in the fire so these in the hearing but shortly after lose all the efficacy of the Word and become hardened as before Others stirred vp by the power of the Word to some good duty formerly neglected now grow to some resolution that no Lion in the way shall hinder them and purpose a man would thinke and themselues doe so vnfainedly a great change in themselues but shortly after proue like the sonne in the parable Math. 21.30 whom his father commanding to goe worke in the Vineyard he promised and likely he purposed he would but some other motion preuailing went not So wee haue many hearers many times in good moods but corruption of nature not subdued nor mastred which is not alwayes stirring alike watcheth the fittest time to resist the Word so as present purposes are seldome or neuer followed to practice and future performances Vse 2. Looke well to thy hearing for after-times that with knowledge thou mayest ioyne obedience and by the Word grow in grace as thou doest in dayes Content not thy selfe to heare with a soft heart or with a ioyfull heart if it bee hollow and rimie to let it slip Consider for motiues heereunto 1. That as God hath made our blood a carryer and conueyer of life thorow all the body so his Word to carry spirit and life thorow all the soule And lesse dangerous it is to breake a veine to let out all the blood and life of the body than to admit a clift in our soules that the doctrine of life and saluation should run out 2. The world casts nothing vpon him that is a waster and spend-thrift nor can hee be ruler of much that is not a faithfull keeper and sauer of little If thou sauest not that thou hearest nor layest it vp thou shalt neuer bee a rich man in knowledge faith comfort or experience 3. Nature teacheth to saue somewhat against a rainy day Consider what dayes thou hast to passe if prosperous if aduerse if sicke if sound if tentations on the right or left hand if life or death if whatsoeuer thou art naked without the Word without strength counsell comfort 4. A godly man will be a Christian at home as well as at Church and as Dauid walke vprightly in the middest of his house Meanes to heare for afterward 1. Be abundantly couetous to lay vp a good store for thy selfe against time to come Enlarge thy affections insatiably to gather all thou mayest This is a gracious and commendable couetousnesse 2. Esteeme it aboue all keeping more worth than much fine gold Psalm 119.127 Account it thine heritage and the ioy of thy heart vers 111. 3. Let it be in thy heart first treasure it there A man reserues his barne for his crop of wheat or other corne Wilt thou fill thy barne and garner with chaffe and stubble or wilt thou in stead of gold or pearles pester thy best cofer with drosse and pibbles which are heauie and cumbersome but of no price or value 4. Binde it on thy fingers Prou. 7.3 as a Ring that is euer in sight Practice is the best keeper of the Word The thornes sprang vp and choked it Now we are to intreat of the failing of the seed in this ground wherein because there is but little difference from the withering we spake of in the former grounds but that it proceedeth from other causes wee will therefore inquire into those causes as they are particularly and in order set downe in the 14. verse Cares Riches Pleasures These are described as the speciall thornes which choke the seed of the Word Whence note in generall what it is that lets vs from heauen not only the pursuit of vnlawful things but the abuse of lawfull It is not whoredome adultery theft murther Sabbath-breaking and the like that heere are said to choke the seede and hinder our haruest but the abuse of lawfull profits pleasures cares and desires Math. 24.38 As in the dayes of Noah they did eate and drinke and marry and giue in marriage vntill the day that Noah entred into the Arke c. What was it a sinne to eate to drinke to marry were these the things for which they were destroyed No but the abuse of these things they were so wholly in these as they securely cast off all admonitions and all prediction of iudgements these became thornes and choked all counsell and all the preaching of Noah and so their destruction was sudden not because it was not foretold but it was not beleeued or regarded Luk. 14.16 What was more lawfull than to buy a Farme and a yoke of Oxen or to marry a Wife But yet these shall neuer taste of the Supper not because they did these things but because they were so inordinate and intent on them that they refused the call to the Kings Supper And these three sorts of inuited ghests refusing the Kings gracious inuitation doe notably resemble and expresse these three sorts of thornes choking the Word the Farme noteth riches Oxen the cares of life and the Wife voluptuous liuing All which or any of them hinder men from the heauenly banquet So 1. Cor. 10.7 The people sate downe to eate and drinke and rose vp to play Reason 1. Sinnes in lawfull things are both more ordinary and lesse sensible both for the auoyding and preuenting as also for the recouery and repentance from them What a number of naturall and indifferent actions doth euery man goe ouer euery day into which creepe a number of sinnes because men take themselues free to doe as they list in them and onely content themselues in their liberty vnto the thing vnwilling to heare of any of Gods restraints or impositions in the manner or fruition of that liberty This poynt is very vsefull and therefore wee will giue some instances to shew how men doe infinitely abuse their lawfull liberties with the great hazard of their soules 1. In eating and drinking which is not onely lawfull but necessary Yet heere Christians offend exceedingly many wayes 1. When they eate not their owne bread 2. Thes. 3.12 2. When they eate without feare Iude 12. not before the Lord. 3. When they corrupt themselues in the creatures losing sobriety modesty chastity health and reason as the drunkard drownes his soule senses body and all 4. When they neuer taste the sweetnesse of God in the creatures more than beasts nor sanctifie themselues after feasting as Iob his sonnes 5. When they waste the creatures not remembring the afflictions of Ioseph Amos 6.6 2. What is more necessary than apparell decently to couer nakednesse to fence the body from iniury of weather and to put vs in minde of sinne But what a number of sinnes doe men and women put on with their apparell 1. For the matter which is not skinnes as Adams but stately and costly 2. For the manner while they take liberty to disguise themselues in strange attire and monstrous fashions shewing no other
hidden man of the heart but lightnesse vanity wantonnesse and slauishnesse to euery new-fangled fashion for which the Lord threatned to visit the Kings children Zeph. 1.8 3. For the measure while they passe all bounds of sobriety and waste more on their backes most prodigally than would clothe a number of the poore seruants of Iesus Christ And all out of this conceit that they may weare what they list and how they list not considering that the Lord hath tyed them as straitly to the rules of piety sobriety and charity in the wearing as to the necessity of wearing it selfe besides the waste of time and thoughts c. which should bee better occupyed 3. What is more lawfull yea more necessary than recreation But how doe men out of the lawfull liberty that God hath allowed them breake out most vnlawfully and most insensibly 1. In respect of the matter when with the foole Prou. 26.18 they make a pastime of sinne as of Dice condemned by the Lawes of the Land and Cards and lasciuious Dancing Playes Enterludes and all merriments wherein is no praise vertue or good report 2. In respect of the manner when they turne their vocation into a recreation when they powre out their hearts vnto pleasure as louers of pleasure more than of God when they waste their time and ingrosse it for sports to the hinderance of better duties in the publike and priuate calling when the publike or priuate duties of Gods holy Sabbaths are interrupted or omitted when to the dishonour of God his sacred Name by Othes and cursings is blasphemed or his holy Word iested vpon or his faithfull seruants the Preachers and Professors of Religion are reuiled reproched by Playes songs or scornes Lastly when other men are hurt by sports games as by winning their money to their impouerishment and hinderance or a mans owne estate as Salomon saith He that loueth pastime shall be a poore man both in grace and goods Yet what Gamester of a thousand sees himselfe tumbling in these sinnes Or where is one of a thousand that will be reclaimed from them 4. What is more lawfull and necessary than Marriage for the comfort of man for the continuance of the world and the Church by an holy seed But how many make vp a great heape of sinne by the abuse of this holy Ordinance Some conceit they may marry where they list the sonnes of God to the daughters of men not remembring the Apostles Canon alwayes in the Lord but ioyne with Infidels and enemies to Religion as Salomon to the turning away of his heart from the Lord. Others vse it rather to stirre vp naturall corruptions than to beate them downe Some rather to helpe one another to hell than to heauen or in earth while the Husband loseth his authority by vnthriftinesse bitternesse or lightnesse and the Wife shakes off his authority by sullennesse and contempt both of his person and commandements Others sinne against it more directly as when the Husband leaues the Wife of his youth to imbrace the bosome of a stranger or the Wife forsakes the guide of her youth and loues a stranger better Thus was the sinne of Dauid heightened that hauing wiues of his owne he must needs haue Vriahs also 2. Sam. 12. For this is to sin against the remedie 5. How lawfull is it and necessary to imploy a mans selfe in his calling But besides that many liue in vnlawfull callings or in none where is the man that sanctifies the particular passages of it by the Word and prayer Where is hee that retaines an heauenly minde in following his earthly businesse How many sticke not to gather Manna on the Sabbath day which shall rot betweene their teeth How many all the weeke long gather goods and driue their Trades with as many Othes lyes and glozings almost as words How many turne their Trades into Crafts getting as much by craft deceit and iniustice as by faire and lawfull following of their calling Where is the man that chokes not his generall calling with his speciall and incrocheth all the time of the weeke that scarce any can be allotted to the seruice of God either in Gods House or his owne How is it that men thrust themselues as busi-bodies into other mens matters and faile in their owne 6. What is more lawfull or necessary than to prouide for a mans owne Is not hee that prouideth not for his household worse than an Infidell 1. Tim. 5.8 But hence how doe numbers confound Christian and carking care not seeking first the Kingdome of God for themselues and theirs but becomming Drudges to the world and to their children prouiding no otherwise for them than the beasts for their young ones present food and harbour forgetting the words of the Apostle Ephes. 6.4 Bring them vp in the nurture and instruction of the Lord As if a Christian who takes care of the body and baser part of such as belong to him can forget or neglect the soule which is the farre more noble part of man Or as if he which performes it to his family which the very Law of Nature calls for at his hands should vtterly forget that which Gods Word euery where chargeth him withall 7. What is more sweet and necessary vpon earth than company and society with men whence the Philosopher calls man A sociable creature as the beasts be not But how many mischiefes creepe into the life and sinnes into the soule by the abuse euen of lawfull society as when men chuse or fall into swearing drinking or idle company when they runne promiscuously into all companies and fall to such exercises as they finde as Peter in Caiaphas his Hall when hee should haue been better employed or when they frequent societies where God and Christ is not but Satan and his Agents and a whole troupe of tentations And what hurt comes by mens communication which naturally is profane vnsauory vncharitable Besides euen good men in bad companies acquit not Gods glory nor themselues as they ought and in good company either doe not or receiue not the good they should This is the first reason 2. In things lawfull men are most secure and thinke themselues safest and there Satan is most where he is least suspected As the Serpent lyeth in the greenest grasse so Satan lyeth in ambush against vs in our most lawfull liberties As he laid his traine against our Sauiour Christ himselfe in the matter of meate and drinke when he was hungry so also against vs chiefly in things wherein God hath giuen vs allowance Wherein was it that Satan ouercame Lot was it first Incest with his two daughters No that was hainous but first hee foyled him in that which was lawfull he first abused himselfe in wine and then his daughters in Incest 3. Whereas our nature spider-like turnes our best and sweetest things to poyson Satan to our corruption adds his waight putting vs forward to abuse good
things and lawfull because this both hinders God of his glory in the meanes of our good and our selues in the end for which God alloweth them God hath giuen vs all our lawfull liberties as helpes to heauen we vs them as hinderances His grace puts them into our hands as staues to support vs in our way and wearinesse we by the abuse make them burthens and clogs to cast vs backe Hee allowes vs them as spurres to prouoke vs to cheerfulnes in his seruice we peruert them and they become as thornes to choke vs and hinder vs in his seruice Well knowes Satan that the best things abused become euill to him that so vseth them Christ himselfe shall be a Rocke of offence The Word if it kill not vices it killeth soules And the Sacraments are ranke poyson to the vnworthy receiuer He cares not how many gifts of nature no nor of grace a man hath so as out of them arise pride ambition enuie c. which are as a Canker consuming them And much lesse cares he how many gifts of Fortune as they call them that is wealth and honour a man hath so as they make him swell with disdaine or vainly confident in his wealth or secure in his course or licentious in the bold committing of sin Let wealth flow in as waters from a full fountaine so they drowne the soule in perdition Thus Gods glory is impaired which he expects for his goodnesse and mans sinne inlarged which hath made himselfe so miserable by so great mercy Vse 1. To let many a man see his sinne and errour who neuer suspects hurt and danger in such lawfull things as riches and pleasures and cares of the world They wonder they should bee thornes who neuer felt the pricking but haue tasted much sweetnesse in them and in nothing more But our Sauiour well knew the nature of them through the malice and infirmity of men abusing them Hee well saw that no thornes doe so choke the seed as these the Word and that many who found such sweetnesse in them haue falne short of saluation by them If thou haddest neuer eaten forbidden fruit nor fed vpon stolne bread the abuse of lawfull and allowed profits and pleasures will keepe thee out of heauen The Farme lawfully gotten but vnlawfully affected may make thee neuer to taste of the Supper And the hauing and inioying the wife thou hast married may make thee say flatly I cannot come Thinkest thou the diuell hath no baits but in his hellish tentations Yes his baytes lye euery where If thou beest a rich man hee hath deceitfulnesse of riches If a poore man he hath the cares of this life If any other thing affect thee he hath lusts of other things to make thee fall short of saluation Say not with thy selfe I am no adulterer no murtherer no theefe and therefore am in a good way to saluation vnlesse also thou hast watched Satan and carried thy selfe cleere and faire in thy calling in thy wealth marriage recreation company meate drinke and apparell Neither say I thanke God I am no Recusant I come to Church I heare good Sermons and if any could tell me a better way to heauen I would surely take it But bewaile thy abuse of lawfull liberties Here were many that heard Christ himselfe and yet were damned for nourishing at the same time these thornes that choked all Neither say I am a Professor of the Gospell and am zealous against sinne euery where and loue them that feare God For when Professors reuolt to the world and giue themselues to an vniustifiable liberty in following the profits and pleasures of this life they shall see grace thriue as corne among thornes which as they eate the seede so our hearts and liues are eaten vp with the cares and delights of this life Vse 2. If such lawfull things as these proue sharp and piercing thornes what sharpnesse must we imagine in vnlawfull What an euill thing and bitter is it to venture vpon sinne expressely prohibited to reach out the hand for bread of deceit to drinke in with greedinesse stolne waters and with delight to feede vpon forbidden fruit What is this but to walke vpon snares and thornes which will sting the conscience and wound the soule to certaine and speedy death Luk. 17.28 As in the dayes of Lot they ate and dranke bought and sold planted and built c. Heere one askes why our Sauiour makes no mention nor chargeth the Sodomites with those far greater sinnes of which we reade in the story Gen. 19. as the contempt of the Word their violence against Lot their horrible and crying sinne of Sodomie but onely those which seeme light or no sinnes in comparison And the answere is that wee might conceiue what a fearfull plague belonged to such fearefull enormious courses when as euen lawfull things and such as without which life cannot bee maintained immoderately vsed were punished with fire and brimstone Thinke it too much to offend in thy lawfull liberties although thou venture not vpon vnlawfull For if he that offends in the former cannot but breake thorow a thorne hedge not without pricking and tearing himselfe How much more shall hee wound himselfe that dares venture ouer that sharpe hedge of curses wherwith God hath mounded hedged his Law Oh that bold sinners shamelesse harlots debosht drunkards blasphemous swearers and profane Sabbath-breakers would thinke on this Vse 3. Learne we to moderate our lawfull and naturall desires as wherein so many snares doe lye Desire no outward fauours without inward grace to vse them without which Gods mercy proues but thy iudgement And for thy better direction in the right vse of lawfull things take these Rules 1. Consider that lawfull liberty vsed to the full is exceeding dangerous and restraint is necessary Hee that will take all the liberty he may will sometimes take that he may not Hence it was that the Iewes in punishing malefactors were wont to giue but 39. blowes whereas they might giue forty 2. Cor. 11.24 Of the Iewes fiue times receiued I forty stripes saue one Let this be thy care also to cut thy selfe somewhat short euen in that which is lawfull for the more flesh is pampered the more is the Spirit weakened and foyled 2. Consider the Author of all thy liberties that while thou hast the sweetnesse and comfort of them hee may haue the glory of them of whom and by whom and for whom are all things by Iesus Christ Rom. 11. vlt. 3. With the vse of naturall things labour to ioyne a spirituall vse and so while we cherish our bodies with them we shall also refresh our soules As for example In the vse of meate and drinke stirre wee vp our selues to labour for the bread and water of life In putting on our clothes labour to put on Christ as a garment In marriage see thou meditate much and often on that sweet contract betweene Christ and the soule and so in the rest This
to sauour the things of God And it is sufficient that we haue liued in such lusts but now let vs walke no more after the will of man but of God 1. Pet. 4.3 Shall our Profession bee Christian and our practice Heathen What doe such a number of Heathens in a visible Church whose heads hearts and hands are more stuft with cares feares and distractions than the most Heathenish Heathens For men to follow the world with a full spirit to place their felicity heere and make it their chiefe ioy to increase their estate heere is to liue like an Heathen For after all these things doe the Gentiles seeke 2. Because the things of this life are not worth such distracting care in the due estimate of them For first they are but for this present world which is indeed a world of vanity and a mappe of misery Secondly they are but for a mortall and changeable life which passeth as a vapour though men that entertaine them vainely suppose they shall not dye at least not yet They are for a life common with vs to the brute beasts which want vnderstanding and reason and yet their life is passed without any such cares or distractions by that generall prouidence that feedeth Sparrowes who neither spinne nor carry into the Barne But there are cares for a better world which as it is a Kingdome of glory and happinesse so it is vnshaken of perpetuity and eternity There are cares for the life of the soule which as it is more excellent than the body so are all the good things belonging to it And these cares are worthy of roome and place in a Christian heart There is a life not common with beasts but with the Angels to bee cared for nay common with Iesus Christ the care of which our Sauiour hath commended to vs aboue all other cares in the world when reprouing Martha for her too sollicitous and busie care in entertaining his own blessed Person he told her and vs in her One thing is necessary and this care is of the good part which shall neuer be taken from vs. 3. These distrustfull cares argue both impiety and folly The former in that they would fasten vpon God want of knowledge power or will to relieue our wants For if God take knowledge and bee able and willing to supply them what need I vexe my selfe further For his knowledge Math. 6.32 Your heauenly Father knoweth that you haue need of all these things For his power Goe into the Wildernesse behold him feeding Israel forty yeeres without all earthly meanes giuing them bread from heauen which ordinarily comes out of the earth and water out of hard Rocks than which nothing is dryer preseruing their clothes from wearing while they were worne forty yeeres together For his Will Psa. 37.28 The Lord forsaketh not his Saints they shall bee preserued for euermore But these distractfull cares deny the Lord the honour of wisedome power and mercy and so are expresse signes of an vngodly heart Secondly they argue a foolish mind two wayes 1. That when a little will serue a man in his way homeward thorow a strange Countrey he will lode himselfe with needlesse burthens Nature is content with little Grace with lesse Iacob craues no more of God but food and rayment And wee are commanded If we haue food and raiment to bee therewith content 1. Tim. 6.8 2. What an extreme folly is it when a man hath enough for the present nay and for his time if he were to liue ouer two liues yet to spend his dayes in scraping and gathering not so much for himselfe as hee knowes not for whome It may be for a foole Eccles. 4.8 It may bee for a waster and spend-thrift it may be for a stranger chap. 2.19 nay it may be for an enemy as Haman for Mordecai 4. We professe our selues children of God and therefore these distracting cares are most vnbeseeming vs. We must rather imitate children who because they depend vpon their father and rest on his allowance they put off all care and thought what they shall eate drinke put on or what portion they shall stand to hereafter And if we see a man drudge and droyle in the world and making shift for himselfe we will say Surely such a man hath no father to care for him 5. God often doth alwayes might reuenge these great cares with great vvants and the more carefull men be the more needfull often they are God most righteously punishing the vnbeliefe of their hearts and paying them vvith their ovvne coyne They vvithdravv their confidence from him and he vvithdravves his blessing from them Then they labour and thriue not earne money and put it into a broken bagge and God ouerthrovves their conceits they thinke their care must doe all but the more they care the lesse they haue to teach them that if they vvould care lesse they should neede lesse Meanes to thrust off these carking cares 1. Labour to get assurance of thy adoption For if a man be persvvaded of this he can easily stay himselfe vpon God for all needfull things The prayer is first Our Father and then Giue vs this day our daily bread No maruell if men be vnquiet in their hearts vvho haue neither care nor assurance of their adoption Math. 6.30 Christ makes them a signe of incredulity O ye of little faith 2. Learne the lesson of contentation as Paul Phil. 4.11 I haue learned in whatsoeuer state I am to bee content I know how to want and to abound Where in what schoole Not in the schoole of nature for that teacheth impatience and discontentment in wants but in the Schoole of Christ through Christ inabling me A man comming out of this Schoole is as comfortable and cheerfull as if his small portion were the whole world 3. Because these cares will euer bee incroching and thrusting in we must know vpon whom to turne them off 1. Pet. 5.7 Cast all your care on him for hee careth for you Cast them off farre away from thee as a man pressed with a burthen or somthing that hurts him But with this difference hee casts his burthen on the earth thou must cast vp thine into heauen Psalm 55.22 Cast thy burthen vpon the Lord and hee will nourish thee as an Anchor is cast to stay the Ship against all waues and billowes of diffidence and distrust Quest. How should I cast my care vpon God Answ. 1. By faith beleeue his gracious promises and apply them to thy selfe 2. In nothing be carefull but let your requests be shewed Phil. 4.6 Prayer is a casting of our care on the Lord therefore call vpon on him and commend thy wants vnto him 3. Keepe him in sight and set him still before thee Phil. 4.3 4. The Lord is at hand in nothing be carefull there is no cause of these choking cares and distractions seeing we haue the Lord so neere and may with confidence call on his Name for the
true pleasure a carnall minde is capable of and they themselues who most enioy worldly pleasures can sometimes conceiue their owne ioy to be onely in the face and not in the heart and that their laughter is like to madnesse from the teeth outward and not so inward as it seemes And seeing such pleasures as delight the carnall appetite are seldome compassed without sinne what true ioy can be there where in the heart is fixed a sting of sinne which marreth all the sport Or if the delight be sinfull the conscience that smarts not for it in inioying it is the worse benummed and seared and farre from true ioy or pleasure though outward delights tickle him neuer so much He laughs as a man in paine being tickled but his vexation within is neuer the lesse 3. As there is little content in earthly pleasures so is there lesse stability or continuance the time is short 1. Cor. 7.29 One well saith of pleasures that they come like Oxen slow and heauily but goe away as Post-horses all on the spurre and stay not How long doth the pleasure of most delicate drinke stay beyond the swallowing or of the most sweet musike beyond the hearing or the most odoriferous smels longer than the flowre is held to the nose Spend whole dayes and nights in merry sports Playes pastimes doth the delight last longer than the present fruition And then leauing vs empty doe they not recompence men with some sorrow and griefe that they seeme now robbed either of their pleasures or of their time spent in and for them How truly are pleasure and sorrow called twinnes no sooner is one borne but the other holds his heele Yea the fairest and sweetest earthly pleasure is as hardly found without some molestation as a Rose without his thorne Make the world thy Paradise and thy belly thy god thy Paradise shall cast thee out shortly and thy god which thou seruest shall pay thee the wages of thy seruice and then thou shalt see it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure for a season Heb. 11.25 like Ionas his Gourd soone worme-eaten and withered 4. Consider the danger of inioying worldly pleasures which is foure-fold First a voluptuous life is a walking vpon snares and ginnes which the wisest and most oculate man hardly auoids without being taken Alasse how vaine is the pleasure of birds feeding about the snare y t immediatly shall bring them into the Fowlers bag How vaine is y e sport of fishes playing with a deadly bait So dangerous and vnsafe is it to addict our selues to these alluring baits of worldly pleasures Now goe a while into your owne hearts and see whether in those worldly pleasures you haue most swallowed you haue not sometimes smarted if not so whether if there bee any smart in sinne you had not cause by them Be not like the horse or mule Psal. 32.8 yet the poore beast hauing once falne into a hole will not fall into the same hole againe if he see it and poore silly birds will auoid the same nets and ginnes which had beset them A second danger is the slaying of the soule by the pampering of the body 1. Tim. 5.6 Delicate widowes are dead while they liue there is no way to reconcile the seeming contradiction but to say that the delicate liuing of these widowes depriued their soules of the life grace Spirit of God and so being dead in sin in soule were vtterly vnprofitable vnmoueable in duties of grace heauenly life This fearfull estate the following of pleasures brought them into A third danger is the losse and refusall of heauenly ioyes and pleasures For God is not so prodigall of his best blessings as to bestow them where himselfe shall be sure to haue least thankes for them or themselues are vnder-valued Shall Esau haue the birth-right that preferres pottage before it And shall hee haue heauenly treasures and lasting ioyes committed to him and thrust vpon him that prefers euery trifling vanity and base pleasure before them A carnall man is a naturall foole he had rather haue a piece of painted glasse than a Diamond and would a wise man bestow a precious Pearle on such a foole No let him haue his choyce and enuy it not to him but pitty him that with Esops Cocke contemnes a Pearle and scrapes after a Barly corne The misery of this man is to be delighted with his misery A fourth danger is the indissoluble connexion of pleasure and iudgement to them that are louers of pleasures more than of God or their duty If thou wilt eate the forbidden fruit and reach foorth thy hand beyond Gods allowance to please thy senses in the day thou so doest thou shalt dye the death If the Pastor will take his ease and faile in his paines the blood of his people shal be required at his hands If the young man will take his pleasure and walke in the sight of his owne eyes he must remember that for all this he must come to Iudgement Luk. 16.25 The Parable bids the rich man remember Thou hadst thy pleasure here and Lazarus paine now therfore thou must be tormented and he comforted And woe to you that laugh now for ye shall weepe and mourne Chap. 6.25 Nay not onely are these two tyed fast together as with an Adamant chaine but euery dramme of this sweet pleasure shall be recompensed with a Talent of sorrow and griefe As he that by a moments delight in meate and drinke hath surcharged his stomake and surfetted himselfe must recompence halfe an houres pleasure with some moneths of deadly paine 5. Consider the difference betweene godly and wicked men One hath lusts and pleasures the other serues lusts and pleasures Pleasures will be knocking at the godly mans doore and he somtimes lets them in but he takes not thought to accomplish them as the other doth Rom. 13. vlt. They that are Christs haue crucified the flesh with the lusts and affections Gal. 5.24 The one holds his pleasures and lusts against the Word as wee haue heard the other takes the Word the two-edged sword the sacrificing knife of our lusts the pruning knife of our pleasures and applies to himselfe 1. The precepts which command to cast downe euery thing that is exalted against God 2. Cor. 10.4 and to possesse our vessels in holinesse and honour and not in the lust of concupiscence which is directly contrary thereto 1. Thes. 4.4 2. The threatnings which tell vs If we walke after the flesh wee shall dye Rom. 8.13 3. The promises which are all made to them that cleanse themselues from all filthinesse of flesh and spirit whereof voluptuousnesse is one and to such as grow vnto full holinesse in the feare of God 2. Cor. 7.1 4. The examples of Scripture as 1. Cor. 10.6 that we should not lust after things euill as they lusted with whom God was not pleased 6. Consider the examples of holy men which will plainly
against Innouation though after a most vnusuall manner they flocked by multitudes out of all the Cities Obiect But they be but a few poore meane men that flocke to Sermons Answ. 1. Here is Christs word true The poore receiue the Gospell Math. 11.5 2. Neither Christ nor his Word accepteth persons but gladly teacheth and encourageth such II. In that the people came flocking together with zeale and forwardnesse we learne thus much that we ought cheerfully and diligently to come together to heare the Word and bee ready before-hand when Christ is to speake These were present before he began to speake Reasons 1. This was prophecied of Beleeuers Esa. 2.3 Many shall goe vp to the Mountaine of the Lord and shall say Come let vs goe vp Psal. 122.1 I reioyced when they said Let vs goe vp to the house of the Lord. Esa. 60.8 Who are these that fly like a cloud and as Doues to the windowes 2. God lookes not onely that the substance and matter of an action be good but the manner must be sutable Hee cares for no carelesse seruice 3. A good heart findes nothing so sweet as God and his presence and this is promised to true seekers Dauid in many wants desires but one thing and that is to dwell in the house of God all his dayes to see the beauty of his face and Oh how amiable are thy Tabernacles my soule longeth after the liuing God when shall I appeare before him 4. These Iewes perceiuing some temporall good from Christ who filled their bellies healed their bodies raised their dead c. did thus flocke after him sea and land could not separate them But he that findes the sweetnesse of the Sonne of God bringing downe the bread and water of life to eternall life healing all diseases of the soule which no herbe or plaister could doe but one made of his owne heart-blood raising the dead and rotten in their sinnes stinking in the graue to a new and eternall life must needs flocke after him and follow him as cheerfully as euer did this people Vse Let this shame our dulnesse who are so slacke and heauie in the seruice of our God If Christ will waite vpon vs and our leisure wee will sometimes heare him a piece of an houre It is an vnconscionable sin of this place that though you come at length you come not flocking or together as this people nor goe out together Cornelius a great man and his company were ready against the time of Peters comming We are all now here before God saith he to heare the things that are commanded thee of God Not that this attendance is due to the persons of your Ministers but to their worke and office But you cannot say when your Preacher comes We are all here present nay scarce a few of so great a Congregation Take heed if you do any thing for God do it cheerfully doe it freely Let your prayers and praises and obedience waite vpon God in Sion A reuerent heart affected with loue of the things of God will preuent the watches in Gods worship that is no watch shall quicken it but it will bee before-hand And as the two Disciples hauing a desire to see Christ did out-run one another toward the graue and striue who might come first so the true followers of Christ creepe not like snailes to Church or striue not who shall come last in as many slip in in the middle of Sermon some almost at the end most after the beginning but run and striue who shall come formost Oh that the warme affection of our Congregation would affoord vs this cheerfull expectance Now out of the example of our Sauiour Christ who seeing the diligence and confluence of the people tooke occasion by that their thirst and desire to heare the Word to teach them we learne a speciall Christian duty namely to take all occasions of doing good within the compasse of our callings especially where we may receiue or impart the greatest good If the Minister see his people about him ready to heare the Word of God let him imitate his Lord and Master Now he hath a large field and thereby strong hopes not to lose all his seed Now hee hath before him an obiect of pity and compassion What pity to see a flocke without a shepheard to feede and fold them This Christ mourned for Math. 9.36 What pity to see a whole field of corne white for the haruest but rotting on the earth for want of a man to gather it So if the Word of God be to be heard beware of slipping that opportunity Thou canst not absent thy selfe from the Word preached no not once but to thine owne great losse and damage Ioh. 20.24 Thomas was absent from the Disciples when Christ came and shewed himselfe to the rest He was absent but once and perhaps vpon some waighty cause It may be he lurked and kept himselfe close for feare of danger by the malice of the Iewes or it may be he might be prouiding and settling his owne priuate affaires now his Master was apprehended and slaine and taken from him But what-euer the cause was the effect was grieuous for he was not onely depriued of the comfortable presence of his Lord nor only of that grace which the rest met together had and were confirmed in but when his fellow-Disciples were willing to communicate vnto him the grace of their Lords Resurrection he not onely beleeued not their report and made slight of such a cloud of most faithfull and eye-witnesses but resolues not to beleeue them To incredulity he ioynes a wilfulnesse and obstinacy Nay he is so farre from beleeuing them that if Christ himselfe should shew himselfe in person vnto him and would not suffer him to see the prints of the nailes and to put his finger into the prints of his wounds hee would not beleeue So how-euer men make it not a rush-matter to absent themselues from the Word preached once and againe yet be assured thou slippest such an opportunity of thine owne good as perhaps thou shalt neuer haue offered againe If thou absentest thy selfe of negligence thou depriuest thy selfe of some grace and comfort which the presence of the Lord amongst his people maketh offer of If of worldlinesse and to gather a little profit in that time all thy gaine will not counteruaile thy losse But if of wilfulnesse and contempt as many thou not onely thrustest away grace and comfort offered but pullest on thy selfe the wrath of God for contemning his gracious Ordinances and the blessed meanes of thy Saluation We see the occasion of our Sauiours Sermon Now of the kinde of his Doctrine He spake by a Parable A Parable in Scripture signifieth two things 1. Some serious matter and of great moment Psal. 49.4 I will incline mine eare to a Parable and vtter my graue matter vpon my Harpe Thus the graue and wise speeches of Salomon are called the Parables
corrections of sinnes But proper and peculiar troubles befalling only the members of the Church either in truth or in appearance and that not for any other cause then the Word as here our Sauiour expresseth or for righteousnesse sake or for the Name of Christ and well-doing So as when either for profession of the Word of God suppose no more or for confession and defence of it and such courses agree to it or for the practice of it in conuersation and keeping conscionably to the rules of it a man is reproached wronged indures losse pouerty restraint c. this is properly persecution Now this persecution is as inseparable from the Word and Professors of it as beames from the Sunne or heat from the fire Math. 16.24 If any will be my Disciple let him denie himselfe and take vp his Crosse and follow mee 2. Tim. 3.12 All that will liue godly in Christ Iesus must suffer persecution where the word all admits no exception no exemption And why 1. Christ hath fore-told it Math. 10.22 Ye shall be hated of all men for my Names sake and Ioh. 16.33 In the world ye shall haue affliction So also did his Apostles 1. Thess. 3.4 For verily when we were with you we told you before that we should suffer affliction euen as it came to passe and ye know it 2. Christ and his crosse are inseparable in respect of Gods glory For now he is glorified first in his power and care supporting strengthening comforting his children and in greatest trials giuing the greatest victories Secondly in his wisedome which bringeth good out of euill and light out of darknes Out of the eater he brings meat As a skilfull Phisician tempers poyson to a remedie Out of the euill wils of men he brings forth his owne righteous will and much good to his afflicted seruants awakens security hammers pride exerciseth patience c. Thirdly God is glorified in the graces of his seruants which are kept on worke and waking who if they were euill still would as still bodies fill with bad humors grow as full of lusts as vnsteared grounds of weedes or standing waters of mud They must be stirred out of the dead Sea of prosperity in which commonly no grace liueth to keepe life and motion in their faith feare prayer loue c. A man that is fainting the best way to fetch him is by pulling and wringing his parts So doth the Lord with his children lest their graces should faint Fourthly hee is glorified in his truth for persecution drawes out confession and publishing of his truth as Pauls bonds were famous in all the iudgement Hall and the persecution raised at Ierusalem against the Disciples dispersed them and the truth by them Act. 8.1 2. 3. This comes to passe by the inueterate hatred of Satan and that irreconciliable malice of the world against the Word Saul was quiet enough before his conuersion and so long as he carries the Letters against the Saints but in stead of those Letters let him once carrie the Name of Christ now the diuell buffets him and raiseth vp tumults in euery place against him and he is sure y t now nothing but affliction and bonds abide him euery where So the wicked of the world euer hated God himselfe and whatsoeuer belongs vnto him and most hateth that which hath the most expresse image of God Christ himselfe because he is the expresse forme of his Fathers image can neuer be held out but he is presently a But or marke of contradiction The Word of Christ resembling the nature of God they hate because it is the sentence of condemnation against their sin The Spirit of God in his motions graces because he conuinceth them and reprooueth them of sin The profession and Professors of the Word because it is a light held out reproouing their darkness and manifesting their deeds to be euill Godly admonitions counsell they hate because they are in loue with their euill Instruction is euill to him that forsakes the way And they that doe euill hate the light and will not come vnto it lest their deedes should be manifest to be euil Ioh. 3.19 Let him be publikely taught or priuately admonished so long as he is resolued to hold his sin he makes no other or better vse of it then to raise vp thence his distempered passions against the truth both in the bringers and Professors Yea sometime while such men thinke they stand for Gods Religion and truth they are most desperate enemies persecutors of it through ignorant zeale and blind superstition would set vp that which pulls down truth as Paul beyond measure wasted the Church out of blind zeale for the traditions of the Elders so doe the most deuout Papists at this day 4. The similitude vsed by our Sauior here and by the holy Ghost elsewhere shews the same comparing affliction and persecution to the scorching of the sun Cant. 1.5 The Sun hath looked vpon me Psal. 121.6 The Sun shall not smite thee by day For 1. The Sun doth not more ordinarily or daily arise then persecution ordinarily awaits the word 2. As the Sun-beames diffuse and disperse themselues into euery place so the beams of this Sun of persecution are darted in euery place where the Sun of righteousnes shineth in his Word 3. As no man can hide himselfe from the heat of the Sun Psal. 19.6 So no godly man can hide himselfe from this heat but one time or other it findes him out 4. The Sun hath not more beames to scorch and dry vp the moisture of the earth then Satan and this wicked world haue to dry vp the moisture of grace where it is not sound sometimes by inward and spirituall temptation somtimes by open tyranny and hostility by forraine enemies sometimes by secret delusions and perswasions of heretiks and deceiuers sometimes by false brethren and domesticke enemies who the more inward they be the more are they dangerous All these raise vp persecutions against the Saints of the most High And lest weapons should be wanting in this warre against the Godly the world is the Diuels armorie which by faire and foule by promises and threats loue and hatred and a thousand wayes else assaults the graces of the Godly so as if it were possible the very Elect should be seduced Vse 1. This confutes plainely the error of Bellarmine and other Papists whose proposition in the markes of the Church is Quicunque florent prosperis successibus ij sunt vera Ecclesia Those that flourish and prosper in the World they are the true Church In the eighth of Daniel ver 13. there is a Prophecie of Antiochus Epiphanes that little horne who cast downe some of the Host of heauen and the Starres of heauen and troad them vnder his feet and extolled himselfe against the Prince of the Host and tooke away the daily sacrifice and cast downe the place of his Sanctuary
Lord is neere to all that call vpon him to all that call vpon him faithfully Therefore hold his presence in thine eye who is with his in sixe troubles and in seuen A child vnder his fathers eye wing cannot be neglected 4. Walke religiously and holily bee such a one as ouer whom his care extends Bee a fearer of God for no good thing shall be wanting to him that feares the Lord Psal. 34.9 10. The Lord is neere to fulfill the desire of them that feare him So Tertullian obserues that there was more in the blessing of Iacob then of Esau a profane man namely the dew of heauen as well as the fatnesse of the earth and first that then this Genes 27.28 39. 5. Looke vpon all examples of the Saints in former ages and see if at length they lost by casting their care on God see and say if God did forget them for euer but if they graued his feare in their hearts hee hath grauen them on the palmes of his hands Esa. 49.16 I haue graued thee on the palmes of my hands and what is a more present helpe than the hand of a man All thy walles are euer in my sight God doth euer behold the defences and meanes of protecting them who cast their care vpon him Goe along with me to Mount Moriah and consider the businesse of Abraham which would haue rent asunder any worldly heart with worldly cares But casting the whole care of it vpon the Lord the very name of the place tells thee Iehouah prouidebit God will prouide he will be seene in the Mount if not afore yet then at furthest 4. The last meanes to be rid of earthly cares is to change them into better For the heart will be caring for something And because the defect in necessary duties makes a man abound in vnnecessary therefore let vs take vp such lawfull and warrantable cares as may consume and eate vp the other The Scripture commending many vnto vs I will note some 1. Seeke the Kingdome of God and his righteousnesse and then other things shall bee cast vpon you The way to obtaine earthly things is to bee lesse carefull and distracted for them and more carefull and diligent for heauenly Esa. 1.18 If ye consent and obey ye shall eate the good things of the Land If a great Prince be in chase of a Kingdom will he spend his thoughts on a Copy-hold 2. Be carefull about our sinnes both to get pardon of them and get out of the power and bondage of them 2. Cor. 7.11 For this thing that ye have been godly sorry what great care hath it wrought in you what clearing of yourselues c This is a thoughtfull consultation as in the Conuerts being pricked for their sinnes Act. 2.37 What shall we doe to be saued A care to mortifie the sinne remaining A care to preuent sinne to come and a carefull watch against the first motions of sinne A care to keepe on our weapons and to hold the sword of the Spirit in our hands to cut off the heads of tentation 3. Vse great care about thy soule Prou. 4.23 Keepe thy heart with all diligence as a City besieged is continually watched day and night Ciuill honesty makes many carefull that murther adultery and grosse filthinesse breake not forth of their bodies and hands but Religion hath speciall care to keepe these out of the heart as well as the life And as Nature doth instinct a care for prouiding bodily food and necessaries so Grace quickeneth the care for the food and refreshings of the soule in good meanes ordained for that purpose 4. A speciall care must be taken to walke awfully before God Mic. 6.8 He hath shewed thee O man what is good and what the Lord requireth at thy hands euen to humble thy selfe and walke with thy God A care to obserue and doe all that is written in the Booke of the Law of Moses not to turne therefrom either to the right hand or to the left Iosh. 23.6 A care of euery good worke both of the generall and speciall calling both for watching and apprehending all occasions of good that are offered and of cheerfull doing all duties which are laid in our power and to doe them in such manner as God requires with sincerity of heart and to doe them to those ends which beseeme vprightnesse Gods glory mans edification our owne discharge and to doe them to the end with constancy and perseuerance 5. A care must be had to keepe the vnity of the Spirit in the bond of peace Ephes. 4.3 In one word Let thy cares be for God for thy soule for thy neighbour All other things either hate or care not for And the deceitfulnesse of riches The second sort of thornes which the Parable mentioneth are riches to which the Text ascribes two qualities both preiudiciall to the Word and saluation 1. They are choking thornes 2. They are deceiuing thornes Of both which I may say with Gregory Quis mihi crederet si spinas diuitias interpretari vellem cùm illae pugnant istae delectent Who would beleeue mee if I should interpret these thornes to bee riches seeing thornes doe pricke and vexe a man but riches delight a man Yet our Sauiour Christ who is the eternall Wisedome of his Father giues vs this interpretation and that most aptly 1. Wealth is spina pungens pricking thornes full of molestation For as thornes pierce mens bodies so they that will be rich pierce themselues thorow with many sorrowes 1. Tim. 6.10 And as a man walking vpon thornes is prickt on euery side so is a man greedy of gaine before him is cogitatio comparandi round about him labor augendi behinde him timor amittendi dolor relinquendi periculum iudicandi The crauing thoughts of getting the labour and toyle of increasing the feare of losing the sorrow in forsaking the danger of reckoning pricke him on euery side 2. Wealth is spina vulnerans cruentans it woundeth and fetcheth blood riches would the soule and bring many bloody sinnes vpon it Ahab brings the blood of Naboth vpon his soule and family for Naboths Vineyard And Iudas brought the blood of Iesus Christ vpon his owne soule for euer for thirtie pieces of siluer 3. Wealth is spina spolians a worldling in seeking his wealth loseth his soule as Shimei seeking his seruant lost his life And what doth it profit a man to winne the world and lose his soule Nay the godly sometimes are spoyled by wealth for as the sheepe loseth her wooll among thornes so euen good men lose not their soules as the former but many graces by meanes of riches 4. Wealth is spina suffocans choking the Word and choking grace in the heart as thornes doe the seede cast into the ground Doctr. There is great danger in riches to choke a mans Religion and disappoynt his soule of saluation For as thornes are to a ground sowne so are
without which nothing can please God Heb. 11.6 No action speech almes prayer hearing preaching all without it is defiled and sinne and the labour lost 4. Faith is the comfort and strength of Christian life no loue no ioy in Christ before he bee beleeued and apprehended 1. Pet. 1.8 No hope for hereafter if faith beleeueth not no peace with God till wee bee iustified by faith Rom. 5.1 No boldnesse in prayer till by faith wee can call God Father no strength in tentation no ioy in affliction no comfort in death till faith haue gotten Christ his victory his strength his life then the bands of tentations afflictions and deadly things dismay him not 5. Faith opens heauen and makes way to see things within the Vayle to obtaine by the prayer of faith the wealth of heauen yea and the glory of heauen for the end of faith is saluation Whereas an vnbeleeuer shuts heauen against himselfe Reuel 21.8 Without shall bee vnbeleeuers If weaknesse of faith shut Moses out of earthly Canaan much more must want of faith shut men out of heauenly Canaan Therefore a good heart labours for soundnesse of faith and the rather because much faith is counterfeit and many things are taken for it and there is no better argument of a good heart than to cast out deceit from faith lest it be mistaken in so great a commodity 1. It hungers and thirsts after righteousnes aboue all things in the world sighes and grones vnder his â—owne wants feeles a want of Christ who onely can giue a perfect righteousnesse couer his imperfect 2. It is in some measure satisfied according to the promise For clasping fast the promises it comes to a true perswasion of Gods fatherly affection beleeues the remission of sinnes and comes confidently into his presence as a father appeased as the poore Prodigall Luk. 15.18 comes to his father with shame in his face and sorrow in his soule for sinne but yet with confidence in his heart that hee should not bee cast off and so was satisfied aboue his desire he would haue been but as a seruant but lo he is accepted as a sonne 3. This good heart not only beleeues the Word but rests on it to bee happy as the onely good tydings and most thankfully accepting the promises bindes it selfe as fast to God in duty as God hath bound himselfe to it in mercy 4. It will haue a faith to liue by such as shall bring in a new life into the whole man For faith being an instrument to vnite vs vnto Christ by it as by the bond of our vnion we receiue life and motion from Christ that now the heart is purified the conscience pacified the spirit of our minde renewed the will changed the affections altered the whole man moued and quickened to all good duties So in all occasions it will expresse the life of faith which shall now gouerne the whole life First in our labour and actions it makes vs diligent in the worke but leaue the successe to God Secondly in suffering for well-doing it vpholds it selfe with a patient expectance of a good issue and waiting the Lords leisure makes not haste Thirdly in prosperity and the middest oâ— blessings it vseth them with blessing but swells not by them trusts not in them but furthers his reckoning Fourthly in aduersity and temporall wants it saith with Abraham God will prouide it will vse no vnlawfull courses to helpe it selfe and lookes more for the staffe of bread than bread it selfe Fifthly in tentation it will rest on the naked promise it will goe against sence and feeling and apprehending nothing but wrath will reare vp it selfe to trust in Gods mercy Iob will trust still if the Lord should kill him Thus in euery thing the good heart may say I liue not now but Christ liueth in me Galat. 2.20 5. As euery life must bee maintained in naturall things so also must this life of faith Therefore a good heart will bee very diligent in the meanes of preseruing and increasing faith It will bee much in hearing the Word by which it is begotten and fed much in meditation and conference by which it is excited stirred vp much in prayer Lord I beleeue helpe my vnbeliefe and as the Disciples Luk. 17.5 Lord increase our faith 6. It desires to come to the end of it and wisheth for the comming of Christ Reuel 22.17 The Spouse saith Come It waites for the hope of the glory of God Rom. 5.2 But an euill heart cares not for this faith vnfained 1. It contents it selfe with a name and supposition of faith not the thing or rests on knowledge hope or presumption of Gods mercy in stead of faith 2. It prizeth not remission of sinnes at a due rate thinkes it selfe neuer the richer for it holds it impossible to get assurance of it so neuer attempts it nay it sees the want of euery thing but faith 3. It cannot bee brought to labour seriously in the application of Christs merits and righteousnesse thinkes not application to be of the nature of faith or onely applies it for saluation not sanctification or change of the heart and life 4. It can talke of faith not liue by it cannot beleeue for lesser things as meate and drink but vseth vnwarrantable meanes much lesse for greater higher things caÌ„ thank God for prosperity but makes too much haste in aduersity 5. It dares make no profession of faith for feare of men like Nicodemus will doe nothing nor suffer nothing for Christ because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no substance in it 6. It can boast of sound faith with the best but it was neuer begot by the Word nor founded in repentance nor cherished with the meanes nor conflicted with sence of vnbeliefe nor workes any change nor cares for any but feares to come to the end of it it loues not the Lords appearance c. Therefore all this is a fancy not faith a dead carcase not the body of sauing faith by which the good heart liueth The fourth spirituall grace which is a marke of a good heart is sound pacification or peace in the holy Ghost 1. with God 2. with it selfe 3. with others 1. Peace with God is next to iustification by faith Rom. 5.1 And this is first through absolution that is sence of remission of sinnes for sinne onely breeds enmity and separation from God who is neuer pacified till sinne be forgiuen and then they can walke friendly together Secondly through acceptation by meanes of Christ apprehended the Prince of our peace and our Peace-maker Esa. 9.6 Ephes. 2.21 Now a good heart knowing that all happinesse stands in peace with God in whose fauour is life and that the wrath of this King is the messenger of death and what an vncomfortable thing it is for a Tenant at will to liue in the displeasure of his Landlord is most carefull to make vp his
and sweet fruits Let God and man gather them and taste them For what comfort is in a fruitlesse condition by which a man must know first that the Word of God for all his hearing was neuer rooted in his soule for then it had beene fruitfull in grace It is no barren seed where suffered to root Secondly that he is an vnbeleeuer while he professeth all the Articles of Christian faith and liues among Christians For faith worketh by loue and is fruitfull Thirdly that hee is destitute of the loue of God which affection if it swayed the heart it would vnite it to the thing loued in all duties of piety If it loued God it would keepe his Commandements Ioh. 14.15 It would constraine him to fruitfulnesse 2. Cor. 5.14 Fourthly that hee is lyable to that deadly and irrecouerable fall that hypocrites come vnto whose foundation being in the sand the fall of that house is great such are the fruitlesse Hearers who heare and doe not Math. 7.24 Lastly that hee is euer vnder that heauie curse which is neuer farre off him Heb. 6.8 The earth that drinkes in raine and brings bryers and thornes is neere vnto cursing and the end is to be burned Obiect But we are fruitfull Christians We come to Church and delight to heare good Sermons We commend our Preachers loue some good men speake against common abuses pray in our families repeat Sermons reforme some euils in our selues and ours Answ. But beware you deceiue not your selues with leaues for fruits as all this is in many It is with many Christians as the Fig-tree cursed by Christ so flourishing as it deceiued Christs owne expectation whereupon it receiued sentence Neuer fruit grow on thee henceforth Therefore looke to thy selfe and to thy fruits 1. See thou bee a branch of the Vine 2. Know the truth as the truth is in Christ to cast off all sinne to resist all lusts to forsake all knowne euils 3. Walke as Christ walked 1. Ioh. 2.6 Is thy life thy actions speaches yea and thoughts squared to the Word Endeuourest thou to know further and practise the whole will of God reuealed Doest thou all duties in true purpose and constitution of heart bringing euen thoughts which are thought so free into conformity with the Word This is to be a fruitfull Christian. All other blazes and showes will but bring thee to the end of an hypocrite An hundreth fold From the fruits of the ground which is good wee come to the measure Our Lord following his comparison noteth the profiting and prosperity of the Word in a good heart by the increase of seed cast into good ground which increaseth sometimes an hundreth fold Neither speaketh our Sauiour by Hyperbole or excessiue speach but according to the maner of the best ground in Canaan which brought an hundreth fold increase Not to speake of other stories of Herodotus who writes of the Countrey of thy Cynipians that it brings three hundreth fold nor of Plinie writing of Blazacium a Countrey in Africa where the people for euery bushell of seed receiued 150. fold increase the Scripture Gen. 26.12 sheweth that Isaac sowed in Gerar a barren Countrey in comparison of Canaan and receiued an hundreth fold increase Quest. Doth euery good ground bring increase an hundreth fold Answ. No as this Euangelist shewes that there were three sorts of vnfruitfull Hearers so the other compared with this shew that there are also three sorts of fruitfull Hearers for Matthew and Marke say that the good ground bringeth fruit some an hundreth some sixty and some thirty fold Therefore all bring not an hundreth fold Quest. Why doth our Sauiour mention three degrees of fruitfull ground Answ. 1. Some of the Fathers as Augustine and Ierome say it was to note a difference betweene virgins widowes and married persons some as Theophylact apply it to Anchorites Monkes and Laickes An idle conceit as if any outward estate cōmended a man to God more then other who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no respecter of persons or as if Abraham Isaac Iacob Lot Moses Peter Iohn both married and some of them secular men did not as well bring forth an hundreth fold as any of their Vestall Virgins 2. The Rhemists in their Annotations on Math. 13 haue a brainlesse deuice applying it to the difference of merits in this life and of rewards in the life to come that virgins merit here and shall obtaine there an hundreth fold widowes sixty married persons thirty As if any estate or person could merit at all Or as if our Sauiours intent had beene to shew the difference of the Saints glory in heauen and not of Hearers in earth But 3. Our Sauiour of purpose in the other Euangelists mentioneth the 3. degrees of fruitfull Hearers for 3. reasons First to note the free disposition of Gods grace and powerfull working who euen in such as in whom the Word is fruitfull tyes not himself to a certain measure but distributes to euery one according to his good plesure For as in the same field the soile the Sun the ayre the seed the seasons are the same yet in y e fruitfull seeds some bring more tilloes some fewer some but ten graines some 40. some 60. according to the blessing of God So in this spirituall husbandry wherein the Lord is as in all other things a most free Agent bound to no lawes or obseruations Secondly to comfort encourage himselfe his Disciples Ministers who though they lose much labor in the 3. bad grounds yet y e good ground makes amends in which none are fruitlesse but if they bring not an hundreth fold yet they may 60. or 30. and if there be but a few that bring an hundreth fold they shall abundantly recompence the barrennes of many grains Thirdly to comfort strengthen such as haue not nor can attaine this hundreth fold though their endeuours be true and earnest Those that haue not attained the highest measure of grace but are in the middle sort of Christians nay suppose them in the lowest formes who bring thirty fold fruits are not to bee despised Christ neuer quenched smoking flaxe Himselfe here honours them with the name of good ground as well as those of the hundreth fold And as the Husbandman if hee see a graine bring an eare that hath neuer so few cornes in it farre vnder 100. or 60. or 30. hee reiects not nor scornes it but is glad of it and carries it into the barne So the inferiour Christian who hath soundnes with the smallest measure is esteemed of Christ and much set by Hee that had but two talents and gained but two heard as well Euge bone serue Well done good and faithfull seruant as hee that had gayned ten Math. 25.23 Quest. But why doth our Sauiour here speake only of the hundreth fold the highest degree of fruits Answ. To set before vs the ayme and scope of euery good Hearer teaching vs that A Christian man must not content himselfe
not 2. Christs prayer was heard which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that his Faith should not faile in part but not vtterly and altogether vanish So Chrysostome non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For by Christs care and fauour it was that Peters Faith did not altogether vanish He failed in confession not in affection His Faith was not ficta fayned therefore not fracta broken It was concussa non excussa shaken but not shaken off Corde tenuit illum quem voce denegauit saith Gregory He denied Christ with his mouth but held him still in his heart Wee graunt Peters Faith wounded not dead his confession oppressed with feare not wilfully reiected his sinne miserable not mortall or deadly in Thompsons sense 6. Ground taken from Gods continuall being with the Elect their in-being in Christ and the Spirits in-being in them First the presence and ayde of God in trials will not suffer them to bee tempted aboue that they are able 1. Cor. 10.13 God is continually present with his Esa. 46.4 in sixe troubles and in seuen in their passage thorow fire and water and to this end that they be not drowned and ouercome but to supply both strength and euasion Obiect In that place God promiseth say they sufficient strength to ouercome all temptations but onely to them that are waking yet God abides faithfull in forsaking them that forsake him Answ. 1. But the question is Whether is God faithfull in this promise of preseruing them in Faith and in not suffering any tentation to befall aboue their strength or whereof he will not giue a good issue And if he be whether they shall forsake him whom hee forsaketh not 2. The whole Word is giuen not to them that sleepe but them that wake But who is it that makes vs awake and keepes vs waking but the Lord Psal. 121.4 Or who calls vs out of our beds but he Cant. 5.2 Secondly their in-being in Christ preserues them as liuing members of a liuing Head who therefore is called the sauiour of his body Eph. 5.23 Obiect This is true of his members so long as they be liuing louing dutifull obedient members Answ. 1. There is no elect person and regenerate but is a liuing member for the Head preserueth life in euery member 2. He that made him a member being no member can and doth restore and recouer him though sicke vnsound and hurt dealing with his members as wee doe with ours who tender and wrap and make much of sore and weake members not considering them as full of corruption but as members Ioh. 6.37 Whatsoeuer the Father giueth me commeth to me and he that commeth to mee I cast not out Obiect True if hee alway come to Christ but hee may depart and goe away of himselfe Answ. No Christ shewes in the 40. verse what he meanes by not casting out namely hee shall euer abide in my fellowship and family for I will effect that hee shall haue eternall life Againe Ioh. 17.12 Whom thou hast giuen mee I haue kept that not one of them is perished and Iude 1. Such as are called and sanctified are also preserued of Iesus Christ. But how is he preserued that departs and goes away Thirdly in whomsoeuer the Spirit dwelleth hee must needs perseuere in grace so long as hee dwels there but the Spirit dwels alway in the Elect after conuersion Ioh. 14.16 17. I will pray the Father and he shall giue you another Comforter that hee may abide with you for euer Which cuts off their thred-bare answere of So long as the Spirit dwels and also their distinction of abiding for a time and for euer Whosoeuer hath the Spirit of God is borne of God and whosoeuer is borne of God sinneth not that is so as sinne recouer his raigne and power The reason is because the seed of God abideth in him 1. Ioh. 3.9 that is either the Spirit of God whose vertue is a principall efficient or the Word whereby as an instrument we are regenerate and begotten to God Obiect True so long as they are borne of God and so long as the seed abideth in them they sinne not Answ. So Bellarmine answereth Non potest lethaliter peccare quamdiu perseuerat filius Dei changing the casuall particle of the Apostle quia into a conditionall quamdiu So Thompson also cha 20. But the Apostle is expresse against their absurd euasion He is alwayes borne of God because the seed of God abideth in him and is in him for euer Nay his natiuity of God keepes him that he cannot fall from God finally and returne into the Kingdome of Satan againe so chap. 5.18 Hee that is borne of God sinneth not but preserues himselfe and the wicked toucheth him not that is hath power giuen him of God whereby to preserue himselfe that Satan touch him not in his Free-hold or snatch him backe againe to death and destruction These are some of the grounds by which this comfortable Doctrine is confirmed with which to auoyd prolixity I will content my selfe Now for the manifold Obiections which are made against it I will endeuour to preuent them all in some fewe Conclusions The first is this No precept to beware of falling away no promise to perseuerance no commination or threatning against Apostates doth proue that a true Beleeuer can fall away wholy or finally For the former where we are exhorted to beware of falling away from the grace of God Heb. 3.12 and to take heed that standing we fall not 1. Cor. 10.12 and where blessednesse is promised to him that feareth alwaies Pro. 28.14 none of these exhortations to so great diligence and feare and watchfulnesse argue such an absolute defect in all them to whom they are giuen and in whom they are found but agree with certaine perseuerance as meanes with the end the cause with the effect Because 1. They are deliuered to hypocrites as that in 1. Cor. 10.12 Let him that thinks he stands take heed lest hee fall because they wanting Faith deceiue themselues with a vaine presumption and opinion of Faith and fall away But what is this to the sound Beleeuer 2. If they be deliuered to the godly who may also grieuously fall from Faith and other graces they proue not they can fall from true sauing grace at least in the habit and gift but onely in the measure degree and parts all which they ought to maintaine and preserue But one thing it is to fall another to fall away One thing to fall from the first loue another from all loue 3. No feare of falling impeacheth the certainty of not falling away Our Lord Iesus himselfe feared and fasted and prayed forty dayes and forty nights before his temptations that in his example we might see that our feare is not then frustrate when perseuerance is certaine 4. Meanes of perseuerance and not falling away cannot be certaine proofes of falling away but rather against
shall bee subordinate to their owne benefit 3. Because they are not vpheld with patience to fruition as the Elect are Thus much of the Phrases of Scripture which seeme to infringe the Doctrine of the Elects perseuerance Many moe there be but these are the principall Now to examples 4. Conclusion No examples in all the Scripture proue falling away wholly and finally from sauing grace Bellarmine brings in a great number as if what he cannot effect by waight of argument hee would by a number of examples Wee will quickly dispatch them by reducing them to fiue heads 1. Of Angels who fell wholly and finally from grace Which instance is cleane out of the socket For our question is not of Angels but Elect men not of the grace of Creation but Redemption not of Legall inherent righteousnes but Euangelicall imputed by faith in the Mediator of which they are not capable because Christ tooke not their seed but mans 2. Of Adam in innocency who lost all grace thouâ—â— he was perfectly righteous therefore much more â—hose who haue grace imperfect Answ. 1. This example is to no purpose the question being of men truly iustified in Christ as Adam in innocency was not 2. They must proue that Adam fell from his estate of Renouation and Faith in the Messiah or else they proue nothing 3. That he fell from all grace of Creation which is hard for them to prooue and many of the learned hold the contrary 4. Adams grace in innocency and ours now are farre vnlike He had more measure of grace but ours hath more priuiledges He had grace whereby he might haue continued if hee would wee haue grace whereby we both can and will So the argument is vtterly naught 3. Of whole Churches as Rom. 11.20 The naturall branches are cut off Answ. The Iewes were cut off in respect of the outward Couenant and the common state of that people as any Nation may but not in respect of Faith if inward and effectuall So of the Galatians Chap. 3.1 they were cut off from Christ this is spoken of the visible face of a Church not of the inuisible or of such as had a profession onely not faith or not true So in Esa. 2.22 The faithfull City is become an harlot That is the City which was a seat of faithfull men is corrupted with idolatry not the faithfull in the City Againe faithfull men may be corrupted but not wholly not finally 4. Of hypocrites as Iudas Demas Saul Simon Magus Hymeneus and Philetus who made shipwracke of faith and a good conscience Answ. 1. They might spare their bead-roll for the question is of none such for they haue no true grace to fall from 2. These must fall from all the shadow of grace they haue the Talent must bee taken from them 3. Hypocrites are said to depart from the faith not the grace of iustifying faith which they neuer had but either the doctrine of faith so called in Iude 3. or the profession of it or from temporary faith 5. Of good and truly gracious men for whom I answere thus 1. Dauid the act of his faith was interrupted not the habite the flame of faith appeared not but the sparkes remained and besides he repented as we see in Psal. 51. 2. Of Peter it is true which Theophylact saith The leaues faded the root liued 3. For Salomon he fell not quite away but was saued both because it was neuer said of any Reprobate that hee was loued of God as of Salomon 2. Sam. 12.24 and because he was an holy Pen-man of Scripture and a Prophet therefore sate in the Kingdome of God Luk. 13.28 and because of the promise to scourge him with the rods of men but not take away mercy from him 2. Sam. 7.14 15. 4. For the prodigall sonne who is thought quite lost and dead after he was a sonne 1. It is a symbolicall argument 2. He was dead and lost that is to his father and in his owne sence and so may Gods children be 3. He returned and was receiued 5. For Paul who wished himselfe cut off for his countrey-men 1. He spake not simply but with implicite condition if God might rather glorifie himselfe in his reiection than in casting off his Countrey-men 2. He onely manifests his affection to them but concludes not such an effect in himselfe 3. Hee saith not hee could be separated from Christ but in this case hee could desire it And whereas he saith in 1. Cor. 9.29 he indeuours and beats downe his body lest hee be a Reprobate I answere 1. He speakes not positiuely but suppositiuely 2. Reprobate is not there opposed to Gods Election but mans approbation Hee would not bee reproued for not hauing his life answerable to his Doctrine 3. If it were opposed to Gods Election yet it prooued nothing but rather the contrary He endeuours not to be a Reprobate or not to be so manifested therefore being an Elect Vessell can he be cast away No therefore he shall not In a word if the faithfull bee said to fall from grace it is lapsus not prolapsio a falling but not a falling away it is from the measure or the degree or the sence not the whole grace giuen as the Pastor of the Church of Ephesus fell from his first loue not all loue And it is inconsequent The faithfull may fall for a time and in part therefore wholly and finally Therefore we conclude that no regenerate man can fall totus à toto in totum the whole man with full consent from all grace and goodnesse into all euill or any euill for altogether to the end So as when all is obiected against this Doctrine that can be true grace we see is blessed with continuance Obiect This Doctrine of perseuerance doth much hurt to make men secure and take liberty to sinne Answ. 1. Fire can neuer make a man freeze for cold nor the fire of grace to freeze in sinne 2. No good man can hence purchase a licence to sinne for 1. to be Elect and giuen vp to sinne implyes a contradiction for we are chosen to be holy Eph. 1.4 2. To perseuere is to cleaue to the Word of Christ Ioh. 8.51 3. As he that beleeues he may quite fall from Christ is no true Beleeuer no more is hee that thinkes hee cannot and doe what he list for faith is most industrious in the meanes 3. Though wicked men will peruert Pauls writings yet he must write and though they doe peruert truth to their destruction yet wee must propound such profitable and necessary truths for 1. This confirmeth the faith of the Elect and raiseth them out of despaire and excites them to repentance by leading them out of themselues to fixe their eyes not on the ouglinesse of their sinnes onely euen after grace receiued but vpon Gods promises Christs prayers and power preseruing them to saluation 2. Nothing makes the Saints more loue God than so free and vnchangeable loue