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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	scripture_n	tradition_n	unwritten_a	5,821	5	12.7929	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13547	The parable of the sovver and of the seed Declaring in foure seuerall grounds, among other things: 1. How farre an hypocrite may goe in the way towards heauen, and wherein the sound Christian goeth beyond him. And 2. In the last and best ground, largely discourseth of a good heart, describing it by very many signes of it, digested into a familiar method: which of it selfe is an entire treatise. And also, 3. From the constant fruit of the good ground, iustifieth the doctrine of the perseuerance of saints: oppugneth the fifth article of the late Arminians; and shortly and plainly answereth their most colourable arguments and euasions. By Thomas Taylor, late fellow of Christs Colledge in Cambridge, and preacher of the Word of God, at Reding in Bark-shire.	Taylor, Thomas, 1576-1632.	1621 (1621)	STC 23840; ESTC S118185	284,009	494

singularity and precisenesse and make him stagger betweene Popery and true Religion yea to possesse him with a wicked opinion and conceit that Popery is better 2. As a good hart to grow growes in the powerfull vse of the meanes of saluation knowing that hee who must retaine strength must eate daily so the euill heart neglects the meanes of grace and growth A good hart the more it growes the more it is humble but this growes proud of what he knowes and is soone at a stand not needing more Whence else are such speeches as these What need all this preaching so many Sermons so much knowledge From pride it growes to idlenesse in the vse of good meanes and shall assoone grow rich in grace as an idle fellow that casts vp his Calling and makes euery day holy-day shall grow rich in the world 3. It growes downward and goes backward it easily slides backe from degrees of grace it had receiued and from such practices it had begun and entred on first because it professed without sincerity for bad and by-ends secondly because all his motions were not from the Spirit but vanishing from the flesh his righteousnesse as the morning dew soone drawne vp his resolutions but starts and fits and in good moods thirdly because of the loue of ease of the world of the fauour of men and lothnesse to be at so much paines or losse as the power of Religion calls for any of these makes them soone cast vp all as Demas and setting hand to the Plough soone to looke backe How many by examination may finde they are farre worse than many yeeres since lesse heauenly-minded seldomer in prayer or reading lesse watchfull against sinne lesse mindfull of redeeming their time more worldly scandalous vnprofitable If euer any thing had been sound in this heart it would haue been sweeter to them than to haue gone from it so carelesly Oh repent and doe the first workes and let thy workes be more at last 4. An euill heart growes now apace and to a kind of fulnesse and perfection namely to be as full of vnrighteousnesse as the Gentiles Rom. 1.19 as full of wicked lusts as that poore man was full of Leprosie that came to Christ Luk. 5.12 As the good heart growes in all kindes of graces so this in all kinds of wickednesse for an euill heart cannot but grow from euill to worse Especially it growes full of guile and deceit as Elymas full of subtilty and mischiefe Act. 13.10 thus Satan filled Ananias his heart with hypocrisie a shew without but nothing else within So also it growes full of malice and wrath in hearing the Word come against his sinnes Act. 19.28 the Ephesians against Paul were full of wrath and rage whereas a good heart will say Let the righteous smite me it shall be a benefit Psalm 141.4 Lastly it growes full of enuie and indignation that any should grow neere it and full of nips and scornes against godly Preachers Haue these the marke of the Spirit in spirituall growth that cannot abide the growth of grace in any other or rather the brand of that wicked spirit who lyes in waite till the woman be deliuered to kill her childe Reuel 12.4 IV. A good and honest heart lookes to the Ordinances of God and so hath many excellent qualities In two generall respects 1. In respect of Christian Religion it selfe 2. In respect of the meanes by which it is vpheld and these are three 1. The Word and Sacraments 2. The Sabbaths and Assemblies 3. The Pastors and Ministers 1. For Christian Religion it selfe because it knowes there is but one hope of happinesse and one way to attaine that hope and as there is but one God so but one faith one true Religion by which it can truly know God and rightly worship that God it rightly knowes and so in the way of his worship come to communion with him therefore it is very carefull to make choyce of the true Christian Religion and therefore takes not a Religion hand ouer head but examines it in all the foure Causes and in the Effects 1. The Efficient or Author it knowes true Religion is not the constitution of any earthly power nor the birth and issue of Parents to posterity but is the daughter of God seeing hee onely can make knowne his owne will hee onely can prescribe his owne worship and command or forbid what is pleasing or displeasing to him And therefore if it depend vpon him for all that pertaineth to life much more for all that pertaines to godlinesse 2. Pet. 1.4 It will not take a Religion on the word of any man any Church any Councell or any Pope nor any Angell Gal. 1.8 but on the Word of God onely 2. The Matter of it being from God must bee Diuine contained in the holy Scriptures by which alone we come to the true knowledge and seruice of the true God It will not hold for matters of Religion vnwritten traditions nor precepts of men nor constitutions of Fathers or Churches not grounded in the Word As the Scriptures forbid all addition or detraction from themselues so a good heart holds them accursed that for Doctrines of God shall obtrude precepts of men 3. The Forme of true Religion is conformitie with Gods reuealed will in all things as the forme of the Tabernacle was the conformity with the patterne giuen to Moses in the Mount from which he might not depart no not to a pin It will not chuse a Religion that layes out of sight that patterne that prohibits the vse of Scriptures that holds ignorance the mother of deuotion It will not chuse a Religion that is cleane contrary to the patterne a Religion that makes more gods than one that makes euery Pope a god in forgiuing sinnes making something of nothing and Lawes directly to binde conscience that makes more Mediators than one contrary to the patterne 1. Tim. 2.5 euen so many as there bee Saints in the Popes Calender yea euery man his owne sauiour and meriter of eternall life It will not chuse a Religion that disableth the onely Sacrifice and Oblation of Christ vnlesse he be daily offered by greasie priests nor that which teacheth in the day of trouble to call on the Virgin Peter Iohn all Saints contrary to Psal. 50.15 nor that which disclaimeth ciuill obedience and thrusts downe the authority of Princes in their owne Dominions against that in Rom. 13.1 4. In the End the principall end of true Religion is Gods glory the lesse principall the leading of men to true beatitude by the right way which is Christ. A good heart will not chuse a Religion which is derogatory to Gods glory and carries away from Christ such as the doctrine of iustification by workes of humane satisfactions inuocation of Saints propitiatory sacrifice for the sinnes of quick and dead the Popes head-ship of the Church making lawes against the Lawes of Christ

sowing as wee shall see through the Parable His seede the seed is the Word of God contained in the writings of the Prophets Apostles vers 11. which by Christ and his Ministers is cast into the furrowes of the heart as seed into the furrowes of the earth by the Husbandman It is true that he cast some seed among the Heathens For the law of nature written in their hearts the summe of which is that what wee would not another should do to vs we should not do to thē euen this was the seed of this Sower for he enlightneth euen with naturall light whosoeuer commeth into the world Ioh. 1.9 But here is meant that seed which he casts into the field of the Church which is partly the Law Morall written with the finger of God and deliuered to the Church by Moses who was faithfull in all his house as a seruant but especially the Doctrine of the Gospell sowed in the hearts of Beleeuers both by himselfe and his seruants His seed This Seedsman sowed no fables no traditions no vnwritten verities no Canons of Councels or Decretals of Popes which are but chaffe nay he often condemned the decrees of the Elders and traditions of Pharises and all seede fetched out of mens Granaries Ioh. 7.16 My doctrine is not mine but his that sent me and chap. 8.26 The things that I haue heard of him those speake I to the world Doct. Gods word preached is the sowing of Gods seed into the earth of mens hearts For sixe reasons or resemblances 1. As seed is a small and contemptible thing altogether vnlikely to bring such a returne and encrease so the Word preached seemes a weake and contemptible thing 1. Cor. 1.23 We preach Christ crucified a scandall to the Iewes and foolishnesse to the Gentiles Yet by the foolishnesse of preaching God hath ordained to saue his and not without it as without seed without haruest 2. As the seede in the barne or garner fructifies not vnlesse it be cast into the earth so the Word vnlesse cast into the eares and hearts of men is fruitlesse regenerateth not produceth no fruits of faith Keepe the Word in thy Bible or thy Bible in thy chest and not in thy heart couering and hiding it thou abidest fruitlesse and barren Rom. 10.14 How can they beleeue vnlesse they heare or how can they heare without a Preacher 3. As the sower prickes not in his seede nor sets it but casts it all abroad and knowes not which of his seede will come vp to encrease and which will rot and dye vnder the clods or comming vp into the blade and eare will wither away so the Minister Gods Seedsman speakes not to one or two but casts the seede abroad to all in generall neither knowes he which and where the Word shall thriue to encrease and where not but where it doth encrease it riseth with great beautie and glory as the graine of Mustard-seed becomes a tree in which the birds of heauen may build their nests 4. As seed hath a naturall heat life and vertue in it by which it increaseth and begetteth more seeds like vnto it selfe so the Word cast into the good ground of a beleeuing heart hath a supernaturall heat in it being as fire Iere. 5.14 and a liuely power to frame men like it selfe to make them of fleshly spirituall of blinde quicksighted of dead in sinne aliue in grace And as one graine quickned brings sundry tillowes and many graines in each so one Christian conuerted and receiuing this power in himselfe gaineth many vnto God desiring that euery one were as he is except his bands and sins Philip being called findes Nathaniel and brings him to Christ. And the woman at the well calls all the Citie Ioh. 4. 5. As seed cast into the ground liues not vnlesse it dye first 1. Cor. 15.36 so the Word preached brings no fruite or life vnlesse it kill first and worke mortification yea and by continuall sense of frailty and acquaintāce with the crosse it keeps vnder such naturall pride and corruption as resist the worke of it Ioh. 4. Christ brings the woman at the well to know him by bringing her to the knowledge of her selfe And the Conuerts Act. 2.37 then bewrayed heauenly life when being pricked at heart they cried out Men and brethren what may wee doe to bee saued 6. As seed cast neuer so skilfully into the earth is not fruitful vnlesse God giue it a body 1. Cor. 15.38 so neither is y e Word vnlesse God adde his blessing 1. Cor. 3.6 I haue planted and Apollos watered but God giues the increase verse 7. Neither is he that planteth any thing nor he that watereth but God that giueth increase What would plowing sowing harrowing or any husbandry on the earth auaile if God should not by the raines windes and warmth from heauen prosper and cherish the seed Thus haue wee compared the Word of God to seed and preaching to sowing But still remember that this seed of the Word is farre more excellent then all other seed in foure respects 1. That is from earth this from heauen My doctrine saith Christ is from aboue 2. That serues to preserue naturall life receiued of God this both to begin and maintaine spirituall life 3. That is mortall and corruptible seede this immortall 1. Pet. 1.23 an eternall Gospell Heauen and earth shall perish but the Word of God abides for euer 4. The fruit is like the seede All corruptible seede brings fruit corruptible like it selfe but this brings Immortality and life it is a seed sowne for continuance and eternitie so is not other Vse 1. This concernes Ministers in whose function there is both honos and onus Dignitie and Dutie For the first The Ministerie though despised in the world is a most glorious office and an honourable function which Christ came from the glory of heauen to vndertake The Sonne of God himselfe vndertooke to be a sower of the Word and shall great Clerkes and Diuines thinke it too base a thing to be diligent Preachers Or shall that which honoured Christ be a barre to preferment namely to be diligent sowers Or shall any man thinke his sonne too good and of too high birth for that office which the Sonne of God himselfe despised not For the second the burthen or charge We reade not that Christ said Masses or anoyled or sprinkled holy water but was all in sowing Popish Priests are quite contrary all in these and seldome or neuer doe preach As if our saluation consisted in ceremonies or an haruest could be brought in by gestures without sowing But our charge stands in foure things 1. Learne wee of our Lord Iesus Christ to goe foorth to sow Christ went foorth to labour and hee that goes into the Lords field to loyter or stand idle gets no thanke from his Lord. What need is there of a loyterer in seed-time or in haruest And Ministers must consider 1. That

of Salomon Prou. 1.1 or prouerbiall sentences of Salomon 2. Some darke or obscure speech when a truth is wrapped vp either in some similitude and comparison or in some hard and obscure words Iohn 16.29 Now speakest thou in plaine words and no Parable Ezek. 24.3 Therefore speake a Parable to the rebellious house and say Prepare a pot and powre water into it c. in which obscure type is largely declared both the sinne and the iudgement of the citie Ierusalem And thus it is taken here for an obscure manner of propounding the truth vnder a continued similitude or allegorie And this is the most proper acceptation of the word Parable taken from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assimilare and most frequently vsed in the New Testament as Luke 21.29 And he said a Parable Behold the fig-tree and all trees that is he propounded to them a similitude And a number of Parables begin in these words The Kingdome of Heauen is like a treasure leauen a Marchant man c. Matth. 13.24 31 33 44 45 47. Quest. Why doth our Sauiour Christ speake in Parables and darke comparisons It seemes neither so fitted for the profit of his hearers nor to his own office and function who came from the bosome of his Father to reueale the mysteries of the Kingdome Answ. 1. This he did for the accomplishment of Prophecies of Scripture for Christ did nothing which was not foretold Esa. 6.9 Matth. 13.13 14 34. Therefore doe I speake to them in Parables for in them is fulfilled the prophecie of Esaias who saith By hearing ye shall heare but not vnderstand 2. In respect of the manner of teaching which being once vnderstood doth delight the vnderstanding helpe the memorie mooue and strike the will by collating spirituall things with sensible and winde themselues secretly into the heart to conuince modestly but strongly and to draw confession from euill-dooers against themselues as Dauid was conuinced by Nathan in that Parable 2. Sam. 12. And Matth. 21.40 our Sauiour askes what the Lord of the vineyard will doe to the vngracious husbandmen they say He will cruelly destroy them and let out the vineyard to others then he infers in the 43. verse Therefore I say vnto you The Kingdome of God shall be taken from you 3. In respect of the Elect 1. To stirre vp in them humility for they seeing how Parables containe many difficulties aboue their vnderstanding are forced to conceiue lowly and submissely of themselues 2. To worke in them diligence in the meanes of knowledge and profiting and to goe both to God in prayer and to others whom God hath made more skilfull then themselues to get the vnderstanding of it For the kernell is in the reddition of a Parable which lyeth hid till it bee explained Therefore the Disciples euer came to Christ and questioned and asked him the meaning of the Parables as verse 9. the Disciples asked him demaunding what Parable that was 3. To worke in them care of keeping that which by so much study and labour they haue attained Hardly come by highly set by 4. In respect of wicked men that the Pearle of the Kingdome should not be cast to Swine nor the Childrens bread to dogges for they must not partake in the chiefe prerogatiue of the godly which is to knowe the mysteries of the Kingdome Matth. 13.10 When Christ had vttered this Parable the Disciples asked Master why speakest thou in Parables and our Lord giues this answere Because to you it is giuen to know the mysteries to them it is not giuen And why to them not to others Answ. To them out of diuine grace and loue especially who were disposed by that grace to giue assent and affection to the truth yea with hungring soules and thirsty desires dranke in those holy and mysticall Doctrines Not to others not because God doth not truly offer the same grace but because of their owne incredulity and indisposition who resist and oppose the grace offered and wilfully put from themselues and leaue to others the Doctrine of eternall saluation Vse 1. Note a manifest difference betweene a godly man and the vngodly The former will search out the truth of Gods Word and will profit by any kinde of teaching The Spirit of God wheresoeuer hee is is heroike Obscurity and darkenesse in some poynts tyres him not but only awakes drowsinesse and whets diligence Something he will get out of the darkest kinde of teaching The latter bewray their negligence will be at no paines in beating out holy mysteries that all may see they haue no part in them And yet are they made without all excuse in that they may see as others doe but shut their eyes and will not and by contemning this kinde of teaching make themselues vnworthy of any other 2. Note what a price God sets on his Word he thinkes it too good for a wicked man to vnderstand or know For will God giue such a pearle to him that wants desire of it endeuor after it a right vse of it if he had it and a care of increase yea or of keeping it whose sloth and idlenesse would only extinguish the sparke and neuer blow it vp to be comforted or directed by it Was it fit Christ should speake otherwise to Scribes Pharises Sadduces who came only to carpe 3. Note who it is that onely can open the mysteries of Scripture the Disciples euer had recourse to Christ he is the onely Maister and chiefe Doctor of his Church Matth. 23.8 he is that true light that lightneth euery man Iohn 1.9 Reu. 5.5 6. No man was found worthy to open and reade the booke saue only the Lyon of the tribe of Iudah Therefore come to Christ as the two blinde men and say O Lord we desire our eyes may bee opened Come to the word to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of the Lord Esa. 54.13 Neuer rest in the teaching of man Come not without prayer that God would open thine eyes 4. Note a brand of Gods iudgement vpon that man who heareth plaine Doctrines as Parables If our Gospell be now hid saith Paul it is hid to them that perish 2. Cor. 4.3 If in such a light a man be ignorant of the principles and mysteries of Religion If old men bee as yet babes in knowledge and vnderstanding of the things of God their case is lamentable A more fearefull sentence cannot be vttered in this life against a man then to bee said as Christ said of some Omnia ipsis in Parabolis fieri All is spoken to them in Parables He that seeth not the light of the sunne when it shineth is a blinde man and so is he who sees not the shining brightnesse of Christ in such glorious meanes See more fully the miserie of this man who sits as a sott vnder the Word 1. He reiects and despiseth the goodnesse of God in the gracious offer of meanes of Saluation He is an vnhappie condemned man that