The Parable of the Sower and of the Seed, Text (3 of 8)

The Parable of the Sower and of the Seed · Text (3 of 8)

p. 117Therefore vse all good meanes to get thee a soft heart. One is, the Word of God: the Law,Meanes of a soft hart. which is as a Plough to breake vp our fallow grounds; and 1the Gospell, which is as the warme Sunne to thaw our hard earth. Be diligent in hearing, and reading: the continuall drops of this raine, by often falling, pierce the stone of the heart, and breake it. 2. Another meanes is, in outward prosperity to meditate 2much and often on our inward misery. For ease, plenty, and prosperity harden the heart. Deut 32.15. and chap. 9.6, 7. Thou art a stiffe-necked people: remember, and forget not, how thou prouokedst the Lord. A third is, in time of affliction to set in seriously with God, 3who now intends the softening of our hearts. Wisely apply vntounto thy selfe the afflictions not of thy selfe onelyonly, but of others. See Gods displeasure in the cause of them, which is thine owne sinne. Be not as Esau, that lift vp his voice and wept, but still kept reuenge within: but put away a froward heart, Psal. 101 4Ps 101:4giuegive sinne a bill of diuorce, hate it, and put it away. Fourthly, looke much and often vponupon the death of Iesus Christ, and apply it to thy owne soule.Incidit gemmas, at non inciditur ipse: Hircino tantum sanguine mollis erit. Goats 4blood warme (they say) softeneth the Adamant, being put in it. Get this Adamantine heart of thine broken, by serious application of Christs death to thy owne soule. The Gospell shewes sinne in a more ougly face, than the Law can: shewing it to bee the speare that went to Christs heart: and that God is now offended by me,foreign. whom he vouchsafeth in Christ to call a sonne. Lastly, pray often, yea continually, that the Lord would giuegive thee a soft heart, which p. 1185may be fashioned by the Word, to his owne liking and likenesse. Depend vponupon the promise, Ezek. 36.26. And praise him, if thou hast receiued such a soft and sanctified heart, wherein the seede of Gods Word shall rise vp with abundant increase of grace heere, and of glory hereafter. Because they hauehave no roots.]

HAuing spoken of the inward positiue cause, why the seed (falling on this stony ground) withered, which was stoninesse, or hardnesse: now wee are to proceed to the inward priuatiue causes, both heere, and in the other Euangelists: namely, want of

Moystnesse:

Earth:

Roots.

Now all these proceede from the former hardnesse. For the heart being rocky and stony vnderneath, it cannot affoord either earth, or roots, or moysture to the seed. Which wee must not vnderstand, as if there were no earth, or roots, or moysture: (For wee hauehave seene this ground bring forth much hopefull fruit, which without all these it could not.Mark. 4.5.Mark 4:5) But as Marke saith, foreign, it had not much earth, but as a rocke couered with a little crust of earth aboue, all stones below. It wanted depth of earth, Mark. 4.5. So it had no roots, that is, no deepe roots, no roots to feede the stalke and blade that was come, no roots which could saue it from withering in time of heate. This is implied by all the Euangelists, who say, Because it wanted roots, it lasted but a p. 119while. Againe, for the same reason it wanted moysture, that is, sufficient moysture. For the property of stony ground is, 1. To be hot and dry, and so drinkes vp moysture apace. 2. It suffers not the moysture to descend deepe, so as the externall heate soone drawes it and licks it vp.

Hence note what it is that makes many goodly Professors fall short of saluation,Doct. The cause why many goodly Professours fall short of saluation. after they hauehave gone a long time in a glorious profession: to wit, want of sufficient earth, roots, and moysture.

By sufficient earth, I vnderstand a particular and distinct knowledge of the Word, and of their owne part in it. For they content themselues with a kinde of generall knowledge, and agree to it in their vnderstanding, that it is the Word of the Kingdome, that saluation is by these glad tidings, &c. and reioyce in the taste of some sweetnesse of it: But they giuegive it not entrance enough, by applying their minde vntounto it, nor receiue it as a distinct direction in all things, nor will trouble themselues with carefull examination of their whole way by it, and much lesse with application of the signes of faith toward God, or of Gods fauour toward themselues: And so are iustly guilty of their owne withering, for want of sufficient earth. All their graces at length become like seeds sowne on the top of a rocke, which sprout suddenly, but wanting depth of earth to feede them, wither as certainly.

By rooting here I vnderstand stability, certainty, and sincerity of faith and other graces, which these Hearers want. For although there bee some earth on the top, yet it is but shallow: and the shallower the p. 120root lies, though the blade may sprout more speedily, yet want of depth makes root, and blade, and all faile together. So although there be some faith, and ioy for a time, with some other comely graces, yet are they superficiall, they giuegive not their whole hearts to the Word, there is no sincerity in the bottome, and consequently, no rooting, no stability. Their care is more for the blade, than for the root which beares it. Their vnsettled faith is set, not in sound inward apprehension, but on outward causes, which being changeable, so is their faith; themselues also carried about with eueryevery waue of doctrine, and with wheeling of times, and at last led away with the sins of the times, of their callings, or of their owne hearts.

Humor vnctionis, & compunctionis.By moystnesse heere I vnderstand both the moystnesse of Vnction, and of Compunction.

The former is a sound supply of sauing grace, which continually feedeth and cherisheth the root. For as the seed in the earth is brought to fruitfulnesse by continuall showres: so is the seed of grace in the heart, by continued and renewed acts of the Spirit: whose graces are compared to water, and said to be shed on vsus, in regard 1. of mollification, 2. of ablution, 3. of refrigeration, and 4. of fructification. Now this sound supply of grace these Hearers want, and iustly, though they want not all moysture: but they goe not to the fountaine, they draw from some spouts, or some streames, which are dryed vp in the summer heate: Whereas, were they by faith carried to the Fountaine it selfe, Iesus Christ, their waters would be indeficient, and could not be p. 121exhausted: for these waters would be a Fountaine in the belly, still springing vp to eternall life.

The latter, namely, the moisture of compunction, is sound sorrow for sin, and the sound exercise of mortification.Psal. 6.6.Ps 6:6 The Saints vsed to water their couch with these waters of teares and repentance. Now these Hearers want not all sorrow for sinne, nor want not something like it: but, they neuer carried this water, nor admitted this moistnesse deepe enough: the hardnesse of the rocke, hindred the descent of these waters to the bottome: it was too much paines to afflict themselues seriously: their teares were soone dried vp, their sorrow slight, and themselues neuer truly humbled: And therefore faile, and come to nothing.

Vse. It is no certaine marke of a childe of God, willingly to heare Sermons, nor to delight in the hearing, nor to receiue the doctrine with ioy, no nor in many things commendably to practise for a time. All this is common to the Reprobate with the Elect. If Dauid count the testimonies of God the ioy of his heart, Psal. 119.111. so Herod heares Iohn gladly, Mark. 6.20Mark 6:20and this bad ground receiueth the seede with ioy. If they that are new borne againe, taste the graciousnesse of the Lord, 1. Pet. 2.3. so also they that after enlightning, sinne beyond possibility of repentance, taste the good Word of God, and the powers of the world to come, Heb. 6.4, 5. And therefore we may not rest in hearing, or reioycing, or commending, or obeying the Word, vnlesse wee finde in our selues that which shall make vsus able to hold out in all these; that wee start not away or wither, as this bad ground, when triall comes.

p. 122Quest. What is it that wee must bring with our hearing, to make vsus hold out? by which we may hauehave testimonie, that we are the Lords, and shall be found fruitfull in the haruest?

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

1. Sauing and distinct knowledge, to walke by.

2. Sound and stable rooting, in faith and grace, to stand by.

3. Sufficient measure of grace, still to grow by.

1. Sauing and distinct knowledge.Quest. What is this knowledge?

Answ. It is not onelyonly to know Christ a Sauiour, but to know thy owne saluation by him: And consequently thou knowest, 1. The vilenesse of thy sinnes, and thy neede of a Sauiour, 2. The pardon of thy sinnes, and the comfort of saluation, 3. Thy owne change and conuersion, and thereby the beginning of saluation, 4. The voyce of Christ calling thee, and the inhabitation of his Spirit, guiding thee in all needfull duties, to the end of the way, which is saluation.

Notes of sound knowledge foure.Q. How may I know I hauehave this sauing knowledge?

Answ. By these notes: 1. If thou giuest thy selfe to be taught by the Spirit of God, and leanest not to 1thine owne counsels. For flesh and blood cannot reueale this wisedome, but the Spirit of God, Mat. 16.17. If thou wilt not beleeue or receiue any doctrine, or opinion, but what the Spirit out of the Word teacheth, now thou hast sauing knowledge: Carnall and deceitfull knowledge is alway measured by the scantling of reason, of humane lawes and wisedome, of praise and profit.

p. 1232. If thy knowledge be not onelyonly speculatiue, but 2directiue, leading not onelyonly to vnderstand, but to vndertake thine owne way: when it is not onelyonly a light in it selfe, but a Lanthorne to thy feete, and as a Sunne constantly shining for thy direction. Now know the soundnesse of it, if thou suffer it to leade thee against sense, reason, custome, and allow it for thy guide in the smallest things as well as in great, in secret as well as open.

3. If thy knowledge lye deepe, as hauing depth 3of earth, not only lying in the head, or on the tongue, but in the heart. And therefore (Ierem. 31.34.) it is said to be written in the heart and bowels. Pro. 4.5. Let thy heart hold fast my words. And easily may a man know, if his heart hold this knowledge, by the change it will worke there. And that is the fourth note: thus.

4. Know sound and sauing knowledge by the effects, 4especially three. First, whereas generall and confused knowledge puffeth vp, and makes a man proud, this makes him more humble, by leading into the further sight of God, and of himselfe. Secondly, whereas an hypocrites knowledge leaues him as earthly as it found him, this changeth the man into it selfe, and makes him heauenly-minded, and to sauour the things of God, as it selfe is from heauen, and from God; Hee is transformed into the same image, 2. Cor. 3.18. as meate is turned into the substance of him that eateth. Thirdly, whereas an hypocrites knowledge may worke some ioy, it seldome workes louelove of God, feare of God, or trust in him. But this changeth all affections. It loues the Word as well p. 124as ioy. The feare of God is the beginning of this wisedome. And this knowledge carries the heart beyond all hypocrites in the affection of ioy in it, as the chiefest and most desireable good.

Now get this knowledge, & thou hast gotten depth of earth. This is constant, settled against all contrary blasts. This knowledge shall grow vp, and hauehave much assurance, when the frothy & superficiall knowledge of hypocrites shal vanish as dew in the Sun, or smoke in the winde. Get this light, & it shall be as the Star to the Wise men, to bring thee to Christ: as the cloudie and fiery Pillar to the Israelites, to bring thee to Canaan: as the lightsome Lamps to the wise Virgins, to bring thee into the Bridegroomes chamber.

2. Deepe rooting, in 3. things.The second thing required, is, to looke thou beest strongly rooted and grounded in the faith, in louelove, and all the graces, Ephes. 3.17. Col. 1.23. If ye continue grounded and stablished in the faith, not mooued away from the hope of the Gospell: where the Apostle shewes, that true iustifying faith is the root of all vertues, and that it onelyonly keepes the heart vnmoouable in time of triall.

More specially, looke to thy ground and rooting, 1. In the doctrine of faith, 2. In the grace of faith, 3. In the exercise and profession of faith. Beleeue God. Beleeue in God. Auouch both.

1. In the doctrine of faith.First, settle thy selfe in the doctrine of Faith, as one that must be built on the foundation of the Prophets and Apostles, Ephes. 2.20. Else thou laiest all the frame on a sandy foundation, and laiest thy selfe open to be a prey to seducers, Papists, and Atheists. And what other is the end of many common Protestants p. 125and Professors, who were neuer busie in the true vnderstanding of their Principles of Religion? If they see alterations of State, and change of times: or if deceiuers, as Priests, or Iesuites, or Libertine teachers assaile them by subtilty of wit, and cunning perswasions: or if they see men of great note fall to errours in iudgement, or profanenesse in life: if many fall from louelove of the truth: How can they now withstand the blasts of these windes? being at best but shaking reeds, vnstable in their grounds, how can they but fall as an house set on the sand, and the fall is great? how needfull therefore is it for vsus to bee fully settled and rooted in our grounds of Religion?

Quest. How shall I know I am thus rooted in the Doctrine of faith?

Answ. By a spirit of discerning, which enlightens 1the minde,Notes 3. and supplies (euen to simple ones) a sharp insight, and cleernesse of iudgement, through vse of the Word, in all needfull matters of saluation: For faith brings in the Spirit, which leads into all truth, and the eye-salue still cleering the sight more and more. 2. By building our hearts on this foundation; 2and that is by beleeuing it: for thus it is a foundation, not in it selfe onelyonly, but vntounto vsus, when by faith we are coupled and knit vntounto it. 3. By growing 3vp on that foundation, and yeelding obedience vntounto it. This note our Sauiour giues, Math. 7.24. He that heareth these words, and doth the same, is a wise builder that layes his house on a Rocke, &c.

Secondly,2. In the grace of faith: Where, looke well to thy rooting in the grace or gift of faith. Content not thy selfe with any p. 126thing, but onelyonly that faith which is called vnfained, 1. Tim. 1.5. and the faith of the Elect, Tit. 1.2. This is the faith by which the iust shall liue, Hab. 2.4.

Quest. What is the rooting in the grace of faith?

1. What it is.Answ. It is a sound worke of Gods Spirit, whereby the heart attaines a true assurance and perswasion of remission of sinnes, and the fauour of God in Christ. A worke of the Spirit: because no man is borne a Beleeuer, but new borne. A sound worke: for true faith is no empty or windy thing, but a subsistence and ground, Heb. 11.1. foreign.Heb 11:1without hollownesse and deceit, as all the speciall workes of Gods Spirit in the hearts of the Elect are. A true assurance and perswasion: because many are deceiued by a temporary faith, by blind hopes of mercy at the last, by colours either of ciuill honesty, or religious performances; are misseled with the example of such as they admire for wisdome, place, or power, and mistake a conceit for faith; that because they be not so ill as they were wont to be, they be as good as they need be. But this man, out of good grounds, riseth to good assurance.

Quest. How may I know my selfe soundly rooted in the gift of faith?

Answ. By fiue notable effects of it.

2 The notes and signes of it. 5.1. Sound affection to Iesus Christ, prizing him aboue all the world, and counting all but dung in comparison: in so much as our life is not deare vntounto vsus, but (as Paul) wee dare dye for him. And this affection is alway ioyned with affiance in Christ, or holding fast our assurance by him. For as God will still owne his people, euen in the furnace, in the deepest p. 127trouble, so must they owne him, Zech. 13. vlt. yea when Christ may seeme to withdraw, and neglect them, as the woman of Canaan. Abraham rested in the naked promise, and beleeued aboue hope, Rom. 4. so must we: not hasting to euill meanes in the want of good, Esa. 28.16. He that beleeueth, shall not make haste.

2. If it purge and renue the heart from all kinde of sinnes, especially secret and inward. Till faith come, the heart is full of raigning guile, and deceitfulnesse, and hollownesse cannot hold out:Act. 15 9.Acts 15:9 but faith purifieth and garnisheth the heart as a Temple. So faith and inward purity grow together.

3. If it keepe the heart humble, and hungring. For it is a light in the bowels, causing a man daily to see his sinne more cleerly, and to seeke pardon for it in Christ, casting it out daily by confession and godly sorrow: and still it hungers after righteousnesse insatiably.

4. If it be ioyned with good conscience. These two goe vndiuided. Now a good conscience, being perswaded of Gods louelove in Christ, first excuseth the man, that his sinnes are pardoned; and then in way of thankfulnes, hath respect to all the Commandements, Psal. …19.6Ps 19:6and endeuoureth obedience to all: Also it hateth, feareth, and auoideth all sinne, because it offendeth God.

5. If it be a shield enabling thee to withstand the tentations of Satan, and such as runne with thy owne naturall inclinations, now it is well grounded. That faith which shall stoutly withstand all sinne in time of prosperity, shall preuaile mightily against p. 128all troubles in time of triall. But if thy faith giuegive thee vp to bee led away to vanity, or any ordinary preuailing sinne, now in the time of peace, suspect it, trust it not for time of triall. Such as fall from the Religion of God, when times of change come, being led away either by the seduction of deceiuers, or persecution of Tyrants, are such as shall finde by examination, that the faith they pretended, was neuer of power against some knowne sinne, and so was neuer strongly rooted in Christ.

This faith, thus qualified, is strongly rooted. Cast it into the fire, it will come forth purer than gold, 1. Pet. 1.7. And when the best faith of hypocrites (forsaken of carnall helps, on which it stayed it selfe) shall proue drosse, and be consumed, this faith shall set the Christian on a rocke, safe in the middest of stormes, and waues of aduersity.

3. In the profession of faith.Thirdly, looke to thy rooting in the profession and holding forth of thy faith. For faith well rooted, will breake forth in confession, profession, and defence of Gods truth: 2. Cor. 4.13. I beleeued, and therefore I spake: and Act. 4.20. We cannot chuse but speake, say the Apostles.

Quest. How may I know I am soundly rooted in the profession of faith?

3. Markes.Answ. 1. If policy or feare hinder thee not from 1the profession of the truth by day. Many cast themselues into the night with Nicodemus, as if it were a worke of darknesse to professe the light▪ Common faith holds it no wisedome to be so forward▪ pulls in the tender horne, if any scornes, losses, or oppositions be abroad. Carnall reason swayes against it, Master, p. 123pitty thy selfe, it shall not bee so vntounto thee. Carnall friends easily perswade a man not to bee too busie. The feare of a chaine, or the wrath of superiours, quite blast it. 2. If by these cold and pinching 2times thou abate not thy affection or louelove to God, his Word, and his children. 3. If thou gettest courage, 3yea and aduantage by opposition: as a strong tree is stronglier rooted for shaking winds. Whereof we hauehave an example, Ierem. 36.32. When the profane King had burnt the Booke, Ieremiah caused the same to be written againe with many moe words. The more euill men oppose holy Doctrine, concerning holy life, and the worship of God, for matter, manner, time, &c. the more godly men will iustifie and maintaine it.

This confession is an acceptable thing to Iesus Christ, and honourable: and Christ lookes for it, Math. 9.28. saying to the two blind men, Doe you beleeue that I can doe it? Not that hee was ignorant of their faith: but, for them that were present, he would hauehave them confesse him: plainly shewing, that it is not enough to beleeue with the heart, but confession also must bee made with the mouth, and practice in the life. This is the fruit, by which wee know the roots of faith, though vnderunder ground.

So much for sound roots, to stand by.

The third thing for continuance in fruits,Sound moysture of compunction. is sound moysture.

First, that of compunction, or humiliation. Not a scratch of the heart as with a pin, but a thorow breaking of it with the hammer of the Law, and piercing it as with a sword. And good reason: for, p. 1241. The deeper the Well, the purer the water, and the more plentifull: so in deepe sorrow for sinne: whereas a slight sorrow, a sigh and away, is like an hasty raine, a little moystening the top, but soone dryed away. 2. Deepe sorrow stickes by the soule, and keepes it soft, and supple, and in a continuall fitnesse for the practice of piety: whereas a slight sorrow leaues it as dry, as hard, and as barren as before. 3. The water of true repentance is like a Spring-water that runs continually; not in publike onelyonly, but in the priuate closet: the Fountaine issues still, and eueryevery godly man mournes apart.Zech. 12.1….Zech 12:1

This get vntounto thee, 1. To be a note of godlinesse. A godly man shall still finde his heart a continuall fountaine of sinne, and therefore cannot but with Ieremie, Ier. 9.1.Jer 9:1wish his head a fountaine of teares. 2. If thou wouldest lay vp grace safe, lay it in a broken heart: a broken and humble heart will endure the brunt, where an vnmortified and proud professor will start backe at the mention of trouble. One vseth this comparison: Lay an egge, or a chesnut whole in the fire, when the fire begins to seaze on him, he flies and leapes backe: but breake them, or cracke them before, they abide the fire till they be dressed. The same may be said of an heart not soundly broken, nor subdued by sound humiliation.

Now for thy sound humbling, behold the issue of thy corruption euer running, and let the issues of godly griefe runne as fast, as often.

Sound moysture of vnction.The second sort of moysture is that of vnction, or sound regeneration: the graces whereof are compared in Scripture to water, or moysture, Ioh. 4.10. A p. 125springing or liuing Water, which is neuer dryed vp, but is euer in motion, and liueth in the issues of it. A godly man, whose leafe must not fade, must be planted by the riuers of this water, Psal. 1.3. And, as it is water of life, still mouing, so it quickens the dead soule with new life, and brings the Christian at last to euerlasting life; In his belly riuers of waters doe flow, Ioh. 7.38.John 7:38to life euerlasting.

Quest. How may I know I hauehave this sound moysture?

Answ. By the sound effects of it.Knowne by 4. markes. 1. Sound ablution: It washeth the soule from the foule spots and issues of sinne: 1. Cor. 6.11. Ye are washed and sanctified 1by the Spirit of our God. 2. Sound refrigeration, 2or refreshing: two wayes, First, cooling and allaying the scorching heate of raging and accusing consciences, as a sweet showre the parching heat of the Sunne in the drought of Summer; in which seasons the Lord calls the weary and thirsty traueller, Math. 11.28. Secondly, by quenching all vnnaturall thirst: One drop of this water quenched all the thirst of the world in Zacheus; all the thirst of pride and malice against the Saints, in Paul; all the thirst of wantonnesse and foule sinnes, in Mary Magdalene: Of Matthew drinking it, it was said, Qui prius rapi…at aliena, postmodùm contempsit propria: The Horse-leach became a Pellican.

3. Sound nutrition, or nourishment in grace: As 3the water is to the fruits and Willow trees, to preserue in them life and greennesse: so is the water of grace a continuall torrent, preseruing the life of grace, so as the leafe shall not fall, nor wither away. p. 126Hence it is called milke, for strength, and wine, for cheerfulnesse and comfort.Iob. 8.11.Job 8:11 But how can a rush grow without myre, or grasse without water?

44. Continuall growth, and fruitfulnesse. Vallies are most fruitfull, because moysture stands on them; Egypt, because of the riuer Nilus, and trees by the water bring forth fruits in due season, Psal. 1.3. Examine thy selfe: If thou findest fructification of faith in the workes of faith and piety, and perseuerance in grace in all estates, thy moysture is sound and indeficient.

Meanes of this moysture are fiue.Quest. What meanes may I vse to attaine this sound moysture?

Answ. 1. Thou must be transplanted out of the dry and barren heath and wildernesse of this world, and become a member of the Church. For these waters runne from vnderunder the Sanctuary. The fountaine is opened to the house of Iudah & Ierusalem; which were types of the Church. This moysture is (as wee heard) sometime called milke, feeding the babes of Christ that hang on the brests of the Church: and sometimes wine, (Come buy wine and milke, saith our Sauiour, Esa. 55.1.) which is onelyonly to bee had in Gods Vineyard, not in the Waste or Forrest of the world.

2. Thou shalt not want moysture, if thou want not thirst and desire. The woman at the Well, (Ioh. 4.) wanted this Water, because shee had no knowledge of it, or desire after it. But the promise is, no sooner to thirst, than bee refreshed and satisfied, Math. 5.6.

3. Thou must hauehave right to the Fountaine of liuing p. 127Water, which is Christ himselfe, in whom dwelleth all fulnesse,Ioh. 1.16.John 1:16 and of his fulnesse thou must receiue grace for grace. Members can want no life or sence, so long as the head is liuing: neither can riuers be empty, if the fountaine be not dry. He that drinks of this Water, shall neuer thirst more.

4. Thou must prouide a Bucket to draw from this Fountaine. The Well is deepe: thou must therefore prouide the Bucket of faith, which drawes vertue daily from Christ. The poore woman that came behind Christ (because her faith durst not looke him in the face) yet sucked from him vertue and grace sufficient for her cure.

5. Prouide a cleane vessell to put this water in, euen the vessell of a purified and regenerate heart, emptied first from all dregs and filthinesse both of flesh and spirit,Rom. 1.4.Rom 1:4 and washed cleane by the Spirit of sanctification.

So much of the inward causes of vnfruitfulnesse in this second ground, both positiue and priuatiue. Now to the outward. But in time of tentation goe away, Vers. 13. ] and, when the Sunne arose, were parched. Assoone as tribulation or persecution comes because of the Word, by and by he is offended, Math. 13.6, 21.

Heere are two things to be considered:

1. That persecution comes because of the Word.

2. When it comes, a number of forward and zealous Professors fall quite away.

For the former. Persecution properly is a part of the Churches affliction, because of the Word. In which description wee hauehave it distinguished from p. 128other afflictions and sufferings: 1. In the kinde, 2. In the subiect, 3. In the causes. For these are not common troubles with other men in the World, which attend common nature, or common occasions, as sicknesse, pouerty, paine, reproach, or common corrections of sinnes: But proper and peculiar troubles, befalling only the members of the Church, either in truth, or in appearance: and that not for any other cause then the Word, as here our Sauiour expresseth; or for righteousnesse sake, or for the Name of Christ, and well-doing: So as when either for profession of the Word of God (suppose, no more) or for confession and defence of it and such courses agree to it, or for the practice of it in conuersation, and keeping conscionably to the rules of it, a man is reproached, wronged, indures losse, pouerty, restraint, &c. this is properly persecution.

Doct. Persecution and Gods Word vndiuided.Now this persecution is as inseparable from the Word, and Professors of it, as beames from the Sunne, or heat from the fire. Math. 16.24. If any will be my Disciple, let him denie himselfe, and take vp his Crosse, and follow mee. 2. Tim. 3.12. All that will liue godly in Christ Iesus, must suffer persecution: where the word all admits no exception, no exemption. And why?

Reas. 1.1. Christ hath fore-told it, Math. 10.22. Ye shall be hated of all men for my Names sake: and Ioh. 16.33. In the world ye shall hauehave affliction. So also did his Apostles, 1. Thess. 3.4. For verily when we were with you, we told you before, that we should suffer affliction, euen as it came to passe, and ye know it.

2 The crosse inseparable from Christian profession.2. Christ and his crosse are inseparable, in respect p. 129of Gods glory. For now he is glorified, first, in his power and care, supporting, strengthening, & comforting his children, and in greatest trials giuing the 1greatest victories. Secondly, in his wisedome,4. Reasons from Gods glory. which bringeth good out of euill, and light out of darknes. Out of the eater he brings meat: As a skilfull Phisician tempers poyson, to a remedie. Out of the euill 2wils of men, he brings forth his owne righteous will, and much good to his afflicted seruants; awakens security, hammers pride, exerciseth patience, &c. Thirdly, God is glorified in the graces of his seruants, which are kept on worke, and waking: who if 3they were euill still, would as still bodies fill with bad humors, & grow as full of lusts, as vnsteared grounds of weedes, or standing waters of mud. They must be stirred out of the dead Sea of prosperity, in which commonly no grace liueth, to keepe life and motion in their faith, feare, prayer, louelove, &c. A man that is fainting, the best way to fetch him, is, by pulling and wringing his parts: So doth the Lord with his children, lest their graces should faint. Fourthly, hee is glorified in his truth; for persecution drawes out 4confession, and publishing of his truth:Phil. 1.13.Phil 1:13 as Pauls bonds were famous in all the iudgement Hall: and the persecution raised at Ierusalem against the Disciples, dispersed them and the truth by them, Act. 8.1, 2.

3. This comes to passe by the inueterate hatred of Satan, and that irreconciliable malice of the world 3against the Word. Saul was quiet enough before his conuersion, and so long as he carries the Letters against the Saints: but in stead of those Letters, let him once carrie the Name of Christ, now the diuell p. 130buffets him, and raiseth vp tumults in eueryevery place against him, and he is sure y^t now nothing but affliction and bonds abide him eueryevery where;Acts 20.23Acts 20:23 So the wicked of the world euer hated God himselfe, and whatsoeuer belongs vntounto him, and most hateth that which hath the most expresse image of God. Christ himselfe, because he is the expresse forme of his Fathers image, can neuer be held out, but he is presently a But or marke of contradiction. The Word of Christ, resembling the nature of God, they hate, because it is the sentence of condemnation against their sin: The Spirit of God, in his motions & graces, because he conuinceth them, and reprooueth them of sin: The profession and Professors of the Word, because it is a light held out, reproouing their darkness, and manifesting their deeds to be euill. Godly admonitions & counsell they hate, because they are in louelove with their euill:Pro. 15.10.Prov 15:10 Instruction is euill to him that forsakes the way. And they that doe euill, hate the light, and will not come vntounto it, lest their deedes should be manifest to be euil, Ioh. 3.19. Let him be publikely taught, or priuately admonished, so long as he is resolued to hold his sin, he makes no other or better vse of it, then to raise vp thence his distempered passions against the truth, both in the bringers and Professors. Yea, sometime while such men thinke they stand for Gods Religion and truth, they are most desperate enemies & persecutors of it; through ignorant zeale and blind superstition, would set vp that which pulls down truth:Gal. 1.13.Gal 1:13 as Paul beyond measure wasted the Church, out of blind zeale for the traditions of the Elders: so doe the most deuout Papists at this day.

44. The similitude vsed by our Sauior here, and by p. 131the holy Ghost elsewhere, shews the same, comparing affliction and persecution to the scorching of the sun:Persecution compared to the scorching of the Sunne in 4. things. Cant. 1.5. The Sun hath looked vponupon me, Psal. 121.6. The Sun shall not smite thee by day. For 1. The Sun doth not more ordinarily or daily arise, then persecution ordinarily awaits the word. 2. As the Sun-beames diffuse and disperse themselues into eueryevery place: so the beams 1of this Sun of persecution are darted in eueryevery place 2where the Sun of righteousnes shineth in his Word. 3. As no man can hide himselfe from the heat of the Sun, Psal. 19.6. So no godly man can hide himselfe from 3this heat, but one time or other it findes him out. 4. The Sun hath not more beames to scorch and dry vp the moisture of the earth, then Satan and this wicked 4world hauehave to dry vp the moisture of grace where it is not sound: sometimes by inward and spirituall temptation, somtimes by open tyranny, and hostility by forraine enemies; sometimes by secret delusions, and perswasions of heretiks and deceiuers; sometimes by false brethren, and domesticke enemies, who, the more inward they be, the more are they dangerous: All these raise vp persecutions against the Saints of the most High. And lest weapons should be wanting in this warre against the Godly, the world is the Diuels armorie, which by faire and foule, by promises and threats, louelove and hatred, and a thousand wayes else, assaults the graces of the Godly, so as (if it were possible) the very Elect should be seduced.Mat. 24.24Matt 24:24

Vse 1. This confutes plainely the error of Bellarmine and other Papists, whose proposition in the markes of the Church is, Quicunque florent prosperis successibus, ij sunt vera Ecclesia, Those that flourish and p. 132prosper in the World, they are the true Church. In the eighth of Daniel, ver. 13. there is a Prophecie of Antiochus Epiphanes, that little horne, who cast downe some of the Host of heauen, and the Starres of heauen, and troad them vnderunder his feet, and extolled himselfe against the Prince of the Host, and tooke away the daily sacrifice, and cast downe the place of his Sanctuary, and cast the truth to the ground. Then the Text addeth, Thus shall he doe, and prosper. Loe, Antiochus, who is mad & furious against the Church, hath prosperous successe: Doth this agree with Bellarmine? And by this proposition Cain should hauehave beene the true Church, not Abel whom he slew: and Ismael of whom were twelue Dukes, Gen. 25.16. not Isaac whom hee scoffed and persecuted: My Lord Esau that hath foure hundred men at his heeles, Gen. 33.1. and not Iacob, who dares not looke his Lord in the face, nor come neere him till he had bowed seuen times. What outward prosperity had the Church in AEgypt, in Babylon, in the ten Persecutions for 300. yeeres together before Constantine? Or how stands that assertion with our Sauiours prediction,Mat. 10.16Matt 10:16 that true Christians should be appointed as sheepe for the slaughter? Yea, with our Sauiours condition, who was the Head of the Church, to whom the members are conformable? He was borne in an obscure place, liued despised among his owne, a man of such sorrowes as neuer was any sorrow like his; his pouerty such, as he had not water to put in his head, not a cottage to put his head in; his death painefull, shamefull, accursed. And such is ordinarily the afflicted and despised estate of his Church on earth.

p. 133Vse 2. Dreame not of a Religion pleasant to flesh, if we will be truly religious: for this is to deceiue our selues: but make account of hatred and trouble in the world, if thou meanest to keepe the Word. For the Church being seated in the world, which is the Kingdome of Satan, it cannot be other then a very AEgypt or Edom to the Israel of God; where that hellish Pharaoh raiseth all his power to pursue vsus into the red Sea of terrors, temptations, and a thousand deadly dangers on eueryevery side, if we indeed set forth to Canaan. Let vsus therefore wisely cast our costs, and recken our charges, Luk. 14.28Luke 14:28and weigh whether wee can contentedly suffer so much losse for the Word as it may cost vsus.

Vse 3. This shews vsus the true cause, why the world hates and persecutes godly men. It will be ready to tell you they are pestilent fellowes, and as seditious as Paul was; as great enemies to Cesar as Christ was, no good subiects; as factious and schismaticall as Micah, who will not speake as the 400. false Prophets. The wicked of the world clamor against them as euill doers: for so did they against their Head, If he were not an euill doer, we would not hauehave brought him to thee. And what are they but a packe of dissemblers, and hypocrites, and neuer a good of them all?

But what? Can the world that lieth in wickednesse, hate and prosecute wickednesse indeed? Why then doth she not hunt out open and outragious euils in any other sort of men? Or doth she not louelove her louers, and reward most bountifully most prodigious euill men?

p. 1344. True causes of the worlds hatred of the godly.But if we will beleeue our Lord, who was best acquainted with the worlds hatred, he tels vsus here, that persecution is raised against them for the Words sake: and that is the proper cause, whatsoeuer other 1colourable cause be pretended: for 1. The Word hath brought them to Christ, whom they hate, and 2therefore his members. 2. The Word hath called them out of the world, which loues onelyonly her owne, and hates them, Iohn 15.19. 3. The Word hath 3freed them from the conformitie and fashions of the world, that now they cannot runne into the same excesse of riot; therefore it speakes euill of them, 1. Pet. 4.4. Contrary courses cause contrary affections. 44. The wicked Cains of this World see their their owne workes euill, and theirs to be good, and therefore hate them, 1. Iohn 3.12.

The thing then which is hated and persecuted in good men, is goodnesse, the Name of Christ, the Word of God, soundly held out, and stucke vntounto.

The thing …ated in good men is goodnesse.And this must be so farre from discouraging good men, whether Preachers or Professors, who are most extremely hated, as they must rather suspect themselues, that their hearts are not sound, or their courses not sincere, when all men speake well of them. Sound profession and persecution are inseparable: and Luke 6.26. Woe to you, when all speake well of you.

Vse 4. Not to condemne a Religion, or refuse a Doctrine, because it is persecuted and gaine said by many, and by Great ones: for this is a marke of true Religion, and the condition of the Word of Christ; Persecution (saith our text) comes because of the Word: So as neither is that Religion which is p. 135so plausible to the world, to be therefore embraced; nor that which the world hates, to be refused: multitude being as false a note of the Church, as the former externall prosperity. Straite is the way that leads vntounto life, and few there be that finde it. Therefore looke not on the blacknesse of the Church, though the Sunne looke on her, Cant. 1.5. for within she is comely.

Vse 5. To comfort those that are persecuted for the Word and well-doing. First,Comforts in persecution. that the cause is good, which the world persecutes so eagerly: 1. Pet. 14.14. If ye be railed on for the Name of Christ, blessed are ye; for the Spirit of glory and of God resteth on you, and is glorified by you. Secondly, behold 2Christ a partner and companion in thy suffering. In all thy troubles he is troubled. Hence it is called the reproch of Christ. Thou helpest Christ to beare his Crosse, and he helpes thee. Col. 1.24. I fulfill the sufferings of Christ. And conformity with him in the Crosse, brings conformity in the Crowne. If we suffer with him, we shall also raigne with him. Thirdly, 3this fire of persecution may seeme to burne thee vp, but shall not consume thee, but onelyonly purge and perfect thee. EueryEvery Christian resembles the bush, which burned with fire, but consumed not, Exod. 2.3. Nay, waite with faith and patience, and according to Moses his prayer for Ioseph, The good will of him that dwelt in the bush, shall come on thy head, Deut. 33.16.

So much of the first Doctrine. I proceed to the second: namely,Doct. 2. Many glorious professors fall off in persecution. that

When persecution for the Word commeth, many glorious Professors, who ioy in it in the time of p. 136peace, renounce and forsake it: so the Text hath it, In the time of tentation they goe away: and Matthew, They are offended immediately: that is, euen those Hearers, which readily attended, ioyfully receiued, willingly beleeued, and hopefully sprang vp; these now goe away. And whence goe they? Answ. 1. From their affection and louelove of the Word in the heart:They fall from fiue things. the root within is dried vp with this heat of the Sun. 12. From their profession, and confession of mouth: 2their leafe also falleth. 3. From externall reformation, 3many of them losing their greennesse, and apparantly withering, and falling to earthlinesse or profanenesse, and some to distaste the good way 4knowne. 4. From their fellowship and communion of Saints: for as they were neuer knit by faith vntounto the Head, so were they neuer by louelove to the members: nor are they further members of this body, than a woodden legge, which is no member but in appearance: For, Had they been of vsus, (saith Iohn) 5they had continued with vsus, 1. Ioh. 2.19. 5. From their faith, ioy, zeale; in a word, from all they formerly tasted sweetnesse in: they vtterly and wholly depart from their faith, comfort, &c. now blade and roote and all is gone.

And why doe they thus fall off from all goodnes?

Reas. 1.Answ. 1. Persecution is so distastfull and contrary to nature, as where nothing is but nature, it shuns it vitijs & modis, by all meanes whatsoeuer. Nature will suffer nothing for Christ, or for saluation by him. And no maruell, seeing tribulation for the Gospell danteth many good Hearers, who being conuerted, and hauing attained to a sound and sauing p. 137faith, but hauing yet also flesh as well as spirit, and too much louelove of flesh, easily shrink from Christ and profession, at least for a time; as Peter did, till Christ looked graciously backe vponupon him: And who can deny, but that the rest of the Disciples were graced with a true faith? yet after many warnings, and much confirmation of their Lord, so soone as euer he was apprehended, before themselues were sought for, they all left him and fled, eueryevery one willing to shift for himselfe, and saue his skinne. So as persecution makes sound and vnsound fly off, but with great difference. For the sound Christian goes away as Onesimus, for a season, Philem. 15. that God his Master may receiue him for euer: the hypocrite in persecution vtterly, and wholly, and for euer departs from the faith, from the comfort and Profession of it. One flies the field, and comes no more:foreign. the other returnes, and is more valiant. In one word, the difference is; the faith of the one is temporary, in the other not his faith is temporary, but his fayling.

2. These faire professors in persecution goe away,2 because they neuer gaue the Word sound rooting in them: and therefore as a blustering winde easily ouerturnes the tree that is but shallowly rooted, so doth the storme of persecution throw vp him that wants firmenesse. Or to insist in our Sauiors instance. As we see the scorching heat of the Sunne burne vp and wither the corne that is not deeply rooted, though it come vp neuer so goodly in shew: so the sunne of persecution dries vp the greenenesse of these shallow and vnrooted Professors. The same thing our Sauiour expresseth in a cleane p. 138contrary Metaphore, Luk. 6.48. comparing persecution or troubles for the Gospell to water: when the waters rise, and raine falls, and flouds beate on the house, it falls by and by, because it was not strongly founded on a rocke.

33. They are offended at the Word, (saith the Text) and so goe away: Math. 13.21. by and by hee is offended: Two wayes: 1. When the Word puts them to this choyce, whether they will leaue Christ, or their temporals; whether they will forgoe their goods, liberty, friends, and life, or forgoe Christ. This choyce offended the young man, who rather than hee will part with his possessions, bids Christ farewell. This choyce offended the false apostles, Gal. 6.12. who would confound Law and Gospell together, because they would not suffer persecution for the Crosse of Christ. This choyce offended many forward Professors in the dayes of King Edward the sixth, who in the dayes of Queene Mary were by and by offended, and fell off. And if times should turne, and this choyce should offer it selfe vponupon many forward ones, experience of former times sheweth plaine enough, what they would doe. They that the day before, while Christ rides in triumph, cry Hosanna, Hosanna: the next day after, when hee is apprehended, will cry, Crucifige, crucifige: so immediately are they offended. Persecution and affliction for the Gospell, is like the worme that smote Ionas his flourishing Gourd, and that so suddenly will put but a little time betweene their freshnesse and fading. 2. When the Doctrine pursues them within, followes them home to their consciences, and seekes to p. 139set in the light their inward corruptions, presently these glorious Professours are offended, Ioh. 6.60. When Christ powerfully taught the Iewes, that hee was the Bread which came from heauen, and the Fathers ate of him, and themselues must feed on him to eternall life: this was an hard saying: What, are they all this while out of the way to heauen, vnlesse hee bring them in? Now they murmure, from thence goe to opposition, and from thence goe quite away, and refuse to heare him longer. Euen so not a few, that boast sometimes of their faith and louelove to Religion; of their settlednesse and resolution to die with Christ, rather than denie him; of their reuerence and good affection to his Ministers: Let the Gospell begin to meddle with their Herodias, or bosome sin; let it call them from seruice of the world, and pull them from their lusts; let it be busie with their vsury, their pride, wantonnesse, malice; let it seeke to pull them from their disordered customes, their vnlawfull pleasures, their profane courses; let it lay nothing but the yokes of Christ vpō professed Christians; let it discouer to them their inside, and leade them to that filthy sinke which is within, and stirre a little in that mud: A wonder it is to see how many suddenly fall off by degrees; Now they are angry at the Word, and he is the greatest enemy that t…s them the truth: Now they distaste the Word, then picke quarrels, then begin to shake it off, and at last openly to resist it.

4. Those must needs fall off, who neuer receiued the Word purely, for it selfe,4 but for other sinister respects; as either of glory and praise, if they see the p. 140profession in credit; or for profit, so long as they may gather with Christ, and be gainers by him: they would stand on Mount Tabor with Christ, and while hee is in his glory,Mat. 17.4.Matt 17:4 Oh it is good being heere: but are loth to goe with him to Mount Caluary. Or they receiue it onelyonly so farre as may stand with their ease, delicacy, and slothfulnesse, but will put themselues to no hardnesse at all. Now all these that louelove themselues better than their Religion, must needs faile when the ends faile, that put them on their profession. He that professeth for praise of men, when the world being inconstant withdrawes her applause, he is gone: Gods Word shall hauehave no further credit with him, then it hath from men. If Demas for louelove of profit shall professe, the louelove of this present world shall cause his Apostasie, 2. Tim. 4.10. If they of Asia receiue Paul, onelyonly because they may with ease and safety doe it, they shall turne away from Paul when he is in prison. And he that receiues a Religion without further ground then is the generall custome of the world; (namely, to bee of that Religion, which the King and Parliament is of:) let this man goe neuer so farre, yet hee shall fall off, and his fall shall be great.

Vse 1. See hereby the nature and end of persecution: it tries who are sound, and puts a difference betweene such, as peaceable and calme estate cannot distinguish. In a faire and calme day, Apples and Peares on a tree seeme all sound and good; but a blustering storme or tempest makes difference betweene those that are sound, and such as for want of moysture fall off: iust so it is in the stormes of the p. 141Church. Persecution is like a mighty winde, which discerneth betweene wheat and chaffe, that before lay quiet together in the same floore: it shakes not the wheat, but blowes away the chaffe. And as the furnace consumes the drosse, but refines the gold; so doth the furnace of affliction. We are now all shuffled together, the hypocrite with the sincere-hearted Christian: but (to end this poynt with our Sauiours instance) as the heate of the Sunne and summer discouers barren, dry, and stony soyle, frō good ground: so the scorching beames of persecution shall discouer barren, husky, and empty hypocrites, from good and fruitfull Hearers. And thou art that indeed thou art in triall. A man in peace may personate and disguise himselfe,1. Kin. 14.21 Kgs 14:2 as Ieroboams wife going to the Prophet, & seeme another; but affliction for the Word will vncase him. Peter was not the man in triall hee vaunted to be when he would dye with Christ. And the winter-weather of affliction for the Gospell will discouer, who be the Swallowes that will take their summer in the Church, but in the winter of it take them to their wings.

Vse 2. Let vsus not take offence, when wee see forward Professors offended at Christ, and shrinke in triall; but make account, that some such must forsake vsus. For all are not of the Church that are in the Church: Some are tyed onelyonly by a thred of externall profession, to the members, that are not vnited to the Head by the band of faith: these must fall off and wither. Let Hymeneus and Philetus, two great lights, fall away & lose their shine in the firmament of the Church, yet the foundation of God abideth sure. p. 1422. Tim. 2.19.2 Tim 2:19And, if we see some shrinke before the wetting, and in dayes of peace and protection of the Gospell white-liuer'd, and ready to deny their profession at the breath of a silly Damosell: that the frowne of a Superiour, a word of reproch, a feare of change, shakes off their leafie profession: let vsus not maruell, if many of them would deny Christ in triall, rather than dye with him.

Vse 3. Let him that standeth, take heede lest hee fall. And the rather, because, 1. Our nature is prone to defection, or backsliding: 2. Neuer was there more defection, either in Doctrine or manners, then at this day: 3. When wee see others slide backe, we are too soone moued and offended. So as the best need continuall exhortation and admonition, to beware they fall not away from the grace of God. Else would not our Lord hauehave still beaten on this poynt with his Disciples, who for all his warning of them, when it came to the poynt, forsooke him and fled.

Now the meanes to vphold vsus in tryall from falling, are these:

1. Meditate much and often of such Scriptures as foretell persecution for the Name of Christ:7. Meanes to vphold vsus in triall. and call to minde the examples of such as hauehave valiantly endured the losse of temporals, and ioyfully suffered the spoyling of their goods, the forgoing of liberty and life for Christ, &c. Especially reade diligently the whole 11. Chapter to the Hebrewes.

2. Cast the costs of thy profession: Thinke it not enough to heare, and receiue immediatly, and reioyce, yea and beleeue, and grow: But know, thou must not onelyonly beleeue, Phil. 1.29.Phil 1:29but suffer for his sake. The seed p. 143that is immediatly receiued, must endure an hard and sharpe winter, before it can come vp kindly. He that forecasts onelyonly the pleasure and ioy of his Religion, and not the sorrow, losses, and crosses of it, is like the foolish builder, that thinkes hee can finish a building with so little charge as will scarce serue to lay the foundation. Paul knew, and made account, that bonds and imprisonment abode him eueryevery where: and so must thou.

3. Labour for soundnesse of iudgement, and sincerity in affection, in receiuing the Gospell. A sound iudgement in matters of faith, to beleeue firmely and distinctly the truth of Religion, must goe before vndanted confession: 2. Cor. 4.13. I beleeued, and therefore I spake: Rom. 10.10. Wee must beleeue with the heart vntounto righteousnesse, before wee can confesse with the mouth to saluation. This is the rooting and stablishing in faith, which shall abide. Then for the second: sincere affection is onelyonly blessed with continuance; when we bestow the chiefe affection of our heart vponupon it, euen our principall louelove, and our chiefe ioy and delight. For this is a cause why this bad ground failes; not so much the dislike of Religion, as the liking of other things better: and the not receiuing of truth in the louelove of it,2. Thes. 2.10, 11.2 Thess 2:102 Thess 2:11 is a cause why many are giuen vp to beleeue lies.

4. Purge thy heart from the raigne of corrupt lusts. Weed out sinfull desires, labour in mortification and selfe-denyall, get further power to dye vntounto sinne, get out of the louelove of the world and the things in it, resolue against selfe-louelove, that in case of confession thy life may not be deare vntounto thee: Else shall p. 144not all thy wisedome, or ciuility, or learning keepe thee from backsliding. For if the Apostles themselues, who professed they had left all to follow Christ, yet shrunke in tryall; how shall they stand, that come with hearts thrust full of the world and earthly desires?

5. Labour to finde full contentment in the good things of the Gospell. Thinke it full happinesse to enioy naked Christ. Esteeme peace of conscience aboue all worldly peace. Account the fauour of God, the ioy of the holy Ghost, the sweet hope of the pleasures of Gods right hand, and the treasures of a better world, worth all thou canst giuegive in exchange, and aboue all that may be compared with them. This will make thee (with the wise Merchant) fell out thy selfe, and forgoe all for the Pearle, and goe away reioycing.

6. Examine thy heart, how it stands affected in lesser trials, now in the peace of the Church. If it shrinke in smaller trials, I must not looke to trust it in greater. If now it will not endure the threat of a Superiour, the feare of losse, the dread of dis-fauour: If it now shrinke from good men, because of their troubles and sufferings, which are their crowne: if thou canst ioyne with the times in disgracing men fearing God; assure thy selfe, if greater trials come, thou shalt be giuen vp to greater delusion and Apostasie.

7. Because to stand in persecution is a worke aboue naturall strength, and ascribed to the holy Ghost, to stablish men to this triall, and strengthen them to all patience with ioyfulnesse, Col. 1.10. We must p. 145pray the Lord not to leaue vsus in tentation, but preserue vsus constant both in peace and persecution. Presume not of thine owne strength. None hauehave more boasted of their valour at home, then they that most cowardly lost the field. Remember Peter: and pray for the mighty power of the Spirit, to make thee of weake, strong, and altogether vnmoueable in this worke of the Lord, 1. Cor. 15. vlt. Alwayes remembring the great danger of falling away, both in the good things lost, and in the multitude of euils pull'd vponupon thy selfe.

Thus much of the second sort of bad ground:

We come now by Gods assistance to the third. Vers. 7. And some fell among thornes, and the thornes sprang vp with it, and choked it.

THat which our Sauiour taught his Disciples, namely, what an hard thing it is to be saued, wee hauehave euidently seene in the explication of the former ground: wherein we hauehave discouered a number of Hearers, who hauehave gone so farre in the way of heauen, (as most of our Hearers come not neere them:) to be but reprobate ground, and lose all their labour and expectation. But yet we shall more cleerly discerne that truth, and hauehave more occasion seriously to consider of it, when wee shall in this last ground, (the best of all the bad ones) make manifest, that they that step before and beyond the former, shall yet fall short of their ayme, and bee shut out of heauen as well as they. For there was nothing good in the former, which is wanting in this: but some p. 146further commendation in this, which was not in the former.

Consider heere with me three generals.

1. The kinde of soyle: some of the seede fell among thornes.

2. The successe of the seed in it: 1. commendable, 2. lamentable.

Method of this part of the Text.3. The reason, or the causes of failing.

For the soyle, it is thornie ground.

For the commendable successe: 1. It goes as farre as the former: in hearing, vers. 14. in receiuing ▪ Math. 13.20. and Mark. 4.14. and in growing, as our Text hath it. 2. It goes farre beyond it: for first, the ground is softer, the mould moyster, the soyle deeper, and so more hope: secondly, it springs beyond the other: the other growes, but this sprang vp, not onelyonly to a blade, but to an eare, though not a ripe one; neither doth the stone hinder the rooting, while they are hearing; but, after they are departed, thornes choke it: thirdly, they hold on their profession still, which the other lose; they are not driuen off by persecution, but would obey still, did it not crosse their pleasures and profits.

For the lamentable successe, it is set downe, ver. 14. they bring forth no fruit: that is, either no good crop, or no lasting fruit to the haruest, or foreign, bring no fruit to the end, or to maturity: for fruit they bring, though not to perfection.

The causes of this failing are set downe, 1. in generall, to be thornes, namely, inward lusts, carnall affections, and corrupt desires. 2. In speciall, of three sorts: 1. Cares of the world, vers. 14. and Mat. 13.22. p. 1472. Riches, vers. 14. called deceitfulnesse of riches, Math. 13.22. 3. Voluptuous liuing, vers. 14. called by the other Euangelist, lusts of other things: these enter and choke the Word, Mark. 4.19.

Thus in one view you hauehave the summe and method of the Text, enlarged out of the other Euangelists. Now for the exposition of the first, consider, 1. Why lusts are compared to thornes. 2. Why these Hearers are compared to thornie ground.

Carnall lusts are fitly compared to thornes in fiue respects: 1. There are some flowers,Carnall lusts compared with thornes, in 5. things. and some shew on thornes, small fruits, and many pricks: So whateuer appearance these lusts make, no good fruit riseth of them, but many pricks and sorrowes by them 1in the end. Thornes pierce the body, lusts the mind. 2. Thornes are eueryevery where armed, and ready to 2wound and teare him that meddling with them doth not carefully fence himselfe: So they that nourish the cares of the world, or addict themselues to pleasures, or profits,1. Tim. 6.10.1 Tim 6:10 pierce themselues thorow with many sorrowes. 3. As a thorne held softly prickes not, nor hurteth, but when it is held hard, and crusht, it easily 3draweth blood:1. Cor. 7.30.1 Cor 7:30 So a man may vse this world as not vsing it, without danger, and hold softly the profits and pleasures of this life; but gripe them, and fasten on them, there is certaine hurt. 4. Thornes and 4briers are the dennes and receptacles of Serpents, and poysonfull wormes and creatures: so are these vnmortified desires the harbours of infinite noysome sinnes, which shall creepe as thicke into the soule, as the Frogs into Pharaohs lodgings. As Israel not content with Gods daily allowance, but out of a couetous p. 148and distrustfull desire, against Gods Commandement, saued some of the Manna till morning, but it was all full of wormes, and stunke: So doe fleshly mindes, by nourishing vnlawfull lusts, turne Manna 5into wormes. 5. As thornes and briars are at last good for nothing but fewell for fire: so these thickets of lusts, and pursuit after the profits and pleasures of this life, are the proper fewell of the fire of the great Day,Heb. 6.8.Heb 6:8 and prepare the ground it selfe, (which all worldlings are:) without timely repentance, as fewell for the fire of hell, which is vnquenchable.

Bad hearers aptly compared with thorny g…ound.These bad Hearers are as aptly compared to thornie ground. For as a thorny and weedy soyle chokes and kills at length such seeds as come vp hopefully: so an heart stuffed with vnmortified affections, at length resists and chokes the Seed of Gods Word, that it shall not prosper to the saluation of that Hearer 1in the haruest: for 1. These thornes supplant the Word, and vnroote it againe, as thornes, to roote 2themselues, vndermine the seede below. 2. These thorny corruptions hinder the comfortable heate and shine of the sunne from the heart; namely, the sweet beames and influence of the Spirit of grace, which cannot come so sweetly and freely to the hart, to cherish the growth and worke begun… as thornes 3hinder the Sunne from plants. 3. Thornes draw away the moysture which should preserue the plants in their growth and greenenesse: Euen so these inward lusts draw the heart from meanes of moysture of grace; they sometimes giuegive a man leaue to heare, but as they preuaile and take vp the heart, there shall bee little time allowed to remember, meditate, or p. 149apply that which is heard, and as small leaue to bring things into practice.

Doctr. In that our Sauiour compareth bad Hearers to thornie ground, wee learne,Lusts of any kind cher…shed, spoyle the worke of the Word. that thornes and lusts of any sort, suffered to grow in the heart, doe soone ouergrow the Word of God, and suffer it not to prosper. For as the Husband-man that suffers thornes and weeds to choake his seed comming vp, loseth his haruest: Euen so that man loseth his part in the Gospell, that cherisheth lusts and disordered desires in his heart, together with the Gospell. Hence the Apostle Iames, chap. 1.21. telleth vsus, that if we would heare the Word so as it may be ingraffed in vsus, we must first cast away, or put off as an old ragge, the superfluity of maliciousnesse and filthinesse; that is, the abundance of carnall affections, loosenesse of life, pride, disdaine, wrath, contention, earthly pleasures, vanity, euill speaking of diuine doctrine,Iam. 1.22.Jas 1:22 &c. and in the next verse shews, that with these lusts men may be Hearers of the Word, but neuer doers, till they be weeded out; they will at length ouergrow it.

See this in the examples of wicked men.

Herod let his lust and inordinate affection to his brothers wife grow with the Word: therefore, notwithstanding hee reuerenced Iohn, and did many things gladly, yet this lust choaked the Word, and it came to nothing. Iudas heard the Word from the mouth of Iesus Christ, and by it grew to a great reformation: but suffering the lust of couetousnesse to grow vp with it, it soone ouergrew the Word, and hee betrayed his Master. Simon Magus heard the Word, beleeued, walked with Philip as a Disciple, no p. 150grosse thing appeared in him, a man would hauehave thought the Word wondrously powerfull in him: but he suffered the lust of pride or couetousnesse to spring vp with the Word, and when occasion was offered, it ouertopt the Word, and bewrayed it selfe, in seeking to buy the gifts of the holy Ghost with money.

See it also in the examples of good men. Rom. 7.19, 20, 21. Paul professeth of himselfe, that he cannot doe the good he would, because euill is present with him: and generally of all Beleeuers, Gal. 5.17. the flesh lusteth against the Spirit, and the Spirit against the flesh,2. Chron. 16.10.2 Chr 16:10 so that ye cannot doe the things ye would. Asa a good King, being reprooued by Hanani the Seer for his vaine confidence in the King of Syria, was wroth with him, and put him in a prison-house: for (saith the text) he was in a rage with him because of this thing. And so was Ionah with the Lord himselfe.

Reas. 1.Reason 1. Ill weeds (we say) spring apace: good seeds or herbes not halfe so fast. Wee shall see a Bramble grow more in seuen moneths than an Oke in seuen yeeres. So our text: the thornes grow vp with the seed,2 but choake it by ouergrowing. 2. Our grounds are fit and prepared to produce thornes rather than bring vp the good seed. Our hearts are the naturall mother to lusts, but a stepmother to seedes of Grace. For there lies in our nature a sea of euill lusts lurking: our owne originall lust is a fountaine, and an inordinate disposition to all euill. From which fountaine issue innumerable streames of actuall lusts, which are the innumerable motions of the soule, contrary to eueryevery Commaundement of God: p. 151All which in their seuerall armies and bands issue out against God and his Word, as the Philistims still warred against Israel. Now our ground being so apt to weeds, they will soone ouergrow the Word, if but a little neglected.3 3. A part of the curse on mans sin, is,Gen. 3.18.Gen 3:18 that the earth should bring forth thornes and thistles. The earth should hauehave brought them forth, if man had not sinned; but they should not hauehave bin so noysome and hurtfull to man and the fruits of the earth. Euen so it is a part of the curse of our sinne, that there should grow vp such noysome lusts (as thornes) in the ground of our hearts, as doe farre more hinder the growth of grace in our hearts, and choke the Seed of the Word sowne in our soules, than all the weedes and thornes in the world can choke the seeds and fruits of the earth. Lusts are still remaining in the best, but not now as a curse, but only as the Canaanites, to keepe them humble.4 4. The raigne of lust cannot but thrust downe the raigne of the Word: for first, that the Word may raigne, it 1must be vnderstood;Raigne of lusts thrust downe the raigne of the Word, many waies but thornes hinder the light of the Sunne from the seed. How can a man see obiects, that hath a thorne run into his eye? So one thorne is enough to darken the eye of the vnderstanding. And therefore, 1. Pet. 2.1. The Apostle wisheth vsus to lay aside all euill affections, not some, not a little, not the waste boughes, but the root and stumpe. Secondly, 2that the Word may raigne, it must first renew: But there can be no new creature, till the old man be put off, with his lusts, Ephes. 4.22, 23. Till this bee, the truth of Christ cannot bee learned, as in Christ. Impossible it is to answere the heauenly Seed, or be p. 152answerable to the meanes of diuine regeneration, vnlesse we put away the former prauity of nature: As a man can neuer set vp a new frame, till hee hauehave 3remoued the old rubbish. Thirdly, that the Word may raigne, it must be obeyed when it commands, and be expressed in the fruits of holinesse: But lusts vnsubdued oppose themselues, and hinder the motions when they should come into practice: and the Lords Plant becomes fruitfull onelyonly on that condition, that the Father purge it, Ioh. 15.2. How can a man walke on cheerfully in his way, that hath a thorne sticking in his foote? No lesse doe these thornes cast men backe in their way of obedience: these superfluities of lusts and inordinate desires are as dead branches, that must be lopped off before fruit can bee expected.

Vse 1. See hereby the reason, why numbers hauehave either growne so slowly, or not at all, after much labour of the Lords husbandmen: namely, because their hearts are as thorny ground. Some came with minds stuffed with couetous desires, some with fleshly imaginations, or filthy cogitations, others with proud conceits of their owne knowledge and wisedome, others alienated with contempt and hatred of the Word, which crosseth their lusts. Partial Hearers heare with respect of persons, or degrees. Popish Hearers neuer profit, that come with obstinacy and preiudice of our doctrine. Where these or the like lusts sway, expect no profit: No planting, no watering, can make seed prosper, where these thornes grow with it.

Obiect. One lust can doe no great harme: in other p. 153things we are honest enough, but onelyonly in vsurie, or gaming, or a little Oth, or Lye now and then. Answ. One thiefe is enough to betray an house; one diuell suffered to enter, brings seuen worse than himselfe, and let any come with purpose to continue in any one sinne, nothing shall moue him, nothing shall conuert him. One Swine spoyles a whole garden: One dead Fly, the whole oyntment: One hole in a ship, the whole vessell.

Vse 2. If we desire the Word should prosper in vsus: doe as the good Husbandman,Meanes to keepe our hearts, as good ground in good kilter. who would keepe his ground in good kilter, on which his seed is cast, or to be cast. First, hee will bring in the Plough to prepare it, and lay it fallow both to rot, and vnroot the weeds that would choke the seed. For it is a 1shame, and part of negligence in an Husbandman, to hauehave his fallowes lie full of weeds. So must thou see, that thou bring into thy heart the grace of mortification, which is a generall vnrooting of these thornes and weeds: Good husbandry contents not it selfe with some good seed springing vp, vnlesse it kill the weeds: No more content thou thy selfe with the rising and mouing of some good affections, vnlesse thou mortifie the bad and noysome. Ierem. 4.4. Plough vp the fallow ground of you hearts, and sowe not among thornes.

Secondly, the Husbandman ploughes it againe, 2that if any weeds peepe out, he may roote them vp: so carefull he is for his earthly commodity. No lesse carefull should wee be, if after grace receiued lusts will be still stirring, to root them out: Heb. 12.15. Take heed that no root of bitternesse spring vp, and trouble p. 154you: according to that in Deut. 29.18. Let there bee no root among you, that bringeth gall and wormewood. If there be any lust, be it neuer so secret and hidden as a root, or neuer so fixed and fastened, as a root is, spare it not; nip it not off, but plucke it vp by the roots: be not content to bridle lusts, but kill them: satisfie not thy selfe with an absence of fleshly operation, as if it were sanctification, but onelyonly with a slaying of it: for if there be a liuing root within, it will shew it selfe when the seed springs, and soone ouertake it too.

3Thirdly, if after all this there be any weeds growing vp with the seed, the Husbandman will bring in his weeding hooke into the field; hee will not see a weed or thorne peepe, but he will weede it out: 1. Because he would hauehave his corne grow alone. Wouldest thou hauehave the Word to thriue in thy soule? Let it grow alone. How speedily should a man rise towards heauen, if the Word had the onelyonly roome in his heart! But 2. Because that is impossible, either in the earth, or our hearts, he will bee sure by his hooke to set the seed aboue the weeds: labour thou also to set the Word aboue thy lusts, and contrary motions.

5. Meanes to set the seed of the Word, aboue the weeds of lusts.Quest. How shall I doe that?

Answ. 1. By daily exercise in the Word, reading and meditating: this discouers the weeds & thornes. 2. By daily prayer, and confession of knowne sinnes: this is a getting of the weeding hooke into our 1hands. 3. By Christian humility, and fasting: this 2is the cutting off of lusts, by which they daily wither 3and dry away: this crucifies the affections and lusts. p. 1554. By auoiding occasions of sinne, and sinners: especially 4watching narrowly our owne inclinations. 5. Keepe vnderunder the lusts of the flesh by the lusts of 5the Spirit, Gal. 5.17. The Spirit lusteth against the flesh, that is, both in curbing and restraining euill motions, and ingendring good cogitations, motions, and desires, agreeable to the will of God. Rom. 13. vlt. By putting on the Lord Iesus, represse the lusts of the flesh. Prou. 12.5. A godly man is said to hauehave right thoughts: and chap. 11.23. His desires are onelyonly good, not that he is without euill desires sometime, but he resists and fights against them, and God imputes not that which he hates and repents of.

We see the soyle: Now let vsus see the hopefull successe of the seede in it, The thornes grow with it.]

Though there be a further growth of the seed in this ground then in the former, yet at length it is as fruitlesse. 1. Here are soft and tender hearts brought to the Word, better prepared for the seed than the former. 2. Here is a deeper rooting: a further measure of vnderstanding, a more vehement carriage of the affection vntounto it, in motions of ioy, louelove, and delight, & a more settled purpose to follow the Word. 3. Here is a further shew of fruits: a standing in a glorious profession, an hopefull sprouting and springing in the fruits of good workes, and a longer hope thereby than before. Yet these so softned, so rooted, so farre growne aboue many zealous Professors, are ranged in the ranke of bad and fruitlesse Hearers: for, as it is in vers. 14. Afterward they are choaked.

p. 156A good Hearer …eares for afterward.Doctr. The fruitfull and commendable Hearer is he that heareth for afterward, Esa. 42.23. A bad Hearer can heare well for the present, but afterward all is lost. Prou. 4.18. The way of the righteous shineth as light, that shineth more and more vntill perfect day. They adde vntounto their knowledge as men doe to their stocke, and saue what they get, and so grow abundantly rich in grace; whereas he that spends as fast as he gets, and onelyonly maintaines the present with his gettings, must dye a begger.

Many are the exhortations to lay fast hold on the Word, and to lay it vp safe in the midst of the heart, and to keepe it as a mans life, Prou. 4.4. As a man that hath a Iewell, will bee carefull to locke it vp in the safest chest he hath. 1. Tim. 3.9. Keepe the mysterie of faith. Reu. 3.11. Hold that thou hast, hold that thou hearest.

As many are the dehortations, that we negligently lose not the Word, Heb. 2.1. We ought diligently to giuegive heed to the things we hauehave heard, lest at any time we let them slip: a Metaphore taken from riuen vessels, that let all the liquor run out. But here, the more precious the liquor is, the more must be the care of the vessels soundnesse. 2. Pet. 2.21. Better not to hauehave knowne the way of truth, then after the knowledge to depart from the holy Commandement.

Many are the commendations of them that were Hearers for after-times: as of Dauid, Psalm. 119.11. I hauehave hid thy Word in my heart: and of Mary, who pondered Christs sayings, and hid them in her heart, Luk. 2.51. And as many are the dispraises of such leaking vessels, who like the women, 2. Tim. 3.7. are alwaies p. 157learning, yet neuer come to knowledge: and those Iewes, Heb. 5.12. who for the time might hauehave bin teachers, yet needed to be catechized in the very Principles.

Reason 1. From the nature of the Word,Reu. 14.6.Rev 14:6 which is in it selfe a perpetuall truth, an euerlasting Gospell; Heauen and Earth are most stable, and firmely founded by God; but not so stable as the least iot of Gods Word, which shall not fayle or fall to the ground for euer. And to vsus it is a certaine rule, a constant law, and binder, not for the present only, but for all time future, yea and for all eternity.

2. This is a mayne difference betweene a godly man, and an hypocrite. Many things may affect an euill man for the present hearing of the Word. Sometime he may heare a noueltie with great affection, but as children delight in a new toy for an houre, but presently contemne and lose it. Sometimes the power of the Word makes an hypocrite tremble, as Felix, and grow to some promise with himselfe, and perhaps to some purpose and resolution of amendment: So Israel hearing the Lord speake in so terrible a voyce, promise faire, All that the Lord our God saith by thee, (if he will no more speake by himselfe) we will heare it and doe it. But the Lord saw there was no such heart in them, Deut. 5.27, 29. Sometime some affliction prepares them to heare, and now while the iron is in the fire, and the hammer vponupon it, it may bee wrought to some fashion till it be cold againe: so Pharaoh sometime will confesse his sinne, and acknowledge Gods righteousnesse and begge Prayers of Moses; but onelyonly so long as the plague is vponupon him. Sometime some naturall motion, or some p. 158spirituall motion may stirre them, and for a flash they are earnestly resolued for Heauen: so the yong man comes hastily, and heares gladly, but not purposing to doe all that is required, goes away heauily.

The hypocrite in all these motions is like Ephraim, whose goodnesse was as the morning dew, suddenly dried vp, Hos. 6.4. The Word comes into a bottomlesse heart, wherein is a bottomlesse gulfe of guile and deceit, and all is lost at length. But the godly man, by the Words dwelling plentifully in his heart, attaines the commendation pronounced vponupon the Church of Thyatria, Reuel. 2.19. I knowe thy works, thy faith, &c. that they be more at last than at first. He hath on him a marke of one that is planted by the Lord in the House of the Lord;Psal. 92.14.Ps 92:14 he is more fruitfull in his age, more fat and fresh dayly, and exceeds his former times in feracity, and fruitfulnesse in good works and graces.

In a word, whereas all other things are common to all, the Heauens, the Earth, the Creatures, yea, the Ministery of the Word, Sacraments, Prayer, and many common graces wrought by them; this alone is the speciall right of Beleeuers, incommunicable with hypocrites, to hauehave the Word of God euerlastingly fixed in their hearts: Esa. 8.16. Seale vp the Law among my Disciples: now a seale is a meanes of secrecy from them whom the matter concernes not, and of assurance to them whom the businesse concernes.

This is the second reason.

3. The best of Gods Word is after the hearing. p. 159Our Parable compares hearing of the Word to sowing: now the best of sowing is long after, in the reaping. Elsewhere it is compared to food: and the best of eating is after eating, in the nourishment and strength. For let men eate and drinke with great appetite, good taste, and much pleasure; yet if after the eating, bad humors in the stomake suffer it not to stay, or not to digest if it doe stay, it doth much hurt in stead of nourishing. So in the state of the Soule, where many wicked humors resist the worke of the Word heard.

But to shew in speciall, that the Word is best after the hearing, consider,Gods Word is best after the hearing for 5. reasons. 1. That it frameth a man to the life of faith, and vpholdeth that life. It is a means to make a man good, and continue his goodnesse. Because it both storeth a man with graces, and preserues 1him from vngracious courses, through all his life; which those that make no vse of the Word beyond the hearing, are wrapped in. Prou. 2.10. When wisdome enters into thy heart, then shall counsell preserue thee, and vnderstanding shall keepe thee, that is, both in the good way, and from the euill way: so Psalm. 119.11. I hauehave hid thy Word in my heart, that I might not sinne against thee. 2. The Word 2kept in the heart, makes a man a notable patterne of piety to others, and a fruitfull Christian, vpholding him in a readinesse to eueryevery good word and worke. If the heart keepe knowledge, the mouth will speake of wisdome, Psalm. 49.3. He is fit and ready to counsell, exhort, rebuke, and comfort others. For the Word of God,2. Tim. 3.17.2 Tim 3:17 which is able to make the man of God ready and absolute to eueryevery good worke, is much p. 160more able to fitte priuate Christians thereunto. 33. Our greatest businesse is behinde, to which the Word kept in the soule can onelyonly fit vsus; as namely, to fit our accounts, to store our lampes with oyle, to hold on our repentance, and finish the good 4worke begunne, with perseuerance. 4. Our greatest sufferings and trials are behinde: dayes of sicknesse, the day of temptation, the day of death, wherein Sathan will bee most furious and raging, and the day of Iudgement. Now as Dauid said of himselfe, If thy Word had not been my comfort, I had perished in my trouble: so if the Word be not thy sword in the day of temptation, if it be not thy health in sicknesse, thy life in death, if it pleade not for thee in iudgement, thou art euerlastingly lost, because thou hast wilfully lost thy part and portion of that 5blessed Word. 5. Our marke is still before vsus, euen that euerlasting happinesse, and great saluation, which the Word of God (faithfully retained in the heart) not onelyonly reuealeth, but putteth vsus in possession of. Thus as the pillar of the cloud and of the fire neuer left Israel, till they came into Canaan: no more doth the Word of God cease to be our constant direction, for our motion or station, till it hath set vsus into that heauenly Canaan; no nor then, it being a surer pillar then that of the cloude; for as the Prophet saith, O Lord, thy Word endureth for euer in Heauen, Psalm. 119.89. that is, although neuer so many things in earth seeme to cloude and crosse the gracious promises, that thou hast made to thy children, yet in Heauen shall they taste the sweetnesse of thy Word, more then euer they did in earth; when they p. 161shall enioy all the fruits of that eternall louelove and decree, which they beleeued in this world. Besides that, the same Word of God, which now the Saints lay vp in their hearts, is the Law and Charter of heauen, by which being fully conformed to the obedience of it, we shall walke eternally before God in the perfection of that obedience, which is heere begun. And thus it is our eternall direction in heauen also.

Vse 1. To reproue many Hearers,Foure sorts of hearers hereby reproued. who are affected in the act and time of hearing, or while the Doctrine is deliuering, but presently lose the matter, the motion, affection, and all. Some come as our 1Sauiours Hearers, Math. 22.22. When they heard, they maruelled, and left him, and went their way, we heare no more of them. Many heare desirously, as with open and erect eares; but both being open, it goes in at one, and out at the other; it stayes not for after-vse, but a little present admiration, as in those Hearers of our Sauiour.

Others heare, and the Word smites them, workes a little on their conscience, wounds them, and tells 2them as Nathan did Dauid, Thou art the man. Now were a fit season to worke with God:2. Sam. 12.7.2 Sam 12:7 but they goe away, other distractions meet them at home, the motion dies, and they are as men sea-sicke, while the Word tumbles them, and makes their conscience wamble within them, but are all well againe, so soone as euer they come to land.

Others heare with soft hearts, and the Word comming home, they begin to melt, can resolue into 3teares, so mellow seemes the ground; they see their p. 162vnworthinesse of the promises, and how lyable they be to all the threatnings, which they conceiue their owne portion. But as the metals are onelyonly soft and pliable while they are in the fire; so these in the hearing, but shortly after lose all the efficacy of the Word, and become hardened as before.

4Others, stirred vp by the power of the Word, to some good duty formerly neglected, now grow to some resolution, that no Lion in the way shall hinder them, and purpose (a man would thinke, and themselues doe so,) vnfainedly a great change in themselues; but shortly after proue like the sonne in the parable; Math. 21.30. whom his father commanding to goe worke in the Vineyard, he promised, (and likely he purposed) he would, but some other motion preuailing, went not. So wee hauehave many hearers many times in good moods; but corruption of nature not subdued, nor mastred, (which is not alwayes stirring alike) watcheth the fittest time to resist the Word▪ so as present purposes are seldome or neuer followed to practice and future performances.

4. Motiues to lay vp the Word for after-vse.Vse 2. Looke well to thy hearing for after-times, that with knowledge thou mayest ioyne obedience, and by the Word, grow in grace, as thou doest in dayes. Content not thy selfe to heare with a soft heart, or with a ioyfull heart, if it bee hollow, and rimie to let it slip. Consider for motiues heereunto: 11. That as God hath made our blood a carryer and conueyer of life thorow all the body: so his Word to carry spirit and life thorow all the soule. And lesse dangerous it is to breake a veine, to let out all the blood and life of the body, than to admit a clift in p. 163our soules, that the doctrine of life and saluation should run out. 2. The world casts nothing vponupon 2him that is a waster and spend-thrift; nor can hee be ruler of much, that is not a faithfull keeper and sauer of little. If thou sauest not that thou hearest, nor layest it vp, thou shalt neuer bee a rich man in knowledge, faith, comfort, or experience. 3. Nature teacheth to saue somewhat against a rainy day. Consider 3what dayes thou hast to passe: if prosperous; if aduerse; if sicke; if sound; if tentations on the right or left hand; if life or death; if whatsoeuer; thou art naked without the Word, without strength, counsell, comfort. 4. A godly man will be a Christian at 4home, as well as at Church,Psa. 101.2.Ps 101:2 and (as Dauid) walke vprightly in the middest of his house.

Meanes to heare for afterward.

1. Be abundantly couetous,4. Meanes of this duty. to lay vp a good store for thy selfe against time to come. Enlarge thy affections insatiably, to gather all thou mayest. This is a 1gracious and commendable couetousnesse. 2. Esteeme 2it aboue all keeping, more worth than much fine gold, Psalm. 119.127. Account it thine heritage, and the ioy of thy heart, vers. 111. 3. Let it be in thy heart first, treasure it there: A man reserues his barne for 3his crop of wheat, or other corne: Wilt thou fill thy barne and garner with chaffe and stubble? or wilt thou, in stead of gold or pearles, pester thy best cofer with drosse and pibbles, which are heauie and cumbersome, but of no price or value? 4. Binde it on thy fingers, Prou. 7.3. as a Ring that is euer in sight. Practice 4is the best keeper of the Word. The thornes sprang vp and choked it.]

p. 164Now we are to intreat of the failing of the seed in this ground: wherein, because there is but little difference from the withering we spake of in the former grounds, but that it proceedeth from other causes; wee will therefore inquire into those causes, as they are particularly and in order set downe in the 14. verse: Cares, Riches, Pleasures. These are described as the speciall thornes, which choke the seed of the Word.

Doct. Abuse of lawfull things damnable, as well as the pursuit of vnlawfull.Whence note in generall, what it is that lets vsus from heauen; not only the pursuit of vnlawful things, but the abuse of lawfull. It is not whoredome, adultery, theft, murther, Sabbath-breaking, and the like, that heere are said to choke the seede, and hinder our haruest; but the abuse of lawfull profits, pleasures, cares, and desires. Math. 24.38. As in the dayes of Noah, they did eate, and drinke, and marry, and giuegive in marriage, vntill the day that Noah entred into the Arke, &c. What? was it a sinne to eate, to drinke, to marry? were these the things for which they were destroyed? No, but the abuse of these things: they were so wholly in these, as they securely cast off all admonitions, and all prediction of iudgements: these became thornes, and choked all counsell, and all the preaching of Noah; and so their destruction was sudden, not because it was not foretold, but it was not beleeued or regarded.

Luk. 14.16. What was more lawfull than to buy a Farme, and a yoke of Oxen, or to marry a Wife? But yet, these shall neuer taste of the Supper: not because they did these things, but because they were so inordinate and intent on them, that they refused the call p. 165to the Kings Supper. And these three sorts of inuited ghests, refusing the Kings gracious inuitation, doe notably resemble and expresse these three sorts of thornes choking the Word: the Farme noteth riches; Oxen, the cares of life; and the Wife,Note. voluptuous liuing: All which, or any of them, hinder men from the heauenly banquet. So 1. Cor. 10.7. The people sate downe to eate and drinke, and rose vp to play.

Reason 1. Sinnes in lawfull things are both more ordinary, and lesse sensible, both for the auoyding and preuenting, as also for the recouery and repentance from them. What a number of naturall and indifferent actions doth eueryevery man goe ouer eueryevery day, into which creepe a number of sinnes, because men take themselues free to doe as they list in them, and onelyonly content themselues in their liberty vntounto the thing, vnwilling to heare of any of Gods restraints or impositions in the manner or fruition of that liberty!

This poynt is very vsefull,Instances of most lawfull things vnlawfully abused, 7. and therefore wee will giuegive some instances, to shew, how men doe infinitely abuse their lawfull liberties, with the great hazard of their soules.

1. In eating and drinking,1. Eating and drinking. which is not onelyonly lawfull, but necessary. Yet heere Christians offend exceedingly, many wayes: 1. When they eate not their owne bread, 2. Thes. 3.12. 2. When they eate without feare, Iude 12. not before the Lord. 3. When they corrupt themselues in the creatures, losing sobriety, modesty, chastity, health and reason, as the drunkard drownes his soule, senses, body and all. 4. When they neuer taste the sweetnesse of God in the creatures, p. 166more than beasts: nor sanctifie themselues after feasting,Iob 1.5.Job 1:5 as Iob his sonnes. 5. When they waste the creatures, not remembring the afflictions of Ioseph, Amos 6.6.

2. Apparell.2. What is more necessary than apparell, decently to couer nakednesse, to fence the body from iniury of weather, and to put vsus in minde of sinne? But what a number of sinnes doe men and women put on with their apparell? 1. For the matter, which is not skinnes, as Adams, but stately, and costly? 2. For the manner, while they take liberty to disguise themselues in strange attire, and monstrous fashions, shewing no other hidden man of the heart, but lightnesse, vanity, wantonnesse, and slauishnesse to eueryevery new-fangled fashion; for which, the Lord threatned to visit the Kings children, Zeph. 1.8? 3. For the measure, while they passe all bounds of sobriety, and waste more on their backes most prodigally, than would clothe a number of the poore seruants of Iesus Christ? And all out of this conceit, that they may weare what they list, and how they list; not considering, that the Lord hath tyed them as straitly to the rules of piety, sobriety, and charity, in the wearing, as to the necessity of wearing it selfe; besides the waste of time, and thoughts, &c. which should bee better occupyed?

3. Recreation.3. What is more lawfull, yea more necessary than recreation? But, how doe men, out of the lawfull liberty that God hath allowed them, breake out most vnlawfully, and most insensibly! 1. In respect of the matter, when with the foole, (Prou. 26.18.) they make a pastime of sinne: as of Dice, condemned by p. 167the Lawes of the Land, and Cards, and lasciuious Dancing, Playes, Enterludes, and all merriments, wherein is no praise, vertue, or good report. Phil. 4.8. Sports become vnlawfull, being immoderate, vnseasonable, profane, vncharitable.Phil 4:82. In respect of the manner; when they turne their vocation into a recreation; when they powre out their hearts vntounto pleasure, as louers of pleasure more than of God; when they waste their time, and ingrosse it for sports, to the hinderance of better duties, in the publike and priuate calling; when the publike or priuate duties of Gods holy Sabbaths are interrupted 1or omitted; when, to the dishonour of God, 2his sacred Name by Othes and cursings is blasphemed, 3or his holy Word iested vponupon, or his faithfull seruants, the Preachers and Professors of Religion, are reuiled & reproched, by Playes, songs, or scornes: Lastly, when other men are hurt by sports & games; as by winning their money to their impouerishment 4and hinderance; or a mans owne estate, as Salomon saith, He that loueth pastime, shall be a poore man, both in grace and goods. Yet what Gamester of a thousand sees himselfe tumbling in these sinnes? Or where is one of a thousand, that will be reclaimed from them?

4. What is more lawfull and necessary than Marriage, for the comfort of man,4. Marriage. for the continuance of the world, and the Church, by an holy seed? But how many make vp a great heape of sinne, by the abuse of this holy Ordinance! Some conceit they may marry where they list, the sonnes of God to the daughters of men; not remembring the Apostles Canon, alwayes in the Lord: but ioyne with Infidels,1. Cor. 7.39.1 Cor 7:39 and enemies to Religion: as Salomon, to the turning p. 168away of his heart from the Lord. Others vse it rather to stirre vp naturall corruptions, than to beate them downe. Some, rather to helpe one another to hell, than to heauen, or in earth; while the Husband loseth his authority by vnthriftinesse, bitternesse, or lightnesse; and the Wife shakes off his authority by sullennesse, and contempt, both of his person and commandements. Others sinne against it more directly: as when the Husband leaues the Wife of his youth, to imbrace the bosome of a stranger; or the Wife forsakes the guide of her youth, and loues a stranger better. Thus was the sinne of Dauid heightened, that hauing wiues of his owne, he must needs hauehave Vriahs also, 2. Sam. 12. For this is to sin against the remedie.