and this Heavenly Seed is sowen with a plentiful hand there is the more plenty of fruit to be looked for ordinarily which should move all Ministers to diligence and constancy in Preaching the Word according to the Precept of Solomon given in another Case Eccles 11. 6. In the morning sow thy Seed and in the Evening withhold not thy hand c. And it should move the people to desire earnestly to have this seed of the Word plentifully sowed among them c. Mark 4. 15. And these are they by the wayes side where the Word is sown but when they have heard Satan commeth immediately and taketh away the Word that was sown in their Hearts April 16. 1620. OUr Saviour having briefly shewed what was meant by the Sower and the sowing of Seed he now more largely sheweth what he meant by the four sorts of Ground in which seed was sowen namely so many sorts of Hearers of the Word By the first sort of Ground which is the High-way he sheweth that he understood those hearers of the Word who hear it outwardly and by hearing come to some slight and general understanding of it but not to an effectual Knowledg affecting their hearts to imbrace it therefore the Devil is said quickly to take it from them ver 15. By the second sort of Ground which is the stony ground were meant those that not onely hear the Word and understand it but are also affected in heart to rejoyce and delight in it for a time yet so as they are not constant therein but at length in time of Affliction and Tryal fall away from their first good Affection which they had to the Word ver 16 17. By the third sort of ground which is the thorny ground were meant such as hear and understand the Word and are also affected with it in some degree and measure and yet have their hearts so drawn away with cares of the World and with love of profits and pleasures that they are by this means hindred from bringing forth the true fruits of the Word ver 18. 19. By the fourth sort of ground which is the good ground were meant those that not onely hear and understand and are affected in heart with the Word but do effectually receive and embrace it and bring forth the true fruits of it in their life though not all in like measure but some in greater some in lesser measure ver 20. Thus the scope of our Saviour in this Parable is to set out unto us the different sorts of hearers of the Word and to shew the different effects of the Word in those that hear it and that all that hear it outwardly do not receive true fruit and profit by it but that the greatest part of hearers do hear unfruitfullu and therefore to stir up all that are hearers to be the more careful to hear the Word in due and right manner and so as they may reap sound fruit thereby Quest Quest. When our Saviour here mentioneth three sorts of bad and unprofitable hearers and but one good May we hence conclude that in the visible Church three parts of four are Reprobates and shall be condemned Answ Answ We may not in any case so conclude For 1. It is not the purpose of our Saviour in this Parable to set down any set number of those that shall be saved or damned but onely to shew that among those that are hearers of the Word all do not profit but many and those the greater part usually do hear it unprofitably 2. Though it be true according to the scope of this Parable that of four sorts of men there are three sorts wicked and but one sort good yet it doth not follow that therefore in the Church the wicked are thrice so many in number as the good and to affirm the same is both curious and uncomfortable Mr. Cartwr Catechis cap. 35. pag. 209. So much of the sum and general scope of this Parable Now before I come to speak particularly of the four sorts of hearers signified by four sorts of ground I will speak somewhat first in general touching the Similitude and resemblance which is between hearers of the Word and Com-ground in which Seed is sown And I will speak onely of two things in which this resemblance standeth The first is this Corn-land before seed be sowed in it must first be prepared by Tillage and made fit to receive Seed and to bear fruit And for the preparing of it two things especially are needful 1. That it be ridded and cleared from all that may cumber the ground and hinder the growth of Corn in it as from thorns bushes trees c. 2. That it be broken up with the Plough And thus it must be with hearers of the Word before they come to hear and to receive the seed of the Word sowen by the Minister they must first fit and prepare themselves that is their own hearts especially for the meet receiving of the seed of the Word Eccles 5. 1. Keep thy Foot when thou goest to the house of God and be more ready to hear c. And this preparation must be by the practice of two things answerable to those two requisite in the preparing of Corn-ground For first the heart is to be ridded from those things which cumber and annoy it and which would hinder the fructifying and growth of the Word in it as the love of sin and all sinfull lusts and Affections 1 Pet. 2. 1. Laying aside all Malice and all Guil and Hypocrisies and Envies and evill speakings as new born Babes desire the sincere milk of the Word c. So Jam. 1. 21. Now these sinfull lusts are ridded and weeded out of the heart by the practice of true mortification when by the power of the Spirit of God we are inabled so to resist and to subdue these corrupt lusts that they do not raign in us 2. The Heart must also be Ploughed as it were and broken up before it be fit to have the Seed of the Word sown in it Jer. 4. 3. Break up your fallow ground c. Take away the fore-skin of your Heart c. So Hos 10. 12. Now the Heart is Ploughed and broken up by the practice of true Humiliation and godly sorrow for sin for as by Ploughing the ground is opened and made softer and so more fit to receive the seed so by this Godly sorrow and humiliation for sin the Heart becomes soft and pliable to the Word of God and more ready and fit to imbrace and yield obedience to it Use 1 Use 1. See the reason why many hear the Word and have this Heavenly Seed sowen upon them and yet profit little or nothing by it it takes no root in their hearts nor brings forth fruit in their lives that is because they make not Conscience of preparing the ground of their Hearts before this seed be sown in them they come to hear the Word with Hearts fraught and cumbred
with the love of sin and with corrupt and sinfull lusts and Affections as Pride self-love malice wrath bitterness uncleanness covetousness c. they come to hear before they have ridded their Hearts from these by true Repentance and Mortification and so the ground of their Hearts being pestered with such weeds and briars is not fit to receive the seed of the Word Again they never yet Ploughed up their hearts by Godly sorrow and contrition for sin and therefore their Hearts being not truly humbled and softned are not fit to receive this seed of the Word No marvail if such profit not by the Word when they prepare not their Hearts to the receiving of it Use 2 Vse 2. If we would profit truly by hearing the Word look to this preparation of our hearts that they may be fit to have the seed of the Word sowen in them Plow them up by Godly sorrow for sin and labour to purge them from all sinfull lusts and Affections Pray unto God by the power and efficacy of his Spirit to mortify them in us and to pluck up and rid these weeds out of our hearts lest they hinder the fruit of the Word in us The more carefull thou art thus to have thy heart prepared as good ground to receive the seed of the Word the more fruit shall the Word bring forth in thee The second thing in which the resemblance between Corn-ground and hearers of the Word standeth is this The ground where seed is sown must receive the seed into it self and so the seed must be hid and covered in the Earth or else it will not take root or spring up to fruit So the hearers of the Word must give the Word entrance into their Hearts by Believing and applying it to themselves else it will not be fruitfull in them Psal 119. 11. David hid the Word of God in his heart c. And this was the reason that the Word was profitable to Lydia Act. 16. because the Lord opened her heart to receive it Use Use See then that it is not enough to let the Word enter into our outward ears nor yet to let it swim or flote aloft in our understandings but if we would have it effectual and fruitfull in us we must receive and hide it in the Furrows of our Hearts as good seed in good ground that it may take root and fructify in us c. So much in general touching the resemblance between corn-Corn-ground and Hearers of the Word Now to speak particularly of the several sorts of Hearers signified by those four sorts of ground mentioned in the Parable 1. Of the first sort signified by the way side And these are they by the way side c. In these words is laid down a description of those hearers which were resembled by the way side described by two things 1. By their property they are outward Hearers of the Word having the seed of it sown upon them 2. By the Issue or consequent of their outward hearing Satan commeth immediately after they have heard and taketh away c. These are they by the way side That is these are those kind of Hearers of the Word which are signified and resembled by the way side Where the Word is sowen To whom the Word is Preached and they are outwardly hearers of it as the words following shew When they have heard c. Now that we may the better conceive what kind of hearers our Saviour here speaketh of and wherein they fail and the cause of their not profiting by the Word it is needfull to compare this place of St. Mark with Matth. 13. 19. where it is said of this first sort That they hear the Word but understand it not which is not so to be taken as if they understood it not at all for then Satan could not be said properly to take it from them as it followeth in the latter part of this verse But they are said not to understand the Word because though they have some slight and shallow apprehension of it in their minds yet they have no through or effectuall Knowledg of it no such Knowledg as doth affect and move their hearts to Believe I ove and imbrace the Doctrine of the Word which is taught for in Scripture every man is said to have so much knowledg and understanding in the Word as he hath Affection of heart to love and imbrace that which he knoweth and without this Affection to the Word all knowledg and apprehension of it in the mind is accompted ignorance So then by this that hath bin said we may see plainly what kind of hearers they are whom our Saviour here likeneth to the way-side namely such as hear the Word and by hearing do attain also to some kind of sleight knowledg or understanding of the doctrine yet so as this knowledg is not effectuall in their hearts to incline them to believe or imbrace or to love and delight in that which is taught and these are fitly resembled to the way-side for as that is beaten and hardened with the feet of passengers so as the seed cast upon it can have no entrance into the ground to take root in it so the hearts of these kind of hearers are so hardened and beaten as it were partly by reason of original corruption of nature and partly through custome and continuance in actual sins and partly also by Satans continual suggestions and temptations that the seed of the Word cannot find any entrance into them nor take root in them Doctr. Doctr. Here then we learn That though men be outward hearers of the Word and do also in some sort understand what is taught yet if their hearts be so hardened in sin and through Satans temptations that they are not affected and moved with the doctrine of it it can never profit them As seed sowen upon a beaten path or high-way cannot sink into the Earth by reason of the hardness of it nor take root or fructifie So the Doctrine of the Word being preached to such whose hearts are hardened in sin cannot enter into them therefore it cannot profit them If the seed of the Word be only sowen in their outward ears and in their minds if it lye above ground that is if it swimm and float aloft in their brain and understanding only and do not enter and sink into their hearts if their hearts be not affected to love and imbrace it as well as their understandings inlightned by it it will never take root or bear fruit in them The seed that is cast on the High-way is utterly lost because it cannot enter into the Earth to take root in it even so the Doctrine of the Word delivered to such hearers whose hearts are so hardened that the seed of the Word enters not into them it is utterly cast away and lost in regard of any fruit or profit that such hearers reap by it Ezek. 33. 31. The people of the Jews did not profit by hearing
place free from Satan's temptations no place where he cometh not either to entice us to evil or to hinder us in good duties Observ 2 Observ 2. In that it is said When they have heard Satan cometh c. we learn That when we are busied in performing the best duties then is Satan ready at hand to hinder us and to keep us from performing them in due manner Zach. 3. 1. when Jehoshua the High-Priest stood before the Lord to minister in his Office Satan stood at his right hand to resist him When our Saviour Christ was in the Wilderness exercised no doubt in prayer and heavenly Meditations thereby to prepare himself for the executing of his publike Office and Ministery which he had newly taken upon him then Satan came thither and tempted him Thus also when we are employed about the best duties Satan is most ready to come to us by his suggestions and temptations to hinder us When we are present before God in the publike Congregation on the Sabbath to hear the Word to pray to receive the Sacraments c. then cometh Satan and is present to hinder us in these most excellent duties We come not more duly and diligently to perform these Duties then he doth to hinder us in performing them aright So in private when our appointed hours and times are for prayer singing reading and catechising our Families then cometh Satan and is at hand to stirr up some hindrance or other either to keep us from performing these duties or at least from performing them aright Reas Reason He knoweth That when we are about such good duties we most hurt him and are doing that which tends to the hinderance and weakening of his Kingdom Vse 1 Use 1. To confute those that think the Devill is at hand with them and present to tempt them onely when they are about the committing of sin It is true that he is then present and at their elbow as it were to draw them to sin but he is not present then only but even when thou art well busied in good and holy duties yea the better the duty is and the better the place is where thou art the more forward is Satan to come there and to be present by his temptations to hinder thee in those excellent duties Vse 2 Use 2. Remember this whensoever we are to perform any good duty or service unto God that Satan is then ready to come and to disturb and hinder us from performing it as we ought and to deceive us of the spirituall fruit and comfort which we should reap by that duty And let this move us in all such duties to be exceeding watchfull against Satan that he may not hinder or discourage us by any means in those good duties nor keep us from reaping fruit and comfort by them Be not secure when thou art about performance of good and holy duties as prayer hearing the Word c. as if Satan durst not or would not at such times come near near thee to tempt thee and to hinder thee but know that though the duty thou art about be never so holy yet he is not afraid to come to thee and to be present with thee even at the time of performing it that so he may keep thee from doing it in right manner and so hinder thee from that good and benefit which thou shouldst reap by it Yea the more excellent the duty is the more diligent and forward will Satan be at such a time to hinder thee in it knowing that by the best duties thou dost most of all hurt him and hinder his Kingdom Think of this well and let it make us very circumspect and watchfull over our selves especially over our hearts in the performance of the best duties that Satan by his sleights and policies may not hinder us in the right performance of them and so deprive us of the fruit and comfort of them Quest Quest Were it not better then to refrain good Duties Answ Answ In no wise For so we should give Satan more advantage if he come and find us idle or ill busied c. Observ 3 Observ 3. In that Satan is said to come immediately after they have heard We may further observe his great diligence and forwardness to tempt men to sin and to hinder them in good duties he delayes no time but as soon as he sees any opportunity for him to do hurt he quickly takes it and makes use of it 1 King 22. 21. When the Lord asked Who should perswade Ahab that he might go up and fall at Ramoth-Gilead There came forth a spirit that is a wicked spirit and stood before the Lord and said I will perswade him Thus he offered himself to entice Ahab to sin which shews his forwardness in tempting men to sin therefore is he called the Tempter to shew his diligence and forwardness to tempt doing nothing else and exercising no other trade continually therefore also said 1 Pet. 5. 8. to walk up and down like a Lyon seeking whom to devour c. to shew that he is as forward and diligent in tempting men unto sin as any hungry Lyon is to seek after his prey And as in tempting men to sin so also in hindering them in good duties he is no lesse diligent Use Use How much more should we be diligent and industrious in avoiding sin and the occasions of it and in performing all good duties required of us delaying no time but taking the first and best occasions of doing good and of glorifying God by such duties as he requires of us It is a shame for us to be less forward in preventing and avoiding sin in our selves or in practising good duties than Satan is in tempting us to sin and in hindring us in good duties So much of the first practise of Satan towards this first sort of unprofitable hearers in that he is said to come to them immediately after they have heard Now to speak of the second which is that being come he taketh away the Word c. The meaning was shewed before Our Saviour here compareth the Devil unto a ravenous greedy Bird which when seed is cast upon the High-way and lyeth uncovered above ground suddenly commeth and picketh it up and devoureth it never suffring it to take root in the ground even so when the Word is Preached unto such whose Hearts are like the High-way so hardned in sin that the Seed of the Word cannot enter into them the Devill quickly snatcheth away the Word from them not suffring them to profit by it See ver 4. Observ 1 Observ 1. Hence we learn how dangerous a thing it is for us to hear the Word of God without Affection of Heart to receive the seed of the Word onely into our ears and understandings and there to let it lye a loft as it were and above ground and not to give it entrance into the Affections of our Hearts to love rejoyce and delight in it when we thus
hear the Word we give great advantage and occasion unto our enemy Satan to come and take away the seed of the Word from us like a ravenous bird not suffring it to take any root in us nor to bring forth fruit As seed cast on the High-way and lying above ground uncovered is easily and quickly picked up by birds of the Ayre so the Word of God being Preached and heard if it onely enter into the understanding of the Hearers and not into their Hearts it is easily taken away by Satan Vse Vse Take heed of this in hearing of the Word that we suffer it not to lye above ground in our understandings onely without giving any entrance to it into our hearts lest by this means we give Satan advantage to take it away from us and to deprive us of the fruit and benefit of it If thou hear it never so often and understand it also in some sort yet if thy heart be not affected with it a thousand to one but Satan will take it away from thee and steal it even out of thy mind and understanding and so keep thee from profiting by it Rest not therefore in the outward hearing or bare understanding of the Doctrine of the Word but pray unto God to give thee a Heart to be affected with it yea to open thy heart as he did the Heart of Lydia that thou mayest receive the seed of the Word into it and hide it there that it may take such root that Satan may never be able to take it away or hinder the fructifying of it in thee Observ 2 Observ 2. Again we may hence gather that Satan hath power by Gods permission to hinder those that heat the Word from profiting by the same As he hath malice and will to do it so he hath power to do it and doth it indeed oftentimes by Gods sufferance How he doth it we have heard before upon this verse Object Object If the Devil have power to deprive men of the fruit of hearing the Word then it seems the fault is in him and not in them when they profit not by the Word Answ Answ This follows not for though Satan have great power and use much policy and subtilty to deprive them of the benefit of the Word yet he could not prevail and have his purpose if themselves also were not in fault he could not take the Word from them if themselves were not in some sort willing to part with it though the Devill be one cause of their not profiting yet he is not the onely cause but the Original and first cause is in themselves which is their own natural blindness of mind unbelief and hardness of heart which makes them unfit to profit by the Word These their natural corruptions the Devill stirreth up and helpeth forward taking advantage from them to hinder them from hearing profitably Use 1 Vse 1. Pray unto God to restrain Satan's power that he may not be able to take the Word from us nor to steal it out of our hearts and minds when we have heard it Use 2 Use 2. Seeing Satan cannot of himself alone deprive us of the benefit of the Word unless we our selves be accessary there unto through our own naturall corruption giving advantage to him let us therefore beware of giving him the least advantage and to this end dayly strive more and more by Prayer and other means to purge out of our own hearts those special sins and corruptions which are the main hindrances to our profiting by the Word as Ignorance unbelief hardness of heart Hypocrisy c. If these reign in us they will betray us to Satan's power lay us open to it so as he will easily take the Word from us whereas on the contrary if we mortify these corruptions in us and purge them out of our hearts by prayer and by the daily practise and renewing of our Repentance the Devill with all his power and Policy shall not be able to take the fruit of the Word from us It followeth Which was sowen in their Hearts Though they received not the Word into their Hearts yet it is said to have been sown in them in regard of the vertue and efficacy of the Word in and of it self which was able and fit to work on their Hearts and to enter into them if they had bin fit to receive it and give it entrance Observ 3 Observ 3. Whence we learn that the fault and corruption of the Hearers of the Word which hindereth them from receiving it effectually and from profiting by it doth not take away the vertue and efficacy of the Word nor make void the power of Gods Ordinance in the Ministry The Word in it self is still a powerfull Word to work upon the Hearts of men yea to renew and change their Hearts though these effects do not alwayes follow in those that hear it by reason of their sinfull corruption which makes them unfit to be wrought upon by the Word The Gospel Preached is alwayes in it self the power of God unto Salvation though many that hear it are never saved by hearing it by reason of their wickedness and corruption which hinders them from believing and yielding obedience to it Use Use See the reason why many hear the Word without fruit and profit their minds are not enlightned by it their Hearts are not renewed their lives not reformed by it c. the cause hereof is not in the Word it self nor in Gods Ordinance both which are in themselves powerfull to work these and the like excellent effects but the cause is in the Hearers themselves their hearts are so hardned in unbelief and other sins that they are not fit for the Ministry of the Word to work upon The Word it self is the savour of life unto life but it is not so to all it is unto many the savour of death unto condemnation Whereunto is the fault to be imputed Not unto the Word it self but to the corruption and wickedness of many that hear it Therefore if the Word Preached do thee no good blame not the Word it self nor the Ministry of it but thy own corrupt and wicked heart which makes thee unfit to profit by it and pray unto God to mortify this corruption in thee by his Spirit that thou mayest be fit to profit by his Word Mark 4. 16 17. And these are they likewise which are sown on Stony Ground who when they have heard the Word April 30. 1620. immediately receive it with gladness TOuching the first sort of unprofitable hearers of the Word we have spoken Namely those signified in the Parable by the way side who are such as hear the Word and in some measure conceive and understand it in their minds but give it no entrance into their hearts and affections and therefore Satan commeth so soon as they have heard and useth all means to steal away the Word out of their minds Now we are come to the second sort of unprofitable
Hearers resembled by the second sort of ground which is the stony ground and these go beyond the former sort for they onely heard and understood it in their minds but these are also affected in heart with the Doctrine in some degree and measure receiving it with gladness but yet because it doth not throughly and effectually enter into their hearts so as to be truly rooted in them therefore they do not hold out in their good affection to the Word but in time of trouble and Persecution arising for the Word do revolt and fall away from their first Profession And this sort of hearers may be called the inconstant or temporary hearers because though they begin well in shewing some affection to the Word for a time yet they continue not therein And these are fitly compared to stony ground where seed is sowen and that chiefly in two respects 1. As stony ground hath some little earth or mould in which the seed sowen taketh some shallow rooting and therefore springeth up quickly so these Hearers though their hearts be very stony and much hardned in sin yet not so hard but there is some degree of goodness in them and some softness and pliableness to the Word which maketh them to be in some measure affected with hearing it and to give it some shallow entrance and that very soon upon the hearing of it 2. As seed sown in stony ground though it have some shallow rooting and do suddenly spring up and make a good shew a while yet being not rooted deep enough is not able long to endure the heat of the Sun but is at length scorched and withereth So these temporary hearers though they give the Word some shallow entrance into their Hearts at first being affected with it and do for a while make a fair shew of profiting by it and of giving true entertainment to it yet because the Word is not rooted deep enough in their Hearts they are not able to indure the heat of Persecution stirred up for the Word but are offended thereat and fall away from their first Affection But to come unto the words of the Text more nearly In them is contained a Description of these temporary Hearers 1. By the things which are commendable and good in them 1. They hear the Word 2. They receive it 3. They receive it with gladness 4. They immediately receive it with gladness 2. They are described by those things which are discommendable and wherein they fail Vers 17. 1. They have no root in themselves 2. They indure but for a time And this latter is proved by the event or issue which falleth out afterward viz. That when trouble ariseth for the Word's sake immediately they are offended Which are sowen on stony ground That is those hearers of the Word who are resembled by the stony ground where seed is sown Immediately So soon as they have heard it Receive it Not onely into their minds and understandings as the former sort of hearers did but into their hearts and Affections in some degree believing the truth of it loving it and rejoycing in it in some measure and for a time Luk. 8. 13. For a while they believe With gladnesse Rejoycing in the Doctrine delivered when they hear and understand the same So much of the Words Observ Observ Here we see that unprofitable Hearers of the Word may go very far in many properties and duties of the profitable hearer and yet be still unprofitable 1. They may be outward hearers for so are all the three sorts of unprofitable Hearers 2. They may understand and conceive the Doctrine taught as the first sort of hearers do as we have before shewed 3. They may in some degree give it entrance into their Hearts by believing it and giving assent to the truth of it and making some kind of Application of it to themselves Luke 8. 13. they are said to believe for a while So Simon Magus Act. 8. 13. believed the Doctrine oâ— Philip they may also be affected in heart with some kind of Love and desire to the Word and with a kind of delight and joy in it So it is here said that these temporary hearers so soon as they have heard do immediately receive the Word with gladness So Mark 6. 20. Herod heard John Baptist gladly And Joh. 5. 35. The Jews for a season were willing to rejoyce in the light of John's Doctrine Hebr. 6. 5. a Reprobate may taste the good Word of God that is feel some kind of sweetness and delight in it 4. He may do this speedily at the first hearing of the Word c. Object Object Most excellent Promises are made in Scripture to such as are in heart affected with joy and delight in the Word Prov. 2. 10. When Wisedome entreth into thy Heart and Knowledg delighteth thy Soul Discretion shall preserve thee Understanding shall keep thee Psal 1. 2. Blessed are such as delight in the Law of God Psal 112. 1. Blessed is the man that delighteth greatly in Gods Commandments Answ Answ Understand these places not of every kind of joy or delight in the Word of God for Herod rejoyced in the Word and yet was not blessed but of a true sound and sincere joy and delight in it But of the sincerity of this joy in the Word and of other sound affections to it and how they differ from counterfeit I shall speak more in the uses of this point unto which now I come Vse 1 Use 1. This being so that unprofitable hearers may go so far in doing many good things and yet be still unprofitable Hence we may gather further that one may go very far in the Profession of Christianity and outward practice of it be almost a Christian with Agrippa and yet be no sound Christian He may go far in a shew of Religion and yet be without the power of Godliness in heart He may come near unto saving Grace and yet never be partaker of it in a word he may be near the Kingdome of Heaven and yet never enter into it See Hebr. 6. 4. how far Reprobates may go in Christianity They may be enlightned and taste of the Heavenly gift and be partakers of the Holy Ghost that is of many excellent gifts of the Spirit they may also taste the good Word of God and the powers of the World to come and yet for all this be in a damnable estate The truth is men may go so far in a shew of Christianity as not onely to deceive others by perswading them to think them better then indeed they are but also to deceive their own hearts being falsly perswaded that they are good Christians when it is nothing so Let this move every one to take heed of deceiving others and himself by a shew of Religion and by a false perswasion that he is in state of saving Grace when he is not so and let it move all to labour for the power of Religion in their hearts and for sound
touch of conscience or true humiliation for sin going before 2. The affections of the good hearer are constant though not alwayes in like measure their love and desire to the Word and their joy in it continueth and increaseth more and more Contrariwise the love and joy of the temporary as it came suddenly so it goes and vanisheth as suddenly according to the Proverb Soon ripe soon rotten his affections to the Word come by fits as it were now and then and afterward decay and vanish Thus we see the differences between the sincere affections to the Word which are in good hearers and those hypocriticall and counterfeit affections which are found in the temporary hearers Now then we are to examine our affections to the Word whether they be sound and sincere and to labour that they may be so Labour to love and rejoyce in the Word even for the holiness of it and not for sinister respects and to be constant in our love and joy Use 4 Use 4. If men may go so far in the properties of the good hearer and yet be still unprofitable hearers and no better then hypocrites This must teach us not to be discouraged in our love to the Word nor to give over our joy in it though we see some fall away who have formerly been forward in hearing it and shewed much love to it and seemed to rejoyce in it Though we are to grieve at this yet not so to be offended or dismayed at it as to be thereby hindred in our good and Christian course No marvail if such fall away from their faith seeing they were never sound in faith no marvail if they leave their first love to the Word and their joy which they had in it seeing these affections were never sound in them We wonder not to see a dogg return to his vomit or the swine being washed to wallow in the mire again no more should we wonder to see hypocrites and counterfeit professors of the Gospel to fall from their first profession 1 Joh. 2. 19. They went out from us but they were not of us for if they had been of us they had remained with us So much of the things that are commendable in these hearers Mark 4. 17. And have no root in themselves c. May 7. 1620. NOw follow those things wherein they fail 1. They have no root in themselves That is the Word which they hear is not rooted in their hearts Now by this rooting of it in them we are to understand the effectuall applying of it unto them which application is made by a true and saving faith in their hearts This is called by St. James The ingraffing of the Word Jam. 1. 21. See Col. 2. 7. Observ Observ Though hearers be affected in heart with the doctrine of the Word yet if it be not rooted in them that is truly and effectually applyed by faith it cannot truly profit them This is mentioned as the main cause why these hearers signified by the stony ground do not bring forth true and lasting fruit because the seed of the Word is not rooted in them by faith it may have a shallow rooting as it were in them in that their hearts are in some sort affected with joy in it but hath no true rooting in them it is not rooted deep enough in them by true faith as seed in stony-stony-ground may enter a little but not deep enough c. Heb. 4. 2. The Word which the old Israelites heard did not profit them because not mingled with faith in those that heard it Reas 1 Reason 1. Till the Word be rooted and applyed by faith the heart cannot be truly and sincerely affected with it for all sound and sincere affections of the heart unto the Word as true love to it and sound joy in it c. do flow from true faith as effects of it They may be affected but not so as to have their hearts renewed Reas 2 Reas 2. Without faith effectually applying the Word there will be no sincere obedience yielded unto it for this is also a fruit of faith Therefore it is called the obedience of faith Rom. 16. 26. Use 1 Vse 1. See the reason why many profit not by the Word preached and heard because they want true faith whereby it should be rooted in their hearts they have no root of faith whereby the Word should be throughly and effectually applyed unto them and ingraffed in their hearts They are stony-stony-ground which hath onely a little shallow mould for the seed to enter into c. So there are many hearers who give the Word onely some shallow entrance into their hearts by some sudden and light joy in it for a time or by a false temporary faith onely believing and slightly applying it for a time but there is no depth of earth in them no sound saving faith in them effectually to apply the Word and to root it in their hearts but without this all their affections of love and desire to the Word and of joy in it for a time are vain and come to nothing at length and they are never the better for all their hearing Use 2 Vse 2. If we would truly profit by the Word and have it fruitfull in us unto eternal life think it not enough to be in some measure affected with joy and delight in it when we hear it c. for all this while it hath but a shallow entrance like seed in stony-ground but labour above all to have it throughly and deeply rooted in us by true and effectuall faithfull applying it unto our selves so as it may work throughly upon our hearts causing us not only to be truly and sincerely affected to it but also to yield unfeined obedience unto it for this will the doctrine of the Word work upon us if it be once rooted in us truly by faith if it be thus rooted in us it will not onely spring up in us and be fruitful for a time but even forever and this fruit shall never dye in us but as the seed is immortal so shall the fruit be Oh therefore labour for this true and effectual faith whereby to apply every doctrine and instruction every reproof and threatening every comfort and promise unto thy self particularly and effectually so as every part of the Word may take deep root in thee and may work throughly and effectually upon thee not only affecting thy heart but renewing and changing it and framing both heart and life to the sincere obedience of it Pray unto God to give thee some measure of this true saving faith whereby his Word may be thus rooted in thee so as to bring forth saving fruit in thee Rom. 1. 16. the Gospel is the power of God unto salvation but it is not so to all but to them that believe And 1 Thessal 2. 13. The Word works effectually in such as believe So much true faith as thou hast in hearing truly to believe and particularly to apply
of God worketh not alike measure of Grace in all that are good hearers of the Word but in some a greater in some a less measure of Grace 1 Cor. 12. 4. There are diversity of gifts but the same Spirit Now it is the Spirit of God that makes the Word fruitfull in all good hearers and the measure of fruit in them is proportionable to the measure of Grace wrought in them by that Spirit Reas 2 Reas 2. All good hearers have not like helps and means of profiting by the Word and of bringing forth fruit of it but some more some less Some have better helps of nature as quick capacity strong memory c. than others have some have help of Learning which others want and some have the Word more often and more profitably Preached to them than others some also have better private helps by private Instruction Reading and Conference than others have And hence it is that even among good hearers some bring forth more fruit than others according to the different means and helps which they have to make them fruitfull Reas 3 Reason 3. Even among good hearers there is a different measure of care to profit and to bring forth fruit of the Word This care and endeavour is more earnest and more constant in some then in others and hence it is that some are more fruitful than others As seed sowen in good grounds is more or less fruitfull according to the care and pains of the Husbandman in tilling them for a careful Husbandman by good tillage will raise a better crop from a meaner soyl than another shall do from a richer soyl because he useth less care and pains in tilling it Use 1 Use 1. This is for the comfort of those hearers who complain of the small measure of fruit which they find in themselves by hearing the Word and are discouraged because of the weak measure of obedience which they yield to the Word in their hearts and lives notwithstanding all their labouring and striving to yield better obedience and more fruit there is no cause for such to be discouraged if they remember this that the Word is not alike fruitfull in all that are good hearers neither doth the Spirit of God work a like measure of Grace in all There may be foundness of Grace in thee though it be in weak measure and thou ma yest be a fruitfull and good hearer though not in such measure as some other are Look more to the sincerity of thy obedience to the Word then to the measure and degree of it If there be but a willing mind and an unfeined heart truly desirous and carefull to obey God in all his Word it is accepted of him though there be many failings and much weakness in the measure of Obedience Though thou canst not attain to a hundred fold or sixty fold yet it is well if thou yield thirty Though thou be not the best ground it is well that thou art good ground Praise God for it and know that he rejects thee not for the small measure of thy fruit if it be good and sound fruit As the Husband-man doth not reject the ground that yields but thirty fold or less but takes even the least crop of good Corn in good part and is glad of it so the Lord takes in good part even our small fruit of Obedience if it be sound and sincere See Joh. 15. 2. Use 2 Use 2. To teach those that have greater measure of Graces then others and are able to yield a greater measure of the fruit of obedience to the Word yet not to despise such as have a smaller measure of Grace seeing God accepteth even those that bring forth but thirty fold and not those onely that bring sixty or a hundred fold Consider also that if thou be more fruitfull then some others this is not from thy self but from God What hast thou which thou hast not received Therefore despise not such as have meaner gifts but labour to cherish the smallest measure of sound Grace in any Quench not the smoaking Flax c. Vse 3 Vse 3. Seeing there are degrees of fruitfulness in good hearers let us not content our selves with this that we are fruitfull but labour more and more to grow in fruitfulness that is in obedience to the Word If we have brought forth thirty fold labour to bring forth sixty If sixty then labour to bring forth an hundred fold Though all cannot attain to the greatest measure of fruitfulness yet all must aim at it and strive after it not resting in that measure of Grace and of obedience which they have already attained to but labouring to grow therein especially such as have most helps and plentifull means of growing they must look that the measure of their obedience be answerable to the means they have for to whom God hath given much of him much shall be required Luke 12. 48. Now the more to stir us up to labour to grow in fruitfulness consider what our Saviour saith Joh. 15. 8. Herein is my Father glorified that ye bear much fruit so shall ye be my Disciples where he useth a twofold reason to move them to Labour not onely to be fruitfull but to bear much fruit 1. Because by this means they should bring more glory to God 2. By this means they should approve themselves to be his true Disciples that is good Schollers in his School not standing at a stay but proceeding forward to more and more fruitfullness Thus we have heard the Description both of the good and bad hearers of the Word in this Parable Let it be our care to be found in the number of the good who are truly fruitfull in obedience to the Word that so we bringing forth true fruit of the Word in this life may after this life reap the everlasting fruit of all our hearing of the Word and of our obedience to it in Gods heavenly Kingdome Mark 4. 21 22 23. And he said unto them Is a Candle brought to be put under a Bushell or under a Bed Jun. 18. 1621. and not to be set on a Candlestick For there is nothing hid which shall not be manifested neither was any thing kept secret but that it should come abroad If any man have ears to hear let him hear HItherto we have heard of the first Parable uttered by our Saviour Christ in this Chapter Namely the Parable of the Sower in which is shewed the different effects of the Word Preached in sundry sorts of Hearers and that it is not truly fruitfull in all but onely in some and those the smallest number Now followeth a second Parable briefly laid down in these Verses where we have these particulars laid down 1. The Parable it self ver 21. 2. A reason to confirm the Doctrine taught in that Parable ver 22. 3. The conclusion or winding up of the Parable ver 23. Touching the Parable it self Is a Candle brought c This short Parabolicall sentence
give grace and glory If he have grace in this life he will have glory in the life to come yea the saving gifts and graces of the Spirit which God works in his Elect in this life are unto them as a pledg and earnest-penny to assure them of their Heavenly Inheritance after this life Ephes 1. 14. The Spirit is said to be the earnest of our inheritance c. Which is to be understood not onely of the inward testimony of the Spirit assuring us of our heavenly inheritance but also of the saving gifts and graces of it which it worketh in us and by them as by an earnest-penny assureth us of the heavenly inheritance to come Therefore also Rom. 8. 23. The faithfull who have the first fruits of the Spirit are said to wait for the adoption and redemption of their body that is for their full and perfect adoption and redemption after this life Use 2 Use 2. Hence gather on the contrary that such as have not grace wrought in them in this life shall not be partakers of glory in the life to come Such as have not the fruit of saving grace brought forth in them in this life shall never be reaped of the Lord that they may be gathered into his barn that is into his Heavenly Kingdom They shall indeed be cut down with the Lords sickle at the time of their death or at the day of Judgment but not to this end that they may be gathered into the Lords barn as good corn but that they may be cast out of the Lords field and burned as those Tares mentioned in another Parable Matth. 13. 30. Use 3 Use 3. See what we must do if we would have the Lord to reap and gather us into his barn as good corn for his own use when the time of Harvest shall come that is at the day of our death or at the day of Judgment then we must labour now whilest we have time to be indeed good corn that is such in whom the fruit of sound and saving grace as Faith Repentance c. is brought forth To this end be diligent in hearing the Word preached which is the seed from which the fruit of grace ordinarily springeth and groweth up as we have heard before and desire the Lord to joyn the work of his Spirit in our hearts with the outward Ministery of his Word to make it effectuall to bring forth the fruit of saving grace in us Observ 2 Observ 2. In that it is said When the fruit is brought forth That is come to ripeness then the sickle is put in to reap it c. Hence gather That it is not enough that the fruit of saving grace do begin to spring in our hearts but it must grow up in us till it come to due ripeness that is to the right measure and degree whereof we are capable in this life The grace that is in us must not be alwayes in the blade but it must come to be an ear yea as full corn and ripe in the ear before we can be fit for the Lords harvest to be reaped and gathered of him into his barn which is his Heavenly Kingdom 2 Pet. 3. ult Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ c. But more of this God willing upon the next Parable Mark 4. 30 c. unto 35. And he said Whereunto shall we liken the Kingdom of God c July 16. 1620. HEre is laid down the Fourth and last Parable of our Saviour Christ mentioned by the Evangelist in this Chapter The scope whereof seemeth not much different from the former In both the purpose of our Saviour is to shew the vertue and power of the Word preached in working grace and the manner how the work of grace is wrought by means of the Word preached In the former Parable he shewed that grace is wrought after a hidden and secret manner and that by certain degrees in tract of time it cometh to due ripeness and perfection Now in this Parable he sheweth also that it is wrought by degrees and that howsoever it be but in small and weak measure at the first yet in time it groweth to a greater measure This he sheweth by a comparison taken from the grain of Mustard-seed which when it is sowen in the ground is a very small grain yet afterward in time it groweth up to be a Tree sufficient for the birds to build under the shadow of it And this comparison is the more to be observed of us because it appears by the Evangelists that our Saviour used it not only this once but at other times also as Luke 13. 18. where he useth it to the same purpose as he doth here And also at two other times once Matth. 17. 20. and another time Luke 17. 6. In both which places he useth it to set forth the power and vertue of true faith Now first to clear the words of this Parable and then to come to that matter of Instruction which we are to learn from them In the words consider three things 1. A Preface going before the Parable in these words Vers 30. Whereunto shall we liken the Kingdom of God c. 2. The Parable it self The Kingdom of God is like a grain c. Where 1. Consider the thing compared which is the Kingdom of God 2. That unto which it is compared together with the resemblance between them Like a grain of mustard-seed c. And the resemblance is in two things chiefly 1. As the grain of Mustard-seed is very small when it is first sowen So the Kingdom of God hath small and weak beginnings 2. As the small grain of Mustard-seed groweth in time to be a Tree so doth the Kingdom of God in time increase and grow exceedingly 3. Consider The general Conclusion of this and all the former Parables Verse 33 34. Whereunto shall we liken c. By this Preface our Saviour stirs up the attention of his hearers to give diligent heed to this Parable And the words imply that he thought this similitude of the grain of Mustard-seed very fit to express the nature of the work of grace and that himself was much affected with it and so would have us to be The Kingdom of God That is the Word preached so far forth as it is a means to work grace in Gods Elect or the work of grace wrought by the Ministery of the Word for this is in effect all one And in this sense we shewed that the Kingdom of God was to be taken in the former Parable Vide Danaei quaest on Mark quaest 18. Is less then all seeds in the earth Not simply the least of all for it is observed by some that there are some other seeds less than the Mustard-seed But the meaning is to shew that it is a very small seed and one of the least on earth or else that it is the least proportinably in respect of the great growth of
it c. Greater then all herbs Matth. 13. 32. It becometh a Tree c. Fowls of the ayr may lodg under shadow of it Matth. 13. The birds come and lodg in the branches of it This is all one in effect and it is spoken onely to shew the great growth and increase of this herb or plant that from a very small grain it groweth to a Tree having great branches Quest Quest How can this be said truly of the Mustard-seed seeing in this Country where we live it doth not grow to so great a Tree that the birds may build in the branches of it Answ Answ There may be great difference in the same herb or plant according to the divers Countryes in which it groweth And so it is most probable that in that Eastern Countrey of Judea where our Saviour lived the stalk and branches of the Mustard-seed were greater and larger than they are in this our Country And this is the more likely because Pliny writing of this herb mentioneth divers kinds of it lib. 19. cap. 8. ut citatur à Jansenio harmon Evang. Doctr. 1 Doctr. 1. First in that the work of grace wrought by the Word preached is here likened to the grain of Mustard-seed which is small at first when it is sowen but afterward in time groweth up to have great branches hence we learn That the Word preached is a means to work grace not suddenly and all at once but in tract of time and by degrees Now by the working of grace I understand here not the first beginning of the work of it for that may be and is often wrought suddenly and in short time as appeareth in the examples of such as have been suddenly converted by the Word preached but I understand the further accomplishment of this work whereby it is continued and increased in us to the highest measure whereof a Christian is capable in this life This is not done suddenly and all at once but in tract of time and by degrees by means of the Word preached Ephes 4. 12. Christ gave Pastors and Teachers for the perfecting of the Saints and for the building up of the body of Christ Till we all come in the unity of faith c. unto a perfect man c. To shew that by the Ministery of the Word the Church is builded up and perfected in grace by degrees in tract of time and not suddenly all at once This also was implyed as we heard in the former Parable of the seed sowen by the Husbandman which groweth up by degrees first the blade then the ear c. Verse 28. See Gal. 4. 19. Use 1 Use 1. Comfort for Ministers of the Word when they see but small fruits of grace appearing in their people upon the first preaching of the Word unto them They are not to wonder or be discouraged at this but to remember That though the Ministery of the Word be Gods Ordinance for the working of grace yet that God doth not by it accomplish this work all at once or suddenly but by degrees in some space of time first working a smaller and then a greater measure of Grace by the Word Preached The Husbandman having sown his Seed is not discouraged because he doth not see it come up and grow to full ripeness presently but he knows it may come up and grow to ripeness in due time and therefore waiteth till that time come So a Minister of the Word though he see not the fruits of Grace to grow suddenly ripe in his people yet is he not to be dismayed at it but to wait even with long patience till it come to more ripenesse Vse 2 Use 2. See further by this that we are not to look for so great measure of Grace in such as have had the Word profitably Preached to them but a while as in those who have had it a long time even as we cannot look that Corn which is late sown should grow up and be ripe so soon as that which is sown betimes We are therefore to judg favourably of those that have had the Word Preached to them but a short time though we see in them but small beginnings of Grace appearing It is well if the measure of Grace be in them according to the means of Grace which they have had and according to the time they have enjoyed it Vse 3 Vse 3. This is also for the comfort of such hearers of the Word who feel and complain of the small and weak measure of Knowledg Faith and other Graces which are wrought in them upon the first hearing of the Word or when they have had it Preached to them but a small time Such must consider that the work of Grace which is usually wrought in Christians by the Ministry of the Word is not like the growth of Jonah's Gourd which grew up suddenly in one night but it is like the growth of the grain of Mustard-seed as we see here in the Text which though it grow to a great tree yet not suddenly but in some good space of time Think of this and be thankfull for that measure of Grace which God hath wrought in thee by the Ministry of his Word though it be not so great as thou desirest and as thou perceivest in others who have had the means of Grace longer Vse 4 Vse 4. See then that we have need to be Hearers of the Word not onely for a little time but still to continue to be Hearers c. Doctr. 2 Doctr. 2. We must here observe further how our Saviour setteth out the different degrees of Grace by the difference that is between the grain of Mustard-seed as it is at first when it is cast into the ground and as it is afterwards being grown up to a Tree from whence we may gather that there are different degrees and measures of Grace in Christians in this life All Grace is not of the same measure and degree There is a small measure of Grace like to the grain of Mustard-seed when it is cast first into the ground and there is a greater measure of Grace like to the Mustard-Tree when it is grown up 1 Cor. 12. 4. There are diversities of Gifts but the same Spirit that is there are both different kinds and different degrees of gifts proceeding from the same Spirit of God And these different degrees of Grace may be considered of us two wayes 1. As they are in one and the same Christian at sundry times so at the time of the first conversion or Calling of a Christian the measure of Grace is but weak and small in comparison but afterward in tract of time it groweth to a greater measure Thus our Saviour Christ's own Disciples at their first Calling and for a good time afterward were but weak in knowledg and Faith in comparison of that greater measure of those Graces which appeared in them afterward especially after the Resurrection and Ascention of our Saviour So Nicodemus discovered at
our Saviour here shew his zeal for Gods glory by using his power in reforming these sins and abuses practised in the Temple Observ 3 Observ 3. In that our Saviour shewed his zeal by dealing so thoroughly and unpartially here in reforming abuses in the Temple sparing none but casting out all the buyers and sellers as is said Matth. 21. 12. and not suffering so much as a common vessel to be carried through the Temple hence gather That such as are in authority in the Church ought not only to be careful to reform abuses and to purge them out of the Church but they are also to deal thoroughly and unpartially in this work of reformation not onely purging out some abuses and disorders but all not sparing any no not the least By this they are to shew their zeal for God's glory Thus ought Magistrates to shew their zeal in reforming all sorts of abuses and corruptions in the Church As the Religious Kings of Judah Hezekiah Josiah c. who did not only reform some things amisse in their times but all the grosse and known abuses then raigning in the Church They did not only pull down all Idolatry but took away all means and occasions of it as Idolatrous Altars Images Groves High Places c. And that throughout their whole Land and Kingdom 2 King 23. 24. Josiah did put away all abominations that were espyed in the Land of Judah and in Hierusalem c. Therefore in the following Verse it is said He turned to the Lord with all his heart c. Thus also Ministers of the Word ought to shew their zeal in opposing all abuses in the Church and seeking to reform them They are not to spare or wink at any but to tax and reprove all even the smallest both in their publick Ministery and in private also when there is cause and occasion is offered Thus also should Masters of Families be careful not only to reâ—orm some abuses in their Families but all not tolerating or winking at the least c. Use Use For reproof of such as being in authority in the Church and so being called to reform abuses and corruptions reigning therein do it to halves and partially opposing some abuses but tolerating and winking at others Thus do some Magistrates favouring and sparing some offenders and some abuses suffering them to go unpunished being thereunto moved by some sinister respect The fault of some of the Kings of Judah and Israel that they reformed some things amiss but not all So Jehu 2 King 10. 29. yea Asa a good King yet c. 1 King 15. 14. On the contrary see Jer. 48. 10. He is cursed that doth the work of the Lord negligently So also some Ministers are partial in opposing abuses and corruptions in the Church and in seeking to reform them They reprove some sins and abuses and set themselves against them by their Ministry but not against all Some they wink at and bear with This shews want of true zeal for Gods glory c. Observ 5 Observ 5. Lastly In that our Saviour here was so strict and rigorous that he would not suffer the smallest profanation of the Temple being the place consecrated to Gods solemn worship he would not suffer so much as a common Vessel to be carried through it Hence gather that by the same reason the smallest abuse or profanation of the Sabbath day being the day and time hallowed to God is not to be tolerated in the Church but to be opposed and hindered by all means especially by such as are in Authority as Magistrates Ministers c. Vse Use Against such as think some breaches of the Sabbath may be tolerated well enough as worldly talk or conference doing of some worldly business left undone the day before buying and selling of small matters using some sports c. Some think these are small matters and that we need not be so strict or precise as to oppose or hinder them from being done On the contrary no profanation of the Sabbath is to be accounted small And if our Saviour were so strict in hindering the least profanation of the place of Gods worship then we cannot be too strict in opposing the least profanation of the day and time of Gods Worship Mark 11. 17. And he taught saying unto them Is it not written My House shall be called of all Nations the Jan. 17. 1629. House of Prayer but ye have made it a den of Thieves HItherto of the actions performed by our Saviour in purging the Temple at Hierusalem from abuses 1. His driving out the buyers and sellers 2. Overthrowing the Tables of the Money-changers and seats of such as sold Doves 3. His not suffering so much as a common Vessel to be carried thorow the Temple Now followeth his words and Doctrine joyned with his former actions In which words he renders a reason of his former extraordinary fact in casting out those buyers and sellers c. which reason is taken from the great sin of those buyers sellers and Money-changers in that they abused the Temple to a contrary end unto that for which it was ordained For whereas it was ordained to be a house of Prayer they had turned it into a den of Thieves Observ Observ Such as have a Calling to reform abuses in the Church ought to have good ground and reason for that they do herein and to shew it if need be c. In the words consider two things 1. A declaration or shewing of the true end and use for which the Temple was ordained of God viz. to be a house of Prayer which our Saviour proveth by Scripture out of Esay 56. 7. 2. A sharp reproof of those profaners of the Temple for their gross abusing of that holy place whereby they turned that which was appointed for a house of Prayer into a den of Thieves which reproof is also grounded on Jer. 7. 11. Of the first He taught That is shewed the ground and cause of his former sharp and severe proceeding against these profaners of the Temple in driving them out thence c. Is it not written The place of Scripture where this is written which our Saviour here alledgeth is Esay 56. 7. Of which I will speak afterward Observ Observ In that our Saviour alledgeth Scripture here as the ground of his proceeding in purging the Temple from those profane abuses before mentioned Hence we learn what should be the ground and rule of all proceedings of such as are in Authority in reforming abuses and corruptions in the Church viz. the Scriptures or written Word of God Upon this ground and by this rule our Saviour here proceeded So at other times as chap. 10. 6. c. when he would reform the corrupt Doctrine of the Pharisees and the unlawfull practice used among the Jews in putting away Wives for small or sleight causes he alledgeth against them the written Word of God concerning the first institution of Marriage This then is the ground and