increase Quest. Doth euery good ground bring increase an hundreth fold Answ. No as this Euangelist shewes that there were three sorts of vnfruitfull Hearers so the other compared with this shew that there are also three sorts of fruitfull Hearers for Matthew and Marke say that the good ground bringeth fruit some an hundreth some sixty and some thirty fold Therefore all bring not an hundreth fold Quest. Why doth our Sauiour mention three degrees of fruitfull ground Answ. 1. Some of the Fathers as Augustine and Ierome say it was to note a difference betweene virgins widowes and married persons some as Theophylact apply it to Anchorites Monkes and Laickes An idle conceit as if any outward estate cōmended a man to God more then other who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no respecter of persons or as if Abraham Isaac Iacob Lot Moses Peter Iohn both married and some of them secular men did not as well bring forth an hundreth fold as any of their Vestall Virgins 2. The Rhemists in their Annotations on Math. 13 haue a brainlesse deuice applying it to the difference of merits in this life and of rewards in the life to come that virgins merit here and shall obtaine there an hundreth fold widowes sixty married persons thirty As if any estate or person could merit at all Or as if our Sauiours intent had beene to shew the difference of the Saints glory in heauen and not of Hearers in earth But 3. Our Sauiour of purpose in the other Euangelists mentioneth the 3. degrees of fruitfull Hearers for 3. reasons First to note the free disposition of Gods grace and powerfull working who euen in such as in whom the Word is fruitfull tyes not himself to a certain measure but distributes to euery one according to his good plesure For as in the same field the soile the Sun the ayre the seed the seasons are the same yet in y e fruitfull seeds some bring more tilloes some fewer some but ten graines some 40. some 60. according to the blessing of God So in this spirituall husbandry wherein the Lord is as in all other things a most free Agent bound to no lawes or obseruations Secondly to comfort encourage himselfe his Disciples Ministers who though they lose much labor in the 3. bad grounds yet y e good ground makes amends in which none are fruitlesse but if they bring not an hundreth fold yet they may 60. or 30. and if there be but a few that bring an hundreth fold they shall abundantly recompence the barrennes of many grains Thirdly to comfort strengthen such as haue not nor can attaine this hundreth fold though their endeuours be true and earnest Those that haue not attained the highest measure of grace but are in the middle sort of Christians nay suppose them in the lowest formes who bring thirty fold fruits are not to bee despised Christ neuer quenched smoking flaxe Himselfe here honours them with the name of good ground as well as those of the hundreth fold And as the Husbandman if hee see a graine bring an eare that hath neuer so few cornes in it farre vnder 100. or 60. or 30. hee reiects not nor scornes it but is glad of it and carries it into the barne So the inferiour Christian who hath soundnes with the smallest measure is esteemed of Christ and much set by Hee that had but two talents and gained but two heard as well Euge bone serue Well done good and faithfull seruant as hee that had gayned ten Math. 25.23 Quest. But why doth our Sauiour here speake only of the hundreth fold the highest degree of fruits Answ. To set before vs the ayme and scope of euery good Hearer teaching vs that A Christian man must not content himselfe
his estate is not to his minde He is the same man in prison as at liberty in sicknesse as in health in trouble as at rest Where others goe for currant Christians till triall come and the whistling windes rise which blow off their leafie profession but then are proued counterfait because they stored not vp patience to part with deare things rather than with Christ and his Religion these are constant to Christ and themselues seeing Christian patience supports them in doing and suffering for God and good conscience Great are the sweet and comfortable fruits of patience euen aboue peace First a Christian heereby may try the sincerity of his faith Iam. 1.3 The triall of your faith brings forth patience for faith is such as it is in triall Hence did the Apostle Peter 1.1 7. tell the Iewes that by patient enduring of affliction their faith was tryed to be much more precious than gold Wouldest thou try the sincerity of thy faith Haue recourse to thy patience not to thy peace Secondly Christian patience makes a man a liuing Martyr without fire or sword makes him not onely dye liuing but liue dying for Christ and good causes to which being a speciall seruice of honour belongs a speciall recompence Reu. 2.10 Be thou faithfull vnto the death and I will giue thee a Crowne of life Whatsoeuer patience layeth out for Christ Christ hath giuen assumpsit to repay an hundreth fold Mark 10.30 And the Lord takes speciall notice of it to approue and testifie vnto 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 trialls is a good argument wee are in the right way which is narrow and straite all strowed with crosses difficult and vnpleasing vnto flesh Act. 14.22 By many tribulations wee must enter into the Kingdome of God and hee shall not enter who will not be at the paines to seeke and finde and enter Fourthly it makes the whole life though afflicted yet comfortable Outward peace often turnes our good things into euill and hurtfull as Dauid in his peace and prosperity said that is craked and vaunted he should neuer be moued Psalm 30.6 But patient induring of affliction turnes all euils into good Be any thing neuer so euill in it selfe it is not so to thee but by thine owne default If thou hast patience so many crosses will be so many comforts Thou shalt sucke sweet out of sowre Misery cannot make thee miserable whose patience turnes all poysons into medicines Thou hast by thee a soueraigne remedy for all sores And in the end the issue is blessed and immediatly after the combate comes the Crowne 3. This serues to reforme our iudgements who are so ready to mistake the sufferings of godly men The world esteemes them most miserable that suffer most persecution as Christ himselfe in the dayes of his flesh was despised of men and therfore thought also reiected 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 Pauls worke was holy himselfe an happy man yet bonds and afflictions did abide him in euery place he was twice in prison before Nero and at last put to death by him Yea the more holy and innocent our Lord himselfe was the more heauenly and powerfull his doctrine and miracles the more was his suffering and so the more vse of patience that in him the Head we might see the estate of the members His fore-runner Iohn Baptist the friend of the Bride-groome and greatest of the Prophets was not his worke good in seeking to draw Herod from his Incest yet what was his wages but wrongfull imprisonment and at the suite of a dancing Damosell he was vniustly beheaded without course of Law What other fruits did the Apostles beare thorow the world but the sweet and comfortable light of grace both in their doctrine and conuersation And what other cup did they drinke but the cup of affliction persecution and death it selfe Now who dare conclude vs vnhappy for suffering who in suffering haue the same cause and such partners in our griefes who haue with vs the Head of the Church and the whole Church either going before or accompanying or following after vs 4. This teacheth vs not to be ashamed of the afflictions of the Gospell but to be willing partakers of the sufferings of Christ as Timothy is exhorted 2. Tim. 1.8 Heere is the patience and faith of the Saints Moses esteemed the rebukes of Christ greater riches than the treasures of Egypt And as the sufferings of the Gospell are the wealth of a Christian so indeed a chiefe honour What needs Christ our witnesse who hath so many witnesses in heauen and earth Angels creatures yea diuels in hell But yet hee honoureth vs to giue testimony vnto him Quest. How may we willingly and patiently take vp the Crosse and indure the shame of our Profession as our Lord did Answ. By these meanes 1. Consider how inseparably the Lord hath ioyned persecution with the profession of the Gospell He might if it had pleased him haue seuered affliction from the Gospell but for sundry ends hath ioyned them together first for his owne glory who will erect and preserue a Church in the world in despight of the world and of the diuell and his wicked instruments Christ will rule and shew his power in the middest of his enemies Secondly hee will haue the light manifest it selfe by discouering and chasing away darknesse between which a continuall fight must be maintained Thirdly to stop the mouth of Satan who would accuse vs as Iob that we did not serue God but for ease and outward prosperity Now cleauing vnto God in so many trialls wee make the diuell a lowd lyer Fourthly to try his children who will abide with him in affliction and to make their rest sweet after so many conflicts c. Therefore wisedome will patiently beare what is hopelesse to auoyd 2. Consider we the goodnesse of our cause which is better than the best thing wee haue and this will incourage vs to defend it with the losse of the best thing wee haue Consider that Christ suffers with thee and that the Spirit of glory rests vpon thee Cast thy selfe vpon the hand of thy God as Hester saying If I dye I dye and his power shall bee perfected in thy weaknesse 3. Consider there is no cause wee should be ashamed of the afflictions of the Gospell 1. Nothing is a iust cause of shame but sinne not that which helpes vs out of sinne 2. There is no shame in witnessing to a truth especially a diuine truth from heauen 3. Christ was not ashamed of thy crosse and wilt thou bee ashamed of his 4. Compare thy shame now from wicked men with theirs at the day of Iudgement 5. All thy shame for
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 Vtinam in eo omnia essent adeò ex voto composita vt nulla ex parte doctorum iudicia reformidem Praeiudicia non moror omnes indignitates tacito moerore paratior deuorare quà m vt Ecclesiae pro mensu modulo meo non prosim Non vno gradu incedunt omnes boni sed vna via si non cursum eundem eundem tamen cum optimis portum tenere me confido Dominus Iesus vos nouis Spiritus sui incrementis cumulet pios vestros conatus vbertim benedicat vos benedictionibus augere pergat vt in specula vestra ad finem vsque fructuosè perstetis donec Iustitiae illa Coronain coelis reposita capitibus vestris sit imposita à Iudice illo iusto in die illo Amen Conseruus vester THO. TAYLOR THE PARABLE OF THE SOWER AND OF THE SEED LVKE 8.4 c. 4 Now as much people were gathered together and were come to him out of all Cities â—e spake by a Parable 5 A sower went out to sowe his seede and as he sowed some fell by the way-side and it was troden vnder feet and the fowles of heauen deuoured it vp 6 And some fell on the stones and when it was sprung vp it withered away because it lacked moisture 7 And some fell among thornes and the thornes sprang vp with it and choked it 8 And some fell on good ground and sprang vp and bare fruit an hundreth fold GReat is the similitude betweene the spirituall Manna of Gods Word and that corporall of the Israelites in the wildernesse That refreshed hungry and famished bodies this hungry soules That was small both in substance and shew but great in vertue and power so this seemes weake when it is most powerfull That came from heauen and fell with the dew so this is heauenly and with it commeth the dew of grace That was white as snow and sweet as honey so this is pure and reioyceth the heart That fell euery day and all both good and bad gathered it but not all to the same end so all must daily gather of this Manna Euery one heares the Word but not all alike some it feeds to some it putrifies as Manna that was kept against Gods Commandement That ceased so soone as they came into Canaan so in our heauenly Canaan shall be no gathering by the Word and Sacraments the fruits of the good Land shall feed vs. He that was the true Manna and the Bread from heauen our Lord Iesus in this Parable shewes the nature quality vse and diuers sorts of gathering and gatherers of this little white and sweet seed of Gods Word affoorded to feed and strengthen vs through the barren wildernesse of this world In the words consider 1. A Preface vers 4.2 A Parable 5 6 7 8. In the Preface 1. The Ocasion as much people were gathered c. 2. The kind of Doctrine he spake by a Parable The occasion was the gathering of much people together and comming vnto 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 himselfe the Sonne of God The course of his life was most innocent in himselfe most charitable and helpfull to others Great was the fame of Christ in all the countrey so as people came flocking and thronging vpon 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 heare his Doctrine some to admire his Miracles some perhaps to picke or catch matter of accusation But what euer their intent was our Lord who neuer slipped any opportunity of doing good apprehendeth the Occasion and beginneth to teach them Here something is to bee learned both from the example of this people and of our Lord himselfe By example of the people learne two things I. To prease with diligence to heare the voice of Christ. He is the welbeloued Sonne in whom the Father is well-pleased Math. 3.17 therefore heare him chap. 17.5 Reasons 1. He speaketh the words of life Ioh. 6.66 and without them we abide in death He is the truth and the life chap. 14.6 not the Author onely but the publisher of it 2. Consider the recompence Where Christ seeth multitudes of men ready to heare hee will present himselfe ready to teach as here he saw the willingnesse and diligence of the people out of all Cities and hee spake vnto them 3. It is a sound testimony to the truth in good and holy manner with zeale and delight to heare the Word of God Hee that is of God heareth Gods Word And not to frequent the voice of Christ is to withdraw ones selfe vnto perdition And such though they bee in the Church yet are not of the Church 4. All other seruice and deuotions are lost and vnfruitfull if thou beest not a diligent and reuerent hearer Prou. 28.9 He that turneth his eare from hearing the Law his prayer is abominable 5. Consider the future danger If so many sorts of hearers be condemned as three of foure for want of a right and good manner of hearing how great damnation abides such as will not heare Math. 10.14 If any will not heare your words shake off the dust of your feet against that person Verily I say vnto you it shall be easier for Sodom and Gomorra than for that City or person Act. 3.23 Euery one that will not heare that Prophet shall bee cut off Vse See that ye despise not him who speaketh from heauen for if they escaped not which refused him that spake on earth much more shall wee not escape if wee turne away from him that speaketh from heauen Heb. 12.25 Obiect If Christ would speake from heauen we would come and heare and flocke together as these multitudes did But now we cannot heare Christs voice Answ. Himselfe hath said He that heareth you heareth me and he that despiseth you despiseth me Math. 10.40 Ioh. 13.20 Malice against the seruant 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 Obiect But we haue other businesse to doe our Trades to follow c. Answ. 1. One thing is necessary godlinesse is the greatest trade and the greatest reuenue 2. This people left their trades and businesses and flocked after Christ. Obiect Then should we incurre slander reproch 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 Magistrates censure or sentence as
sowing as wee shall see through the Parable His seede 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 furrowes of the heart as seed into the furrowes 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 summe of which is that what wee would not another should do to vs we should not do to thē euen this was the seed of this Sower for he enlightneth euen with naturall light whosoeuer commeth into the world Ioh. 1.9 But here is meant that seed which he casts into the field of the Church which is partly the Law Morall written with the finger of God and deliuered to the Church by Moses who was faithfull in all his house as a seruant but especially the Doctrine of the Gospell sowed in the hearts of Beleeuers both by himselfe and his seruants His seed This Seedsman sowed no fables no traditions no vnwritten verities no Canons of Councels or Decretals of Popes which are but chaffe nay he often condemned the decrees of the Elders and traditions of Pharises and all seede fetched out of mens Granaries Ioh. 7.16 My doctrine is not mine but his that sent me and chap. 8.26 The things that I haue heard of him those speake I to the world Doct. Gods word preached is the sowing of Gods seed into the earth of mens hearts For sixe reasons or resemblances 1. As seed is a small and contemptible thing altogether vnlikely to bring such a returne and encrease so the Word preached seemes a weake and contemptible thing 1. Cor. 1.23 We preach Christ crucified a scandall to the Iewes and foolishnesse to the Gentiles Yet by the foolishnesse of preaching God hath ordained to saue his and not without it as without seed without haruest 2. As the seede in the barne or garner fructifies not vnlesse it be cast into the earth so the Word vnlesse cast into the eares and hearts of men is fruitlesse regenerateth not produceth no fruits of faith Keepe the Word in thy Bible or thy Bible in thy chest and not in thy heart couering and hiding it thou abidest fruitlesse and barren Rom. 10.14 How can they beleeue vnlesse they heare or how can they heare without a Preacher 3. As the sower prickes not in his seede nor sets it but casts it all abroad and knowes not which of his seede will come vp to encrease and which will rot and dye vnder the clods or comming vp into the blade and eare will wither away so the Minister Gods Seedsman speakes not to one or two but casts the seede abroad to all in generall neither knowes he which and where the Word shall thriue to encrease and where not but where it doth encrease it riseth with great beautie and glory as the graine of Mustard-seed becomes a tree in which the birds of heauen may build their nests 4. As seed hath a naturall heat life and vertue in it by which it increaseth and begetteth more seeds like vnto it selfe so the Word cast into the good ground of a beleeuing heart hath a supernaturall heat in it being as fire Iere. 5.14 and a liuely power to frame men like it selfe to make them of fleshly spirituall of blinde quicksighted of dead in sinne aliue in grace And as one graine quickned brings sundry tillowes and many graines in each so one Christian conuerted and receiuing this power in himselfe gaineth many vnto God desiring that euery one were as he is except his bands and sins Philip being called findes Nathaniel and brings him to Christ. And the woman at the well calls all the Citie Ioh. 4. 5. As seed cast into the ground liues not vnlesse it dye first 1. Cor. 15.36 so the Word preached brings no fruite or life vnlesse it kill first and worke mortification yea and by continuall sense of frailty and acquaintāce with the crosse it keeps vnder such naturall pride and corruption as resist the worke of it Ioh. 4. Christ brings the woman at the well to know him by bringing her to the knowledge of her selfe And the Conuerts Act. 2.37 then bewrayed heauenly life when being pricked at heart they cried out Men and brethren what may wee doe to bee saued 6. As seed cast neuer so skilfully into the earth is not fruitful vnlesse God giue it a body 1. Cor. 15.38 so neither is y e Word vnlesse God adde his blessing 1. Cor. 3.6 I haue planted and Apollos watered but God giues the increase verse 7. Neither is he that planteth any thing nor he that watereth but God that giueth increase What would plowing sowing harrowing or any husbandry on the earth auaile if God should not by the raines windes and warmth from heauen prosper and cherish the seed Thus haue wee compared the Word of God to seed and preaching to sowing But still remember that this seed of the Word is farre more excellent then all other seed in foure respects 1. That is from earth this from heauen My doctrine saith Christ is from aboue 2. That serues to preserue naturall life receiued of God this both to begin and maintaine spirituall life 3. That is mortall and corruptible seede this immortall 1. Pet. 1.23 an eternall Gospell Heauen and earth shall perish but the Word of God abides for euer 4. The fruit is like the seede All corruptible seede brings fruit corruptible like it selfe but this brings Immortality and life it is a seed sowne for continuance and eternitie so is not other Vse 1. This concernes Ministers in whose function there is both honos and onus Dignitie and Dutie For the first The Ministerie though despised in the world is a most glorious office and an honourable function which Christ came from the glory of heauen to vndertake The Sonne of God himselfe vndertooke to be a sower of the Word and shall great Clerkes and Diuines thinke it too base a thing to be diligent Preachers Or shall that which honoured Christ be a barre to preferment namely to be diligent sowers Or shall any man thinke his sonne too good and of too high birth for that office which the Sonne of God himselfe despised not For the second the burthen or charge We reade 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 seldome or neuer doe preach As if our saluation consisted in ceremonies or an haruest could be brought in by gestures without sowing But our charge stands in foure things 1. Learne wee of our Lord Iesus Christ to goe foorth to sow Christ went foorth to labour and hee that goes into the Lords field to loyter or stand idle gets no thanke from his Lord. What need is there of a loyterer in seed-time or in haruest And Ministers must consider 1. That
and seed-time and is it not commendable in Christianity to know the day of visitation Or how can he expect a crop in haruest that sleepes and trifles away his seed-time And surely we cannot but commend such as esteeme the Word worthy of present entertainment and in comparison of it vndervalue inferiour things and occasions which would put off the present receiuing of it Where note by the way that bad Hearers may thinke the Word a matter of haste and waight and importance 3. These bad Hearers and stony ground receiue it with ioy They are no scorners or railers on their Preachers but giue their Ministers great reuerence as Herod did Iohn Baptist. They hate neither Micah nor his message but heare gladly but giue the Word good words and good welcome they reioyce in the Word and receiue it with good hearts conferre of it willingly reioyce in their trauell and paines to heare the Word conceiue great ioy in the remembrance of seuerall poynts as distinctly as they heare them are exceeding glad and desirous of meanes of sound instruction Alas that all this while these should be bad Hearers and neuer a whit neerer their saluation but in the state of damnation 4. This stony ground brings vp the seede sowne it sprung vp saith our Text. This seed of the Word riseth vp and appeareth and seemeth to tend toward heauen shooting vp from earth 1. It riseth to externall obedience and reformation of many perhaps most things as Herod did many things for Iohn Iudas receiued this seede it sprung vp in him that he not onely vnderstood and preached the mysterie of the Gospell but carried himselfe in an honest and reformed conuersation a long time so as the other Disciples could not detect him 2. The seed springeth vp to an outward profession as those that hope to be saued by it and so to an outward fellowship and Communion with the Saints in the Word Sacraments and many other godly exercises both publike and priuate 3. It springeth vp in this stony ground to a kind of faith which hath in it not an enlightning only but a taste of the heauenly gift and the powers of the world to come by which they are partakers of the holy Ghost that is something they haue so like true sanctification that both themselues others may think them truly sanctified And yet these so bad Hearers as they may and somtimes doe fall into that irrecouerable sin against the holy Ghost Heb. 6.4 5. and as our Text yet they withered away as some of the Israelites tasted of the fruits of the Land of Canaan and did thereby perceiue what a good Land it was and desired part in it conceiued good hope of enioying possessing it yet neuer enioied it but perished in the wildernes Learne hence how farre a bad Hearer may goe in Christianity A man may heare the Word with diligence receiue it with ioy beleeue with some assurance grow vp to high place in the profession of Religion bring forth fruits of commendable obedience and all this while be bad ground and in damnable estate See it more distinctly in these foure degrees 1. Reprobates may be forward Hearers hungry and desirous Hearers so glad to heare as if they haue not the Word at home they will with zeale and forwardnesse seeke it abroad Ioh. 6.34 The Iewes hearing Christ speake of bread from heauen and such as giueth life to the world flocked after him euery where and with earnest desire say Lord giue vs euermore this bread and yet many of them fell away from him vers 66. 2. They may be ioyfull Hearers receiue the Word with ioy as our Text hath it Act. 26.28 Agrippa hauing heard Paul deliuering the summe of the Gospell and of the strange manner both of his owne conuersion and of mans saluation by Christs humility and glory rauished with the excellency of it cries Almost thou perswadest me to be a Christian. And of Iohns Hearers our Sauiour saith Ye reioyced in his light for a season Ioh. 5.35 3. They may be beleeuing Hearers for a time so saith the Text which for a while beleeue and according to Matthew endure as beleeuers for a time They are verily perswaded of the truth of the whole doctrine of saluation that euery word shall be accomplished in the saluation of Beleeuers and iust condemnation of vnbeleeuers They beleeue it alone teacheth the right way to heauen Of Simon Magus it is said Act. 8.13 that he beleeued and was baptized not that he had true faith for euen then Peter saw him in the gall of bitternesse and band of iniquity but he yeelded to the doctrine of Christ which Philip taught and behaued himselfe as if hee had beleeued indeed and had been a Disciple of Christ. 4. They may bee growing Hearers 1. To a great measure of illumination Balaam a wretched sorcerer was enlightned so farre as to see the blessed estate of Gods people and desirous to partake of their happinesse he cried out in great passion Oh that my soule might die the death of the righteous Iudas a wretched Traytor and sonne of perdition could neuer haue preached the Gospell without a great measure of the illumination in himselfe 2. They may grow to a great place in the profession as Iudas to follow Christ himselfe at the heeles and call him Master 3. To a great measure of reformation of life and obedience to the Gospell being in the same pastures with the sheepe of Christ hee is taken for a sheepe when indeed he is a goat for a time in the same fold with the sheepe Reasons 1. Men may be drawne to heare gladly where faith is not for illumination sake or enlightening sake It is a pleasant thing saith Salomon to behold the light of the Sunne There is a great force and power in the light to draw all mens eyes after it So is there power and force in the Word soundly taught to draw mens affections of ioy and delight at least for a time And euen naturall men also who are of quicke apprehension can reioyce to heare deepe poynts learnedly and soundly opened and cases of Conscience or questions of Religion soundly discussed Math. 12.37 When our Sauiour disputed with the Scribes and Pharises and put them to silence it is said much people heard him gladly No maruell then is it if supernaturall illumination although a common gift bring men with much ioy to heare the Word For is it not a ioyfull thing to heare of the way of saluation and of so many promises and an eternall happinesse after this life Who would not come running as gladly as the young man to heare he should bee saued who not liking the conditions went away as heauily So who will not throng and thrust after a pleasing Preacher or so long as he dwels in Promises If a Preacher pipe the profanest will dance But if he come to the Law oh they cannot abide to heare of damnation and
He hath noâ—hing but condemnation in his mouth I will 〈…〉 him 2. A man may goe thus farre in Christian duties and be bad ground by a delusion and mistaking his owne estate namely by a false conception of faith or an vnfound apprehension of the excellency of Iesus Christ and the blessed estate of Beleeuers vnited vnto him An hypocrite may see what is the comfort of remission of sinnes what a tranquillity and heauen on earth it is to haue a good conscience washed and sprinkled in the blood of the Lambe what an happinesse to haue free accesse to God in prayer to liue with God and enioy him heere below But he sees it in others not in himselfe and hee will goe a great way to haue part in them and lay out something for them but he will not bee at so much either cost or paynes for them as they are worth and as he must pay before he haue them 3. A man may be carried a great way in temporary faith for temporary causes and selfe-respects which respects as they faile so also must his faith and hopes One is curiosity and nouelty A new Preacher or some new strange matter neuer heard of before drawes a number of men to heare gladly And now they professe they will keepe their Church and not misse For they neuer goe but they know that they neuer knew before So the Athenians Act. 17.20 will heare Paul preach and enquire the meaning of his doctrine because they say he brought strange things to their eares and their life was to heare and tell newes But Athenians grow weary both of that matter and man who ceaseth to be new And vnthankfull Israelites when Manna first commeth admire it reioyce in it feed vpon it grow strong by it Why Because it is a strange kind of meat But afterward they murmure and lothe it because not new tho it was euery day new A second selfe-respect that may make a man diligent in the means is pride and conceit They desire knowledge and reioyce to get it not to edifie themselues which were wisdome nor to edifie others which were charitie but that themselues may be knowne to be some body which is meere vanity If the world honour the profession of the Gospell they will share in that honour If it will credite them amongst men to professe the Gospell and line according to it outwardly they will doe it Iudas himselfe can fashion himselfe outwardly to the holyest Disciples A Pharise can fast and pray and giue almes to be seene and praised of men Many Pharisaicall Protestants can play on both hands or as wee say fast and loose In some company can speak good words commend good men speake of some good notes of Sermons confesse and condemne many of his owne courses and take hold on the better end of the staffe But the same man as if not the same man in another company can be as loose as scornfull and apparantly hatefull of goodnesse as euer before A third selfe-respect is worldly profit So long as men may hope to be gainers by Christ so long they will follow ioyfully as the Iewes after that Christ had fed them with bread hee could neuer bee rid of them but they followed him from place to place but neither for his Doctrine nor Miracles nor for himselfe but because of the loaues Ioh. 6.26 Profit and preferment will make a man heare diligently professe openly preach painfully at least till the preferments or profits choke both Preachers and Professors But Christ if the bring no loaues shall faile of much of his company How far did Demas goe in his profession that the Apostle Paul reckons him among the Saints who saluted the Colossians chap. 4.14 but all this was for some preferment which when he got Paul changed his note Demas hath forsaken me and embraced the present world If euer the complaint was iust it is now of Christians All men seeke their owne and as Augustine in his time complained Vix quaeritur Iesus propter Iesum Scarce any seeke Christ for Christ his sake But our wisdome will be to seeke Iesus for Iesus that is saluation Seeke him for that end he came into the world not to make thee rich in the world or heire of the earth but to enrich thee with grace of iustification and of sanctification and make thee heire of eternall life So much of the third Reason 4. God seeth it fit that hypocrites should go thus far in the way of saluation and yet fall short 1. Because he will haue his owne wayes iustified and allowed by his very enemies Euen they shall giue him witnesse both by word and deed that it is the best way though they cannot hold it 2. Hereby he cuts off all cause of iudging others before the time Thou canst not iudge betweene a sheepe and a goat only the chiefe Shepheard can 3. Seeing it befals reprobates to be esteemed and goe for good Christians and be so like as none can discerne them hee will haue vs hereby take occasion to iudge our selues what ground we are and goe to the ballance of his Word and make iust triall whether we hold waight or no whether we be sound and differenced by true markes of Christianity from apparant Christians Vse 1. How may this doctrine dant and terrifie many of vs who take our selues to be in good estate when yet we are not comparable to this bad ground whom yet if we come short of we must needs come short of saluation If the ground that goes thus far shall bee damned what damnation abides such as come not halfe way with them More specially 1. Doe wee see a stony heart receiue the Word speedily and hungrily See wee heere a gracelesse ground and heart swift to heare and painfull in trauell to get the Word soundly taught What then shall become of vs that are in no readinesse make no haste to receiue to whom the small time of an houre in a weeke is tedious while wee sit at our ease Shall forward Hearers bee condemned and the backward in hearing approued 2. If we see some that attend the Word loue it and finde sweetnes in it yet shall be kept out of heauen how can contemners raylers persecutors notwithstanding they heare hope to get in where many that haue attended remembred and marked yea and come to a great measure of knowledge by it shall be shut out 3. If we see in our Text that many who are much affected with the Word who haue receiued the same with ioy and delighted many times to confer of it by day and meditate of it by night for who will not speake and thinke often on that which ioyes his heart if I say we see here a rocky heart relenting and reioycing at the Word yet shut out of heauen what may wee thinke of many of our drowsie Hearers who are no more moued almost than the seats they sit on or the stones in the
degrees For the word implieth the manner of their falling Neither is it a falling away in part or for a time as the Disciples and Peter in the time of Christs Passion but a finall falling away from all their graces from which falls is no returne or rising And therefore neither is this a withering of persons truly iustified or a fall from iustifying faith which they neuer had as Papists would haue vs beleeue but from temporary faith of hypocrites as the Text is most plaine calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here consider foure things 1. How men wither away in grace 2. The danger of withering 3. Notes of a man withering 4. The Vse and Application of all For answere to the first Men euen great Professors in the Church wither foure wayes 1. In iudgement 2. In affection 3. In practice 4. In the vse of the meanes In Iudgement when they fall off the grounds of sincerity and truth whereof they were once perswaded as many who decline and for by-respects are carryed from the truth which they once embraced such as Demas who forsooke the truth to imbrace the present world Thus did the Galatians wither and by little and little fell to another Gospell at first in part and through weaknesse afterward in whole and by obstinacy Such were Hymenaeus and Philetus who once held the truth concerning the doctrine of Resurrection but in short time erred concerning the faith saying that the Resurrection was already past and destroyed the faith of many 2. Tim. 2.18 As this was prophecyed of these latter ages so our eyes haue seene the same abundantly verified in numbers who in these later times haue departed from the faith and giuen heed to spirits of errours and doctrines of diuels 1. Tim. 4.1 I will not speak of such learned men as in Queene Maries dayes fell from the truth of the Gospell which themselues had professed and defended such as Bonner Gardiner c. But numbers now in this Light are declined and darkened in comparison of their owne light As for example 1. Our Doctrine a long time hath been that our Iustification is by faith onely without workes naturall morall yea or of grace according to the Scripture Rom. 3.28 But how haue many withered in this maine Article who now will haue workes dipt in the blood of Christ come into the matter of Iustification so that Christ is but halfe a Iesus halfe a Sauiour 2. The common iudgement was that Gods Election and Reprobation are absolute depending onely vpon Gods will and pleasure according to the Scripture Ephes. 1.4 5. But how generally are men withered and gone from this truth as if their wits were now to be refined by Arminius concluding them to be conditionall depending vpon mans willing or nilling to receiue the grace of God How doth the Doctrine of vniuersall Redemption and grace creepe abroad euery-where as a Gangrene teaching that effectuall and sufficient grace is offered to all and euery one by which they may repent and beleeue if they will 3. The receiued truth was wont to bee that the Pope is that Antichrist and Rome Babylon as the Iesuites themselues confesse and therefore we haue done well to separate from them How many are withered from this truth and are loth the Pope should bee that notorious Antichrist but the Turke rather who neuer yet sate in the Temple of God and haue deuised a new Rome or Sea for him onely discouered by Popish Geographers 4. The common iudgement heretofore was that Christ is present in the Supper sacramentally to the faith of the Receiuer But now many are withered and now Christ must be present there after a manner not to be questioned or disputed 5. The common iudgement of Protestant Diuines was that our Religion differed from Popery in substantiall and essentiall poynts But many are gone from that and now we differ but in circumstances and there needs but a small modification in most poynts betweene vs An English yea or a Popish Cassander might bring vs together though heauen and earth shall come as soone together as these two Religions agree in the fundamentals Time would faile to speake of the generall withering in iudgement in the doctrine concerning the strict obseruation of the Sabbath which some thinke alterable and obseruable at the will and pleasure of the Christian Prince though it were written by Gods owne finger in Tables of stone as no alterable Law was So concerning Christs locall descending into hell in his soule Concerning the restoring of Auricular confession with separating some abuses onely in the manner Concerning the needlesnesse of so much preaching as if the honour of the Ministery were to thrust downe the exercise of it And lastly concerning a mans falling wholly and finally from Grace who is truly iustified and sanctified Thus are numbers of men tost with the waues of contrary doctrines to whom the truth is yea and nay now this now that according to their occasions now they are resolued now vnresolued 2. Men wither in affection falling from their first loue from the heate and zeale for God and goodnesse which once they had As old men that are withering grow cold and chilly abated of their heat and vigor which they had in their state strength How haue many who seemed once feruent in spirit and most forward maintainers of Religion now cooled their affection and come to a state of indifferency if not of neutrality framed themselues to such a moderation as will iust serue the scantling of the time the Law their owne profit preferment and reputation Yea some that are fearefully gone from their first loue commend their owne wisedome in it they were they say forward and foolish in the heate of youth to speake against this or that but now they see their errour and admire their present stayednesse and the golden meane which they haue attained till all affection to goodnesse bee expiring and gasping Some that formerly were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burnt in spirit against superstition profanenesse Othes Sabbath-breaking c. are growne key-cold the sway of times hath been as water cast vpon the coales of their affections or in some hath beene as bellowes to blow vp an anguish and distempered heate for the contrary Some that haue giuen the right hand of fellowship to godly brethren and haue taken them into their bosome for the Image of God and his graces can now looke asquint on them and dis-affect them as men too farre on the right hand whereas they being in the same way they were these be gone not further from them than from themselues 3. Great Professors wither in practice as the Galatians chapter 5. verse 7. did runne well but something letted them and cast them backe Haue not many made themselues trespassers in destroying what they seemed to haue builded How haue many begunne in the spirit but end in the flesh who hauing escaped the filthinesse of the
corrections of sinnes 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 Sauiour expresseth or for righteousnesse 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 conuersation and keeping conscionably to the rules of it a man is reproached wronged indures losse pouerty restraint c. this is properly persecution Now this persecution is as inseparable from the Word and Professors of it as beames from the Sunne or heat from the fire Math. 16.24 If any will be my Disciple let him denie himselfe and take vp his Crosse and follow mee 2. Tim. 3.12 All that will liue godly in Christ Iesus must suffer persecution where the word all admits no exception no exemption And why 1. Christ hath fore-told it Math. 10.22 Ye shall be hated of all men for my Names sake and Ioh. 16.33 In the world ye shall haue 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 euen as it came to passe and ye know it 2. Christ and his crosse are inseparable in respect of Gods glory For now he is glorified first in his power and care supporting strengthening comforting his children and in greatest trials giuing the greatest victories Secondly in his wisedome which bringeth good out of euill and light out of darknes Out of the eater he brings meat As a skilfull Phisician tempers poyson to a remedie Out of the euill wils of men he brings forth his owne righteous will and much good to his afflicted seruants awakens security hammers pride exerciseth patience c. Thirdly God is glorified in the graces of his seruants which are kept on worke and waking who if they were euill still would as still bodies fill with bad humors grow as full of lusts as vnsteared grounds of weedes or standing waters of mud They must be stirred out of the dead Sea of prosperity in which commonly no grace liueth to keepe life and motion in their faith feare prayer loue c. A man that is fainting the best way to fetch him is by pulling and wringing his parts So doth the Lord with his children lest their graces should faint Fourthly hee is glorified in his truth for persecution drawes out confession and publishing of his truth as Pauls bonds were famous in all the iudgement Hall and the persecution raised at Ierusalem against the Disciples dispersed them and the truth by them Act. 8.1 2. 3. This comes to passe by the inueterate hatred of Satan and that irreconciliable malice of the world against the Word Saul was quiet enough before his conuersion and so long as he carries the Letters against the Saints but in stead of those Letters let him once carrie the Name of Christ now the diuell buffets him and raiseth vp tumults in euery place against him and he is sure y t now nothing but affliction and bonds abide him euery where So the wicked of the world euer hated God himselfe and whatsoeuer belongs vnto him and most hateth that which hath the most expresse image of God Christ himselfe because he is the expresse forme of his Fathers image can neuer be held out but he is presently a But or marke 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 conuinceth them and reprooueth them of sin The profession and Professors of the Word because it is a light held out reproouing their darkness and manifesting their deeds to be euill Godly admonitions counsell they hate because they are in loue with their euill Instruction is euill to him that forsakes the way And they that doe euill hate the light and will not come vnto it lest their deedes should be manifest to be euil Ioh. 3.19 Let him be publikely taught or priuately admonished so long as he is resolued to hold his sin he makes no other or better vse of it then to raise vp thence his distempered passions against the truth both in the bringers and Professors Yea sometime while such men thinke they stand for Gods Religion and truth they are most desperate enemies persecutors of it through ignorant zeale and blind superstition would set vp that which pulls down truth as Paul beyond measure wasted the Church out of blind zeale for the traditions of the Elders so doe the most deuout Papists at this day 4. The similitude vsed by our Sauior here and by the holy Ghost elsewhere shews the same comparing affliction and persecution to the scorching of the sun Cant. 1.5 The Sun hath looked vpon me Psal. 121.6 The Sun shall not smite thee by day For 1. The Sun doth not more ordinarily or daily arise then persecution ordinarily awaits the word 2. As the Sun-beames diffuse and disperse themselues into euery place so the beams of this Sun of persecution are darted in euery place where the Sun of righteousnes shineth in his Word 3. As no man can hide himselfe from the heat of the Sun Psal. 19.6 So no godly man can hide himselfe from this heat but one time or other it findes him out 4. The Sun hath not more beames to scorch and dry vp the moisture of the earth then Satan and this wicked world haue to dry vp the moisture of grace where it is not sound sometimes by inward and spirituall temptation somtimes by open tyranny and hostility by forraine enemies sometimes by secret delusions and perswasions of heretiks and deceiuers sometimes by false brethren and domesticke enemies who the more inward they be the more are they dangerous All these raise vp persecutions against the Saints of the most High And lest weapons should be wanting in this warre against the Godly the world is the Diuels armorie which by faire and foule by promises and threats loue and hatred and a thousand wayes else assaults the graces of the Godly so as if it were possible the very Elect should be seduced Vse 1. This confutes plainely the error of Bellarmine and other Papists whose proposition in the markes 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 Prophecie of Antiochus Epiphanes that little horne who cast downe some of the Host of heauen and the Starres of heauen and troad them vnder his feet and extolled himselfe against the Prince of the Host and tooke away the daily sacrifice and cast downe the place of his Sanctuary
and cast the truth to the ground Then the Text addeth Thus shall he doe and prosper Loe Antiochus who is mad furious against the Church hath prosperous successe Doth this agree with Bellarmine And by this proposition Cain should haue beene the true Church not Abel whom he slew and Ismael of whom were twelue Dukes Gen. 25.16 not Isaac whom hee scoffed and persecuted My Lord Esau that hath foure hundred men at his heeles Gen. 33.1 and not Iacob who dares not looke his Lord in the face nor come neere him till he had bowed seuen times What outward prosperity had the Church in AEgypt in Babylon in the ten Persecutions for 300. yeeres together before Constantine Or how stands that assertion with our Sauiours prediction that true Christians should be appointed as sheepe for the slaughter Yea with our Sauiours condition who was the Head of the Church to whom the members are conformable He was borne in an obscure place liued despised among his owne a man of such sorrowes as neuer was any sorrow like his his pouerty such as he had not water to put in his head not a cottage to put his head in his death painefull shamefull accursed And such is ordinarily the afflicted and despised estate of his Church on earth Vse 2. Dreame not of a Religion pleasant to flesh if we will be truly religious for this is to deceiue our selues but make account of hatred and trouble in the world if thou meanest to keepe the Word For the Church being seated in the world which is the Kingdome of Satan it cannot be other then a very AEgypt or Edom to the Israel of God where that hellish Pharaoh raiseth all his power to pursue vs into the red Sea of terrors temptations and a thousand deadly dangers on euery side if we indeed set forth to Canaan Let vs therefore wisely cast our costs and recken our charges and weigh whether wee can contentedly suffer so much losse for the Word as it may cost vs. Vse 3. This shews vs the true cause why the world hates and persecutes godly men It will be ready to tell you they are pestilent fellowes and as seditious as Paul was as great enemies to Cesar as Christ was no good subiects as factious and schismaticall as Micah who will not speake as the 400. false Prophets The wicked of the world clamor against them as euill doers for so did they against their Head If he were not an euill doer we would not haue brought him to thee And what are they but a packe of dissemblers and hypocrites and neuer a good of them all But what Can the world that lieth in wickednesse hate and prosecute wickednesse indeed Why then doth she not hunt out open and outragious euils in any other sort of men Or doth she not loue her louers and reward most bountifully most prodigious euill men But if we will beleeue our Lord who was best acquainted with the worlds hatred he tels vs here that persecution is raised against them for the Words sake and that is the proper cause whatsoeuer 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 loues onely her owne and hates them Iohn 15.19 3. The Word hath freed them from the conformitie and fashions of the world that now they cannot runne into the same excesse of riot therefore it speakes euill of them 1. Pet. 4.4 Contrary courses cause contrary affections 4. The wicked Cains of this World see their their owne workes euill and theirs to be good and therefore hate them 1. Iohn 3.12 The thing then which is hated and persecuted in good men is goodnesse the Name of Christ the Word of God soundly held out and stucke vnto And this must be so farre from discouraging good men whether Preachers or Professors who are most extremely hated as they must rather suspect themselues that their hearts are not sound or their courses not sincere when all men speake well of them Sound profession and persecution are inseparable and Luke 6.26 Woe to you when all speake well of you Vse 4. Not to condemne a Religion or refuse a Doctrine because it is persecuted and gaine said by many and by Great ones for this is a marke 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 externall prosperity Straite is the way that leads vnto life and few there be that finde it Therefore looke not on the blacknesse of the Church though the Sunne looke on her Cant. 1.5 for within she is comely Vse 5. To comfort those that are persecuted for the Word and well-doing First 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 reproch of Christ. Thou helpest Christ to beare his Crosse and he helpes thee Col. 1.24 I fulfill the sufferings of Christ. And conformity with him in the Crosse brings conformity in the Crowne If we suffer with him we shall also raigne with him Thirdly this fire of persecution may seeme to burne thee vp but shall not consume thee but onely purge and perfect thee Euery Christian resembles the bush which burned with fire but consumed not Exod. 2.3 Nay waite with faith and patience and according to Moses his prayer for Ioseph The good will of him that dwelt in the bush shall come on thy head Deut. 33.16 So much of the first Doctrine I proceed to the second namely that When persecution for the Word commeth many glorious Professors who ioy in it in the time of peace renounce and forsake it so the Text hath it In the time of tentation they goe away and Matthew They are offended immediately that is euen those Hearers which readily attended ioyfully receiued willingly beleeued and hopefully sprang vp these now goe away And whence goe they Answ. 1. From their affection and loue of the Word in the heart the root within is dried vp with this heat of the Sun 2. From their profession and confession of mouth their leafe also falleth 3. From externall reformation many of them losing their greennesse and apparantly withering and falling to earthlinesse or profanenesse and some to distaste the good way knowne 4. From their fellowship and communion of Saints for as they were neuer knit by faith vnto the Head so were they neuer by loue to the
it selfe with some good seed springing vp vnlesse it kill the weeds No more content thou thy selfe with the rising and mouing of some good affections vnlesse thou mortifie the bad and noysome Ierem. 4.4 Plough vp the fallow ground of you hearts and sowe not among thornes Secondly the Husbandman ploughes it againe that if any weeds peepe out he may roote them vp so carefull he is for his earthly commodity No lesse carefull should wee be if after grace receiued lusts will be still stirring to root them out Heb. 12.15 Take heed that no root of bitternesse spring vp and trouble you according to that in Deut. 29.18 Let there bee no root among you that bringeth gall and wormewood If there be any lust be it neuer so secret and hidden as a root or neuer so fixed and fastened as a root is spare it not nip it not off but plucke it vp by the roots be not content to bridle lusts but kill them satisfie not thy selfe with an absence of fleshly operation as if it were sanctification but onely with a slaying of it for if there be a liuing root within it will shew it selfe when the seed springs and soone ouertake it too Thirdly if after all this there be any weeds growing vp with the seed the Husbandman will bring in his weeding hooke into the field hee will not see a weed or thorne peepe but he will weede it out 1. Because he would haue his corne grow alone Wouldest thou haue the Word to thriue in thy soule Let it grow alone How speedily should a man rise towards heauen if the Word had the onely roome in his heart But 2. Because that is impossible either in the earth or our hearts he will bee sure by his hooke to set the seed aboue the weeds labour thou also to set the Word aboue thy lusts and contrary motions Quest. How shall I doe that Answ. 1. By daily exercise in the Word reading and meditating this discouers the weeds thornes 2. By daily prayer and confession of knowne sinnes this is a getting of the weeding hooke 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 auoiding occasions of sinne and sinners especially watching narrowly our owne inclinations 5. Keepe vnder 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 euill motions and ingendring good cogitations motions and desires agreeable to the will of God Rom. 13. vlt. By putting on the Lord Iesus represse the lusts of the flesh Prou. 12.5 A godly man is said to haue right thoughts and chap. 11.23 His desires are onely good not that he is without euill desires sometime but he resists and fights against them and God imputes not that which he hates and repents of We see the soyle Now let vs see the hopefull successe of the seede in it The thornes 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 fruitlesse 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 vnderstanding a more vehement carriage of the affection vnto it in motions of ioy loue and delight a more settled purpose to follow the Word 3. Here is a further shew of fruits a standing in a glorious profession an hopefull sprouting and springing in the fruits of good workes and a longer hope thereby than before Yet these so softned so rooted so farre growne aboue many zealous Professors are ranged in the ranke of bad and fruitlesse Hearers for as it is in vers 14. Afterward they are choaked Doctr. The fruitfull and commendable Hearer is he that heareth for afterward Esa. 42.23 A bad Hearer can heare 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 vntill perfect day They adde vnto their knowledge as men doe to their stocke and saue what they get and so grow abundantly rich in grace whereas he that spends as fast as he gets and onely maintaines the present with his gettings must dye a begger Many are the exhortations to lay fast hold on the Word and to lay it vp safe in the midst of the heart and to keepe it as a mans life Prou. 4.4 As a man that hath a Iewell will bee carefull to locke it vp in the safest chest he hath 1. Tim. 3.9 Keepe the mysterie 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 giue heed to the things we haue heard lest at any time we let them slip a Metaphore taken from riuen 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 soundnesse 2. Pet. 2.21 Better not to haue knowne the way of truth then after the knowledge to depart from the holy Commandement Many are the commendations of them that were Hearers for after-times as of Dauid Psalm 119.11 I haue hid thy Word in my heart and of Mary who pondered Christs 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 alwaies learning yet neuer come to knowledge and those Iewes Heb. 5.12 who for the time might haue bin teachers yet needed to be catechized in the very Principles Reason 1. From the nature of the Word which is in it selfe a perpetuall truth an euerlasting Gospell Heauen and Earth are most stable and firmely founded by God but not so stable as the least iot of Gods Word which shall not fayle or fall to the ground for euer And to vs it is a certaine 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 mayne difference betweene a godly man and an hypocrite Many things may affect an euill man for the present hearing of the Word Sometime he may heare a noueltie with great affection but as children delight in a new toy for an houre but presently contemne and lose it Sometimes the power of the Word makes an hypocrite tremble as Felix and grow to some promise with himselfe and perhaps to some purpose and resolution of amendment So Israel hearing the Lord speake in so terrible a voyce promise faire All that the Lord our God saith by thee if he will no more speake by himselfe we will heare it and doe it But the Lord saw there was no such heart in them Deut. 5.27 29. Sometime some affliction prepares them to heare and now while the iron is
hidden man of the heart but lightnesse vanity wantonnesse and slauishnesse to euery new-fangled fashion for which the Lord threatned to visit the Kings children Zeph. 1.8 3. For the measure while they passe all bounds of sobriety and waste more on their backes most prodigally than would clothe a number of the poore seruants of Iesus Christ And all out of this conceit that they may weare what they list and how they list not considering that the Lord hath tyed them as straitly to the rules of piety sobriety and charity in the wearing as to the necessity of wearing it selfe besides the waste of time and thoughts c. which should bee better occupyed 3. What is more lawfull yea more necessary than recreation But how doe men out of the lawfull liberty that God hath allowed them breake out most vnlawfully and most insensibly 1. In respect of the matter when with the foole Prou. 26.18 they make a pastime of sinne as of Dice condemned by the Lawes of the Land and Cards and lasciuious Dancing Playes Enterludes and all merriments wherein is no praise vertue or good report 2. In respect of the manner when they turne their vocation into a recreation when they powre out their hearts vnto pleasure as louers of pleasure more than of God when they waste their time and ingrosse it for sports to the hinderance of better duties in the publike and priuate calling when the publike or priuate duties of Gods holy Sabbaths are interrupted or omitted when to the dishonour of God his sacred Name by Othes and cursings is blasphemed or his holy Word iested vpon or his faithfull seruants the Preachers and Professors of Religion are reuiled reproched by Playes songs or scornes Lastly when other men are hurt by sports games as by winning their money to their impouerishment and hinderance or a mans owne estate as Salomon saith He that loueth pastime shall be a poore man both in grace and goods Yet what Gamester of a thousand sees himselfe tumbling in these sinnes Or where is one of a thousand that will be reclaimed from them 4. What is more lawfull and necessary than Marriage for the comfort of man for the continuance of the world and the Church by an holy seed But how many make vp a great heape of sinne by the abuse of this holy Ordinance Some conceit they may marry where they list the sonnes of God to the daughters of men not remembring the Apostles Canon alwayes in the Lord but ioyne with Infidels and enemies to Religion as Salomon to the turning away of his heart from the Lord. Others vse it rather to stirre vp naturall corruptions than to beate them downe Some rather to helpe one another to hell than to heauen or in earth while the Husband loseth his authority by vnthriftinesse bitternesse or lightnesse and the Wife shakes off his authority by sullennesse and contempt both of his person and commandements Others sinne against it more directly as when the Husband leaues the Wife of his youth to imbrace the bosome of a stranger or the Wife forsakes the guide of her youth and loues a stranger better Thus was the sinne of Dauid heightened that hauing wiues of his owne he must needs haue Vriahs also 2. Sam. 12. For this is to sin against the remedie 5. How lawfull is it and necessary to imploy a mans selfe in his calling But besides that many liue in vnlawfull callings or in none where is the man that sanctifies the particular passages of it by the Word and prayer Where is hee that retaines an heauenly minde in following his earthly businesse How many sticke not to gather Manna on the Sabbath day which shall rot betweene their teeth How many all the weeke long gather goods and driue their Trades with as many Othes lyes and glozings almost as words How many turne their Trades into Crafts getting as much by craft deceit and iniustice as by faire and lawfull following of their calling Where is the man that chokes not his generall calling with his speciall and incrocheth all the time of the weeke that scarce any can be allotted to the seruice of God either in Gods House or his owne How is it that men thrust themselues as busi-bodies into other mens matters and faile in their owne 6. What is more lawfull or necessary than to prouide for a mans owne Is not hee that prouideth not for his household worse than an Infidell 1. Tim. 5.8 But hence how doe numbers confound Christian and carking care not seeking first the Kingdome of God for themselues and theirs but becomming Drudges to the world and to their children prouiding 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 vp in the nurture and instruction of the Lord As if a Christian who takes care of the body and baser part of such as belong to him can forget or neglect the soule which is the farre more noble part of man Or as if he which performes it to his family which the very Law of Nature calls for at his hands should vtterly forget that which Gods Word euery where chargeth him withall 7. What is more sweet and necessary vpon earth than company and society with men whence the Philosopher calls man A sociable creature as the beasts be not But how many mischiefes creepe into the life and sinnes into the soule by the abuse euen of lawfull society as when men chuse or fall into swearing drinking or idle company when they runne promiscuously into all companies and fall to such exercises as they finde as Peter in Caiaphas his Hall when hee should haue been better employed or when they frequent societies where God and Christ is not but Satan and his Agents and a whole troupe of tentations And what hurt comes by mens communication which naturally is profane vnsauory vncharitable Besides euen good men in bad companies acquit not Gods glory nor themselues as they ought and in good company either doe not or receiue not the good they should This is the first reason 2. In things lawfull men are most secure and thinke themselues safest and there Satan is most where he is least suspected As the Serpent lyeth in the greenest grasse so Satan lyeth in ambush against vs in our most lawfull liberties As he laid his traine against our Sauiour Christ himselfe in the matter of meate and drinke when he was hungry so also against vs chiefly in things wherein God hath giuen vs allowance Wherein was it that Satan ouercame Lot was it first Incest with his two daughters No that was hainous but first hee foyled him in that which was lawfull he first abused himselfe in wine and then his daughters in Incest 3. Whereas our nature spider-like turnes our best and sweetest things to poyson Satan to our corruption adds his waight putting vs forward to abuse good
gather these worldly things together let him bee sure these distrustfull cares haue stuffed his heart Ordinary and warrantable care rests on good and allowable meanes But he that by lying swearing fraud iniustice deceit in measures or waights by vsurie or the like meanes can helpe himselfe his care and course is wicked and damnable 5. It is a choking care if a man neglect the seruice of God prosper not in grace profit not by Gods Word thrust the worship of God out of dores or seldome or slightly or coldly or formally performe these duties or if a man fall backe from good motions good purposes good beginnings he may iustly suspect himselfe that inordinate and inferiour cares haue seazed on his heart and waged warre and preuailed against the cares of heauen and a better life In a word when a man more imployes himselfe about them than will stand with keeping his heart vnto God now they are chokers These are the cares heere called thornes The effect of them is to choke the seed of the Word Where consider two things 1. How they choke the Word 2. The vse that is to bee made thereof For the first They choke the Word 1. Before 2. In 3. After hearing Before hearing two wayes 1. In that they hold men away and keepe them from the preaching of Gods Word Luk. 10.40 While Mary was set at the feet of Christ hearing his gracious words Martha incumbred her selfe about many things c. Her care and loue in entertaining our Lord Iesus himselfe was excessiue and immoderate and hindred her from hearing his Word out of his owne mouth The same was the cause why those vnthankfull ghests inuited to the Kings Supper Luk. 14.18 they all made excuses their inordinate care about Farmes Oxen and Families suffered them not to come when they were called So now especially on a weeke-day numbers keepe away from this Exercise because the desires after the world haue eaten out the desires and care of Gods Word They cannot let their businesse and seruants would bee 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 weeke 2. If they doe come yet these cares hinder their prayers and preparation and therefore their profitable hearing They that cannot pray well cannot heare well Now prayer is a lifting vp of the hart vnto God but these presse it downe and are as so many heauie stones hanged on the wings of our prayers In hearing they hinder two wayes also 1. When men bring their businesse in their brests with them they are casting and tossing with themselues and plotting their owne imployments and this hinders both attention and vnderstanding and affection without all which the Word heard is vnprofitable 2. These inordinate cares keepe out and barre out the chiefe duties of a Christian that there can hardly bee 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 labours to confirme and increase faith and confidence in God it bids vs beleeue and trust in the Lord for all supplyes Psalm 37.3 5 7. But these cares lodged in the heart choke all these precepts will not suffer vs to trust God with our selues but will take his care into our owne hands and will beleeue and trust him no further than wee see him or haue a pawne from him 2. The vse of Gods Word as it is from heauen so it is to draw vs to heauen and lift vp the minde to heauenly things when it vrgeth vs to seeke things aboue where Christ is and perswades vs to pull our thoughts from things below and set them on things within the Vaile But these cares nourished in the heart choke all such exhortations for they wedge downe and stake downe the soule into earth and earthly things they will care for heauen when they come there but for earth while they are here 3. Gods Word in the powerfull preaching of it opposeth and beateth downe the vnlawfull and vnconscionable seeking and meanes of getting the things of this life It condemnes to hell all vniustice and fraudulent dealing and all heaping and holding the least piece of wicked Mammon But where these thornes are nourished all these denunciations are choked they will set the tongue on lying and swearing the hands on coozening and deceiuing the whole course on vsurie oppression and all is fish that comes to net Thus where the world is taken in the Word is shut out or choked After hearing also these thornes choke the Word so the Text saith and afterward or after they are gone the cares of the world enter in againe and as a wedge driues out all before it Many come from their earthly businesse and heare with affection and may hold it for a while but at last the throng of their businesse and cares of the world conquer the Word and driueth it both out of their memory and practice For the memory see Exo. 16.3 When Israel was without food in the Wildernesse and knew not how they should sustain thēselues their wiues children they begin to scorne and take on against Moses and Aaron Oh that we had dyed 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 prouidence for them Nay did they not see the hand of the Lord for them in that mighty deliuerance thorow 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 dayes before chap. 15.25 Did not that promise yet sound in their eares vers 26 But these distrustfull and distracting cares choked presently the remembrance of Gods promises and of his great blessings bestowed on them For the practice we see it euidently in the young man who presently lost Christ and all because he had great possessions both in his hand and heart Vse Seeing these worldly cares doe thus choke the Word in vs let vs alwayes remember the counsell of our Sauiour Luk. 21.34 Take heed lest your hearts be oppressed with surfetting and drunkennesse and the cares of this life and that Day take you vnawares Then the cares oppresse vs when they dul the mind and make it heauie and vntoward to the loue and consideration of heauenly things We must striue in casting off these cares which our naturall loue of the world inuites and pulls vpon vs. Motiues to rid our selues of them 1. Because they are the cares of the world that is of worldly things and worldly men and Christians must haue another care This is our Sauiours reason Math 6.32 After all these things doe the Gentiles seeke Now there ought to be a great difference betweene the cares studies indeuours and delights of Christians and Heathens For we haue not receiued the spirit of the world but of God
to sauour the things of God And it is sufficient that we haue liued in such lusts but now let vs walke no more after the will of man but of God 1. Pet. 4.3 Shall our Profession bee Christian and our practice Heathen What doe such a number of Heathens in a visible Church whose heads hearts and hands are more stuft with cares feares and distractions than the most Heathenish Heathens For men to follow the world with a full spirit to place their felicity heere and make it their chiefe ioy to increase their estate heere is to liue like an Heathen For after all these things doe the Gentiles seeke 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 mappe of misery Secondly they are but for a mortall and changeable life which passeth as a vapour though men that entertaine them vainely suppose they shall not dye at least not yet They are for a life common with vs to the brute beasts which want vnderstanding and reason and yet their life is passed without any such cares or distractions by that generall prouidence that feedeth Sparrowes who neither spinne nor carry into the Barne But there are cares for a better world which as it is a Kingdome of glory and happinesse so it is vnshaken of perpetuity and eternity There are cares for the life of the soule which as it is more excellent than the body so are all the good things belonging to it And these cares are worthy of roome and place in a Christian heart There is a life not common with beasts but with the Angels to bee cared for nay common with Iesus Christ the care of which our Sauiour hath commended to vs aboue all other cares in the world when reprouing Martha for her too sollicitous and busie care in entertaining his own blessed Person he told her and vs in her One thing is necessary and this care is of the good part which shall neuer be taken from vs. 3. These distrustfull cares argue both impiety and folly The former in that they would fasten vpon God want of knowledge power or will to relieue our wants For if God take knowledge and bee able and willing to supply them what need I vexe my selfe further For his knowledge Math. 6.32 Your heauenly Father knoweth that you haue need of all these things For his power Goe into the Wildernesse behold him feeding Israel forty yeeres without all earthly meanes giuing them bread from heauen which ordinarily comes out of the earth and water out of hard Rocks than which nothing is dryer preseruing their clothes from wearing while they were worne forty yeeres together For his Will Psa. 37.28 The Lord forsaketh not his Saints they shall bee preserued for euermore But these distractfull cares deny the Lord the honour of wisedome power and mercy and so are expresse signes of an vngodly heart Secondly they argue a foolish mind two wayes 1. That when a little will serue a man in his way homeward thorow a strange Countrey he will lode himselfe with needlesse burthens Nature is content with little Grace with lesse Iacob craues no more of God but food and rayment And wee are commanded If we haue food and raiment to bee 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 liue ouer two liues yet to spend his dayes in scraping and gathering not so much for himselfe as hee knowes not for whome It may be for a foole Eccles. 4.8 It may bee for a waster and spend-thrift it may be for a stranger chap. 2.19 nay it may be for an enemy as Haman for Mordecai 4. We professe our selues children of God and therefore these distracting cares are most vnbeseeming vs. We must rather imitate children who because they depend vpon their father and rest on his allowance they put off all care and thought what they shall eate drinke 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 himselfe we will say Surely such a man hath no father to care for him 5. God often doth alwayes might reuenge these great cares with great vvants and the more carefull men be the more needfull often they are God most righteously punishing the vnbeliefe of their hearts and paying them vvith their ovvne coyne They vvithdravv their confidence from him and he vvithdravves his blessing from them Then they labour and thriue not earne money and put it into a broken bagge and God ouerthrovves their conceits they thinke their care must doe all but the more they care the lesse they haue to teach them that if they vvould care lesse they should neede lesse Meanes to thrust off these carking cares 1. Labour to get assurance of thy adoption For if a man be persvvaded of this he can easily stay himselfe vpon God for all needfull things The prayer is first Our Father and then Giue vs this day our daily bread No maruell if men be vnquiet in their hearts vvho haue neither care nor assurance of their adoption Math. 6.30 Christ makes them a signe of incredulity O ye of little faith 2. Learne the lesson of contentation as Paul Phil. 4.11 I haue learned in whatsoeuer state I am to bee content I know how to want and to abound Where in what schoole Not in the schoole of nature for that teacheth impatience and discontentment in wants but in the Schoole of Christ through Christ inabling me A man comming out of this Schoole is as comfortable and cheerfull as if his small portion were the whole world 3. Because these cares will euer bee incroching and thrusting in we must know vpon whom to turne them off 1. Pet. 5.7 Cast all your care on him for hee careth for you Cast them off farre away from thee as a man pressed with a burthen or somthing that hurts him But with this difference hee casts his burthen on the earth thou must cast vp thine into heauen Psalm 55.22 Cast thy burthen vpon the Lord and hee will nourish thee as an Anchor is cast to stay the Ship against all waues and billowes of diffidence and distrust Quest. How should I cast my care vpon God Answ. 1. By faith beleeue his gracious promises and apply them to thy selfe 2. In nothing be carefull but let your requests be shewed Phil. 4.6 Prayer is a casting of our care on the Lord therefore call vpon on him and commend thy wants vnto him 3. Keepe him in sight and set him still before thee Phil. 4.3 4. The Lord is at hand in nothing be carefull there is no cause of these choking cares and distractions seeing we haue the Lord so neere and may with confidence call on his Name for the
Lord is neere to all that call vpon him to all that call vpon him faithfully Therefore hold his presence in thine eye who is with his in sixe troubles and in seuen A child vnder his fathers eye wing cannot be neglected 4. Walke religiously and holily bee such a one as ouer whom his care extends Bee a fearer of God for no good thing shall be wanting to him that feares the Lord Psal. 34.9 10. The Lord is neere to fulfill the desire of them that feare him So Tertullian obserues that there was more in the blessing of Iacob then of Esau a profane man namely the dew of heauen as well as the fatnesse of the earth and first that then this Genes 27.28 39. 5. Looke vpon 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 euer but if they graued his feare in their hearts hee hath grauen them on the palmes of his hands Esa. 49.16 I haue graued thee on the palmes of my hands and what is a more present helpe than the hand of a man All thy walles are euer in my sight God doth euer behold the defences and meanes of protecting them who cast their care vpon him Goe along with me to Mount Moriah and consider the businesse of Abraham which would haue rent asunder any worldly heart with worldly cares But casting the whole care of it vpon the Lord the very name of the place tells thee Iehouah prouidebit God will prouide he will be seene in the Mount if not afore yet then at furthest 4. The last meanes 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 makes a man abound in vnnecessary therefore let vs take vp such lawfull and warrantable cares as may consume and eate vp the other The Scripture commending many vnto vs I will note some 1. Seeke the Kingdome of God and his righteousnesse and then other things shall bee cast vpon you The way to obtaine earthly things is to bee lesse carefull and distracted for them and more carefull and diligent for heauenly Esa. 1.18 If ye consent and obey ye shall eate the good things of the Land If a great Prince be in chase of a Kingdom will he spend his thoughts on a Copy-hold 2. Be carefull about our sinnes 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 yourselues c This is a thoughtfull consultation as in the Conuerts being pricked for their sinnes Act. 2.37 What shall we doe to be saued A care to mortifie the sinne remaining A care to preuent sinne to come and a carefull watch against the first motions of sinne A care to keepe on our weapons and to hold the sword of the Spirit in our hands to cut off the heads of tentation 3. Vse great care about thy soule Prou. 4.23 Keepe thy heart with all diligence as a City besieged is continually watched day and night Ciuill honesty makes many carefull that murther adultery and grosse filthinesse breake not forth of their bodies and hands but Religion hath speciall care to keepe these out of the heart as well as the life And as Nature doth instinct a care for prouiding bodily food and necessaries so Grace quickeneth the care for the food and refreshings of the soule in good meanes ordained for that purpose 4. A speciall care must be taken to walke awfully before God Mic. 6.8 He hath shewed thee O man what is good and what the Lord requireth at thy hands euen to humble thy selfe and walke with thy God A care to obserue and doe all that is written in the Booke of the Law of Moses not to turne therefrom either to the right hand or to the left Iosh. 23.6 A care of euery good worke both of the generall and speciall calling both for watching and apprehending all occasions of good that are offered and of cheerfull doing all duties which are laid in our power and to doe them in such manner as God requires with sincerity of heart and to doe them to those ends which beseeme vprightnesse Gods glory mans edification our owne discharge and to doe them to the end with constancy and perseuerance 5. A care must be had to keepe the vnity of the Spirit in the bond of peace Ephes. 4.3 In one word Let thy cares be for God for thy soule for thy neighbour All other things either hate or care not for And the deceitfulnesse of riches The second sort of thornes which the Parable mentioneth are riches to which the Text ascribes two qualities both preiudiciall to the Word and saluation 1. They are choking thornes 2. They are deceiuing thornes Of both which I may say with Gregory Quis mihi crederet si spinas diuitias interpretari vellem cùm illae pugnant istae delectent Who would beleeue mee if I should interpret these thornes to bee riches seeing thornes doe pricke and vexe a man but riches delight a man Yet our Sauiour Christ who is the eternall Wisedome of his Father giues vs this interpretation and that most aptly 1. Wealth is spina pungens pricking thornes full of molestation For as thornes pierce mens bodies so they that will be rich pierce themselues thorow with many sorrowes 1. Tim. 6.10 And as a man walking vpon thornes is prickt on euery side so is a man greedy of gaine before him is cogitatio comparandi round about him labor augendi behinde him timor amittendi dolor relinquendi periculum iudicandi The crauing thoughts of getting the labour and toyle of increasing the feare of losing the sorrow in forsaking the danger of reckoning pricke him on euery side 2. Wealth is spina vulnerans cruentans it woundeth and fetcheth blood riches would the soule and bring many bloody sinnes vpon it Ahab brings the blood of Naboth vpon his soule and family for Naboths Vineyard And Iudas brought the blood of Iesus Christ vpon his owne soule for euer for thirtie pieces of siluer 3. Wealth is spina spolians a worldling in seeking his wealth loseth his soule as Shimei seeking his seruant lost his life And what doth it profit a man to winne the world and lose his soule Nay the godly sometimes are spoyled by wealth for as the sheepe loseth her wooll among thornes so euen good men lose not their soules as the former but many graces by meanes of riches 4. Wealth is spina suffocans choking the Word and choking grace in the heart as thornes doe the seede cast into the ground Doctr. There is great danger in riches to choke a mans Religion and disappoynt his soule of saluation For as thornes are to a ground sowne so are
riches to the soule or the soyle where the seed of Gods Word hath been cast As corne can hardly prosper where the one growes as hardly can the Word where the other growes vp 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 vnto you that a rich man shall hardly enter into the Kingdome of God which our Sauiour would not haue so asseuered if the way to heauen had layne so open and smooth for riches as their Masters thinke And he obserued in his preaching that the poore receiued the Gospell Math. 11.6 Rich men had other matters to doe 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 poore and base things c. Quest. Cannot a man be rich and godly or may not riches sort with saluation If a rich man cannot enter into the Kingdome of heauen who then can be saued say the Disciples Answ. 1. Riches are good blessings in themselues and of themselues hinder not For the promises of them are made to those that feare God Psal. 112.2 Riches and treasure shall be in their house And as simplicity basenesse pouerty saues none so wealth power wisdome condemne none in themselues 2. The prophesie is that the rich shall come to the people of God and ioyne with the Church Esa. 60.11 Psal. 22.29 3. The Lord acknowledgeth of many rich men that their riches are a crowne on their heads by the many good workes they doe thereby Prou. 14.24 Some there are whose wealth lifts them not vp in pride but exalts them in workes of mercy As a crowne is an ornament to the head so riches commend the wisedome and piety and faith and charity of a godly man They cannot make a man good or euill wise or foolish but onely manifest a wise man or a foole So in Eccles. 7.11 Wisedome is good with an inheritance it is good without it but more eminent with it more conspicuous more vsefull Therefore for resolution of the doubt note 1. That our Sauiour saith not It is impossible for a rich man to bee saued but very hard And the Apostle saith not Not any but Not many 2. Christ speakes not so in respect of the possession or vse 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 Sauiour this is possible who made Iob exceeding rich and fenced all about him that hee had yet so godly withall that there was not another so godly vpon earth as he chap. 1.8 10. And it is Augustines obseruation Seruatur pauper Lazarus sed in sinu Abrahami diuitis Poore Lazarus was saued in the bosome of rich Abraham 4. Riches choke not and condemne not as a cause but as an occasion The cause is not in them that wee are choked by them but in our selues in our corruption and weaknesse who abuse a good thing by which wee might further our saluation not watching against the neglect or contempt of the doctrine of saluation which vsually attends them Now they are as a sword in a mad mans hand and must not be reiected themselues but onely their abuse Quest. How doe riches choke the Word Answ. Three waies Before hearing In hearing After hearing I. Before hearing they choke and hinder from receiuing the Word three wayes 1. Great men haue great employments in their hands and cannot bee at leisure for preaching they may not let their businesse one houre in a weeke Felix hath no leisure now to heare Paul but will take another time And Martha cannot let the time to heare Christ himselfe And hence are those many obiections against weekes Lectures as altogether vnseasonable and indeed needlesse But was not Martha reproued for so slighting the preaching of Christ And what Is not this losse 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 betweene Act. 13.42 Was this commendable in them and is it reproouable in vs Christians 2. Great men haue great spirits What great men and rich men stoupe 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 haue rich men charged that they bee not high-minded Riches commonly breede pride and high mindes Pride in a mans selfe breeds contempt of God and his Word as Pharaoh Who is the Lord and the Prophet saith Heare and giue eare and bee not proud Ier. 13.15 3. Great men haue a great happinesse in their hands already and hardly see any want in their condition And as he comes not to the Physician that feeles not himselfe sicke so hee desires no supply of good that feeles not in himselfe the want of it Abundance of outward wealth suffers not the heart to see his want of inward And the good things of Gods Kingdome are not giuen but to them that want them and can prize them To the thirsty Esa. 55.1 II. Riches choke the Word in hearing As thornes spread themselues and occupy the roome where the seed should grow So the inordinate loue of the world stuffes the heart with worldly desires and motions and takes vp the roome from all spirituall Iudas his heart once taken vp for couetousnesse there is no roome left for the gracious admonitions of Christ himselfe The Lord obserues and forewarnes Ezekiel of this choke-weed in his Hearers chap. 33.31 They shall come as people vse to come and sit before thee and heare thy words but they will not doe them nay they will make iests with their mouthes because their hearts goe after couetousnesse Can your thoughts bee carried to heauen and earth at one time When you bring your businesse to Church and suffer your thoughts to range vpon your worke and worke-men wares and returnes Farmes and profits can you carry away any good lesson While you come with a purpose to hold your vsurie iniustice or deceit in word or trading doe you not make a iest of Gods Word condemning these things and you for them Doe wee not reade in the Gospell that whereas Christ was often opposed in his Doctrine he was not mocked but of the couetous Luk. 16.14 III. Riches taken into the heart choke the Word after hearing both in the profession and in the practice of it 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 beleeue in him or if they doe with him well let them come with Nicodemus in the night Let the poore receiue the Gospell and be forward Professors but you are a rich
man soone espyed and if you come once to be noted you may be no small loser by it So rich men wil say Your doctrine is good and I would the times would beare it and wee might bee allowed to follow it but I haue many eyes vpon me c. 2. They hinder the practice and obedience of the Word as we shall see in some instances 1. The Word perswades to humility and lowe conceit of our selues But riches doe swell vp the heart with lothsome pride and make a man thinke of himselfe so much better than of another as he hath gotten wealth perhaps by wicked meanes aboue others wheras wealth well gotten makes no man better but ill gotten farre worse How contumeliously did Nabal vse Dauid 1. Sam. 25 Because hee was wealthy he was proud and haughty 2. Gods Word perswades to trust and confidence in God who is our life and the length of our dayes onely of power to doe vs good But wealth easily perswades the heart to make gold the hope Holy Iob disclaimes this practice of a wicked man Chap. 31.24 If I said to the wedge of gold Thou art my confidence If I reioyced because my substance was great or because my hand had gotten much c. it had been iniquity for I had denyed God aboue The rich mans riches is his strong Tower in his conceit hee thinkes himselfe well-walled and intrenched within his wealth and rests vnder the shadow of the wing of his wealth which hee is not content to haue vnlesse it haue him his heart and trust 3. Gods Word perswades to workes of charity and mercy and to be rich in good workes But loue of riches choketh this Word shuts vp the bowels of compassion against his brother shrinkes vp the hand that should open and stretch it selfe to the necessity of the Saints suffers not to honour God with our riches nor to prouide for our selues any other wealth but that in earth Thus the miserable man hath riches while he liues and when he dies they are goods neuer doe good before 4. Gods Word teacheth to leaue our riches for Christ and that naked Christ is wealth enough But loue of the world chokes that Word and makes vs for an handfull of the world to forsake Christ and the holy profession as we see in the young man who went away heauily because hee had great possessions Iudas must haue thirty pieces more than hee could gaine by his Master The like of Demas 5. Gods Word teacheth to restore ill-gotten goods as by vsury deceit oppression lies c. Zacheus so soone as he was conuerted restored foure-fold But the loue of the world choketh this Word and hindreth obedience worldly men part with vnlawfull profits as with their ioynts nay will rather part with their soules 6. Gods Word teacheth that euery man should maintaine himselfe and his family in a lawfull and honest course of life and not to esteeme that penny his for which he may not praise God as the giuer But this Word is choked in a number both Ministers of iustice and Ministers of the Gospell and Trades-men that receiue a great deale of wealth from the diuell and not from God in a number of vnconscionable courses And especially they that liue by wicked and vnlawful Trades Dicing-houses filthy houses Play-houses and such places of idle and hellish resort which one not vnfitly calls The diuels house of Office And such Victuallers Vintners and Ale-sellers as suffer brutish creatures to wash away their reason and discretion so they may licke away their money as if it were not a foule sinne to liue on the foule sinnes of others Thus riches choke the obedience of the Word and suffer not a man to serue God or obey his Word further than serues his owne commodity Vse 1. Take notice of that vanity with Salomon Eccles. 5.13 who obserued riches reserued to the hurt of the owners Men haue giuen them the name of goods as if there were no danger in them or euill to the possessor by them who yet we see may easily dispossesse himselfe of Christ and saluation by them How many haue we seene while they were in lowe estate in the world humble gentle meeke forward and zealous who now in prosperity are growne fat proud disdainfull and slothfull in spirituall things How many in their lowe estate were diligent Hearers profitable conferrers of the Word carefull obseruers in sanctifying the Sabbath fruitfull instructers of their families But now the world is come in vpon them and the businesse of it thrusts in and the poore man that cannot serue two Masters at once is gone backe and growne lazie yea and at length lothing that good Word the sweetnesse of which he hath tasted and decreased in the Spirit as fast as he increased in the flesh As the Moone neuer suffers Eclypse but in the full So these in their fulnesse suffer the earth to come betweene them and their Sunne who in their wane were safe enough Heere for our further instruction we will consider two things 1. The Markes of a man in whom the world choketh the Word 2. The Remedies I. The Markes are fiue 1. In his whole desires hee is more earnest after goods than after grace Psalm 4.6 Who will shew vs any good This is the speech of many But a few say Lord lift thou vp the light of thy countenance vpon vs. The blessing of Esau the fat of the earth most men desire most But the blessed dewes of heauen and sauing grace in the meanes are as refuse wares not asked after Tell a man of a good bargaine or a good purchase he will giue you both his eares he will bestirre himselfe and his onely feare is to bee preuented Tell him of the bargaine of heauen and of the purchase of that inheritance among the sanctified yea saith he God send vs that inheritance aboue all but if God send it not he will neither bee at paines nor cost for it If God should put many of vs to our choyce whether we would haue wisdome or wealth or long life or power ouer enemies wee would scarce with Salomon chuse wisedome in the first place but would either haue wisedome vvith an inheritance or an inheritance vvithout vvisedome 2. His speeches vvill bevvray him in vvhom the vvorld choketh the Word For as he chiefly sauours the things of the vvorld and affects them so out of the abundance of the heart his tongue runnes chiefly on them 1. Ioh. 4.5 They are of the world therefore speake they of the world Follovv this man from a Sermon you shall marke that presently being out of the Church he falls into discourse of vvorldly matters and earthly things as if the Word heard vvere not vvorth speaking of his earthly heart is carried naturally to his center Follovv him from a Play or from the Market you shall heare him tell the vvhole story accurately and articulately from poynt to poynt or discourse as he comes
in the way to heauen goe and boast of thy happinesse which hath made thee most vnhappy proud secure licentious and choked the good Word in thy heart I say to thee it had beene good for thee thou hadst neuer seene penny of thy wealth and that thou haddest liued in beggery all thy dayes For that might haue drawne thee neere God at least not haue driuen thee so farre from him Thou shalt curse the day that euer thou haddest a penny in thy hand or heart that euer thou dotedst vpon so base pelfe to make thee forget thy selfe and thy God so farre that euer thou didst so ouerload thy selfe with wealth and wrath For all thy present ioy in thy wealth because it keepes the Word out of thy heart will be as bitter to thee as wormewood when thou shalt see the same wealth keepe thy soule out of heauen which in earth kept the Word out of thy soule and thou shalt bewaile thy lost estate euerlastingly when thou shalt see that had it not been for thy wealth thou mightest haue been saued Vse 3. Obserue carefully these few rules against these thornes 1. If we must seeke them doe it not for themselues 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 then they wound Thornes slightly held or laid in the open hand are harmelesse 4. Fence we our selues from them with loue of God feare of God loue of his Word and watchfulnesse ouer our corrupt desires 5. If wee bee beset with them let vs warily get out of this thicket and lighten our selues of them by glad and cheerfull imparting them when godly vses offer themselues 6. Let vs of these thornes gather figs by doing good with them and distributing for with such sacrifices God is well pleased Or rather turne them into sweet flowres 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 deceiuers Doct. The danger of riches is not more in choking goodnesse than in deceiuing and bewitching the heart that addicteth it selfe vnto them And therfore the Prophet calls them deceitfull vanities Psalm 31.6 For indeed they neuer choke till they haue first deceiued vs. This will better appeare by considering 1. Whereof they deceiue vs. 2. Whereby or how I. They are such deceiuers as pilfer not trifles or base things but without grace in the heart the best things we haue and might least spare 1. They deceiue vs of Gods Word this is in the Text and was proued before So in Ier. 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 spake vnto thee when thou wast in prosperity but thou saidst I will not heare And in the Parable Math. 22.5 the Farme and the Oxen and Merchandise made the ghests make light of the inuitation to the Kings supper And is it a small thing to be robbed of this heauenly wisedome to which no treasure is comparable Prou. 3.14 which is more precious than all Pearles and all thou canst desire is not to be compared to her Yet prosperity makes men grow first lazy then lothers of the wisedome of God 2. Riches deceiue vs of our Religion 1. To erre 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 Hos. 13.6 As in their pastures so were they filled and their heart was exalted therefore haue they forgotten me 3. To forsake God Deut. 32.15 He that should haue been vpright when he waxed fat spurned with his heele Thou art fat thou art grosse therefore he forsooke God that made him 4. They easily vnfit men for the seruice of God Heere many doe fondly delude themselues saying in their hearts Thus much wealth I will attaine vnto and when I haue done that I will addict my selfe to the seruice of God For commonly the effect of affluence and abundance is to say with Pharaoh Who is the Lord As in Ierem. 5.7 When I fed them to the full they rose vp like fed horses euery one neighed after his neighbours wife and committed most brutish sinnes 3. Riches deceiue vs of our hearts as great a deceit as any of the former while they draw our trust loue ioy and principall 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 vpon them Psalm 62.10 And thus with our hearts they deceiue vs of our time our labour our thoughts and indeuours all which they engrosse from God and from our selues 4. Riches deceiue vs of sound iudgement in three respects 1. In regard of themselues to thinke of them better than they bee yea to thinke basely of grace and the things of heauen in respect of the profits of this life This was a brand of profanenesse in Esau Gen. 25.32 What is this birth-right in comparison of the pottage So of all profane men who despise the blessing for the backe and belly and things of this present life and set more by an Oxe or two than by the Kings Supper A generall 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 our selues and our owne estate They commonly make a man thinke himselfe better than he is Hee can perswade himselfe he is highly in Gods fauour because hee is rich and hold himselfe contented with a false felicity which hinders him from seeking to better his estate Whereas not being of themselues good in their nature they cannot make him better that hath them and Salomon tels vs that these outward things befall alike to all Eccles. 9.2 How many delude themselues while they say If I were not a good man God would not blesse my labours so blessing themselues in their riches And many thinke they haue receiued their wealth of God and thanke God for all when God gaue them little or none of them but a great part of it is the diuels wages or the worlds wages for some seruice of iniquity And were not his iudgement blinded hee could not looke on his wealth but withall on his sinne and wretchednesse in getting and holding it and so indeed esteeme himselfe so much the worse by his wealth as he is indeed but not any whit the better 3. In regard of others they deceiue vs of true iudgement and discerning They make vs thinke such as inioy most wealth to be the happyest men and they most miserable that most want it Whereas wee cannot giue instance of more
iudgement or bee deceiued with toyes still The iudgement of the world is cleane contrary to the iudgement of Gods Spirit who is so farre from calling them substance as that they are made non-ens a meere nothing Thirdly men call them profits but how vnprofitable are they 1. They profit not in grace but are step-mothers vnto it and therefore the poorest men are chosen to be richest in grace And generally are not the richest in wealth poorest in good workes poorest Christians 2. They profit not in the day of sicknesse Prou. 11.4 Riches auaile not in the day of wrath No money will buy the fauour of a wrathfull King nor buy out the paine of one tooth 3. They profit not in the day of death cannot buy one houre for repentance not a quarter of an houre to set the house in order 4. They profit not in the Day of Iudgement a whole world cannot buy out one sinne vnrepented of Lastly men call wealth gaine as if all were gaine that is gotten But 1. What is the gaine of an handfull of earth perhaps with the losse of the soule and heauen 2. Our Sauiour Christ who best knew what riches are opposâ—th them to the true gaine Luk. 16.11 12. Indeed if they could buy pardon of sin or merit eternall life or make a purchase of heauen as Papists teach vs then were they goods indeed and substance and profits and gaine but these titles which the Scriptures affoord them shew vs plainely how farre they be from such effects 2. Rule Take them from God in the right ends for which God hath reached them to thee Not to riot on lusts or imploy them as a furtherance to sin Not to lay them in thy heart a roome reserued for better purposes Not to make thee proud and swell thy heart to insult against others that haue not thy measure But for foure maine ends which the Lord intendeth 1. To exalt and aduance Gods mercy who hath giuen thee more than others being in thy selfe lesse than the least mercy and in way of thankfulnesse to honour God with thy wealth in vpholding his seruice and glory 2. For the necessary and honest sustentation of thy selfe and thy family in sobriety humility and moderation Thus Parents may lay vp for their children 3. For the common good to vphold the good estate of the Common-wealth in publike payments tributes taxes c. Rom. 13.6 4. For the reliefe of the poore members of Iesus Christ to bee rich in good workes to doe good and distribute 1. Timoth. 6.18 And thus to become as Iob fathers to the poore eyes to the blinde feet to the lame that the loynes of the poore may blesse vs. 3. Rule Consider seriously with thy selfe these three things Who thou art that hast receiued wealth What thou hast receiued And on what condition thou hast receiued First Who art thou that hast receiued wealth 1. Thou art not an Owner but a Steward the money and wealth is thy Masters thou must not hold it to thy selfe nor lay it out but at his appoyntment 2. Thou art not a Free-holder but a Tenant at will thou sittest not in thine owne but owest homage rent suit and seruice 3. Thou art not a Citizen but a stranger here in a strange Countrey If thy wealth were thy owne and might stay with thee yet canst not thou stay with it Secondly what hast thou receiued Goods thou sayest But I say Thy wealth is not good in it nature as not euill but in it selfe at the best indifferent and onely good in a good vse A worldlings goods are neuer goods till he come to dye for then they are set at liberty to doe others good though not himselfe They are not good to all men but to good men onely nor good further than they are seruants to a further good and helps to the chiefe Good euen God himselfe Thirdly on what condition hast thou receiued them Namely to be countable for them And what account can hee giue that hath defrauded both his Master and his fellow-seruants How dares a seruant bring that into accounts which hee hath spent on whores gaming drunkennesse Dice and Cards bolles and bowles contentions and friuolous suites of Law c Hence when at some time God calls the conscience to reckoning afore-hand that which was so sweet a morsell vpbraids him and is ready to choke him as Iudas and as the Prophet saith Ezek. 7.19 They shall cast their siluer into the streets and their gold shall be cast a farre off A worldly and wicked conscience once awaked shall wish the Master cast into the sea or vnder the bottome of the Mountaines so it might escape the account and reckoning 4. Rule Cast thine eye vpon true and substantiall riches First God in Christ is true riches what can be wanting to make a man fully happy who inioyes God as his portion Secondly Christ himselfe is the true Treasure in whom all treasures are hid and the Pearle for which the wise Merchant selleth all and Paul counts all but drosse 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 Thirdly Godlinesse is the chiefe gaine that is the knowledge and profession of the Gospell this hath the possession of the rich graces of God Faith Loue Hope Patience Righteousnesse in comparison of which gold and pearles are but drosse Fourthly the Treasure of heauen is worth looking after Col. 3.1 To haue the conuersation in heauen Phil. 3.20 Sell all thou hast saith Christ and thou shalt haue treasure in heauen Now this wealth is vndeceiueable performes all that it promiseth contentment perfect freedome sound and stable peace fitnesse to doe good abundant and sure wages with continuance being a durable riches not left in earth but carried with vs to heauen not consumed with vse but increased And therefore was it so sought by the Saints Heb. 10.34 They ioyfully indured the spoyling of their goods because they knew they had in heauen a better and an induring substance The eager pursuit of these riches would soone and easily bring the other out of request 5. Rule Pray first for wisedome and vnderstanding to vse these things before thou prayest for the things themselues Pray first for goodnesse and then for goods For first they neuer 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 spoyled by them Thirdly this wisedome is promised to them that are good in Gods sight Eccles. 2.26 wisdome to prouide knowledge to vse and ioy in fruition or right vse To conclude this poynt If wee being to deale with a man in great matters were aduertised by a friend to looke well to ourselues because wee deale with a Cheater and one that hath deceiued almost all that euer dealt with him
demonstrate that the people of God and his dearest Saints were farre from a life led in pleasure Iacob professed Few and euill haue my dayes been that is full of affliction And Moses chose to suffer affliction with the people of God when hee 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 dayes or nights in pleasure Yea was not his life painfull and sorrowfull c Doe wee euer reade of him that he laughed but that hee wept wee often reade The ordinary estate and condition of Gods people is to suffer aduersity Heb. 11.25 The way to heauen is all strawed with crosses By many afflictions we must enter into heauen Act. 14.22 And all that will liue godly in Christ Iesus must suffer persecutions 2. Tim. 3.12 And wee must acknowledge the bitter things laid on the brests of the world to be of God to weane vs from the loue and pleasure of it II. The second Generall proposed is Markes of a man in whom pleasures preuaile aboue the Word And they are seuen 1. An vnder-valuing of better pleasures as of Gods House in earth or in heauen when men account of no such pleasure as that they enioy in earth and earthly things This marke is giuen 2. Pet. 2.13 They shall receiue the wages of vnrighteousnesse as those who account it pleasure to liue 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 soule if it be not their sense riseth not beyond their sense then for men who are not onely reasonable but Christians Yet many such there are in the world as 1. When men are heauie to the Temple which argues no pleasure in Gods presence nor in the presence of Christ who walkes in the midst of the seuen golden Candlesticks Reuel 1. Nor in the presence of the Spirit who blowes especially there nor in the presence of the Angels who desire and stoupe downe to see the things handled 1. Pet. 1.12 nor of the Saints who are said to meet the Lord in Sion Psal. 84.7 Now where could a good heart with more pleasure rest it selfe than in Gods resting place in Christs society in the way of the Spirit in the Ministery of Angels and fellowship of Saints Did not the Prophet count one day in Gods house better than a thousand else-where And did he not professe Psa. 26.8 Lord I haue loued the habitation of thy House and the place where thine honour dwelleth And was it not prophesied of all Beleeuers that they should assemble as Doues fly to their windowes and as clouds driuen by the winde Esa. 60.8 2. When the delight is more in temporall food than in spirituall and a man can bee more ioyfull at his owne table than at Gods Whereas Dauid found nothing so sweet to his taste as the Word preferred it before his daily food yea before his sleepe Psal. 119.148 Will not euery man say that to taste how good God is is the best taste yet most men taste more sweetnesse in the white of an egge than in him 3. When men haue more delight in the diuels bookes than in Gods and can be more iolly in tossing and shaking the cards and dice than in turning and reading Gods Booke Or to speake of more lawfull recreations than they If a man take more pleasure in any recreation than in better exercises his pleasure is sinfull and choking 4. When men take more pleasure in their speciall calling than in their generall in gathering money than in gathering grace in worldly riches more than in heauenly now it is choking Dauid esteemed the Word aboue thousands of gold and siluer The wise Merchant esteemed the Pearle aboue all his estate And a good heart as Paul esteemes all things dung and losse for Christ. And according to the estimate of things is the pleasure and delight in them 5. When men preferre an empty ioy aboue fulnesse of ioy the pleasures of Gods left hand before those of his right Psalm 16.11 a drop of pleasure before a riuer and a drop of life in misery before the Well of Life in mercy and glory Psalm 36.8 9. 2. Marke When men make light account of Gods Call in respect of the call of their pleasures let them be otherwise neuer so lawfull now they are sinfull Gods Commandements must stand by while their pleasures command them 1. Sam. 15.3 Saul had an expresse Commandement to smite Amalek and haue no compassion on man woman infant suckling Oxe or Sheepe But it pleaseth Saul to haue compassion on the King and the fat beasts A good booty Hee shall enrich himselfe with the Kings ransome and such a large prey will spare his owne beasts at least serue him for sacrifice a long time Lots wife had an expresse charge and menace on paine of death not to looke behind her But the care of her house and goods with the loue of her friends made her forget the Commandement to her owne destruction God commands not to sweare at all but passe the ordinary speech by yea and nay Yet men ordinarily sweare and accustome themselues to breake the Commandement Why for it is their pleasure and custome and they cannot leaue it God commands to doe no seruile worke on the Sabbath day nor to meddle with the duties of the calling no manner of worke Oh but now it would pleasure my neighbour and aduantage my selfe to serue a customer Now a man is at the command of his owne pleasure and Gods Law must stand aside God commands not to runne easily out of our calling on the weeke-day or if any time be to be spared to redeeme it to the generall But games or sports or drinking-company calls day by day now farwell the Commandement Gods Booke and counsell farwell 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 reuenges railings murthers and effeminate contentions among men but that they are as slaues to their owne lusts and the command of them and Gods Commandements can take no place 3. Marke When a man will not bee at so much charge for God for good duties and his owne saluation as for his pleasures and lusts When men can waste and riot out abundance of money in feasting gaming excesse of apparell but to maintaine Gods Worship to feast or cloath the poore seruants of Christ they haue no will or desire nay their hawkes and dogs are more chargeable to many than God himselfe his seruice and all the poore members of Iesus Christ. Let pastime call there are pounds and pieces ready But let the poore call let the Law and good order call for them there are not pence wrung out let Preachers
I should reioyce in any thing but the Crosse of Christ. Heb. 10.36 the Saints with ioy suffred the spoyling of their goods and would not be deliuered Col. 1.24 Now I reioyce in my sufferings for you c. For is there not more true pleasure in helping Christ as Simon to beare his Crosse thā by the ouerflowing pleasure of the world to forget Christ and a mans selfe Oh therefore let vs lay fast hold on these pleasures what euer profit or pleasure we forgoe for them Bodily pleasures are not so alwaies but as the body is disposed to them what can delight a sicke pained and dying body But these pleasures being in themselues true and sound are neuer irksome neuer lothsome as the other And whereas bodily pleasures are at last fugitiues and runnagates when their Master hath most need these neuer forsake their Master neuer take their leaue but are perpetuall yea eternall That is the second Rule for the choise of pleasures The third concernes the manner and measure in foure particulars 1. Vse them weanedly reioyce as not reioycing 1. Cor. 7.30 Powre not out thy heart to pleasure but be moderate and retyred A wary Christian will euer be allaying his wine with water and make a measure to his pleasure Prou. 25.16 If thou hast found hony eate not too much We may soone take too much of these hony-sweet pleasures 2. Vse them watchfully Consider how easily they steale the heart and filch the time How Satan wraps vp infinite sinnes in these sweete-sugred pleasures And how hard it is to escape shipwracke by them impossible to escape danger some haue auoyded one neuer any auoyded the other 3. Vse them wisely First not seeking or not addicted to pleasures It is no wisdome to be formost or Instigators Secondly rather vsing pleasures than inioying them To vse a thing is for some other thing to inioy it is for it selfe whence Augustine speakes of some who inioy their gold but vse their God because they bestow not their money for Gods sake but worship God for monies sake So many among vs may truly be said to inioy their pleasures and vse their Religion Thirdly distinguish recreations from the vocation both for instance in them which is the sinne of our Gentry and their followers who haue no vocation but recreation and for the end the vocation is to get meanes of liuing to inrich a mans selfe and get money for his owne and others good but God hath neuer set apart play to this purpose and how fond are they that vse sport to begger themselues and their Family Fourthly restraine wisely thy passions about thy pleasures and vse them not as occasions of discord impatience swearing or any impotent passions 4. Vse them Christianly 1. Maintaining the fight betweene the flesh and the Spirit 1. Pet. 2.11 Lusts doe alwayes fight against vs and therefore we must alwayes fight against them 2. Manifesting that we loue not the pleasures of our pilgrimage better than the pleasures of our Countrey for no wise man will bee so delighted with the light of the Moone as to contemne the light of the Sunne 3. Fearing pleasure more than misery because the bitter root of affliction as the Fig-tree brings oftentimes most sweet fruit but the ordinary end of pleasure is bitternesse and sorrow Now consider heere how great was the temperance of former ages in regard of outward pleasures How plaine and homely the ages before the giuing of the Law were the whole story sheweth Vnder the Law how coorse was Eliahs mantle how sparing his diet that when he had eaten the Angell came the second time and bad him eate more but our superfluity is such as we haue need of an Angel to come daily and bid vs eate lesse How coorse was the fare and diet of the new Testament in Iohn Baptist how remote from the pleasures of this life Timothy so abstinent as Paul bids him drinke no more water but a little wine for his healths sake But if Paul were to write to a number of our Timothies who are so busie with health he would charge them if they loued their health or life to drinke no more wine Such was the austerity of former ages some few hundred yeeres after the Apostles as brought a great superstition and blinde deuotion wherewith the Church and world hath been euer burthened since and could not be deliuered But now so farre is the world degenerate and gone to the contrary as the excesses and superfluities of it haue brought in euery whit as much Epicurisme and Atheisme and the true God was not more departed from in that blinde god than in this belly-god So hard it is to walke in a meane in the offers of pleasures Consider also what great losers they become that dote vpon pleasures As the foolish Fly delighted with the light of a candle regards not the heat of the flame but burnes first one leg afterward another and still takes no warning till it be wholly consumed So worldly pleasures make men first senslesse to good things then dead and deafe to admonition and senslesse of smart till they lose Religion I had almost said reason it selfe The fourth Rule concernes the season of pleasures Eccles. 3.4 There is an appoynted season for euery purpose vnder heauen a time to weepe and a time to laugh therefore there is a time when it is vnseasonable It is the Epicures fashion at all times to haue his garments white and at no time to haue oyle wanting to his head Eccles. 9.8 And of the rich Glutton to be arrayed in purple and fare deliciously euery day Luk. 16. He that followes pastime is a waster and scatterer and a gamester is none of Gods creatures God allowes him no place in heauen or earth To follow sport euery day drawes a man to as much profanenesse as Esau whose wantonnesse brought him to forgoe his time the blessing of his father the fauour of God and his owne saluation First therefore the season of worldly pleasures must not be the time of our calling in which euery man must abide They are not so good as the calling and duties of it and therefore this must not bee hindred by them Whence one aptly calls pleasure a parenthesis comming betweene our labours which hinders not but helpes 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 vpon it wee must not suffer our mindes to wander after pleasures When our tongues should be talking of Gods Word and speake in the language of Canaan it is vnseasonable they should bee walking and wandring about pleasures pastimes And seeing our Text hath taught vs that there is such a force in pleasures to choke the Word the taking of pleasures on the Sabbath when wee should be at holy exercises must needs bee more dangerous to distract the minde and driue out the Word
totall in all parts here is a new Creature 2. Cor. 5.17 as the old nature is a Leprosie spred ouer all parts This Creation is a renouation of the whole soule and man which for this worke absolutely depends on the Creator as euery creature doth And then God createth a good and honest heart 1. When the holy Ghost creates in the soule sauing faith by which a man is vnited as a member of Christ to the Head and applyeth to himselfe Christs righteousnesse For thus Faith is said to purifie the heart Act. 15.9 2. When the same Spirit inwardly mortifieth all corruptions in the soule minde will and affections and putteth in stead of them holy desires and good motions and renueth in the heart daily the Image of God which is the goodnesse and honesty of it Thirdly there must be the grace of heauenly Influence and Irrigation No ground can be good which hath not a fauourable aspect from the heauens so as both the shine of the Sunne and the showres and dewes of heauen may cherish and water it So our hearts are made good when the heauens answere the earth Hos. 2.21 that is 1. When Christ the Sunne of righteousnesse darteth the beames of his grace and fauour daily vpon our hearts to inlighten them with sauing knowledge and to warme and cherish them with influence of grace without whom wee can doe nothing nor haue any life in vs. 2. When the ground of our hearts is daily mollified and moystened by a three-fold moysture First of the blood of Christ daily sprinkled and applyed to the conscience For as the blood of beasts applyed to the roots of trees makes them more fruitfull so the blood of this Immaculate Lambe sprinkled on the roots of our hearts makes vs fruitfull Christians Secondly by the moysture of the Word of grace which as the raine from the clouds is euery way beneficiall to the ground of our hearts to mollifie them and keep them in fitnesse vnto fruitfulnes Ier. 31.33 God makes our hearts good by writing his Law therein Thirdly by the moysture of the Spirit of grace whose worke alone it is to apply y e two former namely the vertue of Christs blood and the power of the Word to the conscience for the clensing of the hart By which worke of his the heart of a dead and barren heart becomes more fruitfull than euer 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 cleane but much euill and guile will cleaue vnto it Yet where God hath begun a good worke and beholds a constant purpose of good resoluing against all sinne and to please him in all things he is pleased to behold onely the worke of his owne finger and to see vs onely in our Head in whom he beholds vs all faire and good imputing his goodnesse to vs and couering our remainders of euill in him Thus hee esteemed Nathaniel in whom great weaknesse appeared a true Israelite in whom was no guile Ioh. 1.47 that is none raigning none imputed And so hee esteemes vs also according to that we are comming vnto and shall attaine not by that we haue attained These are the Meanes whereby our hearts become good Now of the Markes whereby they may be knowne so to be And here because the heart of man is deceitfull aboue all things and euery one challengeth to himselfe a good heart which yet is giuen but to a few scarce a fourth part and a better gift is not giuen by God to the sonnes of men therefore wee will insist the longer to anatomize a good heart and discouer the seuerall passages and signes of it which in euery thing will discouer it selfe one way or other Turne it any way you will it is good and honest These Markes because they are many wee will in generall reduce them to seuen heads and consider this good heart 1. In respect of God 2. Christ 3. The Spirit of God 4. The Ordinances of God 5. It selfe 6. Good duties 7. Sinne and euill I. In respect of God it hath fiue excellent properties First it desires neerer vnion with God daily and all things shall set it neerer vnto God For it knowes that euery thing is so much the more good as it approcheth vnto the chiefe Good Dauids heart was a good heart and herein the goodnesse of it bewrayed it selfe Psalm 73.28 It is good for me to draw neere vnto God Whereas an euill heart flyes from God and keepes aloofe from him euen when it drawes neerest him in his worship Esa. 29.13 Secondly if it seeke God it will seeke him with the whole heart Psal. 119.10 which is a sound conformity of the inward and outward man directed in the seruice of God according to the truth of his Word And because it is hearty hee will vphold the worship of God and seeke him at all times morning and euening on weeke-dayes as well as on the Sabbaths out of Lent as deuoutly as in Lent not only when he is sicke but when he is well In all places in his owne house as well as in Gods House like Moses who was the same in Pharaohs Court as among Gods afflicted people In all companies a good heart is euer like it selfe and stands to God with whomsoeuer it conuerseth Paul is a good Confessor and Christian not only among the Disciples but euen those that count Religion heresie Act. 24.14 Nay it seeketh and serueth God alone if it can get no company as Ioshua c. 24.15 Whereas a bad heart doubleth with God and diuides it selfe betweene God and Mammon It can pretend seruice to Christ and blanch with Antichrist as those Samaritans that feared the god of the countrey because of the Lions and the God of the nations 2. King 17.33 It cannot pray at all times Iob. 27.7 but in affliction diligently Hos. 5.15 nor in all places neuer so kindly as when it stumbles into a Church as the Samaritans thought God would onely be worshipped in the mountaine It can frame and sort it selfe to all companies entertaine all practices either of Protestants or Papists please the most profane speake for and against good men and good things as the occasion serues Thirdly a good heart will onely and wholly stand to Gods approbation in that it doth or doth not Thus farre it lookes to men 1. To walke innocently and cut off occasion of scandall 2. To please his neighbour in that which is good Rom. 15.2 3. To acquit himselfe if hee may come to a iust Apologie and to the faces of accusers say as 1. Samuel 12.3 Behold I am here this day whose Oxe or whose Asse haue I taken c. But it lookes not to please man principally the first care
is to please God nor to please man by doing any euill nor by leauing vndone any good it is bound to by the calling it will not be afraid to depart from any good purpose or practice for mens displeasure Againe it can set it selfe naked before Gods presence to whom it desires to stand it desires liuing and dying to be acceptable vnto him 2. Cor. 5.9 A true Israelite hath praise enough to bee praised of God and to be a Iew within and can more satisfie it selfe with Gods allowance than a thousand witnesses Further it dares appeale to God and flie to his Tribunall when men accuse it as Dauid Iudge me according to mine innocency and Moses when Israel would not heare turned to the Lord saying I haue not taken so much as an Asse from them nor hurt any of them Numb 16.15 Lastly if men will condemne him timerously vnheard vnconuinced if all his wary carriage cannot obtaine a right iudgement and sentence then out of sence of innocency and goodnesse of conscience hee can contemne such vniust iudgement and fearelesly expect the Iudgement of God who will make his innocency shine as the light as Dauid against his scoffing and slaunderous Michol 2. Sam. 6.22 It was before the Lord and Paul against the carnall Corinthians 1. Cor. 4.3 I care little to be iudged of any man A good heart cares not for mans allowance if God allow him This is comfort for the seruants of God whether publike or priuate that the testimony of their conscience makes them care no more for the obloquie of profane men than the barking of dogges A little they may be moued sometimes more than needs but much they care not But an euill heart cannot abide the presence of God but flies as Adam and sets him out of sight It dreades the Iudgement of God and trembles like Felix It lookes asquint and dares not stand in a good cause for feare of men as Ioh. 12.43 Many beleeued but durst not confesse for they loued the praise of men And if it cannot be approued of God it is content with Saul to be honoured before the people Fourthly a good heart resteth and reioyceth in God as in the best and onely portion Psalm 73.25 Whom haue I in Heauen but thee or whom in Earth in comparison of thee It holds all other things as moouables vsing them as not vsing them and is onely comfortable that it wants not him in whom is no want It knowes the Lord hath designed his portion and maintaines him out of his owne fulnesse as out of his portion both for his spirituall and temporall estate Hence his ioy in his presence is the greatest and so is his sorrow in his absence stepping aside and clouding his presence now the good heart mournes after him and thirsts for his presence as the Hart for water And as the losse of the whole world is nothing to this so the whole world cannot make it vp nothing but God himselfe satisfieth it And seeing God hath made himselfe his portion he is carefull to make himselfe Gods portion by entring couenant with him as the Israelites Deut. 32.10 But an euill heart affects God in his gifts more than himselfe Professing him the best Benefactor and thanking him for all indeed it mindeth earthly things And his portion is in this life or else hath none Fifthly a good heart aymes 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 naturall as eating drinking 1. Cor. 10.31 or spirituall the parts of his worship He will cleaue to the Word to know and obey it in prayer giues him the glory of hearing and so in confession Iosh. 7.19 and in praises Psalm 50.23 and in beleeuing Rom. 4.20 and a reuerent vse of his Name and Sabbath Yea he will glorifie God what-euer it cost him nothing is so deare to him as to lay it in the scoales with Gods glory And if there be an opportunity he will shew it euen in difficult commandements as Abraham and dangerous as Daniel and costly as Zacheus Whereas an euill heart maketh shewes of glorifying God in spirituall actions but not in naturall 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 behaues it selfe toward God II. In respect of Christ it hath fiue other excellent qualities First it preferreth Christ before a thousand worlds All other things all aduantages whatsoeuer are but losse and dung in comparison of Christ Phil. 3.8 The Church esteemes her Welbeloued the chiefe of ten thousand Cant. 5.10 Why what seeth she in Christ aboue other what is thy Well-beloued aboue other well-beloueds Answ. She seeth in him such purity of nature such power of merit such perfection of loue such freedome in promises and such truth in performances as nothing in the World can so affect her Shee seeth him euery way more beautifull then the sonnes of men Psalm 45.3 therefore she sels all for the Pearle as the Disciples left all to follow Christ. But can an euill heart espy such beauty in Christ or can it thus affect him Is not a Pigge better to a Gadaren or a messe of pottage to a profane Esau Who almost preferres not the riches of the world aboue the riches of Christ Nay Christ and his profession are generally esteemed the greatest losse Secondly a good heart reioyceth more in Christ and his loue than in all worldly ioyes Cant. 1.3 We will reioyce and be glad in thee thy loue is better than wine And Dauid will make the Lord his song all the day long Quest. Why what cause of ioy is there in Christ Answ. 1. A good heart seeth in Christ a full redemption from wrath and pardon of sinne therefore reioyceth in God his Sauiour as Mary Luk. 1.46 Esa. 61.10 I will greatly reioyce in the Lord saith the Church for he hath clothed me with garments of saluation 2. It seeth in Christ Gods fauour returned a new couenant and league of friendship made with God himselfe of an heire of wrath made an adopted sonne an heire of God and co-heire with Iesus Christ. 3. It seeth by Christ the Spirit put into his soule sealing vp Gods loue chasing away ignorāce 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 aske and haue and that we are not so ready to knocke as he to open It feeles the vertue of Christs death killing corruptiō and perfecting his sanctification 4. It sees in Christ a blessed future estate of glory prepared for it selfe in which he shall behold the face of God in Heauen and
peace with God and onely is at rest in the signes and meanes of his reconciliation 2. It hath tranquillity and peace of conscience through sence of sinne not pardoned onely but healed in some measure This peace of conscience is the next thing to heauen and a very heauen vpon earth not when the conscience excuseth that a man hath not sinned but that his sinne being pardoned hee may goe and sinne no more 3. It hath peace with all men so farre as is possible with good men because of Gods Image and with euill because of his Commandement Obiect How can this bee seeing none are more conflicted with inward terrours and tentations or outward crosses and enemies Answ. This is true yet 1. In the world they may haue affliction in Christ peace their felicity is in Christ the Prince and procurer of it Psal. 25.13 Their soule shall dwell at ease if not their bodies 2. This peace is begun but yet imperfect as all graces bee the minde and will subdued to Gods minde 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 minde the Image of God we see but in part and cannot loue perfectly 3. This peace may be disturbed and interrupted for a time but the heart is then supported by patience vnder the crosse to the recouery of his peace 4. This peace cannot be abolished but perfected by troubles Your peace saith Christ shall none take from you Marke and consider the good man Psalm 37.37 the end of that man is peace A tree the more it is shaken with windes the better it is settled and rooted and so the trees of righteousnesse Now this peace is the portion onely of the Israel of God To these Christ had promised it namely the refreshing of soules Math. 11.28 To these he hath left it Ioh. 14.27 My peace I leaue with you But there is no peace to a wicked man saith the Lord. 1. None with God but onely a truce He dares liue in a state of enmity with God and bee still out in armes against him as a profest enemie Hee neither feeles nor feares sinne which is not peace but senslesnesse God in heauen proclaimeth peace he refuseth the conditions 2. None with himselfe but sometimes he is a terrour to himselfe that it is death to him to liue in such an estate witnesse Cain or Iudas Or if he be quiet and without accusation yet is hee without comfort which is but a dead sleepe of conscience which shall awake 3. None with others out of a peaceable disposition but being inraged he is fierce and cruell as Lions Esa. 11.6 Or as Ismael whose hand was against euery man and euery mans hand against him Yea he can cry out of Elias as a troubler of peace when it is himselfe and declaime against faction when himselfe is the onely factor The fifth spirituall grace is supplication or the gift of prayer the next to peace is accesse to the Throne of grace Rom. 5.2 For sinne shuts vs out of the presence of God And as Absalom might not come into Dauids presence till atonement was made by Ioab so Iesus Christ hauing made vp our peace with God we being shut out are admitted into presence nay of rebels not onely pardoned but honoured to become the Princes fauorites and familiars nay sons and children Now a good heart knowes 1. That as an Infant new-borne if it cry it is aliue if not it is still-borne so to send out strong cryes to the Throne of grace is a note of Gods Childe and a signe of the new-birth Rom. 8.26 Zech. 12.10 Therefore it comforts it selfe in crying 2. That it is bound by the Morall Law besides the Commandement of Christ and his Apostles to performe continually this part of worship to God namely by the affirmatiue part of the second Commandement which duty euen Adam in innocency free from sinne performed and needed to pray for perseuerance in the grace wherein he stood and else had he not kept the Law But a good heart seeing it selfe seazed on by sinne and the curse of the Law sees much more need in it selfe to performe this duty to the Lord and to it selfe 3. That this grace excellently vpholds the sweet society betweene God and a beleeuing soule For as strangenesse alienates and cooles the affections of friends whereas company and conference kindleth and inflameth them Euen so heerein as Iob saith chap. 22.21 wee acquaint our selues with God and grow into familiarity and fellowship with him He delights in vs while wee acknowledge him a God hearing prayer to whom all flesh must resort And the beleeuing soule hath exceeding comfort in his gracious answeres and supplies who is so ready to heare before we call and esteemes it no small grace that the Lord should not only admit it into his presence but set so easie a condition vpon his promises as for asking we shall obtaine them 4. It knowes that prayer being one of the chiefe Christian sacrifices the Lord will euer returne one token or other of his gracious acceptance For as the Legall sacrifices agreeable to Gods Institution were answered with a speciall signe of Gods approbation of the fire from heauen to consume them So will the Lord some way manifest his delight in these Christian sacrifices which himselfe compares to sweet Incense and Perfume yea to drops of honey dropping from the lips of the Church as from an honey-combe Cant. 4.11 And how can he but returne a comfortable answere on that which is so delightfull vnto him Therefore a good heart is carefull and frequent in this duty But not so much for the doing of it as to doe it well and therefore is carefull 1. for the mouer 2. the matter 3. the manner of his prayers 1. The mouer of prayer is not nature in the godly as it is in the wicked Nature teacheth that what we conceiue to be God is to be prayed vnto and the Heathen could pray to God as a Creator and Gouernour But the mouer in a good heart is the Spirit by which it cryeth Abba Father Rom. 8.15 True prayer is a proper action of the sonnes of God therefore Christ commanded vs in the entrance of prayer to say Our Father And it is the breath of the Spirit of God For he alone can leade vs into the sence of our wants He makes vs see the goodnesse of things that we craue He bends our affections and kindles our sacrifice without whom is no light or heat Let the Spirit remit but a little and the holyest men suppose Peter Iames Iohn shall bee fitter to sleepe than watch or pray in the very houre of tentation Math. 26.38 2. For the matter A good heart moued by the Spirit of supplication is most frequent and earnest 1. For things giuen by God in Christ
it selfe to God 3. It hath no care commonly of his grounds of Religion and so runnes 〈…〉 still is wauering and 〈…〉 in what Religion he meanes to 〈…〉 betweene God and Baal and sees no 〈…〉 betweene true Religion and Popeâ—◠〈…〉 of one trumpet would make them as forward Papâ—â—â—s as now they are Protestants 4. It can pretend Gods glory and Gods ends but intend the owne ends Herod pretends to come and worship Christ but intends to kill him Iezabel 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 Catholike cause raise Massacres c. 1. Sam. 2.22 Women professing great sanctity by comming to the Temple polluted themselues with wicked Priests It were a sinne to say so of holy Popish Priests and their pure Nunnes 5. It will haue a Religion for fashion or shew but loue it not promote it not no not in their owne families scarce professe it for present reproach or after-claps but zeale and forwardnesse were madnesse as Festus said to Paul and to become an hatefull Puritan They frame not their actions to the rules of Christian Religion but are loose vnsauory earthly in all their courses they will lose nothing for it Christ shall lose the glory of Heauen for them and so farre they like their Religion but they will not lose crummes of earth for his sake 6. An euill heart can make a profession of Religion and scorne the Professors reuile them as a packe of hypocrites But our Sauiour packs such out of his number saying They that are with vs cannot lightly speake euill of vs Mark 9.39 Now of the markes of a good heart in respect of the meanes by which this true Religion is vpheld And first of the Word and Sacraments The equity of carefulnesse in these stands in these reasons 1. Because a good heart cannot heare God himselfe speake nor enioy such neere and immediate fellowship with him as it desires it is most glad to enioy him through the grates of the Word and Sacraments to heare him speake by his Messenger to reade his letters and be enriched with such pledges of his loue which therein he includeth to his sonnes and daughters Thus doth a faithfull Spouse to him absent whom her soule loueth 2. Because these Ordinances proceed from the holy Spirit of God and are meanes appoynted for the sanctification of the Elect a good heart will neuer heare or reade the Scriptures nor speake of them but with great reuerence It dares not profane the sacred Scriptures vsing them vainely or wickedly as in iests playes charmes 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 continuall need it is carefull in the continuall vse of the means of grace It sees hardnesse of heart still stealing on it It discernes spirituall weaknesse and fainting of soule It feeles many conflicts of the flesh against the spirit It is acquainted with the thrusts and temptations of Satan It sees the health of the soule stand in these refreshings and the strength of the heart decaying without them as the body doth without repayre And therefore it still relieues it selfe by the Word Sacraments Prayer and the like Psalm 119.28 My heart melteth for heauinesse raise me vp according to thy Word vers 92. Had it not been for thy Word I had perished in my trouble 4. Because it conceiues God a Spirit and his Ordinances spirituall therefore in performing these it neuer contents it selfe with the outward deed alone but especially aymes at soundnesse and sincerity in the manner of doing Psalm 119.80 Let my heart be vpright in thy statutes All is out of sence and conscience not for shame fashion custome law or vaine ostentation But now in speciall 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 Iaylor came trembling and shiuering as hauing a strong Ague in his conscience Also it is of power to open a shut conscience as Dauids by Nathan 2. Because the preaching of the Word reueales the vnsearchable riches of Christ Ephes. 3.8 and brings into acquaintance with him This is the hammer by which Christ standing at the dore of the heart knocks and if any open he comes in and suppes with him Christ not onely inuites him to a feast but feeds him with his owne flesh and blood and he with Christ that is a fruitfull Hearer of the Word entertaines Christ calls him as the Church Cant. 4.16 to a feast in his Garden to eate 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 vs of neere 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 with his sauing graces being the chariot of the Spirit by which hee rides gloriously into the hearts of Beleeuers God who can giue his Spirit without it ordinarily doth not He could haue taught Cornelius without Peters so tedious a iourney but Cornelius must attend Peters Ministery and while Peter was yet speaking the holy Ghost fell on them all Acts 10.44 But see it in speciall sauing graces first illumination is by preaching Acts 8.31 The Eunuch cannot vnderstand without an interpreter he must ioyne himselfe to Philip. Secondly faith comes by hearing Rom. 10.14 and by the foolishnesse of preaching God will saue them that beleeue 1. Cor. 1.21 Neither can actuall faith be without some measure of actuall knowledge Thirdly the feare of God is wrought by preaching Rom. 8.15 the spirit of feare is wrought by the Ministery of the Law shewing sinne distinctly the curse due to it and our owne guiltinesse And by the Gospell is wrought that childlike feare by the spirit of adoption by which now we feare to offend God as before to be offended and reuenged on by him Fourthly peace of conscience and a sweete ioy in God is wrought hereby Psalm 51.8 Let me heare the voyce of gladnesse that the broken bones may reioyce Lastly the Word preached brings in not onely this life of grace but that of glory Act. 11.14 Send for Peter to Ioppa and he shall speake words whereby both thou and thy house shall be saued And therefore is it called the Word of life and saluation In these and other regards a good heart is a conscionable Hearer 1. It prepares it selfe as a fit casket or storehouse to lay the Word in conceiuing it the most precious iewell and richest pearle in all the world
whatsoeuer his Lord saith as Mary to the seruants Whatsoeuer he saith doe it As a man that is to plant an Orchard will be sure to get of euery good fruit some so a good heart will not know any fruit to be good but will carry some of it Particulars were infinite for workes spirituall and corporall duties to them within and duties to them without workes of iustice and workes of mercy in giuing and in forgiuing of incitation to good and hindering of euill 6. A good heart doth good duties constantly for first grace knits the heart to God that it may sticke to his seruice not looking backe secondly the writing of Gods finger that is the Law is neuer blotted out his workmanship neuer defaced and so what it is once by grace as it desires euer to be so it remaines thirdly it sees Christ before it finishing his worke Ioh. 4.34 and so it is his meate and drinke also to finish his worke fourthly it will not giue vp or cease to doe well for any crosses Iob 2.3 In all this Iob sinned not the loue of God and goodnesse in that heart is like a raging fire and much water cannot quench it fifthly it is loth after the suffering of many things to lose the Crowne promised onely to perseuerance Reu. 2.10 Bee thou faithfull vnto the death and I will giue thee a Crowne of life 7. A good heart doth good duties watchfully before-hand to apprehend occasions as Abraham sate in the doore of his Tent to entertaine passengers and after the doing to reuiew them as God did all the workes of his hands after the Creation to finde either peace and comfort in them if well done or trouble and disquiet in failing It knowes they shall enter into a strict examination of a strict Lord and Master therfore it selfe will first examine them whether they were done sincerely seasonably cheerfully humbly and according to the rules of well-doing Oh the wickednesse of our hearts who yet conceiue better of our selues 1. Some good actions we would doe but hate the light which should direct vs and such as walke in it 2. Some good deeds we would doe at our death but fearfully outstand the opportunities of grace and will know no season Christ mourneth ouer vs as ouer Ierusalem 3. How proud are we of a little glorying of our good works delighting to heare them praised whereas a good heart would dislike euery thing 4. How seldome measure we our actions by the rules of Gods glory good conscience and sincerity of heart but by multitudes and examples of men doing as the most do and for our owne crooked ends 5. Wee content our selues with the deed or action done neuer care with what affection which the Lord most respects as in the widowes two mites and rich mens superfluitie 6. God hath long manured vs but where is our abundant fruit for clusters wee cannot shew berries Can God be content to finde so little where he expects so much and may not hee expect much where he hath giuen so much Shall we neuer come to answere for our meanes which we are so vnanswerable in 7. How many are falne backe from their righteousnesse which shall neuer bee remembred They seemed to begin in the Spirit but are vnstable and peruerted whose latter end is worse than the beginning VII Markes of a good heart in respect of sinne It knoweth first that nothing is properly hated of God but sinne as being directly against his Law and his Image who is a God hating iniquity and as God himselfe is the chiefe and absolute Good so onely sinne is the chiefe and absolute euill Secondly that the proper effect of hatred being reuenge he is not more sure to sinne than God to reuenge one way or other yea vnto the third and fourth generation of them that hate him Thirdly that all and euery sinne is vpon record there is an hand-writing against euery sinner and an obligation in euery sinne binding the sinner who hath not one farthing to pay for an infinite debt or infinite forfeit Col. 2.14 Fourthly that all and euery sinne lies in the way betweene God and vs and separates from him and holds good things from vs shuts heauen curseth the earth and burthens all the creatures Fifthly that it exposeth to all misery within vs without vs both here and hereafter Within vs the destruction of all Gods Image the corruption and guilt of the whole nature all euill inclinations against God and our neighbour especially an euill conscience where sinne lyes at the doore either vexing and galling it or dogging and watching it which is a very hell before hell Without a man all the calamities of this life sicknesse pouerty madnesse shame death and corruption all the proper effects of sinne Gen. 2.17 In the day thou sinnest thou shalt dye the death And hereafter the extreme misery of sinne in all not deliuered by Christ is that eternall death which is the wages of it the vnsupportable curse denounced on all that continue not in all things Deut. 27.26 and to be executed on all Reprobates in the Day of the Lords appearing Math. 25.41 Goe ye cursed c. Hence 1. it sees the misery of sinne and grones vnder the burthen both the sinne of his nature for which Paul cries out of himselfe as a wretched man and Dauid Psal. 51.5 and of his life as the Prodigall who acknowledged himselfe not worthy to be called a sonne and the sinnes against the Gospell vnbeliefe despighting of Christ and his Spirit as the Iewes pricked in their hearts Act. 2.37 2. It truly repents for sinne for which this heart may be called an house of mourning an Hadadrimmon or the valley of mourning In which repentance is first confession against it selfe Psal. 32.5 It will not flatter it selfe but cast the first stone against it selfe and will say more against it selfe then all men can as Dauid hauing numbred the people before the Prophet Gad came cast the stone against himselfe saying I haue exceedingly sinned 2. Sam. 24.10 Secondly confession of all the sinnes it knowes as 1. secret and hid corruptions for the good heart knoweth that God loueth truth in the inner parts which made Dauid complaine of his originall corruption and brooding sinne which none tooke notice of but himselfe and the Apostle Paul of the law of euill rebelling against the law of his minde 2. Small and lesser euils it extenuates no sinne as little esteemes none as Gnats Moats or Mites which Gods Law takes order against It lookes not so much on the matter as on the forme It is burdened and takes notice of the least sinnes omissions failing in good things falling from the first loue c. Thirdly in repentance there is remorse or biting A good heart cannot commit sin without remorse not secret sinnes because it knowes nothing is secret in respect of God with whom it hath to deale