much reioyce them and more comfort them then the word can d ee 3. Their ioy dâ—â—reth in the coÌ„panions for the ioy of the regenerate is neuer found alone bâ—â—â—â— alwaies accompanied with many other holy affections They so reioyce as that they also feare and tremble in respecâ— of the Lords Maiestie and their owne infirmitie According as Dauâ—d exhorteth Psa 2.12 Reioyce with trembling He himselfe reioyceth greatly yet hee saith Psa 119.120 My flesh trembleth for feare of thee and I am afrayde of thy iudgements yea the godly doe worke out their saluation with feare and trembling when as the vnregenerate so reioyce as that withall they are secure and presumptuous Againe the regenerate so reioyce in the word as they put great trust and sure confidence in God and his word As Dauâ—d who said I reioyce in God because of his word In God do â— trust Psal 56.1.11 I will not be afraide what man can doe vnto me Psal 119.42 I shall make answere to my blasphemers for I trust in thy word When they see no meanes for the performance of Gods promises they will trust his word which confidenceâ— often wanting in the vnregenerate he will trust Gods word no further then he see meanes for the accomplishment of it Moreouâ—r the godly man so reioyceth in the word as he loueth it aboue all things Therfore did Dauâ—d say of himselfe Oh how loue I thy law Psal â—19 â—â—â—vers 47. vers 121.136.139 it is my meditation continually And my delight shall be in thy commaundements which I haue loued yea they so loue it as they hate all things contratie vnto it I hate vaine inuentions but thy law doe I loue said the same holy man of God yea his eyes gushed out with riuers of water because men kept not the law his zeale did euen consume him because his enemies had forgotten Gods word These affections cannot be found in the vnregenerate If they sometime haue them it is in a farre lesser measure 4. Lastly their ioy differeth in the countinance The vnregenerate man reioyceth much at the first hearing and vnderstanding of the Gospell afterward his ioy abateth Euen as the Israelites liked their Manna well at the beginning but loathed it within a while after And as Iewes well haue reioyced in Iohn Baptists doctrine Ioh. 5.35 for a season but not long But the ioy of the regenerate continueth alwaies one and the same In processe of time it rather encreaseth then decreaseth Their faith groweth strong their hope more stedfast their outward man decayeth their inward man is renewed daily their graces increase and they continually find more experience of Gods fauour toward them in Christ and therefore their ioy must needs be greater and greater The ioy of the vnregenerate is like to a violent motion which is swifter at the beginning then at the end but the ioy of the regenerate is like to a naturall motion which is as swift or swifter at the end then at the beginning Besides this the ioy of the godly continueth as well in aduersitie as in prosperitie as well in persecutioÌ„ as in peace Dauid in the midst of his afflictioÌ„s could say Pâ— 56.4 I reioyce in God because of his word I will not feare Psal â— 19.50 what flesh can do vnto me It was his comfort in trouble the Lords promise did theÌ„ quickeÌ„ him Vers 43. yea when trouble anguish was come vpon him the Lords commandements were his delight Christ promised such ioy to the Apostles as no man could take from them Men did reuile them Ioh. 16.22 did imprison them did whip scourge them and cruelly persecute them Act. 5.41 yet could they not take their ioy froÌ„ them They reioyced that they were accounted worthy to suffer for Christs sake Act. 16.25 did sing chearefully in prison when their feet were made fast in the stockes But it is not so with the vnregenerate hypocrites A little persecution for the Gospell will turne their ioy into sorrow Euen these hearers who in the beginning of this verse are said to receiue the word with ioy in the latter end of it are said in the time of tentation to fall away Seeing then there is such difference of ioy doe not content your selues with such a ioy as may be found in the vnregenerate but secke for such ioy as is peculiar to Gods Saints 2. The second properties in these hearers is this they haue no rootes Not as if they had no rootes at all for then they should not grow at all they could not be said to fall away in time of tentation they would presently wither away before tentation did come but the meaning is that they haue no deepe rootes they haue no such rootes as will seede them and make them able to yeeld fruit therfore are they resembled to rockie and stony ground which lacketh moysture and will neither suffer corne sowne in it to take any deepe rooting nor to prosper long Rockes and great stones are oftentimes hid in the ground and couered ouer with earth And therefore the land there is soft and moyst aboue but hard and dry belowe And the corne sowne there may sprout and growe for a while but not long if heate drought doe come it will be parched and wither away for lacke of moysture Such is the case of some hearers their hearts being mollified in part somewhat soft aboue but very hard below toward the bottome will not suffer the word to take any deepe rooting in them It may enter into their harts yet it cannot pearce into the bottome of them It may be some rooting yet very ebbe and shallow It may prosper for a while and they make some profession of it yet not long And in regard hereof they become vnprofitable hearers So as from hence we may obserue a double danger and inconuenience of an heart that is not throughly mollified to the bottome It both hindereth the rooting of the word and also the fruitfulnes of it 1. It hindereth the rooting of the word so as it cannot possibly go deepe enough the word should descend to the bottome of the heart and there take rooting and be continually nourished with the moysture of it but it cannot descend so farre vnles it be throughly mollified Not onely they whose hearts are altogether hard as was the hart of Pharaoh when he heard Moses and Aaron and the Scribes and Pharises when they heard Christ but also they whose hearts are softened onely in part are vnprofitable hearers As not onely those rockes which be bare on the top and altogether hard and haue no manner of foyle and moysture aboue but likewise those which be couered with a litle moysture and earth aboue but not much are vnfit to receiue seede The one will not receiue the seede at all nor suffer it to sprout or shoote forth a blade the other will cause it to sproute and shoote forth a
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
God cannot properly be referred neyther to the honestie of maners nor to the tructh of faith must be knowne to be figuratiue Moreouer the ancient Fathers long agoe the Schoolemen of late time and the Popish writers at this day do teach that there be diâ—ers senses of Scripture And although all of them preferre the hystoricall and litterall sense yet Sixâ—â—s Senensis and Bellarmine doe make it double eyther proper and simple according to the first and naturall signification of the words or metaphoricall and figuratiue when the wordes are translated from their naturall signification to another and that there bee so many kindes of this sense as there bee kindes of figures Now what is preaching but expounding of Scripture and deliuering the true sense of it As appeareth by the practise of Ezra Nehe. 8.8 and the Leuites who reade the Lawe of God distinctly and then gaue the sense and caused the people to vnderstand what was read Those then who in their Sermons deliuer the true sense of the word written according to those seuerall kindes of expositions must needes deliuer the worde of GOD cuen the selfe same worde that is written Againe not onely the things expresly set downe in the Scriptures but likewise such thinges as by sound and necessarie consequence bee collected thence are taken for written truthes and not vnwritten traditions Aeonsus Viruestus a Popish Bishop and a bitter enemie to Luther Adners Luther doginat philippi c. 9. p. 147. acknowledgeth so much For hee saith That things may bee conteyned in the Scripture eyther formally and expresly or materially being drawâ—â— by a necessary collection from the contents And this he saith is called Virtualis continentâ—a To denie this saith hee is not Christian wisedome but Iewish superstition And then teacheth that wee are as much bound to giue assent to those thinges that be materially conteyned and drawne thence by a lawfull collection as to those that be formerly and expresly conteyned Bellarmine cannot deny but that Scoties taught De Eucharist lib. 3. c. 23 there was not any expresse place of Scripture to proue Transubstantiation without the declaration expositioÌ„ of the Church Neyther dare the Cardinall reiect that assertion but saith Quia colligitur ex scriptura diuina that Transubstantiation belongeth to the Catholicke faith because it is collected out of the diuine Scripture In his iudgement then that is a written trueth which is collected from the Scripture as well as that which is expressely set downe in the Scripture If therefore Preachers deliuer no other doctrines in their Sermons if they confute and condemne no other errors if they teach no other duties if they reproue no other sinnes if they minister no other consolations and if they vrge no other exhortations then they haue warrant in the written worde of God eyther by expresse testimonies or by necessary collections the worde which they preach is the very same in kind in nature and substance with the word written And so there is not one word written and another word preached as the Doctor woulde beare men in hand but one and the same word diuersly vsed So absurd is this his obseruation so voyde of reason so destitute of proofe and so discrepant from the doctrine of his owne Church that it may well bee thought that rather malice against vs then any warrant from the text caused him to set it downe And heere behold how farre malice doth carry your teachers euen to forsake their owne companions and to ouerthrow the coÌ„mon and receiued doctrine of their owne Church that so they may crosse and condemne vs. And to conclude with him hee that will regard what be writeth in the latter end of his obseruation may easilie perceiue how hee ouerthroweth his owne note obserued in the beginning For he produceth the Apostle Peter as an indifferent witnes in this case who saith that the Worde of God endureth for euer and this is the worde which is preached among you whose testimonie doth euidently prooue that the worde written and the worde preached then by the Apostles and other Ecclesiasticall persons was the very same worde For it is apparant by that verse which hee alleadged that the worde of God which endureth for euer and the worde which then was preached were one and the selfe same worde Now what was the word that endureth for euer was it not the worde written If anie will denye this let him reade the former verse in Peter and compare that verse and this Isaiah 40.6.7.8 with the wordes of the prophet Isaiah and hee shall finde it to be the worde written by the Prophet So as Peter maketh the worde written by the prophet and preached by the Apostles to bee the same Againe this great Doctor saith * Immutabile est in natura substancia sua etâ—i propagatione explicatione variâ— the Word is the Seede because it is vnchangeable in it owne nature and substance though diuers in explication and proueth it out of Basil and Vincentius Lyrenensis who make that agreemeÌ„t betweene the word written and the word preached that they are both one in substaÌ„ce for they preached nothing but what was written yet the word writteÌ„ was made fruitfull by preaching SECT III. BVt to leaue the Docter and his obseruation It may be some others will acknowledge contrarie to his minde that whosoeuer preacheth nothing but such doctrines as are either expresly taught or necessarily gathered from the scriptures preacheth nothing but the written word And yet will likewise contradict me because they hold that there is another word of God besides the written word Bellarmine (1) De verho Dei nonscript lib. 4. c. 1. saith there is verbis Dei scriptrÌ„ verbum Dei non scriptum A word of God written namely the bookes of the old and new Testaments And a word of God not written namely the traditions of the Church which be not written in the scriptures Gregory de Valentia (2) Refutat falsar causar Herbrand cap. 1. holdeth it for a most certaine thing that the word of God is not onely conteyned in written letters as it pleaseth him to tearme the scriptures in way of disgrace but is also put in the voyce of the Church and there doth sound Coster the Iesuite speaketh more plainely and peremptorily (3) Et anteÌ„ scriptura ecclesiae catholicae consensies concors omnium Christianorum per tot uÌ„ terrarum orbem doctrina Huius scripturae praestantia multis partibus super scripturas quas nobis in membranis Apostoli reliquerunt Encherid cap. 1. So also saith Hosius Quod ecclesia docet expressum Dei verbum est De expresso Dei verbo fol. 119. in 106. That the consent of the Catholike Church and the consonant doctrine of all Christians throughout the world is the scripture And in many points excelleth the scriptures which the Apostles haue left vs in parchments And this he maketh the first and
warrant of Gods word are but as chaffe to the wheate Ier. 23.28 and beeing taught in the Church will yeeld no more fruit then chaffe that is sowne in a field Leuit. 19.19 Vnder the Lawe God woulde not permit the Iewes to sow the same field with mingled seede And shall we thinke Secpectfortis Secl 3. that now vnder the Gospell he will permitte vs to teach for doctrines mens traditions to mingle trueth with error and his diuine Oracles with humane inuentions Vse 1 Wee therefore that bee sowers must see that our seed be good As the Husband-man against seed-time will not onely prouide good seede but will also winnow it fanne it and try it that so he may neither sow chaffe nor light corne nor darnell but pure graine which is like to fructifie So wee before wee come to the Pulpit must try and examine our doctrine that it bee sound and that we deliuer nothing but that which will edifie the hearers And because Non owins fort omnta tellus Each grounde will not beare each kinde of graine Wee must like wise and carefull Husband-men sow that seed which is fittest for our ground and deliuer such doctrines as are most fitting for the capacitie and present condition of the Auditorie that will yeeld the best encrease Vse 2 And you Christian people as you must take heede how you heare so also take heede what you heare It is the word of God not the word of the Diued It is the word of Christ not the word of Antichrist that must make you fruitfull As you haue great care that your ground be sowne with sound and cleane seede so be carefull that your soules bee instructed with sound and wholsome doctrine 1. Ioh. 4.1 Beleeue not euerie spirit but try the spirits whether they bee of God 1. Thes 5.21 Despise not Prophesying but try all things and hold that which is good Act. 17.11 With the Noble-men of Berea search the Scriptures daylie whether those thinges bee so which are taught you What you finde contrary thereto that reject as tares what is not warranted thereby blowe away as chaffe what is proved thereby that receiue as good seede into the furrowes of your heartes I know the Popish Seminaries will not suffer you to trye their seede you must trust them and take in vpon theyr word but we allowe and require you to trye ours If two men offer you Seede to sowe your ground and the one bid you trye it and view it well the other tell you of it but keeps it in his sacke you must not viewe it whether dealing would you like better whether seede would you receiue If theyr seede were good if they taught Gods worde they would not refuse tryall Vers 12. And they that are beside the way are they that heare IN the formerverse you haue heard the exposition of the seede Now see the exposition of the ground in this verse and the reft There were 4. sortes of grounds mentioned CHRIST sheweth that by them hee meant 4. sortes of hearers some good some bad Before wee come to speake of them seuerally and particularly we may note one thing in generall froÌ„ them all That as the same seed sowne in diuers kinds of ground doth not fructify in all alike in some it yeeldes little or no fruite at all in some both good and plentifull fruit So the same doctrine taught to diuers people doth not profit all alike It may profit some nothing at all others verie much Thoâ—â—h seed bee neuer so good yet badnes of ground may spoyle it and cause the sower to lose both labour and cost Euen so though the doctrine wee teach bee neuer so good and profitable yet through the ill disposition of the hearers it may become vnfruitfull This seede doth fructify or not fructify according to the qualitie disposition of the ground into which it is cast If the ground be bad the seed perisheth if the ground be good it encreaseth And because some mens hearts be as a barren ground and other mens harts be as a fertile soile in some it yeeldeth no fruit at all in some it yeeldeth great abundance This difference may by seene in each mixt company and populous congregation to which wee preach It was found among Christs hearers it was founde among the Apostles hearers and may also be found among ours The consideration whereof serues for the instruction both of Preachers people 1. Of Preachers to comfort thâ—m and to encourage them in their labours when they see them vnprofitablâ— vnto a great number Christ spake this Parable especâ—â—â—y of him selse and of his hearers He taught the true word of God in the best maner that might be yet did he not profite all his hearers he had 4. sorts whereof three were vnprofitable one onely was profitable The Disciple must not be better then his Master if hee be no worse let him be well content It doeth not a little grieue the Ministers of the Gospell to take great paines in teaching the truth and that in a good manner and yet see most of their hearers to receiue little or no profit at all but still remaine after many yeares teaching non sâ—mnaâ—tâ—â—sed susâ—â—pientis â—â—lpâ— as ignorant as Popish and prophane as they were at the first Yet let them not be dismayed it was Christs owne case the fault is in the hearers not in the teachers Châ—â—s in Mâ—t. 13. hom 45. God wil reward thee for thy paineful preaching though few doe profit by it Let not their fault hinder vs in our dutie but let vs instruct with meck nesse them that be contrarie minded 2. Tim. 2.25 prouing if any time God will gâ—ue them repentance They who be vnurofitable hearers now may proue profitable hereafter Till the time of bearing fruit doe come wee know not which will proue good ground which will proue bad 2. This also seruâ—th for the instruction of hearers Seeing that these 3. kinds of bad grounds do paint out 3 sorts of bad hearers who neuer receiue profite to their foules by the word which they heare You must know that you may be receiuers of this heauenly seede You may be hearers of Gods most holy word and yet be neuer the better for it neuer come to heauen by it Three parts of Christs hearers were bad as appeareth by this Parable And he telleth vs that many shall say Luk. 13.26 Wee haue caten and drunke in thy presence and thou hast tâ—ught in our streetes but he shall say I know you not depart from mee all yee workurs of imquitie And the Apostle saith 2. Cor. 2.16 Wâ—e are to some the sanour of death vnto death and vnto other the sweete sanour of life vnto life Euery kinde of hearing will not saue your soules It must be good and profitable hearing with good hearts to vnderstand beleeue and obey what you heare Yea not onely they who wilfully refuse to heare but
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
faith his wrath shall then be great Reuel 12.12 because hee shall know his time is short Doe not therefore imagine that it is an easie thing to get faith and that thou canst beleeue when thou list thou canst not haue faith but in despight of the Diuell so long as he can hinder thee by any meanes thou shalt not beleeue The Lord must enable thee to frustrate his attempts and must bestow this gift on thee against his will otherwise thou canst neuer receiue it But the more he labours to keepe vs from faith the more earnestly should we labour to obteyne it the more he hateth it the better should we loue it If it were not a most excellent grace he would not hinder vs of it 2. The other end why hee taketh away the word is this Lest they should be saued Where also two other like things may be considered one in respect of the word and faith another in respect of the Diuell 1. In respect of faith and the word that they will bring men to saluation For whereas Christ saith the Diuell takes the word out of mens hearts lest they should beleue be saued he therby insinuateth that if the word enter into the heart do there abide worke faith in it the man shall be saued And so he shall indeed For the Gospell as Paul saith is the power of God vnto saluation to euery one that beleeueth Rom. 1.16 to the lew first and also to the Greacian 1 Cor. 1.21 And it pleased God by the foolishnes of preaching to saue them that beleeue Ioh. 20.31 And therefore the Evangelist saith These things are written that yee might beleeue and in beleeuing haue life through his Name The word bringeth vs to faith and faith to life euerlasting If we get the one we cannot fayle of the other Oh what an heauenly comfort is this to a beleeuing soule Cannot the Diuel by all his practises and pollicies hinder the worde from working faith in thy heart feare him not he cannot possibly hinder thee of eternall saluation in heauen Looke what assurance thou hast of thy present faith the same assurance mayst thou haue of the future saluation of thy soule If thou now beleeue thou shalt receiue the end of thy faith 1. Pet. 1.9 which is the saluation of thy soule But if Sathan so take the worde from thee that thou dost not beleeue neuer looke for saluation in heauen Onely he that beleeueth shall be saued 2. In respect of the Diuell hee is an vtter enemy to the saluation of mens soules he taketh away the word and hindereth them from faith that so hee may preuent their saluation This is the end of both the former The Diuell is enuious vnwilling he is that any of vs should enioy that glory in heauen which he hath lost As hee droue Adam and Eue out of the earthly Paradise so doth he what lyeth in him to keepe vs from the heauenly Paradise He goeth about like a roaring Lion seeking whom he may deuoure As the Ammonites Moabites Amalekites and many other heathen people would haue hindered the Israelites from entering into the land of Canaan So the Diuel all his Angels seeke to hinder vs from the Kingdome of heauen And as the Israelites subdued them before they could get possession So must wee through the mightie power of Christ subdue the Diuell before wee can enioy that most happy and glorious Kingdome Lastly to conclude all the poynts touching these hearers See what excellent things they lose who suffer the Diuell to take the worde out of their hearts They loose faith which is much more precious then gold as Saint Peter saith And hereafter they shall lose the saluation of their soules I. Pet. 1.7 which is more worth then all the world For as CHRIST sayeth What aduantageth it a man to winne the whole world and lose his owne soule Mat. 16.2 You may thinke it little danger to suffer the Diuell to take the worde out of your heartes And it may be some had rather haue it taken from them then the least parte of their worldly riches but know that it is a precious Iewell If you keepe it you retaine all grace and happinesse with it If you leaue it you lose all goodnes with it Oh then when you haue heard it make much of it and keepe it safely and be content rather to lose any thing yea all things that you haue then lose it If you did truely know and would duely consider the danger of this losse you would be more carefull to keepe the word and more afrayde of losing it You who haue Deedes of your Lands and Leases of your houses are very carefull to keepe them safely you will keepe them vnder locke and key and that in the safest place of your houses because you hold your lands liuings by them and may lose your lands and liuings if you lose them As carefull should you be to keepe the word you hold your inheritance by it It is your euidence If it be taken from you you shall lose faith and Gods fauour in this world and the happy possession of an euerlasting and glorious Kingdome in the world to come And they that are on the stones are they which when they haue heard receiue the word with joy Now followeth the exposition of the second kind of ground to wit the rockie and stonie ground Christ declareth who are meant thereby euen another sort of vnprofitable heaters And that he might the better lay open their nature and condition and let all men see who they are he describeth them at large by 4. scuerall properties 1. They heare and receiue the worde with ioy These hearers goe farther then the former The former sort heard the word but vnderstood it not if they vnderstood the words they vnderstood not the matter But these are not blamed for that fault they vnderstood it well and therefore are sayde to receiue it their receiuing of it is made a distinct thing from their hearing Again the other lost it as soone as they heard it the Diuel soon took it from them but these keepe it a great while euen all the time of peace they doe not renounce it till they be presecuted for it Moreouer those did not affect it the Diuell kept it from entring deepe into their hearts he tooke it presently out of their hearts lest it should worke vpon their affections they were such as heard it for fashion sake yet had no great liking or louâ— of it in their hearts These do much affect it it pierceth their hearts it moueth their affections they reioyce in it Lastly those did not so beleeue as these doe either they did not belecue it at all or with an hystoricall faith onely beleeue it to be true but not making such profession of it nor yeelding such outward obedience to it as these doe as afterward shall be shewed The first propertie is that they
faith is in the diuells for they belieue and tremble as Iames teacheth And therefore those Atheists Quâ—â—â—on credunt peâ—â—res sunt those prophane and obstinate scoffers against religion which will not belieue the scriptures nor acknowledge the truth of the things therein reuealed quam daemonts ad huc nec de mones imitartur August an episi Ioh. tract O. See postscript Sect 12. are worse then the diuels And if they be worse then diuells of hell they must needes be farre from entring into heauen The other kind of common faith is termed a temporary faith which is a certaine ape of iustifying faith yet is not the same for although it goe some degrees beyond an historicall faith yet it comes short of a iustifying faith not onely in regard of sinceritie and manner of apprehension but also in regard of the efficacie in internall and externall actes and in regard of the time of continuance This is called a temporary faith not onely for distinction sake to put a difference betwixt it and other kinds but also because it continueth but for a time as appeareth by this place For this is the faith here spoken of And although some Papists laugh at the very name which we giue it as if it were a new coyned tearme yet you see it is grounded on this text And they might also haue seene it taught by others if either they had read the writings of the ancient August de verarelig cap. 50. Bernard parâ— sâ—rm ser 1. fine epist 42. ad Henr. Senon archiepâ—â—cop to 2. col 63. or their malice against vs had not blinded their eyes Augustine giues the tytle and Bernard doth not onely giue it the like tytle in calling it sides sicla and comparing it to earthen vessells that are easily broken but likewise distinguisheth if froÌ„ the dead faith which is without good workes and from the tryed faith which endureth to the end And also describeth it at large by the very words of this my text This faith was in these Iewes who by the sight of Christs miracles at Ierusalem beleeued in him Ioh. 2.23.24 They are said to beleeue in his name and so doubt were perswaded non curabat corum vâ—rbaâ—â—â—c mouthatur corum â—pphâ—â—â—â—â—◠〈…〉 for 〈◊〉 mâ—xâ—sâ—igâ—â—â—â— coâ—â—oâ—â—ebat Sâ—â—â— did acknowledge that he was the Messiah to come yet Iesus did commit himselfe vnto them because he know them all and what was in them If he had seene a sound and permanent faith in them no doubt he would haue trusted them but because he saw their faith was neither sound nor constant he would not trust them he foresaw that for all their present proâ—ession they might forsake him afterward as the Capernaites did The faith also was in Simon Magus but quod non adhererent sibi constanter nec crat cor corum rectum cuÌ„ eo Ferus in Ioh. 2. Act. 8.13 Act. 21.23 who though before he had bene a notorious sorcerer yet hearing Philip preach did beleeue and was baptized and continued with Philip as a professour of the Gospell and wondered when he saw the great miracles which were wrought yet when he would afterward haue bought the gifts of the holy Ghost for money and haue made a marchandise of them Peter told him that he had neither part nor fellowship in that busines that his heart was not right in the sight of God that he was in the gall of bitternes and in the bond of iniquitie â—piphan cont hares lib. 〈◊〉 to 2. hares 21. Euseb hist â— 14. Niceph. 2.36 And after that if we may giue credit to humane writings and Ecclesiasticall hystories hee became a sorcerer againe and an open enemie to Peter and the rest of the Apostles and in a fearefull manner died at Rome This faith was in Iudas one of the twelue he vnderstood the misterie of the Gospell professed himselfe an Apostle of Christ preached the Gospell as well as other Apostles and for a long time was of honest behauiour yet Christ called him a diuell Ioh. 6.70 Ioh. 17.12 and the childe of perdition Afterward he betrayed his Maister for money and then hanged himselfe through desperation This faith was also in those who fell into the vnrecouerable sinne against the holy Ghost for they were enlightened had a taste of the heauenly gift were partakers of the holy Ghost Heb. 6.4.5 and tasted of the good word of God and of the powers of the world to come And yet they so sel away as they could not be renewed by repentance did crucifie againe the senne of God and made a mocke of him And this faith haue many others who heare the word acknowledge the truth of it hope to be saued by it make profession of it liue in outward obedience and receiue the Sacraments and yet in time of persecution proue Apostataes But that you may the better discerne the nature of this faith I will note the seuerall degrees of it for thereby you may clearely see how faire it doth agree with an historicall a iustifying faith and how faire it doth differ from them both There be sixe degrees of it 1. The first degree is illumination and knowledge These beleeuers haue a knowledge of Gods word especially in the chiefest poynâ—s of Gods will and worship in the fundamentall points of mans redemption and in the most necessary points of mans luetic Iudas could not haue beene a Preacher of the Gospell vnlesse he had knowne these things Christ would not haue sent him to teach these things to others if him selfe had beene ignorant of them Those which fell away to the fearefull sinne against the holy Ghost were before enlightned Vnlesse men know the truth they cannot beleeue it How shall they beleeue except they haue heard And herein this faith aâ—reeth both with an historicall and a iustifying faith Christ sayd of the Apostles Ioh. 1â— 8 They haue knowne surely that I came out from thee and haue beleeued that thou hast sent me Knowledge is the first step and degree to each kinde of faith And therefore those who be ignorant of the principles of Religion come so farre short of a true sauing and iustifying faith that as yet they haue not attayned to an hystoricall or temporary faith 2. The second degree is an assent to the truth of the Gospell They are infallibly perswaded that the whole doctrine of the Gospell is true and euery part of it that it teacheth vs the right way to heauen and that all things therin contained shal certainely be accomplished both for the condemnation of vnbeleeuers and for the saluation of beleeuers In regard hereof Christ saith He that receiueth his testimonie Ioh. 3.33 Rom. 7.16 hath sealed that God is true As Paul sayde I consent to the Law that it is good So this beleeuer will say I consent to the Gospel that it is good Yea he will auouch with the same Apostle 1. Ton. 1.15 This is
a true saying and worthy by all meanes to be receiued that Christ Iesus came into the world to saue sinners Herein also this faith agreeth with an hystoricall a iustifying faith And therefore those who in their hearts wil not assent to the truth of the gospel are meere Infidels though they liue in the Church yet they haue no faith at al. 3. A third degree is that he hath a desâ—re in his heart of the pardon of his sin of the saluation of his soule through the mercy of God merits of Christ Euen as Balaam desired to dye the death of the righteous Num. 23.10 and that his lasâ—end might be like vnto his though he had no care to liue the life of the righteous nor prepare himselfe for death as the righteous man doth And as the people of the Iewes who followed Christ from place to place whoÌ„ they hard him speak of the bread which coÌ„meth from heauen Ioh. 6.34 giueth life to the world desired him euermore to giue that bread And yet many of them afterward fell from him Yea moreouer they which haue this faith may not onely haue this desire in their hearts but may also expresse it by prayer to God Almightie and by vsing the meanes of saluation They may seek to enter in at the straight gate and shall not be able Luk. 13.24 As Christ saith many shall doe Herein they go beyond those that haue onely an hystoricall faith for many haue it yet contemne Christ and his merits neuer seeke for saluation by him rather feare him then loue him and with the Diuels beleeue and tremble Yet herein they come short of them who haue a iustifying faith for their desire is not so earnest nor so constant nor so effectuall Not so earnest for the desire of the elect is vehement and very earnest set foorth by hungring thirsting which are vehement and strong appetites in them that haue long wanted meate and drinke yea the strongest desires that can be found in man but these men haue a desire in a lesser measure Neither is their desire so constant for it comes but by fits and may soone be gone againe like to lightning which is a sudden flash and soone gone But the desire of the other is like the light of the Sunne which is permanent Their desire may be quenched before they haue fully obtayned the thing desired but the desire of the other can neuer be satisfyed till they be assured that they haue gotten the thing they wanted Nor yet is it so effectuall in vsing the meanes of saluation with such care diligence painefulnesse and constancie The one sort think no paines too great no labour too long the other thinke lesse will serue the turne and therefore leaue off or lessen their labour in vsing the meanes before they haue gotten sauing grace for their soules 4. The fourth degree is this They may haue an apprehension of Christ and his benefites an inward feeling of some grace and a perswasion of Gods fauour in Christ So they are sayde to taste of the heauenly gift and to taste of the good word of God Heb. 6.4 and to be partakers of the holy Ghost as was shewed before Which wordes must needes import a particular apprehension and an inward cense of some good receiued and some fauour expected As some of the Israelites tasted of the fruites of the Land of Canaan did thereby perceiue what a good Land it was and conceiued some hope of enioying it and yet neuer enioyed the Land but perished in the wildernesse So these beleeuers may haue a taste of heauenly gifts and an hope of enioying euerlasting glory and yet perish in the end And indeed these beleeuers could not haue receiued the word with such ioy as was spoken of before vnlesse they had an apprehension of Gods fauour and some sense of grace in their hearts Yet herein doe they greatly differ from the regenerate 1. In the seat and so in the synceritie of these graces for these beleeuers hearts are as stony ground they cannot receiue the worde into the bottome of their hearts nor suffer the rootes of it to goe deepe enough and so their faith graces are not rooted in the bottome of the heart but sticke in the superficies or vpper part of it All things in them are superficiall and they full of hypocrisie Whereas the iustifying faith and the sauing graces of the regenerate are like a solide body hauing three dimensions length breadth and depth and do possesse the deepest and lowest parte of the heart 2. In the reason and ground of this their apprehension And so it is nothing but vaine presumption for it is built vpon false and mistaken grounds they take the shadow for the substance doe ouerweene their owne graces and take their faith to be vnfayned their repentance to be sound and their regeneration to be effectuall when indeede they are not And so they are like vnto beggers who in their sleepe dreame that they are become very rich 3. In the measure and therefore their apprehension of heauenly things is compared to tasting because the heart doth as it were but with the tip of the tongue lightly taste these spirituall things and doth not feed on them Look what difference there is betwixt Cookes and others that taste meat before it be serued vp to the table the guests that eat the same at the table the same difference there is betwixt the vngenerate the regenerate touching the measure of grace which they receiue Though the regenerate do here receiue but the first fruits of the spirit do know in part and prophesie in part beleeue in part find no perfection in theÌ„selues yet haue they a greater measure then the vnregenerate 4. In the sense iudgement of their want The one wanteth more and yet doth lesse discerne his want like the Angel of Laodicea Reuel 3.17 who thought he was rich whâ—Ì„â—e was poore miserable naked The other wanteth lesse and doth better discerne his want and therefore will say with that man in the Gospell Mar. 9.24 I doe beleeue Lord helpe my vnbeleefe And with the Apostles Lord encrease our faith Luk. 17.5 Yea the one like a Pharisie is proude of that which hee thinketh he hath the other is humbled by knowing what he wanteth The one contenteth himselfe with that which he hath groweth secure and laboureth not to better his estate the other striueth to grow in grace as he groweth in yeeres 5. The fift degree of this temporary faith is outwarde profession of the Gospell A man may haue an hystoricall or dogmaticall faith Ioh. 12.42 yet neuer make profession of it As many of the chiefe Ruler among the Iewe beleeued in Christ but because of the Phaâ—isâ—es did not confesse him But they who haue this temporary faith do professe Christ as long as they keepe it So did Iudas he called Christ his Master did follow
him was content to acknowledge himselfe to be one of his Apostles and at his sending to go abroad to preach the Gospell So did Simon Magus he was baptized into the Name of Christ and continued with Philip as a Disciple of Christ Mat. 22.14 And so doe all those who be called and not chosen 6. The last degree of this temporary faith is outward obedience vnto the Gospell This was likewise in Iudas His cariage was so honest among the Apostles all the time of Christs passion that when Christ told them Mat. 26.22 that one of them should betray him they did not suspect him any more then any of the rest yea Mar. 14.19 euery one did as much suspect him selfe as Iudas and therefore euery one sayd Master is it I Yea Ioh. 13.24 they caused Iohn who then leaned on Iesus brest to aske him who it was And Christ did manifest him by giuing him a soppe before they could tell who it was And so this faith doeth farre excell that dead faith whereof S. Iames speaketh which is destitute of good works Iam. 4. Yet euen in this respect is it much inferior to a true iustifying faith In regard of outward obedience they differ three wayes 1. In the cause or fountaine whence it proceedeth The obedience of the one proceedeth from an heart which hath the corruption of it suppressed and restrayned but not mortifyed and the affections builded but not changed by regeneration But the obedience of the other proceedes from a pure heart and a good conscience the corruption whereof is not onely repressed and kept vnder but likewise mortifyed and the affections not onely brydeled but also changed by regeneration Yea and the man himselfe is in Christ become a new creature 2. In the measure for the one may yeeld obedience in many things yet seldome in all things he vsually taketh libertie to liue in some one grosse sinne or other Mar. 6.20 eyther openly or secretly As Herode did many things which Iohn Baptist taught him yet continued still his whoredome hee would not put away his brothers wife though he was taught so to doe Mat. 14.4 But the other is carefull to avoyde all manner of sinnes whatsoeuer and to performe all duties alike knowing that if hee faile in one point hee is guiltie of all Iam. 2.10 And though sometime he fall by infirmitie yet he lyeth not long he riseth againe by repentance 3. In the continuance for the one continueth not lâ—ng in his innocencie at last by one occasion or other his corruption will breake forth and carry him to some grosse sinne or damnable apostacie Iudas for a while liued ciuilly but at last was drawne through couetousnesse to betray his Maister Simon Magus for couetousnesse would haue bought and solde the giftes of the holy Ghost and beeing reprooued for that fault became a notorious apostate Hos 6.4 And therefore the righteousnesse of such is fitly resembled to the morning deaw which is dryed vp and gone as soone as the Sunne ascendeth on high But the other perseuereth in his vprightnesse vnto the ende hee hath a good begining and a good ending Euen as Iob who neither by the suggestions of Sathan nor by the losse of his goods nor death of his children nor diseases of his body nor aduise of his wife nor vncharitable censures of his friends coulde bee induced to sinne against God Now then seeing heereby you may discerne what this faith is how it differeth from a sauing faith examine your selues of your faith to see whether it be this or no doe not content your selues with such a faith as is not able to saue your soules Aboue all things see that you haue a special application inward renouation for therein consisteth the very life and soule of sauing faith As you haue seene the nature and degrees of this faith so now see the continuance for it is here sayd They beleeue for a time A while they receiue this faith not alwayes they lose it in the end As they are hypocrites for want of synceritie in the bottome of their hearts so likewise are they temporizers for want of continuance in their courses The Rhemistes in their marginall notes on these wordes would haue this to be obserued against the heretikes as it pleaseth them to terme vs that say Faith once had cannot be lost and that he which now hath not faith neuer had Dâ—â—â—lisicat lib. 3. c. 14. Bellarmine and other Papists alleadge this place to prooue that true faith once had may be quite lost Staplet prompt in for 4. post dom poseh But we answere that the faith whereof Christ heere speaketh may be quite lost so as a man which once had it may want it afterward yet Christ doth not here speake of the true iustifying faith of Gods elect but of the temporary faith See postscript Sect 13. which may be in the reprobate as hath beene shewed before And this is apparant out of the words of the text For the persons who thus beleeue are compared to stony ground who by reason of the hardnesse of their hearts are no more able to bring forth fruite then stony ground is able to yeelde a good croppe of corne God forbidde that wee should imagine that any of the elect in the state of grace should be no better then these In the 15. verse Christ speaketh of them resembleth them to good ground and sayeth they heare the word with a good and honest heart do keepe it and bring forth fruit with patience Againe the persons here spoken of are sayd to want rootes and so their graces are like corne sowne on the top of a rocke which wanteth depth of earth to send downe and feede the rootes Now dare they say that true justifying faith wanteth rootes or is it in any mans heart where it hath nothing to grow vpon Doeth not the Apostle teach Ephes 3.17 that they in whose hearts Christ doth dwell by faith are rooted and grounded in loue And that they who haue receiued Christ Iesus the Lord are rooted and built in him and stablished in the faith True iustifying faith is the roote of all vertues Laudo fructum bom operis sed in fide agnoscoradicem Prafat uâ— enarr on which they grow and from which they receiue life nourishment efficacy Augustine said of Abrahams offering of his sonne I commend the fruit of the good worke but I acknowledge the roote in faith And shall we then say that it hath no rootes it selfe Certaine it is that a true iustifying faith once had can neuer be lost Psal 31. Vide August prefat in Pâ—a 139. Col. 2.5 Rom. 11.29 for it is called a stedfast faith in Iesus Christ It belongeth to that calling and is one of those giftes of God which are without repentance And so it hath beene reckoned long aâ—oe by that ancient Father Augustine and thereby proued neuer to fayle
able to adde one cubit to his stature It is not sufficient for you to free your mindes from these cares while you are in hearing but likewise beware lest they entangle you afterward Expell them so soone as they enter into your mindes euen as you will cut vp thornes bryars and thistles which you see spring vp among the corne after it is sowne If they be in your hearts before you heare they will keepe you from attending from vnderstanding or else from affecting that which you heare And if they enter into your heartes after you haue heard they will hinder you from practising that which before you liked and purposed to obey Such enemies are they to your fruitfull hearing Who then would haue his minde disquieted with them What Ob. will some man say must we haue no care of any thing at all must wee set all at sixe and seuen and let the world wag must we be like some idle and prodigall vnthrifts who cast away all care Not so Sol. we must distinguish of care Est solicitudo diligentiae solicitudo diffidâ—ntiae There is a care of diligence when men in a good manner and due measure vse all honest and lawfull meanes to get and to keepe thinges needfull for this life and for the maintenance of themselues and those which belong vnto them The Wise-man sendeth the sluggard to learne this care of the Pismire Pro. 6.6.8 who prepareth her meate in the Summer and gathereth her foode in the haruest And the Apostle saith that if there be any that prouideth not for his owne and namelie for them of his household 1. Tim. 5.8 hee denieth the faith and is worse then an Infidell This care ought to be in all There is also a care of diffidence and distrust which is an inordinate care when we keepe no measure in our care when we are not content to vse lawful but also vse vnlawfull meanes and when wee will not depend on Gods mercifull prouidence for a blessing on the meanes but forecast before hand what shall bee the successe and disquiet our mindes with thinking what shall be the issue and with fearing an ill euent This care wee must renounce as a fruit of vnbeliefe and as a thorne that will choake the seede of the word We must with diligence and care vse necessarie and lawfull meanes but leaue the issue to him who knoweth best what to doe We must cast this burden on the Lord as the Psalmist teacheth vs and hee shall nourish vs. Psal 55.22 Wee must cast all our care on him as the Apostle exhorteth 1. Pet. 5.7 for hee careth for vs. Let vs rest in his good pleasure and be content to take in good part whatsouer hee sendeth Rom. 8.28 knowing that all thinges worke together for the best to them that loue God And so our care shall not hinder the fruitfulnesse of the word 2. But to proceede in the text what is the second thorne that choaketh the word Christ here nameth riches they are as dangerous this way as worldly cares Though some confound these two and make both but one thorne yet is there indeede great difference betwixt them They are heeâ—e distinguished one from the other as well as voluptuous liuing is distinguished from them both And in truth they are oftentimes seuered and not found together in some persons A man may be perplexed with worldly care yet not grow rich thereby The poore are oftentimes as carefull how to liue and to get wealth as the rich yea sometime more carefull because their charge is greater and theâ—r wantes more but their meanes be fewer and weaker It may bee GOD doth plague their great care with great want the more carefull they are the more needfull they bee If they woulde bee lesse carefull They might bee lesse needfull Againe rich men are sometime without care As is seene in the godlie Abraham was rich so was Iob both in the beginning and also in the later end of his daies and yet both of them free from distrustfull care yet are riches as pricking thornâ—s to choake the word as well as those cares Not onely they who vexe themselues with griping cares how to get and how to exercise their wealth but likewise those who thinke they haue enough already and care not much for more but like the rich man in the Gospell say to their soules Liue at ease Luk â—2 1â— eate drinke and take your pastime you haue much goods laid vp for many yeares may be vnprofitable hearers Although this Euangelist nameth riches simply and absolutely without any addition yet is he to be expounded by Mathew and Marke who call this thorne the deceitfulnes of riches And that declareth the manner how they choake the word namely by deceiuing the owners Then bee they thornes when they deceiue If thou enioy them Chrysost in Math. 13. ho. 45. and vse them in great plentâ—e yet shall they not choake the word in thy heart vnles they first deceiue thy soule but if they once deceiue thee they will choake thee Not the world but the cares of the world not riches but the deceitfulnes of riches make the word fruitles And certaine it is that they deceiue many because they make many vnfruitfull hearers Math. 6.24 In regard whereof Christ said we cannot serue God and riches Math. 19.23 And that a rich man shall hardly enter into the kingdome of heauen And Paul said they that will be rich fall into tentations and snares and into many foolish and noysome lusts which drowne men in perdition 1. Tim. 69.10 And while some haue lusted after them Iam. 4.4.1 Ioh. 2.15 they erred from the faith and pierced themselues through with many sorrowes And Iames said Whosoeuer will be a friend of the world maketh himselfe the enemie of God And Iohn said If any man loue the world the loue of the father is not in him But how doe they deceiue men we would faine knowe that will some say I answere that riches deceiue men foure waies 1. In respect of the cause of them They make the owner beleeue that God in speciall fauour and mercy did bestowe them vpon him and that he would neuer haue giuen him such abundance vnles he had dearâ—ly loued him And therefore imagineth that he is deepe in Gods bookes and in greater fauour then those that sustaine losses and endure wants This is a grosse deceit Salomon teacheth Ecclâ—s 9.1 that a man knoweth neither loue nor hatred of all that is before him that is he neither knoweth whether God loue him or hate him by his outward estate neither by his riches nor by his pouertie Vers 2. And he giueth a reason because all things come alike to all men And the same condition is to the iust to the wicked to the pure and to the polluted to him that sacrificeth and to him that sacrificeth not As is the good so is the
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
accâ—pistis before angels comming from heaueÌ„ As also that Paul doth not say if they preach contrary things or if they subuert the whole Gospell but if they preach but euen a little beside the Gospell which ye haue recâ—â—â—ed let them be accursed Thomas Aquinas their Angelicall Doctor Quam illud quod conâ—inetur in euangâ—l 〈◊〉 apostolâ—s in sacra scripturaam â—â—ite vel expresse Thom. in Gal. 1. professedly expouÌ„ding that place doth write that nothing is to be preached but that which is conteyned in the Gospells and in the Epistles and in the holy scripture implâ—â—â—ely or expresly Will they say that their Traditions are conteyned in the scriptures either expresly or by way of implication or consequent then are they not vnwritten verities as they tearme them A second answere of the Cardinall is this that the Apostle by Praeter vnderstood Contra. And therefore did not forbid new doctrines and precepts which were besides those that were deliuered but onely doctrines and precepts contrarie to the former Yet will not this serue his turne For in matters of faith and religion prâ—ter and contra are both alike Whatsoeuer is taught as necessarie to saluation if it be besides the scripture must be condemned as well as that which is contrarie to the Scriptures The reason is because the Scriptures conteyne all thinges which Ministers are to teach as necessary to saluation And therefore Paul told Timothie 2. Tim. 3.15.10.17 that they were able to make him wise vnto saluation And were profitable to teach to improue to correct and to instruct in righteousnesse Two of which respect mens mindes what they are to know and â—â—â—eeue as the trueth and what they are to reiect as errors Two of them respect their maners what sinnes they are to auoyde what dutâ—es they are to performe Is there any things needfull to bee taught the people but these things And because the Cardinall answereth that the Scriptures are profitable for all these things but not sufficient Consider the wordes of the Apostle following where hee declareth the end of this profitablenes namely Verse 17 that the man of God may be absolute bâ—ing made perfect to all good works By the man of God he meaneth the Minister of the Gospell That tytle had he in his former Epistle giuen vnto Timothie 1. Tim. 6.11 And Lyra saith 1. Tim. 6.11 Homo dei 1. ad diuinum officium ordinatus qualis estu Lyra in 2. Tim. 3. the man of God was one ordeyned to the diuine office such a one as Timothie was If then the Scripture being profitable for those foure vses will thereby make a Minister of the Gospell absolute and perfect for each good worke belonging vnto him he is not to teach any things ouer and besides the Scripture Theophylact thus writeth on the former place In Gal. 1. Hee doth not inferre if they onely preach contrary things but if they preach that which is beside that which we haue preached that is if they shall adde any thing that is but a very little more they are subiect to the curse And indeed it may seeme strange that the Papists are so earnest to haue vnwritteÌ„ traditions as wel preached as written truthes seeing the things written are more cettaine more excellent and necessary and require a long time to bee all taught and learned They are more certaine because all men are more certainely assured that the Scriptures the doctrines conteyned in them bee the word of God then that vnwritten traditions be his worde De verbo Dei lib 1. cap. 2. Bellarmine confesseth that nothing is better knowne nothing more certaine then the sacred Scriptures which bee conteyned in the writings of the Prophets Apostles that he must needes be most foolish who denyeth that they are to be beleeued And produceth 5. inuincible and infallible proofes that they are the very word of God De verbo Dei noÌ„script lib. 4. cap. 5. WheÌ„ he commeth to speake of traditions he alleadgeth no such proofes but onely goeth about to prooue by 4. places of Scripture which haue bene long agoe answered that there are some traditions though neyther he nor any of his fellowes can tell what they are nor can make a perfit Catalogue of them so vncertain are they Indeede hee deliuereth fine rules De vero Dei noâ— srâ—pt liâ— 4. cap. 9. Ibib. lib. 4. cap. 2. whereby true traditions may bee discerned from false and counterfait traditions yet those rules are grounded on the authoritie of men and do not infallibly proue them to bee the word of God Yea he teacheth that al traditions haue not the like authoritie some haue diuine authoritie some haue Apostolical some ecclesiastical And therfore all of them cannot haue the same authority with the written word which himselfe before proued to haue diuine authoritie And how do they know any thing to bee a tradition but by humane writings and histories which as the Cardinall confesseth De effect suram lib. 2. cap. 25. sine can breede but humane beleefe wherein may be falshood Neither are they so necessarie and profitable as the Scripture It is able â—o make a man wife to saluation It iâ—â— the seede of regeneration It is the foode of our soules It is the sword of the spirit to defend vs from the Diâ—â—ell In bringeth vs to faith and saluation as before I proued Can such profite bee reaped from traditions Did eueâ— any approued authour ascribe such â—â—â—tue and efficacy to them Did â—uer any Christian obteyne these benefites by them Moreouer the thinges taught in the Scripture are not easily learned Augustine wrote that the profunditie of the Scripture is so great Epâ—st 3. that hee might hee might dayly prosâ—â—â—e in them if from the beginning of his childhood to his crooked old age be should with greatest leisure chiâ—fesâ— studie and better wit endeuour himself to learne them onely The Papists will not gain-say this seeing they hold the Scripture to be very obscure Pambo confessed that in 19. Socrat. hist. lib. 4. c. 18. yeeres hee had not learned to practise one lesson taught him out of Psal 39. to refraine his tongue from euill How many yeeres then may our people requiâ—e to learne the meaning and the practise of al things written in the Olde and New Testament I would therefore wish our Popish Priestes and people first to learne how to vnderstand and practise all thinges that bee written and when they haue learned all those then to begin with traditions It is no wisedome to contend much and busie themselues greatly about traditions before they haue learned and practised all things written which be farre more certaine more necessarie and profitable If they would take this course I am assured that there is not any one of them though he liued to be as old as Methuselah that would euer trouble eyther himselfe or vs with traditions Si rusticus â—redat suo epiâ—copo
certainely be saued (1) Fidâ—s quae per dilection moperatur neminâ—m perâ—re permittet D fide opâ—riâ— c. 16. The Faith which worketh by loue suffereth no man to perish said he So in another place when he (2) Omnes qui siâ— credâ—nt tanquam lâ—pides sunt viâ—i de quibus templumd â—â—â— difi atum â—st tanquam ligna imputribilia quibus arca illa compacta est quae in diluuio mergâ—non potuâ—t In Psa 130. inâ—â—o exhorted men to a true and right faith so to beleeue in Christ as that they loued him Not to beleeue in him as the Diuels did who though they beleeued yet did not loue Christ and therefore saide to him What haue wee to doe with thee thou Sonne of God But so to beleeue him as wee loue him and say not What haue wee to doe with thee but rather say Wee belong to thee thou hast redeemed vs. He therevpon inferreth that all they which thus beleue are as liuely stones of which the Temple of God is built and as those neuer putrifying plancks and timber of which the arke was made that could not bee drowned in the Flood If they that thus beleeue cannot perish then their faith cannot be lost for they are kept and saued by faith If any wiâ—â— answere that if they â—eepe their faith they shall not perish but they may lose their faith and so perish Let them heare the same Father in plain tearms denying that For speaking of the praedestinate (3) Horum sâ—es out omâ—â—o non deficit â—ut siqui sunt quorum deficit reparatur antequâ—â—n vâ—â—a ista finiatur del ta quae â—â—ter currerat inâ—quitate aâ—â—â— in finâ—m persâ—uerâ—ntâ—â—d putatâ—â— August de correct grat cap. â— he faith These mens faith which woâ—â—eth by loue eyther doth not fayle at all or if there be some of them whose faith fayleth it is repayred before this lâ—fe bee ended and the iniquitie which came betwixt being blotted out they are reputed to haue perseuerance vnto the end And further teacheth that they whose faith finally faileth were neuer of the number of the elect nor of the number of Christs Disciples Yet more plainely afterward (4) Pro his igâ—tur interpâ—llante Christoâ—ne defâ—â—at fides eâ—râ—â—â— sine dubio non dâ—sâ—aâ—â—ct vsâ—â— insineâ—n ac per hoâ— persâ—â—â—n abâ—t vsque ad 〈◊〉 nee câ—â—n â—sa pâ—râ—â—anâ—ntem â—â—tae hâ—ius intâ—â—â—t siâ—â— De corâ—â—pâ— gratcap 12. Christ therefore praying for these that their faith might not faile without doubt it shall not fayle vnto the end and therefore it shall continue vnto the end neyther shall the end of this life finde it otherwise then continuing This hee speaketh of them who were called according to Gods purpose as the words immediately going before doe â—est fie In whom as there hee saith the gifts and calling of God are without repentance And in this respect hee there preferreth the state of the praedestinate aboue the estate of Adam in Paradise And sheweth that this gift of perseueranâ—e is more needfull for the praedestinate now because they are assaulted with so many and so great Tentations And at last (5) 〈◊〉 homo Dâ—â— non olâ—â—â—z â—mierecâ—r â—â—â—m conâ—ecutuâ—â— est 〈◊〉 sodel a esset verâ—â—◠〈…〉 concludeth the faithfull man not onely because he hath obteynâ—d mercy that he may be faithfull but also because his sâ—â—th i◠〈…〉 not When he glorieth let him glorie in the Lord. Beda rehearseth (6) Sine panâ—â—nâ—â— sunt Dona vocâ—tâ—o Detâ—d est â—sinâ— mutâ—ione stabilitur fixâ— sâ—â—t in Rom. 11.29 the words of Augustine touching the efficacie of Christs prayer in keeping the faith of them who be called according to Gods purpose from fayling recâ—oneth faith as one of those gifts of God that are without repentance and saith they are without repentance because they are stedfaâ—tly fastened without changing And those who beleeue are taught of God and none of them shall perish because Christ looseâ—h none of these whome the father hath giuen him Gregory the great did very fitly distinguish of Gods gifts (7) 〈◊〉 Alia sâ—nâ— dona â—lliâ—◠〈◊〉 quibus â—dâ—â—tamâ—â—â—â—â—aquâ—m pertingitâ—â—â— Alta quâ—bus â—â—te san â—â—â—pro 〈…〉 â—tiluâ—â—te â—â—larâ—utâ—r mansuct â—â—o nâ—mque â—unâ—â—â—tas pâ—tâ—â—tia sidâ—s sâ—es charitas dona cuis sunt sine quabus ad vitam hoâ—mnâ—s â—eruenire ne â—uaquam possunt c. In hâ—s 〈…〉 sine quibus ad vitam pâ—ruâ—nire non poâ—â—â—nt spiritâ—es sanct is in 〈…〉 â—â—ue electis omnibus sâ—mpermanet c. Moral lib. 2. cap. 42. and she â—eâ—l the difference betwixt them in regard of continuance There be some gifts of his without which a man cannot attaine to life There be others by which holines of life is declared for the profit of others for meekenes humilitie patience faith hope charitie are his gifts but those without which men can neuer come to life but prophecie the gift of healing diuersitie of tongnes iâ—terpretation of speech are his gifts yet such as shew the presence of his power for the correction of the beholders In those giftes therefore without which men cannot come to life the holy Ghost doth alwayes abide in his preachers or in all the elect But by the other he doth not alwayes abide To the same effect hee likewise speaketh else-where (8) Insâ—nctâ—â—â—m cordâ—bus â—uxta qua dam vâ—â—tutes empeâ— pâ—râ—nâ—nâ—â— c. In fidâ— spe chaâ—â—tate alysâ— donâ—s sine quiâ—â—us aâ—l câ—lâ—stâ—m pâ—triam non potâ—st vâ—rire pâ—rfesâ—ocum cordanâ—â—â—esâ—â—t Suâ—er Ezechâ—â—â— homil 5. saying The holy Ghost according to certain vertues doth alwayes abide in the harts of the Saintes But according to other hee doth come and goe away goe away and come againe For by Faith Hope and Charitie and other graces without which a man cannot come to Heaueâ— he neuer forsaketâ— the hearts of the perfect Bernard (9) 〈◊〉 Domâ—nâ— serm 10. propounded a question How any of those who are vnited to Christ by faith can be cut off from him as vnfruitfull branches are cut off from the Vine Seeing he that is coupled with Christ is one spirite with him And answered it by distinguishing of faith that there is a dead faith a fained faith a perueâ—se faith and a right faith And therevpon inferred that hee whoÌ„ had any of the three former might be cut off but he who had the last could not be cut off from that Vine Hee shall abide in Christ and beare fruite and the Father will purge him that hee may beare more fruite Most of the learned Papists seeme to come neere vnto vs in this point Though (10) Saepius peâ—cando saepius recidivando co tandem perventunt vt fidem ipsam amittant c. Promptuar dâ—â—â—â—â— 4. post epâ—pâ— â— Stapleton teach that faith cannot be lost by euery mortall sinne but by sinning often and falling often into the same sinnes it may be lost As the rootes of a Tree will not