Sermons in One Volume, Sermon 18
THE HEAVENLY THRIFT.
Whoſoeuer hath, to him ſhall bee giuen: and whoſoeuer hath not, from him ſhall bee taken, euen that which it ſeemeth that hee hath. Luke. 8. 18.
THe next wordes before, are, take heede howe you heare: the reaſon followes, to make vsus take heede howe we heare, hee ſaith, Whoſoeuer hath &c. This ſentence hath two hands (as it were) one giueth, and the other taketh: therfore, one calleth it a comfortable ſaying, and a dreadfull ſaying: for it bleſſeth ſome, and curſeth other, like Moſes, which ſaued the Iſraelite, and ſlewe the Egyptian, Whoſoeuer hath, to him ſhalbe giuen: there goeth the bleſſing: Whoſoeuer hath not, from him ſhall bee taken: there runneth the curſe. Thus looking backe to the words before, viz. Take heede how you heare, This doctrine commeth vntounto vsus, that he which taketh heed how he heareth, ſprouteth and flouriſheth like a twigge which hath life in it, till it come to a tree: but hee which taketh no heede how he heareth, fadeth and withereth like a ſtocke which is dead, vntill hee hath not onelyonly loſt the giftes which hee had, but till the ſpirite doe leaue him too, and he ſeeme as naked to men as Adam did to GOD. The like ſentence in the twentie one of Mathew, where it is ſaid, The kingdom of heauen ſhall bee taken from you, and ſhall bee giuen to a Nation which will bring foorth the fruites thereof: there is a taking from them which bring no fruites, and a giuing to them which bring fruites. The like is in the 22. of the Reuelat. where it is ſaid, Let him which is iust be iust ſtill, and let him which is filthie bee filthy ſtill: whereby it is meant, that the iuſt ſhall bee more iuſt, and the filthy ſhall bee more filthie. The like is in the 15. of Iohn, 2. where it is ſaide, EueryEvery branch which bringeth no fruite, he taketh away, but eueryevery branch which bringeth foorth fruite, he purgeth, that it may bring foorth more fruite. The likeis in the 25. of Matthew, where this ſentence is repeated agayne after the Parable of the Talents: as to one ſeruaunt were committed fiue Talents, and to another two, and to another one, to increaſe and multiplie, and hee which vſed his Talent doubled it, and hee which hid his Talent, loſt it: euen ſo to eueryevery man GOD hath giuen ſome gifte, of Iudgement, or tongues, or interpretation, or counſell to employ and doe good, and hee which vſeth that gift which God hath giuen him to the profite of others, and Gods glorie, ſhall receiue moe giftes of GOD, as the ſeruant which vſed two Talents, receiued two more: but he which vſeth it not, but abuſeth it, as many doe, that gifte which he hath ſhal be taken from him, as the odde Talent was from the ſeruant which had but one: ſhewing that one gifte is too much for the wicked, and therefore it ſhal not ſtay with him. One would thinke it ſhould be ſayd: Whoſoeuer hath not, to him ſhall be giuen: and whoſoeuer hath, from him ſhall bee taken: for, God biddeth vsus giuegive to them which want. But this is contrarie: for he taketh from them which want, & giueth to them which hauehave. It is ſayd, that our thoughts are not like Gods thoughtes: and ſo our giftes are not like Gods giftes: for he giueth ſpirituall things, and we giuegive temporall things. Temporall things are to be giuen to them which hauehave not, but ſpirituall things to them which hauehave. Therefore Chriſt calleth none to receiue his worde, and ſpirite, and grace, but them which hunger and thirſt, which is the firſt poſſeſſion of heauen. When it is ſaide, It ſhall be giuen: GOD ſheweth himſelfe rich and bountifull, becauſe he giueth to them which hauehave: that is, hee giueth after he hath giuen: for What hath any which hee hath not receiued? Therefore none can ſaie as Eſau ſayd to Iſaac: Hast thou but one bleſſing my Father? For he bleſſeth when he hath bleſſed, as a ſpring runneth when it hath runne. Firſt, marke the growthe of Gods giftes in them which vſe them, how he watereth his ſeede like a Gardener, vntill it ſpring in the earth: and then he watereth it agayne, vntill it ſpring aboue the earth: and after hee watereth it agayne, vntill it bring foorth fruit vponupon the earth: therefore GOD is called The Lord of the Haruest, becauſe the ſeede,Mar. 9. 28. and the blade, and the eare, and the corne, and all doe come from him. After you ſhall ſee the wan… and the Eclipſe of their giftes which vſe them not, howe their learning and knowledge and iudgement dooth betray them, as ſtrength went from Sampſon when hee had loſt his hayre: till at laſt they may ſay like Zedechiah, When did the ſpirite departe from mee? 2. Kin. 22.When did louelove departe from me? When did knowledge depart from mee? When did my zeale departe from mee? The firſt part of this ſentence is like the gratulation to him which vſeth this talent in the twēty fiue of Mathew, Good and faithfull ſeruaunt, I will make thee Lord ouer much. The ſecond part is like the Obiurgation to him which hidde his Talent, Naughtie and ſloathfull ſeruant: take his Talent from him. So GOD beginneth here to ſeparate betweene the ſheep and the Goats. Iacob ſhall not be curſed, becauſe Eſau is curſed. Neither ſhall Eſau bee bleſſed becauſe Iacob is bleſſed: But the Lord Knoweth who are his, and who are not: and therefore he ſaith, woſoeuer hath, and whoſoeuer hath not: as though he knew them all, whoſoeuer they bee. This Scripture was performed before it was written. For when Adam ſerued GOD, God ſerued him: he conſulted for a Manſion for him: he conſulted for meat for him: hee conſulted for a companion for him, vntill Adam rebelled againſt God, wee read of nothing that God did, but his workes for Adam ſixe dayes together, as though he had beene hired to labour for him. But when hee left his innocencie, then God began to take againe that which he had giuen: he loſt his wiſdome, he loſt his quietneſſe, hee loſt his libertie, hee his glorie, hee loſt his dwelling, like the man which fell amongſt theeues. Thus while Adam had righteouſneſſe, it might bee ſayde of him: Whoſoeuer hath, to him ſhall bee giuen. And when he had not righteouſnes, it might be ſayd of him too: From him which hath not, ſhall be taken. God is called a Father, becauſe he is like a Father, which taketh a pleaſure to ſee his ſonne thriue, and grieueth to ſee him an vnthriſt. Firſt he giueth vsus a ſtock, to prooue our husbandrie: and then, if wee thriue with that, hee dooth adde more vntounto it, now a little, and then a little, vntill at laſt the inheritance come too: As they which trie a veſſell, firſt put water into it, to ſee whether it will holde water, then they commit wine vntounto it: ſo, firſt God giueth vsus one grace, if wee vſe that wel, then he giueth another, & another, and another according to that, He which is found faithfull in a little, ſhall bee made Lorde ouer much. My Father (ſayth Chriſt) is an huſbandman, Iohn 15. ſhewing that as wee dreſſe the ground, that it may bring foorth fruite, ſo God dreſſeth vsus, that we may bring foorth fruite. All commeth not at once, but as the body groweth, ſo the ſpirite groweth: firſt good thoughts, and then good ſpeeches, and then good workes: as the blade followeth the ſeede, and the eare the blade, and the corne the eare. Looke howe in our firſt generation one thing comes after another, ſo it is in our ſecond generation: As the child ſpringeth in the mothers wombe, from a gellie vntounto milke, and from milke to blood, and from blood to fleſh, and ſhe knoweth not how it groweth till it come foorth: ſo the ſpirite groweth in vsus, and we ſee not how it groweth, but that it is growen. Fayth calleth to louelove, and louelove calleth to obedience, and obedience calleth to conſtancie, and one grace is the foundation of another. Therefore Paul ſayth, Whome hee predeſtinated, them he called: whom he called, them he iustified, & whom hee iuſtified them he glorified. Thus as the rich eaſily growe richer, ſo the good eaſily growe better: hee which hath power to aske, hath power to receiue; for it is ſayde, Aske, and you ſhall receiue: hee which hath power to ſeeke, hath power to finde: for it is ſaid, Seeke and you ſhall finde: he which hath power to knocke, hath power to enter, for it is ſayde, Knocke, and it ſhall be opened vntounto you. As Gods riches are infinite, ſo he is neuer wearie of giuing: when a man ſerueth God, at laſt it commeth to this, that God delighteth (as it were) to doe him good, as it is ſayd, Ieremiah 32. and Micah. 7. I will delight to doe them good.
Now when it commeth to this paſſe, that God hath a delight to doe a man good, then Aske what thou wilt (ſayth Salomon to his Mother) and I will not ſay thee nay: 1. Reg. 2. 20ſo, Aske what thou wilt, and GOD will not ſay thee nay. He which hath the Sonne, may hauehave the Father, hee that hath the Wedding garment, may hauehave the Wedding feaſt, he which hath the ſpirite of Eliſha, may hauehave the ſpirite of Eliah, he which commeth vntounto Chriſt, may make Chriſt come vntounto him: as when the Sonne came toward the Father, the Father met him in the way, ſhewing that God is as ready to giuegive, as wee to aske. When Dauid did well, Nathan ſayd vntounto him, The Lord hath giuen thee this, and this, and this: and if that had not been enough, hee would hauehave giuen thee ſuch and ſuch things: ſhewing vsus, that the cauſe why wee hauehave not ſuch and ſuch things, is, for that we are not thankefull for theſe and theſe thinges. When the Eunuch beleeued,Acts. …. he ſaid, what letteth me to be baptized? ſo when thou beleeueſt thou mayſt ſay, What letteth me to be loued? what letteach me to be bleſſed? What letteth mee to be ſaued? And as Philip ſaid, Nothing: ſo Chriſt ſaith Nothing, but Bee it vntounto thee, as thou beleeuest. From that day righteouſneſſe ſtandeth ouer their heades, as the Sunne did ouer Ioſua, and they renewe their vertues, as the Eagle reneweth her youth. Therefore when Iſaac had ſaid, Iaacob hauehave I bleſſed: he addeth, and he ſhall be bleſſed: as if he ſhould ſay, he beginneth to be bleſſed now, but hee ſhall bee more bleſſed: ſo they which are bleſſed of God, ſhall be more bleſſed, riſing and riſing like the Sunne, vntill it come to the height.
When God hath begun to bleſſe, he ſaith as hee ſaid to Abraham, What ſhall I hide from him? What ſhall I keepe from him? As though one of his giftes did binde him to giuegive another: therefore his mercies are called euerlasting mercies, becauſe when they begin, they hauehave no end. So ſoone as hee had mooued Salomon to pray for wiſdome, he gaue him wiſedome: ſo ſoone as he had moued Abraham to goe from his Countrey, hee began to guide him: ſo ſoone as he had moued Gedeon to fight, he began to ſtrengthen him. Gods mercies are reſembled to raine, firſt it raines ſmall drops, and after fall great drops, and the ſmall are ſignes of the great. Firſt, you ſee Eliſha with a ſingle ſpirit, and after you ſee him with a double ſpirite: firſt you ſee Paule ſitting at Gamaliels feete, and afterward you ſee him preaching in Moſes Chaire: firſt you ſee Timothie a ſtudent, and after you ſee him an Euangeliſt: Firſt you ſee Cornelius praying, and after you ſee Peter inſtructing: firſt you ſee Dauid repenting, and after you ſee Nathan comforting: firſt ye ſee the Diſciples worſhipping, and after you ſee the holy Ghoſt deſcending: firſt you ſee the Wiſemen ſeeking Chriſt, and after you ſee them together with Chriſt: firſt you ſee the Sonne comming toward the Father, and after you ſee the Father comming toward the Sonne: firſt you ſee the Eunuch reading, and after you ſee him vnderſtanding, and after you ſee him beleeuing, and after you ſee him baptiſed. Moſte notable is the example of Nathaniel, ſo ſoone as he beleeued, Chriſt remembred this promiſe, and ſaid, Beleeuest thou for this, thou ſhalt ſee greater things than theſe: ſo hee gaue more to him which had ſome. That which he ſaid to Nathaniel, he ſaith to all which are like Nathaniel, Beleeueſt thou this Sermon, thou ſhalt heare other Sermons than this, repenteſt thou for this example, thou ſhalt ſee other examples than this, loueſt thou for one benefite, thou ſhalt receiue moe benefites than one, honoureſt thou God for his giftes vponupon others, thou ſhalt feele his giftes vponupon thy ſelfe: for Hee which keepeth Iſrael dooth not ſleepe, but watch. What dooth he watch? He watcheth who ſeeketh for comfort, and who looketh for wiſdome, and who prayeth for faith, and who intreateth for patience, that hee may giuegive aboundantly, to him which deſires feruentlie.
If hee ſee one pray like Cornelius, he ſendeth another to ſtrengthen him like Peter: if he ſee one ſtudie like the Eunuch, he ſendeth another to inſtruct him like Philip: if hee ſee one mourne like Dauid, hee ſendeth another to comfort him like Nathan: if hee ſee one willing like Eſay, he ſendeth another to able him like the Seraphim: if he ſee one that thinketh well, hee teacheth him to ſpeake well: if hee ſee one that ſpeaketh well, hee teacheth him to doe well: if hee ſee one doe well, he teacheth him to continue well: if hee ſee one meeke like Moſes, hee maketh him wiſe like Salomon: if he ſee one wiſe like Salomon, hee maketh him righteous like Abraham: if he ſee one righteous like Abraham, he maketh him patient like Iob: if hee ſee one patient like Iob, he maketh him penitent like Peter: if hee ſee one louelove one vertue, he maketh him louelove another vertue: if hee ſee one hate one vice, hee maketh him hate another vice: if he ſee one like one Sermon, hee maketh him like another Sermon: when hee hath him in his ſchoole, and hee commeth once to this, to ſay like Samuel, Speake Lord for thy ſeruant heareth, 1. Sam. 3.then hee taketh him vp to the mount like Moſes, and openeth his heart vntounto him, teaching him a waie to make vſe of all that he ſeeth, and of all that hee heareth, and of all that hee readeth, and of all that hee feeleth. Thus when God hath ſtrayned and fined him, he is apt to euerie good worke, and takes all occaſions to doe them. If hee but ſee one praye, his heart burneth to praye too: if hee ſee one reading, he hath a minde to reade too: if hee ſee one meditating, he hath a zeale to meditate too: if hee ſee one ſorrowing, hee hath a deſire to ſorrowe too: like the Diſciples, which when they heard Peter ſay, wee goe a fiſhing, they ſaid, we will goe a fiſhing too. After this, eueryevery benefit maketh him thankfull, eueryevery inſtruction maketh him fearefull, and he is neuer well, but when he is walking with God like Enoch, or when Chriſt is ſpeaking to him, or when he is ſpeaking to Chriſt, for when God meeteth with his children, like a nurſe hee emptieth himſelfe of his milke, according to this text which we now handle, To him which hath, ſhall be giuen.
Thus when you vſe thoſe giftes well which you hauehave, the Lorde will come vntounto you, and ſay that your heart may heare him, Good ſeruant and faithfull, I will make thee Lorde ouer much: thy ſeede ſhall become a tree, thy ſpirite ſhall be doubled. Firſt, thou ſhalt hauehave a louelove to heare, reade and meditate: after thou ſhalt hauehave a little knowledge to iudge and ſpeake of Gods Worde, of the ſpirite, and of doctrines: then thou ſhalt aſcend to faith, which will bring thee vntounto peace of conſcience: then thou ſhalt meete with good bookes, and God will ſend thee Teachers to inſtruct thee, and incourage thee like the Angels which came to Chriſt when hee hungred. Thus a Trauailer paſſeth from towne vntounto towne, vntill hee come to his Inne: ſo a Chriſtian paſſeth from vertue to vertue, vntill hee come to Heauen, which is the iourney that eueryevery man muſt endeuour to goe till death.
It followeth: And whoſoeuer hath not from him ſhall bee taken; euen that which it ſeemeth that he hath.
As the Lorde ſaith to his faithfull Seruant, Thou ſhalt bee ruler ouer much: ſo hee ſaith of his ſlothfull ſeruant, Take his talent from him. Heere is one like Iaacob whome God loueth, to him (hee ſaith) ſhall bee giuen: here is another like Eſau whome God hateth, from him (hee ſaith) ſhall bee taken: ſo one may ſay like Iob, The Lorde hath giuen: and the other may ſay like Iob, The Lord hath taken. But from whom dooth he take? From him which hath not. And to whom dooth he giuegive? To him which hath. In this God ſeemeth not to deale his giftes charitablie: for he, ſhould giuegive to them which want, Ioſeph maruailed to ſee Iaacob lay his left hand vponupon Manaſſes, and his right hand vponupon Ephraim, as though the younger ſhould bee more bleſſed than the elder. Iſhai maruailed to ſee Samuel chooſe the leaſt of his ſonnes before the talleſt, as though the vnfitteſt were the fitteſt: ſo it is maruaile that hee which commandeth vsus to giuegive vntounto them which want, ſhould take from them which want, and giuegive to them which hauehave. Iſaac would not hauehave bleſſed Iaacob but Eſau, but God would hauehave him bleſſe Iaacob and not Eſau: Ioſeph would that Manaſſeth ſhoulde hauehave more than Ephraim, but God would that Ephraim ſhould hauehave more than Manaſſeth. As God loueth not as man loueth, ſo hee giueth not as man giueth. Why ſhould Abraham hauehave three Angels, and Lot but two, and Balaam but one, and Balaac none? Why ſhould not Philip goe vp the mount, as well as Iames? Why ſhould not Aaron behold God, as well as Moſes? Why ſhould not Moſes go to Chanaan, as well as Caleb?
According to our louelove is Gods louelove, and according to our hatred is Gods hatred. Reuben ſhould hauehave had as good a bleſſing as Iudah, but when Iaacob bleſſed him, (Geneſis the 35. chapter & 22. verſe) he remembred his ſinne with Bilhah, and therefore curbed his bleſſing: for when he bleſſed him he ſaid,Gen. 49. 4. Thou ſhalt not be excellent: as if hee ſhould ſaye, Reuben thou ſhalt hauehave ſome thing, but thou ſhalt not hauehave ſo much as thou ſhouldeſt hauehave, becauſe of thy vncleanneſſe with Bilhah. So Moſes ſhould hauehave gone to Canaan as well as Caleb: but GOD remembred his murmuring at the waters of bitternes. And when he deſired to goe vntounto it, God would not heare him, but let him ſee it from an hill, and ſo hee dyed. So the third ſeruant ſhould hauehave receiued as many Talents as his fellowes: but the Lorde remembred how hee hid the Talent which hee had, and therefore would giuegive him no more, leaſt he ſhould hide them too: ſo wee ſhould hauehave more vnderſtanding, more iudgement and more knowledge, but God ſeeth what wee doe with this, and therefore ſtayeth his hand, leſt we ſhould abuſe any more. This is Saint Iohns meaning when hee ſaith, God Giueth grace for grace, Ioh. 1. 16.That is, where he findes one grace, there he giueth another. This is Saint Paules meaning Rom. 1. where he ſaith, The righteouſneſſe of God is reuealed from faith to faith: ſignifying that they which hauehave faith ſhall hauehave more faith. Therefore this is the fearefulleſt ſigne, that wee hauehave no faith nor grace, if God do not increaſe our faith and his graces in vsus: For to him which hath, ſhall be giuen: Therefore, if we had faith, wee ſhould hauehave louelove: if wee had louelove, wee ſhould hauehave knowledge: if wee had knowledge, we ſhould hauehave zeale: if we had zeale, we ſhould hauehave holines. As he which hath broken one commaundement, is made guiltie of all: ſo hee which hath one vertue, is made partaker of all. It is ſaid: ſo long as Iehoiada liued,2. Chro. 24. Ioaſh proſpered and did well; becauſe Iehoiada inſtructed & guided him, but when Iehoiada dyed, Ioaſh goodnes died with him, and he was neuer like himſelfe after, but turned like his fathers: So there is a ſeed in the heart, which while it liueth and is foſtered, wee ſprowt and proſper as Ioaſh did; but when that ſeede dyeth for want of cheriſhing, then wee beginne to droope and fade, and decay againe as loaſh did. If one vertue bee offended ſhe lureth all her fellowes from vsus, as many of Iſhboſheths friends ſhronke with Abner.
Dauid ſetteth forth the godly man like a tree planted by the waters ſide, Pſal. 1. 3.Which ſprowteth, and grwoeth and bringeth foorth fruite Straight vponupon this, he ſaith: It is not ſo with the wicked. When hee ſpake of growing and flouriſhing, and fructifying, hee ſaith: It is not ſo with the wicked. That is, it is contrarie with the wicked: therefore their gifts are not like the tree planted by the waters ſide, but like the Chaffe which the winde bloweth away. Pſal. 1. 5.Nay ſaith Dauid, themſelues are like Chaffe which the winde bloweth away. Luk. 16.If they bee Chaffe, then their fruite is Chaffe. The Gluttons table was for the vngodly, but the Lords table was for the holy.Matth. 22. Therfore he which had not the Wedding garment, had not the wedding feaſt. For if the Lord would caſt pearles vntounto Swine, why doth he forbid vsus to doe ſo? Therfore it is not ſaid, Be it vntounto thee as thou deſireſt, leſt all ſhould looke to receiue: but Be it vntounto thee as thou beleeueſt, that all might care to Beleeue. It is not ſaid to them which ſeeke not, yee ſhall find: but Seeke, and you ſhall find. How ſhould they Enter which hauehave not a hand to knocke at the doore? How ſhould they Receiue, which hauehave not a tongue to aske the giuer? How ſhould they hauehave wiſedome which hauehave not the feare of the Lorde, which is the beginning of wiſedome? Prou. 1.Thus as Iames ſaith, Shew me thy faith, and I will ſhew thee my faith: So God faith, ſhewe mee thy louelove, and I will ſhew thee my louelove: as Chriſt was knowne at Emaus by breaking of bread, ſo you may knowe him heere by dealing his giftes. It is ſaid when Ioſeph feaſted his brethren,Gen. 43. Beniamins meſſe had fiue times more than any of his brethren, becauſe Ioſeph loued him more than the reſt: ſo the mercy and graces of God will ſhew to whome his affection ſtandeth. If you ſee Chriſt leaning on a mans breaſt as Iohn did on Chriſts breaſt, then may you ſay, this is a beloued Diſciple: For as Lidia perſwaded Paule and Silas to come to her houſe,Act. 16. 13. ſaying, If you iudge me to bee faithfull, come to my houſe: ſo you may iudge them to be faithfull to whoſe houſe the Lord commeth.
If you aske Salomon to whome the Lord giueth wiſedome and knowledge, hee anſwereth, To a man which is good in his ſight, Eccleſ. the ſecond Chapter, and twentie ſixe verſe: ſhewing that thoſe men are gracious in Gods ſight, as Ioſeph was in Pharaohs. Contrariwiſe, if you ſee God flying from a man, as Dauid fled from Saul, that is, withdrawing his ſpirite as the Maſter did his Talent, then you may ſaie, this is not a faithfull ſeruant to his Maſter: for if he had vſed his Talent well, the Lord would increaſe it as hee promiſed, but becauſe he doth abuſe it, therefore the Lorde dooth withdrawe it againe as he threatned.
To ſome God giueth, and neuer recalleth againe, to ſome he giueth and after taketh it from them: As ſome Angels went vp the ladder, and ſome went downe: ſo ſome mens gifts increaſe and ſome decreaſe. To the Epheſians the fourth Chapter, you hauehave GOD giuing. In Matthew 21. you hauehave him taking. In Geneſ. 1. you hauehave God bleſſing. In Geneſ. 4. you hauehave God curſing. In Acts 26. you hauehave God opening eyes. In Eſay 6. you hauehave God ſhutting eyes. In Dan. 2. you hauehave God making wiſe. In Eſa. 44. you hauehave God making fooles. In Iohn 15. you hauehave God dreſſing trees. In Matthew 3. you hauehave God hewing downe trees. When one ſea floweth another …bbeth. When one ſtarre riſeth, another ſetteth. When light is in Goſhen, darkneſſe is in Aegypt. When Mordecai groweth into fauour, Haman groweth out of fauour. When Beniamin beginneth Rachel endeth. Thus wee are riſing, or ſetting: getting, or ſpending: winning or looſing: growing, or fading, vntill wee arriue at Heauen or Hell. As Eliſha his ſpirite was doubled; ſo Saules ſpirit departed. As the Gentiles become beleeuers, ſo the Iewes become infidels. As Saule becommeth an Apoſtle, ſo Iudas becommeth an Apoſtata. As Iohn groweth in the ſpirite, ſo Ioaſh decaieth in the ſpirite, As Zacheus turneth from the world; ſo Demas turneth to the world,Acts 16. As Lidias heart is opened, ſo Pharaohs heart is hardened: Euen as the thornes burne while the Vines fructifie. When Iſhboſheth was a ſleepe vponupon his bed, Baanab and Rechab came and tooke away his life: So while men ſleepe and do no good, God commeth and taketh away their gifts. It was neuer ſaid, Sampſon hath loſt his ſtrength, vntill he harkened vntounto Dahiah. It was neuer ſaid, Saul hath lost his ſpirit, vntill hee harkened not to Samuell. It was neuer ſaid, Take his Talent from him, vntill he hid it in the ground. One ſinne openeth the doore for many vertues to goe out. While Iaacob ſtaied with Laban; Labans cattell increaſed, becauſe God bleſſed him for Iaacobs ſake: but when Iaacob went from him, many of Labans ſheepe went with him, and he grewe poore againe: ſo while the louelove of righteouſneſ…e is with thee, to husband thy knowledge and wiſdome like Iaacob, thou ſhalt thriue in graces, and one daye ſhall teach another, but when that ſteward departeth from thee, then looke that thy wiſedome, and knowledge, and iudgement ſhould decreaſe, as faſt as the widowes oyle increaſed: the world will winne the fleſh, and the fleſh will winne the ſpirit, and one ſinne will crie to another as the Moabites did at the riuer, Now Moab to the ſpoyle, now ſinnes to your ſpoyle: then thy knowledge ſhall flie as though it were afraide to bee taken captiue of ignorance, thy louelove ſhall not abide thy hatred, thy humilitie ſhall not abide thy pride, thy temperaunce ſhall not abide thy concupiſence. As thou ſeeſt the leaues fall from the trees in a boyſtrous winde: ſo thy graces ſhall drop away one after another, as though thou were in a conſumption. As the Arke would not ſtaye with the Philiſtines, ſo the grace of GOD will not ſtaie with ſinners, but flieth from them like perſecutors. Dauid was not ſo readie to flie from Saule, but the ſpirite was as readie to flie from him too. This muſt come vppon all which ſinne like Sampſon, their ſtrength muſt departe from them vntill they learne like Nabuchadnezzar from whence it came.Dan. 4. This ſentence is ſuch a meditation, that hee which would preach it to the quicke, had neede to hauehave an eie in all mens hearts, to ſee how one vertue dieth after another, vntill the ſoule die too. As there is a fall of leaues, and an Eclipſe of the ſunne, and a conſumption of the bodie: ſo there is a fall of giftes, and an Eclipſe of knowledge, & a conſumption of the ſpirit. It is ſtraunge to ſee, how wiſdome, and knowledge, and iudgement doe ſhun the wicked, as though they were afraid to be defiled. As Barach would not goe, vnles Deborah would go with him: ſo knowledge will not ſtay vnles vertue will ſtay with her. To this Ieremy poynted when he mocked the Iewes for ſaying,Iere. 18. 18. Knowledge ſhall not depart from the prieſt, nor counſel from the wiſe, nor the word from the prophet: to this Eſay pointed when he ſaith,Eſa. 26. 14. The wiſdome of the wiſe men ſhal periſh, and the vnderſtanding of the prudent ſhall be hid: as if he ſhould ſay, one day Chriſt will tell you, that Whoſoeuer hath not, from him &c. And when you heare that ſaying, then remember theſe examples how he hath fulfilled it before. After come the apoſtles, and they ſhew ſome hardened ſome bewitched, ſome blinded. Paule tels how Demas fel away, and Iohn ſheweth how many fel away. Thus the Prophets and Apoſtles on either ſide, and Chriſt in the mids hold vp this threatning as if it were a pit, which all are falling into.2. Cor. 6. 16. The ſoule of man is called the temple of the holy Ghoſt. As God pulled downe his temple when it became a den of theeues, ſo he forſaketh the temple of the ſoule, & taketh his graces with him (as frō a diuorſed ſpouſe) when it luſteth after other loues. With any Talent he giueth this charge, Vſe & increaſe it vntill I come: being left, at laſt the commeth againe to ſee what we hauehave done. The ſeede was ſowen, this yeere the Lord cals for fruite & none will come, the next yeere, & the next after, and none comes: at laſt the curſe goeth foorth, Neuer fruit grow vponupon thee more. Then as the figtree began to wither: ſo his giftes begin to paire, as if a worme were ſtill gnawing at them: his knowledge leeſeth his reliſh like the Iewes Manna; his iudgement ruſtes like a ſworde which is not vſed: his zeale trembleth as though it were in a Palſie, his faith withereth as though it were blaſted, and the image of death is vponupon all his religion. After this, he thinketh like Sampſon to pray as he did, and ſpeake as he did, and hath no power, but wondereth like zedekias how the ſpirit is gone from him. Now when the good ſpirit is gone, then commeth the ſpirit of blindeneſſe, and the ſpirit of errour, and the ſpirite of feare, and all to ſeduce the ſpirite of man. After this, by little and little firſt he falles into error, then he comes vntounto hereſie, at laſt hee plungeth into diſpaire: after this if he enquire, God will not ſuffer him to learne: if he read, God will not ſuffer him to vnderſtand, if he heare, God will not ſuffer him to remember, if hee pray, God ſeemeth vntounto him like Baal, which could not heare: at laſt hee beholdeth his wretchednes, as Adam looked vponupon his nakednes, and mourneth for his gifts as Rachel wept for her children, becauſe they were not. All this commeth to paſſe, that the Scripture might bee fulfilled, Whoſoeuer hath not from him ſhall be taken that which he ſeemeth to hauehave. As the ſhip ſinketh vponupon the Sea, while the merchant ſporteth vponupon the Land and makes him a banquerout when he thinketh that his goods are comming in: ſo while wee are ſecure, and the heart ſpendeth, and the eare bringeth not in, by little and little the ſtocke decaieth, and moe become banquerouts in Religion, than in all trades beſide. When a man ſinneth, he thinketh with himſelfe I will doe this no more, after another ſinne promiſeth as much profite as that, and hee ſaith againe I will doe this no more, preſently another ſinne promiſeth as much profite as that, and hee ſaith againe, I will doe this and no more. There goeth ſtrength and there commeth a wound, ſo the ſoule bleedeth to death and knoweth not her ſickneſſe till ſhe be at the laſt gaſpe. Euen as a man vndreſſeth himſelfe to bed, firſt hee caſteth off his cloake, and then his coate, and then his dublet: ſo when GOD rifleth our hearts, he pulleth away one feather after another: firſt he wounds his faith, after he ſtrikes his louelove, then he blindeth his knowledge, thē he ſhall hauehave no delight to heare the word, after he ſhall growe to hate the Preachers of the word, at laſt he ſhall euen hate the word it ſelfe. This is the bleeding of the ſoule, or the ſpiritual conſumption, when graces drop away, as the haires fall from an hoarie head before death. Let Achitophel be a ſpectacle for all to feare, he was counted a wiſe man and a deepe Councellor, yet becauſe it was the wiſedome of the fleſh, the ſtorie ſaith, that GOD turned his wiſedome into follie, and that he might ſeeme fooliſh (as he was in deede) God made him to hang himſelfe, whereby his follie was more notorious then his wiſedome. But moſt notable is the example of perſecuting Saul, when he began to fall, he ran headlong. Firſt he fell in hatred of Dauid, then he fell in hatred of GOD, after God fell in hatred of him: Anon the ſpirit departed from him: At laſt, hee ſought for helpe at Witches, which he had condemned before. This is the propertie of ſin to ſpurre a man forward, vntill he commit that which he condemneth himſelfe, that he may be tormented of his owne conſcience. Now, if I might applie this ſcripture as Chriſt ſayth, are there no mo ſinners but they, vponupon whom the Tower of Shilo fell? So I may ſay, is the Talent taken from none but from him which hid it in the ground? Nay, Saul was but a type of many which ſhould looſe the ſpirit, Sampſon was but a type of manie which ſhould loſe their ſtrength, Demas was but a type of many which ſhoulde imbrace the world: as Dauid cryeth, How are the mightie ouerthrowne? So wee may mourne and ſay, how are the zealous cooled, how are the diligent tired? They which ſhould ſeaſon others are become like the white of an egge which hath no taſte: once they ſeemed to hauehave fruite, but now they are not hanged with leaues. As God cryed vntounto Adam, Adam where art thou? ſo they may cry Zeale where art thou? Learning where art thou? Conſcience where art thou? LoueLove where art thou? They which ſhined like the Sun when they roſe, ſeeme now to be eclipſed of their light. The world hath won the fleſh, the fleſh hath won the ſpirit, and Iordaine is turned backe. As God tooke heat from the fire when it would burne his Children, ſo he taketh knowledge from the learned when they turne it to euill. Now, when they ſee ſuch ruines of their gifts, with what heart can they thinke, I am the tree whom Chriſt accurſeth, or I am the ſeruant of whom it is ſayd, Take his Talent from him? Therefore I ſay to you as Chriſt ſayd, remember Lots wife, as her bodie was turned into ſalt: ſo your wiſedome may turne into follie, your knowledge may turne into ignorance, your vnderſtanding may turne into blindneſſe; your zeale may turne into coldnes: therefore let al which hauehave a Talent take heede how they vſe it. Three thinges I note in theſe words, & then end. Firſt, Chriſt ſaith not, It ſhall be taken from them which hauehave, but from them which ſeeme to hauehave: Leſt they which ſtande ſhould feare to fall. Paul ſaith not, Let him which ſtandeth, take heed leſt he fall, but let him which thinketh he ſtandeth: ſo leſt they which hauehave the Spirit ſhuld feare, Chriſt ſaith, It ſhall bee taken from them which ſeeme to hauehave. Marke how warilie the Scripture ſpeaketh, for this ſpeech doth ſhew that many ſhall fall, and yet it doth ſhew that none ſhall fall but they which ſeem to ſtand, that none ſhall loſe the ſpirit but they which ſeeme to hauehave it. For if Chriſt woulde take from them which hauehave, as he giueth to them which hauehave, hee woulde not ſay, they which ſeeme to hauehave at his taking, no more then he ſayd it at his giuing. So we hauehave a comfort in this terrour, like the Honey which Sampſon found in the Lions iawes: for if God will take from none but them which ſeeme to hauehave, then we neede not feare vnleſſe we be hypocrites: for the threatning is made to none but them which ſeeme. Secondly, this ſpeech doth ſhewe that many hauehave that ſhew of holineſſe which Paul ſpeaketh of, wherewith they would deceiue God and deceiue themſelues: you hauehave Pilate waſhing his hands in hypocriſie, as well as you hauehave Dauid waſhing his hands in innocencie: you hauehave the Sichemits with their circumciſion, aſ well as the Iſraelites with their circumciſion: you hauehave the Sadduces with their doctrine, as well as the Apoſtles with their doctrine: you hauehave the Phariſie with his prayer, as well as the Publican with his prayer: you hauehave the Pythoniſt-with her confeſſion, as well as Peter with his confeſſion:Act. 19. you hauehave the Exorciſts with their Iesus, as well as Paul with his Ieſus: you hauehave Sathan with his ſcripture,Matth. 4. as well as Chriſt with his ſcripture: you hauehave Iudas with his kiſſe, as well as Ionathan with his kiſſe: you hauehave Caine with his ſacrifice, as well as Abel with his ſacrifice: you hauehave Eſau with his teares, as well as Marie with her teares: you hauehave Achitophel with his wiſedome, as well as Salomon with his wiſedome: you hauehave Zedechia with his ſpirit, as well as Eliah with his ſpirite: you hauehave Ieſabel with her faſts, as well as Anna with her faſts: you hauehave the harlot with her vowes; as well as Iacob with his vowe. Of all theſe this ſcripture is fulfilled, That which they ſeemed to hauehave was taken from them.
This is the firſt note, the verie ſhewe of goodneſſe ſhall bee taken from them which hauehave not goodneſſe it ſelfe: leſt men ſhould content themſelues with ſhewes and ſhadowes, Chriſt ſaith, That which he ſeemeth to hauehave ſhall be taken from him: As if he ſhould ſay, take away his Talent and his napkin too, that hee may not ſeeme to hauehave a Talent. As Moſes ſaith, I will not leaue a hoofe behinde. Thou ſhalt not ſeeme iuſt, nor wiſe, nor houeſt, but I will make thee as naked to men, as Adam was to me. Euen as the Fig-tree becauſe it had no fruit was ſpoyled of his leaues which ſhewed like fruit: ſo they which hauehave made ſhipwracke of honeſtie, ſhall make ſhipwracke of credite too: Their name ſhall goe with a brand vponupon it like Caine the murderer, Achan the theefe, Abſolon the rebell, Magus the ſorcerer; Iudas had for his title, Iudas which betrayed the Lord, Acts. 1. Ieroboam had for his title, Ieroboam which made Iſrael to ſinne. Demas had for his title, Demas which imbraced the world. Marke how ſinne doth perſecute and vexe the ſinner. Indeede Demas had imbraced the worlde, but hee would not hauehave all the worlde to knowe it: but ſee firſt how God makes Paul to knowe it, and after hee makes him to proclaime it, that now Demas is not onelyonly an hypocrite, but knowne to be an hypocrite, like a Rogue which is burned in the eare. When Ieroboams wife came to the Prophet to enquire of her ſonne, ſhe diſguiſed her ſelfe becauſe ſhe would not bee knowne, yet the Prophet knewe her, for ſo ſoone as ſhe knockt at the doore, he called, cometh Ieroboams wife: ſo though men diſguiſe themſelues with ſober countenances, and holy ſpeeches, and honeſt cōpanie, becauſe they would not be knowne, yet when GOD ſeeth an hypocrite, he will pull his vizard from his face, as Adam was ſtript of his figge leaues, and ſhew the Anatomie of his hart, as though his life were written in his forehead, and he ſhal maruaile how men know that▪ which he ſcarce though… had been knowne to God.
Thus hee which hath made the daye, can bring forth thy righteouſneſſe like the light: hee which hath made the night can bring forth thy wickedneſſe like the darke. Therefore Salomon ſaith, The candle of the wicked ſhall be put out: That is, the leaſt light that he hath ſhall be quenched, Prou. 15.
Thus you ſee how God will increaſe your gifts, if you vſe them, and how hee will decreaſe them, if you vſe them not. Now let vsus pray that he will teach vsus this vſe, that we may receiue his bleſſing.
FINIS.