Three Godly and Fruitful Sermons, Sermon 2
THE SECOND SERMON VPpon the ſixt of Luke.
LVKE 6. 47. &c.
Verſ. 47 VVhoſoeuer commeth to me, and heareth my words, and doth the ſame, I will ſhew you to whom he is like.
48 He is like a man which built an houſe, and digged deepe, and laid the foundation on a rocke: and when the waters aroſe, the floud beate vponupon that houſe, and could not ſhake it: for it was grounded vponupon a rocke.
49 But hee that heareth, and doth not, is like a man that built an houſe vponupon the earth without foundation, againſt which the floud did beate, and it fell by and by: and the fall of that houſe was great.
IN the words immediatly going before, is declared, how Chriſt rebuked thoſe that would call him, Lord, Lord, and make a profeſſion of religion, and yet not doe the things that he commanded them: for if they woulde ſpeake to their Lords, they muſt ſpeake to their luſts, for to them they are in ſubiection▪ Hauing beſtowed ſuch a reproofe vponupon them, hee leaueth them not ſo, but directeth them what they ſhould doe, exhorting them to a conſcionable practiſe of the word, to the which that he might more throughly perſwade them, he vſeth two forcible reaſons.
1 One is taken from the great commodity that will redound vntounto thoſe that doe practiſe it, namely, that they ſhall be inuincible againſt all temptations, and vnmoueable in all the ſtormes and tempeſts that ſhall ariſe. Verſ. 47. 48.
2 Another is taken from the great danger that will enſue vponupon the contrary; which is this; that let men heare as much as they will, if they do not yeeld obedience vntounto it, they ſhall hauehave a deſperate, and fearfull, and vnrecouerable fall: and therefore are they compared to an houſe that hath good ſtone and timber and workemanſhip beſtowed about it, but it is built on an ill foundation, on the ſand, or on a quagmire, which is ſhaken by eueryevery blaſt of winde, and if their ariſe any bluſtering ſtormes, is vtterly ouerthrowne.
Doct. 1 Verſ. 47 [VVhoſoeuer commeth to me] In that Chriſt ſheweth that ſome hauehave recourſe vntounto him, to heare his word, and are builders as well as others, Hypocrits in many things agree with Chriſtians.(48) and yet are but diſſemblers, which appeareth by their end; the doctrine hence to be learned is, that hypocrites may goe as farre as Chriſtians in many things.
They may come to Chriſt in the hearing of the word, in the receiuing of the Sacrament, in publicke prayer, and yet be falſe-hearted all the while. A true Chriſtian heares the pure word of God, without mixture of popiſh or humane inuentions; ſo doth an hypocrite. A true Chriſtian is a builder, he edifies himſelfe in knowledge and vnderſtanding; ſo doth an hypocrite. Iudas as well as Peter can carry away many good leſſons; and yet the one goe to hell for his falſhoode and guile, when the other hath heauen for his portion: becauſe he had an vpright heart, and a ſpirit without guile. Thus farre we ſee in the text wherein true Chriſtians, and hypocrites do agreee: now let vsus conſider what difference there is betwixt them. The one when he is to build, digges deepe, and caſts out the looſe earth, that ſo his foundation may be firme and ſure: implying thus much, that the ſeruants of God know their hearts to be hollow and falſe ground, and therefore when they hauehave heard a Sermon, they ſuſpect their owne guiltineſſe, and ſo ſearch their hearts and lament their corruptions: for ſearching is digging, and lamenting is caſting foorth of the rubbiſh and looſe earth. They thinke their labour euen loſt, vnleſſe their hearts can meete with ſuch a promiſe, with ſuch a threatening, or with ſuch an inſtruction, to make a right vſe of the ſame.
Now on the other ſide, an hypocrite makes quicke worke, all his building is aboue ground, and therefore when he hath talked a little of the Sermon, he is well, and thinkes all his worke is diſpatched: he ſpends no time in digging and ſearching; nor in grieuing and lamenting for his corruptions: nay he cenſureth Chriſtians as too melancholy and penſiue, that will goe aſide into a corner, and there deale by prayers and teares betwixt God and their owne hearts: what neede all this adoe (ſaith the hypocrite) is not God mercifull? He is ſo indeed, yet will he hauehave vsus to be ſeuere and vnmercifull towards our corrupt and euill luſtes, and therefore ſtill to be digging at them, and caſting of them foorth of our hearts. And as in this place wee may perceiue how farre true Chriſtians doe both agree and differ, ſo there are other Scriptures to cleare the ſame, as the eight of Luke, the parable of the grounds, wherein it is euident, that the ſtonie ground did heare the word of God, and that with vnderſtanding, yea with ioy: nay which is more, the thorny ground did not onelyonly receiue the ſeede, but brought foorth both the blade and the eare, that is, did not onelyonly with readineſſe receiue the word, but alſo did ſomewhat (in their manner) which the word commanded: thus farre the ill grounds agreed with the good ground. But herein the good ground went beyond them, that thoſe that were ſignified thereby, came with a good and honeſt heart, and had patience to vndergoe perſecution for the truth, and contempt of the world, that they would not bee choaked with the cares and pleaſures thereof: whereas the other ſort if they ſaw in likelyhood, that they might get more profite and eaſe by following the world, then by embracing Chriſt, they were gone.
Another place fit for the proofe of this poynt, wee hauehave in the parable of the Virgins; whereMatth. 25. we may obſerue. 1. That they were all [Virgins] that is, ſuch as did profeſſe to ſeparate themſelues from worldly luſts, and did not go a whoring after the common corruptions of the times, but kept themſelues within the bounds of outward ſobriety; as Iudas and Saul for a time did, who could not be charged with groſſe couetouſneſſe or coſenage, or the like. 2. Further they had all [lampes] that is, an outward ſhew of good things. And (3.) [Oyle in their lampes] ſo much as could make a blaze to get them the credit of profeſſors: they could ſpeake well, and do diuers works that were glorious in the view of the world. 4. They all went to meete the Bride-groome] that is, all of them frequented the meanes of ſaluation, as if they expected fauour and fellowſhip with Chriſt Ieſus. 5. Laſtly (it is ſaid) they all [ſlumbred and ſlept] that is, thoſe that were true Chriſtians, hauing ſound fruits of pietie and ſinceritie in their hearts, and in their liues, knew their eſtate was good, and therefore waited for their Sauiour with quiet and peaceable hearts. Hypocrites alſo, ſeeing that they went beyond Atheiſts and prophane perſons, thought their caſe was good, and thereupon they grew ſecure, and neuer troubled themſelues about the aſſurance of their election: Thus farre the wiſe and fooliſh virgins accord. But here is the difference, that the fooliſh Virgins hauehave no more oyle than they carry in their lamps: the world may eaſily ſee all that is in them: but the wiſe Virgins hauehave a lampe to carry oyle, and an heart to carry oyle: they hauehave two veſſels, one for practiſe, and another for ſtore; that though the oyle in the lampe ſhould bee ſpent, yet there might bee a new ſupply made.
Vſe 1 Thus we ſee in how many things falſe-hearted diſſemblers come neare the ſincereſt of Gods ſeruants. Which ſerueth, firſt for the reproofe of them, that becauſe they liue a ciuill life, and pertake of the word and the ſacraments, thinke they hauehave gone farre enough, and account themſelues very good Chrrſtians: this is but to be a builder, one of the ill grounds, one of the fiue fooliſh Virgins, and therefore as yet their caſe is wofull.
Secondly, if thoſe that goe ſo farre, be notwithſtanding miſerable, then how curſed are they that hauehave not proceeded ſo farre? that are not builders, but deſtroyers of themſelues and others by their corrupt ſpeeches, and by their lewd example and courſe of life? that are not arable grounds, but altogether a wilde waſte? that are not Virgins, but doe ſtill commit ſpirituall whoredome (and that in the ſight of all the world) againſt the Lord God of heauen, that is a iealous God? If their fall ſhall be horrible and fearefull that build, and that with the good word of God; becauſe they build on an ill foundation: how terrible muſt their iudgement needs be, that come ſo farre behinde ſuch in any ſhew of goodneſſe, and go ſo farre beyond them in eueryevery kinde of groſſe wickedneſſe? If theſe grounds that made ſhew of fruitfulneſſe be accurſed, becauſe they bring not forth ripe fruit, then what ſhall become of them that will not endure any plowing at all, but bring forth bryars and brambles, and all manner of poyſoned weeds? And if it went ſo hard with thoſe that were Virgins, and went with their lampes to meet the bride-groome, then what muſt their doome be that are not Virgins, but adulterers, and adultereſſes? that louelove the earth more then heauen, and earthly things more then heauenly things? that would rather be at a table of good cheare where their bodies may be pampered, then at the Lords table, where their ſoules might be fedde vntounto eternall life? Certainly theſe mens iudgements ſleepeth not, and when it ouertaketh them, woe vntounto them; for their caſe wil be moſt lamentable. Neither need they cry out againſt hypocrites, for they are ten times worſe then hypocrites, and their puniſhment muſt be ſutable.
Thirdly, this is for inſtruction, that ſith hypocrites ſeeme to draw in the ſame yoake of ſincerity with the Saints of God, therefore we ſhould ſearch our hearts and our thoughts, and not onelyonly build aboue ground, but looke whether our foundation be good: for the heart is deceiptfull aboue Ier. 17.all things, yet the word of God tryeth it: that ſetteth it, as it were, vponupon the racke, and is as a two-edged ſword that diuideth betweene the heart and the reines, and findeth out all ſhifts and excuſes whatſoeuer. But that we may more plainely perceiue the way how to get a ſincere heart, let vsus obſerue theſe directions following.
The firſt ſhall be taken out of the text, namely,How to get & try an vpright heart. that we muſt digge and ſearch into our conſciences, and when we finde any corruption therein, we muſt caſt it forth. It is not ſufficient to ſay, indeede I finde an ill foundation, but there is no remedy, I muſt builde vponupon it: nay a good builder will not do ſo, but throw out eueryevery thing that might endanger his foundation. And ſo ſhould we deale with ſinne, and thereby may we try our plainneſſe, if we can ſoundly iudge our ſelues, and be glad to be admoniſhed of others, it is a ſigne that there is vprightneſſe in vsus: as it is an euident token that he mindes to hauehave a good foundation, that when his neighbour comes with a ſpade, and tels him, I ſee you hauehave much adoe here, and that you neede helpe, I will ioyne with you, is glad of this newes, and thankfully accepts of him and of his labour.
This is contrary vntounto the Scribes and Phariſes practize, who had little to ſay againſt the gifts of Iohn Baptiſt, and of Chriſt; but when they came to digge at their pride, and couetouſneſſe, and cruelty, they could not endure it.
Secondly another tryall is, at whoſe ſinnes we grieue moſt. An hypocrite is the ſoreſt and buſieſt digger of all, but it is in other mens ground; but he that would hauehave a good foundation, muſt be moſt induſtrious in purging his owne ſoule from iniquity. That was a complaint that Ieremie made,Ier. 8. 6. that no man ſaid, What hauehave I done? but all the ſtirre of hypocrites is, what others hauehave done. Whereas if we could come to this, I hauehave liued in this ſinne, I hauehave broken promiſe, I hauehave bene vnfaithfull in Gods ſeruice: what way may I take to get peace vntounto my ſoule?
This were the way indeed to get a ſound heart: and this is a good argument of a ſound heart, when the ſinnes of our owne ſoules do more vexe vsus, than all the iniuries that men hauehave done, or can do againſt vsus, and therefore we are euer buſie in ſearching out the hidden corruptions that lye lurking within our ſoules, that ſo our foundation may remaine ſtill vnmoueable: for this is the difference betwixt an earthly houſe and a ſpirituall, that the one needeth but once to hauehave a ſure foundation laid, but the other requireth daily looking to. There is ſome one corruption or other that muſt be caſt forth: ſo that Chriſtians are ſearching and digging builders: who albeit they ſeeme to themſelues to be very blinde, yet they get the greateſt meaſure of knowledge: and though they be very dead in their owne feeling, yet they carry away the life of God and the life of grace.
Doct. 2 Verſe 47. [Whoſoeuer heareth my words and doth the ſame, &c. is like a man that built an houſe, and digged deepe, or (as it is in Matthew) is like a wiſe builder] who before he be at any coſt will be ſure of a good foundation, or elſe all his labour is loſt. Now the foundation of a Chriſtian is his practiſe, whence ariſeth this poynt: thatHearing & doing muſt go together.
Reaſons. They are the bleſſedeſt hearers of the word, that are the beſt practiſers of the ſame. Therefore is it that Chriſt Ieſus pronounceth ſuch bleſſed, as heare the word, and do it. Luke 11. 28. Yea more bleſſed than the virgin Mary was for bearing Chriſt in her wombe; for that alone could not hauehave ſaued her: whereas the word of God heard and practiſed, is ſufficient to bring the ſoule to euerlaſting life: and not ſo alone, but it alſo giues the parties right vntounto, and the enioyment of all manner of outward bleſſings whatſoeuer, as is ſhewed at large, Deut. 28. Leuit. 26. The reaſons why ſuch are bleſſed, are theſe.
Firſt, becauſe they ſhall be able to ſtand it out in all manner of temptations, ſo that though all the diuels in hell were turned looſe vponupon them, they ſhould bee more then conquerours ouer them all.
Secondly, this maketh for the increaſing of their happineſſe, that they ſhall ſtill grow in knowledge. For our Sauiour ſaith: If any one will do his wil, he ſhal Iohn. 7. 17know of the doctrine, whether it be of God or no. You ſhall hauehave many, who before the receiuing of the Sacrament, and at ſuch like times, will deale with their Miniſter, that he would not examine them; for they are not booke learned: and beſides, they are old, and their memories will not ſerue them. And will you know the true reaſon hereof? it is euen that of our Sauiour: They will not do the will of God, and therefore they know it not. For their capacities and memories, and all the faculties of their ſoules and bodies will ſerue them well enough for their couetouſneſſe, for craftie and ſubtill dealing, and for ſuch pleaſures as they are addicted vntounto, &c.
Thirdly, this practiſing of the word will be a teſtimony of an honeſt heart: for that is the propertie of it, to heare and receiue, to vnderſtand and hold faſt the word, and to bring forth fruite with patience. Many doubt that they hauehave vnſound hearts; let them bring themſelues to this touchſtone: Do they grow to ſome fruitfulneſſe in good workes by the hearing of the word, and are they not diſcouraged though ſome heat of affliction do ariſe? then our Sauiour teſtifieth that they hauehave good and honeſt hearts. So long as one deſires to do his duty, and from his deſire is drawen to praier, and by prayer gets vertue from Chriſt, whereby the commandements are made eaſie, ſo long he needeth not to feare his eſtate, for it is good and comfortable.
Vſe 1 Seeing therefore that the doers of the word, and not the hearers are bleſſed, this ſhould teach vsus to make conſcience to do as we heare, to practiſe eueryevery duty that is enioyned, and to eſchew eueryevery ſinne that is reproued: otherwiſe we ſhall be curſed for our hearing when others are bleſſed, and be beaten with manie ſtripes, becauſe we knew our maiſters will, and did it not.
Secondly, here is a ſingular conſolation for thoſe that deſire in their hearts to do the whole will of God; then they do it in Gods account: for with him we are reputed as we are affected: if one giuegive but two mites, as the poore widow did, with a willing and chearefull heart, it ſhall be accepted and commended; yea though it be but a cup of cold water, it ſhall not go vnrewarded. A father doth not reſpect ſo much how exactly his child doth any thing, as how obediently he performes it: and though he cannot doe as he would, if he weepe, and deſire his father to helpe him to doe better, it ſufficiently contenteth a parents minde; ſo if we be ready and deſirous to do eueryevery thing that is commanded, and to beleeue eueryevery thing that is promiſed, and to auoyde eueryevery euill that is condemned; Chriſt hath ſaid it, and we ſhall finde it one day, whatſoeuer we feele now, that we are bleſſed and happy people, members of the Sonne of God, temples of the holy Ghoſt, and the ſonnes & daughters of the euerliuing God. Our Sauiour ſaith vntounto his diſciples, VVithout me ye can do nothing. Ioh. 15. 5.Doe we then ſomething in truth of heart? then we are in Chriſt branches of the true vine, and bringing forth fruit in him, we ſhall be ſtill purged to bring forth greater abundance thereof.
[And when the waters aroſe, the floud beate vponupon that houſe, and could not ſhake it.] In that he commendeth the goodneſſe of this building, becauſe it ſtood when the ſtormes did beat vponupon it, the doctrine is. that
Doct. 3 EueryEvery man is that in truth out of temptation, Tryall ſheweth what eueryevery man is.which he ſheweth himſelfe to bee in temptation. A wiſe builder is wiſe before ſtormes ariſe, though he be not put to it: but how ſhall that be knowne? by the ſtanding of his houſe in extremitie of weather. If in the midſt of all tryals he hold his owne and ſtand it out, and proue the ſame man ſtill, then is his wiſedome apparant to all: he that builds on the ſand hath (it may be) as faire and goodly a houſe in ſhew as the other; but when the winds ariſe, it quickely tumbles downe. And ſo it is with hypocrites, if troubles be approching towards them, eſpecially if they once beginne to pinch them, they are gone: one puffe of temptation; one ſhew of promotion; one ſtorme of affliction, makes all their building in matters of religion to become altogether ruinous.
So for the grounds, what could the good ground ſay for it ſelfe for a time, which the ill grounds could not? They were all plowed, they all receiued the ſeede, and brought it aboue ground thoſe that did leaſt. Whence was the difference then? The bad grounds had not the ſtones digged out, nor the thornes grubbed vp; and therefore the ſeede ſpringing vp in the one ſort, when the parching heat came, withered away; and that in the other was choaked by the thornes, and ſo came to nought: each of thē failing when their tryall came: whereas the good ground held out vntounto the end.
Peter was a good houſe, Iudas was an ill houſe; therefore when a ſtorme came, though Peter loſt a ſlatte or two, as the beſt houſe may, yet the foundation and the ſide-wals ſtood firme: he wept bitterly for his ſinne, and craued pardon for it, and ſo all was repaired. But what of Iudas? he ſtood indifferently well for a while: but at length when Chriſt rebuked him, he was full of wrath; and when the high Prieſts offered him money, he was full of couetouſneſſe: and ſo thinking to gaine more by ſelling of Chriſt, than by ſeruing of him, hee quite forſooke his Maiſter, and ſought how to betray him to his moſt mortall aduerſaries.
So Ioſeph being good vnderunder his fathers gouernment, continued good alſo vnderunder the gouernment of Infidels, where he had all meanes of damnation, but none of ſaluation; yea though he were at firſt in an vnchaſt houſe, where he was ſet vponupon by his vnchaſt miſtres; and afterwards caſt in priſon amongſt the notableſt malefactors in all the country: yet looke what manner of man Ioſeph was in his fathers houſe, the ſame he was ſtill, both in Potiphars houſe, and in the priſon; and the ſame he continued to be when he came to great aduancement in Pharaohs court, which was the moſt dangerous temptation of all the reſt. Hereunto we may adde, that Ioſeph was a young man, and therefore more likely to be caried away; but all was nothing: when his heart was ſound, all the powers of hell could not preuaile againſt him.
On the contrary part, it is ſaid of Amaziah, that2 Chron. 25. 5. he did that which was vpright in the eyes of the Lord, but not with a perfect heart. Therefore marke what came of it: after that he had ouercome the Edomites, his heart was lifted vp, and he (contrary to common ſenſe) fell to worſhip their Idols, whom he had vanquiſhed in battle: he would not bee ſo preciſe any longer, nor be at the command of eueryevery Prophet, but would take his liberty: and ſo being an hypocrite in the beginning, he manifeſted himſelfe to be a miſerable hypocrite in the end. So Ioaſh all the while the good Prieſt2 Chron. 24. Iehoiadah liued, that would not ſuffer him to take ill courſes, was very forward, yea in ſome things more forward then Iehoiadah himſelfe: but as2 Kings 12. 7. ſoone as Iehoiadah was dead, his religion was dead with him, and of a profeſſour, he became a perſecutour; and nothing could ſtay him from his wicked courſes, vntill he was taken away by a violent death.
But that the point may be yet more cleare, we wil giuegive inſtance in ſome particular things, wherein men iudge themſelues to be very ſtrong, when as the truth is they are exceeding weake.
Many will thanke God, that though in other things they come ſhort, yet they are endued with patience: but what doe they when wrongs are offered them? why then they take on as bad as the worſt. Such neede not brag of the aboundance of their patience, for they hauehave neuer a iot more then they finde when iniures are offered them.
So others there are, that hope they louelove the truth: but let one of the Family of louelove, or of the Browniſts ſet vponupon them, and what will they doe? preſently beginne to thinke, and ſpeake hardly of the ſeruantes and ſeruices of God, and of the truth of God. This plainely argueth that there was in the heart but little louelove of the truth, but much proneneſſe & aptneſſe vntounto errours and hereſies. He is the truely couragious ſouldier that wil ſtand to it, when the skirmiſh is at hotteſt: as for thoſe that will bragge much before, and betake them to their heeles, or ioyne (for feare) with the aduerſarie when the battle beginnes, they are meere cowards, vtterly vnworthy of the name of ſouldiers.
Againe, others are conceited that they hauehave merciful hearts; but hereby they manifeſt the quite contrary, that they giuegive ſo little of their ſuperfluity to thoſe that are in neceſſity, whoſe hearts might be gladded, and whoſe ſoules might be ſtirred vp to offer praiſes and prayers vntounto the Lord for them, in regard of their liberality.
Others againe will not be perſwaded, but they make conſcience of the Sabboth: but if there be occaſion of trauell offered on that day, will they not rather God ſhould loſe his glory, than they their commodity? Yes ſurely, and thereby they ſhew themſelues to be but prophane perſons, that did neuer conſcionably ſanctify the Sabboth: for if they had done ſo, eueryevery ſleight temptation would neuer carry them ſo farre wide.
Vſe 1 This ſerueth for comfort vntounto thoſe that hauehave laid a ſure foundation: it is impoſſible that they ſhould fall away; for temptations doe not make thoſe that are good to become ill, but onelyonly try what eueryevery one is. Gold is as good when it comes out of the fire, as when it is caſt in, nay better many times; whereas copper that was before gliſtering in ſhew, appeares to be that indeed which formerly it was, though men diſcerned it not ſo wel til it had gone through the fire. This comfort the Apoſtle Iohn giueth vsus: ſaying, VVhoſoeuer is borne of God 1 Ioh. 3. 9.ſinneth not: and why? for his ſeed remaineth in him, &c. that is, he can neuer be brought vnderunder the dominion of ſin any more, becauſe the immortal ſeed of the word, ſowne in his heart, can neuer die. It is as poſſible to pull the Sunne out of heauen, as to pul grace out of ſuch an ones heart: becauſe all ſuch are kept by the power of God himſelfe. Adam at firſtPet. 1. 5. ſtood by his owne ſtrength, but eueryevery Chriſtian now ſtandeth by Gods ſtrength; VVho is greater then Ioh. 10. 29.all: ſo that none can take them out of his hand.
Obiect. This then ſerues to anſwere the obiections of diuers that are troubled with doubts and feares. What if the peſtilence ſhould take hold of mee, and I ſhould be ſhut vp, and all my friends forſake me? Why now examine what foundation Anſ. you hauehave laid before this ſtorme aſſaile you: if your heart be vpright with God, all the powers of hell can doe you no hurt.
Obiect. But what if the pangs of death ſhould be very bitter?
Anſ. If they be, Chriſt can ſweeten and ſanctify them.
Obiect. But what if religion ſhould change, how ſhould I doe then?
Anſ. As well as any time before: for God neuer changeth, and therefore if you be a branch of the true vine once, you ſhall neuer be cut off, but remaine in the vine for euer. Therefore we ſhould be ſo farre from being afraid of any fiery tryals, that we ſhould reioyce when we fall into diuers Iam. 1. 2. 3.temptations. And the Apoſtle yeeldeth 2. good reaſons. Firſt becauſe thereby our faith is refined. Other weapons, the more they are vſed, the worſe they are: but it is otherwiſe with this ſhield of faith; the more blowes it receiues, the better it is. Secondly theſe tryals do work patience, as is plaineRom. 5. 3. in Iob, who by his weakneſſe and humble ſubmiſſion vntounto God vnderunder his grieuous croſſes, did much honour the Lord; ſo that ſathan is the leſſer in all ſuch conflicts,
Vſe 2 Secondly this is for terrour to them that hauehave not a ſound inſide: when afflictions come (as come they will ſooner or later,) they that are vnſound will ſhew themſelues to be vnſound, and they that are falſe-hearted in the ſight of God, will appeare to be ſo in the ſight of men. Therefore let eueryevery one looke vntounto his heart, or elſe his fall will be fearefull and ſhamefull. Neither let men dreame that it will be alwaies Summer: nay, the Lord hath ſaid, that thoſe that peruert their waies ſhall be Pro. 10. 9.knowne: hypocrites ſhall be ſifted firſt or laſt: and then their filthy nakedneſſe will appeare. In the Acts of the Apoſtles we reade of many that madeActs 26. 1… profeſſion of Chriſt, who when Paul brought amongſt them the fire of perſecution, to try what mettall they were, they in ſteed of ſtanding for Chriſt, fell to blaſpheming of his name. Pauls cruelty was but the occaſion of this, the cauſe was in themſelues: for if they had bene faithfull Chriſtians, they would rather hauehave denyed their life, than the Lord of life; and hauehave endured a temporall death, than an eternall.
Indeed Gods deare children may be ſomewhat frighted and terrified at firſt, but they quickly recouer themſelues againe: being therein like a pure ſpring, which being trodde in by beaſts, or any other way ſtirred, will be ſomewhat muddy for a while; but come within an houre after, and you ſhall finde it ſettled againe. Therefore Chriſtians ſhould not be diſcouraged, though they finde a paſſion of feare, and vnbeliefe now and then, if ſo be ordinarily they ſend foorth pure water: for there is a great difference betwixt them and hypocrites, who are filthy puddles, hauing a little faire water running on the toppe; but if they be ſtirred and raked into, they will appeare to be moſt loathſome, neither will they be eaſily ſettled againe.
[And it fell by and by, and the fall of that houſe was great] Carnall men make it a ſmall matter for one to forſake the profeſſion of the truth. But the Lord eſteemeth that [a great fall] yea greater then if the Sunne and the ſtarres fell from heauen: ſo that the point is, that of all fals the fall from religion is the moſt woefull.
Doct. 4 Nebuchadnezzars fal was great when he was ſtript Apoſtacy is a moſt grieuous ſinne.of his Empire, and in ſteed of ruling men was turned into the wilderneſſe to liue amongſt beaſts, to eate and drinke with the wilde aſſes, and that for ſeauen yeares together: this was a marueilous great fall, yet not comparable to theirs, that of profeſſours become profane perſons. For whereas Nebuchadnezzar went from men to beaſts, they go from godly men to wicked Atheiſts, that are worſe then beaſts, yea to the company of diuels, and of all the damned ſpirits. And whereas Nebucadnezzar had a ſtumpe left in the ground, which after ſeauen yeares ſhould ſproute foorth againe, and ſo he ſhould returne to a better eſtate then he enioyed before; thoſe that are reuolts and backeſliders, hauehave no ſtumpe at all left in the ground, but are vnrecouerable: For if we ſinne willingly Heb. 10. 26. 27.after we hauehave receiued the knowledge of the truth, there remaineth no more ſacrifice for ſinne, but a fearefull looking for of iudgement, & of a violent fire, which ſhal deuoure the aduerſaries. Nothing doth ſo prouoke the vengeance of God againſt men, as this wretched apoſtacie doth. For a man to fall from riches to pouertie, from promotion to debaſement, &c. it is a matter of nothing; God loues him neuer the worſe: but to fall from profeſſion to prophaneneſſe; from God to the Diuell; from heauen to hell; from life to death; this is a lamentable thing indeede. Dauid did not ſuſtaine the fall of his houſe, but had onelyonly ſome tiles, and a part of the roofe blowne off: yet was that a greater loſſe than if he had bene depriued of his kingdome: neither would that hauehave ſo rent his ſoule, and cruſhtPſal. 51. his bones, and grownd his heart to powder, as the committing of thoſe offenſiue euils did: nay, if he had bene ſet vponupon a ſteepe rocke with a milſtone about his necke, and from thence had bene caſt headlong into the ſea, it had bene but a trifle in compariſon of the other. Oh then how fearefull muſt their caſe be that do vtterly forſake the liuing God? If his deadneſſe and hardneſſe of heart, and inabilitie to do duties to God and men, were more bitter then the moſt violent death vntounto him; if I ſay, the very decay in grace did bring with it ſuch torture; what muſt they expect either in this world, or in that which is to come, or both, who do not onelyonly in part, but wholly loſe that taſte of good things which once they had? and do not onelyonly in a paſſion, as Peter did, deny Chriſt, but quite and cleane forſake him?
Reaſons. Now the reaſons to proue that this fall is the greateſt, are theſe.
1. Becauſe the things which they loſe are moſt precious, being ſpirituall things.
2 The ruine is in the ſoule, which is the more excellent part.
And furthermore, the effects will proue as much, which are,
1. Monſtrous ſhame; for when any one fals from profeſſion, all the world ſees he was but an hypocrite at beſt: and then prophane perſons will inſult and triumph; Theſe are your profeſſors; theſe are they that will heare Sermons; they are as badde people as any liuing; I will truſt none of them all for ſuch a ones ſake: and thus they purchaſe infamy and diſgrace vntounto themſelues, as Achitophel and Iudas did.
2 And not onelyonly ſo, but alſo euerlaſting paines, as we ſee in Iudas; who did not onelyonly dye a baſe kinde of death, being his owne executioner, and hauing his filthy bowels, that had bene ſo full of couetouſneſſe and cruelty, guſhing out: but alſo ſeeking to exempt himſelfe from the paines and gripings of an ill conſcience, hee caſt himſelfe into the torments of hell, which are eaſleſſe and endleſſe.
Vſe 1 For inſtruction, that we ſhould labour to ſet ſure in the thinges of God: for better is it to hauehave any decay, then a decay in the conſcience: and to hauehave any loſſe and hurt, then thoſe which are in the ſoule.
Now if we would not hauehave a great and ſhamefull fall, let vsus take the direction of Iude, whichIude 20. he giues as a preſeruatiue againſt apoſtacie. But yee, beloued (ſaith he) edifie your ſelues in your moſt holy faith. That is the firſt thing, that we muſt ſtill bee building vp of our ſelues, and ſtriue to be better and better: for we are like a boate that goes againſt the ſtreame; if we labour not with might and maine to rowe vpward, we ſhall be carried violently downeward.
A ſecond thing is, that we muſt pray in the holy Ghoſt. Many will bragge that they ſay their praiers morning and night: but do they pray their praiers? A parrot may ſay a praier, but Chriſtians muſt pray in the holy Ghoſt, that is, with ſuch petitions as the Spirit warranteth, and with ſighes and groanes which it worketh in the heart. Theſe two things whoſoeuer can practiſe, namely, to build vp himſelfe daily, and offer vp faithfull prayers vntounto God, he ſhall be ſure to ſtand faſt and firme.
Vſe 2 Secondly, this is for comfort to thoſe on whom the Lord hath beſtowed his good Spirit: for if it be the greateſt fall to fall from religion, then it is the greateſt riſing to riſe vntounto grace: and if they be curſed that fall away, then bleſſed are thoſe that draw neare vntounto God, and with full purpoſe of heart cleaue vntounto him, growing daily in humility, and in contempt of the world, in conſcience towards God, and in care to leade a good and holy life before men. This is indeed the greateſt promotion: and therefore Iames ſaith, Let the Iames 1. 9.brother that is of low degree, reioyce in that he is exalted. Exalted (might ſome ſay:) what exaltation is that, when they are as poore as euer they were? A marueilous great exaltation it is; for they are made Chriſtians, and ſo conſequently kings, both in reſpect of grace and glory. Caine and Nimrod, Reuel. 1. 6.and many other reprobates, went beyond▪ ten thouſand of vsus for outward things: but all that aduancement was to their greater ſhame and confuſion. For earthly promotion is nothing elſe but an high ſtage, and if one be an idiote, it were better for him to play his part on the ground: if thoſe that are in eminent places hauehave not power to maiſter their owne luſts and carnall affections, they are but great fooles vponupon an high ſtage. Therefore let vsus ſeeke for ſpirituall things more then for earthly, and be more thankfull and ioyfull when we finde grace in our hearts, then if we ſhould find many mines of gold, which none could lay claime vntounto but our ſelues.
The end of the ſecond Sermon, vponupon the 6. of Luke.