he that heareth the word and vnderstandeth it Mat. 13.19 And although the first sort of bad hearers are sayd to heare and not vnderstand Yet the other two fortes are insinuated to haue vnderstood for how could they receiue the word with ioy vnlesse they vnderstood it How could cares of the world the deceitfulnesse of riches and voluptuous liuing choake the word after it was heard vnlesse it had beene vnderstood So that as the vnderstanding of the word is not sufficient to make you good hearers so on the other side the want of vnderstanding declareth you to be bad hearers All good hearers vnderstand the word though not onely they Good hearers must practise that which is taught them But how can they practise that which they vnderstand not 3. They agree in their affection to the word Those that be as stony grouÌ„d receiue the worde with ioy So also doe these good hearers though the thing it selfe be not expresly meÌ„tioned The Gospell is glad tydings and reioyceth the hearts of all that embrace it There is no commendable propertie in the reprobate and vnprofitable hearers but it is found in the elect and profitable hearers and that in a more excellent manner And therefore those who are nothing mooued nor comforted by the word are worse then some bad hearers and must not be reckoned in the number of good hearers Notwithstanding in this description of these good hearers wee may perceiue that in diuers other things they differ much from all the former hearers and therein doe greatly exceede and excell them all They are described by three properties and by them all they differ from the rest 1. By the manner of receiuing the word They receiue it with an honest and good heart 2. By the maner of reteyning it They keep it 3. By the maner of practising it They bring forth fruit and that with patience and plentie Touching the first propertie 2. things may bee noted The one more genenerall and that is the instrument of hearing it is with the heart The other more speciall and that is the qualitie and disposition of their heart it is an honest and good heart 1. Concerning the former we may hence obserue that those who will be profitable hearers of Gods most holy word must heare it with their hearts not onely with their eares to harken vnto the sound of it while it is vttered nor onely with their heads to vnderstand that which is deliuered but likewise with their hearts to keepe it and obey it Deut. 6.6 The Lord required of the Iewes that the words which he commanded them should be in their heart The wise man thus exhorted his sonne Proâ— 3.1.3 Forget not thou my law but let thine heart keepe my coÌ„mandements binde them on thy necke and write them vpon the table of thine heart And for this cause when Lydia went to heare Paul Act. 16.14 the Lord opened her heart that so she might attend to the things which Paul spake If her hart had bene shut so as the word could not enter in she had bene an vnprofitable hearer but God opening her heart that shee might receiue the word into it shee became a profitable hearer And there is great reason why al profitable hearers should receiue the word with the heart and into the heart 1. For the reformation and direction of the heart Gen. 6.5 by nature mans heart is corrupt yea all the imaginations of the thoughts of his heart are onely euill continually And out of the heart remayning corrupt come euill thoughts Mat. 15.19 Murthers Adulteries Fornications Thefts false Testimonies Slaunders such like sins which defile the man as Christ teacheth Now the worde is an Instrument of sanctification Ioh. 15.3 Christ said his Disciples were al clean through the word which he had spokeÌ„ to them And praâ—ed to his Father Ioh. 17.17 Sanctify them with thy trueth Ephe. 5.26 thy word is the trueth And the Apostle teacheth that GOD doth sanctify the Church clense it by the washing of the water through the word Now theÌ„ the plaister must be applyed to the place that is wounded or sore If it be applied to any other place it will do no good If the disease come froÌ„ the hart or inward parts it is in vain to lay the plaister to the head to the eare to the hand or to the foote so long as the heart inward parts are not cured they will minister new corrupt matter to the outward parts If then our hearts be corrupt we must not onely be content to apply the word to the eares by hearing it to the head by vnderstanding it to the tongue by talking of it but also to the heart for the purging of it at the first and for the guiding of it alwaies afterward 2. Againe the heart is the seate of the affections you must therefore receiue the word into your hearts that so it may worke on your affections both to sanctifie them as also to stirre them vp vnto good Thou must loue the word trust in the word and reioyce in the word or rather thou must loue God trust in God and reioyce in God because of his word as was shewed before in the example of Dauid Thou canst not doe this vnles thou receiue the word with thy heart As meate cannot nourish thy body vnles it be receiued into thy stomacke And as seede can neuer sprout nor come vp vnles it be cast into the furrowes and clods of the earth no more will the word profit thy soule vnles it be receiued into by heart 3. Moreouer the heart is the commander of the whole man and sets all on worke according to the disposition of it selfe Of the abundance of the hart the mouth speaketh as saith our Sauiour Math. 12.34.35 A good man out of the good treasure of his heart bringeth forth good things and an euill man out of the euill treasure of his heart bringeth forth euill things As the primuâ—â— mobile doth turne all the other inferiour orbes round about with it And as the watch wheele of a clocke guideth all the other wheeles If it stand they stand if it goe they goe if it goe slowly they goe slowly if it go swiftly they go swiftly So doth the heart of man rule and order all the senses and parts of his body either to good or euill they are exercised as it is affected Those then that would be obedient hearers of the word must needes receiue and embrace it with their hearts that so their hearts louing and lyking and beleeuing it may set all their senses and all the parts of their bodies on worke to practise it 4. Lastly the heart is the safest place for it As sowne corne if it lye on the top of the furrowes may easily be deuoured by the fowles of the ayre but if it be hid and couered is free from that danger so the word which thou hearest if it goe
but in this with their wills In other things the deceiued doe of themselues soone espie the cosenage and seeke to helpe themselues but in this many are deceiued continually and yet cannot discerne it yea if another tell them of it yet will they not beleeue it In other fraudes the deceiuers are most in fault but here the deceiued are in greatest fault for riches deceiue you not through their owne craft 〈◊〉 through your corruption not through their frauduleÌ„t perswasions but throgh your fond affections not through their bad practises but through your madde behauiour Riches are no causes but occasions of the deceit Men take occasion by them vse them as meanes to deceiue themselues Rom. 7.11 As Paul sayd of Sinne and the Law Sinne tooke occasion by the Commaundement and deceiued me and thereby slew me So may we say of mans corruption and riches His corruption taketh occasion by riches to deceiue himselfe and therby to destroy himselfe He is deceiued by the supposed pleasantnesse of riches as Eue was deceiued by the pleasantnes of the Apple And as Eue was more to be blamed then the Apple so is the rich man more to be blamed then his riches Quest If riches doe so dangerously deceiue men how may we vse riches that they may not deceiue vs nor like thornes hinder the fruit of the word Answ You neede not to cast them away as Crates the Thebane and some other Philosophers did They are the good blessinges of God and may be well vsed for Gods glory and mans good Obserue these 5. Rules and they shall not deceiue you nor choake the word in your hearts 1. Set not your affections on them desire them not too earnestly loue them not too dearely according to the instruction of the Kingly Prophet If riches increase Psal 62.10 set not your hearts thereon but rather as the Apostle exhorteth They which vse this world 1. Cor. 7.31 let them be as though they vsed it not It is your inordinate affection toward them that makes them to deceiue you and hinder you in the obedience of the word The more you loue them the lesse will you loue the word the lesse desire wil you haue to heare and learne it and the lesse care to obey it If your hearts be set on wealth it will so deceiue you that no sinne can be gainefull but you will be ready to practise it and no dutie bring any damage but yâ—â— shall neglect it Is not the desire of money the roote of all euill 1. Tim. 6.10 What makes some to lye in their bargayning some to sweare vainely falsly some to vse fraude and cousonage some to oppresse and wrong others but an immoderate desire of riches This is the very spawne of all sinne in vniust dealing therefore learne to moderate it Doth not Christ say Mat. 10.37 that he who loueth father or mother sonne or daughter wife or children or his owne life Luk. 14.26 more then me is vnworthy of me hee cannot be my Disciple And is he worthy of him or can be his Disciple who loueth lands liuing wealth and riches better then him Doth not hee say Ioh. 14.23 If any man loue me hee will keepe my word Those then that transgresse his word for their owne aduantage and sinne against him to get to keepe or to encrease their riches doe they not loue their riches better then him 2. Be content to employ your riches as the word directeth you Luk. 16.2 You are but Stewards of your riches the Lord is the owner and wil one day call you to giue an account for your Stewardship you must not therefore vse them as you list but as he will how he would haue you to vse them he teacheth you by his word Wherefore make the word your Counsellour in all your dealings Doe not get your wealth by any other meanes then the word alloweth doe not keepe it any longer then the word permitteth and doe not otherwise bestow it or spend it then the word approueth Then cannot your riches hinder but will rather further your obedience the vse of them will be a practise of the word 3. Account the word of God and the graces and blessings conueyed vnto thee thereby greater riches and more precious Jewels then all the wealth of the world Know that godlinesse as the Apostle teacheth is great gaine 1. Tim. 6.6 Be of Pauls minde who thought all things but losse Phil. 3.9 for the excelleÌ„t knowledge sake of Christ Iesus our Lord for whom hee counted all things losse and did iudge them to be dung that hee might winne Christ As the soule is more excellent then the body and as heauen is more excellent then the earth so those thinges which belong to the soule and come from heauen are more excellent then those things which belong to the body and come from the earth If thou doe so esteeme of them thou wilt not suffer the wealth of the world to hinder thee of them If thou canst not enioy both together thou wilt rather forgoe wealth then the word The want of this due estimation causeth riches to be an hinderance to many They thinke too highly of worldly wealth but too basely of Gods word and his graces and therefore had rather get and keepe ther wealth then obey the word and increase in grace 4. Pray earnestly vnto God that he would giue thee grace to vse riches aright euen for the glory of his Name for the good of thine owne soule and for the benefit of others Say vnto the Lord with Dauid Psal 119.36 Encline my heart to thy testimonies and not to couetousnesse for thy heart cannot be enclined to both together Pray thus before thou come to hear pray thus after thou hast heard And in all thy dealings of the world pray to God to plucke these thornes out of thy heart lest they hinder thee in the obedience of his word The more thou prayest thus the lesse shall the deceitfulnes of riches hinder thee 5. Though thou abound in wealth yet be not proud but be as lowly and humble as if thou liued in want for GOD resisteth the proude 1. Pet. â— 5 and giueth grace to the humble 1. Tim. 6.17 Paul would not haue commaunded Timothie to charge rich men that they be not high minded vnlesse there were some danger that way They are in danger of being proud and when they are proud they are in danger of disobedience for proude men will despise the word and will thinke scorne to be taught their dutie and to be reproued for their faults by a poore Minister and will no further obey the word then they thinke it may stand with their credit and honour Know that God is no respecter of persons the poore may be as acceptable to him as the rich he more respecteth mans disposition and behauiour then his outward estate If thou be poore be not dismayed if rich be
pleaseth the Lord to giue an encrease The consideration whereof serueth for the instruction of all sortes of good hearers whatsoeuer measure of fruites they doe bring forth 1. First this may comfort those good hearers who profit not so much in hearing as some others doe doe not attaine to such a measure of knowledge nor are able to yeeld such abundance of fruit as others doe If their hearts be holy and good if they doe all of faith and sinceritie and desire to bring forth more fruits God will account them profitable hearers and accept of their obedience And the word which they heare shall saue their soules As farmers are glad of all eares which haue corne in them Siue parâ— siue multum omnes bâ—râ—co crunt August in Ps 12. though some be longer some shorter some containe more graines some containe fewer yet will they gather all into the barne So God doth accept of all persons that bring forth the fruits of the word and will bring to heauen as well those that haue lesser as those that haue more fruits Such is his mercy and bountie that although hee require the same measure of all yet finding difference among them because of the diuersitie of his grace he doth so receiue the first and the best as he doth not refuse the second and middle-sort nor yet reiect the last and least Vnder the Lawe there were some Sacrifices cheaper some more costly If men or women Leuit. 12.8 by reason of their pouertie were not able to offer the better the Lord was content to take the meaner And therefore Christ commended the poore Widowes 2. mites Mar. 12.43 aboue all the great gifts which rich men cast into the treasurie And vnder the Gospell Mat. 25. the seruant which receiued two talents and by employment made them foure was commended and rewarded of his maister as well as he that had receiued fiue and made them tenne Mat. 20. And they that wrought but one houre in the Vineyard receiued the same penny at night with them that had borne the heat and burden of the day Wherefore let not thine owne penurie and other mens plentie of fruite dismay thee but consider that if thou practise what thou knowest doest as many good workes as the Lord doth enable thee and art willing and desirous to doe more if abilitie were afforded and occasion offered thou art a good hearer and mayest goe to heauen with those that farre exceede thee in the number of their fruites Yet let not any take occasion hereby to be more backward and sparing in their fruits as if a small quantitie would serue the turne All of vs ought to striue to bring foorth abundance yea each yeere more then other Those which be planted in the house of the Lord do flourish and bring forth in their olde age Psal 92.14 It is to be feared that he who desireth to be no better is not good at all and he that desireth to bring forth no more fruites bringeth forth none at all that be good Let them vnderstand that none bring forth such store of fruit as they ought And that he which soweth sparingly 2. Cor. 9.6 shall reap sparingly he that soweth liberally shall reape liberally God will crowne his owne gifts in vs. The more fruits they beare here the more glorie shall they enioy in heauen Let them therefore striue to abound more more in all good fruits knowing that this consolation belongeth not to them which wil not abound with more though they might but onely to those which would abound with more and cannot being hindered by their infirmities or through want of abilitie and opportunitie In them GOD will take the will for the deede and will no lesse reward them then those who hauing more meanes and better abilitie haue brought forth more fruites 2. Lastly this diuersitie of fruit in good hearers may teach them that bee more plentifull in bearing them then others be not to be proud of themselues nor to despise those that bring forth fewer for both of them are reckoned in the number of good and profitable hearers They which bring forth some lesser fruits may haue good hearts may be iustified may be sanctified may be in fauour with God and at last enter into heauen as wel as thou who aboundest with more 1. Cor. 15.10 Paul laboured more abundantly then all the Apostles and suffered more then any of them 2. Cor. 11.23 And therefore farre more then any common Christian Though toward his end the remembrance therof did much comfort him so as he could say I haue fought a good fight I haue finished my course I haue kept the faith hence forth is layd up for â—â— the Crowne of righteousnes which the Lord the righteous Iudge will giue vnto me at that day 2. Tim. 4.8 Yet hee addeth these words concerning his copartners in the reward And not onely vnto â—â—â— but vnto all thâ—â— also that loue his appearing Because many others who came short of him in the abundance of laboures and sufferings should be crowned as well as he Dost thou surpasse others in the multitude of fruites 1. Cor. 4.7 bee not high minded doe not despise them for what hast thou which thou hast not receiued And if thou hast receiued it why boastest thou of it as if thou hadst nor receiued it If thou abound more then others thou mayst say with the Apostle It is not I 1. Cor. 35.10 but the grace of God which is with me and by his grace I am that I am The more lowly thou art the the better are thy fruits The more and the better graines that an eare of corne hath in it the lower it will bowe downe ward but the fewer and the worse graines it hath the higher and straighter will it stand vp Euen so the more good fruites for number and the sounder for qualitie that any man hath the more lowly and humble will he be The prouder he is and the more he insulteth ouer others the fewer worse be his gifts and fruits Therfore be lowly and humble not arrogating to thy selfe but ascribing to God the glory of all thy fruites Not disdayning any for the smal measure of their fruits but honoring them for their good beginning and praying to God that they may abound more and more And this I pray for you all as the Apostle did for the Philippians Phil. 1. â— 10.1â— that your loue may abound yet more and more in knowledge and in all iudgement that yee may discerne things that differ that yee may be pure and without offence vntill the day of Christ filled with the fruites of righteousnes which are by Iesus Christ vnto the glorie and praise of God The Lord graunt you all there things for his mercies sake in his beloued Sonne Amen A POSTSCRIPT TO the Papists in Lancashire I Am not ignorant how hastie and rash manie of you bee in condemning
be kept from them See then what an enemie the diuell is to hinder the efficacie of Gods word in mans heart As the preacher laboureth to cast the word into the heart so he to take it out He thrusteth many euill things into the heart he put treason into the heart of Iudas to betray Christ Iob. 13.2 Act. 5.3 he filled the heart of Ananias to lye vnto the holy Ghost So also doth he keepe all manner of good from the heart by the one he would make vs bad by the other he would hinder vs from being good Except it be inpraying hee doth not trouble a man so much in any busines as in hearing of Gods word because he is afraide lest man should be conuerted and saued thereby This his practise is euidently seene in many It appeareth by the euent that he taketh the word from many of our hearers for when the people haue heard the preacher speake a whole houre together and deliuer many profitable points of doctrine and that very plainely yet few can repeate any thing at all many will say they like him well he is a good man and made a very good sermon yet cannot tell one word that he spake What is the reason hereof the diuell hath taken it out of their hearts and heads Report to them an humane historie tell them some strange newes or a tale for their worldly profit or corporall health they will keepe it well enough and at any time and in any company will relate it very readily but teach them a mysterie of saluation instruct them in a dutie to God or man they forget it as soone as they haue heard it What is the cause hereof but this the diuell knowes that the one will neuer profit their soules nor further their saluation and therefore he will not take it from them he is afraid lest the other should profit their soules and further their saluation and therfore he labours to depriue them of it If a man put coyne in a chest and wares in a chamber and within a while come and finde none there he will say a thiefe hath bene there So if people heare much and keepe little or nothing it is certaine the diuell hath bene there to steale it out of their hearts This should teach euery one of vs that be hearers to looke well to our selues and carefully to keep that which we haue heard The diuell will doe what he can to depriue vs of it If he cannot keepe thee from heaving he will if he can rob thee of that which thou hast heard If thou be carelesse in keeping he will be sure to take all from thee You knowe that if a man haue some speciall goods and looke negligently vnto them and care not much whether he keepe them or loose them and a cunning thiefe be very desirous of them he is like within a while to get them Wherefore Gen. 15.11 as Abraham droue away the Fowles that trouble him when he was sacrifising so driue yee away the Diuell who troubleth you whē you heare Euen as you chase away the birds that would eate vp the corne sowne in your fields And as by harrowing of your sowne fieldes you couer the seed with earth that so the Fowles may not deuoure it and that it may better fructify So couer the seede of the worde in the furrowes of thy affections and let it enter deepe into thy heart and so shall it both be safe from the Diuell and fit to yeeld fruit in thy life This practise of the Diuel is amplified by the ends of it which are two the one subordinate to the other The former is least they shoulde beleeue Whence we may obserue two things one in respect of the word and another in respect of the Diuell 1. In respect of the word namely that the hearing and receiuing of the word is a speciall meane to bring men to faith for the Diuell doth therefore hinder men in hearing least by hearing they should belecue Saint Paul sayth That faith is by hearing Rom. 10.17 and hearing by the word of God How can they beleeue in him of whom they haue not heard and and how can they heare without a Preacher And those for whom Christ prayed Ioh. 17.20 must beleeue in him through the Apostles word Act. 8.37 Was not the Eunuch brought to faith by Philips teaching Did not Cornelius beleeue by Peters preaching Act. 10. Did not the Iaylor beleeue by hearing of Paul Act. 16.31 Though all doe not beleeue Non ommum est sides qus audiunt verbum sed quibus Deus partitur mensuram sides who doe heare because some heare amisse yet is hearing Gods ordinance to beget faith Those then that desire faith must heare and receiue the worde Those that may heare and will not cannot beleeue Wofull is their case who heare not at all for whence can they haue faith if they heare not Feareful is their case who hear seldome they haue no faith or a weake faith But happie are they who heare often and well August epist. 105. they beleeue and shall be saued 2. Another thing is to be obserued in respect of the Diuell namely what an enemie he is vnto faith for he takes away the word as it is entring into mens hearts lest they should beleeue This is the very cause why he is so busy in hindering the worde because hee would keepe men from faith And no maruell though he be a deadly enemie vnto faith Heb. 4. he knowes that the word will not profite the hearers vnlesse it be mixed with faith Rom. 〈◊〉 He knowes that by faith we are iustified in Christ Act. 10. that by faith we obtaine remission of sinnes and euerlasting life Very loath he is that we should enioy these blessings and therfore will do what he can to hinder vs of faith which is the hand whereby we receiue them Heb. 11.6 He knowes that without faith it is impossible to please God Rom. ◠14.3 And that whatsoeuer is not of faith is sinne Vnwilling he is that we should better please God then himself doth but gladly would he make all our actions sinfull like his Ephes 6. He knoweth that faith is the shield 1. Ioh. 5.4 whereby we quench all his fiery darts that it is the victory whereby wee ouercome the world one of his Champions And therefore wil seeke to keep this weapon out of our hands lest himselfe his champion be foiled therwith We may now say with the Apostle 2. Thes 3.2 All men haue not faith And no maruell seeing the Diuell is a spightfull foe against it and will hinder as many from faith as possibly he can At the end of the world as Christ fore-told the son of man shall scarce find faith on the earth Luk. 18.8 Let it not seeme strange for as at all other times so then especially will he keepe men backe from
receiuâ— the worde with â—oy For the present time they reioyce in the doctrine of the Gospell it cheareth their hearts delighteth their soules contenteth their mindes mooueth their affections and is to them the most ioyfull newes that euer they heard and yet for all that they are but vnprofitable hearers Such an hearer was King Herode 〈◊〉 6.20 when Iohn Bapâ—â—â—â—â—â— preached hee heard him gladly not onely willingly but also cheerefully and ioyfully hee tooke delight and pleasure in hearing of him and yet afterward was the author of his death Such hearers were most of the Iewes for Christ told them Iob. 5.38 That Iohn was a burning and sinning lampe and that they would for a season haue reioyced in his light They ioyed in his doctrine yet but for a season Hee preached but a while Christ fore-saw that if hee had liued and preached longer they would haue forsaken him Such hearers also were the Capernaites Ioh. 6. who liked Christs doctrine so well as that they followed him for a while but afterward forsooke him Such hearers had the Apostles And such heaâ—ers haue we at this day These hearers are not like Pharoh Exod. 5.2 who said Who is the Lord that I stould hear his voyce Nor like those impious persons who say to God Depart from vs Iob. 21.14 for we desire not the knowledge of thy waies Nor like the Iewes Act. 13.45 who spake against those things which were taught by Paul contradicting them rayling on them thrusting the Apostles from theÌ„ They do willingly heare the word they approue the doctrine of it they loue it like it and reioyce to heare it They wil rather say to Preachers Act. 10.33 as Cornelius his kinsmen said to Peter We are all here present before God to heare all thing that are commaunded thee of God And if these hearers reioyce in the word they will not scorne to be taught by the Ministers but very willingly submit themselues to the Ministâ—ry of the word They will be as forward as any in frequenting Sermons for who will not desire to heare that often which comforteth his heart Yea they may sharply reproue and seuerely censure them as impious and prophane who are carelesse and negligent in hearing of Gods word Yea they may reuererce the Minister as Herode did Iohn Baptist they may patronage protect and countenance him they may maintaine him and be very bountifull toward him for â—ho will not make much of him that dâ—th greatly comfort his heart Yea after they haue heard they may talke and conferre of the doctrine among their familiar acquaintance for who will not often talke of that which reioyceth his heart Of the abundance of the heart the mouth speaketh All these thinges may be found in these hearers of the second sort who notwithstanding are reckoned among vnfruitfull hearers See then what faire shewes an vnregenerate man may make in heating of Gods word And consider it seriously that not onely the publike persecutors bitter raylers wilfull contemners carelesse and forgetful hearers but likewise some that loue and like the word diligently attend it and finde some comfort in it may be out of the state of grace and kept backe from entring into heauen A fearefull thing to consider it should rowse vs out of security and make vs looke well to the maner of our hearing There be some who are nothing at all mooued with the worde neither terrified with the threatnings and curses of the lawe nor comforted with the heauenly blessings and sweete promises of the Gospell whoâ—â— wee may compare as Christ did the Iâ—wes vnto little children which sitte in the markets and call to their fellowes and say We haue piped vnto you Mat. 11.17 and you hâ—â—â— not daunced we haue mourned vnto you and you haue not lamented We sing both mercy and iudgement and yet they are not moued Seeing Christ reckâ—â—â—th Quest them in the Catalogue of fruitlesse hearâ—rs who are so moued as they reioyce at the word what is to be thought of them who are no more touched then if their hearts were of Adamant If this ioy may be found in the vnregenerate it will be hard to disâ—erne who are regenerated It is a propertie of the regenerate to reioyce at the word Dauid said Thy testimonies haue I taken as on heâ—itage for euâ—r â—sa 119.111 fâ—r they are theiâ— of mine hâ—art 〈◊〉 3. 〈◊〉 The holy peâ—â—â—le of the Lord made great â—o 〈…〉 like the werâ—â— which â—izra thâ— Lâ—â—â—â—â—â—â—â—au the them Act. 2.41 Those three thoâ—â—â—â—and which were conneâ—ted by â—â—â—â—y Sermon did reâ—â—iue his wâ—â—â—d 〈◊〉 The Fuâ—â—uch conuerted by Phillip the â—aylâ—r conuerted by Paul recâ—â—â—ed their dâ—â—trine with ioy of heart 〈◊〉 there no difference betwixt the regenerate â—nd the vnregenerate in this their ioy Answere Indeed both of them receiue the word with ioy yet there may be found great difference betwixt the ioy of the one and the ioy of the other They differ inâ—h se foure things 1. In the cause of it and that is â—â—â—aith And therefore Paul calleth it Phil. 1.25 The ioy of faith The ioy of the regenerate man ariseth from a instifying faith whereby he beleeueth that all the promises of God in Christ shall be performed to him in particular The vnregenerate hath onely a generall historicall faith whereby he certainely beleeueth that many shall be saued by grace in Christ hath some doubtfull hope that he is one of the number but no certaine assistance As if there be many offenders in the same prison one is certainely assured that the King hath graunted pardon to a great number of them hopeth that he is one yet is not sure And another is assured that he is one of the number Both of them will reioyce yet there will be difference betwixt their ioy 2. In the measure and degree for the regenerate haue a greater measure of ioye then the vnregenerate The regenerate haue as great or greater ioy in the word then in any thing else whatsoeuer Therefore Dauâ—d sayde I haue had as greate delight in the way of thy testimonies as in all riches Psal 119.14 The Lawe of thy mouth is better vnto mee vers 72. then thousands of gold and siluer I reioyce at thy word vers 162. as one that findeth a great spotle Their ioy is so great that S. Peter saith 1. Pet. 1.7 They reâ—oyce with ioy vnspeakable It may be felt it cannot be expressed The greatnesse of their ioy Mat. 1â— 44 Christ setteth forth by the exaâ—ple of a man who finding a treasure hid in the fielde for ioy thereof departeth and selleth all that he hath and buyâ—th tâ—es â—ld But the ioy of the vnregenerate is nothing so great They seldâ—â— aâ—◠〈…〉 so great ioy in the worde as in the world but neuer greater Thâ—ir worldly prosits their earthly honours and preferments their carnall pleasures d ee as
a Deacon yet afterward became an Arch-hereticke Reuel 2.6 first Founder of the heresies of the Nicolaâ—tanes And as those did of whome Saint Paul prophecyed that in the later times Men shall departe from the Faith and giue heede vnto spirites of Errors I. Tim. 4.1 and doctrines of Diuels And as those that in former Ages fell from the Truth to the Heresies of Arrius Pelagius Nestorius and other damnable Heretickes And as those that in the dayes of Queene Mary did fall from the truth of the Gospell formerly professed to the Errours and Idolatrie of the Church of Rome Againe men may fall away by sinne and wickednesse in theyr liues as those who put away a good Conscience As those who beginne in the spirite but ende in the flesh As those who turned backe after Satan As those who had escaped from the filthinesse of the world 1. Tim. 5.15 through the knowledge of our Lorde and Sauiour IESVS CHRIST 2. Pe. 2.20 are yet tangled againe therein and ouercome whose latter ende is worse then the beginning Fulfilling the Prouerbe The Dogge is returned to his owne Vomite the Sowe that was washed to the wallowing in the myre Now these doe not fall away in part only and for a time as the Apostles did at Christs Passion but wholly and perpetually This a fearefull falling away Corporall relapses into naturall diseases are not so dangerous to the body as these relapses into errour and sinne are dangerous to the soule For by them men procure to themselues a double punishment Poenam damni poenam sensus A punishment of losse For they loose the rewarde of theyr former profession and obedience If the Righteous forsake his righteousnes and commit iniquitie all his righteousnes shall be forgotten and he shall die in his iniquitie saith the Lord. 2. Pet. 2.21 Likewise a punishment of sense and that so greeuous as it had bene better for them neuer to haue knowne the way of righteousnes theÌ„ after they haue knowne it to turne away from the holy coÌ„mandement giuen vnto them By their backsliding they more dishonour God and oftend others then if they had neuer made any profession at all And therefore their punishment shall he greater then if they had neuer knowne the Gospell Here then see the danger of persecution it driues many from Christ Such is the disposition of some as they will not suffer any thing for the Gospell they like and loue it when it brings peace and prosperitie with it but they bid it farewell when it brings persecutioÌ„ Though Christ hath suffered much for them yet will not they suffer any thâ—ng for him they would â—aine raigne with him but they will not suffer with him nor for him And therefore if they be called to beare the crosse they will rather renounce the Gospell then beare the waight of it But let them know that if they deny Christ or his word before men he will deny them before his father in heauen he that setteth his hand to the plough and looketh backward is vnfit for the kingdome of God Let vs arme our selues against this danger that we may continue constant in the day of triall Gal. 6.9 Let not any crosses make vs weary of well doing knowing that in due season we shall reape if we faint not And because persecution can neuer harme vs if our hearts be good let vs take heede as we are exhorted by the Apostle lest there be in any of vs an euill heart Heb. 3.12.13 and vnfaithfull to depart away froÌ„ the liuing God but exhort one another daily lest any be hardened with the deceitfulnes of sin If any of your hearts be not yet mollified so as the word of God cannot take deepe rooting in the bottome of them troubles for the Gospell can no sooner befall you then you will renounce it but if your hearts bee throughly mollified if the word take deepe rooting and worke iustifying faith in you Rom. 8.35 neither tribulation nor anguish nor persecution nor famine nor nakednes nor perill nor sword shall separate you from the loue of Christ but in all these things you shall be more then conquerours Sce Gregor Nazaan Orat. 1. in Iulian. And fâ—nally if it be such an hainous offence to fall away in time of persecution what shall we say of them who fall away in time of peace those doe it by compulsion by force and violence these of their owne accord those doe it halfe against their will but these most willingly those to saue their own goods and preserue their liues these to saue neither being in danger of neither those by constraint these through contempt Those among their enemies who were readie to hurt them if they would not recant these among their friends who will helpe them if they abode constant Ante aciâ—Ì„ victi sine congressione prostrate Cypriade laps Sect. â— Those in the field where they feared an ouerthrow these in a laÌ„d of peace where they expected no combat These must needs be more faultie and more inexcusable Those subiects who yeeld to the enemies through feare and for safegard of their liues are more fauoured and more easily pardoned then they who being in no danger did willingly run to the enemies and of their owne accord ioyne with them against their lawfull Prince Oh then what fauour can those expect at Gods hands who in these our happy daies and in this our peaceable land doe fall away from the truth of the Gospell to poperie and profanenesse These are farre worse then dastardly cowards for they yeeld not till they see some danger these yeeld before any danger appeareth Pro. 28.1 Heb. 12.4 These are like those wicked ones who flie when none pursueth them We should resist vnto blood strining against sinne As Christ shed his blood for the saluation of our soules so should we be readie to shed our blood for the maintenance of his Gospell How farre are they from this who fall away before they sawe any enemies to resist what hope can they haue of mercy from Christ who are so easily turned from the sincerity of his Gospell which they should defend with their dearest blood Thinke seriously of this and take heede of declining in such an happie season Luk. 17.32 Remember Lots wiâ—e as Christ biddeth you Facta est stâ—ua salâ—â—vt condiat tâ— In Psal 69. fiâ—e And consider that she for looking backe toward Sodome was turned into a pillar of salt and that to season vs with all as Augustine thought Deceiue not your selues but knowe for a certaintie that the hearing of the Gospell will not further your saluation butâ— rather aggrauate your condemnation if you falâ—â—way from it either in the time of persecution or in the time of peace Vers I. And that which fell among thornes are they which haue heard and after their departure are choaked with cares c. NOW followeth the exposition of the third kind of
bene thy manner from thy youth Dauid in the time of his exile and persecution committed no such sinnes as he did when he was setled in his kingdome And it hath bene obserued and confessed by many of the learned that the Church more abounded in pietie and zeale when it was persecuted and poore then when it was peaceable and endowed with riches And thereupon it was said Religio peperit diâ—â—tias Fox Acts. monâ— P. 716. ex August sâ—d filia deuor aâ—it matrem Religion brought forth riches but the daughter hath deuoured the mother That as the Church encreased in possessions Hicron so it decreased in vertue Some write that wheÌ„ Christian Emperours Polyâ—hron lib. 4. cap. 6. with good entents enriched the Church with lands and possessions a voyce was heard to crye This day is venome or poyson powred into the Church And afterward the Church began to complaine and say In pace mea amtritudo mea maxima Bernard in cantic serm 33. In pace mea amaritudo mea amarissima In my peace my bitternes is the greatest In my peace my bitternes is the most bitter Not so bitter before by the death of Martyrs and conflict with Heretikes as now by the manners of the household So that not a fewe but many haue bene deceiued and corrupted by riches this way and therefore all had neede to looke to themselues 4. Lastly riches deceiue men in respect of the continuance Many trust to them and hope to enioy them long when as they are presently depriued of them Thus was Dauid deceiued In his prosperitie he said I shall neuer be moued Psal 30.6.7 the Lord of his goodnes had made his mountaine to stand strong but theÌ„ the Lord did hide his face and he was troubled In regard whereof Salomon saith Pro. 23.5 Wilt thou cast thine eyes vpon that which is nothing for riches taketh her to her wings like an Eagle which flyeth into the heauen 1. Tim. 6.17 And Paul bad Timothie charge rich men not to trust to vncertaine riches vncertaine they are and therefore not to be trusted they will deceiue those that trust to them They will faile vs in our greatest neede as namely at the houre of death That rich man who enlarged his barnes and laâ—d vp goods for many yeares Luk. 12.20 when he was in great hope of enioying them long had his soule taken from him that â—ight and knew not who should enioy them Naked came we into this would 1. Tim. 6.7 and naked must we returne wee brought nothing into it neither must we carry any thing out of it hic aâ—quiruniur hic relinquntur here they are gotten and here they are left All those waies doe riches deceiue men And whom they deceiue in their hearts they choake the word Such impediments are they to the word as they hinder many from receiuing and professing it Christ said the poore receiue the Gospell Math. 11.6 And Paul said you see your calling that not many mightie or many noble are called 1. Cor. 1.26 but God hath chosen the weake ones to confound the mightie and base and despised ones to confound the noble So likewise they hinder men in the obedience and practise of the word Rich men are more bound to serue the Lord then the poore for on whom he bestoweth much of them he requireth much As he is more bountifull to theÌ„ so should they be more dutifull to him yet oftentimes it commeth to passe that they seldomer heare it and lesse obey it then others doe But the greater is their sinne and the more fearefull shall be their iudgement if they doe not amend Vse 1 You then that be rich looke well about you take heede lest your riches deceiue you and in deceiuing you make the word fruitles It had bene better neuer to haue enioyed them then thus to be deceiued and hindred by them Salomon thought this to be an euill sicknes which he saw vnder the sunne to wit Eccles 5.12 riches reserued to the ownâ—rs thereof for their euill And is it not verified in them whose Riches doe choake the worde in their hearts and make it vnfruitfull in their liues what greater euil could befall them Do they not hereby endanger their owne soules In a woefull case they are and farre worse then the poorest in the world CHRIST sayth vnto such Woe be vnto you that are rich Luk. 6.24 for yee haue receyued your consolation Some comfort they may find now but none hereafter And Iames saith to them Go too now yee Richmen weepe and howle for the miseries that shall come vppon you Iam 5.1.2.3 your gold and siluer is cankred and the rust thereof shal be a witnes against you and shall eate your flâ—sh as it were fire Ye haue heaped vppe Treasure for the last dayes Though now they feare no danger yet one day they shall feele it to their great sorrowe It is strange to see howe craftie and wise Rich men bee in worldly affaires In all their dealings they take such good heed that they can hardly bee deceiued by any yet in spirituall matters touching the saluation of theyr soules they may easily bee ouer-reached They are to theyr great losse often deceyued and yet doe not perceiue it Their owne riches deceiue their soules and yet they cannot discerne it nor will acknowledge it Oh consider that as the Diuell may deceiue you and as other men may deceiue you so also your own wealth may deceiue you and that as dangerously as any It may so deceiue you as it may procure your euerlasting destruction if in time you do not espie it and redresse it CHRIST would neuer haue said that the deceitfulnes of Riches as Thornes choake the seed of the word vnlesse riches did deceiue men and make them vnfruitfull hearers Let his words then be an admonition to make you take better heede There is not any one of you but if a Friende tolde you of a Couzener that had beguyled manie and went about to deceyue you to your great dammage you would take warning and eyther refuse to haue any dealings at all with the man or else if by necessity you were compelled thereunto you would be so very circumspect in your dealings that hee should hardly defraud you Christ Iesus here lets you vnderstand that riches are deceitfull and that in deceiuing men they hinder them in that which serues for Gods glory and the good of their owne soules And will not you receiue warning and beware of them Take heede of them they seeme to be your good friends and much to pleasure you yet is there falshood in their fellowship The better you like them the more you loue them and the more you trust them the more readie are they to deceiue you And indeed this is one of the strangest and grossest deceits that can be found in the world In other matters men are deceiued against their wills
no further then thy eares or head it is easily taken from thee but if it descend to the bottome of thy heart it may there be safelie kept It is an heauenly treasure And therefore thou must imitate that man who finding a treasure in the field Math. 13.44 did hide it and for ioy thereof went and sold all that he had to buy that field Though men will suffer their baser stuffe and wodden vessell to be more common and lye more open and remaine in greater danger yet their best and most costly stuffe their iewells and coyne they will lay vp in the safest places So seeing the word of God is most precious of great value and worth lay it vp safely in the bottome of the heart Vse And if this be a property of good hearers to heare the word with their hearts then those who bring their bodies to the Church and leaue their hearts at home who draw neere to God with their lippes and with their eares when their hearts are farre from him cannot be good hearers If thou wouldest be of that number prepare thy heart before hand and while thou hearest let not thy heart be thinking on any by-matters but onely attend to that heare with thy heart as well as with thy eares and then shalt thou be blessed by thy hearing 2. Againe note hence more specially the qualitie and disposition of their hearts who heare profitably they heare with an honâ—st and good heart It is not any kind of heart that will make your hearing profitable it must be an honest and good heart Though thou shouldest heare with thy heart as well as with thy eares yet vnles it be a good heart it will little auaile thee For in the goodnes of the heart consâ—steth a maine difference betwixt these hearers and some of the former Those which be compared to stony ground did heare with their harts For they are saide not onely to heare but also to receiue the word with ioy Yet were they not good and honest hearts They were hard and stony and would not suffer the worde to take rooting deepe enough And those that be resembled to Thornie ground did heare with their hearts yet were their hearts not good They were full of worldly cares and carnall delights which afterward choaked the word But these receiued it with good and honest hearts Kale kaâ— agathe and therefore did both retaine it and obey it In describing of the qualitie of this their hart Christ here vseth two words which be of a neere yet not of the same signification There is some difference â—etwixt them the one properly signifieth faire beautifull seemly and comely the other signifieth good and excellent The one noteth the outward apparent qualitie the other expresseth the inward nature and inherent propertie of the thing Beza aâ—or maâ—â—â— in 〈◊〉 locâ—â— And so hereby is signified that the heart of these hearers is good each way both outwardly before men manifesting it self to be good by open profession by aboundance of fruites and by constant perseuerance And also inwardly in it selfe and before God by a sincere sanctification and holie disposition And so their heart differeth from the heartes of the former hearers For though they in receyuing the Worde with ioy in belieuing it and bringing forth some fruites of it did make some faire showe and gaue some outward signe of a good hearâ— yet their heart was not effectually sanctified within and they made those faire showes but for a time Afterward they reuolting in time of Tentation or failing in their fruites thorough worldly cares and voluptuousnes bewrayed the filthinesse of theyr hearts Those then that would bee good hearers must haue good hearts both waies Both inwardly in their owne nature and inclination as also outwardly before men by the fruites and testimonies As is the heart so will the hearing be Good meâ—te will not nourish that mans bodie who hath a bad stomacke that cannot well digest it before it be sent to other partes but eyther leaues it â—â—we or turnes it to grosse humors No more can sound Doctrine profite that man that hath a corrupt and wicked heart Obiection If this be so that no man that hath a bad heart should come to heare and if he doe come he shall loose his labour and neuer be made better by hearing But wee knowe the contrarie manie haue beene amended by hearing yea theyr bad haue bene made good Answere This must be vnderstoode of the whole acte of hearing Not onely of the time before they come to heare but also of the whole Time while they are in hearing Those men which had badde hearts before they came to heare and still haue badde heartes all the time of their hearing and goe away with as badde hearts as they brought with them shall neuer reape profite by theyr hearing But if theyr heattes were badde before yet are changed and sanctified by their hearing they are profitable and fruitfull hearers The hearts of those three thousand which were conuerted by one of Peters sermons Acts 2.37.41.42 were not good till they heard him preach but then were their harts pricked and made good And at that instant they became fruitfull hearers For they receyued the worde gladly were baptized added to the church and continued in the Apostles doctrine and fellowship and breaking of bread and prayers The heart of Lydia was not good before shee heard Paul Act. 16.14 but God then opened her hart by opening it made it good and it being made good caused her to attend to his doctrine and to bring forth the fruites of it by kind entertaining of her teachers That vnbelieuer and vnlearned man 1. Cor. 14.24.25 which as the Apostle writeth came in when all did prophecie brought a bad heart with him For he was rebuked of all and iudged of all and the secrets of his heart made manifest yet was his hart made good in the very time of hearing and therefore did he fall downe on his face and worship God and said plainely that God is in you indeed Wherefore knowe this that so long as thy heart is bad thy hearing cannot be good but so soone as thy heart is changed thy hearing shall be profitable Augustin epist 118. c. 3. Retract 2.20 Some write that Manna tasted according to the disposition of the eaters to the good it had a sweete and pleasant taste euen such a taste as they desired Roffens lib. 1. c. 12. but to the bad a bitter and loathsome taste Though this be vncertaine Augustine once wrote it for certaintie Heskins parlâ—â—iâ—it 3.12 but afterward doubted of it because he could finde no warrant for it but onely in Apocrypha yet the like may be seene in the word of God our heauenly Manna It tasteth it nourisheth and profiteth the hearers according to the seuerall dispositions of their hearts To them which haue good hearts it is sweet comfortable and profitable to them
thinking that within that space he may need it No more do you reiect any doctrine which serues not for your present purpose keepe it stil in your hearts the time may come when it may much comfort your hearts much edifie your soules and bee a good direction for your liues We haue in these dayes few such hearers Many mens hearts are like a broken pitcher that will hold no water Or like to Siues which hold water no longer then they are kept in the water There be some who are desirous to heare much and yet they keep little they forget as fast as they learne As it is better to eate lesse meate and keepe it in the stomacke and digest it then to eate much and presently to cast it vp againe So is it better to heare lesse and keepe it well then to heart much and presently forget it No more shall profit vs thâ—n that we keepe Quest What must wee doe that we may be able to keepe it Answ 1. Emptie your hearts of euil thoughts and wicked imaginations worldlie cares and carnall lustes and if they be once expelled keepe them still out for as you often heard they wil choake the word Isaack and Isâ—mael could not dwell together in one house The Aâ—ke of God and Dagon could not stand together in one Temple No more can the word and these lustes be kept together in one heart therefore keepe them out that it may be kept in Countrey Farmers hedge and ditch and make good fence round about their sowne fieldes lest beastes should breake in destroy the corne So must thou gard defend thy heart lest these vngodly lusts break in and destroy the seede of the word 2. Meditate often of that which thou hast heard that is also a good meanes to keepe it it wil imprint it more deeplie in thy heart and cause it to worke more effectually vpon thy affections In this respect he is reputed a blessed man that doth meditate in the Law of God day night Psal 1.2 Beastes after they haue eaten their meat will chew the cudde fetch it vp againe out of their belly and chew it ouer anew Lâ—uâ—t 11.2 Such were cleane vnder the Lawe fittest for meate vnto man and for sacrifice vnto GOD. The best learned in olde and late times haue thought that holy meditation is signified thereby You must then after you haue heard call the doctrine to minde againe meditate of it so it will best nourish your soules and make you most fit for the Lords seruice He that neglecteth this cannot long keepe the word 3. Vse holy and Christian conference with others touching that which you haue heard This was commaunded vnder the Law Deut. 6.6.7 The Lord enioyned the Iewes that the wordes which he commaunded them should bee in their hearts yet not that onely but they must rehearse them continually to their children Deut. 11.16 Yea euery one must talke of them when he taried in his house when he walked by the way when he did lie downe and when hee rose vp It was practised and approued vnder the Gospell The two Disciples that trauelled to Emâ—us Luk. 24.14.15.17.27 conferred together touching Christ Christ liked their conference so well as hee vouchsafed them his presence made a third person in the conference and opened to them the Scriptures which foretold his death and resurrection and made their heartes to burne within them while hee talked with them and did manifest himselfe to them to confirme their faith in the truth of his resurrection So graciously did he approue and blesse that holy exercise In conference we may helpe others and others may helpe vs one bringing that to the others memorie which hee had forgotten So also wee may helpe our selues for that which is then repeated is more surely imprinted in the memorie and is not afterwards so easilie forgotten 4. After thou hast heard pray earnestly vnto God that hee will imprint his word in thy heart Ier. 31.33 He promised by his Prophet that in the new couenant of grace he would put his Lawe in the inward parts of his people and write it in their hearts Heb. 8.10 The Lawes of the former couenant hee wrote in Tables of stone but the Lawes of the latter couenant hee will write in the fleshlie tables of mens hearts If he write them in your heartes by the finger of his holy spirit they shall neuer be rased or blotted out Wherefore pray earnestlie vnto him that hee would write them and so shall you be able to keepe them for euer Wherefore be carefull to vse these meanes What is the cause why people heare much and keepe little but are like to bottomlesse barrels which let water runne out as fast as it is powred in That of all the Sermons which they haue heard in their whole life time they haue scarce the abridgement of one left in their heartes or heades for their direction and consolation But euen because they haue neglected these meanes Vse them hereafter and you shall finde how well they will make you able to keepe that which you heare And bring forth fruite The third and last propertie in these hearers is this They bring forth fruite And this is another speciall difference betwixt them and all the rest For the rest eyther bring forth no fruite at all as the first sorte or but for a time as the second or imperfect fruite and in some things onely as the third But these bring forth not for a while but continually not in some thinges onely but in all and that ripe and perfect fruite If good seede bee sowne in good ground it vsually bringeth forth fruite for the vse of them which owe it and sowe it So if some doctrine be preached and people heare it with good heartes it will bring forth fruit in their liues These fruites are brought forth not by profession but by practise and doe consift not so much in wordes as in deedes And therefore Paul prayed that the Philippians might be filled with the fruites of righteousnesse Phil. 1.11 And that the Colossians might please God in all things Colos 1.10 being fruitful in all good works And he saith of the Romanes Rom. 6.22 That they being freed from sinne and made seruants vnto God had their fruits in holinesse So that this fruite cannot be vnderstood of the reward which the Saints receiue in heauâ— but of the obedience which they performe on earth for that is a fruit which they receiue this is a fruite which they bring forth That they receiue from God this they yeeld vnto God that is a fruit of glory this is a fruit of grace See then the disposition of these good hearers They doe not onely heare the word with their cares and vnderstand it with their mindes and keep it in their hearts but they doe also practise it in their liues This is the chiefest end of all the rest Therefore doe