be kept from them See then what an enemie the diuell is to hinder the efficacie of Gods word in mans heart As the preacher laboureth to cast the word into the heart so he to take it out He thrusteth many euill things into the heart he put treason into the heart of Iudas to betray Christ Iob. 13.2 Act. 5.3 he filled the heart of Ananias to lye vnto the holy Ghost So also doth he keepe all manner of good from the heart by the one he would make vs bad by the other he would hinder vs from being good Except it be inpraying hee doth not trouble a man so much in any busines as in hearing of Gods word because he is afraide lest man should be conuerted and saued thereby This his practise is euidently seene in many It appeareth by the euent that he taketh the word from many of our hearers for when the people haue heard the preacher speake a whole houre together and deliuer many profitable points of doctrine and that very plainely yet few can repeate any thing at all many will say they like him well he is a good man and made a very good sermon yet cannot tell one word that he spake What is the reason hereof the diuell hath taken it out of their hearts and heads Report to them an humane historie tell them some strange newes or a tale for their worldly profit or corporall health they will keepe it well enough and at any time and in any company will relate it very readily but teach them a mysterie of saluation instruct them in a dutie to God or man they forget it as soone as they haue heard it What is the cause hereof but this the diuell knowes that the one will neuer profit their soules nor further their saluation and therefore he will not take it from them he is afraid lest the other should profit their soules and further their saluation and therfore he labours to depriue them of it If a man put coyne in a chest and wares in a chamber and within a while come and finde none there he will say a thiefe hath bene there So if people heare much and keepe little or nothing it is certaine the diuell hath bene there to steale it out of their hearts This should teach euery one of vs that be hearers to looke well to our selues and carefully to keep that which we haue heard The diuell will doe what he can to depriue vs of it If he cannot keepe thee from heaving he will if he can rob thee of that which thou hast heard If thou be carelesse in keeping he will be sure to take all from thee You knowe that if a man haue some speciall goods and looke negligently vnto them and care not much whether he keepe them or loose them and a cunning thiefe be very desirous of them he is like within a while to get them Wherefore Gen. 15.11 as Abraham droue away the Fowles that trouble him when he was sacrifising so driue yee away the Diuell who troubleth you whē you heare Euen as you chase away the birds that would eate vp the corne sowne in your fields And as by harrowing of your sowne fieldes you couer the seed with earth that so the Fowles may not deuoure it and that it may better fructify So couer the seede of the worde in the furrowes of thy affections and let it enter deepe into thy heart and so shall it both be safe from the Diuell and fit to yeeld fruit in thy life This practise of the Diuel is amplified by the ends of it which are two the one subordinate to the other The former is least they shoulde beleeue Whence we may obserue two things one in respect of the word and another in respect of the Diuell 1. In respect of the word namely that the hearing and receiuing of the word is a speciall meane to bring men to faith for the Diuell doth therefore hinder men in hearing least by hearing they should belecue Saint Paul sayth That faith is by hearing Rom. 10.17 and hearing by the word of God How can they beleeue in him of whom they haue not heard and and how can they heare without a Preacher And those for whom Christ prayed Ioh. 17.20 must beleeue in him through the Apostles word Act. 8.37 Was not the Eunuch brought to faith by Philips teaching Did not Cornelius beleeue by Peters preaching Act. 10. Did not the Iaylor beleeue by hearing of Paul Act. 16.31 Though all doe not beleeue Non ommum est sides qus audiunt verbum sed quibus Deus partitur mensuram sides who doe heare because some heare amisse yet is hearing Gods ordinance to beget faith Those then that desire faith must heare and receiue the worde Those that may heare and will not cannot beleeue Wofull is their case who heare not at all for whence can they haue faith if they heare not Feareful is their case who hear seldome they haue no faith or a weake faith But happie are they who heare often and well August epist. 105. they beleeue and shall be saued 2. Another thing is to be obserued in respect of the Diuell namely what an enemie he is vnto faith for he takes away the word as it is entring into mens hearts lest they should beleeue This is the very cause why he is so busy in hindering the worde because hee would keepe men from faith And no maruell though he be a deadly enemie vnto faith Heb. 4. he knowes that the word will not profite the hearers vnlesse it be mixed with faith Rom. 〈◊〉 He knowes that by faith we are iustified in Christ Act. 10. that by faith we obtaine remission of sinnes and euerlasting life Very loath he is that we should enioy these blessings and therfore will do what he can to hinder vs of faith which is the hand whereby we receiue them Heb. 11.6 He knowes that without faith it is impossible to please God Rom. ◠14.3 And that whatsoeuer is not of faith is sinne Vnwilling he is that we should better please God then himself doth but gladly would he make all our actions sinfull like his Ephes 6. He knoweth that faith is the shield 1. Ioh. 5.4 whereby we quench all his fiery darts that it is the victory whereby wee ouercome the world one of his Champions And therefore wil seeke to keep this weapon out of our hands lest himselfe his champion be foiled therwith We may now say with the Apostle 2. Thes 3.2 All men haue not faith And no maruell seeing the Diuell is a spightfull foe against it and will hinder as many from faith as possibly he can At the end of the world as Christ fore-told the son of man shall scarce find faith on the earth Luk. 18.8 Let it not seeme strange for as at all other times so then especially will he keepe men backe from
fictone puto illos notarâ— in euangâ—lio qui ad temou credunt in tempore tentationis recedunt Luâ—â— c. Tales sunt animae parvam adhuc tener am habentes charitatem ob hoc earum fidem vâ—uam sed fictam necesse est in tentatione deficere c. Epist 42. doth at large describe it and sheweth the difference betwixt it and other kindes of faith he maketh a diuisioÌ„ of a threefold faith There is a dead faith a fained faith and a tried faith The dead faith the Apostle defineth to be a faith without workes which doth not worke by loue The fained faith saith he I thinke that is called which hauing receiued life from charitie begins to be moued to worke well but not perseuering doth faile and die as aâ— vntimely birth In the same sense indeed I may call it fained or fashioned that we call the potters vessels fictilia non because they are not proficable so long as they last but because seeing they are brickle they doe not last long Of this fayning of faith I thinke they are noted in the Gospell who beleeue for a while and in time of tentation goe away When and whither doe they depart surely from faith to infidelitie And these saith Christ haue no rootes He doth not deny but they haue that which is good but he rather blameth them that they were not â—ooted in that which is good Such are the soules hauing as yet a little and tender charitie and for this cause their faith though liuely yet fained or fraile must needes faile in tentation What kinde of faith euery mans is tribulation doth try If any man faile it is knowne to be fained If any mans continue it is iudged to be a tried and a perfect faith c. So likewise in another place he hauing described what is an vnfained faith (3) Non ficta ponitur ad differentiam mortuae fidei fictae mortua fides est quae sine operibus est fides ficta quae ad tempus credit in tempore tentationis recedit vnde etiam ficta id est fragilis dicitur parus serm 1 he addeth that it is called an vnfained faith to shew the difference of it from a dead faith and a fained faith A dead faith is that which is without workes A fained faith is that which beleeueth for a season and in time of tentation goeth away whence it is called ficta fayned that is fraile or brickle Bernardine hath the same distinction and almost the very same wordes with Bernard in the former place and (4) De Euangel aetern Feria 5. post cineres serm 6. art 3. proueth the difference of a fained and failing faith from a dead faith and a tried faith by the words of the Euangelist Luk. 8.13 they beleeue for a time Michaell Medina was so farte from thinking that this temporarie faith was the same with a iustifying faith that he accounted it while it continued to be no true faith at all For this he writeth (5) Vera fides tantum electorum est Credunt reprobi fateor sed ad bâ—â— am tempore enim tentationis recedunt quam fidem vt pote quae radices non egit veram fidem sancta scripturanon vocat c. Sext. Senes biblioth li. 6. annot 214. True faith is the faith of Gods elect onely I confesse the reprobate doe belieue but for a season For in the time of tentation they goe away Which faith because it hath no rootes the holie Scripture doth not call a true faith And that faith which doth not bring forth the fruite of glorie is no faith before Christ In this respect the reprobate are accused of vnbeliefe Because although they seemed in outward appearance to belieue yet they did not truely belieue because they wanted eyther true Charitie or Constancie which is so annexed to true faith that in Scripture faith is taken for fidelitie and that hee proueth by the wordes of the Apostle 1. Pet. 2.6 These wordes and many more to the same effect are related by Sixtus Senensis yet not confuted nor condemned and therefore seeme to be approued Doe not you therefore condemne me for teaching the temporary faith to be another faith then iustifying faith is Thus I hope you plainely see that there is not one only faith in all men as some of your teachers would bear you in hand but that there be diuers kindes of faith really distinct one from another in nature in degrees in efficacy and operation And that this hath beene the ancient doctrine of the true Church and still hath bene taught by some in the Romane Church I pray God that you may not deceiue your selues with a fained faith nor content your selues with that assenting faith which some doe falsely tell you is sufficient But that you may seeke and also obtaine that iustifying faith which is able to saue your soules Take heede of giuing too much credite to some late popish writers Their malice against vs prouoketh them to speake worse of faith then they ought Though it be the most necessary and most effectuall grace which God here bestoweth on man yet are they greater enemies to it and seeke more to disgrace it then any other gift or grace whatsoeuer Some haue thought so basely of it as they haue taught it was too mean a grace for the Virgine Mary to be endued withal Though Augustine (6) Beatior Mata â—â—â—cipâ—â—do fiâ—â—m Chriâ—ti quâ—mâ—oictpiâ—do carnâ—m Christi The viaginit cap. â— sayd Mary was more blessed by perceiuing the faith of Christ then by conceiuing the flesh of Christ Yet Albertus Magnus who as Hosius saith (7) Albertus quoque non tâ—mer mâ—gâ—â—â—◠〈…〉 Der vâ—rbo was not without cause called Great goeth about to proue that she (8) 〈…〉 cap 76. d 〈…〉 had not faith at all but a certaine kinde of knowledge aboue faith Such a knowledge and puritie as neuer any had in the way but the Angels haue in heauen Oâ— coundâ— at 〈◊〉 is the Dâ—uels pâ—lâ—â—â—e and pâ—aceâ—â—â— that if he cannot make men o◠〈◊〉 wise to thinke tâ—en that faith is bsolutely necessaâ—â— to saluation hee then stiâ—reth vp some 〈…〉 â—hem a false and insufficient 〈◊〉 because hee knoweth that will no mâ—â—e profite them then no faith at all Wherefore â—earce out the true faith and seeke for it SECT XIII IN speaking of that Faith which is called Temporary and may be lost I touched a question whether true Iustifying Faith may be quite lost And the rather because some popish writers alleadge that place to proue that it may bee lost Not to say any thing of those reasons and texts of Scripture then producer by me to proue that true faith cannot be lost I will now for your further satisfaction set downe the testimonies of diuers learned men approoued by your side who consent with mee in this poynt Augustine taught that those who haue this faith shall neuer perish but shall
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
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 Psal 95.7.8 to the hearers of the Gospell To day if ye will heare his voyce harden not your hearts Heb. 3.7 Because the hard hearted can neuer he are 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 drinesie 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 here-turned 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 2. King 22.19 as good king Iosiahs heart did when he heard the lawe read I knowe that none of our hearts are so lost as they should be But if thou fee-lest 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 saluatioÌ„ If Goates blood being warme can soften the hard Adamant Gortandâ—â—pl mart 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 Ezek. 36.2 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 it they endure in their with out 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 See postscript Sect. 4. Sect. 5. Sect. â— yet may we find many seuerall distinct kindes thereof in the holy scriptures There befoure 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 See postscript Sect. 7. Sect. 8. 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 Tit. 1.1 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 Act. 13.48 that as many as were orduned to eternall life beleened Though all of them doe not receiue it at the same time but some sooner sâ—me later yet is there not any of the I 〈◊〉 but at one time or other they doe receiue it This is called an vnfayned faith 1. 〈◊〉 1.5 〈◊〉 or a faith without dissimulation or hypoâ—â—â—e 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 Aâ—â— 15.9 〈◊〉 13.10 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 Rom. 3.2 must we be saued as the Apostle proueth at large in his Epistles â—phâ—â— 2.8 But this is not the faith here spoken of Againe there be other kindes of faith See postscript Seâ—l 9.1 Cor. 1â— 2 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 so that I could remoue mountaines and had not loue I were nothing Iudus 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 me Math. 7.22 ye workers of iniquitic This was extraordinarie giuen to some fewe at the first preaching of the Gospell but hath ceased long agoe The ordinary kindes of faith which may be found in the reprobate are two in number See postscript Seâ—l 10. Seck 11. The one is called an hystoricall the other a temporarie faith The one I say is called an hystoricall faith or a dogmaticall because it is a bare knowledge and acknowledgment of the historie of the scriptures and of the things written therein concerning God his workes his promises and concerning Christ his merites and benefites without any apprehension of the things knowne and acknowledged Ioh. 5.46.47 This is the faith whereby men beleeue Moses and his writings Act. 26.27 This is the faith which Paul would needes fasten on Agrippa 〈◊〉 1.1 August dâ—tâ—â—p to beleeue the Prophets This is not fides qua credimus in deum sed qua credimus deo id est credeâ—e vera esse quae loquitur â—orm 181. Creâ—ere veâ—â—â—â—â—e 〈…〉 mulâ—◠〈◊〉 possunt August 〈◊〉 Iam. 2.19 It is not the faith whereby we belieue in God but the faith whereby we belieue God that is whereby we belieue all things to be true which he speaketh And so differeth very much from a iustifying faith This faith is sound in the vnregenerate They may belieue all things to be true which are written though they little regard them yea this
sinner he that sweareth as he that feareth an oathe And Christ sheweth Math. 5.45 that by doing good to al we may be children of our heaueÌ„ly 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 Cal. 6.3 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 meÌ„ 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 Deut. 29.19.20 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 his name from vnder heauen Wherefore let all rich men take heede lest they be thus deceiued let them know that riches are common both to good and bad yea that the worst often haue them and the best often want them and therfore let not the hauing of them make them to presume any whit the more on Gods sauour or lesse feare his iudgments 2. Riches deceiue men in respect of the nature of them In making them to thinke that they be farre better then indeed they are That they are good in their owne nature that they make theÌ„ better that haue them That they yeeld the greatest blessings benefits comforts that man receiueth on the earth That those who enioy them are the happiest and those who want them are the most miserable in the world This is a notorious deceyt for they are not good in their owne nature but onely in the vse Not good to all but onely to the good who knowe how to vse them aright They are not Riches in trueth but in showe and doe as much differ from true riches as the shadowe differâ—th from the substance Happie men may want them miserable men may haue them Naball had them when Dauid wanted them The Rich Glutton that at at his death was sent to hell torments had them in abundance when as Lazarus who after death was carryed to Abrahams bosome did want them The Apostles had neither golde nor siluer and yet were happie They make fewe better but many worse and are occasions of much euill Neyther can they yeeld any great benefits to the owners 1. P. â—t 1.18 either for soules or bodies They cannot redeeme our soules wee were not bought with corruptible things as siluer and golde The whole world and all the wealth thereof were not a sufficient Ransome for one soule Math. 16.26 nor a full satisfaction to God for one sinne They rather hinder then further our saluation Can they exempt men from Gods iudgements Doe not Rich men feele them as well as poore Can they free our bodyes from diseases Are not Rich men subiect to diseases as well as poore men Can they preserue vs from death Doe not Rich men dye as well as poore All the benefits which you can reape by them are no better Luk. 16. no more then the Rich Glutton had who was costly cladde and daintily fedde Are not they then fondly deceiued who thinke so highly and make so great account of them Wherefore take heede least you be thus deceyued This deceyte is also a Thorne in the heart to choake the worde It will cause men to set theyr heartes on Riches to loue them and desire them and seeke them more then they ought It will make them to serue God and keepe his word no further then it serueth for their commoditie If the word command anything which they thinke will hinder their profite they will rather transgresse the word then forgoe their gaine Such men will not get and employ their wealth as the word doth direct but would haue the word and the teachers thereof to allowe them to get and employ their wealth as they list Take heede of this deceit If thou be delâ—â—ed in this sort euery trifling commedotie will hinder you in obedience to the word 3. Riches deceiue men in regard of their effects because they will not pâ—â—fâ—rme that which they seeme to promise and which their owners expoâ—ted at their hands They seeme to promise and men expect nothing but good from them and yet they bring much euill with them As thornes doe beâ—re greene leaues white flowers and â—â—â—cre blossomes yet vnder the same doe carry sharpe prickes that will â—â—â—ke a men to bleede if he doe not â—â—ndle them choysely and warily So riches doe promise to men great ease high honour many pleasures and much contentment and yet withall they bring great paine much trouble and little contentment They are not gotten without great labour nor kept without great care and feare nor lost without great sorrowe August de ciâ—â—t deâ— lib. 21. cap. 5. And so they are little better then the apples of Sodome which seeme to be faire and ripe and fit to be eaten but if one taste them they vanish into powder and smoake And that which is worse they will seeme to make a man more fit and yet in truth doe oftentimes make him more vnfit for Gods seruice They puffe vp his heart with pride they make him more secure and careles of heauenly things lesse to feare God and his iudgements and lesse to regard and obey his word And therefore the Lord not without iust cause gaue warning before hand to the people of Israel that when they were placed in Canaan Deut. 8.11 a land that flowed with milke and hony and had eaten and filled themselues with the fruites thereof they should beware that they forgat not the Lord their God not keeping his commandements and his ordinances And afterward he thus complaineth of them Ier. 22.21 I spake vnto thee when thou wast in prospertie but thou saâ—â—â—st I will not heare this hath
he that heareth the word and vnderstandeth it Mat. 13.19 And although the first sort of bad hearers are sayd to heare and not vnderstand Yet the other two fortes are insinuated to haue vnderstood for how could they receiue the word with ioy vnlesse they vnderstood it How could cares of the world the deceitfulnesse of riches and voluptuous liuing choake the word after it was heard vnlesse it had beene vnderstood So that as the vnderstanding of the word is not sufficient to make you good hearers so on the other side the want of vnderstanding declareth you to be bad hearers All good hearers vnderstand the word though not onely they Good hearers must practise that which is taught them But how can they practise that which they vnderstand not 3. They agree in their affection to the word Those that be as stony grouÌ„d receiue the worde with ioy So also doe these good hearers though the thing it selfe be not expresly meÌ„tioned The Gospell is glad tydings and reioyceth the hearts of all that embrace it There is no commendable propertie in the reprobate and vnprofitable hearers but it is found in the elect and profitable hearers and that in a more excellent manner And therefore those who are nothing mooued nor comforted by the word are worse then some bad hearers and must not be reckoned in the number of good hearers Notwithstanding in this description of these good hearers wee may perceiue that in diuers other things they differ much from all the former hearers and therein doe greatly exceede and excell them all They are described by three properties and by them all they differ from the rest 1. By the manner of receiuing the word They receiue it with an honest and good heart 2. By the maner of reteyning it They keep it 3. By the maner of practising it They bring forth fruit and that with patience and plentie Touching the first propertie 2. things may bee noted The one more genenerall and that is the instrument of hearing it is with the heart The other more speciall and that is the qualitie and disposition of their heart it is an honest and good heart 1. Concerning the former we may hence obserue that those who will be profitable hearers of Gods most holy word must heare it with their hearts not onely with their eares to harken vnto the sound of it while it is vttered nor onely with their heads to vnderstand that which is deliuered but likewise with their hearts to keepe it and obey it Deut. 6.6 The Lord required of the Iewes that the words which he commanded them should be in their heart The wise man thus exhorted his sonne Proâ— 3.1.3 Forget not thou my law but let thine heart keepe my coÌ„mandements binde them on thy necke and write them vpon the table of thine heart And for this cause when Lydia went to heare Paul Act. 16.14 the Lord opened her heart that so she might attend to the things which Paul spake If her hart had bene shut so as the word could not enter in she had bene an vnprofitable hearer but God opening her heart that shee might receiue the word into it shee became a profitable hearer And there is great reason why al profitable hearers should receiue the word with the heart and into the heart 1. For the reformation and direction of the heart Gen. 6.5 by nature mans heart is corrupt yea all the imaginations of the thoughts of his heart are onely euill continually And out of the heart remayning corrupt come euill thoughts Mat. 15.19 Murthers Adulteries Fornications Thefts false Testimonies Slaunders such like sins which defile the man as Christ teacheth Now the worde is an Instrument of sanctification Ioh. 15.3 Christ said his Disciples were al clean through the word which he had spokeÌ„ to them And praâ—ed to his Father Ioh. 17.17 Sanctify them with thy trueth Ephe. 5.26 thy word is the trueth And the Apostle teacheth that GOD doth sanctify the Church clense it by the washing of the water through the word Now theÌ„ the plaister must be applyed to the place that is wounded or sore If it be applied to any other place it will do no good If the disease come froÌ„ the hart or inward parts it is in vain to lay the plaister to the head to the eare to the hand or to the foote so long as the heart inward parts are not cured they will minister new corrupt matter to the outward parts If then our hearts be corrupt we must not onely be content to apply the word to the eares by hearing it to the head by vnderstanding it to the tongue by talking of it but also to the heart for the purging of it at the first and for the guiding of it alwaies afterward 2. Againe the heart is the seate of the affections you must therefore receiue the word into your hearts that so it may worke on your affections both to sanctifie them as also to stirre them vp vnto good Thou must loue the word trust in the word and reioyce in the word or rather thou must loue God trust in God and reioyce in God because of his word as was shewed before in the example of Dauid Thou canst not doe this vnles thou receiue the word with thy heart As meate cannot nourish thy body vnles it be receiued into thy stomacke And as seede can neuer sprout nor come vp vnles it be cast into the furrowes and clods of the earth no more will the word profit thy soule vnles it be receiued into by heart 3. Moreouer the heart is the commander of the whole man and sets all on worke according to the disposition of it selfe Of the abundance of the hart the mouth speaketh as saith our Sauiour Math. 12.34.35 A good man out of the good treasure of his heart bringeth forth good things and an euill man out of the euill treasure of his heart bringeth forth euill things As the primuâ—â— mobile doth turne all the other inferiour orbes round about with it And as the watch wheele of a clocke guideth all the other wheeles If it stand they stand if it goe they goe if it goe slowly they goe slowly if it go swiftly they go swiftly So doth the heart of man rule and order all the senses and parts of his body either to good or euill they are exercised as it is affected Those then that would be obedient hearers of the word must needes receiue and embrace it with their hearts that so their hearts louing and lyking and beleeuing it may set all their senses and all the parts of their bodies on worke to practise it 4. Lastly the heart is the safest place for it As sowne corne if it lye on the top of the furrowes may easily be deuoured by the fowles of the ayre but if it be hid and couered is free from that danger so the word which thou hearest if it goe