likewise they who heare vnprofitably stall bee damned And therefore as Christ afterward exhorteth you in this Chapter Take heede how you heare â—erse 1. S. As many seeke and find not because they seeke amisse Many runne and obtaine not because they runne amisse Many aske and receiue not because they aske amisse So many doe heare and profite not because they heare amisse Some imagine that if they be no Recusants if they be no prophane contemners of the Word and Sacraments but repayre to the Church euery Sabboth day heare dinine Seruice Sermons orderly as by Law they are enioyned they are good Christians fure to bee saued But let the know that they may do all these things yet not be saued They may offend in the manner of their hearing and then their case will be no better then if they heard not at all The Diuell is very subtill and this is one of his subtilties whereby he deceiueth many people to their perdition First he labours by all meanes if it be possible to keepe them from hearing because he knows it is Gods ordinance and is afray de least it bee powerfull in them But if hee cannot keepe them backe from hearing he deceiueth them with this conceit that any kind of formall hearing will serue their turne But do not herein belecue the father of lies belecue Christ who is the way the life and the trueth He tels you that there be 3. sorts of hearers which shall not be saned onely one sort examine your selues what kinde of hearers you bee and doc not cortent your selues with that hearing that shall not edifie your soules Now let vs come to the seuerall kinds in particular And first let vs see who are they which receiue the seede on the high-way Some hearers are compared to such ground You know that if Land lye by the high-way side or an high-way lye through the middest of a plowed field some seede in the fowing wil fall on the high-way and so be lost Therevnto are some hearers compared and thâ—â—â—ery fitly For first as the high-way is not kept seuerail and priuate but lyeth open and common to all trauellers and passengers so these mens hearts are not enclosed and kept seuerall for heauenly things but lye open to all tentations and suggestions of the Diuell to all intâ—ements of the world and to all iâ—le thoughts vaine imaginations and that in the time of hearing Again as the high-way is so troden and trampled by the feet of passengers that it cannot coâ—er the seede or â—fâ—u shoulde couer the seede yet the tran â—hâ—â— will so harden the â—oyle as the seede can never sproure So these mens hearts are so herdened by wanderinâ— thoughts bothin and iminediateâ—e after hearing as the word cannot enter or at least cannot take any rooting in their hearts And as corno sowne in the high-way will neuer yeelde croppe like other ground Mâ—t. 13.19 so these hearers will neuer yeeldâ— such fruir of the worde as others doâ— But who are these Mathew sets downe one propertie of them and Luke another Mathew saith They are such asheare and vnderstand not There be 2. sorts of hearers who vnderstaÌ„d not the word 1. Some through naturall infirmitie through defect of capacity conceipt vnderstading memorie If these naturall faculties be not perfit they cannot possibly vnderstand the word which they heare but of these Christ doth not heare speake this is rather an infirmitie then a fault rather a punishiment of sin then sin it selfe God may beare with their weaknes especially if their mind and vnderstanding be as weak in apprehending worldly matters as it is in diuine If they vnderstand the fundamentall gronnds of Religion If they mislike this their infirmitie desire to haue it redressed If they haue a care according to their small capacity to encrease in knowledge And if they frame their liues according to the measure of knowledge which they haue receiued 2 Some vnderstand not the word through negligence carelesnes contempt who heare the word but heed it not regard it not marke it not care not much for it let it passe as it coÌ„meth and are thinking of some other matter while they should attend to it See Bâ—za anzot â—aior in Mat 13.19 who are so sarre from laying it deepe in their hearts as they will not suffer it long to continue in their heads Of these persons dorth Christ heere speake for he noteth it as a great fault in them and opposeth them to those who recciue the word with ioy And fitly are they resembled to the high way as before was dâ—clared This kind of hearers is not wanting in these daics who marke and vnderstand little or nothing of that we speake though wee speake neuer so plainely If they heare a long discourse of worldly matters they giue attentiue eates can carry it away repeat it to others but let them heare a poynt of necessarie doctrine or an artide of their faith discussed they concciue little and afterwards can rehearse nothing at all So that in them is fulfilled that Prophecie of Esay applyed by Christ to the obstinate Iewes Mat. 13.14 By hearing they heare vnderstand not by seing they see perceiue not Let them know that their hearing shall not profit them vnles they vnderstand Indeed there be some who vnderstand what they heart yet shall reape no benefit by it yet is there not any who shall haue any coÌ„modity by that which he heares and vnderstands not Wherefore we must say to them as Christ said to the multitude heare and vnderstand Math. 15.10 you loose your labour in hearing it you vnderstand not The Eunuch thought it impossible for him to vnderstand the scripture he reade without a guide Act. 8.31 yet thereby implyed that if he had a guide he could vnderstand Our people haue such guides and yet many of them vnderstand little If one aske them the meaning of a text which they heard lately and learnedly pithily and plainly expounded they cannot tell the sense of it If one aske their opinion touching a point of doctrine lately taught them they are not able to speake any thing of it which declareth that they vnderstood it not and so they proue themselues to be no good hearers Some say they are not learned they are of a dull capacitie yet they haue a good meaning and as good an heart as those who vnderstand most they hope God will beare with them and accept of their good meaning when as they should rather accuse themselues of negligence If they did duly prepare themselues and carefully attend they might vnderstaÌ„d much more then they do But let them first know that though they be not learned and cannot reade yet ought they and may be able to vnderstand for God hath furnished preachers with learning and appoynted them so to explane the word that the simple may vnderstand it Euen as Ezra and the
dies thought that gâ—msters players and dancers sirned more â—â—â—not for and should be purashed more grâ—â—uotsâ—r then he who gathered suckes and then the Iewes who gathered manna or that day At gusine tought (6) In pial 32 â—01 câ— 1 In Ioh tâ—acâ— 3 De decem choid cap 〈◊〉 that it was better for men toâ—ig and delue and for women to card and spin then to dance wantonly on the Sabboth which be ment not of the Iewish Sabboth oncly but also of the Christian Sabboth because in the same places he exhorted christiaÌ„s to keepe their sabboth spiritually and not carnally as the Iewes did by idlenes and dancing The councell of Toledo (7) Toletan câ—â—ciâ— 3.1 Canon 22. forbad that custome of the common people on thâ—ir holy daies And charged Priests and Iudges to supprâ—sse that bad custome in all their prouinces Leo 4. with 67. Bishops in a Synode at Rome decreed (8) Can. 35. Vides Flac. Illyas catâ—leg test vetit in Lâ—o 4 that priests should admonish men and women not to gather companies together on their holy daies after the maner of Pagans to dance and sing filthie songs And that those who were admonished and would not cease should be suspended from the Communion Yet the greatest part of our people spend more then the one â—alfe of the Sabboth in as want on and lasciuious dancing as euer was vsed by any The ancient Christians would not celebrate the solemne dares of the Emperour with bone-fires publike dancings and drinkings And were defended (9) Verae religionis homines erâ—iam soleonis coâ—um conscientia potius quà m lasâ—â—ris celebrát c. Siccine exprimiâ—ur publicum gaudâ—um pet publicum de deâ—us haeccine solennes dies principâ—um decept quae alios dies non decent Apologet cap. 35. by Tertullian for that their refusall because they would celebrate those daies rather by conscience then by wantonnes because that were to expresse a publike ioy by a publike shame And those things which were not seemely on other daies were not seemely on the Emperours solemne daies Chrysostome (10) Sozom nist 1.8 c. 20. would not suffer the people to set vp the image of the Empresse with pubâ—â—ke dancings and stage-playes Neither would (11) In Genes 24 homil 47 in fine homil 55. iniâ—â—o he tollerate any pyping and dancings at weddings The councell of Laodâ—cia (12) Can. 53 54. forbad dancing at weddings and enioyned Cleargiâ— men to depart from meetings where it was vsed Yet our people iudge iâ— an honest and lawfull keeping of the Lords Sabboth to pype and dance all the afternoone And who are greater mâ—â—ntâ—â—nâ—rs of this impâ—etie then our recâ—â—â—â—â—â—s and new communicants Their pursâ—s are euer open for the hyring of the pyper their children and seruants alwaies ready to lance after him and themselues seldom sayle to be spectatâ—rs By this meanes they keepe the people from the Church and so continue them in their popery and ignorance Though we often preach against this abuse though we let them knowe that the best learned in the Roâ—â—sh Church (13) Ludou vâ—ues de â—rstitut faem lib. 1. c. 11. Catech. Rom part 3. cap. 7. p. 351. Ludolph de vita christi part 1. c. 66. A. Tho Aquin. Hâ—go cardiâ— Feâ—us in Math 14. Iansen concord euangel cap 59. haue condemned it as a tricke of wantonnes as a prouocation to lust as a breach of the seuenth commandement and an exercise (14) Polydor vitgil de â—oucut lib 5. c 2 â— 8 Vaux catech cap 3 vnfit for the Sabboth yet sturdo canimus They will not forbeare it because they are not restramed by authoritie Augustine witnesseth (15) Notum ist omnâ—bus nugaces turpes saltâ—tiones ab episcopis solere compesci Contriepist Parmen lib 3 cap 6. that the Bishops of his time were accustomed to suppresse such vaine and filthie dancings As your Lor doth treade in their steps by painefull preaching so if you would imitate them by reforming this great disorder you might greatly further the fruit of our ministery The papists of our time and countrey doe esteeme so little of the authoritâ—e of the Canonicall scriptures and ascribe so much to humane writings that though we proue our doctrine by most pregnant places of for â—â—â—e yet they will not beleeâ—e is vnles tâ—ey be assured that the old Fathers and their owne late writers haue taught the same Therein dissenting from the ancient Fathers who would try and (16) Hiero. nim epist Tranquilin Augustin epist 19 coÌ„ Crescon lib. 2 câ—p 31 32 Dionyl Alexandr pud Enseb hist lib. 7 cap. 23. indge of mens words and writings by the Canomicall scriptures but would no. iudge of the doctrine of the scriptures by humane writings I haue therefore added vnto the sermons a Post-script to papists to let them vnderstand that what we preach in the pulpit against them is not onely warranted by the dauine scriptures but is also witnessed by the fathers and some of their owne Church Quis te non vide at in me apâ—â—tum iactare conuitium de illis occultum quidem sed tamen simile habere iudicium contr And therefore if they condemne vs as heretikes for teaching such doctrine we may say to them as Augustine said to Iulian the Pelagian condemning him for teaching the same doctrine touching originall sinne which other Father 's taught Who seeth not that openly you condeme vs and secretly you condemne them Iulian. lib. 1. cap. 2. yet haue you the same iudgement both of them and vs. These sermons together with the Postscript I now offer vnto your Lordship not as if the matter of them were worthy your reading but rather that they being approued by your iudgement and protected by your authorâ—â—e may better escape the spitefull censures of enuious and superstitious persons As also that I might thereby testifiâ— my thankefulnes to your Lordship who not onely from time to time hâ—â—e much countenanced and greatly furthered my poore munisterie in these barkeward partes but also of late considering my long labours and small me ones of maintenance did procure the continuance of that Pension which was graunted vnto inâ— by the royall gift of two famous Princes when as some vpon stinister pretences and by indirect meanes went about to abridge me of a great part thereof Thus presuming of a pardon for this my boldnes I humbly commit your Lordship to the mercefull protection of Almightie God who long continue your health arâ—ll aâ—pie estate and make you ablessed â—isâ—rement of much good vnto his church Your Lordships in all dâ—tie to be commanded WILLIAM HARRISON THE DIFFERENCE OF HEARERS Or an exposition of the parable of the Sower Luk. 8. vers 11.12 11. The parable is this The seede is the word of God 12. And they that are beside the way are they that heare afterward commeth the diuell and taketh the word out of their hearts least they should beleeue
thinges which hee by the worde doeth forbid Vse This may teach vs to take heede of pleasures If our hearts be drawne away with them wee shall be barren soyle We professed and promised in our Baptisme to renounce the vaine pompe and glorie of the world and all carnall desires of the flesh shall we then by seeking following them choake the word in our hearts Although before our conuersion Tit. 3.3 we were as the Apostle speaketh of himselfe and others disobedient deceiued seruing the lusts and diuers pleasures yet now after our conuersion we must forgoe many pleasures that so we may yeeld better obedience to the word of God It was foretold by Paul that in the last daies shall come perilous times for men should be louers of pleasures more then louers of God 2. Tim. 2.4 I may say to you as Christ sayd of Isaiahs Prophecy Luk. 4.21 This day is this Scripture fulfilled in your cares now are come those perilous times Now doe many men loue their pleasures more then they loue God The loue of God is seene in keeping his Commaundements Those then that are more carefull take more paines and defray more charges to satisfie themselues in their pleâ—sures then to glorify God by the obedience of his word Are they not louers of pleasures more then louers of God And those that wilâ—ully breake Gods Commaundements that so they may enioy their pleasures as some by whoredome others by surfetting and drunkennesse others by scoffing and iesting others by lasciuious dancing riotous gaming wanton sports prophane pastimes on the Sabboth day Are they not louers of pleasure more then louers of God And if they loue their pleasures more then they loue God they may rather be counted prophane Epicures then godly Christians The greater their pleasures is now Reuel 18.7 the greater will their paine be hereafter Many of these are so addicted to their pleasures as they will not by any meanes be reclaymed wee finde it an harder matter to reforme them then to reforme other offenders The Phylosophers obserued that many fel from other Sects to the Epicures Eras apophth lib. 7. in Arcesil but not any from the Epicures to other Sectes When we speake against their pleasures wee but speake to the bellie which wanteth eares Surdo canimus they are like the deafe Adder that stoppeth her eare But if they will take no warning let them goe on and trie what will become of them in the end Eccles 11.10 Reioyce O young man in thy youth as Salomon speaketh and lâ—t thine heart cheere thee in the dayes of thy youth and walke in the wayes of thine heart and in the sight of thine owne eyes but knowe that for all these things GOD will bring thee to Iudgement Hee that is vniust Reuel 23.11 let him be vniust still and he which is filthie let him bee filthie still yet shall they find that Christ will come shortly and his reward is with him to giue to euery one according to his worke And then those which with poore Lazariâ— endure paine shall bee comforted but those which with the rich glutton enioyed their pleasures shall be tormented Quest What will you abridge vs of all pleasures must we become Stoickes may we not take pleasure sometime for our refreshing Answ We will neyther with Stoickes condemne all pleasures nor with Epicures commend all pleasures Onely we teach you what pleasures are to be auoyded and how other pleasures are to bee moderated least they hinder you in grace and in your dutie to your good God Wee acknowledge that GOD hath giuen vs his blessings and graunted vs the vse of his creatures not onely for necessitie but likewise for delight and pleasure Adam enioyed pleasure before his fall Paradise where hee was placed was called the Garden of Eden that is The Garden of pleasure The Lord hath proomised delights and pleasures as a reward and blessing to his people that obey his voyce The Lord saith the Prophet shall comfort Zion Isai 51.3 he shall comfort all her desolations he shall make her desart like Eden and her wildernes like the garden of the Lord ioy and gladnes shall be found therein praise and the voyce of singing And God giueth not onely bread to strengthen mans hart Psal â—04 15 but also wine to make his heart glad and oyle to make his face shine But take heede how you vse them The abuse of them dishonoureth God and hindereth the saluation of many mens soules If you will knowe how to vse them aright obserue these foure rules 1. Regard the matter of them that it be not a thing forbidden by God for euery sinfull pleasure shall be punished with a sorrowfull paine voluptas trâ—â—sit peccatum remanet Auâ—ustin The pleasure passeth away the sinne remaineth and the punishment shall follow he that taketh pleasure in any acte of sinne is like to goats and flies that play with a candle that burneth them As Dalilah spake faire to Sampson and much delighted him for a time but at last betrayed him and deliuered him into the hands of his enemies and was the cause of his destruction So these sinfull pleasures may delight men for a season yet in the end they will betray them and procure their euerlasting condemnation There be but two ends of these pleasures either repentance or punishment Those that doe not seriously repent shall be seuerely punished 2. Obserue a due measure in them Though the things wherein thou takest delight be lawfull yet moderate thy selfe in the vse of them thou maist tast of them but not surfet hony is sweete and wholesome but hee that eateth much may surfet of it and annoy his body So pleasures are necessarie to satisfie the infirmitie of our fraile nature and to make vs more chearefull in Gods seruice yet superfluitie is dangerous to the soule and will breede securitie and contempt of spirituall things in the heart Doe not turne Christian libertie into licentious Epicurisme As he that will haue an healthfull body must vse sobrietie in his diet so hee that will haue a sound soule must vse temperance in his pleasures 3. See that the time be fitting pleasures must not be perpetuall nor continuall It is noted as a fault in the rich man Luk. 16.9 that he was cloathed in purple and fine linnen and fared delicately euery day Now and then had bene enough There is a time for all things Eâ—â—â—s 34. said the wise man A time to weepe and a time to laugh And so there is a time when we may take our pleasures and a time when wee must abstaine from them The Lord reproued the Iewes that when he called them vnto weeping and mourning to baldnes and girding with sack cloath Isai 22.12.13 Then there was ioy and gladnes slaying oxen and killing sheepe eating flesh and drinking wine And therefore if God doe visite the land with any publike calamitie of pestilence famine or