A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. XVI.

SEing Christ's Oracles are intermingled among his Miracles, 'tis not inexpedient to Gloss upon the Parable of the Sower, Mat. 13. from ver. 1, to 54. Mark 4. from v. 1, to 35. & Luke 8.4, to 19. which follows next in order of Time to Christ's casting out a Devil, and was Blasphemed for it, &c. Mat. 12. &c. which that Evangelist de∣clares to be Preached the same day that his Mother and Brethren came to Christ, &c. being unwearied in his Work, Mat. 13.1.

The Remarks hereupon are these, First, Christ is call'd the Palmoni Hamadabber Dan. 8.13. or most excellent Speaker. This Prince of Preachers exceedingly aboundeth with this kind of Rhetorick and Oratory, speaking very much in Parables (according to the stile and manner of the Jewish Nation) quite through the Gospel. He turns himself into all sorts and fashions of Speech and Spirit to win Souls to God, especially into Parabolical

Dresses, which (according to the Hebrew notion, Mashal a Parable, signifying also Domi∣nion) hath a most powerful prevalency over the minds of men Chrysostom calls a Parable [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] an illustration and setting forth of matter by resemblances which are mightily insinuating into the Souls of Men. So that the will of God dressed up in a well accommodated Parable comes to our Affections, just as Jeroboam's Wife came to the Prophet Ahijah with Cracknels and Honey, but Disguised, 1 Kin. 14.2, 3. thus it comes to us in sweetness of Speech, but vailed, and not easie to be known. 'Tis un∣doubtedly the choicest kind of Chymistry to Extract Spiritual things out of Temporal, and 'tis the highest attainment of Opticks to Represent Heavenly Truths in Earthly Glasses. A Parable comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Comparo, because Divine Things are com∣pared to Worldly, and are shadowed out by them, especially by such as are nearer to our Understandings, usual, familiar, and commonly known. Thus our Lord adapted his Parables most commodiously to the capacities of his Auditors; where they were Fishermen, there he gave out the Parable of the Draw-Net; where Merchants, there of the Pearl of Price; and where Husbandmen, there this of the Sower, &c. All suitable to his several Auditories.

The Second Remark is, In this Parable there be four parts. 1. The Sower. 2. The Seed. 3. The Soil. And 4. The Success. All containing much congruity, though there be also some disparity betwixt the signs and the things signified by them, the former be Temporal and Worldly, the latter Spiritual and Heavenly.

As First, the Sower is negatively not Angels be the Seeds-men, for then the excel∣lency of the Power in converting Sinners would be attributed to them, 2 Cor. 4.7. The office of Preaching the Gospel, and casting that precious Seed into prepared Soil is taken from the Angels (who first Preached it to the Shepherds, Luke 2.10.) and this Honour is given to Gospel-Ministers who are (in Scripture) called Angels, Rev. 2.1. &c. As Angels are likewise call'd Ministers, Heb. 1.14. Though an Angel cer∣tifies Cornelius that his Prayers were accepted, yet reads he not to him the Doctrine of Redemption, but refers him to Peter, Acts 10.4, 5. The Angels are indeed much affected with the Gospel that is Preached, 1 Pet. 1.12. N.B. Note well. Oh then let it not be irksom to men. But positively, there is the Sower Principal, to wit, Christ and the Instrumental, to wit, the Ministers of Christ, &c. The Latter are Fellow-Labourers with the former, 1 Cor. 3.9. In whom there is much congruity with the Sower. As,

First, The Seeds-man knows his own Land, though it lies scattered abroad here and there in the wide open Field, and not yet become an Inclosed Garden, or a di∣stinct peculiar Inclosure. Possibly the owners Name or Land-Mark may be fixed at the ends of his Land. So this principal Sower knows all that are his, 2 Tim. 2.19. both in respect of his Electing freely, and of his loving unchangeably. He knows them, John 10 27. with the knowledge of Approbation as well as of Observation. Blind Isaac may be mistaken in his Children (taking Jacob for Esau) but Christ (who knoweth all things, John 21.17.) cannot commit a mistake about the habitable parts of his Earth, Prov. 8.31. He knows his own purchased Free-hold, which is God's Hus∣bandry, 1 Cor. 3.9. and the Father is the Husbandman, John 15.1. Those indeed that Deform themselves with the Spots of Sin, Christ is said to Miskenn, saying to them I know you not, &c. Mat. 7.23. as if he had said, you are nothing like my Land, no∣thing like God's Husbandry, whose works are Perfect, Deut. 32.4. no, you are the Sluggard's Land whose Field is grown over with Thorns and Thistles, &c. Prov. 24.31.

The Second Parallel or Congruity is, The Sower prepares his Soil (giving it many Tilths) before he Sow his Seed, thus the Church is call'd God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Tillage, 1 Cor. 3.9. The word signifies a Field wherein the Husbandman laboureth, and so the Hebrew word Nir, Jer. 4.3. signifies Plowed Land. 'Tis a Metaphore taken from ground that hath laid long Fallow, and therefore, being overgrown with Weeds, is unfit to receive any Seed, which would be but cast away, if cast upon it before it be broke up with the Plough whereby the Trash should be destroyed; Thus wicked Courses are compared to Briars and Thorns (under which the Old Serpent lyeth lurk∣ing) Heb. 6.8. As the Litteral Sluggard's Field is over-run with filthy Weeds, so is the Spiritual Sluggard's Soul with Hellish Lusts. Whereas the Heart, prepared with the Plough of the Gospel (going oft over it) and oft watered with the Word and Spirit of God, brings forth wholesome and useful Herbs, Heb. 6.7. Therefore not to be destroy∣ed. God took special care to preserve those Trees that brought forth fruit for the Meat of Man, Deut. 20.10. and this Divine care of securing such Plants was not only under the Law there, but also under the Gospel, Mat. 3.10.

The Third Parallel is, A Seeds-man observes his Season both when to Sow, and when to Reap, &c. There be Times of seeking and finding God, Hos. 10.12. and there be seasons of Grace also. A Season is that part of time which hath a Beauty and Lustre on it above all other parts thereof. There were times of Grace (indeed) un∣der the Law, but not properly any seasons of Grace; that priviledge was peculiar to the Gospel. Christ observ'd his Seasons of sending the Gospel, Acts 16.6. and of filling it with his Power and Presence, Luke 5.17. see also Acts 24.25. & 25.22. & Exod. 19 19. Isa. 30 18. A season is the Accepted Time, &c. 2 Cor. 6.2. as to Za∣cheus, Luke 19.9.

The Fourth Parallel is, The Sower goeth forth from his Home to his Field, with his Seed-Basket upon his Arm, &c. Therefore 'tis said, Mat. 13.3. Behold a Sower went forth to Sow. Thus the Lord Jesus left Heaven (his Home) and that Glory which he had with his Father from all Eternity, came into the Field of the World, ver. 38. where he met many a stormy blast, much contradiction of Sinners he suffered, Heb. 12.3. Solomon saith, He that observes the Wind, shall never Sow, Eccles. 11.4. Our sa∣viour desists not his Sowing Work, though strong Winds blew in his face, such as were breathed out of the Mouth of the Prince of the Air; yea he stops not, sticks not though there was a Lion in the way, Prov. 22.13. & 26.13. even that Rampant and Roaring Lion (the Devil himself) in his way, but goes on in his Work, Though he came to his own and his own received him not, John 1.11. And he spent his strength in vain among them, Isa. 49 4 5. N.B. Note well. The Ministers of Christ should learn from their Master Christ, not to defer their work in hope of better times, fewer obstacles, fitter objects or greater opportunities and abilities, &c. When his fulness of time came be went forth, &c. And rejoiced to be among the Sons of Men, Prov. 8.30, 31, &c. We must admire Him for this, &c.

The Fifth Parallel is, The Sower casts his Seed out of his Seed-Basket with his Hand, and with the dexterous cast thereof He gives the Ridge and the Furrow their full and due proportion &c. So Christ hath an excellent cast with his Holy Hand, g••ving the Rich and the Poor their measure of Truth, dividing the word aright to eve∣ry one, 2 Tim. 2.15. Milk to Babes, and stronger Meat to stronger Men, Heb. 5.12, 13, 14. He marks diligently what every Soul is able to bear. Mark 4.33. John 16.12. as well as to Hear. Thus did his Apostle, 1 Cor. 3.1, 2, and thus doth every good Housholder, Luke 12.42. The Seed of God's Word falls not by common Chance, but by special Providence, so finds out every Elect Soul in whatever by corner such are seated; though the Arrows of Divine Truth be shot out of the Bow of the Gospel at Rovers and at Random by Man, yet are they guided by the Almighty Hand of Christ to make most happy hits upon chosen Hearts, &c.

The Sixth Parallel is, The Judicious Seeds-Man is mighty choice of hís Seed, He must have it the best of the kind, knowing the hope of a good Harvest is potentially in the goodness of his Seed. He will not Sow Chaff, or Tares, or Darnel, but Hordeum & Triticum Signatum, Isa. 28.25. the most precious and the soundest grain, &c. So Christ sows not Jewish Genealogies, Fables or Fancies, 1 Tim. 1.4. Tit. 3.9. to search into which is but a laborious loss of time, a mere Trifling, the Task is not worthy the Toil, nor the Gains pay for the Pains; but Precious Seed, Psal. 126.6. Precious Treasure though in Oyster-shells, 2 Cor. 4.7. as the Seed-Basket (in it self) is contemp∣tible. ••ilis saepe cadus nobile, nectar habet. The Seed is the Word of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sincere Milk, 1 Pet. 2.2. The Wisdom of God, Luke 11.49. The Word of Promise, Rom. 9.9. Of Faith, Rom. 10.8. Of Reconciliation, 2 Cor. 5.19. Of his Grace, Act. 14.3. & 20 32. Of Salvation, Acts 13.26. And of Eternal Life, John 6.68. Acts 5.20. Hence Christ took it unkindly his Disciples durst turn their backs on such precious, Seed, &c. Job prized it highly, Job 23.12. Luther could live better in Hell with it, than in Heaven without it. The Despisers of it, shall be destroyed, Prov. 13.13. 'tis Self-Murther to refuse neceslary and appointed Meals either for Soul or Body. God will Magnifie his Word above all his Name, Psal. 138.2. This Precious Seed having all these Names, must be prized, &c.

As there is all this Congruity, so some Disparity betwixt them.

First, Every Earthly Sower soweth Seed for his own subsistency in the returns of its Increase, &c. But this Heavenly Sower doth not so, for our Goodness extends not to him, though his Goodness extendeth to us, Psal. 16.2, 3. Job 22.3. 'Tis all for the good of the Soil, but not at all for the good of the Sower, no Man Plants a Vineyard and Eats not thereof, 1 Cor. 9.7. But Christ is Perfect, and all his Pains is for our Profit, not His.

Secondly. The Seeds-Man commits his Seed to the Soil, and can do no more, &c. but Christ drops down the Dew of Heaven upon his Seed, and gives a Power of fruit∣fulness to it. His Seed is kept by that Power to the Harvest, 1 Pet. 1.4, 5. as the Glory is kept in Heaven for us, so our Grace is kept on Earth for it. There is a double keeping express'd there. From him is all our Fruit found, Hos. 14.8. John 15.2, 4▪ 5.

Thirdly, Christ is both the Sower and the Seed too, for He is the Essential Word, the Eternal Spirit, and the Everlasting Gospel. Oh what an Honour it is to have an Honest and Good Heart, Luke 8.15. as the most proper Soil for such most precious Seed, and as the most curious Cabinet for this Pearl of Great Price to be kept in. Then is Christ formed in us, Gal. 4.19. and the Church is call'd Christ Mystical, 1 Cor. 12.12. Such cannot want sheaves in their Bosoms, Psal. 126.6.

Fourthly, A Wet Season is the best Season with this Seeds-man, when sweet showers of Gospel-Tears distil and drop down from a Broken Heart: The Vulgar Rule is, [Set Wet, but Sow Dry] yet Christ loves to Sow Wet, better than Dry; though Wet Weather endangers the starving of Grain, yet makes it Grace to thrive and prosper.

Fifthly, Man's Seed-time lasts but for a few days, but Christ's doth last all the year long, yea in the very time of Humane Harvests, and when it is an Heavenly Harvest-time to some (who are gathered into God's Garners by Death) 'tis but Seed∣time (in a Spiritual sense) with others. Then their time of Love first finds them, and they are then begotten to Christ by the Gospel, Ezek. 16.8. Jer. 2.24.

Sixthly, There is a sowing sparingly, and a sowing bountifully (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in blessings) 2 Cor. 9.6. the former is that of the Earthly Sower, who must feed himself upon one part of his Corn, and sell another part to others for sustaining his Family, so can but reserve a Remnant for seed. But Christ hath no such need, therefore the latter is his, who sows bountifully and with a blessing.

Ʋse I. Oh Man, oh Woman, what Husbandry hath this blessed Seeds-man made of your Hearts? Examine your experiences hath he broke up your fallow ground where nothing but trash grew? Hos. 10 12. Innovate vobis novale, are you renewed in Speech and Spirit, Ephes. 4.23. in Minds and Manners, in Constitution and Conver∣sation, in the Purpose of your Hearts, and in the Practice of your Lives? Hath he turn'd up the Turf, Rooted out the Weeds, Old things past, all New, 2 Cor. 5.17. Rev. 21.5. till this be done, all is undone, &c.

Ʋse II. Take the right season for this saving sowing work, Isa. 55.6. 1 Chron. 12.32. Psal. 32.6. as Sea faring Men take Wind and Tide, Way faring Men the Day-light, the Smith strikes while his Iron is hot, the Lawyer labours hard while the Term lasts, and the Plow man, plies his Plough after a Shower. So do you, when the Heart is best Affected, when the Gospel saith to you as Jael to Barak [Come and I will shew thee the Man (Christ) whom thou seekest,] Judges 4.22 When Christ shews thee where He dwelleth, John 1.39. Brings thee into his Banqueting-house, Cant. 2.4. And Salvation comes to thy House, Luke 19.9. Plow no ••••••ger Wickedness, Hos. 10.13. be no more, not only Satans Soil, but also his very H••nds and Horses, putting forth your strength to further sin, Prov. 21▪ 4. Job 4.8. Oh take the same pains for Grace and Glory, Psal. 68.9, Job 28.26.

The Second part of the Parable is the Seed, which also is two fold. 1. The Exter∣nal (the Word.) And 2. The Internal Seed, to wit the Spirit. As the Veins and the Arteries run all along through all p••rts of us for the good of the Body, so the Word and the Spirit do likewise concu•• for the good of the Soul of Man, and must not here be divided; for otherwise we hear only a sound and a noise (v••x & praete ••a nihil) but not the Voice of Christ, as those in Acts 〈◊〉〈◊〉 compared with Acts 22▪ 9. They heard only a confused sound but not the Voice th•••• spake convertingly to Saul. When Word and Spirit come together to us, then the Lord speaks to us with a strong hand, as He did to, the Prophet, Isa. 8.11. There is a Working of the Word, which is not Ef∣fectual, as is intimated, 1 Thes. 2.13. When received as the Word of Men only, and not as the Word of God also.

First, The Congruity betwixt this Temporal and Spiritual Seed, As,

1. Seeds are small things yet produce great substances, as an Acorn doth an Oak, Mustard seed a Tree &c. So the Word of God (that Seed of Immortality, 1 Pet. 1.23.) seems a small contemptible thing and the Preaching of it be accounted foolishness, 1 Cor. 1.21. yet is it the Power of God unto; Salvation, Rom 1.16. and thereby many Souls be saved; as the Rams Horns were but despicable devices, yet the Divine Institution

Indued them with such a prevalent power as to blow down the strong Walls of Je∣richo's City with the blasts thereof, Josh. 6.4, 5, &c. So the Weapons of the Word in the Ministry, though weak seemingly, (as those Priests Trumpets) and in respect of the Flesh, yet are they Mighty through God and his Spirit, for pulling down the strong bolds of Satan, and for casting down Imaginations, &c. 2 Cor. 10.4, 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents, so doth that which proceed∣eth out of the Mouths of God's faithful Ministers, quell and kill evil Thoughts and carnal Reasonings (which are that Legion of Domestick Devils) that hold a constant correspondency and intimate intelligence with the Old Serpent in us. This weak Word is made strong to overthrow, captivate and subdue a sinful Soul into the obe∣dience of Christ, and of that small Seed arise those goodly Trees of Righteousness, which are not of the Devils, but of the Lord's Planting and Watering, Isa. 61.3.

The Second Congruity is, As Seed must be Harrowed into the Earth (it must be cast (not only on, but) into the ground, Mar. 4.26.) so the Word must be hid in the Heart, Psal. 119.11. or it will not fructifie, Job 22.22, 23. Thus as David, so Mary kept all (pondering) in her Heart, Luke 2.19. when the Word is well covered with a moisty Moul in the hidden Man of the Heart, it takes Root downward, and springeth in Branches upward, first the Blade, then the Ear, after that the full Corn, Mark 4.28. were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testi∣mony, and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna, Heb. 9.4. Rev. 2.17. preserving Divine Truths of the Gospel, and remarkable oc∣currencies of Providence. God would bless our buds, Isa. 44.3. while we strive to better that Blessing. The first springings in the Womb of Grace are precious to God, Ephes. 2.1.

The Third Parallel is. As Seed requires a good Soil, without which, though ne∣ver so good in it self, it cannot be successful. So the Word, unless received into an Ho∣nest and Good Heart, Luke 8.15. proves unprosperous. Oh that our Hearts may be as Isaac's Soil, Gen. 26.12. to bring forth an hundred fold.

The Fourth Parallel is, Though Seed be sown in a good Soil, yet no success can be expected without Heaven's Influence, Hos. 2.21, 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it, Isa. 5.6, &c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase, 1 Cor. 3.6, 7. without this, Men will rush on in their own Sins, and run Headlong to Hell, though great be the Company of good Preachers, Psal. 68.11.

The Fifth Parallel is, As the Hope of a good Harvest lies potentially in the Seed that is sown, so doth Eternal Life in the Word that is preached, Rom. 1.16. This honour is given to that Ordinance above others: As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it, than any other standing or running Waters on Earth: so there is not the like life found in any other means of Grace, as in this, which, like Goliah's Sword hath none like it for Converting Work.

Secondly, The Disparity. As, (1.) This is not Corruptible Seed, 1 Pet. 1.23. (2) 'Tis not for food to the Body, but to the Soul; Angels food that nourishes up to to Eternal Life. (3.) This brings forth the best Harvest, where Angels shall be Reapers, and the Joy of the Harvest is Everlasting.

Ʋse I. Is there any Seed of God in you? though but as a Grain of Mustard-seed, very little yet if true, God looks at Truth more than Measure, If born from above, or again John 3.3. and the Heart be sound in God's Statutes, Psal. 119.80. having the spirit of a sound Mind, 2 Tim. 1.7. the Acorn now, may become an Oak in time, a small be∣ginning may have at latter end a greater Increase, Job 8.7. It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did, 1 Kin. 8.63. yet may have a Lamb to send unto the Ruler of the People, Isa. 16.1. Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt, yet he bids Take a little of each, the best of the best, Gen. 43.11. Though Nehemiah had not his three thousand Talents of Gold, of the Gold of Opher, nor his seven thousand Talents of re∣fined Silver, as David had to Beautifie the Temple with, 1 Chron. 29.4. yet had he a thou∣sand Drams of Gold, &c. to give for Repairing the Temple, Neh. 7.71. and his Drams were acceptable as well as David's Talents, For if there be first a willing Mind, it is ac∣cepted according to that he hath, and not according to that he hath not, 2 Cor. 8.12. The Lord looks more at the willingness of the Offerer, than at the worthiness of the Of∣fering. Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him, because it was the best present in his power to procure. Oh that sweet Gospel in the Law, but if he be not able to bring a Lamb, &c.

Lev. 5.7. or two Turtles, ver. 11. let him bring the Tenth part of an Ephah: And if he be not able and cannot get so much, let him bring such as he is able to get, Lev. 14.21, 22. Goats Hair was accepted for the Tabernacle as well as better things, Exod. 25.3, 4 &c. so was the Widows Mite for the Treasury, Mark 12.41, to 44. Pence be accepted where Pounds are not, and Drams where Talents are not, and sure I am a dram of saving Grace is better than a pound of Notional knowledge.

Ʋse 2. Ask your hearts those sew questions about this Seed (though but small, Mat. 13.31. & 17.20. Mark 4.31. Luke 13.19. First, Are any Furrows prepared in your Hearts for the Reception of this Holy Seed? Have you had compunctions in Vend Cordis, Acts 2.37. making you cry out, What shall we do to be Saved? Unless your Hearts be Plowed with Gods Heifer, (as Judg. 14.18) to see the eagerness of others for Heaven will be a Riddle you understand not. Secondly, Hath this Sower cast his Seed into these prepared Furrows? Man may forfeit or neglect his Sowing season, but this Sower cannot do so, for all seasons are the Lord's, first Furrows are prepared then the Seed is sown, both in their season, not by any natural power, it pertains to the power of the World to come. Thirdly, How hath that Holy Seed succeeded after Sowing? One may taste of the Power of the World to come in the Word of God, Heb. 6.5. yet bring not forth an Harvest of Holiness, without which (notwithstand∣ing all bedewings that soak not deep enough) no harvest of happiness can be expected, Heb. 12.14, &c.

The Third Part is the Soil. Wherein First the Congruity, As

First, much ground lyes fallow where the Plow of the Gospel hath not passed, divide the World into thirty equal parts, and nineteen of those 30 be Heathens, and fix of the eleven remaining are Mahometans, so only the odd five profess Christ, and of those there be many Papists, but few Protestants, yea of these Protestants how few are true Bellevers, a profession is oft without power. Oh what a Weedy World is here to be burnt at the last day.

Secondly, As the natural product of the Cursed Earth is Weeds, &c. not Corn: So are our fallen Natures the proper Fathers of Sin, and but Stepmothers to Grace, hence sin must humble us, because it is our own, and Grace must humble us too, because 'tis not our own, but is as Corn that is forced; Wild Olives by Nature, Rom. 11.24. Mors in Olla, Death in the Pot, 2 Kin. 4.40. All good is received, 1 Cor. 4.7,

Thirdly, There be variety of Soils in the World, some are Mountains of Pride and Presumption, barren of Grace; others are Wildernesses, Souls pining away with thirst, &c. yet some Hearts are as well Watered Valleys where the Lilly of Grace grows greatly, Cant. 2.1. There is some Sandy, some Stony, some Thorny Ground, as here, and yet some good though three to one in this England.

Secondly the Disparity. As, First, This Mystical Soil (that is good) is not any Earthly thing, lying low to be trodden under foot in the World, but 'tis an Hea∣venly Heart that brings forth the Seed of God, the property of the Earthly Heart is changed by an Heavenly Power.

The Second, The Ground is more fitly disposed to bring forth Corn than our Hearts are for Grace, though Corn growing be praeter Naturam, beside Nature (not so Grass) unsown, yet Grace growing is contra Naturam against Nature. Grass is graceful to ground and hath its usefulness, but Weeds are a Curse, &c.

The Third, The Litteral Soil brings one only Crop in the year, but the Mystical every Month, Rev. 22.2. in Winter as well as Summer, yea every Week, and every Day it bears fruits to God.

Ʋse I. Ask what sort of soil are you? Barren Mountains, droughthy Desarts without Wells of Salvation, Isa. 12.3. where the Lawgiver hath not yet Digg'd such a Well, Numb. 21.17, 18.

Ʋse II. 'Tis no matter how base or barren, harsh or hard your Heart be, where Christ undertakes the Culture, he can make parched ground become as the Garden of Eden, Isa. 35.6, 7. & 51.3, &c.

The Fourth part is the Success. Wherein First, The Congruity. As, First, 'Tis various not only from divers, but also from one and the same Soil, that brings forth bad crops sometimes, as well as good: So though Grace never differs from it self, yet a gracious Soul may have its withdrawments as well as inlargements, hath its Winter as well as Summer time, Cant: 2.11, 13.

Secondly, Success is various not only from the Soil, but also from Influence as it hath more or less from Heaven. Where much is Received there much is Required, Luke

12.48. Cant. 6.11. Isa. 5.2. Mat. 21.34. 1 Cor. 9.7. Danda igitur est opera, we must endeavour to answer to God's Pains, lest he lay us wast, Luke 13.7, &c.

Thirdly, Success is not without Watering, Weeding out what offends, &c. Mat. 13.41. Isa. 5.3. the Church is call'd a Garden that needs much Trimming Pruning and daily dressing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, John 15.2. Solomon lets out his Vineyard to Tenants, Cant. 8.12. but Christ himself both Weeds and Waters His, &c.

Secondly the Disparity, As (1.) Nature contributes much to the literal, but Grace doth all to the mystical success, 1 Cor. 3.6, 7. (2.) This latter hath more certainty than the former, which an Enemy may Reap, Psal. 105.40. Mic. 6.15, &c. but the Gates of Hell cannot prevail to prevent the other, Mat. 16.18. John 10 29. Rom. 8.38. 1 Pet. 1.4, 5, &c. (3.) This brings in such store as is inexhaustible, profit and pleasure for evermore, Psal. 16.11. Rom. 8.17. 2 Cor. 4.17.

Ʋse I. Beware you be not High-way ground, where Sin hath a way over the Heart Psal. 139.24. Impressions of sin in its customary path-way, wear out the impressions of the Word, Edom deny'd a passage through them, Numb. 21.23. and Josiah did the same, 2 Kin. 23.29. Ezek. 44.2, 3, &c. Seed cannot be covered in a Sin trodden Heart, hence the Prince Fowl picks it up, Heb. 2.1. Psal. 119.11, 16.

Ʋse II. Take heed of being stony-ground. Though the Seed be not pick'd up by that Prince Fowl Satan, nor trodden down by the foul feet of Sin, yet may it have, as a sudden growing, so a soon dying. This Rocky ground is the hard heart, a Rock of the Devil's not of God's making. Rain falling on a Rock soaks it not, sinks not in. Blind Bede Preach'd to a heap of Stones with small success, &c.

Ʋse III. Be not Thorny ground, having both root and growth, some desires to the Word, and some purposes to obey it, but Cares and Pleasures over-grow all, taking up the Place, Time and Affection Christ should have, but almost a Christian, Acts 26.28. Earth out-grows Heaven as Thorns do Corn, &c.

Ʋse IV. Have Honest and Good Hearts, Luke 8.15. Tho' all such not alike fruit∣ful, yet God accepts of the thirty as well as of the hundred, Zech 4.10. Mat. 12.20. so it be answerable to our helps and furtherances, Luke 12.48. suitable both to our Supernatural Principles, and to our Evangelical Priviledges, &c.