The difference of hearers. Or An exposition of the parable of the sower. Deliuered in certaine sermons at Hyton in Lancashire By William Harrison, his Maiesties preacher there. Together with a post-script to the Papists in Lancashire, containing an apologie for the points of controuersie touched in the sermons.

Vers. I. And that which fell among thornes, are they which haue heard, and after their de∣parture, are choaked with cares, &c.

NOW followeth the exposition of the third kind of ground, which noteth vnto vs a third kind of hea∣rers. And those also are bad hearers. This ground is full of thornes. There is some reasonable depth of soyle, yet the s••ede, and the corne sprouted, is choa∣ked by thornes and bryars, that come vp among it, so as it yeeldeth no good crop at haruest. In like sort there be

some hearers, whose hearts are not so hard as the former and who are not try∣ed by tentation and persecution as they were, whose hearts seeme to be m••ch mooued, and deepely p••e••ced with t••e word, and liue in such peaceable times, and places, that they are neuer called to suffer for the word; and yet all is after∣warde ma••red by co••ru••t affections, which are not yet mortifyed, b••t still liue and raigne in their hearts. A•••• so these hearers differ much from both the former kindes.

The first sort were hindered in their fruitfulnesse by the Diuell, who tooke the worde out of their hearts. The se∣cond sort were hindered by other men, who persecuted them for the Gospell. But this sort are hindered by their owne carnall and worldly lustes. They differ from the first kind, because those vnder∣stood not the word: but these vnder∣stand it, and would haue embraced and obeyed it, but that it crossed their cor∣rupt affections, which they coulde not brydle. They differ from the second sort, because they fall away in time of tribulation and persecution. These fall

away in time of peace and prosperitie: those were vrged by externall meanes, comming from others: these are drawne away by internall meanes, proceeding from themselues. Those were hindered in their perseuerance and fruitfulnesse, through the wāt of good: these through the hauing of euill, euen sinfull lusts, and bad affections in their hearts, which like thornes choake the worde which they heare. Those renounced their profes∣sion: these keepe their profession, and yet are vnfruitfull. These hearers are not all alike: for though the word be choaked in them all, yet it is not choa∣ked in all, by the same causes & meanes. In some it is choaked by worldly care: in others by the deceitfulnesse of riches; and in the rest by voluptousnesse. And therefore touching these hearers, wee may obserue some thinges in generall, which concerne them all ioyntly toge∣ther, and some thinges in particular, which concerne them seuerally. The things in generall which concerne them all, are two: whereof, the one respec∣teth the time of their choaking: the other respecteth the causes of their

choaking.

1. The time of their choaking: for it is sayd of them; That when they haue heard, and are departed, or gone their way, they are choaked, &c. They are not choaked while they are in hearing, but rather after∣ward, when they are departed from the Semons, and goe about their worldly affayres: then are they choaked by those things whereon their hearts were set. As thornie ground may haue some good moyst mouldes, and depth of soyle, and cause the seede sowne in it to sprout and come vp, but afterward will not suffer it to prosper, the thornes in time will choake it. So may a man heare the word, reuerently and attentiuely, marke it carefully, and receiue it willingly: yea, hee may take it to be the word of God indeede, and the onely word that must saue his soule: hee may wish that hee were able to follow it, and haue a purpose to follow it: and yet after∣warde bee hindered in the obedience of it, by the corruptions of his owne heart.

As Pharaoh was hūbled while the hand of God was heauy vpō him: but became

as hard as he was before, when it was re∣moued. And as some are Sea sicke while they are on the water, but wel again whō they come to land. And as the hardest Mettals are hot, soft, and pliable, while they are in the fire, but become colde, hard, and stiffe when they are taken out of the fire. So are some hearers much moued while they are in the Church, and so long as they heare: and yet after∣ward, when they are gone away, and betake themselues to their worldly af∣fayres, loose the efficacy of the worde, and become transgressors of it.

These are vnprofitable hearers, the worde which they heare will not saue their soules. Men may often heare after this maner, and yet neuer come to hea∣uen. Doe not therefore content your selues with these present motions, while you are in hearing, but let them conti∣nue, and shew their efficacy after you haue heard, & when occasion is offered in your liues. Let not the word onely moue your affections, but also mortifie them. And let it not onely stirre vp your affections, while it is hard, but direct them, and ouer-rule them in your con∣uersation

afterward. Let not any thing in the worlde, or any affections in your owne hearts, hinder your obedience to the worde. You know that the Sonne, who being commaunded by his Father to worke in his Vineyatd, did promise and purpose to goe, and went not: was condemned for not fulfilling the will of his Father. And doe you thinke that you shall be taken for dutifull children to God Almightie, if while you heare his word, you loue it, and like it, and pur∣pose to follow it: and yet afterward by some sinister occasions, be hindered in the obedience of it? Know this, that God will neuer accept of good purpo∣ses, without good performance; nor of good motions in your mindes, without good maners in your liues.

There be some couetous and volup∣tuous persons, farre worse then these of whom Christ heare speaketh: for these doe heare, and receiue the word wil∣lingly for the pres••nt, they are choaked afterward. But there be some couetous worldlings, and voluptuous Epicures, who will not heare at all, or not with a∣ny patience. They will not receiue the

seede at all, and doe choake it as soone as they receiue it. Such were the Pha∣risies, who mocked Christ when he tax∣ed their couetousnes. Such were the Iewes, who would not heare the Lawe of the Lord, but sayd vnto the Seers; See not: and to the Prophets, Prophecie not vnto vs right things, but speake flattering thinges vnto vs: Prophecie errors. Who would haue none to be their Prophet, but hee that would lie falsly, & would prophecie to them of wine and strong drinke. And such be those in our dayes, who cannot endure to heare any thing spoken, to curbe them of their carnall pleasures, or a∣bridge them of their worldly profites: who raile against the Preacher, and hate him as Ahab did Michaiah, and heare him with no more patience and liking, then the Iewes heard Stephen, when their hearts brast for anger, and when they gnashed at him with thrir teeth.

But if these hearers, who giue reue∣rent attention to the worde when it is deliuered, haue some good liking of it, and a purpose to obey it, & would obey it, but that it doth crosse their pleasures and profites, are reckoned in the num∣ber

of vnfruitfull hearers. What may be thought of those that be worse, who will not heare it, who will not beleeue it, who doe mislike it? yea, maligne him that teacheth any thing that is a∣gainst their pleasures or profites, and are ready to worke him some mischiefe: Oh that these woulde consider their e∣state, and remember how farre they are from that profitable hearing which must saue their soules!

2. The second thing to be obserued in generall, respecteth the causes of their choaking, which are three in number; Cares of the worlde, riches and volup∣tuous liuing. From all which together, wee may learne, that noysome lusts, and bad affections in the heart, doe greatly hinder the fruitfull hearing of Gods word. Yea, though the heart be much mooued with the word for a time, and be very like to profite by hearing, and the hearer haue a purpose to follow the word, yet corrupt affections, of care, couetousnesse, and voluptuousnesse, will hinder the fruitfulnesse of the worde. As thornes are to ground that is sowne,

so are these affections to the hearers of Gods word. You know, that although the Soyle were reasonable good of it selfe, yet if tho••nes grow among the corne they will not suffer the ground to ye••l••e any good cr••ppe. So if hearers haue indifferent good mindes of them∣selues, (especially if some froward affec∣tions were expelled:) yet so long as those affections remaine in them, they will hinder the growth of the worde. And therefore Peter exhorteth vs; first, to lay aside all maliciousnes, & all guile, 〈…〉〈…〉 ••••tion, and ••nuie: and then, as new borne babes, to desire the syn∣cere milke of the worde, that we may grow thereby. And Iames biddeth vs lay apart all filthinesse, and superfluitie of maliciousnes, and receiue with meek∣nes the ingrafted word, which is able to saue our soules. If grosse humours abide in the stomacke, they will not suffer it to digest the meate which is eaten, but will make it rather to hurt, then to nou∣rish the body. So if there be froward and inordinate affections in your harts, they will so hinder the efficacy of the word, as it shall not profite you to the

saluation of your soules.

[Ʋse.] This shoulde teach you, so often as you come to heare, to looke vnto your hearts, and to emptie them of all wic∣ked affections remayning in them. As you are carefull when you plow and sow your fields, to rid vp by the rootes all thornes, bryars, and bushes, lest they should hinder the corne; So be you carefull to free your heartes from these badde affections, when you come to heare. Christ biddeh you to be as wise as Serpents. Now this is one poynt of the Serpents wisedome (as the learned doth teach;) That when he is thirstie, he goeth from his hole to the water: yet before he drinke he casteth vp the poy∣son which was neere his throate. Imi∣tate him therein; If any poyson of bad affections be found in your hearts, ex∣pell them, lest they hinder the efficacy of the word. Yea, as the Prophet saith; Breake vp your fallow ground, and sow not among thornes. Be circumcised to the Lord, and take away the fore-skins of your hearts, that so you may heare, to the profit & comfort of your soules.

Let vs now see in particular, and se∣uerally,

what are the things, which like thornes doe choake the seede of the word: Three be here named; The first of them is Care; and because there be two kindes of care, the one a godlie and spirituall care, to care for the things of the Lord, how we may please him, and to care for the things of the soule, how it may bee saued. The other a worldly and carnall care, to care for the things of the world, how to please men, and how to prouide for our bo∣dies in this world. In the other Euan∣gelists, both in Mathew and Marke, they are called, for distinction sake, Cares of the world. These cares are as thornes to choake the word in the hea∣rers hearts: They do oftentimes keepe men from hearing at all. Martha was carefull to prouide good fare for her guests, & troubled herselfe about ma∣ny things, when with her sister Mary shee should rather haue heard Christs doctrine. Those guests, who were in∣nited to the wedding feast, made ex∣cuses, that one had bought a Farme, and must needes goe see it: another had bought 5. yoke of Oxen, and must goe

prooue them; another had maried a Wife, and therefore could not come. Worldly cares keepe many from the Church, who would not be absent if their worldly businesse did not draw them another way: yet will not bee present if their absence serue for their gaine. So doe these cares make their hearing altogether vnprofitable, euen as thornes make the sowne ground vn∣fruitfull. Some haue their hearts so ex∣ercised with thinking and plotting of worldly matters, that they cannot at∣tend to the word deliuered. Others ha∣uing beaten their braines, and busied their heads before, fall to sleepe when they should heare. Others that bee a∣wake and listen, haue no loue nor liking of that which is taught. The thinges of the worlde haue so put their mouthes out of taste, as they can finde no sweet∣nesse in the word.

Others attend, & seeme to like all wel for a time, yet afterward the cares of the worlde enter into their heades and heartes, and driue the worde out of them, euen as one naile driues out ano∣ther. There may be in them for a time

some striuing and strugling betwixt the world and the word: but the world o∣uercomes in the end, and maketh them no better, then if they had neuer heard. Christ bad his Disciples take heede to themselues, least at any time their hearts were oppressed with surfetting and drunken∣nes, and cares of this life, and least the last d••y should come on them at vnawares. Be∣cause cares of the world doe oppresse the heart, as wel as surfetting and drun∣kennes, and make vs vnfit for his com∣ming to Iudgement. Our people are much oppressed with worldly cares: they rise early, and lye downe late, and eate the bread of carefulnes: they busie their heades, they beate their braines, they weary their bodies, they breake their sleep, they weaken their strength, they hinder their health, and shorten their liues, with carking and caring, toyling and moyling about worldly af∣fayres: and this is one speciall cause why they heare so much, and profite so little.

These then who would be profitable hearers, must before and after their hearing, keepe these cares out of their

heart••s. Let them remember the ex∣hortation giuen by Christ; Be not care∣full for your life, what you shall eate, nor what you shal drinke; nor for your body, what rayment yee shall put on. Is not the life more worth then meate? and the body then rayment? Which of you by taking care is able to adde one cubit to his stature?

It is not sufficient for you to free your mindes from these cares while you are in hearing, but likewise beware lest they entangle you afterward. Ex∣pell them so soone as they enter into your mindes, euen as you will cut vp thornes, bryars, and thistles, which you see spring vp among the corne after it is sowne. If they be in your hearts before you heare, they will keepe you from attending, from vnderstanding, or else from affecting that which you heare. And if they enter into your heartes after you haue heard, they will hinder you from practising that, which before you liked, and purposed to obey. Such enemies are they to your fruitfull hearing. Who then would haue his minde disquieted with them?

What? (will some man say) must we haue no care of any thing at all? must wee set all at sixe and seuen, and let the world wag? must we be like some idle and prodigall vnthrifts, who cast away all care?

Not so, we must distinguish of care; Est solicitudo diligentiae, & solicitudo dif∣fid••ntiae. There is a care of diligence, when men in a good manner, and due measure, vse all honest and lawfull meanes, to get, and to keepe thinges needfull for this life, and for the main∣tenance of themselues, and those which belong vnto them.

The Wise-man sendeth the sluggard to learne this care of the Pismire, who prepareth her meate in the Summer, and gathereth her foode in the haruest. And the Apostle saith, that if there be a∣ny that prouideth not for his owne; and namelie for them of his household, hee deni∣eth the faith, and is worse then an Infidell. This care ought to be in all.

There is also a care of diffidence and distrust, which is an inordinate care: when we keepe no measure in our care; when we are not content to vse lawful,

but also vse vnlawfull meanes: and when wee will not depend on Gods mercifull prouidence, for a blessing on the meanes; but forecast before hand what shall bee the successe, and disqui∣et our mindes with thinking what shall be the issue, and with fearing an ill euent.

This care wee must renounce as a fruit of vnbeliefe; and as a thorne that will choake the seede of the word. We must with diligence and care vse neces∣sarie and lawfull meanes; but leaue the issue to him, who knoweth best what to doe. We must cast this bur∣den on the Lord, as the Psalmist tea∣cheth vs, and hee shall nourish vs. Wee must cast all our care on him: as the Apostle exhorteth: for hee careth for vs.

Let vs rest in his good pleasure, and be content to take in good part what∣souer hee sendeth, knowing that all thinges worke together for the best to them that loue God. And so our care shall not hinder the fruitfulnesse of the word.

2. But to proceede in the text, what is the second thorne that choaketh the word? Christ here nameth riches; they are as dangerous this way as worldly cares. Though some confound these two, and make both but one thorne, yet is there indeede great difference betwixt them. They are hee••e distin∣guished one from the other, as well as voluptuous liuing is distinguished from them both. And in truth they are of∣tentimes seuered, and not found toge∣ther in some persons. A man may be perplexed with worldly care, yet not grow rich thereby. The poore are of∣tentimes as carefull how to liue, and to get wealth as the rich: yea, sometime more carefull, because their charge is greater, and the••r wantes more, but their meanes be fewer and weaker. It may bee GOD doth plague their great care with great want: the more carefull they are, the more needfull they bee. If they woulde bee lesse carefull, They might bee lesse need∣full.

Againe, rich men are sometime with∣out care: As is seene in the godlie:

Abraham was rich, so was Iob, both in the beginning and also in the later end of his daies: and yet both of them, free from distrustfull care: yet are riches as pricking thorn••s to choake the word as well as those cares.

Not onely they who vexe themselues with griping cares, how to get, and how to exercise their wealth: but like∣wise those who thinke they haue e∣nough already, and care not much for more, but like the rich man in the Gos∣pell, say to their soules, Liue at ease, eate drinke and take your pastime, you haue much goods laid vp for many yeares; may be vnprofitable hearers.

Although this Euangelist nameth riches simply and absolutely without any addition, yet is he to be expoun∣ded by Mathew and Marke, who call this thorne the deceitfulnes of riches. And that declareth the manner how they choake the word, namely, by de∣ceiuing the owners. Then bee they thornes, when they deceiue. If thou enioy them, and vse them in great plen∣t••e, yet shall they not choake the word in thy heart, vnles they first deceiue

thy soule, but if they once deceiue thee, they will choake thee. Not the world, but the cares of the world: not riches, but the deceitfulnes of riches, make the word fruitles.

And certaine it is, that they deceiue many, because they make many vn∣fruitfull hearers. In regard whereof, Christ said, we cannot serue God and riches: And that a rich man shall hard∣ly enter into the kingdome of heauen. And Paul said, they that will be rich fall into tentations and snares, and into many foolish and noysome lusts, which drowne men in perdition. And while some haue lusted after them, they erred from the faith, and pierced themselues through with many sorrowes. And Iames said, Whosoeuer will be a friend of the world, maketh himselfe the ene∣mie of God. And Iohn said, If any man loue the world, the loue of the father is not in him.

But how doe they deceiue men? we would faine knowe that, will some say.

I answere, that riches deceiue men foure waies.

• 1. In respect of the cause of them.

• They make the owner beleeue, that God in speciall fauour and mercy did bestowe them vpon him, and that he would neuer haue giuen him such a∣bundance, vnles he had dear••ly loued him. And therefore imagineth that he is deepe in Gods bookes, and in grea∣ter fauour then those that sustaine losses, and endure wants. This is a grosse deceit. Salomon teacheth, that a man knoweth neither loue nor hatred, of all that is before him, that is, he neither knoweth whether God loue him or hate him, by his outward estate, neither by his riches nor by his pouertie. And he giueth a reason, because all things come alike to all men: And the same condition is to the iust, & to the wicked: to the pure and to the polluted: to him that sacri∣ficeth, and to him that sacrificeth not: As is the good, so is the sinner: he that sweareth, as he that feareth an oathe. And Christ sheweth, y^t by doing good to al, we may be children of our heauē∣ly father; who dealeth so in making his sunne to shine on the euill and good; and sending a raigne on the iust and vn∣iust. Hereby a man may be led into a

• fooles paradise, and made to thinke that he is happy, when he is miserable; and that God is his friend, when he is his foe. And a most dangerous deceit this is, hurtfull to himselfe, and odious to God: hurtfull to himselfe, because it will make him secure, and to content himselfe with his present estate, and ne∣uer seeke to better it; yea it will cause him to contemne the word, which should make him better, and to thinke that he is already as good as the word can make him. And therefore he will refuse to heare it often, and when he heareth, it is without profit; he decei∣ueth himselfe in his owne imagination, seeming to himselfe, that he is some∣what, when he is nothing. And there∣fore putteth off from him, the curses of the law, as not deserued by him, but ap∣plyeth to himselfe the blessings of the Gospell, as if they properly belonged vnto him. I would we had none such deceiued rich mē in this our age. Those that be such, let them know, that this fond conceit is odious to God: for he threatneth, that when a man heareth the curses of the law, and blesseth him∣selfe

• in his heart, saying, I shall haue peace, although I walke according to the stubbornenes of mine owne heart; thus adding drunkennes vnto thirst: The Lord will not be mercifull vnto him; but then the wrath of the Lord, and his iealousie, shall smoake against that man: and euery curse that is writ∣ten in his booke, shall light vpon him: and the Lord shall put out his name from vnder heauen. Wherefore let all rich men take heede lest they be thus deceiued: let them know, that riches are common both to good and bad: yea, that the worst often haue them, and the best often want them: and ther∣fore let not the hauing of them, make them to presume any whit the more on Gods sauour, or lesse feare his iudg∣ments.
• 2. Riches deceiue men, in respect of the nature of them: In making them to thinke that they be farre better then indeed they are. That they are good in their owne nature, that they make thē better that haue them. That they yeeld the greatest blessings, benefits & com∣forts, that man receiueth on the earth.

• That those who enioy them are the hap∣piest, and those who want them are the most miserable in the world. This is a notorious deceyt: for they are not good in their owne nature, but onely in the vse. Not good to all, but onely to the good: who knowe how to vse them a∣right. They are not Riches in trueth, but in showe, and doe as much differ from true riches, as the shadowe diffe∣r••th from the substance. Happie men may want them, & miserable men may haue them.

  Naball had them, when Dauid wan∣ted them. The Rich Glutton, that at at his death was sent to hell torments, had them in abundance; when as La∣zarus, who after death was carryed to Abrahams bosome, did want them. The Apostles had neither golde nor siluer, and yet were happie. They make fewe better, but many worse, and are occasi∣ons of much euill. Neyther can they yeeld any great benefits to the owners, either for soules or bodies. They can∣not redeeme our soules: wee were not bought with corruptible things, as sil∣uer and golde.

• ...

  The whole world, and all the wealth thereof, were not a sufficient Ransome for one soule, nor a full satisfaction to God for one sinne. They rather hinder, then further our saluation.

  Can they exempt men from Gods iudgements? Doe not Rich men feele them as well as poore? Can they free our bodyes from diseases? Are not Rich men subiect to diseases, as well as poore men? Can they preserue vs from death? Doe not Rich men dye as well as poore?

  All the benefits which you can reape by them, are no better, & no more then the Rich Glutton had; who was cost∣ly cladde, and daintily fedde. Are not they then fondly deceiued, who thinke so highly, and make so great account of them?

  Wherefore take heede least you be thus deceyued: This deceyte is also a Thorne in the heart, to choake the worde. It will cause men to set theyr heartes on Riches, to loue them, and desire them, and seeke them more then they ought.

  It will make them to serue God, and

• ...

  keepe his word, no further then it ser∣ueth for their commoditie. If the word command anything, which they thinke will hinder their profite, they will ra∣ther transgresse the word, then forgoe their gaine. Such men will not get and employ their wealth, as the word doth direct: but would haue the word and the teachers thereof, to allowe them to get and employ their wealth as they list.

  Take heede of this deceit. If thou be del••••ed in this sort, euery trifling com∣medotie will hinder you in obedience to the word.

• 3. Riches deceiue men in regard of their effects, because they will not p••••f••rme that which they seeme to promise, and which their owners ex∣po••ted at their hands. They seeme to promise, and men expect nothing but good from them; and yet they bring much euill with them. As thornes doe be••re greene leaues, white flowers, and ••••••cre blossomes, yet vnder the same, doe carry sharpe prickes, that will ••••••ke a men to bleede, if he doe not ••••ndle them choysely and warily.

• ...

  So riches doe promise to men great ease, high honour, many pleasures, and much contentment; and yet withall they bring great paine, much trouble, and little contentment. They are not gotten without great labour; nor kept without great care and feare; nor lost without great sorrowe. And so they are little better, then the apples of So∣dome, which seeme to be faire and ripe, and fit to be eaten, but if one taste them, they vanish into powder and smoake.

  And that which is worse, they will seeme to make a man more fit, and yet in truth doe oftentimes make him more vnfit for Gods seruice. They puffe vp his heart with pride, they make him more secure and careles of heauenly things, lesse to feare God and his iudgements, and lesse to regard and obey his word. And therefore the Lord, not without iust cause, gaue war∣ning before hand to the people of Isra∣el, that when they were placed in Ca∣naan, (a land that flowed with milke and hony) and had eaten and filled themselues with the fruites thereof,

• ...

  they should beware that they forgat not the Lord their God, not keeping his commandements, and his ordi∣nances. And afterward he thus com∣plaineth of them: I spake vnto thee when thou wast in prospertie: but thou sa••••••st, I will not heare, this hath 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 perse∣cuted and poore; then when it was peaceable, and endowed with riches. And thereupon it was said, Religio pepe∣rit di••••tias, s••d filia deuor a••it matrem. Religion brought forth riches, but the daughter, hath deuoured the mo∣ther.

  That as the Church encreased in possessions, so it decreased in vertue. Some write, that whē Christian Empe∣rours, 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; 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 house∣hold.

  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 re∣spect 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 pros∣peritie, he said, I shall neuer be moued: the Lord of his goodnes had made his mountaine to stand strong, but thē the Lord did hide his face, and he was troubled. In regard whereof, Salomon saith, 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. And Paul bad Timothie, charge rich men, not to trust to vncertaine riches, vncertaine they are, and there∣fore not to be trusted; they will de∣ceiue 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 la••d vp goods for many yeares, when he was in great hope of enioying them long, had his soule taken from him that ••ight, and knew not who should en∣ioy them. Naked came we into this would, and naked must we returne: wee brought nothing into it, neither must we carry any thing out of it: hic a••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 re∣ceiuing and professing it.

Christ said, the poore receiue the Gospell.

And Paul said, you see your calling,

that not many mightie or many noble are called: but God hath chosen the weake ones to confound the mightie: and base and despised ones, to con∣found 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 thē, 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 grea∣ter is their sinne, and the more fearefull shall be their iudgement, if they doe not amend.

[Ʋse. 1] You then that be rich, looke well a∣bout 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, riches reserued to the own••rs thereof for their euill. And is it not verified

in them: whose Riches doe choake the worde in their hearts, and make it vn∣fruitfull in their liues? what greater euil could befall them? Do they not here∣by 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: for yee haue re∣ceyued your consolation. Some com∣fort they may find now, but none here∣after. And Iames saith to them, Go too now yee Richmen, weepe and howle, for the miseries that shall come vppon you: your gold and siluer is cankred, and the rust thereof shal be a witnes against you, and shall eate your fl••sh, as it were fire. Ye haue heaped vppe Treasure for the last dayes. Though now they feare no dan∣ger, 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 spi∣rituall matters, touching the saluation of theyr soules, they may easily bee o∣uer-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 de∣ceiue 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 ri∣ches 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 dam∣mage, you would take warning, and ey∣ther 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 dea∣lings, that hee should hardly defraud you. Christ Iesus here lets you vnder∣stand, 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 war∣ning, 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 de∣ceiue you.

And indeed this is one of the stran∣gest and grossest deceits that can be found in the world In other matters men are deceiued against their wills, 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 can∣not 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 fraudulēt 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 occa∣sion by them, & vse them as meanes to deceiue themselues. As Paul sayd of Sinne and the Law; Sinne tooke oc∣casion by the Commaundement, and deceiued me, and thereby slew me. So may we say of mans corruption and ri∣ches: His corruption taketh occasion by riches to deceiue himselfe, and ther∣by 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 v∣sed, 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, set not your hearts there∣on: but rather as the Apostle exhor∣teth; They which vse this world, 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 de∣ceiue you, that no sinne can be gaine∣full, but you will be ready to practise it: and no dutie bring any damage, but y•••• shall neglect it. Is not the desire of

• money the roote of all euill? 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 im∣moderate desire of riches? This is the very spawne of all sinne, in vniust dea∣ling: therefore learne to moderate it. Doth not Christ say, that he who loueth father or mother, sonne or daughter, wife or children, or his owne life, more then me, is vnworthy of me: hee can∣not be my Disciple: And is he worthy of him, or can be his Disciple, who lo∣ueth lands & liuing, wealth and riches, better then him? Doth not hee say; 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. 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 ap∣proueth: Then cannot your riches hin∣der, but will rather further your obe∣dience: the vse of them will be a prac∣tise 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. Be of Pauls minde, who thought all things but losse, for the excellēt know∣ledge 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 be∣long 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 estimati∣on, 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 a∣right, 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; 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 de∣ceitfulnes 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, and giueth grace to the humble. Paul would not haue commaunded Timothie, to charge rich men, that they be not high minded, vn∣lesse there were some danger that way. They are in danger of being proud, and when they are proud, they are in dan∣ger 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 dis∣position and behauiour, then his out∣ward estate. If thou be poore, be not dismayed: if rich, be not proud.

[Vse. 2] Lastly, if riches deceiue men, and

hinder them in the obedience of the word, let not the poorer sort alwaies follow the example of rich men. Their riches doeth often choake the worde which they heare, so as it taketh no ef∣fect in their hearts, nor yeeldeth any fruit in their liues. If then the poorer sort will doe as they doe, they will prooue vnprofitable hearers. In world∣lie matters the poorer sort will follow them no further then serueth for their present profite. If the rich should sow among thornes, and reape a course croppe of corne at haruest, through ill husbandry; the poore will not be drawne by their example to vse the like ill husbandry, nor bee content to reape the like croppe: but what∣soeuer the other doe, they will be carefull to dresse their ground after the best manner, and seeke to make the best profite of that little lande which they occupie.

And why then should they imi∣tate their ill husbandry in spirituall and heauenly thinges? If in Christs time, and the Adostles time, the

poore had beene led by the example of the rich, very few had embraced the Go••••ell: many of them did receiue it, though most of the rich did reiect it. Consider this, that their example will not ex••••••e you before God: your meane state hath least impediments. The wise man desired God to giue him neither riches nor pouertie; but to feed him with foode con••enient, lest being f••••••, bee should deny GOD, or beeing 〈◊〉〈◊〉, should steale, and take Gods N••••e in vaine. And therfore as ground without thornes, yeeldeth greater in∣crease then that which is ful of thornes: So ••ou who be of middle and meane e∣s••••••e, should performe greater obedi∣ence, then those that be exceeding rich, or very poore.

The third and last thing, that as a thorne choaketh the word, is voluptu∣ous liuing, or the pleasures of this life. Though Mathew omit this, yet Marke mentioneth it as well as this Euange∣list; and calleth it, The lusts of other things, or lusts about other things. This diff••reth from the former: for men may be rich, and yet enioy no pleasure. Salo∣mon

sayde, hee saw this euill vnder the S••nne, and it was much among men. A man to whom God had giuen riches, and treasures, and honour, and wanted nothing for his soule, of all that it desired: but God gaue him no power to eate thereof, but a strange man shall eate it vp. This is vani∣tie and an euill sicknesse. Some are so miserable, as they cannot finde in their hearts to vse their riches for their owne comfort; but let them lye by them, as a sicke man doth his meate. Againe, there be many who liue in pleasure, and yet enioy little wealth; who waste their wealth in wantonnesse, and care little for riches, so that they may haue their pleasure for a time. Such are the wanton youthes of our age, who like the prodi∣gall Sonne, spend their patrimonie by notous liuing.

These carnall pleasures will no lesse choake the seede of the word, and hin∣der the fruites of it, then cares of the world, or deceitfulnesse of riches. Salo∣mon was a myrrour of wisedome: yet when hee gaue himselfe to voluptous∣nesse, he forgat himselfe, neglected his dutie to his Creator, and gaue way to

abhominable Idolatrie. And for this cause did Iob sacrifice for his children when they were feasting, lest the plea∣sures thereof should make them blas∣pheme God in their hearts. And Paul sayd, that the window which hueth in pleasure, is dead while she is aliue: be∣cause such are no more able to per∣forme the duties of Christians, then one that is dead is able to performe the of∣fice of a man. These pleasures hinder the fruitfulnes of the word in three re∣spects.

• 1. In regard of the nature of the word, & the obedience therof, it affordeth no such carnal pleasures as the natural man desireth: though it yeeld spirituall and heauenly pleasures, yet it it yeeldeth no corporall or carnall pleasures. And ther∣fore voluptuous persons, who minde nothing but their pleasures, haue no care to obey the word, which bringes them no such pleasures as they desire. Na•• the word doth crucify our lusts, doth cu••be & moderate our pleasures. And therefore the naturall man, who hath his heart wholy set on pleasures, and will not be stinted in the vse of

• them, cannot endure it.
• 2. In regard of the effect of plea∣sures, they breede securitie in the heart, make it more vnfit for grace, more prone to vice, & lesse f••arefull of sinne and punishment. And therefore it is sayd, That Whoredome and Wine take away the heart. Pleasure, like another Cyrce, so enchanteth mens mindes, that like bruite beastes, they are altogether giuen to sensuallitie, and wholy neglect their dutie to God.
• 3 In regard of the matter of plea∣sures: for many carnall pleasures con∣sist in the vse of vnlawfull thinges, and in the practise of some sinne. Now if a mans heart bee set on plea∣sure, then to satisfie his pleasure hee will sinne against GOD, as Eue did in eating the forbidden fruite. And as Herode did, who though hee heard Iohn Baptist gladly, and did many thinges that he taught, yet he would not put away his brothers wife, as he was commaunded.

Voluptuous persons wil not embrace such doctrine, nor follow such teachers as condemne their vnlawfull pleasures.

They will not suffer wholesome doc∣trine (as Paul fore-told,) but after their owne lusts, get them an heape of tea∣chers, to trie whether any will tollerate their sinfull pleasures, and them will they like best. Voluptas est esca malorum: Pleasure is the baite of sinne. And man is taken with pleasure, as the fish with an hooke. As the Fisherman couereth his hooke with a baite, that the fish bi∣ting at the baite, may be catched with the hooke: So the Diuell doeth baite many sinnes with pleasure, that man re∣ceiuing the pleasure, may be catched with the sinne. In regard whereof, the voluptuous man, who will not bee a∣bridged of any pleasure, committeth many sinnes against God, and fayleth often in the obedience of the word. He may often heare the word, yet will not obey it in any point which crosseth his pleasure. As some sicke patients are content that the Physition pre∣scribe them a dyet, and sometime aske him a question, whether such meate be good for them or no: though the Phy∣sition, who best knowes what is hurt∣full for him, doe forbid them some

kinds of meate, yet haue they so strong an appetite to some of those meates, as for all his direction, they will not for∣goe them, but onely would haue beene glad if he would allow them. So men come to heare the worde, and there by to learne what is good and ill for the health of their soules: though the Prea∣cher giue them good direction, yet so earnest is their desire of pleasure, that they will take their delight in those thinges which hee by the worde doeth forbid.

[Ʋse.] This may teach vs, to take heede of pleasures. If our hearts be drawne away with them, wee shall be barren soyle. We professed and promised in our Bap∣tisme, to renounce the vaine pompe and glorie of the world, and all car∣nall desires of the flesh: shall we then by seeking & following them, choake the word in our hearts? Although be∣fore our conuersion, we were (as the A∣postle speaketh of himselfe and others) disobedient, deceiued, seruing the lusts and diuers pleasures: yet now after our conuersion, we must forgoe many plea∣sures, that so we may yeeld better obe∣dience,

to the word of God. It was fore∣told by Paul, that in the last daies shall come perilous times: for men should be louers of pleasures, more then louers of God. I may say to you, as Christ sayd of Isaiahs Prophecy; This day is this Scrip∣ture fulfilled in your cares: now are come those perilous times. Now doe many men loue their pleasures, more then they loue God. The loue of God is seene in keeping his Commaunde∣ments. Those then that are more care∣full, take more paines, and defray more charges, to satisfie themselues in their ple••sures, then to glorify God, by the obedience of his word: Are they not lo∣uers of pleasures, more then louers of God? And those that wil••ully breake Gods Commaundements, that so they may enioy their pleasures; as some by whoredome, others by surfetting and drunkennesse; others by scoffing and iesting; others by lasciuious dancing, riotous gaming, wanton sports & pro∣phane pastimes on the Sabboth day; Are they not louers of pleasure more then louers of God? And if they loue their pleasures more then they loue

God, they may rather be counted pro∣phane Epicures, then godly Christians. The greater their pleasures is now, the greater will their paine be hereafter.

Many of these are so addicted to their pleasures, as they will not by any meanes be reclaymed: wee finde it an harder matter to reforme them, then to reforme other offenders.

The Phylosophers obserued that ma∣ny fel from other Sects to the Epicures; but not any from the Epicures to other Sectes. When we speake against their pleasures, wee but speake to the bellie, which wanteth eares. Surdo canimus; they are like the deafe Adder, that stop∣peth her eare. But if they will take no warning, let them goe on, and trie what will become of them in the end. Reioyce O young man in thy youth (as Salomon spea∣keth) and l••t thine heart cheere thee in the dayes of thy youth: and walke in the wayes of thine heart, and in the sight of thine owne eyes: but knowe that for all these things GOD will bring thee to Iudge∣ment. Hee that is vniust, let him be vniust still: and he which is filthie, let him bee filthie still: yet shall they find that Christ

will come shortly, and his reward is with him, to giue to euery one accor∣ding to his worke. And then those which with poore Lazari••, endure paine, shall bee comforted: but those which with the rich glutton, enioyed their pleasures, shall be tormented.

[Quest.] What? will you abridge vs of all pleasures? must we become Stoickes? may we not take pleasure sometime for our refreshing?

[Answ.] We will neyther with Stoickes con∣demne all pleasures, nor with Epicures commend all pleasures. Onely we teach you what pleasures are to be auoyded, and how other pleasures are to bee moderated, least they hinder you in grace, and in your dutie to your good God. Wee acknowledge that GOD hath giuen vs his blessings, and graunted vs the vse of his creatures, not onely for necessitie, but likewise for delight and pleasure. Adam en∣ioyed pleasure before his fall: Para∣dise where hee was placed, was cal∣led the Garden of Eden, that is, The Garden of pleasure. The Lord hath proomised delights and pleasures

as a reward and blessing to his people that obey his voyce. The Lord (saith the Prophet) shall comfort Zion, he shall comfort all her desolations, he shall make her desart like Eden and her wildernes like the garden of the Lord: ioy and gladnes shall be found therein: praise and the voyce of sing∣ing. And God giueth not onely bread to strengthen mans hart; but also wine, to make his heart glad, and oyle to make his face shine. But take heede how you vse them: The abuse of them, dishonoureth God, and hindereth the saluation of many mens soules. If you will knowe how to vse them aright, obserue these foure rules.

• 1. Regard the matter of them, that it be not a thing forbidden by God, for euery sinfull pleasure, shall be punished with a sorrowfull paine: voluptas tr••••sit, peccatum remanet. The pleasure passeth away, the sinne remaineth, and the pu∣nishment shall follow: he that taketh pleasure in any acte of sinne, is like to goats and flies, that play with a candle that burneth them. As Dalilah spake faire to Sampson, and much delighted

• him for a time, but at last betrayed him, and deliuered him into the hands of his enemies, and was the cause of his destruction. So these sinfull pleasures may delight men for a season, yet in the end, they will betray them, and procure their euerlasting condemna∣tion. There be but two ends of these pleasures, either repentance or punish∣ment. Those that doe not seriously re∣pent, shall be seuerely punished.
• 2. Obserue a due measure in them. Though the things wherein thou takest delight be lawfull, yet moderate thy selfe in the vse of them: thou maist tast of them, but not surfet: hony is sweete and wholesome, but hee that eateth much, may surfet of it, and annoy his body. So pleasures are necessarie to sa∣tisfie the infirmitie of our fraile nature, and to make vs more chearefull in Gods seruice: yet superfluitie is dan∣gerous to the soule, and will breede securitie, and contempt of spirituall things in the heart. Doe not turne Christian libertie, into licentious Epi∣curisme. As he that will haue an health∣full body must vse sobrietie in his diet:

• so hee that will haue a sound soule, must vse temperance in his plea∣sures.
• 3. See that the time be fitting, plea∣sures must not be perpetuall; nor con∣tinuall. It is noted as a fault in the rich man, that he was cloathed in pur∣ple and fine linnen, and fared delicately euery day. Now and then had bene enough. There is a time for all things, said the wise man. A time to weepe, and a time to laugh. And so there is a time when we may take our pleasures, and a time, when wee must abstaine from them. The Lord reproued the Iewes, that when he called them vnto weeping and mourning: to baldnes and girding with sack cloath. Then there was ioy and gladnes, slaying oxen, and killing sheepe: eating flesh and drinking wine. And therefore if God doe visite the land with any pub∣like calamitie of pestilence, famine or the sword, we should rather hūble our selues with sorrowfull repentance, with fasting & prayers, thē delight our selues with the pleasures of the flesh. If any will thē addict thēselues to their wōted

• delights: we may say to them as Elishah said to his seruant Gehaz••: Is this a time to receiue money, and to receiue gar∣ments, and oliues, and sheepe and oxen? Is this a time to sport your selues with carnall pleasures, and wordly delights? Is it not rather a time of mourning, then of ioyes? We must weepe with them that weepe. And therefore if our brethren and neere neighbours feele the hand of God heauie on them, we must then forbeare our pleasures, and mourne for them. The Lord denoun∣ced a fearefull woe, against them that were at ease in Sion, which did lye vpon beds of Iuorie, and stretch themselues vpon their beds; did eate the lambes of the flocke, and the calues out of the stall. Did sing to the sound of the violl, and inuented to themselues instrumēts of musicke like Dauid. Did drinke wine in bowles, and annoynt themselues with the chiefe oyntments, but were not sorry for the affliction of Ioseph. Know then, that all times are not sea∣sonable for your pleasures. And then onely vse them when it is fitting.
• 4. Doe not content your selues one∣ly

• with carnall and earthly pleasures, but also seeke for spirituall and heauen∣ly pleasures. Doe not count this to be your onely pleasure, to liue delic••ously for aseason, as some heretofore haue done, and were iustly taxed by the Apostle. But know that there(a) are delights for the inward man, as well as for the out∣ward. There is(b) a delight in the lawe of God. There(c) is consolation by the scriptures. There is(d) consolation in Christ. And a reioycing(e) in the Crosse of Christ. There is(f) a ioy in the holy Ghost. There is(g) a ioy of faith. There is(h) a reioycing in hope. There is a(i) reioycing in the testimonie of a good conscience. Do not therfore satisfie thy selfe, with outward and corporall de∣lights, but seeke also for those that be inward and spirituall: these are more permanent, and profitable, and will yeeld true comfort to thy soule. Be like that blessed man, who delighteth in the law of God, and meditateth therein day and night, who feareth the Lord, and delighteth greatly in his comman∣dements. Imitate the blessed Virgin, whose spirit reioyced in God her Saui∣our.

• And the holie Apostle, who deli∣ted in the law of GOD, concerning the inward man.

Then shalt thou bee satisfied with the fatnesse of the Lords house: and he shall giue thee drinke out of the Riuer of his pleasures, as Dauid speaketh.

There be also pleasures in heauen: for in the presence of God is fulnesse of ioy: and at his right hand are pleasures for euermore. Those farre excell all the pleasures of the garden of Eden. They yeelde full contentment, and make all them happie which doe enioy them: Therefore seeke especially for them.

A woefull thing it is, to enioy plea∣sure in this life, which is but short, and to endure paine in the other life, which is eternall. If you cannot be partakers of both together, seeke for the better. Make Moses choyce, who refused the delights of Pharaohs Court: and chose rather to suffer aduersitie with the peo∣ple of God, then to enioy the pleasures of sinne for a season.

Lastly, from the consideration of all these Thornes together, wee may ob∣serue, that not one onely corrupt affec∣tion,

but likewise manye corrupt af∣fections in mans heart, doe choake the seede of the word: Euen all these three, mentioned before. A man may as well be hindered by one of them, as by an o∣ther; as well by any one of them, as by all of them. It is not impossible to finde them all three in one & the same man.

A man may be much perplexed with worldly cares, how to get and encrease riches, and when he hath gotten them, hee may be deceiued by them, in thin∣king too highly of them, in louing them too dearely, and trusting too much vn∣to them. He may then also liue in plea∣sure: he may be carefull to get riches, and to encrease them, that so hee may consume them on his owne lustes. By reason of his worldly care, and the de∣ceitfulnes of his riches, he may be spa∣ring and niggard-like in relieuing of o∣thers, yet in regarde of voluptuousnes, he may spend much on himselfe.

That Rich-man, Luke 12. had much goods layde vp for himselfe, for many yeares. Not any for others, but all for himselfe: and therefore he would liue at ease, eate, drinke, and take his pastime.

And the rich glutton, which would not giue so much as the crums that fell from his table, to poore Lazarus: was giuen to pleasure, & spent much on his owne back & belly: Such men as these, haue many thornes growing in the field of their hearts: they haue many impedi∣ments to hinder them in the obedience of the word. And therefore cannot be profitable hearers, and diligent practi∣sers of the word. The more thornes growe in a sowne field, the lesse corne is reaped at haruest. So of all carnall hearers, these yeeld the least fruit.

Yet are these three things distingui∣shed one from another, as was shewed before, are oftentimes seuered in their subiects, one of them may be found in one man, and not either of the other. And one of the other may be found in another man, and not that. A man may be carefull: and yet poore. A man may be rich, and yet not giuen to plea∣sure. And all of them haue their speciall and seuerall effects, one hindering after one manner, and another after another manner.

And therefore any one of these, is

able of it selfe to hinder the fruitfulnes of the word. You knowe there be many kindes of thornes: with vs there be white thornes, and black thornes, haw∣thornes, and slowthornes: And the word in the originall, is taken not one∣ly for thornes, but likewise for bryars and brambl••s, and any thing that hath prickes. And therefore as one kind of thornes, (if there be many of that kind) may as well hinder the fruitfulnes of your fields, as many kindes. So one kind of corrupt affections in your harts, may hinder the efficacie of the word, as well as many. And therefore as when you plow and sow your ground, you rid vp not onely one kinde of thornes and bryars, but likewise all of each kind. So when you heare the word, expell out of your hearts, not onely all bad affections of one kind, but likewise all bad affections of each kind.

It is lamentable to see, how fondly people deceiue themselues herein. Ma∣ny men doe harbour one noysome lust, one corrupt affection or other, in their hearts, and because they keepe out

many others, they hope all is well with them. The couetous worldling con∣demnes the voluptuous epicure: And the voluptuous epicure, condemnes the gr••edie and miserable worldling. The couetous man thinketh that he is a good Christian, because he is not giuen to prodigall licentiousnes: And the vo∣luptuous man, would be esteemed a good hearer, because hee abhorres worldly cares and miserable couetous∣nes. But let them both knowe, that ei∣ther of these two sinfull lustes, are suffi∣cient to condemne their soules: and let them not purge their hearts from the one alone, but from both together, if they will be fitte soyle for the Lords seede.

The last thing to be obserued in these hearers, is the effect of their choaking: namely, what is the issue and euent that befalls them, when they are thus choaked by those corrupt lustes: they bring forth no fruite. Though they d•••• not fall away from their professi∣on, as those hearers mentioned in the former verse: but still continue professours and hearers of the Gos∣pell,

yet are they vnfruitfull in their profession. The originall word doth properly signifie, that they doe not bring forth any full and perfect, any ripe and truely fruite. As if they might bring forth some kinde of fruite, yet no good fruite, no full corne, nor profita∣ble gaine. Corne sowne amōg thornes, may yeeld some kinde of fruite, yet not such as will please the husband∣man: It will be an vntimely fruite: it will wither away, before it be through∣ly fed, and fully ripe. It will be very thinne on the ground, when it is rea∣ped, it will proue nothing but short eares, and small gaines; and when it is threshed, nothing but light corne, and vnprofitable. Such is the obe∣dience of those men, which be giuen to covetousnes, and voluptuousnes, they may performe some outward du∣ties, yet not many: onely such as doe not hinder them in their worldly pro∣fits, nor abridge them of their ca••nall pleasures. And those which they doe performe, are very imperfect, neither acceptable to God, nor comforta∣ble to their owne soules. They are

not such as God exacted, they doe not proceed from such sinceritie of the heart, neither are they directed to that right end, neither are they per∣••••••••ed in such an holy manner as he rec••uireth. Though they seeme to be∣gin well, yet their inward lusts doe ••o ••inder them, that they cannot bring their actions to a due perfection, but waxe wearie of doing well: And ei∣ther ••uite cease from their enterpri∣ses begun; or els•• efaint much in their proceedings, before they bring any thing to a good end.

Whence first we may take notice of the nature, qualitie and maner of their ••••••dience, whose hearts are still prossessed with the care, of the world, and the p••••••s••res of this lif••. They may per∣f••••me many good duties, yet faile in s••••e mai••e du••••e.

And yet those which they performe, cannot ••lease the Lord, we haue pr••g∣•••••••• ••x••mples hereof in the scriptures.

N••a••••an the Syrian, being cured of 〈◊〉〈◊〉 leap••osie by the Prophet Elisha, ••••••••ed vnto him, to worship none other God, but the God of Israel,

yet desired he to be tollerated in one point: that when he went with his Mai∣ster into the house of Rin••mon, and when his Maister leaned on his hand, and he did bowe as his Maister and others did, the Lord would be mercifull vnto him therein. Though he m••sl••ked that idola∣try in his heart, yet because he could not enioy his gainefull place and office vnder his Ma••ster, vnles ••n that point he dissembled, he for his gaine would in outward behauiour, ioyne with others in that idolatrous worship, he would be a Proselyte, so farre as it might stand with his worldly commoditie, but no further. And the reason was, because worldly lustes were not then mortified in his heart. Iudas had diuers commendable things in him, other wise Christ would neuer haue chosen him to be one of the twelue: he heard his sermons, liued a long time ciuilly, and preached the Gospell to others: yet be∣cause couetousnes did still raigne in his heart, for money he betrayed his Maister.

That rich yong man which came to Christ to knowe the way to eternall

life, had so kept the commandements for outward a••tes, as Christ loued him, yet because his corrupt affections were onely kept vnder, and not killed, he left Christ, and had rather breake his commandement, then leaue his owne wealth.

Herod (as you heard) did many things which Iohn Baptist taught, yet because the word was not powerfull in his heart, to mortifie his sinfull lustes, he would not breake off his incest, nor put away his brothers wife.

If you suffer the like affections to a∣bide in your hearts, your obedience will be no better.

You see by experience, that corne growing among thornes, is neither so much, nor so good, as that which groweth in other ground; And that it might haue bene more, and also better, in the same ground; if the thor••es before the sowing, had bene ridde vp.

Doe not then imagine, that your obedience can either be plentifull or acceptable, so long as these inordinate affections be harboured in your hearts.

Knowe this, that though other affecti∣ons be suppressed, yet so long as these beare sway in you, so long as they doe hinder you in good, and prouoke you vnto euill; you are not mortified by the spirit of sanctification: for mortifi∣cation is a change and reformation not of part onely, but of the whole nature of man, yea of all the faculties of the soule, and of all the affections of the heart: he that is washed (saith Christ) is cleane euery whit. And will God accept of any fruites, that come from an heart not sanctified? Wherefore purge your hearts from these lustes: And be willing to yeeld obedience as well to those commandements, which seeme hard and vnpleasant vnto you, as vnto those that be more easie, and de∣lightfull. For this is not thanksworthy to obey those commandements which doe nothing crosse your worldly pro∣fits and carnall pleasures: but herein is your dutifulnes especially seene, if you be content to forgoe your profit, and abridge your selues of your pleasures, that so you may keepe the commande∣ments of the Lord.

Moreouer, if those which bring forth such fruites as those, be condemned, what shal we say of them, that the worse then these? that bring forth very little or no fruit at all: which heare much, and practise almost nothing: who re∣ceiue Gods seede into their hearts, but bring forth the diuells fruits in their liues. We haue many such hearers, as the Prophet Ezek••••l had, the people came vnto him, and sate before him, and heat this words, yet world not do them: but with their mouthes made i••stes, and their hearts went after their couetousnes.

Let such knowe, that not the hea∣rers, but the doers of the lawe are iu∣s••••fi••d.

And that they, who be hearers onely, and not doers of the word, deceiue their owne soules.

To shew their folly and their daun∣ger, Christ compared them to a foolish man, which built his house vpon the sand; The raine fell, the floods came, and the windes blew, and beat vpon that house and it f••ll, and the fall there∣of was great.

Iames likeneth them to a man that be∣holdeth his naturall face in a glasse, and when he hath considered himselfe, go∣eth his way, and forgetteth immediatly what maner of one he was. They doe not onely lose their labour and reward, but likewise prouoke the LORD to wrath, and procure fearefull iudge∣ments against themselues. Their punish∣ment shall be more grieuous, then if they had neuer heard. Christ shall say to them which heard him preach in their Cities, and would not obey him; Depart from me, vee workers of iniqui∣tie, I know you not. And hee sayd of the Iewes to whom he preached; If I had not come and spoken vnto them, they should not haue had sinne; but now haue they no cloake for their sinne. The Minis••••rs which haue preached vnto them, shall one day be witnesses against them: and their Sermons shall be so many billes of inditement against them. As it is an haynous thing in the Ministers to say and not doe; so is it also an haynous thing in the people, to ••eare and not do: yet are many of our people faultie this way: There is no sinne forbidden, but

they may often heare it condemned by the word: As the filthy sinnes of Whor∣dome: the beas••lie crime of Drunken∣nesse: the prophane sinne of Swearing: the impious sinnes of polluting the Lords Sabboth: the vncharitable sins of Iniustice, fraude and oppression: the malitious sinnes of rayling, backbyting and slaundering: and yet the people will not forsake them: But like the presumptuous Iewes, they steale, mur∣ther, commit adulterie, sweare falslie, and practise other sinnes; and yet will come and stand before the Lord, in the house where his Name is called vpon. There be no duties of the first or second Table, which they owe to God or man, but they are often taught them, and yet they doe as carelesly omit them, as if they neuer heard them. They content themselues with bare and idle hearing, as if that were all which God requires, as if that were sufficient to saue their soules. Oh remember you what Christ sayth; If yee know these things, blessed are yee if you doe them. Though you heare them neuer so often, though you know them neuer so well, yet are you not

blessed except you doe them. Would it not greatly discontent you, to send your seruants each yeere to sow your fieldes with the best seede, and yet after many yeres sowing to reape no croppe, but to lose both labour and cost? And doe you thinke that the Lord will bee well pleased, to send his Ministers from yeere to yeere, to sow the good seede of his holy word among you; and yet af∣ter many yeeres labour, to reape no fruit at all? The Aposile teacheth, that the land which drinketh in the rayne, and bringeth forth fruit for them, by whom it is dressed, concei••••th blessing from God: but that which beareth thornes and bryars, is reproued, and is neere vnto cursing, whose end is to be burned. Are you as soyle sowne with the Lords seede, and dressed by his Husbandmen, and yet yeelde no fruite for his glory, and for the comfort of those that take paines among you? And will you expect a blessing from the LORD? Those that be such, may rather feare a curse. Did not CHRIST curse the Figge Tree, which bare leaues, but no fruite?

if they still continue barren, their case shall be worse then theirs of Sodome and Gomorrah: for if the Sermons which haue beene preached among vs, had beene preached in Sodome and Gomorrah, they had repented long a∣goe in sack cloath end ashes: but there∣fore shall it be easier for them of Sodom and Gomorrah at the day of Iudge∣ment, then for these disobedient peo∣ple. Take heede lest by your contempt of the word, you ••••se it. Christ taketh his Kingdome from them that be vn∣fruitfull; and will giue ••t to a Nation which shall better bring forth the frui••s thereof. If you often sow a fielde with good corne, and at haruest can reape no good croppe, you will sow it no lon∣ger, you will let it lie, and sow some o∣ther. And can you thinke that GOD will still continue his worde to you, if after long sowing, you will not yeeld a∣ny 〈◊〉〈◊〉? It is a speciall fauour and mer∣cie of God, to haue the Gospell among vs. God hath not dealt so with euery Nation. Happie are our eyes, to see those things which we see: and happie are our ••aies, to heare those thinges

which we heare: Many righteous men would haue beene glad to haue seene and heard them, and yet could not. Let vs walke worthie of this blessing, that it may bee continued to vs and to our posteritie.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Mat. 21.30.31.
• Luk. 16.14.
• Isa. 30.11.
• Micha. 2.
• Act. 7.54.
• 1. Pet. 2.1.2.
• Iam. 1.21.
• Mat. 10.16.
• Epiphan. contra ha∣res••har. 37 Ambros. praefat in enarrat. Psal. 37. Bernard. de modo vivend. serm. 28. Ier. 4.4.
• 1. Cor. 7.32, 33.
• Mat. 13.22.
• Mat. 4.19.
• Luk. 10.40.41.
• Luk. 14.18.
• Luk. 21.34.
• Mat. 6.25.
• Ob.
• Sol.
• Pro. 6.6.8.
• 1. Tim. 5.8.
• Psal. 55.22.
• 1. Pet. 5.7.
• Rom. 8.28
• Luk ••2.1••.
• Chrysost. in Math. 13. ho. 45.
• Math. 6.24.
• Math. 19.23.
• 1. Tim. 69.10.
• Iam. 4.4.1. Ioh. 2.15.
• Eccl••s. 9.1.
• Vers. 2.
• Math. 5.45.
• Cal. 6.3.
• Deut. 29.19.20.
• 1. P.••t. 1.18.
• Math. 16.26.
• Luk. 16.
• August. de ci••••t. de••. lib. 21. cap. 5.
• Deut. 8.11.
• Ier. 22.21.
• Fox. Acts. & mon•• P. 716. ex August.
• Hicron.
• Poly••hron. lib. 4. cap. 6.
• Bernard. in cantic. serm. 33.
• Psal. 30.6.7.
• Pro. 23.5.
• 1. Tim. 6.17.
• Luk. 12.20.
• 1. Tim. 6.7.
• Math. 11.6.
• 1. Cor. 1.26.
• Eccles. 5.12.
• Luk. 6.24
• Iam: 5.1.2.3.
• Rom. 7.11
• Psal. 62.10.
• 1. Cor. 7.31.
• 1. Tim. 6.10
• Mat. 10.37.
• Luk. 14.26.
• Ioh. 14.23.
• Luk. 16.2.
• 1. Tim. 6.6.
• Phil. 3.9.
• Psal. 119.36.
• 1. Pet. ••. 5
• 1. Tim. 6.17.
• P••••. ••0. c. ••.
• 〈…〉〈…〉.
• Eccle. 6.1.2.
• Luk. 15.
• Iob. 1.
• 1. Tim. 5.6.
• Hos. 4.11.
• 2. Tim. 4.3.
• Homo ca∣pitur vo∣lupt••t••, sir•• ham•• pas••is. August.
• Tit. 3.3.
• 2. Tim. 2.4.
• Luk. 4.21.
• Reuel. 18.7.
• Eras. apo∣phth. lib. 7. in Arcesil.
• Eccles. 11.10.
• Reuel. 23.11.
• Isai. 51.3.
• Psal. ••04.15.
• Au••ustin.
• Luk. 16.9.
• E••••••s. 34.
• Isai. 22.12.13.
• 2. King. 5.26.
• Rom. 12.15.
• Amos. 6.4.5.6.
• 2. Pet. 2.13.
• (a)

  Rom. 7.22.
• (b)

  Psal. 1.2.
• (c)

  Rom. 1.4.
• (d)

  Phil. 21.
• (e)

  Gal. 6.14.
• (f)

  Rom. 14.17.
• (g)

  Phil. 1.25.
• (h)

  Rom. 12.12.
• (i)

  2. Cor. 1.12.
• Psal. 1.2.
• Ps. 112.1.
• Luk. 1.47.
• Luk. 1.47.
• Rom. 7.22.
• Psal. 2••.••.
• Ps. 1••.11.
• H••b. 11.25.
• Lu. 12.19
• Luk. 16.19.21.
• Scapulae lexicon in Akantha.
• Quid re∣sert si hoc vel illo mo∣do p••reas. A•••• ••la ••••••ocun••, modo pere∣nu•••••••• sem••∣n•••• par••••er 〈…〉〈…〉 13. ••omil. 45.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 2. King. 5.10.
• Mar. 10.21.
• Ioh. 13.10.
• Ezeck. 33.31.
• Rom. 2.13.
• Iam. 1.22.
• Math. 7.24.
• Iam. 1.23
• Luk. 13.2••.
• Ioh. 15.22.
• Ier. 7.10.
• Ioh. 13.17.
• Heb. 6.7.8.
• Mat. 10.15.
• Mat. 21.4••.
• Psa. 147.