16 2. Iob 12 4. who seems to be of Iuâ—as his minde and say quorsum perditâ—o haec The pentions giuen by his maiestie for the maintenance of preachers in these popish partes might well be spaced or else conuerted to other more necessarie vses what good doe they in the countrey Whom his Maiestie may answere And no doubt if he heard their murmuring speeches would answere them roundly as the Maister of the Vineyard answered the murmuring labourers Is it not lawfull for me Math 20 15. to doe with mine owne as I will Is thine eye euill because I am good They may here behold and if they please take a tast of the meate wherewith his Maiesties subâ—â—tls are daily fed Though their diet be horâ—â—ly 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 indiâ—â—all 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 nehem 4 7 8 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 2 Tim 3 6 simple women laden with sins and led with diuers lusts 2 Tim 38 They withstand vs as Iannes and Iambres withstood Moses Yea they subuert whole houses Tim 1 11 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 2. Pet 1 3. doe make marchandise of the peoples soules 1. Sam. 28.7 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 parts 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 salvation 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 Epist 48. ad viacent 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 of not against all papists yet against the priests I doubt not but within a while we should drawe most of the people to due conformitiâ— Leges principum recte imploraâ—i aduerlus bostes fidei modoid fiat animo corrigendi non studio vindicandi August epist 48 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 Vides epist 50.60.61 127 167. 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 impiosly 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 pâ—oplâ— from their dutie That for one person which we haue in the Church to heare diuine scruice sermons and catechisme euery pyper there being many in one part should at the same instant haue many hundreds on the greenes Our learned and late (2) P. Martyr comment in Iudic 21 19 21 fol. 177 Sunler comment â—n Exode 20 8 diuines doe teach that the â—irgines of Israel gining 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 raâ—â—sned for the punishment of that their sinne Gregory Nazianzen (3) Orat in Cansta natuit paulo pâ—st miâ—â—m exhorteâ—hâ—s people to celebrate their feastes diuinely anâ— not by dancing And (4) Contra Iâ—ha â—orat 2. prope finem accounteth the vseâ—csit â—ashâ—h like things anhethâ—â—â—h maner of celebrating feastes Isidor â—â—aâ—us (5) Apud Daâ—â—ae loc com tâ—tâ—esius
THE DIFFERENCE OF HEARERS OR An Exposition of the Parable of the sower Deliuered in certaine Sermons at Hyton in Lancashire By WILLIAM HARRISON His Maiesties Preacher there Together with a Post-script to the Papists in Lancashire containing an Apologie for the points of controuersie touched in the Sermons Luk. 8.18 Take heede how yee heare LONDON Printed by T. C. for Arthur Iohnson Dwelling at the Signe of the white Horse neere the great North Doore of Pauls 1614. TO THE MOST REVEREND FATHER IN God George Lord Bishop of Chester RIght Reuerend When I first preached these Sermons I little thought to haue put them forth to publike view yet such hath bene the importunitie of some of my best hearers in mouing me to penne them or some others of my Sermons As I might haue bene thought vnkind and vncurteous if I had altogether denied that their godly and earnest request And the rather was I perswaded by them because it was hoped that the publishing of these might yeeld some benefite not onely to those persons who formerly heard them but likewise to those who hereafter should reade them It is well knowne that the papists make small account of hearing Gods word preached they hope to be saued rather by sight then by hearing Though hearing be a dutie (1) Deut 6.3.4 31 12.13 Math. 17.5 commanded by God exacted by (2) Isai 28 23. 66.2.5 Ier. 6.18 9 2 10.1 the prophets Enioyned by (3) Math. 11 15. 13 9.43 Math. 15.10 Luk. 14 35 Christ Required by the (4) Act. 13.16 15 13 Reuâ—â—â— 7.11.17 Apostles and practised (5) Nehem. 8 3. Luk. 5 1 Luk. 15 1 21.38 Act. 10 33 13.7 44 Act 16.14 by all good people Though it be an apparent signe of (6) Iâ—h 8.47 18.37 1. Ioh. 4.6 Gods Elect. An infallible marke of (7) Ioh 10.27 Christs sneepe A true note of (8) Deut 33.3 Gods Saints An euident token of our (9) Luk 8 21 spirituall kinred with Christ A plaine testimonie of (10) Luk. 11 28 our happines A comfortable assurance of our (11) Math. 7 24 Luk. 10 42 perseuerance Though it be an ordinarie and effectuall meane (12) Ieâ— 23 22 Act. 2.41 1. Cor. 14 24.25 of our conuersion of (13) Act. 4.3 15.7 Rom 10.17 working faith of (14) Act. 10.44 Gâ—l 3.2.5 receiuing the spirit of obtaining (15) Reuel 3.20 fellowship with Christ and of enioying (16) 1. Tim. 4.16 â—an 1.21 saluation in heauen And though the neglect and contempt of it (17) 2 Châ—o 24.19.23 Nehem. 9.30 Ier. 26.4.5 hath bene and (18) Deut 18.19 Math. 10 14 15. Math 12.42 shall be seuerely punished Yet the papists little regard the word preached seldom will vâ—iâ— lâ—â—se to heare it As they doe wilfully refuse to hear vs so doe they iudge it to be neither greatly necessarie nor much profitable to heare their owne teachers Moses was read and preached (19) Act 15.21 euery Sabboth in the Iewes Synagogues It was the custome of (20) Luk 42 16. Christ and his (21) Act 17.42 44 17 2 â— 4 Apostles to preach to the people in the Synagogues euery Sathboth day The (22) Iustin Maâ—tye apolog 2 Teitull apolog â— 39 Ongeâ— in Exod homil 7. ancientest of the fathers testifie that in their times the people heard a sermon each Lords day And diners councills haue made (23) Colon cap 9 Laoâ—ic cap 16 Trullan ca 19 Magâ—â—t cap 25. decrees for the continuance of that custome in succeeding ages Yet the Romiâ—h (24) Bernardinâ—de Senis dâ— obâ—â—uat sabb serm 10 cap 3. Tollâ—t instruct â—acerdoâ—hâ— ca 6 Vaâ—â— catech ap 3. prelates haue made it a precept of their Church that euery one shall see a masse on each Sabboth but will not make it a precept to heare a sermon each Sabboth As if the often sight of a masse were more necessarie and more profitable then the hearing of a sermon And as if the Sabboth were better sanctified and the peoples soules more edified by the masse then by the preaching of the word As the priests are accustomed often to say masse but seldome to preach so the people for one sermon which they heare do see fortie or fifty masses Imitating (25) Thom W. siâ—gh 1st Aâ—g in Exwar 1. p 43 idâ—â— dagâ—â— Neustr 1 172. De Hentico 3. that king who saw three masses each day but seldome heard any sermon And being admonished by Lewis king of FraÌ„ce that he must not bestow all his time on masses but sould ofther heare sermons answered that he had rather often see his Friend then heare one speaking of him though hee spake neuer so good thinges As if they might with their eyes see Christ corporally present in masses and could onely heare some talke of him at sermons Wherein as they doe most blasphemously preferre their owne inuented idoll before Gods most holy ordinance So doe they bewray their ignorance touching the necessitie and efficacie of the word preached If they would duely consider the scope and doctrine of this parable they might easily perceiue that the hearing of the word is as necessarily required for the direction of their liues and the saluation of their soules As the sowing of the ground with good seed is necessarily required of them that would reape a plentifull crop at haruest And that it is not the sight of their abhominables doll but the reuerend hearing of Gods sacred word that must make them fruitfull in all good workes Againe wee cannot but acknowledge that the Lord hath sent many skilfull and painefull Husbandmen to some his fields with vs who according to their office and dutie sow it in due season after a good maner and with the best seede And yet it yeeldeth litle fruite People heare much learne litle and practise lesse Which cannot be imputed to the want of good preaching but at her to the want of good hearing the fault is rather in the ground then in the sower or in the seede The seede is good and great store is sowne but the ground is barren The doctrine is sound and the maner of teaching profitable but the people heare amisse and so for want of good hearing loose the fruite of many good sermons because the profit of hearing dependeth on the maner of hearing A medicine fitly prescribed and rightly compounded looseth his vertue in curing the patients disease if it be not duly administred and orderly receiued We to our great griese loose our labour in preaching and the people to their great perill loose their labour in hearing because they heare amisse As therefore I was at first enduced to preach those sermons so was I afterward perswaded to penne them that by them the simpler sorte for whose sake onely I do now publish them I might haue some plain direction how to heare for their profit There be some among vs Math.
dies thought that gâ—msters players and dancers sirned more â—â—â—not for and should be purashed more grâ—â—uotsâ—r then he who gathered suckes and then the Iewes who gathered manna or that day At gusine tought (6) In pial 32 â—01 câ— 1 In Ioh tâ—acâ— 3 De decem choid cap 〈◊〉 that it was better for men toâ—ig and delue and for women to card and spin then to dance wantonly on the Sabboth which be ment not of the Iewish Sabboth oncly but also of the Christian Sabboth because in the same places he exhorted christiaÌ„s to keepe their sabboth spiritually and not carnally as the Iewes did by idlenes and dancing The councell of Toledo (7) Toletan câ—â—ciâ— 3.1 Canon 22. forbad that custome of the common people on thâ—ir holy daies And charged Priests and Iudges to supprâ—sse that bad custome in all their prouinces Leo 4. with 67. Bishops in a Synode at Rome decreed (8) Can. 35. Vides Flac. Illyas catâ—leg test vetit in Lâ—o 4 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 the one â—alfe of the Sabboth in as want on and lasciuious dancing as euer was vsed by any The ancient Christians would not celebrate the solemne dares of the Emperour with bone-fires publike dancings and drinkings And were defended (9) Verae religionis homines erâ—iam soleonis coâ—um conscientia potius quà m lasâ—â—ris celebrát c. Siccine exprimiâ—ur publicum gaudâ—um pet publicum de deâ—us haeccine solennes dies principâ—um decept quae alios dies non decent Apologet cap. 35. by Tertullian for that their refusall because they would celebrate those daies rather by conscience then by wantonnes because that were to expresse a publike ioy by a publike shame And those things which were not seemely on other daies were not seemely on the Emperours solemne daies Chrysostome (10) Sozom nist 1.8 c. 20. would not suffer the people to set vp the image of the Empresse with pubâ—â—ke dancings and stage-playes Neither would (11) In Genes 24 homil 47 in fine homil 55. iniâ—â—o he tollerate any pyping and dancings at weddings The councell of Laodâ—cia (12) Can. 53 54. forbad dancing at weddings and enioyned Cleargiâ— men to depart from meetings where it was vsed Yet our people iudge iâ— an honest and lawfull keeping of the Lords Sabboth to pype and dance all the afternoone And who are greater mâ—â—ntâ—â—nâ—rs of this impâ—etie then our recâ—â—â—â—â—â—s and new communicants Their pursâ—s are euer open for the hyring of the pyper their children and seruants alwaies ready to lance after him and themselues seldom sayle to be spectatâ—rs By this meanes they keepe the people from the Church and so continue them in their popery and ignorance Though we often preach against this abuse though we let them knowe that the best learned in the Roâ—â—sh Church (13) Ludou vâ—ues de â—rstitut faem lib. 1. c. 11. Catech. Rom part 3. cap. 7. p. 351. Ludolph de vita christi part 1. c. 66. A. Tho Aquin. Hâ—go cardiâ— Feâ—us in Math 14. Iansen concord euangel cap 59. haue condemned it as a tricke of wantonnes as a prouocation to lust as a breach of the seuenth commandement and an exercise (14) Polydor vitgil de â—oucut lib 5. c 2 â— 8 Vaux catech cap 3 vnfit for the Sabboth yet sturdo canimus They will not forbeare it because they are not restramed by authoritie Augustine witnesseth (15) Notum ist omnâ—bus nugaces turpes saltâ—tiones ab episcopis solere compesci Contriepist Parmen lib 3 cap 6. that the Bishops of his time were accustomed to suppresse such vaine and filthie dancings As your Lor doth treade in their steps by painefull preaching so if you would imitate them by reforming this great disorder you might greatly further the fruit of our ministery The papists of our time and countrey doe esteeme so little of the authoritâ—e of the Canonicall scriptures and ascribe so much to humane writings that though we proue our doctrine by most pregnant places of for â—â—â—e yet they will not beleeâ—e is vnles tâ—ey be assured that the old Fathers and their owne late writers haue taught the same Therein dissenting from the ancient Fathers who would try and (16) Hiero. nim epist Tranquilin Augustin epist 19 coÌ„ Crescon lib. 2 câ—p 31 32 Dionyl Alexandr pud Enseb hist lib. 7 cap. 23. indge of mens words and writings by the Canomicall scriptures but would no. iudge of the doctrine of the scriptures by humane writings I haue therefore added vnto the sermons a Post-script to papists to let them vnderstand that what we preach in the pulpit against them is not onely warranted by the dauine scriptures but is also witnessed by the fathers and some of their owne Church Quis te non vide at in me apâ—â—tum iactare conuitium de illis occultum quidem sed tamen simile habere iudicium contr And therefore if they condemne vs as heretikes for teaching such doctrine we may say to them as Augustine said to Iulian the Pelagian condemning him for teaching the same doctrine touching originall sinne which other Father 's taught Who seeth not that openly you condeme vs and secretly you condemne them Iulian. lib. 1. cap. 2. yet haue you the same iudgement both of them and vs. These sermons together with the Postscript I now offer vnto your Lordship not as if the matter of them were worthy your reading but rather that they being approued by your iudgement and protected by your authorâ—â—e may better escape the spitefull censures of enuious and superstitious persons As also that I might thereby testifiâ— my thankefulnes to your Lordship who not onely from time to time hâ—â—e much countenanced and greatly furthered my poore munisterie in these barkeward partes but also of late considering my long labours and small me ones of maintenance did procure the continuance of that Pension which was graunted vnto inâ— by the royall gift of two famous Princes when as some vpon stinister pretences and by indirect meanes went about to abridge me of a great part thereof Thus presuming of a pardon for this my boldnes I humbly commit your Lordship to the mercefull protection of Almightie God who long continue your health arâ—ll aâ—pie estate and make you ablessed â—isâ—rement of much good vnto his church Your Lordships in all dâ—tie to be commanded WILLIAM HARRISON THE DIFFERENCE OF HEARERS Or an exposition of the parable of the Sower Luk. 8. vers 11.12 11. The parable is this The seede is the word of God 12. And they that are beside the way are they that heare afterward commeth the diuell and taketh the word out of their hearts least they should beleeue
receiuâ— the worde with â—oy For the present time they reioyce in the doctrine of the Gospell it cheareth their hearts delighteth their soules contenteth their mindes mooueth their affections and is to them the most ioyfull newes that euer they heard and yet for all that they are but vnprofitable hearers Such an hearer was King Herode 〈◊〉 6.20 when Iohn Bapâ—â—â—â—â—â— preached hee heard him gladly not onely willingly but also cheerefully and ioyfully hee tooke delight and pleasure in hearing of him and yet afterward was the author of his death Such hearers were most of the Iewes for Christ told them Iob. 5.38 That Iohn was a burning and sinning lampe and that they would for a season haue reioyced in his light They ioyed in his doctrine yet but for a season Hee preached but a while Christ fore-saw that if hee had liued and preached longer they would haue forsaken him Such hearers also were the Capernaites Ioh. 6. who liked Christs doctrine so well as that they followed him for a while but afterward forsooke him Such hearers had the Apostles And such heaâ—ers haue we at this day These hearers are not like Pharoh Exod. 5.2 who said Who is the Lord that I stould hear his voyce Nor like those impious persons who say to God Depart from vs Iob. 21.14 for we desire not the knowledge of thy waies Nor like the Iewes Act. 13.45 who spake against those things which were taught by Paul contradicting them rayling on them thrusting the Apostles from theÌ„ They do willingly heare the word they approue the doctrine of it they loue it like it and reioyce to heare it They wil rather say to Preachers Act. 10.33 as Cornelius his kinsmen said to Peter We are all here present before God to heare all thing that are commaunded thee of God And if these hearers reioyce in the word they will not scorne to be taught by the Ministers but very willingly submit themselues to the Ministâ—ry of the word They will be as forward as any in frequenting Sermons for who will not desire to heare that often which comforteth his heart Yea they may sharply reproue and seuerely censure them as impious and prophane who are carelesse and negligent in hearing of Gods word Yea they may reuererce the Minister as Herode did Iohn Baptist they may patronage protect and countenance him they may maintaine him and be very bountifull toward him for â—ho will not make much of him that dâ—th greatly comfort his heart Yea after they haue heard they may talke and conferre of the doctrine among their familiar acquaintance for who will not often talke of that which reioyceth his heart Of the abundance of the heart the mouth speaketh All these thinges may be found in these hearers of the second sort who notwithstanding are reckoned among vnfruitfull hearers See then what faire shewes an vnregenerate man may make in heating of Gods word And consider it seriously that not onely the publike persecutors bitter raylers wilfull contemners carelesse and forgetful hearers but likewise some that loue and like the word diligently attend it and finde some comfort in it may be out of the state of grace and kept backe from entring into heauen A fearefull thing to consider it should rowse vs out of security and make vs looke well to the maner of our hearing There be some who are nothing at all mooued with the worde neither terrified with the threatnings and curses of the lawe nor comforted with the heauenly blessings and sweete promises of the Gospell whoâ—â— wee may compare as Christ did the Iâ—wes vnto little children which sitte in the markets and call to their fellowes and say We haue piped vnto you Mat. 11.17 and you hâ—â—â— not daunced we haue mourned vnto you and you haue not lamented We sing both mercy and iudgement and yet they are not moued Seeing Christ reckâ—â—â—th Quest them in the Catalogue of fruitlesse hearâ—rs who are so moued as they reioyce at the word what is to be thought of them who are no more touched then if their hearts were of Adamant If this ioy may be found in the vnregenerate it will be hard to disâ—erne who are regenerated It is a propertie of the regenerate to reioyce at the word Dauid said Thy testimonies haue I taken as on heâ—itage for euâ—r â—sa 119.111 fâ—r they are theiâ— of mine hâ—art 〈◊〉 3. 〈◊〉 The holy peâ—â—â—le of the Lord made great â—o 〈…〉 like the werâ—â— which â—izra thâ— Lâ—â—â—â—â—â—â—â—au the them Act. 2.41 Those three thoâ—â—â—â—and which were conneâ—ted by â—â—â—â—y Sermon did reâ—â—iue his wâ—â—â—d 〈◊〉 The Fuâ—â—uch conuerted by Phillip the â—aylâ—r conuerted by Paul recâ—â—â—ed their dâ—â—trine with ioy of heart 〈◊〉 there no difference betwixt the regenerate â—nd the vnregenerate in this their ioy Answere Indeed both of them receiue the word with ioy yet there may be found great difference betwixt the ioy of the one and the ioy of the other They differ inâ—h se foure things 1. In the cause of it and that is â—â—â—aith And therefore Paul calleth it Phil. 1.25 The ioy of faith The ioy of the regenerate man ariseth from a instifying 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 assistance 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 Dauâ—d sayde I haue had as greate delight in the way of thy testimonies as in all riches Psal 119.14 The Lawe of thy mouth is better vnto mee vers 72. then thousands of gold and siluer I reioyce at thy word vers 162. as one that findeth a great spotle Their ioy is so great that S. Peter saith 1. Pet. 1.7 They reâ—oyce with ioy vnspeakable It may be felt it cannot be expressed The greatnesse of their ioy Mat. 1â— 44 Christ setteth forth by the exaâ—ple of a man who finding a treasure hid in the fielde for ioy thereof departeth and selleth all that he hath and buyâ—th tâ—es â—ld But the ioy of the vnregenerate is nothing so great They seldâ—â— aâ—◠〈…〉 so great ioy in the worde as in the world but neuer greater Thâ—ir worldly prosits their earthly honours and preferments their carnall pleasures d ee as
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
the sword we should rather huÌ„ble our selues with sorrowfull repentance with fasting prayers theÌ„ delight our selues with the pleasures of the flesh If any will theÌ„ addict theÌ„selues to their woÌ„ted delights we may say to them as Elishah said to his seruant Gehazâ— 2. King 5.26 Is this a time to receiue money and to receiue garments and oliues and sheepe and oxen Is this a time to sport your selues with carnall pleasures and wordly delights Is it not rather a time of mourning then of ioyes We must weepe with them that weepe And therefore if our brethren and neere neighbours feele the hand of God heauie on them we must then forbeare our pleasures and mourne for them Rom. 12.15 The Lord denounced a fearefull woe against them that were at ease in Sion which did lye vpon beds of Iuorie and stretch themselues vpon their beds Amos. 6.4.5.6 did eate the lambes of the flocke and the calues out of the stall Did sing to the sound of the violl and inuented to themselues instrumeÌ„ts of musicke like Dauid Did drinke wine in bowles and annoynt themselues with the chiefe oyntments but were not sorry for the affliction of Ioseph Know then that all times are not seasonable for your pleasures And then onely vse them when it is fitting 4. Doe not content your selues onely with carnall and earthly pleasures but also seeke for spirituall and heauenly pleasures Doe not count this to be your onely pleasure 2. Pet. 2.13 to liue delicâ—ously for aseason as some heretofore haue done and were iustly taxed by the Apostle But know that there (a) Rom. 7.22 are delights for the inward man as well as for the outward There is (b) Psal 1.2 a delight in the lawe of God There (c) Rom. 1.4 is consolation by the scriptures There is (d) Phil. 21. consolation in Christ And a reioycing (e) Gal. 6.14 in the Crosse of Christ There is (f) Rom. 14.17 a ioy in the holy Ghost There is (g) Phil. 1.25 a ioy of faith There is (h) Rom. 12.12 a reioycing in hope There is a (i) 2. Cor. 1.12 reioycing in the testimonie of a good conscience Do not therfore satisfie thy selfe with outward and corporall delights but seeke also for those that be inward and spirituall these are more permanent and profitable and will yeeld true comfort to thy soule Be like that blessed man who delighteth in the law of God Psal 1.2 and meditateth therein day and night who feareth the Lord Ps 112.1 and delighteth greatly in his commandements Imitate the blessed Virgin Luk. 1.47 whose spirit reioyced in God her Sauiour And the holie Apostle who delited in the law of GOD Luk. 1.47 concerning the inward man Rom. 7.22 Then shalt thou bee satisfied with the fatnesse of the Lords house Psal 2â— â— and he shall giue thee drinke out of the Riuer of his pleasures Ps 1â— 11 as Dauid speaketh There be also pleasures in heauen for in the presence of God is fulnesse of ioy and at his right hand are pleasures for euermore Those farre excell all the pleasures of the garden of Eden They yeelde full contentment and make all them happie which doe enioy them Therefore seeke especially for them A woefull thing it is to enioy pleasure in this life which is but short and to endure paine in the other life which is eternall If you cannot be partakers of both together seeke for the better Make Moses choyce who refused the delights of Pharaohs Hâ—b 11.25 Court and chose rather to suffer aduersitie with the people of God then to enioy the pleasures of sinne for a season Lastly from the consideration of all these Thornes together wee may obserue that not one onely corrupt affection but likewise manye corrupt affections in mans heart doe choake the seede of the word Euen all these three mentioned before A man may as well be hindered by one of them as by an other as well by any one of them as by all of them It is not impossible to finde them all three in one the same man A man may be much perplexed with worldly cares how to get and encrease riches and when he hath gotten them hee may be deceiued by them in thinking too highly of them in louing them too dearely and trusting too much vnto them He may then also liue in pleasure he may be carefull to get riches and to encrease them that so hee may consume them on his owne lustes By reason of his worldly care and the deceitfulnes of his riches he may be sparing and niggard-like in relieuing of others yet in regarde of voluptuousnes he may spend much on himselfe That Rich-man Luke 12. Lu. 12.19 had much goods layde vp for himselfe for many yeares Not any for others but all for himselfe and therefore he would liue at ease eate drinke and take his pastime And the rich glutton Luk. 16.19.21 which would not giue so much as the crums that fell from his table to poore Lazarus was giuen to pleasure spent much on his owne back belly Such men as these haue many thornes growing in the field of their hearts they haue many impediments to hinder them in the obedience of the word And therefore cannot be profitable hearers and diligent practisers of the word The more thornes growe in a sowne field the lesse corne is reaped at haruest So of all carnall hearers these yeeld the least fruit Yet are these three things distinguished one from another as was shewed before are oftentimes seuered in their subiects one of them may be found in one man and not either of the other And one of the other may be found in another man and not that A man may be carefull and yet poore A man may be rich and yet not giuen to pleasure And all of them haue their speciall and seuerall effects one hindering after one manner and another after another manner And therefore any one of these is able of it selfe to hinder the fruitfulnes of the word You knowe there be many kindes of thornes with vs there be white thornes and black thornes hawthornes and slowthornes And the word in the originall Scapulae lexicon in Akantha is taken not onely for thornes but likewise for bryars and bramblâ—s and any thing that hath prickes And therefore as one kind of thornes if there be many of that kind may as well hinder the fruitfulnes of your fields as many kindes So one kind of corrupt affections in your harts may hinder the efficacie of the word as well as many And therefore as when you plow and sow your ground you rid vp not onely one kinde of thornes and bryars but likewise all of each kind So when you heare the word expell out of your hearts not onely all bad affections of one kind but likewise all bad affections of each kind It is lamentable to see how
hearts went after their couetousnes Let such knowe that not the hearers Rom. 2.13 but the doers of the lawe are iusâ—â—fiâ—d And that they who be hearers onely and not doers of the word Iam. 1.22 deceiue their owne soules To shew their folly and their daunger Math. 7.24 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 fâ—ll and the fall thereof was great Iames likeneth them to a man that beholdeth his naturall face in a glasse Iam. 1.23 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 Luk. 13 2â— vee workers of iniquitie I know you not And hee sayd of the Iewes to whom he preached Ioh. 15.22 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 Minisâ—â—rs which haue preached vnto them shall one day be witnesses against them and their Sermons shall be so many billes of inditement against them As it is an haynous thing in the Ministers to say and not doe so is it also an haynous thing in the people to â—eare and not do yet are many of our people faultie this way There is no sinne forbidden but they may often heare it condemned by the word As the filthy sinnes of Whordome the beasâ—lie 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 Ier. 7.10 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 Ioh. 13.17 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 Aposile teacheth that the land which drinketh in the rayne Heb. 6.7.8 and bringeth forth fruit for them by whom it is dressed conceiâ—â—th blessing from God but that which beareth thornes and bryars is reproued and is neere vnto cursing whose end is to be burned Are you as soyle sowne with the Lords seede and dressed by his Husbandmen and yet yeelde no fruite for his glory and for the comfort of those that take paines among you And will you expect a blessing from the LORD Those that be such may rather feare a curse Did not CHRIST curse the Figge Tree which bare leaues but no fruite if they still continue barren their case shall be worse then theirs of Sodome and Gomorrah Mat. 10.15 for if the Sermons which haue beene preached among vs had beene preached in Sodome and Gomorrah they had repented long agoe in sack cloath end ashes but therefore shall it be easier for them of Sodom and Gomorrah at the day of Iudgement then for these disobedient people Take heede lest by your contempt of the word you â—â—se it Mat. 21 4â— Christ taketh his Kingdome from them that be vnfruitfull and will giue â—t to a Nation which shall better bring forth the fruiâ—s thereof If you often sow a fielde with good corne and at haruest can reape no good croppe you will sow it no longer you will let it lie and sow some other And can you thinke that GOD will still continue his worde to you if after long sowing you will not yeeld any 〈◊〉 It is a speciall fauour and mercie of God to haue the Gospell among vs. God hath not dealt so with euery Nation Psa 147. Happie are our eyes to see those things which we see and happie are our â—aies to heare those thinges which we heare Many righteous men would haue beene glad to haue seene and heard them and yet could not Let vs walke worthie of this blessing that it may bee continued to vs and to our posteritie Verse 15. But that which fell in good ground are they which with an honâ—st and good heart heare the word and keepe it YOV haue alreadie heard the exposition of three sorts of ground and what kinde of hearers were signififyed thereby Now see the exposition of the fourth and last kinde of ground And that was good ground in which the seede sowne sprang vp and brought forth fruit with great encrease Vnto this ground good and profitable hearers are compared As all the other groundes set forth to our view the nature and properties of bad hearers so this describeth the conditions of good hearers Before we come to the speciall properties of these hearers in particular we are to obserue one thing in generall and from the coherence to wit That although Christ had diuers sorts of hearers and nany of them were bad some one way some another way yet all of them were not bad some were good and profitable hearers all his seed was not lost some fell on good ground yeelded plentifull encrease Though the Scribes and Pharises and many of the common multitude were bad hearers yet the Apostles and many other Disciples were good hearers did keepe the word in their hearts and brought forth fruit in their liues And therfore he told the Iewes that whereas they neyther receiued Iohn nor him Mat. 11.19.20 Iohn came neither eating nor drinking and they said he had a Diuell The Son of man came eating drinking and they sayd Behold a glutton and a drinker of wine a friend of publicans and sinners They woulde neither receiue the one for his austeritie nor the other for his affabilitieâ— yet Wisedome is iustifyed of her children Mat. 11.25 And hee gaue thanks
speake of wisedome Psal 37.30.31 and his tongue will talke of iudgement for the lawe of his 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 saluatioÌ„ so shall they continue therein for euer Whereupon Iohn sayth 1. Ioh. 3.9 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 himselfe 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 bee 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 worde 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 heartes 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 worde 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 therefore 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 Mat. 7.24.25 and did the same to a wise man which built his house on a rocke the raine fell the floodes came and the windes 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 tentationes can ouerthrow him In the same respect Christ sayd Ioh. 15.2 Euery branch that beareth not fruit in me my Father taketh away and euery one that beareth fruite hee puâ—geth it 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 Rom. 11.29 For as the Apostle saith The gifts and calling of God are without repentance He who first made them good wil continue them in goodnes He will confirme theÌ„ vnto the end that they may be blameles in the day of the lord 1. Cor. 1. Hath he not promised to make an euerlasting couenaÌ„t 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 Delâ—ono perâ—â—â—â—â—aâ—t lib. 2 cap. 7 For this purpose did Augustinâ— alleadge that and other places And further saith Sâ—ut operatur vt accedâ—â—â—â—s siâ— operatur 〈◊〉 discedamus As he worketh Quâ—fecâ—t bonos facier perseuerare in bonoâ— de perseuerant sanâ—t c. 12. that we may come to him so doth he worke that wee 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 vtterlie extinguished A man in a traunce seemeth deaâ— for a time yet doth hereuâ—â—o because his soule is in him So shall these within while recouer because gracest 〈◊〉 â—â—aâ—eth in them Vse Hence ther â—â—st we learne to keep the word that so wee may enioy these benefites and bâ—â—eputed good hearers The Apostle exhorteth vs to let the word dwell in vs plenteously Col. 3.16 teaching and admonishing vs. It must not lodge in vs as a stranger doeth for a night in his â—nâ—â— 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 Musician 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 Isai 42.23 Heare for afterwards as the Lord speaketh by his Prophet As Ioseph in yeeres of plenty 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 instead 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 priuy 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 lâ—â—e the wise Virgins who kept Oyle iâ— their Lamps for al seasâ—â—s A carefull Householder will not cast away an implement because he hath no present vse of it but will keepe it for 7. yeres
pleaseth the Lord to giue an encrease The consideration whereof serueth for the instruction of all sortes of good hearers whatsoeuer measure of fruites they doe bring forth 1. First this may comfort those good hearers who profit not so much in hearing as some others doe doe not attaine to such a measure of knowledge nor are able to yeeld such abundance of fruit as others doe If their hearts be holy and good if they doe all of faith and sinceritie and desire to bring forth more fruits God will account them profitable hearers and accept of their obedience And the word which they heare shall saue their soules As farmers are glad of all eares which haue corne in them Siue parâ— siue multum omnes bâ—râ—co crunt August in Ps 12. though some be longer some shorter some containe more graines some containe fewer yet will they gather all into the barne So God doth accept of all persons that bring forth the fruits of the word and will bring to heauen as well those that haue lesser as those that haue more fruits Such is his mercy and bountie that although hee require the same measure of all yet finding difference among them because of the diuersitie of his grace he doth so receiue the first and the best as he doth not refuse the second and middle-sort nor yet reiect the last and least Vnder the Lawe there were some Sacrifices cheaper some more costly If men or women Leuit. 12.8 by reason of their pouertie were not able to offer the better the Lord was content to take the meaner And therefore Christ commended the poore Widowes 2. mites Mar. 12.43 aboue all the great gifts which rich men cast into the treasurie And vnder the Gospell Mat. 25. the seruant which receiued two talents and by employment made them foure was commended and rewarded of his maister as well as he that had receiued fiue and made them tenne Mat. 20. And they that wrought but one houre in the Vineyard receiued the same penny at night with them that had borne the heat and burden of the day Wherefore let not thine owne penurie and other mens plentie of fruite dismay thee but consider that if thou practise what thou knowest doest as many good workes as the Lord doth enable thee and art willing and desirous to doe more if abilitie were afforded and occasion offered thou art a good hearer and mayest goe to heauen with those that farre exceede thee in the number of their fruites Yet let not any take occasion hereby to be more backward and sparing in their fruits as if a small quantitie would serue the turne All of vs ought to striue to bring foorth abundance yea each yeere more then other Those which be planted in the house of the Lord do flourish and bring forth in their olde age Psal 92.14 It is to be feared that he who desireth to be no better is not good at all and he that desireth to bring forth no more fruites bringeth forth none at all that be good Let them vnderstand that none bring forth such store of fruit as they ought And that he which soweth sparingly 2. Cor. 9.6 shall reap sparingly he that soweth liberally shall reape liberally God will crowne his owne gifts in vs. The more fruits they beare here the more glorie shall they enioy in heauen Let them therefore striue to abound more more in all good fruits knowing that this consolation belongeth not to them which wil not abound with more though they might but onely to those which would abound with more and cannot being hindered by their infirmities or through want of abilitie and opportunitie In them GOD will take the will for the deede and will no lesse reward them then those who hauing more meanes and better abilitie haue brought forth more fruites 2. Lastly this diuersitie of fruit in good hearers may teach them that bee more plentifull in bearing them then others be not to be proud of themselues nor to despise those that bring forth fewer for both of them are reckoned in the number of good and profitable hearers They which bring forth some lesser fruits may haue good hearts may be iustified may be sanctified may be in fauour with God and at last enter into heauen as wel as thou who aboundest with more 1. Cor. 15.10 Paul laboured more abundantly then all the Apostles and suffered more then any of them 2. Cor. 11.23 And therefore farre more then any common Christian Though toward his end the remembrance therof did much comfort him so as he could say I haue fought a good fight I haue finished my course I haue kept the faith hence forth is layd up for â—â— the Crowne of righteousnes which the Lord the righteous Iudge will giue vnto me at that day 2. Tim. 4.8 Yet hee addeth these words concerning his copartners in the reward And not onely vnto â—â—â— but vnto all thâ—â— also that loue his appearing Because many others who came short of him in the abundance of laboures and sufferings should be crowned as well as he Dost thou surpasse others in the multitude of fruites 1. Cor. 4.7 bee not high minded doe not despise them for what hast thou which thou hast not receiued And if thou hast receiued it why boastest thou of it as if thou hadst nor receiued it If thou abound more then others thou mayst say with the Apostle It is not I 1. Cor. 35.10 but the grace of God which is with me and by his grace I am that I am The more lowly thou art the the better are thy fruits The more and the better graines that an eare of corne hath in it the lower it will bowe downe ward 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 smal measure of their fruits 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 Philippians Phil. 1. â— 10.1â— 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 praise of God The Lord graunt you all there things for his mercies sake in his beloued Sonne Amen A POSTSCRIPT TO the Papists in Lancashire I Am not ignorant how hastie and rash manie of you bee in condemning