God cannot properly be referred neyther to the honestie of maners nor to the tructh of faith must be knowne to be figuratiue Moreouer the ancient Fathers long agoe the Schoolemen of late time and the Popish writers at this day do teach that there be diâ—ers senses of Scripture And although all of them preferre the hystoricall and litterall sense yet Sixâ—â—s Senensis and Bellarmine doe make it double eyther proper and simple according to the first and naturall signification of the words or metaphoricall and figuratiue when the wordes are translated from their naturall signification to another and that there bee so many kindes of this sense as there bee kindes of figures Now what is preaching but expounding of Scripture and deliuering the true sense of it As appeareth by the practise of Ezra Nehe. 8.8 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 worde of GOD cuen the selfe same worde that is written Againe not onely the things expresly set downe in the Scriptures but likewise such thinges as by sound and necessarie consequence bee collected thence are taken for written truthes and not vnwritten traditions Aeonsus Viruestus a Popish Bishop and a bitter enemie to Luther Adners Luther doginat philippi c. 9. p. 147. acknowledgeth so much For hee saith That things may bee conteyned in the Scripture eyther formally and expresly or materially being drawâ—â— by a necessary collection from the contents And this he saith is called Virtualis continentâ—a To denie this saith hee is not Christian wisedome but Iewish superstition And then teacheth that wee are as much bound to giue assent to those thinges that be materially conteyned and drawne thence by a lawfull collection as to those that be formerly and expresly conteyned Bellarmine cannot deny but that Scoties taught De Eucharist lib. 3. c. 23 there was not any expresse place of Scripture to proue Transubstantiation without the declaration expositioÌ„ of the Church Neyther dare the Cardinall reiect that assertion but saith Quia colligitur ex scriptura diuina that Transubstantiation belongeth to the Catholicke faith because it is collected out of the diuine Scripture In his iudgement then that is a written trueth which is collected from the Scripture as well as that which is expressely set downe in the Scripture If therefore Preachers deliuer no other doctrines in their Sermons if they confute and condemne no other errors if they teach no other duties if they reproue no other sinnes if they minister no other consolations and if they vrge no other exhortations then they haue warrant in the written worde of God eyther by expresse testimonies or by necessary collections the worde which they preach is the very same in kind in nature and substance with the word written And so there is not one word written and another word preached as the Doctor woulde beare men in hand but one and the same word diuersly vsed So absurd is this his obseruation so voyde of reason so destitute of proofe and so discrepant from the doctrine of his owne Church that it may well bee thought that rather malice against vs then any warrant from the text caused him to set it downe And heere behold how farre malice doth carry your teachers euen to forsake their owne companions and to ouerthrow the coÌ„mon and receiued doctrine of their owne Church that so they may crosse and condemne vs. And to conclude with him hee that will regard what be writeth in the latter end of his obseruation may easilie perceiue how hee ouerthroweth his owne note obserued in the beginning For he produceth the Apostle Peter as an indifferent witnes in this case who saith that the Worde of God endureth for euer and this is the worde which is preached among you whose testimonie doth euidently prooue that the worde written and the worde preached then by the Apostles and other Ecclesiasticall persons was the very same worde For it is apparant by that verse which hee alleadged that the worde of God which endureth for euer and the worde which then was preached were one and the selfe same worde Now what was the word that endureth for euer was it not the worde written If anie will denye this let him reade the former verse in Peter and compare that verse and this Isaiah 40.6.7.8 with the wordes of the prophet Isaiah and hee shall finde it to be the worde written by the Prophet So as Peter maketh the worde written by the prophet and preached by the Apostles to bee the same Againe this great Doctor saith * Immutabile est in natura substancia sua etâ—i propagatione explicatione variâ— the Word is the Seede because it is vnchangeable in it owne nature and substance though diuers in explication and proueth it out of Basil and Vincentius Lyrenensis who make that agreemeÌ„t betweene the word written and the word preached that they are both one in substaÌ„ce for they preached nothing but what was written yet the word writteÌ„ was made fruitfull by preaching SECT III. BVt to leaue the Docter and his obseruation It may be some others will acknowledge contrarie to his minde that whosoeuer preacheth nothing but such doctrines as are either expresly taught or necessarily gathered from the scriptures preacheth nothing but the written word And yet will likewise contradict me because they hold that there is another word of God besides the written word Bellarmine (1) De verho Dei nonscript lib. 4. c. 1. saith there is verbis Dei scriptrÌ„ verbum Dei non scriptum A word of God written namely the bookes of the old and new Testaments And a word of God not written namely the traditions of the Church which be not written in the scriptures Gregory de Valentia (2) Refutat falsar causar Herbrand cap. 1. holdeth it for a most certaine thing that the word of God is not onely conteyned in written letters as it pleaseth him to tearme the scriptures in way of disgrace but is also put in the voyce of the Church and there doth sound Coster the Iesuite speaketh more plainely and peremptorily (3) Et anteÌ„ scriptura ecclesiae catholicae consensies concors omnium Christianorum per tot uÌ„ terrarum orbem doctrina Huius scripturae praestantia multis partibus super scripturas quas nobis in membranis Apostoli reliquerunt Encherid cap. 1. So also saith Hosius Quod ecclesia docet expressum Dei verbum est De expresso Dei verbo fol. 119. in 106. That the consent of the Catholike Church and the consonant doctrine of all Christians throughout the world is the scripture And in many points excelleth the scriptures which the Apostles haue left vs in parchments And this he maketh the first and
and be saued c. CHrist Iesus our blessed Sauiour did no sooner begin to preach the Gospell but had many hearers With such authoritie did he teach such excellent and profitable doctrine did he deliuer such admirable miracles did he worke to confirme his doctrine and such great same of him was spread abroad that all people were willing and desirous to heare his setmous yea all manner of persons out of all coâ—sles and cuâ—rters of the land shocked vnto him in great mulâ—â—ndes Wherevpon he â—â—â—t onely taking a view of their number but also duly considering their disposition how al of them came not with same intent and purpose how all of them were not alike qualified for profitable hearing and how all of them should not receiue the same benefit by hearing of him he propounded a parable of a fower of corne to declare the diâ—e sitic of hearers who be vnprofitable who be profitable hearers Lest any should imagine that by any kind of hearing they might be saued he lets them vndeistand that there be bad hearers as well as good And because many of them were husbandmen who liued by tilling and sowing of land and all of them were well acquainted with matters of that nature for their better capacitic he setched his similitude from husbandry This parable is first propounded then expounded propounded in the 5.6.7.8 verses of this chapter whereof I for beare to speake because the doctrines thereof may be better considered in the exposition It pleased Christ for the instruction of his disciples and for the edification of his Church in future ages to expound this parable And it is the first parable which wee sind penned with his exposition The occasion of the exposition is set downe in the two verses immediately going before namely a question moued by the Apostles what should be the meaning of it And a reason rendred by Christ why he would explane it to them and not to others because it was giuen to them to knowe the mysteries of the kingdome of God but not to others Now in the verses following is conteyned the matter of the exposition which is double the former respects the seede the later respects the ground The seede faith Christ is the word of God The ground was of soure kinds and signifieth 4. forts of hearers 1 The first kind of ground was the high way What hearers are signified thereby is declared here vers 12. and more may be supplied out of Math. 13.19 touching whom we may obserue 2. things 1. the manner of their hearing 2. the issue and euent of their hearing 1. the manner of their hearing is not here expressed yet is mentioned Math. 13.19 they heare and vnderstand not 2. The issue and euent of their hearing which is set forth by the diuells practise and behauiour toward them And that is described 1. by the manler 2. by the end of it 1. by the manner of it for he is said to come and take the word out of their hearts 2. by the end wherefore he doth so which is double he doth it to preuent 2. things which they might receiue by hearing the one being subordinate to the other the former being a meane of the later and the later being a reward of the former the one is least they should belieue the later is least they should be saued 2. The second kind of ground was stony who are ment thereby is specified vers 13. Another sort of vnprofitable hearers who are described by 4. properties whereof the two first declare their present estate and the two last their future condition 1. they receiue the word with joy 2. they haue no rootes 3. they belieue for a while 4. In time of temptation they fall away 3. The third kind of ground was thornie which also representeth another sort of bad hearets described vers 14. by the causes and by the effect or issue by the causes for 3. things are named which like thornes choake the seede of the word 1. cares 2. riches 3. voluptuous liuing by the effect or issue that followeth thereupon they bring forth no fruite 4. The fourth and last kind of grouÌ„d was good ground in which the seede sprang vp and did beare fruit That is a resemblance of good hearers as appeareth vers 15. And those are described by 3. properties 1. by the manner of their hearing they heare with an honest and good hart 2. by their keeping of it after they haue heard it 3. by their fruitfulnes And that is amplified 2. waies 1. by the maner of it heare with patience 2. by the measure and varietie of it some bring forth more some leste in Math. 13.23 Mar. 4.20 some thirty some sixtie some an hundied fold 1. To begin first with the first and so to proceed in order to the rest Christ sheweth what is ment by the seede when no saith the seede is the word of God By which tytle is plainely manifested the vertue force and efficare of Gods word As seede is the beginning and cause of all the fruit afterward reaped so is the word the beginning and cause of all goodnes in vs euen of all grace in the heart of all good words in the mouth and of all obedience in the life And as good seede if it be well sowne in a fertile soyle will yeeld fruit so the word being well taught to capable and docible persons wil produce some good fruit for the glory of God and for their comfort and saluation The word is resembled to many things in regard of the power and vertue of it As to an hammer that will bruse vs Ior. 23.29 to afire that will either purge or consume vs to a light that will direct vs Psol 119.105 to salt that will scason vs to a sword that will defend vs Mat. 5.18 to seede that will be get vs to foode that will nourish vs to goades that will pricke vs forward Fphes 17. so also to seede that being sowne will yeeld plentie of fruit 1. Pet. 22. because of it owne nature through Gods ordinance and blessing it will prouoke people to obedience Pet. 2.2 If therefore you receiue it and doe not beare fruit the fault is in you Eceles 12.1 and not in it you are but barren soyle vnworthy of such seede Moreouer it is to be obserued that Christ compareth the word to seede that is sowne for in the propounding of the parable he said the sower went out to sowe his seede Vers 5. and now he saith the seede is the word meaning the seede sowne Mathew saith Math. 13.19 that the diuell catcheth away the word sowne in the heart And Marke saith Mar. 4.4 that the sower soweth the word And therefore it must needs be vnderstood of the word preached The word of God as it is written in the scriptures and conteyned in the bookes of the old and new testament is good seede indeed yet it is as seede in the
chiefest kinde of scripture which now we haue vnder the Gospell and saith that is a scripture penned with their owne hands The scriptures penned by the Apostles and Euangelists he placeth in the second ranke And addeth that a scripture of the third kind is in the decrees of generall Councells The decrees whereof if a man respect truth if he respect the seale and confirmation of the holy Ghost or the presence of Christ haue the same waight and moment So also saith â—lâ—sies Quod Ecclesia docet expressum Dei verbum est De expresso Dei vâ—rbo fol 119. 〈◊〉 16. that the holy gospells of God haue And so whereas Bellarmine made but two words of God he maketh three and two of his three are neither of the Cardinalls two Now those who depend on such teachers as these wil hold that albeit the seed be the word of God and Preachers must teach nothing but the worde yet they may preach the traditions of the Church and the canons of councells as well as the contents of the written worde because these be the word of God as well as the written word Wherevnto I answere that if the Traditions of the Church the worde put in the mouth of the Church and the decrees of Councells bee eyther expresly taught in the written word or may be warranted thence by iust and lawfull consequence we will acknowledge them to be the worde of God But if they be praeter verbum besides the word written hauing neiâ—â—â—◠〈◊〉 any warrant thereby they 〈…〉 to be preached as the worde of God but to be taken as the word of man And if they be contrary to the worde written they are so farre from being the word of God as they must rather bee reputed to be the word of the diuell I neede not to stand on the first and last kinde For wee acknowledge the first as well as the papists and the papists doe in generall condemne the last as well as wee though they iustifie some in particular All the doubt is whether such traditions and canons that bee praeter verbum are to be taught to the people as the true word of God and be that seed which was sowed by the sower and is able to make the receiuer fruitfull in all good workes and heire of saluation in heauen To that which I deliuered in the sermons I will adde more for your satisfaction to proue them not to be Gods word nor to be taught by the preachers of the Gospell 1. Christ himselfe when hee was vppon the earth was a Sower and a principall sower when hee preached the word as is acknowledged by (4) Athanas Chrysostâ—m Hieronym Tho. Aquin. Ludolph Hugo Cardi all writers in the parable Looke then what word hee preached that onely was the true word of God there called Seede and no other what hee taught not that was not the word of God For hee called his Disciples (5) Ioh. 15.15 friends because he had made known to them all things which hee heard from his Father Now it is most euident that Christ neuer taught any Traditions of the church nor decrees of couÌ„cels he often (6) Matt. 5.21.27 Matth. 15.2.3.9 condemned the decrees of the Elders and the traditions of the Pharisies And tolde them that in vaine they worshipped God who taught for doctrines mens precepts But himselfe neuer taught any such He receiued his doctrine immediately froÌ„ his Father And therefore he said (7) Ioh. 7.16 My doctrine is not mine but his that sent mee The things that I heard of him Ioh. 8.26.28 those speake I to the worlde As my Father hath taught mee so I speake these things Will they say that Doctrine receyued immediately from God and presently taught to people is at the first teaching of it a tradition Then all the visions of the prophets and all the reuelations of Saint Iohn were traditions They holde onely those to be traditions which being not written are conueyed from one man to an other Againe though Christ receiued his doctrine from his Father euen as the Apostles did from him yet was it no other then that was taught and written in the bookes of the olde Testament eyther by Types or Precepts or Prophecies or Promises And therefore he bad the Iewes (8) Ioh. 5.39 Search the Scriptures because they testified of him And (9) Ioh. 5.46.47 tolde them that Moses accused them For had they belieued Moses they would haue belieued him But if they belieued not Moses writings they could not belieue his wordes His Sermons were (10) Matt. 5. expositions of the Lawe and the Prophets Hee (11) Luk. 4.17 tooke Texts to expound Hee alleadged Testimonyes out of the Olde Testament to prooue his Doctrine And (12) Ioh. 7 38. that both in his publicke Sermones (13) Luk. 24.27 and in his priuate conferences Whereas hee preached pardon of sinne to all that belieued in him Peter tolde Cornelius and his companie (14) Acts. 10.43 To him giue all the Prophets witnes that through his Name all that belieue in him shall receiue remission of sinnes Angustine said pereÌ„ptorily (15) IncotaÌ„ta predicatio praenunciatio noui testamenti est vâ—nulla in euangelica atque apostolica diâ—â—plira repâ—riunâ—ur quâ—â—â—â—ts â—â—iam 〈◊〉 veteribus dâ—sâ—nt Contr. Adiâ—â—â—nt cap 3. there was in the olde Testament so great preaching and fore-shewing of the Newe Testament that nothing are found in the Euangelicall and Apostolicall discipline which be wanting in those olde Bookes Yea he found so great consent of doctrine betwixt the two Testaments that he affirmed (16) Quast â—â—er Exod 〈◊〉 73. that in the Old the New was hid and in the Newe the Old was reuealed Let the papists name any one doctrine taught by Christ which they take for a tradition and I will vndertake to proue it out of the olde Testament Moreouer what Christ taught the Apostles afterward did write thogh not euery worde yet the summe and substance of all Luke did (17) Luk. 13 perfectly search out all things from the beginning to write thereof from point to point And said (18) Act. 1. he made the treatise of his gospell of all that Iesus began to doe and teach vntill the day that he was taken vp (19) Beda Lyra Hugo Cardinal in Act. 1. Expositors hold that the Euangelists wrote all his wordes and deedes which he thoght worthy and fitte for the office of his dispensation Augustine (20) De con sensu Euang lib 1. ca. 35. saide whatsoeuer Christ would haue vs to read of his deeds and sayings he commanded them to write And althogh any one of the Euangelists did not of himselfe make a perfect narration of all Christs doctrines and deede Yet all of them together haue don it For they who wrote lest tooke a viewe of those things which the former had written by direction of the spirit added such things as they had omitted It is testified by