The Parable of the Sower and of the Seed, Text (1 of 8)

The Parable of the Sower and of the Seed · Text (1 of 8)

p. 1THE 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, …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 vnderunder 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 p. 2with 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 eueryevery day, and all, both good and bad gathered it, but not all to the same end: so all must daily gather of this Manna. EueryEvery 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 vsus.

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 vsus 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 vntounto 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 p. 3himselfe, most charitable and helpfull to others. Great was the fame of Christ in all the countrey: so as people came flocking and thronging vponupon 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,Be diligent to heare the Word. in whom the Father is well-pleased, Math. 3.17. therefore heare him, chap. 17.5. Reasons.Reas. 5. 1. He speaketh the words of life, Ioh. 6.66. and without them we abide in death. 1He is the truth and the life, chap. 14.6. not the Author onelyonly, but the publisher of it. 2. Consider the recompence: Where Christ seeth multitudes of men 2ready 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 vntounto them. 3. It is a sound testimony to the truth, in good and holy manner, with zeale and delight to 3heare the Word of God. Hee that is of God, Ioh. 8.47.John 8:47heareth Gods Word. And not to frequent the voice of Christ, is to withdraw ones selfe vntounto perdition. And such,Heb. 10.Heb 10 though they bee in the Church, yet are not of the Church. 4. All other seruice and deuotions are p. 44lost and vnfruitfull, if thou beest not a diligent and reuerent hearer. Prou. 28.9. He that turneth his eare 5from 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 vntounto you, it shall be easier for Sodom and Gomorra than for that City or person. Act. 3.23. EueryEvery 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 hauehave other businesse to doe, our Trades to follow,Luk. 10.42Luke 10:42 &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. p. 52. These feared not the breath of men, or the Magistrates censure, or sentence as against Innouation, though after a most vnusuall manner they flocked by multitudes out of all the Cities. Obiect. But they be but a few poore meane men that flocke to Sermons. Answ. 1. Here is Christs word true, The poore receiue the Gospell, Math. 11.5. 2. Neither Christ, nor his Word accepteth persons, but gladly teacheth and encourageth such.

II. In that the people came flocking together,Be forward in hearing the Word. with zeale and forwardnesse, we learne thus much: that we ought cheerfully and diligently to come together to heare the Word, and bee ready beforehand when Christ is to speake. These were present before he began to speake.

Reasons. 1. This was prophecied of Beleeuers,Reas. 1. Esa. 2.3. Many shall goe vp to the Mountaine of the Lord, and shall say, Come, let vsus goe vp. Psal. 122.1. I reioyced when they said, Let vsus goe vp to the house of the Lord. Esa. 60.8. Who are these that fly like a cloud, and as Doues to the windowes? 2. God lookes not onelyonly that the substance and matter of an action be good,2 but the manner must be sutable. Hee cares for no carelesse seruice. 3. A good heart findes nothing so sweet as God and his presence:3 and this is promised to true seekers. Dauid, in many wants,Psal. 27.4.Ps 27:4 desires but one thing, and that is, to dwell in the house of God all his dayes, to see the beauty of his face: and,Psal. 84.1.Ps 84:1 Oh how amiable are thy Tabernacles! my soule longeth after the liuing God: when shall I appeare before him? 4. These Iewes perceiuing some temporall good from Christ,4 who filled their bellies, healed their bodies, raised p. 6their dead, &c. did thus flocke after him, sea and land could not separate them. But he that findes the sweetnesse of the Sonne of God, bringing downe the bread and water of life to eternall life, healing all diseases of the soule, which no herbe or plaister could doe, but one made of his owne heart-blood, raising the dead and rotten in their sinnes, stinking in the graue, to a new and eternall life, must needs flocke after him, and follow him as cheerfully as euer did this people.

Vse. Let this shame our dulnesse, who are so slacke and heauie in the seruice of our God. If Christ will waite vponupon vsus, and our leisure, wee will sometimes heare him a piece of an houre. It is an vnconscionable sin of this place, that though you come at length, you come not flocking, or together, as this people, nor goe out together.Act. 10 33.Acts 10:33 Cornelius (a great man) and his company were ready against the time of Peters comming. We are all now here before God (saith he) to heare the things that are commanded thee of God. Not that this attendance is due to the persons of your Ministers, but to their worke and office. But you cannot say when your Preacher comes, We are all here present; nay, scarce a few of so great a Congregation. Take heed; if you do any thing for God, do it cheerfully, doe it freely: Let your prayers, and praises, and obedience waite vponupon God in Sion. A reuerent heart affected with louelove of the things of God,Psal. 119.147.Ps 119:147 will preuent the watches in Gods worship; that is, no watch shall quicken it, but it will bee before-hand: And as the two Disciples, hauing a desire to see Christ, did outrun one another toward the graue, and striue who p. 7might come first; so the true followers of Christ creepe not like snailes to Church, or striue not who shall come last in, (as many slip in, in the middle of Sermon, some almost at the end, most after the beginning:) but run and striue who shall come formost. Oh that the warme affection of our Congregation would affoord vsus this cheerfull expectance!

Now out of the example of our Sauiour Christ,Apprehend all good opportunities within thy calling. who seeing the diligence and confluence of the people, tooke occasion by that their thirst and desire to heare the Word, to teach them, we learne a speciall Christian duty; namely, to take all occasions of doing good, within the compasse of our callings; especially where we may receiue or impart the greatest good. If the Minister see his people about him, ready to heare the Word of God, let him imitate his Lord and Master. Now he hath a large field, and thereby strong hopes not to lose all his seed. Now hee hath before him an obiect of pity and compassion. What pity to see a flocke without a shepheard to feede and fold them? This Christ mourned for, Math. 9.36. What pity to see a whole field of corne white for the haruest, but rotting on the earth for want of a man to gather it?

So if the Word of God be to be heard, beware of slipping that opportunity. Thou canst not absent thy selfe from the Word preached, no not once, but to thine owne great losse and damage. Ioh. 20.24. Thomas was absent from the Disciples, when Christ came and shewed himselfe to the rest. He was absent but once, and (perhaps) vponupon some waighty cause. It may be he lurked and kept himselfe close for feare of p. 8danger by the malice of the Iewes: or (it may be) he might be prouiding and settling his owne priuate affaires, now his Master was apprehended and slaine, and taken from him. But, what-euer the cause was, the effect was grieuous: for he was not onelyonly depriued of the comfortable presence of his Lord, nor only of that grace which the rest, met together, had, and were confirmed in: but, when his fellow-Disciples were willing to communicate vntounto him the grace of their Lords Resurrection, he not onelyonly beleeued not their report, and made slight of such a cloud of most faithfull and eye-witnesses, but resolues, not to beleeue them. To incredulity, he ioynes a wilfulnesse and obstinacy: Nay, he is so farre from beleeuing them, that if Christ himselfe should shew himselfe in person vntounto him, and would not suffer him to see the prints of the nailes, and to put his finger into the prints of his wounds, hee would not beleeue.

So, how-euer men make it not a rush-matter to absent themselues from the Word preached, once and againe; yet be assured thou slippest such an opportunity of thine owne good, as (perhaps) thou shalt neuer hauehave offered againe. If thou absentest thy selfe of negligence, thou depriuest thy selfe of some grace and comfort, which the presence of the Lord amongst his people maketh offer of. If of worldlinesse, and to gather a little profit in that time, all thy gaine will not counteruaile thy losse. But if of wilfulnesse and contempt, (as many) thou not onelyonly thrustest away grace and comfort offered, but pullest on thy selfe the wrath of God for contemning p. 9his gracious Ordinances, and the blessed meanes of thy Saluation.

We see the occasion of our Sauiours Sermon.

Now of the kinde of his Doctrine: He spake by a Parable.

A Parable in Scripture signifieth two things. 1. Some serious matter and of great moment: Psal. 49.4. I will incline mine eare to a Parable, and vtter my graue matter vponupon my Harpe. Thus the graue and wise speeches of Salomon are called the Parables of Salomon, Prou. 1.1. or, prouerbiall sentences of Salomon. 2. Some darke or obscure speech, when a truth is wrapped vp either in some similitude and comparison, or in some hard and obscure words. Iohn 16.29. Now speakest thou in plaine words, and no Parable. Ezek. 24.3. Therefore speake a Parable to the rebellious house, and say, Prepare a pot, and powre water into it, &c. in which obscure type is largely declared both the sinne and the iudgement of the citie Ierusalem. And thus it is taken here, for an obscure manner of propounding the truth, vnderunder a continued similitude or allegorie. And this is the most proper acceptation of the word Parable, taken from the Greeke foreign, assimilare, and most frequently vsed in the New Testament: as Luke 21.29. And he said a Parable, Behold the fig-tree and all trees, that is, he propounded to them a similitude. And a number of Parables begin in these words, The Kingdome of Heauen is like a treasure, leauen, a Marchant man, &c. Matth. 13.24, 31, 33, 44, 45, 47.

Quest. Christ spake in Parables for foure reasons.Why doth our Sauiour Christ speake in Parables, and darke comparisons? It seemes neither p. 10so fitted for the profit of his hearers, nor to his own office and function, who came from the bosome of his Father to reueale the mysteries of the Kingdome?

Answ. 1. This he did for the accomplishment of Prophecies of Scripture: for Christ did nothing which was not foretold, Esa. 6.9. Matth. 13.13, 14, 34. Therefore doe I speake to them in Parables: for in them is fulfilled the prophecie of Esaias, who saith, By hearing, ye shall heare, but not vnderstand.

2. In respect of the manner of teaching: which being once vnderstood, doth delight the vnderstanding, helpe the memorie, mooue and strike the will, by collating spirituall things with sensible, and winde themselues secretly into the heart to conuince modestly, but strongly, and to draw confession from euill-dooers against themselues: as Dauid was conuinced by Nathan in that Parable, 2. Sam. 12. And Matth. 21.40. our Sauiour askes what the Lord of the vineyard will doe to the vngracious husbandmen: they say, He will cruelly destroy them, and let out the vineyard to others: then he infers in the 43. verse, Therefore I say vntounto you, The Kingdome of God shall be taken from you.

Difficilis in Scripturis, magna ingenia exercent, Aug. in Psal. 140.Ps 1403. In respect of the Elect, 1. To stirre vp in them humility: for they seeing how Parables containe many difficulties aboue their vnderstanding, are forced to conceiue lowly and submissely of themselues. 2. To worke in them diligence in the meanes of knowledge and profiting, and to goe both to God in prayer, and to others whom God hath made more skilfull then themselues, to get the vnderstanding of p. 11it. For the kernell is in the reddition of a Parable, which lyeth hid till it bee explained. Therefore the Disciples euer came to Christ, and questioned, and asked him the meaning of the Parables; as verse 9. the Disciples asked him, demaunding what Parable that was. 3. To worke in them care of keeping that, which by so much study and labour they hauehave attained. Hardly come by, highly set by.

4. In respect of wicked men: that the Pearle of the Kingdome should not be cast to Swine, nor the Childrens bread to dogges: for they must not partake in the chiefe prerogatiue of the godly, which is, to knowe the mysteries of the Kingdome. Matth. 13.10. When Christ had vttered this Parable, the Disciples asked, Master, why speakest thou in Parables? and our Lord giues this answere, Because to you it is giuen to know the mysteries, to them it is not giuen. And why to them, not to others? Answ. To them, out of diuine grace and louelove, especially, who were disposed by that grace to giuegive assent and affection to the truth; yea, with hungring soules and thirsty desires dranke in those holy and mysticall Doctrines. Not to others: not because God doth not truly offer the same grace, but because of their owne incredulity, and indisposition, who resist and oppose the grace offered, and wilfully put from themselues, and leaue to others the Doctrine of eternall saluation.

Vse 1. Note a manifest difference betweene a godly man and the vngodly. The former will search out the truth of Gods Word, and will profit by any kinde of teaching. The Spirit of God, wheresoeuer p. 12hee is, is heroike. Obscurity and darkenesse in some poynts tyres him not, but only awakes drowsinesse, and whets diligence. Something he will get out of the darkest kinde of teaching. The latter bewray their negligence, will be at no paines in beating out holy mysteries, that all may see they hauehave no part in them: And yet are they made without all excuse, in that they may see as others doe, but shut their eyes, and will not: and by contemning this kinde of teaching, make themselues vnworthy of any other.

2. Note what a price God sets on his Word: he thinkes it too good for a wicked man to vnderstand or know. For, will God giuegive such a pearle to him that wants desire of it, endeuor after it, a right vse of it if he had it, and a care of increase, yea or of keeping it; whose sloth and idlenesse would only extinguish the sparke, and neuer blow it vp to be comforted or directed by it? Was it fit Christ should speake otherwise to Scribes, Pharises, Sadduces, who came only to carpe?

3. Note who it is that onelyonly can open the mysteries of Scripture: the Disciples euer had recourse to Christ: he is the onelyonly Maister and chiefe Doctor of his Church, Matth. 23.8. he is that true light that lightneth eueryevery man, Iohn 1.9. Reu. 5.5, 6. No man was found worthy to open and reade the booke, saue only the Lyon of the tribe of Iudah. Therefore come to Christ as the two blinde men, and say, O Lord, we desire our eyes may bee opened. Come to the word to bee foreign, taught of the Lord, Esa. 54.13. Neuer rest in the teaching of man. Come not without prayer, that God would open thine eyes.

p. 134. Note a brand of Gods iudgement vponupon that man, who heareth plaine Doctrines as Parables. If our Gospell be now hid (saith Paul) it is hid to them that perish, 2. Cor. 4.3. If in such a light a man be ignorant of the principles and mysteries of Religion: If old men bee as yet babes in knowledge, and vnderstanding of the things of God, their case is lamentable. A more fearefull sentence cannot be vttered in this life against a man, then to bee said as Christ said of some, Omnia ipsis in Parabolis fieri, All is spoken to them in Parables. He that seeth not the light of the sunne when it shineth, is a blinde man: and so is he, who sees not the shining brightnesse of Christ in such glorious meanes.

See more fully the miserie of this man, who sits as a sott vnderunder the Word.

1. He reiects and despiseth the goodnesse of God in the gracious offer of meanes of Saluation:The misery of a sencelesse hearers, in fiue things. He is an vnhappie condemned man, that refuseth a pardon. As if the blinde man hauing receiued sight, should reuile Christ for it: or the dead being raised, should storme at him for offering to raise him.

2. He is made vnexcusable, and his mouth shut. He is prepared for iudgement, and iudgeth himselfe vnworthie of eternall life. He may see, but will not.Act. 13.46Acts 13:46 He may liue, but had rather chuse death.

3. By the iust iudgement of God, the vnworthie or vnfruitfull hearer is more blinded, further hardned, and made more obstinate. He is filthy in himselfe, but more filthy by the Word; yet the Word no cause hereof, but his owne malice against it, and the dunghill that is in him. For Christ came to iudgement p. 14into this world, that they which see, might be blinde. He is blind in himselfe, but the Word is a light that more blinds him, as the Sunne to bleare-eyes, in them onelyonly is the fault. He is a dead man in himselfe, but more deadly by the Gospell: which in it selfe is a sauour of life, 2. Cor. 2.…6.2 Cor 2:6and to others, but the sauour of death vntounto him: God as a iust Iudge, punishing sinne with sinne. Satan blindeth primarily and by himselfe, instilling malice. Wicked Pharaoh blindeth himselfe by yeelding to Satan, by reiecting the motions of the Spirit, and holy counsels, Exod. 8.15. And God blindeth,Non impertiendo malitiam, sed non impertiendo gratiam. Aug. not infusing euill, but subtracting his grace, and deliuering men to Satan, and themselues, 2. Thes. 2.10, 11. most iustly reiecting them that hauehave reiected his grace. And the Gospell blindeth, not as a cause, but as an occasion, stirring vp their malice and corruption against it.

4. He is hereby branded not to be of God. Let him heare, and be ceremonially and formally as good as any, yea outstrip others in sembled sanctity: yet if he be a fruitlesse hearer, and the Word be as a Parable vntounto him, he is not of God, Io. 8.47. So said Christ to the Pharises, who externally were holy enough: they heard not while they did heare, because they were not of God. And not being of God, they are giuen into the hands of the diuell, as Gods executioner, to blindfold them, and leade them at his will to destruction, 2. Cor. 4.4.

5. This hardning or execution by the preaching of the Word, is an infallible signe of future perdition euen at the doore. When Israel was extremely hardened by the Prophets Ministery, they were carried p. 15into Assyria, and neuer returned. Iudah and Beniamin were also extremely hardened, 2. Chron. 36.13, 16. and were carried into Babylon. The Iewes were hardened by Christ and his Apostles, Act. 13. and were deliuered to the Romans. So of Elies sons, 1. Sam. 2. They heard not their father: for God would destroy them. So now in the time of the Gospell, the axe is laid to the root of the tree; the next thing is hewing downe. What else can we feare of our Land, and many our Inhabitants, to whom Gods Word is as a tale told to a dead man? no vnderstanding of it, no reformation by it.

So much of the Preface. Now we come to the Parable it selfe. Behold, a sower went out to sowe his seed.

To the right and true interpreting of a Parable, a speciall helpe is, to consider attentiuely, and finde out the proper scope and ayme of our Lord Iesus Christ in propounding it: and not too curiously presse other things, lest in stead of milke wee presse out blood.

In this Parable, both in the whole, and parts, wee feare not to faile of the true and proper sense, because this, & one more of the tares of the field, (Mat. 13.36.) at the request of the Disciples, are priuiledged, and graced with Christs owne interpretation, who best knew his owne meaning, and hath left the same as a sure direction to lead vsus, that wee should not guesse at vncertainties, or lose our selues in fond coniectures, as many doe in other Parables; the exposition of which he pleased not to leaue so assured from his owne mouth, as this.

p. 16The scope of this Parable.The scope hereof is apparantly twofold. 1. Wheras our Sauiour saw a multitude of Hearers, but not all comming with the same intent, nor all hearing with the same fruit and profit: hee manifestly propoundeth this Parable, to shew the diuersity of Hearers. For the state of the Church and visible Congregations are mixt, resembling the Arke which was full of creatures, of diuers kinds, but most kinds vncleane. So Christ and his Apostles found it, and so doe we after them. In the great concourse of people about vsus, the Word hath not the same successe in all Hearers, nor the best entertainment and welcome in the most that heare it. Some come to heare newes, some to carpe, some to scoffe, some to runne to the Rulers, some to censure, some to correct, and sit as Iudges of the Word, which shall iudge them: onelyonly a very few to heare aright, to faith and obedience. How plainly is all this set before vsus in these foure sorts of Hearers, of whom onelyonly one sort was good and approued in their hearing? 2. That eueryevery man might enquire and make triall of himselfe, in which forme or ranke of Hearers himselfe is; and so frame himselfe for time to come, that hee may bee found in the number of them, in whom the Word of God, as good seed cast into good ground, may bring forth plentifull and abundant fruits of grace in his life and conuersation.

Behold.] This here is a note, 1. Of certainty: and so is vsually set before promises and threats. 2. Of intention, or excitation, being set as a starre before matters of waight, that is, Let him that heares, consider, remember, apply. 3. Of castigation, or checke p. 17to our dulnesse in beholding such materiall things. Elsewhere it is a note of admiration and great expectation.

Note. Orators vse large prefaces to get attention, and winne the minds of their Hearers to that they would perswade. Christ ordinarily vseth but one little note of attention, Behold. For, 1. The least word from him is enough to binde the conscience, and perswade the heart. 2. The lesse externall Rhetorike and pompe of words is vsed, the more it beseemes and is answerable to the simplicity of the Gospell. 3. All that perswasion of words is supplied by the gift of the Spirit inwardly, who openeth the care of the heart (as of Lydia) to beleeue the Gospell.Act. 16.14Acts 16:14

But what must we behold?

A Sower went out.] Our Sauiour borroweth his comparison from easie and familiar things, such as the Sower, the seed, the ground, the growth, the withering, the answering or failing of the Sowers expectation, all of them things well knowne: And by all these would teach vsus some spirituall instruction. For there is no earthly thing, which is not fitted to put vsus in minde of some heauenly. Christ cannot looke vponupon the Sunne, the Wind, Fire, Water, Hen, a little graine of Mustard-seed, nor vponupon ordinary occasions, as the Penny giuen for the dayes worke, the Wedding garment, and ceremonies of the Iewes about it, nor the waiting of Seruants at their Masters table, or children asking bread and fish at their fathers table, &c. but he applies all to some speciall vse of edification in grace.

Vse 1. Wee must not content our selues with the p. 18naturall vse of the creatures,Translate the booke of nature into the booke of grace. without the spirituall: for then the beasts enioy as much of them as we. But by them all, behold the Creators wisedome, power, goodnesse, and mercy.

2. Let vsus take occasion to further our saluation by them, and not hinder it, nor hasten our perdition as many doe, by drunkennesse, riot, or couetous holding them in our hearts and hands.

3. No man can excuse his ignorance of God, seeing no man wanteth teachers. The rudest husband-man hath his seed, his earth, his seasons, as bookes to teach him. Euen these bookes of the creatures, leaue not God without witnesse: euen these bookes leaue men without excuse.Rom. 1.28Rom 1:28 EueryEvery creature should leade vsus, and further vsus in the honouring of God. And therefore the Gentiles that honoured not God according to that naturall knowledge, gotten by the booke of the creatures, were giuen vp to vile sinnes, and grieuous punishments. How excuselesse then must ignorant Christians be, to whom Gods wisedome, power, and goodnesse, shineth seuen-fold brighter in the worke of Redemption, than of Creation? to whom God is more cleerly reuealed in the Booke of the Scriptures, than of the creatures? seeing the more excellent meanes of knowledge we hauehave of him, the greater is our sinne and punishment, to be carelesly ignorant of him.

Now in the Parable are two things considerable in generall: 1. The sowing. 2. The successe, according to the seuerall grounds on which the seed fell. These grounds, according to their condition, were either fruitlesse, or fruitfull. The bad and fruitlesse p. 19grounds were of three kinds: 1. Callosa, padled and high-way ground: 2. Lapidosa, stony and rocky ground: 3. Spinosa, thorny and choaky ground. The good ground was the fertile and fruitfull ground.

The sowing is in the first words: A Sower went out to sowe his seed.]

And here be three things to be considered: 1. The Agent, A Sower. 2. His Action, he went forth. 3. His Intention, or end, to sowe his seed.

I. The Sower is Christ himselfe, vers. 37.The Agent or Sower. He that sowes the good seed, is the Sonne of man. He is that good Husband-man, without whose labour the field of the whole world had layne in perpetuall barrennes. The labour of this second Adam was notably typified in the first Adam, dressing the garden, resembling the Church of God, dressed and brought to fruitfulnes by the infinite labour of Iesus Christ. This husbandry of Christ was alse resembled in Noah, the builder of the Arke, who was an Husband-man.

Quest. Are not Ministers Sowers?

Answ. Christ is the principall Sower, and properly the Sower: Ministers are rather the sowers basket, than the Sower: but yet they are taken in, as co-workers with Christ, and for their honour and encouragement called Sowers: as 1. Cor. 9.11.Difference betweene Christ his sowing, and the sowing of his Ministers, foure. If wee hauehave sowne vntounto you spirituall things, &c. But with these differences. 1. Christ sowes his owne field, which he hath dearely purchased with his precious blood: they sowe not their owne fields, but his, not being Lords of the heritage of God, 1. Pet. 5.3. 2. Hee sowes his owne seed: so in the Text, the Sower sowed his p. 2012seed: they hauehave no seede of their owne, but fetched out of his Garner. Pastors and Teachers of the Church sowe not their owne seed, but his. Nay, the Apostles themselues hauehave it in their Apostolike Commission, to teach men to obserue no other things but whatsoeuer Christ himselfe commanded them, Mat. 28.20. Hence Christ vsed to say, Verily, verily, I say vntounto you: but all other, whether Prophets, 3or Apostles, or Pastors, Thus saith the Lord. 3. They differ in the manner of sowing. Hee was the most skilfull Sower that euer was: he knew exactly what graine eueryevery ground was fitted for: with him were treasures of wisedome. Wee that hauehave but drops from his fulnesse, are vnskilfull in comparison. Hee could speake to mens priuate and personall sinnes, as the woman at the Wel. He could answere to mens 4thoughts and reasonings: We not so. 4. Wee differ in efficacy. We may sowe, and plant, & this is all: suppose it be Paul, or Apollos himselfe, we can giuegive no increase, nor make any thing to grow. But hee can sowe,4. Things make to fruitfulnes: raine, …unbeames, winds, application of all, to s…t & ripen the seed. All from Christ. and giuegive increase at his pleasure. This Sower can giuegive the first and latter raine on his field, Ioel. 2.23. Hee can warme it with the beames of grace, streaming from his owne brightnesse, Mal. 4.2. He is the Sunne of righteousnesse. He can blow vponupon his field with the prosperous winds of his gracious and quickening Spirit, Esa. 3.8. Cant. 4.16. He can fatten and fill it with all abundance of blessing, Psal. 65.10. Thou blessest the bud of the earth, thou crownest the yeere with goodnesse, 2. His action. Christ goeth forth to sowe, three waies.and thy steps drop fatnesse.

II. The Action. This Sower goeth forth.]

Christ goeth forth to sowe, three wayes: in Spirit, p. 21Person, Ministery.

1. In Spirit, by inward inspirations, and heauenly 1motions: And thus he sowed in the heart of Adam, Noah, Abraham, and the Prophets, who were, with other holy men, immediately inspired and acted by the holy Ghost, 1. Pet. 1.21. So with the Pen-men of Scriptures, and the Apostles.

2. In Person: according to his Humanity hee 2commeth out from the bosome of his Father, and comes into the field of the World by his happy Incarnation; by which he was neerer vntounto vsus than before, and in our owne flesh reuealed vntounto vsus the counsell of his Father; vnweariably preaching in Ierusalem, Nazareth, Iudea, Galile, in Cities, fields, sea, and eueryevery where.

3. In the Ministery of his seruants he goeth forth: both the Prophets and Teachers before him, 1. Pet. 33.19.—by which Spirit hee preached in Noahs time; namely, in Noah himselfe, to the spirits now in prison. He saith to Prophets, as vntounto Ieremy, chap. 1.10. Behold, this day hauehave I set thee ouer the Nations, to plucke vp, and root out; to destroy, and throw downe; to build, and to plant. And Ezek. 3.17. Sonne of man, I hauehave made thee a watchman to the house of Israel; therefore heare the Word at my mouth, and warne them from me. And since his owne Ascension, hee went forth in the Ministery of his Apostles, and still goeth forth in the Ministery of Pastors and Teachers to the end of the world. Math. 28. vlt. Behold, I am with you to the end of the world: and, He that heareth you, heareth me, Luk. 10.16.

But this Parable seemeth to hauehave speciall eye and p. 22reference to his owne appearance, and labour in the dayes of his flesh, in the publishing of his holy Doctrine through Iudea and Ierusalem. Yet so, as looke what successe his own sowing found, the same might his seruants expect euen to the end: For the seruant is not greater then his Master: and, if the Word in the mouth of his Ministers proue fruitlesse, it is no maruell, seeing the same befell our Lord himselfe.

3 His intention.III. The Intention is, to sow his seed.] To sow: that is, to preach: for preaching resembleth 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 vsus, 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 p. 23he 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 hauehave 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,The Word preached, resembled to seed, in sixe things. 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 vnderunder 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 p. 24knowes 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 vntounto 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,Act. 26.29.Acts 26:29 gaineth many vntounto God, desiring that eueryevery 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 vnderunder 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?

p. 256. As seed cast neuer so skilfully into the earth is not fruitful, vnlesse God giuegive it a body, 1. Cor. 15.38. so neither is y^e Word, vnlesse God adde his blessing. 1. Cor. 3.6. I hauehave 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 hauehave wee compared the Word of God to seed, and preaching to sowing. But still remember,Seede of Gods Word more excellent then all other seede, in foure respects. 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,Reu. 14.6.Rev 14:6 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,The dignity of the Ministry. 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 p. 26Clerkes 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:The du…y and charge, in foure things. 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.

11. Learne wee of our Lord Iesus Christ to goe foorth to sow:1. They must 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 they are compared to such persons, as in whom is required the greatest care and paines: sometime to shepheards; What a painfull and carefull life led Iacob while he was Labans shepheard? what sorrowes by day and night did he sustaine and swallow? Sometime to watchmen; who must stand on the walles of the Citie of God night and day: Sometime to day-labourers, and builders: All of them workes of extreme paines and industrie. So as they mistake the matter, who vndertake this function to set vp themselues in ease and idlenesse. 2. Let them set before their eyes this chief Sower, who did weare out himselfe in labours and sufferings, making himselfe of no reputation, Phil. 2.7. p. 27and as a good candle, consumed himselfe to enlighten others: Yea he swet at it that admirable sweat of water and bloud, and sorrowed to the death, and all to sow the seede of grace and saluation in the hearts of men. 3. Remember that counsell of the Wiseman, Eccles. 11.6. In the morning sow thy seede, and in the euening let not thine hand rest: for thou knowest not whether shall prosper, this or that.

2. Ministers must sow his seede: not their owne, 2but Christs.2 Not any but their Lords seed. Christ himselfe sowed onelyonly pure and precious seede: so must his Seedsmen cleanse and picke their seed at home, that it be not blended with chaffe and darnell of mans braine; much lesse with corrupt doctrine, and deuices fetched eueryevery where but out of Gods owne garners. Remember that law which holdeth here in force, Deut. 22.9. Thou shalt not sow thy vineyard with diuers kindes of seedes: much lesse may the Minister of Christ sow his Lords field with mixt seed, false doctrine with true, or mens inuentions with Gods pure Word and worship. As a man sowes, so he reapes. If any man sow huskes for seed, his haruest shall be huskes. If any sow words and phrases, without matter and substance, he sowes the winde, and shall reape nothing but wind and vanitie. Accursed is that sower that sowes any other seed, suppose he be an Angell, Gal. 1.8.

3. Ministers must sow all their Masters seed: so did the chiefe Sower:3. All his seed. Whatsoeuer I receiued of my Father, 3I hauehave deliuered to the world. A faithful Seedsman leaues vponupon the ground all the seede his Master allowes. Paul was a good sower, Act. 20.26. I hauehave deliuered the whole counsell of God, I hauehave kept nothing p. 28backe. A good Steward will deliuer to the seruants the whole allowance of his Master. Micah was a faithfull sower: who being intreated to speake to Ahab, as foure hundred Prophets had done before him,1. King. 22 14.1 Kgs 22:14 answered, As the Lord liueth, whatsoeuer the Lord saith vntounto me, that will I speake.

44. Ministers must sow their Masters seed for their Masters aduantage,4. To his aduantage. propounding a pure end to themselues. Why goes the Sower to sow his seede, but for fruites in the haruest? Why did Christ so painfully sow the seeds of saluation in the eares and hearts of mē, but that such as beleeued in him might hauehave euerlasting life? This then must be the end of our preaching, as of your hearing, that our seed-time may be returned with increase in the haruest. Hee that by preaching seeketh the praise of men, or ambitiously to climbe vp to preferments, or aimes at his own priuate present ends, misseth the marke and aime that the chiefe Sower propounded vntounto himselfe, and eueryevery wise Sower: Besides, his owne expectation and hope in the haruest is cut off; hee hath the praise of men, and the pompe of the world, hee found what he sought, and of him it is true as of hypocrites, Verily they hauehave their reward.

Mat. 6.2, 5.Matt 6:2Matt 6:5Vse 2. This concerneth our Hearers in sundry respects.

Prepare thy ground for this seed.1. If the Word be seed, then must they prepare their ground for it. A field must be prepared, except a man will lose both his seed and his labour: so also must the heart be prepared. Quest. How may that be? Answ. The earth is prepared for seed by plowing and renting it vp: so rent your hearts, saith the p. 29Lord, Ioel. 2.13. and plow vp the fallow ground of your hearts, and sow not among thornes, Iere. 4.3. EueryEvery man knowes, that plowing must goe before sowing: So before the seede of grace can be sowne in the heart, the Law must be vrged, to breake the clods, and vnroote the weeds.

2. Hearers must receiue this seed, and retaine it: 2as the good earth receiueth into her furrowes the seed, and couereth it, and giueth it rooting.Receiue and retaine it. But with this difference: that the earth receiueth seede but once a yeere, but the heart must receiue the Word continually. 1. Ioh. 3.9. It is a note of one borne of God, that the seed of God abideth in him. And the exhortation to eueryevery Christian is, that the Word of God dwell plentifully in him, that is,Col. 3.16.Col 3:16 abide and continue to increase; else slender will the expectation be in haruest. What returne expect they in the haruest, who affect the Ale-house better then the House of God? whose chiefe care and louelove being set vponupon the profits of the world, vtterly neglect the better part, and the one thing necessary. Luk. 10.42Luke 10:42God offers to cast this seed into their hearts, but they will reape the world, euen for the present, and care not to receiue such seed as brings not in a present haruest. And, as these receiue not the seed of the Word, so others seeme to receiue it, but retaine it not, affoord it no rooting, but negligently lose it. This doe idle and negligent Hearers, who sleepe in Summer, slacke the seed-time, and slip their season; not greatly caring which end goeth forward, so they may not be counted Atheists. Let such consider, that Gods Word will not stay where it is not highly esteemed, and heartily entertained. p. 30And can the great haruest of eternall life bee so worthlesse, as to be cast vponupon him who so idly wastes his seed-time, and so meanly esteemes the haruest?

Bring answerable fruits to the seed.3. Hearers must be carefull to bring foorth fruit answerable to the seede. As that graine which commeth vp of seed, is of the same kinde, and resembleth that which is sowne; so also must Hearers, as the seed of the Word is pure and holy, resemble it in puritie and holinesse: which is the Apostles reason, 1. Pet. 1.22, 23. and the same with that exhortation of Paul, Rom. 6.17. Obey the forme of doctrine, into which yee were deliuered. But now the Ministers, who sow good and wholesome seed, may complaine as the seruants in the Parable, Master, didst not thou sow good seede? whence then are these tares? Do not we set figs? whence then are these thistles? Is not the seed which we cast, that is, the doctrine which we preach, pure & sound? whence then are these tares? whence is this generall profanenesse, this contempt of the Word, horrible oaths and swearing, impious and profane Sabbath-breaking, foule and beastly drunkennesse, filthy whoring and wantonnesse, ryot, gaming, and idlenesse, so contrary to the seed sowne? Surely the enuious man hath sowne them: the Diuell that rules in the seed of the wicked, hath sowne and husbanded these wicked seeds, vvhichwhich hauing found a fit and friendly soyle, come vp so fast. But the end of this blessed seede sowne amongst vsus, is, that vve might be set and grow vp in that blessed seede, that vve should become the seed of Abraham, and the seed of the blessed of the Lord.

4. As a small seede encreaseth, of small becomes p. 31great, of a little becomes more,Looke to the daily growth of it. the season cherisheth it, time dilates it, and it growes stronger, firmer, and whiter to the haruest: so must Hearers labour, that the Word rooted and quickened in their hearts may prosper and ripen, and by the gracious season, may receiue daily encrease and strength, as the yeere and the haruest drawes on: that is, they must grow higher toward heauen eueryevery day than other.

Vse 3.The Word preached as necessary to saluation, as seed to an haruest. See hereby the necessity of the Word and Ministery: as of seed and husbandry for the haruest. 1. A madnesse it is to looke for an haruest without a seed-time: so it is as great a folly to expect saluation without the Ministery. As well maiest thou expect an haruest without labourers, as a Church without Preachers. No seed, no haruest. For the haruest is potentially in the seed: so is eternall life potentially in the Word of God preached: Rom. 1.16. It is the power of God to saluation. 2. No care of seed, no care of haruest: so no care of Gods Word, no care of saluation: except thou wilt be so mad as thinke to reape where thou hast not sowne. 3. Hee that sparingly sowes his seed, must expect a sparing haruest: so,2. Cor. 9.6.2 Cor 9:6 slacke thou thy hand and care in the vse of the meanes, thou shalt come short in the comfort and fruition of saluation. 4. He that refuseth to be sowed vponupon, refuseth to be found fruitfull in the haruest: and seeing the heart yeelds no good fruits of it selfe, needs must that heart bee an accursed ground, that refuseth the seed of grace, faith, and goodnesse to bee cast into it. An euill man, out of the euill treasure of his heart, bringeth forth euill things. 5. He that hinders the Word, or resists it either in himselfe, or others, withstands p. 32the Lords Husbandry in his owne saluation, and in the saluation of his people: as those that hinder sowing, must needs hinder reaping and haruest.

And as he sowed, some fell by the way-side, and it was troden vnderunder foot, and the fowles of heauen deuoured it vp.]

Here begins the euent following the former action. Where first note, that hee saith not, The Sower sowed by the way-side: (for no Sower would doe so, because he knowes it were but lost, labour and seed,) but, in sowing, some seed fell by the way-side, beside the intentiō of the Sower, who desires to lose none of his seed. Secondly, the same seed, in it selfe as good as any, fals by the way side; in it selfe as fit for fruitfulnesse as any, but altogether fruitlesse by the hardnesse of the soyle it fals into. As the heart is, into which the Word comes, so is the fruit. Suppose Christ the Seeds-man, and his owne Word from his gracious lips the seed, yet in many Hearers it shall not profit; and yet neither the Sower, nor seed is to be blamed, but the indisposition, or bad disposition of the heart.

Let vsus therefore enquire, 1. What is the nature of this ground: 2. The reason of vnfruitfulnesse: twofold: one inward, the seed was troden vnderunder foot; the other outward, the fowles came and deuoured it vp.

For the kinde of soyle, it is the high-way side. Our Sauiour plainly interprets it, vers. 12. They that are besides the way, are they that heare, but the diuell comes and takes it away out of their hearts: and Math. 13.19. When a man heareth the Word, and vnderstandeth it not. p. 33This first sort of Hearers is compared to an highway, for these reasons.

1. As an high-way lieth carelesse, neglected,Some harts and hearers compared to the highway, for 3. reasons. vnbounded, common, not seuerall; but is trodden and beaten with the feet of all sorts of passengers: so these Hearers hearts are not inclosed and made seuerall for the seed of Gods Word, & for heauenly things, but lie common and open to all tentations and suggestions of Satan, to the couetous and carnall desires of earthly things, which eate vp heauenly; to vaine, wandring, idle cogitations, and thoughts; all which make a thorow-fare and beaten path in the heart.

2. As in an high-way if any seed fall, no man lookes to couer it, no man respects it, as looking for no good at all of it, but leaue it to be trodden of beasts, and eaten vp of birds: so with these Hearers: when the Word is preached they heare it carelesly, without all attention or affection, they care not to vnderstand it, neuer couer it by meditation, nor receiue it further than by giuing it the hearing; they expect no good from it; let errours and lusts come and tread it downe; let the diuell by suggestions and tentations deuoure it vp; they care neither to vnderstand, nor receiue, nor remember it.

3. As high-way ground can neither receiue nor couer the seed; or if it should, it is so hard and padded, that it cannot affoord it the least rooting, at least to come vntounto fruit; the crop will neuer fill a mans hand: Euen so these Hearers, like hard and paued earth, continually trodden and trampled with wandring thoughts, and fruitlesse cogitations, and tentations of the diuell, heare the Word sometimes, p. 34but without heart, minde, affection: A little seed may lie on the superficies or top of their braine, or tongue, or may make a little shew on the outside, but nothing of it gets within them, nor takes any root, and consequently yeelds no fruit of faith, of Gods feare, of piety or Christian conuersation.

Now for the causes of this vnfruitfulnesse: The former is in their owne disposition, they tread the seed vnderunder foote, that is, despise and vnderualue it. It is the carelesse hearer, who vnderstands not, nor attends.Carelesse Hearers, the worst Hearers. Doct. The carelesse hearer is the worst hearer of all: as this first ground is the worst ground of all. The other two are bad both, yet they giuegive the seed some couer, and receiue it in; but these hold it out, and leaue it where they found it. Both the other giuegive some regard, and bestow some affection vponupon the Word: but this treads it vnderunder, as a most despised and dis-affected thing. Both the other, while in some sort they affect the Word, are drawne aside by some profit, pleasure, feare, or persecution; but these by the immediate worke and malice of the diuell, (at whose will they are giuen vp to be ruled) are so robbed of the Word and meanes of grace, as they will neither make nor meddle with it further than the hearing. Lastly, the other bad grounds are farre from saluation in the end; but the diuell suffers not these so much as set foot in the way; and therefore their case is most hopelesse.

This carelesse Hearer is he that not only doth not vnderstand, but he that doth not attend, or apply his minde to vnderstand: for so Beza translateth the word foreign, and proues both out of the Syriake, and p. 35out of the opposition of this ground to the next, which receiues the Word with ioy, that it were more conueniently read and translated, which attend not, than vnderstand not.

Vse 1. Lectio haec (saith Gregory) non indiget expositione, sed admonitione. Christ hath expounded this to our hand; and therefore this needs not an Interpreter, so much as a Practiser. Thus then I proceed: If the worst ground of all heareth the Word, and those Hearers, which shall be deepest in damnation, are Hearers of the Word, what shall then become of them that will not heare? What haruest can they expect, who will suffer no seed to be sowne in their fields? Or what earth is that, that is let lie vnsteared and vnsowne, but some barren Common, or some dry Heath and Wildernesse, which brings nothing but thornes and briers, whose end is to be burned?Heb. 6.8.Heb 6:8

What shall we say to our Popish Recusants,Against Recusants. who runne from the Church, and stop their eares against the Word; as if Religion and deuotion stood onelyonly in flying the Scriptures, the rule of all Religion? Were they here present to heare mee, I would tell them, 1. That if they were of God, they would heare his Word;Ioh. 8.47.John 8:47 but (as Christ said to the Iewes) Yee are not of God, because ye heare not his Word. 2. If they were the sheepe of Christ, they would heare his voice, Ioh. 10.27. But Christs marke is worne off, and they beare the marke of Antichrist. 3. Were they of Christs kindred and acquaintance, they would heare his Word. Luk. 8.20. My mother and brethren are they, which heare the Word of God and keepe it. 4. Were they not wedded to that Man of sinne, they would not p. 36so sinne against their owne soules: Prou. 8.35. Hee that sinnes against me (saith Wisedome) hates his owne soule, and all that hate me, louelove death. 5. Were they heires of blessing, they would not runne from the blessing of them that are Hearers of the Word, and doers of it, and so wrap themselues in that curse, Act. 3.23. It shall be, that eueryevery person, who will not heare that Prophet, shall be destroyed from his people. 6. Were their Religion of God, they would not thrust away his Word with both hands, contrary to the man of God, Psalm. 119.48. who lifted vp both his hands to the Word of God, as if hee would pull it to him with both hands. Were their Religion any other but a mystery of darknesse, it would brooke the light; which whosoeuer feareth or flyeth, Ioh. 3.20.John 3:20hee is an euill doer. Were it any other but an heape or packe of Idolatry, it would abide the triall of the Word. But Dagon must downe before the Arke. EueryEvery contrary flies and expels the contrary. Gods Word is the breath of Christs mouth, which must blast & wither the kingdome of Antichrist: and therefore all the kingdome of Antichrist hates and shunnes it, as the theefe the gallowes set vp for his execution.

Against dispisers of the Word.Againe, what shall we say to the despisers of Gods Word? Many there are, who make light account of a Sermon: they had rather heare an Enterlude than a Sermon: A game at Maw or Irish, is as good an employment. They can passe a day and a night at these sports, with farre lesse tediousnesse than one houre at a Sermon. To these I say, 1. You shall bee arraigned at Christs Barre, for despising the Lord Iesus himselfe: Luk. 10.16. He that despiseth you, despiseth p. 37me. 2. You shall be cast and condemned to the most wofull damnation that euer befell the most notorious sinners in the world Beleeue not me, but …esus Christ himselfe, Math. 10.14, 15. He that shal not heare the words of his messengers, it shall be easier for Sodom and Gomorrah in that day of Iudgement, than for that man. Oh woe worth thee that thou art a despiser! Christ hath read the sentence of thy damnation already; and vnlesse thou repent, hee hath with strong asseueration adiudged thee to an heauier load of curses, than shall be laid on Sodom and Gomorrah, those filthy sinners, which were burnt with fire and brimstone for their crying sinnes. See the greatnesse of thy sinne in this grieuous punishment: and, if thou wilt not be deeper in hell than filthy Sodomites, beware of despising the Word, Heb. 12.25.

Obiect. If I escape so long, I shall care the lesse.

Answ. No, but for the present thou art as a condemned man, bound and hampred with the plagues of God, and especially that great plague, that thou seest them not. Deut. 28.15. If thou wilt not heare my voice, then cursed shalt thou be in the City, and in the field, in the fruit of thy body, and of thy ground, in thy comming in, and thy going out. These, and more than these awaite thee in eueryevery corner. Againe, Gods curse is vponupon thy soule euidently: thou diddest neuer taste of the Kings Supper: thou neuer knewest the felicity of Gods people: thou art a leading with a guard of diuels to thine execution; hast thine eyes couered as with a napkin of errour and ignorance, as a felon ready to be turned off; and thinkest thou thy selfe in good case all this while?

p. 38Against persecuters of the WordLastly, what may wee say to Persecutors of the Word, and the Preachers of it, such as would (if they could) with a sword slay those that seeke to saue them? Like the Hearers at Nazareth, who would kill Christ himselfe, Luk. 4.28. Eliah shall bee counted a troubler of the State. Daniel shall be watched and accused in the matter of his God. Amos shall bee accused to the King, as one whose words the whole Land is not able to beare. 1. What need wee say more, than they proclaime against themselues? For who be they that stand against the Gospell, and Preachers of it, but Swearers, Libertines, Gamesters, Drunkards, Ruffians, Couetous, Adulterous, and in their whole courses enemies to Righteousnesse, that they must needs bee good men, and deare to God, that are encountred with such aduersaries? 2. That Word which thou persecutest, and wouldest driue out of thy conscience, or wilt not heare, the same shall pursue thee, and follow thee as an Hue and Cry, and thou shalt heare it, and condemne thy selfe, because thou couldest not endure, it should condemne thy sinnes. 3. The time comes, wherein (if thou timely repent not) thou shalt see and say thou tookest the wrong end of the staffe, and didst kicke against hard prickes: and thy conscience shall conuince thee, that what thou didst against Christs seruants and Gospell, (whatsoeuer thy pretence now be) thou didst it against Christ himselfe, who will pay thee home with thy owne coyne. Iulian that cursed Apostate, finding himselfe at last too weake, cryed out, Vicisti, Galilaee, vicisti. Christ was far enough out of his reach, he persecuted his seruants and Professors, p. 39but his conscience now tels him it was against Christ, who is too strong for him. Writing against Christians, he alleaged many things, that they were enemies to Magistracy, to Iudgement-seats, to lawfull warres, and that Christianity let in all confusion into the world: that their Religion was against common sense, and cut the sinewes of all humane society, and it was not fit they should liue: whose calumnies Athanasius and Cyrill answered: But all these were as winde when God takes him in hand; none, nor all of these carry any waight in his owne conscience, but he was foreign, one that fought against God, and (as Basill speakes) foreign a resister of Christ.

Vse 2. If carelesse Hearers be the worst Hearers, then beware of carelesse and negligent hearing, without attention, affection, or vnderstanding. The Apostle Iames (chap. 1. vers. 23.) describes many of our Hearers, to be like a man that lookes his naturall face in a glasse, but goes away, and forgets immediately what a one hee was. The Word is Gods looking-glasse, held before men in the Ministery: this lets them see their faces, their blemishes and spots; but they (like fooles) looke vponupon the glasse, to see themselues onelyonly, not to reforme any thing. Others fitly compare many of our Hearers to Idols, that hauehave eyes and see not, eares and heare not; for they want the seeing eye, and the hearing eare; no more profiting, than the very Images on the walls; as vnmoueable by the promises or terrours of God, as the pillars in the Church, & as senslesse as the seats they sit on: meere Idols, hauehave their bodies present, not their soules, neither is the breath of the Spirit in thē.

p. 40Motiues to carefull hearing, 4.Let such be requested to consider a little these ensuing Motiues.

1. What a great deceiuing of mens selues this is: Iam. 1.22. Be ye doers of the Word, and not hearers onelyonly, deceiuing your owne selues. What delusion is it, to thinke it enough to see a Sermon, or bee at a Sermon, without attending, or marking any matter deliuered; or to heare words, but no more conceiue the sence and meaning, then children that are brought in their laps? Thou deceiuest thy selfe in a vaine perswasion, that thou doest an acceptable seruice, when indeed thou further enthrallest thy selfe to Satan, and procurest a more iust and fearefull condemnation.

2. It is a marke of a Disciple of Christ, to vnderstand the Word, Luk. 8.10. To you it is giuen to vnderstand the mysteries of the Kingdome, to others in Parables. Call thy selfe a Christian while thou wilt, thou art indeed no Disciple that attendest not the Word, but a stranger to the Word, a stranger to the life of God through the ignorance that is in thee, Ephes. 4.18.

3. It is one of the seuerest plagues, to heare and not vnderstand, Mat. 13.15. For the Lord vsually giues vp such, 1. To strong delusions in matter of doctrine and iudgement, to receiue any thing but truth, 2. Thes. 2.10. 2. To vile affections, and outragious lusts, in conuersation, Rom. 1.26. 3. To a iust damnation, for receiuing the grace of God in vaine, and for neglecting so great saluation, Heb. 2.3.

4. Consider wee what it is wee are called vntounto; namely, to heare and vnderstand, as our Sauiour exhorts, p. 41Mat. 15.10. Vnderstand what is the good and acceptable will of God, Rom. 12.2. Else all our and your labour is lost: as Nehem. 8.8. It had been in vaine for Nehemiah to reade in the Booke of the Law distinctly, and giuegive the sence, vnlesse he make the people vnderstand the reading.

Obiect. 1. But I am a simple man, and want that capacity that other men hauehave: I am not booke-learned; but I meane well, and hauehave a good heart, and I hope, God will accept my good meaning.

Answ. 1. This is certaine,Simplicity no excuse for bad hearing, for 5. reasons. that without vnderstanding, the minde is not good, Prou. 19.2. God accounts not the man or minde good, that cares not to vnderstand his Word. 2. Simplicity giues no dispensation to be the worst Hearer, or destitute of desire after knowledge: And remember one thing, that if thou be too simple in some good measure to know and vnderstand the Word of God, thou art too simple to get to heauen: the God of light cannot accept an ignorant and blind meaning for a good minde and meaning. 3. See whether thou beest not more heedlesse than simple, and so thy simplicity bee wilfull: None so blinde as he that will not see. Doest thou shut thine eyes, and then say thou canst not see; or stop thine eares, and say thou canst not heare with vnderstanding? Doest thou indeed attend as thou wouldst to thy learned Counsell, when thy free-hold is called into question? 4. Try thy selfe, whether thy conceit faile thee not more in the things of God, than in the matters of the world. Perhaps thou shalt finde thy wit quicke and nimble enough at a good and safe bargaine. Thou hast reach enough to fetch p. 42in the profits of the world, art subtill enough to circumuent thy brother, and wise enough to doe euill. Now must thou blame thy selfe for want of attention, and affection, not for want of capacity. 5. Suppose thou be very simple, behold, God hath giuen his Word, to the end that simple men might vnderstand, Psal. 119.13. And if thou beest not booke-learned, lo, hee hath giuen store of learned men, and teachers, and appointed them to teach thee: and the more simple thou art, the more art thou bound to follow the meanes, and not to flatter thy selfe in thy negligence.

Obiect. 2. But I hauehave an ill memory, and cannot bring things away as many men can.

Nor a bad memory can excuse carelesse hearing.Answ. This is the common plea of our common Gospellers: they are most carelesse Hearers, without all attention, and all is presently forgotten, and then they accuse God for giuing them an ill memory But, 1. Consider, O Man, how thou doest affect that thou hearest. Many come to heare, because they dare not open their Shops. Others, because they hauehave nothing else to doe, will goe to Church with their neighbours; but hauehave no affection to that heauenly businesse. And now (I say) thou wouldest remember if thou affectedst the Word. Thy memory is sure enough at a Play. In any worldly matter thou canst carry away, and repeate long discourses from poynt to poynt: onelyonly here is a short memory, because of short affection. 2. Consider how thou bendest thy wits, and attendest to that which thou sayest thou canst not remember. Doest thou not thinke these are matters not so neerely concerning thee to know?

p. 43Worldly matters which concerne thy calling, thou canst remember: for thou thinkest them neerly belonging vntounto thee, and art content to bee taken vp wholly in them. 3. How dost thou attend? Thou sittest downe, sometimes hearest, sometimes sleepest, sometimes talkest, sometimes readest; and now, while thou doest eueryevery thing but the one thing necessary, doest thou complaine of an ill memory? No, it is an ill heart and disposition, a sure note of a carnall man, who yet thinkes himselfe sure to be saued. 4. How doest thou prepare thy ground? Doest thou pray to God to open thine eyes, that thou maiest see the mysteries of his Law? Thou sayest thou lackest wisedome: doest thou aske it of God? Doest thou mingle the Word with faith, without which it cannot profit?Heb. 4.2.Heb 4:2 Doest thou attend thy thoughts in hearing, that thy mind bee not taken vp with other matters, and by-thoughts? Alas! How canst thou keepe that in thy memory, which neuer comes in thy head? Lastly, doest thou meditate on that thou hast heard? How canst thou that neglectest these meanes, complaine for want of memory, and not of conscience?

Quest. But how shall I know that I vnderstand the Word, and am not the worst ground?

Answ. 1. In true vnderstanding many good motions are stirred vp:4. Notes of true vnderstanding the Word. as 1. Cor. 14.23. when the secrets of his heart are discouered, hee falls on his face, and saith, God is in you indeed. This is one fruit of vnderstanding. 2. A reioycing that we hauehave heard and vnderstood: Neh. 8.12. All the people reioyced when they vnderstood things taught. And this ioy is ioyned with p. 44an enquirie after that which we vnderstand not our selues, as in the Disciples, Matth. 15.15. 3. A more cheerefull assembling to the place of Gods worship: Act. 13.34. The next Sabbath all the people came to heare the Word. 4. A good vnderstanding hauehave all they that doe thereafter, Psal. 111.10. and this doing of that we know, is a speciall meane to increase good knowledge and vnderstanding: Ioh. 7.17. If any man will doe the will of my Father, he shal know the doctrine, whether it be from God, or no. And the fowles of heauen deuoured it vp.

Here is the second, the outward cause of fruitlesnesse in this high-way ground, arising out of the malice of the diuell: so vers. 12. Then comes the diuell, and takes the Word out of their hearts, lest they should beleeue, and be saued. Where are three things to be considered: 1. The description of this malicious person, both by his name, and by a similitude. 2. The exercise of his malice: he commeth. 3. The end of his comming: threefold, 1. to steale the Word, 2. to hinder faith, 3. to bereaue men of saluation.

In the person so malicious, we hauehave 1. his names: 2. the similitude.

IHis names are three in the three Euangelists. Matthew calls him the euill one, chap. 13.19. Marke calls him Satan, or the enemy, chap. 4.15. and our Euangelist calls him a diuell, that is, an accuser of the brethren. Lay these together, and then obserue, 1. That being an euill one, he is full of euill in himselfe, the author of much euill in others, and one that delights himselfe in the euill, both of sinne and punishment, in others. 2. In that hee is an enemy to vsus, hee must p. 45needs intercept all the meanes of our good, and tempt vsus to fruitlesse hearing, by which he hinders vsus of the greatest good that God offereth vntounto vsus. 3. In that he is a diuell, that when he hath preuailed against vsus, and made vsus carelesse hearers, he will then accuse vsus for such hearing: A iust recompence of him, who while he pretendeth a seruice to God, yet performeth it to the diuell.

The similitude, whereby hee is described, will acquaint IIvsus yet further with our danger:Reasons why wicked spirits are compared to fowles of heauen, 4. 2. Cor. 12.22 Cor 12:2 being called the fowles of heauen, that is, of the aire, the lowest of the three heauens. In these respects: 1. They are many, and seeke to ouerthrow vsus by multitude: there be not so many birds flying in the aire, as wicked spirits: the Prince that beareth rule in the aire, Ephes. 12.2. hath his troupes and legions to command into one man, if God permit him: as in that example, Mark. 5.9. Luk. 8.30. 2. They be fowles of heauen, that is, of the aire, aboue vsus, hauehave aduantage of the 2place: Ephes. 6.12. spirituall wickednesses in high places. We can no more hinder them from vsus, then wee can the birds from flying in the heauens aboue vsus. 3. As the fowles or birds are swift and nimble, and naturally in their element lighter and of more 3agilitie then other creatures: So the wicked spirits are most quicke, and most swift and speedy in their mischieuous motions against vsus: they flye swifter then Eagles from place to place, to preuent vsus eueryevery where in the meanes of our good. Their subtill, slie, and inuisible natures can easily ouer-match our grosse, heauy, and earthly mold; who can no way make party good against them, but by incessant p. 464watch against them. 4. They be as the birds greedie and deuouring: that look as hungry birds sometimes by whole flights follow the Seedsman, and, except great care be taken, will picke vp and deuoure his seed well-neere so fast as he can sow it; euen so a whole flight of diuels follow Gods Seedsman, and frequent the Ministery, that where the Word is sowne, it shall presently be pickt vp, if present care be not had to couer it: Not a seed shall lye vncouered, but one of these hellish birds or other presently deuoures it.

We hauehave descried the malicious person: Now for the exercise of his malice, it is said, he commeth: which is obserued by all the Euangelists, and therefore by vsus.

In this comming of Satan, consider 1. Whither, 2. When, 3. How he comes.

1. Whither comes hee? Answ. Hee comes to Church: he is no Recusant himselfe, though he make a number. He comes to Church diligently. He feares not the holinesse of the place. He feares not the consecration of it to the worship of God. He feares no ringing of Bels, no Holy-water, no kinde of Crosses in the place, or in the face: Nay, he feares not the consecrated Hoast, nor Crucifix, no nor if Christs owne blessed presence were there. He presumes into the holy City. Matth. 4.5.Matt 4:5He glides into Paradise. Nay, while our Sauiour is now preaching this Parable to this multitude, hee comes with his whole traine and flight of diuels. Let vsus therefore expect and prepare to meete with foulest spirits in the holiest places. Fowles flocke not so fast after the Sower, as Satan p. 47to the place of the Ministery.

2. When comes he? Answ.Why Satan comes whē men heare the Word, 3. reasons. Whensoeuer any man heareth the Word of the Kingdom, Mat. 13.19. 1. When any man. Hee feares no person, nor spares him. Hee comes to Adam and Eue in innocencie, when they had heard the Word of the Lord. Hee comes and 1stands among the children of God, that is, the holy Angels. None so good, but Satan may hope to win him to heare vnprofitably. None so bad, but Satan thinks him good enough to waite on: for if he come to the Word, hee feares hee may lose him: for hee knowes, that as bad hauehave been wonne by it. 2. Hee 2comes then when the word of the Kingdome is preached, that is, such Doctrines as tend to bring men to the Kingdome of God: Oh this toucheth his freehold, and makes him bestirre himselfe where Gods Word is soundly and sincerely preached. Let a man deliuer corrupt, erronious, or friuolous doctrine, the diuell makes no such haste, vnlesse to make way for it: But, come to a conscionable and fruitfull Ministery, be sure to finde him there, or he will be sure to finde thee. 3. Satan highes him to these places at this time, because he knowes, now being at so good 3an exercise, men least feare him, and thinke him farthest off: but indeed now he is neerest: for he knows, that then is the time for an enemie to work his greatest stratageme, when hee findes his aduersary most secure, and least expecting it. Therefore our text saith, Whensoeuer a man, that is, any man heareth, then comes Satan: he is busie with eueryevery one, but so, as thou maist not conceiue him so busie with others, as that he will passe ouer thee.

p. 48Vse. Take notice hereby of his diligence and vigilancy, who is not onelyonly busie and stirring in euill and wicked actions, to thrust them forward, but euen in the best actions; which if he cannot hinder, he will corrupt and depraue, if it may be. Most will confesse, being detected of some euill action, Oh it was the diuell who was busie with me, he ow'd me a spight: but few discerne how busie and spightfull hee is in good actions, to hinder God of so much glory, and the godly of much comfort in such actions as he cannot hinder.

3. How commeth Satan to take away the Word? Answ. The Word shewes, that Satan is not alwaies present, nor alwaies tempting. Not because he wants will, but because God suffers him not alwaies. But hovvsoeuer, he vvill sure be vvith vsus in the hearing of the Word, aboue all other times. And so he comes, sometimes inwardly, sometimes outwardly.

Satan commeth inwardly 3. wayes.Inwardly: 1. In many rouing by-thoughts, which filling the phantasie, turne the minde quite from the businesse in hand. Hee casts into the minde some thoughts of profit, some of pleasure, or some vaine and idle cogitations, that runne vp and downe the minde, and all to draw the heart away from the Word. Now is the diuell come, and hath catcht the Word from thee: A iust recompence of him that in Gods seruice will not giuegive God his heart and mind, the diuell must hauehave them.

2. In drowsinesse, sleepe, and heauinesse, which steale away the minde from attention: A fearefull snare of the diuell, in which hee hath taken many, who scarce sit downe to heare, but presently are cast p. 49on a dead sleepe, and we may as well speake to dead men, or the pillars they sit by, as to them; and say as the Apostle doth in another abuse in the Church of Corinth, HaueHave ye not houses to eate and drinke in? so,1. Cor. 11.22.1 Cor 11:22 HaueHave ye not beds at home to sleepe in? See you not how the diuell hath cast you into a nap, lest you should heare, and beleeue, and be saued? or that you hauehave taken some graines too many of that hellish opium, which makes you sleepe vntounto death?

Obiect. But doe you thinke the diuell casts me asleepe? I am heauy by nature, and cannot helpe it, and I sleepe not long. Answ. If thou wert at some other exercise, as a Play, or a game at Cards or Tables, or perhaps in thy Counting house, thou couldst wake well enough, or not be halfe so heauy: or if thou wert in the Kings presence, to receiue a charge from his mouth: though thou wert very heauy naturally. Assure thy selfe therfore, that Satan adds his weight, and workes with thy corruption: And it is not the sleepe of thy body he intends, but the sleepe of thy minde, and of thy soule vntounto death.

3. He comes in many inward suggestions, which stirre vp naturall corruption against the Word: that if it must be heard, it may not be beleeued: as, 1. It is but a man that speakes; a simple, ordinary, weake, and poore man: and, if he speake well, I can speake well too, saith one. 2. Thou knowest as much as thou needest: and, what can hee teach me which I know not? Am not I as able to iudge what is fit, as he? Nay, I doubt not but I am as good as all the Sermons in the world can make me. Now the diuell is come apparantly: for Gods Spirit euer lets p. 50a man see his ignorance, his nothing. 3. What good is gotten by all this preaching? My father liued honestly without it: And what care many of our Noble men, and men of great account for it? And if I goe to Seruice, and obey the Kings law, and doe as my neighbours do, and as my forefathers did, what need more precisenesse? Here now the diuell is come: For no suggestion of Gods Spirit can extenuate the Word of God. 4. But this man (saith Ahab) neuer speakes good to me, I would heare any man but this Micah, 1. King. 22.8. But here the diuell is come; he that set foure hundred false prophets to deceiue Ahab, would hauehave him heare any, beleeue any but Micah, lest he should be saued. If thy heart were vpright,Mic. 2.7.Mic 2:7 the words of God would be good vntounto thee. But thou hast a path-way of lusts, and thou wilt walke to the end of them, thou must sweare and blaspheme, must drinke and swagger, must prophane the Sabbath, must be an Vsurer, must vse deceit in trading, lyes in selling, must scorne zeale and grace, and runne in the excesses of sinne after the fashion of the world, and the diuell within tels thee, Why maist thou not? who shall hinder thee? 5. But I know many good Preachers, and good men of another minde, of another practice, and though this man be earnest against it, they would not doe thus, if it were so bad. Heere the diuell is come, who out of the opposition of corrupt Teachers, and Libertine doctrines, which he by them broached, would falsifie the truth in thy minde: dealing as a cunning Fisher, who by one fish will catch another, that hee may feed vponupon both. And hee would bring thee p. 51from a straite rule, to a crooked example.

Thus the diuell comes inwardly. Outwardly hee comes three wayes.

1. By drawing the senses to outward obiects;Satan commeth outwardly 3. wayes. Luk 4.20.Luke 4:20 as the eye on this or that person, or obiect, to diuert the minde from the one thing necessary: which we must watch against, and (as Christs Hearers) fixe our eyes vponupon our Teacher; which greatly helpeth attention.

2. By the euill counsell of carnall Politicians: You are a man whose conuersation will be obserued, you are rich, you hauehave an Office, you hauehave respect; If you should be led away by Sermons, you will be noted for a Puritane, and a fauourer of such as will make little for your credit. But heere the diuell is come in one of his children: Act. 13.7. Sergius Paulus called Paul and Barnabas to him, and desired to heare the Word of God: but Elymas sought to turne the Deputy from the faith. Paul spyed the diuell now come, and said, O full of all subtilty and mischiefe, the child of the diuell, and enemy of all righteousnes, that ceasest not to peruert the straite waies of God!

3. By scoffes and reproches of wretched men, who scorne the Word and wayes of God: What, will you beleeue all that he saith? Nay, wee must not let him make fooles of vsus: What hath hee to doe with such and such poynts, our gouernment, our callings? Let him meddle with his Text, and not with vsus. Iust like the Epicures and Stoikes, Act. 17.18. who said of Paul, What will this babbler say? foreign.He will teach vsus some strange things to day. And by such scoffes Satan comes to many, and hinders their faith & saluation. p. 52For as those Heathen Stoicks and Epicures counted that the strangest Doctrine, which taught Iesus Christ: so doe Christian Epicures that which most directly leads vntounto Christ.

The third generall thing proposed, is, the end of Satans comming: which (as we heard) is three-fold: 1. To steale the Word out of the heart: 2. To hinder the Hearers faith: 3. To rob him of saluation.

1. End of Satans cō ming, to steale away the Word.For the first. As birds follow the Sower, to picke vp the seeds and graines that lie vncouered: so the diuell haunts the Assemblies of Saints, to steale away the Word preached, where it is carelesly heard. The Action of Satan is, to steale and carry away the Word, which is not his, but belongs to others. But not as other theeues, to conuert it to his owne vse, but onelyonly that the right owners should not enioy it: not to profit himselfe, but to disprofit others. As for the manner of his Action, he stealeth, that is, closely and secretly takes it away. He is a slye and priuie theefe. As a theefe onelyonly feares to be seene and discouered: so Satan is loth to be seene, and therefore takes vsus at aduantage, when we can least espy him. He that stealeth, stealeth in the night, as they that are drunke, are drunke in the night, 1. Thes. 5.7. He takes vsus in the night of our ignorance, and in the sleepe of security, and spoyles vsus most, when wee can least discerne it. But whence doth hee steale the Word? Answ. Out of the heart. Because of his sly and subtill nature: who being a spirit, can easily and nimbly enter into the most secret closet of our brest. And although he cannot directly know our hearts and p. 53thoughts, which is Gods priuiledge, yet by outward meanes he can giuegive a great guesse at the temper of them, and as birds can easily finde when seede is vncouered, and as easily picke it vp: so Satan can easily see, where mens care is not to couer and hide the Word in their hearts, when they hauehave heard it. And, if he cannot by himselfe, and by violence take the Word away, if the owners will hold it: yet he can, and doth take it away by themselues, and with their owne consent and good liking: who neither were willing to giuegive it roome, or sinke it deepe into their hearts, nor to couer it with gracious affections; nor had any great louelove to it to looke after it, as thinking themselues not a graine the worse, when all this seed is gone.

And why out of the heart? Answ. 1. Because hee knowes, that the heart is the right furrow, in which the Word can become fruitfull; therefore hee vseth all his skill to keepe it thence, or fetch it thence. Hee cares not how much of the seede lie in the head, or on the tongue, so he can keepe it out of the heart. For as we say, The minde is the man, so the heart leades the whole man, and is the lodge either of God, or the diuell. 2. Because nothing but the Word puts him out of possession of the heart. The strong man holds the hold, till a stronger come. If the Word as good seede once roote in the heart, he must away. Where Christ by his Word takes the heart, the Prince of this world is cast out. The Disciples by their powerfull preaching saw Satan fall downe like lightening from heauen. It stands him therefore in hand to bestirre him, and to turne himselfe to all his stratagems: p. 54One principall whereof is, that if he cannot hinder thee from the Word, he may hinder the Word from thee: or, if he cannot hinder it from the eare, he may from the heart: or, if he cannot intercept it from the heart by catching it, he may defeat thee of it by stealing. Note this stratagem, and doe thy best to preuent it.

2. End of Satans comming to hinder faithHis second end is, to hinder faith: lest they should beleeue. And why? First, he knowes the Word is the parent of faith: Ioh. 17.20. Christ prayes for the Elect, that they might beleeue through the Word of his Disciples. And the Iaylor and all his house beleeued by hearing Paul, Act. 16.31. Secondly, he cannot but be an enemy to our faith, and therefore winnowes vsus as the Disciples, that our faith may faile; because faith 1. Makes vsus the sonnes of God, Gal. 3.26. 2. Marries vsus to Iesus Christ, Hos. 2.20. 3. Makes our hearts temples of the Spirit, purifying the heart, Act. 15.9. 4. Makes vsus free entrance to God by prayer, to aske what we will, and wee shall obtaine, Eph. 3.12. And 5. It is our shield to resist all the darts of the diuell: the gates of hell shall neuer preuaile against it. Thirdly, if hee can keepe vsus from faith, the Word (he knowes) shall be altogether vnprofitable, Heb. 4.2. and, if he can keepe this weapon from vsus, he easily foyles vsus; and makes God also our aduersary, because without faith it is impossible to please God, Heb. 11.6. Hence hee layes all his engines against our faith, & seeks by all means to root it out of the heart, and out of the world, if God would giuegive him leaue.

3. End, to rob men of their saluation.His third end is, to rob men of saluation, lest they should be saued.

p. 55First, Satan knowes, that the end of faith is saluation, 1. Pet. 1.9. and that by preaching, God saues them that beleeue, 1. Cor. 1.21. If hee can keepe thee from faith, he hath robbed thee of saluation. Therefore if he cannot hinder the Word, he will (if he can possibly) hinder faith. Secondly, Satan is a deadly enemy to eueryevery mans saluation: 1. Out of hatred: for the euill angels by their fall lost the louelove of God, of his glory, and of his Image, and now hate whatsoeuer belongs to God. 2. Out of enuie: therefore hee is called in the Parable, the enuious man: Hee repines and enuies, that man should stand in innocency which hee lost; and therefore set vponupon Adam, and droue him by his tentation out of Paradise. And he enuies more, that any man should enioy the glory of heauen, which himselfe can neuer recouer; and therfore he layes all the blockes in their way that hee can deuise. And as when Gods people were going to Canaan, he stirred vp many armies of the Heathen against them, to make them fall short of that good Land: So now he raiseth armies of tentations, and impediments, to make vsus fall short of that heauenly Canaan, which hee knowes to bee a good Land, and thinkes too good for vsus. 3. Out of his contrariety to God himselfe. He sees God carefull of his Church and children, that (as a good shepheard) he vseth all meanes to saue and preserue them: therefore hee cleane contrarily seekes to kill and destroy them, and defeate them of that saluation which the Lord hath prepared for them. And this seemes to be the Apostles ayme, 1. Pet. 5.7, 8. He cares for you: but watch for the diuell, who as a roring Lion seeketh to deuoure.

p. 56Vse 1. In that the diuell comes, learne not to content thy selfe with comming to Church, but see thy ende bee better than his, yea contrary to his. Hee comes with a purpose to hinder the power of the Word in thy heart, to hinder thy faith and saluation. Come thou with a purpose to set forward the power of the Word in thy heart, to set forward thy faith and saluation.

That the Word hath been fruitfull, foure notes.Quest. How may I know that the worke of faith and saluation is set forward in mee by the Word? Answ. 1. If it hauehave brought thee to the sight of thy sinne, and the sence of thy danger by it. This is the 1first effectuall worke of the Word: as Christ first conuinced the woman of Samaria of her adultery: & Peter tels the Iewes, Act. 2. that they had slaine Iesus 2Christ. 2. If the Law being a Schoolemaster to Christ, Gal. 3.24.Gal 3:24hauehave sent thee out of thy selfe, to apprehend the remedy of the Gospell: as the Iaylor being cast downe, said, Oh what shall I doe to be saued? Beleeue in the Lord Iesus (said the Apostle) and thou shalt bee saued, Act. 16.30, 31. This is the method of sound Ministery, first, truly to humble, then to raise againe. 33. If thou findest it a Ministery of the Spirit, conueying the Spirit into thy heart for the consumption of corruption, and repairing thee to a new life of grace. Gal. 3.2. Receiued ye the Spirit by the workes of the 4Law, or by the hearing of faith preached? 4. If thou carriest it into thy soule as a light into a darke place, 2. Pet. 1.19. to follow the directions of it, and to guide thy wayes according to eueryevery precept of it. If now thou intendest, when thou commest, to bee led further into the sight of thy sinne, led neerer vntounto p. 57Iesus Christ to draw of his fulnesse, led further into the sanctification of the Spirit, and led as a blind man by the guidance of the Word, certainely the Word is of power to set forward thy faith and saluation, notwithstanding all Satans malice.

Vse 2. The diuell knowes, that faith is by heareing, and saluation by faith: 1. I would our Popish Recusants knew so much, so they would make a better vse of this knowledge, than to withstand both faith and hearing. 2. I wish our formall Protestants knew it, who will scarce step out of dores to heare, but in policy will heare so much as they may bee counted no Atheists, or Papists, but indifferent men, as they be too indifferent whether they heare or no. 3. I wish they knew it, who by reading at home will beleeue and bee saued by their eyes; which are vnsufficient to breed faith. For God hath giuen the sence of hearing this preeminence, Rom. 10.14. How can they beleeue, vnlesse they heare? The sight is a sence of discipline, but hearing, the sence of faith. 4. I wish our Atheisticall scorners, who think they know so much as they contemne the Ministery, that they knew as much as the diuell: then would they not barre and excommunicate themselues so wilfully from the meanes of faith and saluation: they would not turne away the eare, if they knew that faith were dropt in by the eare. 5. I would our carelesse and sleepy hearers knew it, who shut the dore of faith, lest they should bee saued. Neuer will God open their hearts as Lydias by the Word, who shut their eares. 6. I wish they also would learne a lesson from the diuell, who content themselues to liue in dry and p. 58barren places, destitute of the meanes of faith and saluation; as Lot, who chose Sodom, for the fruitfulnesse of the ground, before Canaan; and delight in the hills of Samaria among idolatrous Papists, rather than in Sion Hill among true worshippers. I am sure thou wouldest chuse to dwell with the Lord hereafter; then chuse to dwell now where the Lord dwelleth. In a word:

Let vsus all perswade our selues of that, whereof the diuell himselfe doubts not: 1. That God hath appointed hearing for the engendring of faith: For as by hearing the diuels voice, we lost our faith and happinesse; so the Lord hath appointed by hearing his voice againe, as the most conuenient meanes, to recouer our faith and saluation. 1. Cor. 1.21. It pleased God by the foolishnesse of preaching, to saue them that beleeue. And he hath tyed faith and saluation to preaching, both by precept and promise, and tyed vsus to them, though himselfe be free. We hauehave no other ordinary meanes. 2. We would rate our selues, if we should carelesly or wilfully lose our money or gold, or slip the meanes of getting and encreasing them: But behold, faith is much more precious than gold, 1. Pet. 1.7. and saluation far more precious than faith. If it were a small thing to lose faith, yet it is something to lose saluation, & more, to lose it so wilfully.