they may be blameles in the day of the Lord. Hath he not promised to make an euerlasting couenāt with his people and neuer to turne away from them to doe them good and to put his feare into their hearts that they shall not depart from him For this purpose did Augustine alleadge that and other places And further saith Sicut operatur vt accedamus sic operatur ne discedamus As he worketh that we may come to him so doth he worke that we may not depart from him I confesse the grace and goodnes of the heart may lie for a time as fire vnder ashes yet is it neuer vtterly extinguished A man in a traunce seemeth dead for a time yet doth he reuiue because his soule is in him So shall these within a while recouer because grace still remaineth in them Hence then must we learne to keep the word that so we may enioy these benefites and be reputed good hearers The Apostle exhorteth vs to let the word dwell in vs plenteously teaching and admonishing vs. It must not lodge in vs as a stranger doeth for a night in his Inne but haue continuall residence and abode as a man hath in his dwelling house The voyce of it must not be like the stroke of a Musitian which onely affecteth a man while he heareth the sound but rather like the receipt of a Physition which worketh in the body a long time after it is taken It may be while you heare some doctrines you knowe no present vse of them yet keepe them in your hearts for the time to come Heare for afterwards as the Lord speaketh by his Prophet As Ioseph in yeeres of plentie layd vp store for yeeres of famine And as the Ant in summer gathereth prouision for winter So must we at one time learne instructions which may stand vs in stead at another time In time of peace we must furnish and prepare our selues for warre in health for sicknes in prosperitie for aduersitie in life for death The Lord will not admit vs to be of his priuie Counsell to acquaint vs before hand how hee will vse vs and what he will bring vpon vs wee must therefore so keepe the word as we may be prepared for all occasions and know how to behaue our selues in all estates We must be like the wise Virgins who kept Oyle in their Lamps for al seasons A carefull Householder will not cast away an implement because he hath no present vse of it but will keepe it for 7. yeeres thinking the within that space he may need it No more do you reiect any doctrine which serues not for your present purpose keepe it stil in your hearts the time may come when it may much comfort your hearts much edifie your soules and bee a good direction for your liues We haue in these dayes few such hearers Many mens hearts are like a broken pitcher that will hold no water Or like to Siues which hold water no longer then they are kept in the water There be some who are desirous to heare much and yet they keep little they forget as fast as they learne As it is better to eate lesse meate and keepe it in the stomacke and digest it then to eate much and presently to cast it vp againe So is it better to heare lesse and keepe it well then to heare much and presently forget it No more shall profit vs then that we keepe What must we doe that we may be able to keepe it 1. Emptie your hearts of euil thoughts and wicked imaginations worldly cares and carnall lustes and if they be once expelled keepe them still out for as you often heard they will choake the word Isaack and Ishmael could not dwell together in one house The Arke of God and Dagon could not stand together in one Temple No more can the word and these lustes be kept together in one heart therefore keepe them out that it may be kept in Countrey Farmers hedge and ditch and make good fence round about their sowne fieldes lest beastes should breake in destroy the corne So must thou gard defend thy heart lest these vngodly lusts break in and destroy the seede of the word 2. Meditate often of that which thou hast heard that is also a good meanes to keepe it it will imprint it more deeply in thy heart and cause it to worke more effectually vpon thy affections In this respect he is reputed a blessed man that doth meditate in the Law of God day night Beastes after they haue eaten their meate will chew the cudde fetch it vp againe out of their belly and chew it ouer a new Such were cleane vnder the Lawe fittest for meate vnto man and for sacrifice vnto GOD. The best learned in olde and late times haue thought that holy meditation is signisied thereby You must then after you haue heard call the doctrine to minde againe meditate of it so it will best nourish your soules and make you most fit for the Lords seruice He that neglecteth this cannot long keepe the word 3. Vse holy and Christian cōference with others touching that which you haue heard This was commaunded vnder the Law The Lord enioyned the Iewes that the words which he commaunded them should bee in their hearts yet not that onely but they must rehearse them continually to their children Yea euery one must talke of them when he taried in his house when he walked by the way when he did lie downe and when he rose vp It was practised and approued vnder the Gospell The two Disciples that trauelled to Emaus conferred together touching Christ Christ liked their conference so well as hee vouchsafed them his presence made a third person in the conference and opened to them the Scriptures which foretold his death and resurrection and made their heartes to burne within them while hee talked with them and did manifest himselfe to them to confirme their faith in the truth of his resurrection So graciously did he approue and blesse that holy exercise In conference we may helpe others and others may helpe vs one bringing that to the others memorie which hee had forgotten So also we may helpe our selues for that which is then repeated is more surely imprinted in the memorie and is not afterwards so easilie forgotten 4. After thou hast heard pray earnestly vnto God that hee will imprint his word in thy heart He promised by his Prophet that in the new couenant of grace he would put his Lawe in the inward parts of his people and write it in their hearts The Lawes of the former concnant hee wrote in Tables of stone but the Lawes of the latter couenant hee will write in the fleshly tables of mens hearts If he write them in your hearts by the finger of his holy spirit they shall neuer be rased or blotted out Wherefore pray earnestly vnto him that hee would write them and
so shall you be able to keepe them for euer Wherefore be carefull to vse these meanes What is the cause why people heare much and keepe little but are like to bottomlesse barrels which let water runne out as fast as it is powred in That of all the Sermons which they haue heard in their whole life time they haue scarce the abridgement of one left in their heartes or heades for their direction and consolation But euen because they haue neglected these meanes Vse them hereafter and you shall finde how well they will make you able to keepe that which you heare And bring forth fruite The third and last propertie in these hearers is this They bring forth fruite And this is another speciall difference betwixt them and all the rest For the rest eyther bring forth no fruite at all as the first sorte or but for a time as the second or imperfect fruite and in some things onely as the third But these bring foorth not for a while but continually not in some things onely but in all and that type and perfect Fruite If good seede bee sowne in good ground it vsually bringeth foorth fruite for the vse of them which owe it and sowe it So if some Doctrine bee preached and people heare it with good heartes it will bring foorth fruite in theyr liues These fruites are brought forth not by profession but by practise and doe consist not so much in wordes as in deedes And therefore Paule prayed that the Philippians might be filled with the fruites of Righteousnes And that the Colossians might please God in all things being fruitful in all good works And he saith of the Romanes That they being freed from sinne and made seruaants vnto GOD had theyr fruite in Holynesse So that this fruite cannot be vnderstood of the reward which the saints receiue in heauen but of the obedience which they performe on Earth for that is a fruite which they receyue this is a fruite which they bring forth That they receiue from God this they yeeld vnto God that is a fruit of glory this is a fruit of grace See then the disposition of these good hearers They doe not onely heare the word with their eares and vnderstand it with their mindes and keep it in their hearts but they doe also practise it in their liues This is the chiefest end of all the rest Therefore doe they heare it and learne it and keep it in their hearts that they may order their liues by it and practise it when occasion is offered Happy are all those which thus heare For as Iames saith Who so looketh into the perfect law of liberâ—ie and continueth therein hee not being a forgetfull hearer but a doer of the worke shal be blessed in his deede If therefore you would haue your hearing to be acceptable to God and comfortable to your owne soules let it end in obedieÌ„ce Ground that is sowne with good seede though it shoot forth a broad and rancke blade will not content the owner vnlesse it bring forth a good croppe No more can you please the Lord by hearing vnderstanding and professing the word vnlesse therewithall you bring forth fruite of obedience in your liues All the knowledge and learning that men can possibly haue in any Arte or Science is nothing worth without practise And can you thinke that your knowledge in matters of Religion will profite you any whitte without practise And indeede wee learne no more then wee practise As that Pambo acknowledged who hearing the first Verse of the 39. Psalme I said I will take heede to my wayes least I offend with my tongue confessed that he had not learned it in many yeeres because he had not in many yeres attained to the right practise of it We should be carefull to bring forth these fruits both in respect of God and also in respect of our selues First in respect of God because they serue for his glorie Therefore say de CHRIST to his Disciples Herein is my Fathet glorified that yee beare much fruite And therefore Paul prayed that the Philippians might be filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and prayse of God Those which glorie in the Lawe and breake it doe dishonour God but they which heare it and obey it do honour him If then you haue any zeale of Gods glorie bring foorth those fruites Againe in respect of our selues because we shall receiue the reward of theÌ„ Those that haue theyr fruite in holines shall haue their end in eternall life The works of darknes are vnfruitfull works they bring no good to the authors but the workes of Righteousnes are fruitefull and procure a great rewarde to the doers The fruits of grace are the seedes of the fruites of glorie He that soweth to the Spirit shall of the Spirit reape eternall life Let vs therefore as the Apostle exhorteth vs not be wearie of well dooing for in due season wee shall reape if we fainte not Let vs be stedfast and vnmooueable aboundant alway in the worke of the Lorde For as much as wee knowe that our labour is not in vayne in the Lorde Yea let vs bee fruitefull in all good dutyes as well in those that abridge vs of our fleshlie delights and worldly gaine as in other seeing the losse and want of those here shal be recompenced with greater pleasures and profites in the Kingdome of Heauen But take heede least you be deceyued in iudging amisse of these Fruites For some haue erred in taking those to bee good Fruites which are none and those to be none which are 1. These fruites come of the seede and bee of the same kinde and nature with the seede As nothing is good seede but the Worde of God so nothing is to bee taken for good Fruite but the practise and obedience of the Worde And therefore the actes of Will-worship the Obseruations of vnwritten Traditions and the practise of mens precepts are not the fruites heere spoken of The Lord may say to them that bring foorth such fruite Who required these thinges at your handes These things as the Apostle saith may haue a shewe of wisedome in voluntary Religion and humblenesse of minde and in not sparing the Bodye nor hauing it in estimation to satisfie the flesh yet they perish with the vse they are after the commandements doctrines of men and therefore cannot please the Lord. God requires that you who haue beene taught the word should bring forth the fruites of it and not the fruites of humane traditions If a man sow his field with corne and it bring forth more grasse then corne it will not content him the grasse would haue growne there though it neuer had beene sowne with corne In like sort if you be taught the word of God and be more carefull to obserue mans traditions theÌ„ Gods truth you shall not please the Lord therby but rather
but the God of Israel yet desired he to be tollerated in one point that when he went with his Maister into the house of Rimmon 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 misliked that idolatry in his heart yet because he could not enioy his gainefull place and office vnder his Maister vnles in 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 otherwise 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 because 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 actes 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 abide 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 thornes 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 affections 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 mortification 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 delightfull For this is not thanksworthy to obey those commandements which doe nothing crosse your worldly profits 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 commandements of the Lord. Moreouer if those which bring forth such fruites as these be condemned what shal we say of them that be worse then these that bring forth very little or no fruit at all which heare much and practise almost nothing who receiue Gods seede into their hearts but bring forth the diuells fruits in their liues We haue many such hearers as the Prophet Ezekiel had the people came vnto him and sate before him and heard his words yet would not do them but with their mouthes made iestes and their hearts went after their couetousnes Let such knowe that not the hearers but the doers of the lawe are iustified And that they who be hearers onely and not doers of the word deceiue their owne soules To shew their folly and their daunger 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 fell and the fall thereof was great Iames likeneth them to a man that beholdeth his naturall face in a glasse and when he hath considered himselfe goeth 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 iudgements against themselues Their punishment 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 yee workers of iniquitie 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 Ministers 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 heare 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 Whordome the beastlie crime of Drunkennesse 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 murther 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 after many yeeres labour to reape no fruit at all The Apostle teacheth that the land which drinketh in the rayne and bringeth forth fruit for them by whom it is dressed conceiueth blessing from God but that which beareth thornes and bryars is reproued and is neere
I am good They may here behold and if they please take a tast of the meate wherewith his Maiesties subiects are daily fed Though their diet be homely yet I hope it is holesome though the manner of teaching be plaine yet is it profitable especially for such people as I am appointed to instruct My iudiciall hearers can testifie that these sermons were sutable to my ordinary teaching and that in penning them I haue altered very little either for matter methode or stile I thinke few will complaine of the vnprofitablenes of our labours but those who doe reioyce thereat and would haue vs remoued lest our labours should become more fruitfull hereafter who would rather haue the countrey still remaine addicted to popery and impiety then brought to the obedience of the Gospell How fruitfull our labours haue bene your Lordship can better iudge then any of them Yet must we needes confesse that the fruitfulnes thereof hath bene and still is greatly hindered by two sortes of persons namely by popish priests and profane Pypers The priests like Samballat and Tobiah hinder vs in edifying the Lords Temple and labour to pull downe as fast as we build vp like the old seducers they creepe into houses and lead captiue simple women laden with sins and led with diuers lusts They withstand vs as Iannes and Iambres withstood Moses Yea they subuert whole houses teaching things which they ought not for filthy lucre They are sent by the Pope to recouer if it were possible the reuenews rents tributes which once he had out of this kingdome who hauing no other meanes wherby to liue haue raised a gainefull trade of seducing and through couetousnes doe make marchandise of the peoples soules Though it pleased his Maiestie to banish them yet as a Witch was found in Endor after that Saul had banished all out of Israel So now vpon diligent search many priests might be found in these pants Though they lurke in secret corners and dare not shew their faces yet may we traâ—e them by their footesteps and take notice of their presence by their practises euen as we may discerne where a snaile hath crept on the wall by the slime which it leaueth behind it Who maryeth our recusants who baptizeth their children but they Not one recusant is maryed not one of their children is baptized by our ministers Shall we thinke that they who hold Matrimonie to be a sacrament would liue together as man and wife and neuer be maried Can we imagine that they who hold baptisme to be absolutely necessarie to salnation will suffer all their children to remaine vnbaptized Therein they verifie the Poets saying In vetitum nefas gens humana ruit Before we had any statute lawe against mariages and baptizings by popish priests it was a rare thing to heare of any one who offended that way But since that law was made it hath bene a rare thing in this countrey to heare of a Recusants mariage solemnized or a Recusants childe baptized by any of our ministers So as if our law-makers had foreseene the issue it may be they would haue forborne the making of that law least as Solon thought of a law to be made against Parricides they should put men in mind of such an offence What is the reason of this their wilfulnes Not onely impunitie our lawes made against them being like an vntimely birth dead assoone as borne and wanting execution which is the life of them but especially because the priests doe euermore excite them to disobedience and will canonize them for holy confessours for that their contemptuous breach of our lawes And whence commeth it that scarce one of an hundreth of all our Recusants and non-communicants would come to take the oath of allegiance when they were therevnto lawfully called but because the priests disswade them from it by authoritie of the Popes bulles and by warrant of the Cardinalls bookes Augustine acknowledged that through feare of the imperiall lawes put in execution not onely some few persons but likewise many whole cities who formerly had bene Donatists became right Catholikes So if our lawes might be duely executed if not against all papists yet against the priests I doubt not but within a while we should drawe most of the people to due conformitie All their bookes haue bene answered all their dispersed pamphlets confuted and many disputations haue bene graunted them Seeing then that after so many conuictions they remaine obstinate I hope all will acknowledge with the same Father that wee may lawfully craue the execution of the lawe against the enemies of the faith if it be done with a minde to correct and not with a desire to reuenge Moreouer I cannot but lament and with griefe of heart complaine that still in this part of the countrey the course of religion is exceedingly hindered the fruites of our labours greatly frustrated the Lords Sabboth impiously profained by publike pyping by open and lasciuious dancing on that day That it is not consecrated as holy to the Lord but rather kept as a feast of Bacchus and Venus That pyping should put downe preaching that dancing should draw the people from their dutie That for one person which we haue in the Church to heare diuine seruice sermons and catechisme euery pyper there being many in one parish should at the same instant haue many hundreds on the greenes Our learned and late diuines doe teach that the virgines of Israel giuing themselues to dancing on their feast day did thereby abuse it And that it was no maruaile if at the same time they were all ranished for the punishment of that their sinne Gregory Nazianzen exhorted his people to celebrate their feastes diuinely and not by dancing And accounteth the vse of it and such like things an hethenish maner of celebrating feastes Isidor Clarius thought that gamsters players and dancers sinned more haynously and should be punished more gâ—…sly then he who gathered stickes and 〈◊〉 the â—â—wes who gathered manna on that day Augustine taught that it was better for men to dig and delue and for women to card and spin then to dance wantonly on the Sabboth which he ment not of the Iewish Sabboth onely but also of the Christian Sabboth because in the same places he exhorted christiaÌ„s to keepe their sabboth spiritually end not carnally as the Iewes did by idlenes and dancing The councell of Toledo forbad that custome of the common people on their holy daies And charged Priests and Iudges to suppresse that bad custome in all their prouinces Leo 4. with 67. Bishops in a Synode at Rome decreed that priests should admonish men and women not to gather companies together on their holy daies after the maner of Pagans to dance and sing filthie songs And that those who were admonished and would not cease should be suspended from the Communion Yet the greatest part of our people spend more then
in this verse and the rest There were 4. sortes of grounds mentioned CHRIST sheweth that by them hee meant 4. sortes of hearers some good some bad Before wee come to speake of them seuerally and particularly we may note one thing in generall frō them all That as the same seed sowne in diuers kinds of ground doth not fructify in all alike in some it yeeldes little or no fruite at all in some both good and plentifull fruit So the same doctrine taught to diuers people doth not profit all alike It may profit some nothing at all others verie much Though seed bee neuer so good yet badnes of ground may spoyle it and cause the sower to lose both labour and cost Euen so though the doctrine wee teach bee neuer so good and profitable yet through the ill disposition of the hearers it may become vnfruitfull This seede doth fructify or not fructify according to the qualitie disposition of the ground into which it is cast If the ground be bad the seed perisheth if the ground be good it encreaseth And because some mens hearts be as a barren ground and other mens harts be as a fertile soile in some it yeeldeth no fruit at all in some it yeeldeth great abundance This difference may by seene in each mixt company and populous congregation to which wee preach It was found among Christs hearers it was founde among the Apostles hearers and may also be found among ours The consideration whereof serues for the instruction both of Preachers people 1. Of Preachers to comfort them and to encourage them in their labours when they see them vnprofitable vnto a great number Christ spake this Parable especially of him selfe and of his hearers He taught the true word of God in the best maner that might be yet did he not profite all his hearers he had 4. sorts whereof three were vnprofitable one onely was profitable The Disciple must not be better then his Master if hee be no worse let him be well content It doeth not a little grieue the Ministers of the Gospell to take great paines in teaching the truth and that in a good manner and yet see most of their hearers to receiue little or no profit at all but still remaine after many yeares teaching as ignorant as Popish and prophane as they were at the first Yet let them not be dismayed it was Christs owne case the fault is in the hearers not in the teachers God wil reward thee for thy paineful preaching though few doe profit by it Let not their fault hinder vs in our dutie but let vs instruct with meeknesse them that be contrarie minded prouing if any time God will giue them repentance They who be vnprofitable hearers now may proue profitable hereafter Till the time of bearing fruit doe come wee know not which will proue good ground which will proue bad 2. This also serueth for the instruction of hearers Seeing that these 3. kinds of bad grounds do paint out 3. sorts of bad hearers who neuer receiue profite to their soules by the word which they heare You must know that you may be receiuers of this heauenly seede You may be hearers of Gods most holy word and yet be neuer the better for it neuer come to heauen by it Three parts of Christs hearers were bad as appeareth by this Parable And he telleth vs that many shall say Wee haue eaten and drunke in thy presence and thou hast taught in our streetes but he shall say I know you not depart from mee all yee workers of iniquitie And the Apostle saith We are to some the sauour of death vnto death and vnto others the sweete sauour of life vnto life Euery kinde of hearing will not saue your soules It must be good and profitable hearing with good hearts to vnderstand beleeue and obey what you heare Yea not onely they who wilfully refuse to heare but likewise they who heare vnprofitably stall bee damned And therefore as Christ afterward exhorteth you in this Chapter Take heede how you heare As many seeke and find not because they seeke amisse Many runne and obtaine not because they runne amisse Many aske and receiue not because they aske amisse So many doe heare and profite not because they heare amisse Some imagine that if they be no Recusants if they be no prophane contemners of the Word and Sacraments but repayre to the Church euery Sabboth day heare diuine Seruice Sermons orderly as by Law they are enioyned they are good Christians sure to bee saued But let thē know that they may do all these things yet not be saued They may offend in the manner of their hearing and then their case will be no better then if they heard not at all The Diuell is very subtill and this is one of his subtilties whereby he deceiueth many people to their perdition First he labours by all meanes if it be possible to keepe them from hearing because he knows it is Gods ordinance and is afrayde least it bee powerfull in them But if hee cannot keepe them backe from hearing he deceiueth them with this conceit that any kind of formall hearing will serue their turne But do not herein beleeue the father of lies beleeue Christ who is the way the life and the trueth He tels you that there be 3. sorts of hearers which shall not be saued onely one sort among 4. shal be saued And therefore examine your selues what kinde of hearers you bee and doe not cortent your selues with that hearing that shall not edifie your soules Now let vs come to the seuerall kinds in particular And first let vs see who are they which receiue the seede on the high-way Some hearers are compared to such ground You know that if Land lye by the high-way side or an high-way lye through the middest of a plowed field some seede in the sowing wil fall on the high-way and so be lost Therevnto are some hearers compared and that very fitly For first as the high-way is not kept seuerall and priuate but lyeth open and common to all trauellers and passengers so these mens hearts are not enclosed and kept seuerall for heauenly things but lye open to all tentations and suggestions of the Diuell to all inticements of the world and to all idle thoughts vaine imaginations and that in the time of hearing Againe as the high-way is so troden and trampled by the feet of passengers that it cannot couer the seede or if it shoulde couer the seede yet the trampling will so harden the soyle as the seede can neuer sproute So these mens hearts are so hardened by wandering thoughts both in and immediatelie after hearing as the word cannot enter or at least cannot take any rooting in their hearts And as corne sowne in the high-way will neuer yeelde croppe like other ground so these hearers will neuer yeelde such fruit of the worde as others doe But who are these
Mathew sets downe one propertie of them and Luke another Mathew saith They are such as heare and vnderstand not There be 2. sorts of hearers who vnderstaÌ„d not the word 1 Some through naturall infirmitie through defect of capacity conceipt vnderstaÌ„ding memorie If these naturall faculties be not perfit they cannot possibly vnderstand the word which they heare but of these Christ doth not heare speake this is rather an infirmitie then a fault rather a punishment of sin then sin it selfe God may beare with their weaknes especially if their mind and vnderstanding be as weak in apprehending worldly matters as it is in diume If they vnderstand the fundamentall grounds of Religion If they mislike this their infirmitie desire to haue it redressed If they haue a care according to their small capacity to encrease in knowledge And if they frame their liues according to the measure of knowledge which they haue receiued 2. Some vnderstand not the word through negligence carelesnes contempt who heare the word but heed it not regard it not marke it not care not much for it let it passe as it coÌ„meth and are thinking of some other matter while they should attend to it who are so farre from laying it deepe in their hearts as they will not suffer it long to continue in their heads Of these persons doth Christ heere speake for he noteth it as a great fault in them and opposeth them to those who receiue the word with ioy And fitly are they resembled to the high way as before was declared This kind of hearers is not wanting in these daies who marke and vnderstand little or nothing of that we speake though wee speake neuer so plainely If they heare a long discourse of worldly matters they giue attentiue eares can carry it away repeat it to others but let them heare a poynt of necessarie doctrine on an article of their faith discussed they conceiue little and afterwards can rehearse nothing at all So that in them is fulfilled that Prophecie of Esay applyed by Christ to the obstinate Iewes By hearing they heare vnderstand note by seing they see perceiue not Let them know that their hearing shall not profit them vnles they vnderstand Indeed there be some who vnderstand what they heare yet shall reape no benefit by it yet is there not any who shal haue any coÌ„modity by that which he heares and vnderstands not Wherefore we must say to them as Christ said to the multitude heare and vnderstand you loose your labour in hearing if you vnderstand not The Eunuch thought it impossible for him to vnderstand the scripture he reade without a guide yet thereby implyed that if he had a guide he could vnderstand Our people haue such guides and yet many of them vnderstand little If one aske them the meaning of a text which they heard lately and learnedly pithily and plainly expounded they cannot tell the sense of it If one aske their opinion touching a point of doctrine lately taught them they are not able to speake any thing of it which declareth that they vnderstood it not and so they proue themselues to be no good hearers Some say they are not learned they are of a dull capacitie yet they haue a good meaning and as good an heart as those who vnderstand most they hope God will beare with them and accept of their good meaning when as they should rather accuse themselues of negligence If they did duly prepare themselues and carefully attend they might vnderstaÌ„d much more then they do But let them first know that though they be not learned and cannot reade yet ought they and may be able to vnderstand for God hath furnished preachers with learning and appoynted them so to explane the word that the simple may vnderstand it Euen as Ezra and the Leuites reade the booke of the lawe distinctly and gaue the sense and caused the people to vnderstand it Though thou be not able to vnderstand the word of thy selfe yet may â—st thou be made able by them yea and shalt be made able to vnderstand the most necessatie points of saluation before thou canst be made fit for heauen yea many of the most necessarie points are so easie of themselues that thou may vnderstand them at the first hearing if thou wilt carefully marke them The entrance into Gods word sheweth light and giueth vnderstanding to the simple And therefore if thou vnderstand not thou should rather blame thy selfe for want of attention then for want of capacitie or learning Againe know this that God will neuer accept of thy good meaning nor of thy good heart vnles thou d oin some competent measure vnderstand his word for it is the word rightly vnderstood that must direct thy good meaning and correct thy heart thou maist thinke thy meaning is good and thy heart good when both be naught as indeed they are if thou vnderstand not the word aright And how should God accept of thy good meaning voyd of vnderstanding It is but the sacrifice of fooles blindnes was a blemish which made beastes vnfit for sacrifice And doest thou thinke God will accept thy blind deuotion deceiue not thy owne soule herein but seeke for vnderstanding There be some that be desirous to vnderstand what they heare and it may be would gladly knowe how they may be able I would aduise them to doe these 6. things 1. Let them prepare themselues before they come to heare As we must prepare our selues before we pray if we will not pray vainely and as we must prepare our selues before we come to the Sacrament if we will not receiue it vnworthily so must wee prepare our selues before we heare if we will not heare vnprofitably The husbandman prepares his ground by plowing it before he sowe it If thou goe rashly to heare without preparation thou shalt yeeld no more fruit then a field that is sowne before it be plowed Thou maist prepare thy selfe by considering before hand that the word which thou goest to heare is not the word of a mortall man but the word of the euerliuing God that not man onely speakes vnto thee but that God speaketh vnto thee in and by the man That the word is the power of God to saluation that one day thou must giue account to God for thy hearing If thou doest seriously consider these things before hand they will prepare thee to heare with more reuerence and vnderstanding Againe prepare thy selfe by vnfained humiliation for thy former sinnes least God for the punishment of them should blind thy vnderstanding when thou hearest Likewise prepare thy selfe by renewing thy faith in the truth of Gods word and of his promises knowing that the word will not profit the hearers vnles it be mixed with faith 2. Pray earnestly vnto the Lord that he would enlighten thy minde by his holy spirit for the naturall man perceiueth not the things of God neither can
difference betwixt the ioy of the one and the ioy of the other They differ in these foure things 1. In the cause of it and that is faith And therefore Paul calleth it The ioy of faith The ioy of the regenerate man ariseth from a iustifying faith whereby he beleeueth that all the promises of God in Christ shall be performed to him in particular The vnregenerate hath onely a generall historicall faith whereby he certainely beleeueth that many shall be saued by grace in Christ hath some doubtfull hope that he is one of the number but no certaine assurance As if there be many offenders in the same prison one is certainely assured that the King hath graunted pardon to a great number of them hopeth that he is one yet is not sure And another is assured that he is one of the number Both of them will reioyce yet there will be difference betwixt their ioy 2. In the measure and degree for the regenerate haue a greater measure of ioye then the vnregenerate The regenerate haue as great or greater ioy in the word then in any thing else whatsoeuer Therefore Dauid sayde I haue had as greate delight in the way of thy testimonies as in all riches The Lawe of thy mouth is better vnto mee then thousands of gold and siluer I reioyce at thy word as one that findeth a great spoile Their ioy is so great that S. Peter saith They reioyce with ioy vnspeakable It may be felt it cannot be expressed The greatnesse of their ioy Christ setteth forth by the example of a man who finding a treasure hid in the fielde for ioy thereof departeth and selleth all that he hath and buyeth the field But the ioy of the vnregenerate is nothing so great They seldome haue so great ioy in the worde as in the world but neuer greater Their worldly profits their earthly honours and preferments their carnall pleasures doe as much reioyce them and more comfort them then the word can doe 3. Their ioy differeth in the cōpanions for the ioy of the regenerate is neuer found alone but is alwaies accompanied with many other holy affections They so reioyce as that they also feare and tremble in respect of the Lords Maiestie and their owne infirmitie According as Dauid exhorteth Reioyce with trembling He himselfe reioyceth greatly yet hee saith My flesh trembleth for feare of thee and I am afrayde of thy iudgements yea the godly doe worke out their saluation with feare and trembling when as the vnregenerate so reioyce as that withall they are secure and presumptuous Againe the regenerate so reioyce in the word as they put great trust and sure confidence in God and his word As Dauid who said I reioyce in God because of his word In God do I trust I will not be afraide what man can doe vnto me I shall make answere to my blasphemers for I trust in thy word When they see no meanes for the performance of Gods promises they will trust his word which confidence is often wanting in the vnregenerate he will trust Gods word no further then he see meanes for the accomplishment of it Moreouer the godly man so reioyceth in the word as he loueth it aboue all things Therfore did Dauid say of himselfe Oh how loue I thy law it is my meditation continually And my delight shall be in thy commaundements which I haue loued yea they so loue it as they hate all things contrarie vnto it I hate vaine inuentions but thy Iaw doe I loue said the same holy man of God yea his eyes gushed out with riuers of water because men kept not the law his zeale did euen consume him because his enemies had forgotten Gods word These affections cannot be found in the vnregenerate If they sometime haue them it is in a farre lesser measure 4. Lastly their ioy differeth in the countinance The vnregenerate man reioyceth much at the first hearing and vnderstanding of the Gospell afterward his ioy abateth Euen as the Israelites liked their Manna well at the beginning but loathed it within a while after And as Iewes well haue reioyced in Iohn Baptists doctrine for a season but not long But the ioy of the regenerate continueth alwaies one and the same In processe of time it rather encreaseth then decreaseth Their faith groweth strong their hope more stedfast their outward man decayeth their inward man is renewed daily their graces increase and they continually find more experience of Gods fauour toward them in Christ and therefore their ioy must needs be greater and greater The ioy of the vnregenerate is like to a violent motion which is swifter at the beginning then at the end but the ioy of the regenerate is like to a naturall motion which is as swift or swifter at the end then at the beginning Besides this the ioy of the godly continueth as well in aduersitie as in prosperitie as well in persecutiō as in peace Dauid in the midst of his afflictiōs could say I reioyce in God because of his word I will not feare what flesh can do vnto me It was his comfort in trouble the Lords promise did thē quickē him yea when trouble anguish was come vpon him the Lords commandements were his delight Christ promised such ioy to the Apostles as no man could take from them Men did reuile them did imprison them did whip scourge them and cruelly persecute them yet could they not take their ioy frō them They reioyced that they were accounted worthy to suffer for Christs sake did sing chearefully in prison when their feet were made fast in the stockes But it is not so with the vnregenerate hypocrites A little persecution for the Gospell will turne their ioy into sorrow Euen these hearers who in the beginning of this verse are said to receiue the word with ioy in the latter end of it are said in the time of tentation to fall away Seeing then there is such difference of ioy doe not content your selues with such a ioy as may be found in the vnregenerate but seeke for such ioy as is peculiar to Gods Saints 2. The second properties in these hearers is this they haue no rootes Not as if they had no rootes at all for then they should not grow at all they could not be said to fall away in time of tentation they would presently wither away before tentation did come but the meaning is that they haue no deepe rootes they haue no such rootes as will feede them and make them able to yeeld fruit therfore are they resembled to rockie and stony ground which lacketh moysture and will neither suffer corne sowne in it to take any deepe rooting nor to prosper long Rockes and great stones are oftentimes hid in the ground and couered ouer with earth And therefore the land there is soft and moyst aboue but hard and dry belowe And the corne sowne there may sprout
and growe for a while but not long if heate drought doe come it will be parched and wither away for lacke of moysture Such is the case of some hearers their hearts being mollified in part somewhat soft aboue but very hard below toward the bottome will not suffer the word to take any deepe rooting in them It may enter into their harts yet it cannot pearce into the bottome of them It may be some rooting yet very ebbe and shallow It may prosper for a while and they make some profession of it yet not long And in regard hereof they become vnprofitable hearers So as from hence we may obserue a double danger and inconuenience of an heart that is not throughly mollified to the bottome It both hindereth the rooting of the word and also the fruitfulnes of it 1. It hindereth the rooting of the word so as it cannot possibly go deepe enough the word should descend to the bottome of the heart and there take rooting and be continually nourished with the moysture of it but it cannot descend so farre vnles it be throughly mollified Not onely they whose hearts are altogether hard as was the hart of Pharaoh when he heard Moses and Aaron and the Scribes and Pharises when they heard Christ but also they whose hearts are softened onely in part are vnprofitable hearers As not onely those rockes which be bare on the top and altogether hard and haue no manner of soyle and moysture aboue but likewise those which be couered with a litle moysture and earth aboue but not much are vnfit to receiue seede The one will not receiue the seede at all nor suffer it to sprout or shoote forth a blade the other will cause it to sproute and shoote forth a blade but neuer to beare a ripe eare So they who haue hearts altogether hardened will not heare or at least not receiue the word of God at all into any part of their hearts but those who haue hearts partly soft and partly hard may receiue the word and retaine it for a time but will neuer bring forth the fruites of it Wherefore the holy Ghost saith in the Psalmes and it is applyed by the Apostle to the hearers of the Gospell To day if ye will heare his voyce harden not your hearts Because the hard hearted can neuer heare the word of God so reuerently and effectually as they ought to doe the Lord biddeth vs not to harden but to soften our hearts if we will heare his voyce The harder the heart is the more vnprofitable shall be the hearing the softer the heart is the more profitable shall the hearing be Againe this hardnes will cause men to deny the word in time of tentation The moysture and softnes aboue is the cause of receiuing the word with ioy and beleeuing for a time but the hardnes and drinesse below is the cause of reuolting afterward When Gods hand was heauie on Pharoh he somewhat relented humbled himselfe and confessed his sinne but as soone as it was remoued he returned with the dogge to his vomit and became as obstinate as euer he was before So if a mans heart be mollified onely in part he may relent while he heares the word and may embrace it with peace but in time of persecution may grow as hard as euer he was before euen as yron is soft in some measure while it is in the fire but becommeth hard againe when it is cold Let vs not therefore content our selues with an vpper softening but see that our hearts be softened to the very bottome that they may melt like waxe at the fire as good king Iosiahs heart did when he heard the lawe read I knowe that none of our hearts are so soft as they should be But if thou feelest thine owne hardnes doest mislike it desirest earnestly that it may be more and more mollified and doest vse all good meanes for the further mollifying of it thy heart either is alreadie or shall be within a while so softened as it may receiue the word profitably to thy saluatiō If Goates blood being warme can soften the hard Adamant doubt not but the blood of Christ can sufficiently mollifie thy heart though it were as hard as a rocke If thou pray earnestly vnto God to take away the stony heart of thy body and to giue thee an heart of flesh be assured that he will performe it seeing he hath promised it by his holy Prophet 3. Let vs now come to the third propertie of these hearers They belieue for a time Mathew and Marke say they endure for a season that is they endure in their faith but a while They doe belieue yet not long But it is to be considered what kinde of faith this is Though the Papists teach that there is but onely one kinde of faith yet may we find many seuerall distinct kindes thereof in the holy scriptures There be foure kindes of faith One is proper and peculiar to Gods elect and to the regenerate The rest are common both to the elect and the reprobate That which is proper and peculiar to the elect is a true iustifying faith whereby a man doth apprehend and apply to himselfe all the promises of God in Christ and all the merits of Christ for the pardon of his sinne and the saluation of his soule This is called by S. Paul the faith of Gods Elect because onely they and all they be endued with it And therefore it is said that as many as were ordained to eternall life beleeued Though all of them doe not receiue it at the same time but some sooner some later yet is there not any of the Elect but at one time or other they doe receiue it This is called an vnfayned faith or a faith without dissimulation or hypocrisie because it is not counterfaited and is a faith in deed and in truth and is seated not in the tongues or the head but in the bottome of the heart This faith is said to purifie the heart and is called the faith of the Saints because none haue it but those who be sanctified By this faith are we now iustified without the workes of the law and by this must we be saued as the Apostle proueth at large in his Epistles But this is not the faith here spoken of Againe there be other kindes of faith which be common both to the Elect and reprobate And these are either extraordinarie or ordinarie Extraordinarie as the faith of working miracles whereof the Apostle speaketh saying If I had all faith sothat I could remoue mountaines and had not loue I were nothing Iudas the childe of perdition had this faith as well as the rest of the Apostles for he wrought miracles as well as they And many shall say to Christ haue not we in thy name cast out diuells and by thy name done many great miracles to whom he shall answere I neuer knew you depart from
their corrupt affections which they could 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 coÌ„ming from others these are drawne away by internall meanes proceeding from themselues Those were hindered in their perseuerance and fruitfulnesse through the waÌ„t of good these through the hauing of euill euen sinfull lusts and bad affections in their harts which like thornes choake the word which they heare Those renounced their profession 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 choaked in all by the same causes meanes In some it is choaked by worldly care in others by the deceitfulnes of riches and in the rest by voluptuousnesse And therefore touching these heareâ—s we may obserue some things in generall which concerne them all ioyntly together and some things in particular which concerne them seuerally The things in general which concerne them all are two whereof the one respecteth the time of their choaking the other respecteth the causes of their choaking 1. The time of their choaking for it is said 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 afterward when they are departed from the Sermons and goe about their worldly affaires then are they choaked by those things whereon their hearts were set As thornie grouÌ„d 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 reuereÌ„tly and attentiuely marke it carefully and receiue it willingly yea hee may take it to be the word of God indeed 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 afterward bee hindered in the obedience of it by the corruptions of their owne heart As Pharaoh was huÌ„bled while the haÌ„d of God was heauy vpoÌ„ him but became as hard as he was before wheÌ„ it was remoued And as some are Sea sicke while they are on the water but well again wheÌ„ 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 afterward when they are gone away and betake themselues to their worldly affayres loose the efficacie of the word and become transgressors of it These are vnprofitable hearers the word which they heare will not saue their soules Men may often heare after this maner and yet neuer come to heauen Doe not therefore content your selues with these present motions while yo are in hearing but let them continue and shew their efficacie 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 conuersation afterward Let not any thing in the world or any affections in your owne hearts hinder your obedience to the word You know that the Sâ—…nne who being commaunded by his Father to worke in his Vineyard did promise and purpose to goe and went not was condemned for not fulfilling the will of his Father And do 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 purpose 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 purposes without good performance nor of good motions in your mindes without good maners in your liues There be some couetous and voluptuous persons farre worse then these of whom Christ here speaketh for these doe heare and receiue the word willingly for the present they are choaked afterward But there be some couetous worldlings and voluptuous Epicures who will not heare at all or not with any patience They will not receiue the seede at all and doe choake it as soone as they receiue it Such were the Pharisies who mocked Christ when he taxed their couetousnes Such were the Iewes who would not heare the Lawe of the Lord but said vnto the Seers See not and to the Prophets Prophecie not vnto vs right things but speake flattering things vnto vs Prophecie errors Who would haue none to be their Prophet but he 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 abridge them of their worldly profites who raile against the Preacher 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 their teeth But if these hearers who giue reuerent attention to the word 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 number 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 against their pleasures or profits and are ready to worke him some mischiefe Oh that these would consider their estate and remember how farre they are froÌ„ that profitable hearing which must saue their soules 2. The second thing to be obserued in general respecteth the causes of their choaking which are three in number Cares of the world riches and voluptuous liuing From all which together we 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 wil hinder the fruitfulnesse of the word 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 thornes grow among the corne they will not suffer the grouÌ„d to yeelde any good croppe So if hearers haue indifferent good mindes of themselues especially if some froward affections were expelled yet so long as those affections remaine in
his household hee denieth 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 disquiet 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 necessarie and lawfull meanes but leaue the issue to him who knoweth best what to doe We must cast this burden on the Lord as the Psalmist teacheth 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 whatsouer 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 heere distinguished one from the other as well as voluptuous liuing is distinguished from them both And in truth they are oftentimes seuered and not found together in some persons A man may be perplexed with worldly care yet not grow rich thereby The poore are oftentimes as carefull how to liue and to get wealth as the rich yea sometime more carefull because their charge is greater and their 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 needfull Againe rich men are sometime without 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 thornes 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 likewise those who thinke they haue enough already and care not much for more but like the rich man in the Gospell 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 expounded by Mathew and Marke who call this thorne the deceitfulnes of riches And that declareth the manner how they choake the word namely by deceiuing the owners Then bee they thornes when they deceiue If thou enioy them and vse them in great plentie 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 vnfruitfull hearers In regard whereof Christ said we cannot serue God and riches And that a rich man shall hardly 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 enemie 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 abundance vnles he had dearely loued him And therefore imagineth that he is deepe in Gods bookes and in greater 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 sacrificeth 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 that by doing good to al we may be children of our heauēly father who dealeth so in making his sunne to shine on the euill and good and sending a raigne on the iust and vniust 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 neuer 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 deceiueth himselfe in his owne imagination seeming to himselfe that he is somewhat when he is nothing And therefore putteth off from him the curses of the law as not deserued by him but applyeth 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 himselfe 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 written in his booke shall light vpon him and the Lord shall put out
so safe and sure as that they cannot wrest it from them And herein they also differ from all the former hearers The first sort lost it as soone as they receiued it euen while they were in hearing the diuell tooke it from them The second sort kept it a while but not long for they beleeue for a time they keepe the word no longer then they kept their faith Though they kept both in time of peace yet they lost both in time of persecution The third sort kept the word yet not long when as afterward it was choaked by cares and pleasures it was taken from them But these kept it for euer neither the diuel by his suggestions nor other men by their persecutions nor their owne lusts by their prouocations can depriue them of the word Such an hearer was the blessed virgin the mother of Christ she kept all her Sauiours sayings in her heart she did not onely lay them vp but also kept them And not onely in her head but also in her heart and not some onely but all his words And such keepers are all profitable hearers for if the word enter into mens harts and afterward goe out againe it will doe them little or no good at all Though the meate which a man eateth be receiued into his stomacke yet vnlesse it continue there for a time and be there digested it will not nourish and feede his body Though seede be cast into the furrowes yet vnles it doe there remaine for a season to sprout and take rooting it will not yeeld any crop to the reapers Euen so though the word should be receiued into the heart yet vnles it doe there abide it cannot fructifie in the life But if it be there safely kept it will bring forth plentifull encrease And therefore Christ said Happie are they which heare the word of God and keepe it Yea he accounteth them more happie for that their keeping of it then was the wombe that bare him and the pappes that gaue him sucke The benefite of this keeping is double 1. It serueth for direction for the word kept in the heart will direct a man in his life teaching him what sins to auoyd what duties to performe It will be a lanterne vnto his feete and a light vnto his path It will be a guide to say vnto him this is the way walke in it when he turneth to the right hand or to the left And therefore Dauid said of himselfe I haue hid thy promise in my heart that I might not sinne against thee As if the hiding keeping of the word in the heart were a speciall and an effectuall meane to keepe men from sinne And he also writeth of others The mouth of the righteous will speake of wisedome and his tongue will talke of iudgement for the lawe of God is in his heart and his steps shall not slide If you will carefully and safely keepe the word in your hearts you shall shew forth the fruit of it in your liues 2. It serueth for perseuerance It will make a man constantly to continue in grace in obedience in the Lords fauour and in state of saluation It is certaine that so long as men keepe the word in their harts they cannot wholy fall away from God Now those that heare with good and honest hearts shall alwaies safely keepe it neither can the diuells tentations nor the worlds persecution rob them of it neither can their owne corrupt affections being mortified expell it out of their hearts Though other hearers may loose the word by those meanes yet not any of these which haue these honest good harts And therefore as they are now in grace in state of saluatiō so shal they continue therein for euer Whereupon Iohn saith Whosoeuer is borne of God sinneth not for his seede remaineth in him neyther can he sinne because he is borne of God He cannot sinne totally and finally so as he should thereby quite cut off himself from grace and from saluation Wherefore this propertie of these hearers confuteth their opinion who hold that a man once in state of grace may vtterly fall away and become a reprobate If any will obiect that so long as they keepe the word in their hearts they cannot fall away but they may loose the word it may be taken out of their hearts and then they may perish I answere That in this their argument they begge the question for neyther can any other take the word from them neyther shall they lose it of themselues For this perpetuall keeping of the word is a speciall propertie in these good hearers whereby they differ from all other hearers As their hearts are farre better then the rest so shall they better keepe the word then any of the rest Those bad hearers which had their hearts mollified but in part or had their hearts fraught with worldly cares and voluptuousnes may receiue and keepe the word for a time and loose it afterward as you heard before but these who haue honest and good hearts shall keepe it and bring forth fruit This is a maine difference betwixt them that the rest keepe it for a time these keepe it for euer If these hearers might afterward loose it as well as the rest and bring forth no fruites of it then were there no difference betwixt them and the former But certainely there is great difference And therfore those who receiue it and keepe it not long receiue it with bad hearts Those who receiue it with good and honest hearts shall keepe it vnto the end In this respect Christ compared him that heard his words and did the same to a wise man which built his house vpon a rocke the raine fell the floodes came and the winds blew and beat vpon that house and it fell not for it was founded on a rocke So firmely is this hearer built on Christ that sure immoueable Rocke that no troubles tryals persecutions or tentations can ouerthrow him In the same respect Christ said Euery branch that beareth not fruit in me my Father taketh away and euery one that beareth fruite hee purgeth that it may bring forth more fruit To signifie that none are cut off but barren branches those that be fruitfull shall neuer be cut off but be made more fit to beare more fruit If it be further obiected that so long as their hearts are honest good they shall keepe the word bring forth the fruits thereof but their hearts may be corrupted and lose that goodnes and then they shall lose the word I also answere that if their hearts be once made such good honest hearts as be here spoken of they shall neuer be wholy finally corrupted they shall keepe their goodnes to the end For as the Apostle saith The gifts and calling of God are without repentance He who first made them good will cōtinue them in goodnes He will confirme thē vnto the end that
say with the Apostle It is not I but the grace of God which is with me and by his grace I am that I am The more lowly thou art the better are thy fruites The more and the better graines that an eare of corne hath in it the lower it will bowe downeward but the fewer and the worse graines it hath the higher and straighter will it stand vp Euen so the more good fruites for number and the sounder for qualitie that any man hath the more lowly and humble will he be The prouder he is and the more he insulteth ouer others the fewer worse be his gifts and fruits Therfore be lowly and humble not Arrogating to thy selfe but ascribing to God the glory of all thy fruites Not disdayning any for the small measure of their fuits but honoring them for their good beginning and praying to God that they may abound more and more And this I pray for you all as the Apostle did for the Phlippians that your loue may abound yet more and more in knowledge and in all iudgement that yee may discerne things that differ that yee may be pure and without offence vntill the day of Christ filled with the fruites of righteousnes which are by IESUS CHRIST vnto the glorie and prayse of GOD. The Lorde graunt you all these things for his mercies sake in his beloued Sonne Amen A POSTSCRIPT to the Papists in Lancashire I Am not ignorant how hasty and rash manie of you bee in condemning all things spoken and written against the Doctrine of your moderne Priestes If you vouchsafe to reade our wrytings you commonly giue no more fauourable Censure of them then Iulian the Emperour gaue of the Ancient Fathers bookes who thus said of them I read I vnderstood I condemned And we might iustly answere you as Basil and other Learned Byshops answered him Thou hast read but not vnderstod For if thou hadst vnderstood thou wouldst not haue condemned Some of you are like those men whereof the Apostle Iude spake who condemne those things which they knowe not Others of you knowe and vnderstand more yet reiect all things as erronious and Hereticall which you knowe to be contradictorie to the positions of your popish priests Yea many of you be such vnequall iudges that although you cānot but approue almost all points in the booke yet if there bee but one only thing which you distaste you presently condemne all the rest for it And take it to bee as a leafe of Coloquyntis which marreth a whole messe of pottage and as a deade Flye that spoyleth a whole boxe of Oyntment In regard whereof I may iustly feare your sharpe and bitter censures of these my Sermons nowe put foorth to open sight I can expect no more indifferencie and fauour at your hands thē others my betters haue formerly found Notwithstāding as often hereto fore I haue laboured by many meanes to giue you satisfaction in your Doubtes and demaundes both by priuate Conference with diuers of the Layitie by seuerall Answeres made to the wrytings of the learned on your side and also by open disputations with your priests as some of you cannot denie if you would testifie truth So would I now giue you full contentment if any reasonable thing will content you for all such exceptions which I thinke you wil take against these Sermons Whereas the learned on your side doe charge vs that in our sermons and writings we interpret the Scriptures according to our owne fancies and priuate conceits and not according to the vniforme sense giuen by the Fathers and the common exposition of the Church and thervpon would perswade you not to heare or reade or belieue any thing which we proue by the scriptures I will make it apparant that in those points of cōtroucrsie touched in these sermons and confirmed by seuerall texts of scripture I haue the consent of the ancient Fathers and also of many of your owne late wryters Cardinall Bellarmine acknowledgeth that before the Pelagian heresie arose the Fathers did not exactly handle the questionof Praedestination by grace but onely when occasion was offered did briefly set down their opinions And that Chrysost did not plainly preach preuēting grace because at that time they were not risen vp which denyed it As if the Fathers did speake and write plainely fully of those poynts onely which were controuerted and impugned in those dayes Now is it certaine that few of those poyntes which I mentioned were called into question in their dayes There were many controuersies de eo quod creditur non de eo quo creditur as the M. of Sentences out of Augustine distinguisheth of the things to bee beleeued or of the obiect of faith yet not of the habite of faith or of the gift or qualitie whereby we beleeue And therefore the trueth is not to be gain-sayed though we could not produce very pregnant and plentifull testimonies out of their writings touching the nature and kindes of faith Notwithstanding they haue not left themselues without witnes in that they do vpon occasions declare their iudgements therein which serue to confirme the trueth on our side These testimonies of theirs and the testimonies of your owne Doctors I did forbeare to recite in the Pulpit or write in the copie of the Sermons that so I might auoyde tediousnes Yet hauing diligently perused them and hoping that they would be of force with some that duly consider them I thought good to set them apart by themselues and to adde them as a postscript after all SECT II. WHereas I taught that the word of God is the spirituall seede which must bee sowne in our hearts to make vs fruitfull in all good workes And that Preachers ought to teach and people ought to heare and receiue nothing but the word and did limit the word to the word written I know it crosieth the doctrine of some in your Church and therefore may perhaps be misliked by you First your countrey-man Doctor Stapleton writing a Postill for the instruction of Popish Preachers could not finde in all this Parable any poynt to be obserued against vs but onely this that the word is the seed And will haue not the word written but the word preached to be the seede Yea he maketh two words of God the one Now what is preaching but expounding of Scripture and deliuering the true sense of it As appeareth by the practise of Ezra and the Leuites who reade the Lawe of God distinctly and then gaue the sense and caused the people to vnderstand what was read Those then who in their Sermons deliuer the true sense of the word written according to those seuerall kindes of expositions must needes deliuer the word of GOD euen the selfe-same word that is written Againe not onely the things expresly set downe in the Scriptures but likewise such things as by sound and necessarie consequence bee collected thence are taken for written truthes and not