THE DIFFERENCE OF HEARERS. OR An Exposition of the Parable of the sour. Delivered in certain Sermons at Hyton in Lancashire.  
By WILLIAM HARRISON, His majesties Preacher there.  
Together with a Postscript to the Papists in Lancashire, containing an Apology for the points of controversy touched in the Sermons.  Luk. 8.18. 
Take heed how ye hear.  
LONDON, Printed by T. C. for Arthur johnson Dwelling at the Sign of the white Horse, near the great North Door of Paul's. 1614   

TO THE MOST REVEREND FATHER IN God, George, Lord Bishop of Chester.  
RIght Reverend. When I first preached these Sermons, I little thought to have put them forth to public view, yet such hath been the importunity of some of my best hearers, in moving me to pen them, or some others of my Sermons; As I might have been thought unkind and uncourteous, if I had altogether denied that their godly and earnest request. And the rather was I persuaded by them, because it was hoped that the publishing of these, might yield some benefit, not only to those persons who formerly heard them, but likewise to those, who hereafter should read them.  
It is well known that the papists make small account of hearing God's word preached they hope to be saved, rather by sight then by hearing.  
Though hearing be a duty 
(1) Deut 6.3.4. & 31 12.13. Math. 17.5.  commanded by God; exacted by 
(2) Isai 28 23. & 66.2.5. jer. 6.18. & 9. 2& 10.1.  the prophets: Enjoined by 
(3) Math. 11 15. & 13 9.43 Math. 15.10 Luk. 14 35  Christ: Required by the 
(4) Act. 13.16 & 15 13 Reu●●●. 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 sign of 
(6) I●h. 8.47 & 18.37 1. joh. 4.6  Gods Elect. An infallible mark of 
(7) Ioh 10.27  Christ's sneepe. A true note of 
(8) Deut 33.3  God's Saints. An evident token of our 
(9) Luk 8 21  spiritual kindred with Christ. A plain testimony of 
(10) Luk. 11 28  our happiness. A comfortable assurance of our 
(11) Math. 7 24 Luk. 10 42  perseverance. Though it be an ordinary and effectual mean 
(12) Ie● 23 22 Act. 2.41 1. Cor. 14 24.25  of our conversion, of 
(13) Act. 4.3. & 15.7 Rom 10.17  working faith, of 
(14) Act. 10.44 G●l. 3.2.5  receiving the spirit, of obtaining 
(15) Revel. 3.20  fellowship with Christ, and of enjoying 
(16) 1. Tim. 4.16 ●an. 1.21  salvation in heaven. And though the neglect and contempt of it, 
(17) 2 Ch●o. 24.19.23. Nehem. 9.30. jer. 26.4.5  hath been, and 
(18) Deut 18.19 Math. 10, 14, 15. Math, 12.42:  shall be severely punished. Yet the papists little regard the word preached. & seldom will v●i● l●●se to hear it. As they do wilfully refuse to hear us; so do they judge it, to be neither greatly necessary, nor much profitable to hear their own teachers. Moses was read and preached 
(19) Act: 15.21.  every Sabbath in the jews Synagogues. It was the custom of 
(20) Luk: 42: 16.  Christ and his 
(21) Act: 17.42: 44: & 17: 2: ●& 4  Apostles, to preach to the people in the Synagogues every Sathboth day. The 
(22) justin: Mastye apolog: 2: Teitull: apolog: ●: 39: Onge●: in Exod: homil: 7.  ancientest of the fathers testify, that in their times, the people heard a sermon, each Lord's day. And diverse councils have made 
(23) Colon: cap: 9: Lao●ic: cap: 16, Trullan: ca: 19: Mag●●t: cap: 25.  decrees for the continuance of that custom in succeeding ages. Yet the Romish 
(24) Bernardin●de Senis d● ob●●uat: sabb: serm: 10: cap: 3. Toll●t. instruct: ●acerdo●h●: ca: 6, Va●●: catech: ap 3.  prelate's have made it a precept of their Church, that every one shall see a mass on each Sabbath, but will not make it a precept, to hear a sermon each Sabbath. As if the often sight of a mass were more necessary and more profitable, than the hearing of a sermon: And as if the Sabbath were better sanctified and the people's souls more edified, by the mass, then by the preaching of the word. As the priests are accustomed often to say mass, but seldom to preach: so the people for one sermon which they hear, do see forty or fifty masses. Imitating 
(25) Thom: W. singh. 1st A●g: in Exwar: 1. p: 43 & id●●. dag●●: Neustr: 1: 172. De Hentico, 3.  that king, who saw three masses each day, but seldom heard any sermon. And being admonished by Lewis king of France, that he must not bestow all his time on masses, but sold ofther hear sermons, answered, that he had rather often see his Friend, then hear one speaking of him, though he spoke never so good things. As if they might with their eyes see Christ corporally present in masses; and could only hear some talk of him at sermons. Wherein as they do most blasphemously prefer their own invented idol, before Gods most holy ordinance: So do they bewray their ignorance, touching the necessity and efficacy of the word preached. If they would duly consider the scope and doctrine of this parable, they might easily perceive, that the hearing of the word, is as necessarily required for the direction of their lives, and the salvation of their souls: As the sowing of the ground with good seed, is necessarily required of them that would reap a plentiful crop at harvest. And that it is not the sight of their abhominables doll, but the reverend hearing of God's sacred word, that must make them fruitful in all good works.  
Again, we cannot but acknowledge, that the Lord hath sent many skilful and painful Husbandmen, to some his fields with us: who according to their office and duty, sow it in due season, after a good manner, and with the best seed. And yet it yieldeth little fruit. People hear much, learn little, and practise less. 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 sour, or in the seed. The seed is good, and great store is sown, but the ground is barren. The doctrine is sound, and the manner of teaching profitable, but the people hear amiss, and so for want of good hearing, lose the fruit of many good sermons; because the profit of hearing, dependeth on the manner of hearing. A medicine fitly prescribed and rightly compounded, looseth his virtue in curing the patient's disease, if it be not duly administered, and orderly received. We to our great grief lose our labour in preaching, and the people to their great peril, lose their labour in hearing, because they hear amiss. As therefore I was at first induced to preach those sermons. so was I afterward persuaded to pen them, that by them the simpler sort (for whose sake only I do now publish them I might have some plain direction how to hear for their profit.  
There be some among us, 
Math. 16, 2. job: 12, 4.  who seems to be of Iu●as his mind, and say quorsum perdit●o haec? The pensions given by his majesty, for the maintenance of preachers in these popish parts, might well be spaced, or else converted to other more necessary uses, what good do they in the country? Whom his Majesty may answer, (And no doubt, if he heard their murmuring speeches, would answer them roundly as the Master of the Vineyard answered the murmuring labourers: Is it not lawful for me, 
Math: 20, 15.  to do with mine own as I will? Is thine eye evil, because I am good? They may here behold, and if they please, take a taste of the meat wherewith his majesties sub●●tls are daily fed. Though their diet be horsely, yet I hope it is wholesome, though the manner of teaching be plain, yet is it profitable, especially for such people as I am appointed to instruct: My indi●●all hearers can testify, that these sermons were suitable to my ordinary teaching, and that in penning them, I have altered very little, either for matter, method or stile. I think few will complain of the unprofitableness of our labours, but those who do rejoice thereat, and would have us removed, lest our labours should become more fruitful hereafter: who would rather have the country still remain addicted to popery and impiety, then brought to the obedience of the Gospel. How fruitful our labours have been, your Lordship can better judge then any of them. Yet must we needs confess that the fruitfulness thereof, hath been, and still is greatly hindered by two sorts of persons, namely by popish priests, and profane pipers. The priests like Samballat and Tobiah, 
nehem. 4, 7, 8  hinder us in edifying the Lords Temple, and labour to pull down, as fast as we build up: like the old seducers, they creep into houses, and lead captive, 
2, Tim: 3, 6  simple women laden with sins, and led with divers lusts. 
2, Tim: 38  They withstand us, as jannes' and jambres withstood Moses. Yea they subvert whole houses, 
Tim: 1, 11  teaching things which they ought not, for filthy lucre. They are sent by the Pope to recover, if it were possible, the revenues, rents, & tributes which once he had out of this kingdom, who having no other means whereby to live, have raised a gainful trade of seducing, and through covetousness, 
2. Pet: 1, 3.  do make merchandise of the people's souls. 
1. Sam. 28.7.  Though it pleased his Majesty to banish them: yet as a Witch was found in Endor, after that Saul had banished all out of Israel; So now upon diligent search many priests might be found in these parts.  
Though they lurk in secret corners, and dare not show their faces, yet may we tra●e them by their footsteps, and take notice of their presence by their practices, even as we may discern where a snail hath crept on the wall, by the slime which it leaveth behind it. Who marrieth our recusants, who baptizeth their children, but they? Not one recusant is married, not one of their children is baptised by our ministers. Shall we think that they who hold Matrimony to be a sacrament, would live together as man and wife, and never be married? Can we imagine that they who hold baptism to be absolutely necessary to salvation, will suffer all their children to remain unbaptized? Therein they verify the Poets saying: In vetitum nefas gens humana ruit. Before we had any statute law against marriages and baptizings by popish priests, it was a rare thing to hear of any one who offended that way: But since that law was made, it hath been a rare thing in this country, to hear of a Recusants' marriage solemnized, or a Recusants' child baptised by any of our ministers. So as if our lawmakers had foreseen the issue, it may be they would have forborn 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 wilfulness? Not only impunity, our laws made against them, being like an untimely birth, dead assoon as borne, and wanting execution which is the life of them: but especially because the priests do evermore excite them to disobedience, and will canonize them for holy confessors; for that their contemptuous breach of our laws.  
And whence cometh it, that scarce one of an hundredth, of all our Recusants and non-communicants, would come to take the oath of allegiance, when they were thereunto lawfully called? but because the priests dissuade them from it, by authority of the Pope's bulls, and by warrant of the cardinals books.  
Augustine acknowledged that through fear of the imperial laws put in execution, 
Epist. 48. add viacent.  not only some few persons, but likewise many whole cities, who formerly had been Donatists, became right Catholics: So if our laws might be duly executed, of not against all papists, yet against the priests, I doubt not but within a while, we should draw most of the people to due conformity. 
Leges principum recte implora●i adverlus bostes fidei modoid fiat animo corrigendi, non studio vindicandi. August: epist: 48  All their books have been answered, all their dispersed pamphlets confuted, and many disputations have been granted them; Seeing then that after so many convictions they remain obstinate, I hope all will acknowledge with the same Father, that we may lawfully crave the execution of the law against the enemies of the faith, 
Vides epist: 50.60.61, 127 167.  if it be done with a mind to correct, and not with a desire to revenge.  
Moreover I cannot but lament, and with grief of heart complain, that still in this part of the country, the course of religion is exceedingly hindered, the fruits of our labours greatly frustrated, the Lords Sabbath impiosly profaned, by public piping by open and lascivious 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 piping should put down preaching: that dancing should draw the people from their duty: That for one person which we have in the Church, to hear divine service, sermons and catechism, every piper (there being many in one part?) should at the same instant, have many hundreds on the greene's.  
Our learned and late 
(2) P. Martyr. comment. in judic: 21, 19 21, fol. 177 Sunler. comment: ●n Exode 20, 8  divines do teach, that the virgins of Israel gining themselves to dancing on their feast day, did thereby abuse it. And that it was no marvel, if at the same time, they were all ra●●sned for the punishment of that their sin. Gregory Nazianzen 
(3) Orat: in Cansta natuit paulo p●st mi●●m.  exhorte●h●s people to celebrate their feasts divinely, an● not by dancing. And 
(4) Contra I●ha ●orat. 2. prope finem.  accounteth the vse●csit, fasheh like things, anheth●●●h manner of celebrating feasts. Isidor ●●a●us 
(5) Apud Da●●ae loc: come: t●t●esius dies.  thought that gamesters, players, and dancers, sirned more ●●●not for, and should be purashed more gr●●uots●r, than he who gathered sucks, and then the jews who gathered manna or that day. At gusine taught 
(6) In pial: 32 ●01 c● 1, In Ioh: t●ac●: 3 De decem choid: cap: 〈◊〉  that it was better for men to●ig and delve, and for women to card and spin, then to dance wanton on the Sabbath, which be meant not of the jewish Sabbath oncly, but also of the Christian Sabbath, because in the same places he exhorted christians to keep their sabbath spiritually, and not carnally as the jews did by idleness and dancing. The council of Toledo, 
(7) Toletan. c●●ci●. 3.1. Canon. 22.  forbade that custom of the common people on th●ir holy days: And charged Priests and judges to suppress that bad custom in all their provinces. Leo 4. with 67. Bishops in a Synod at Rome, decreed 
(8) Can. 35. Vides Flac. Illyas. cat●leg test. vetit. in L●o 4  that priests should admonish men and women, not to gather companies together on their holy days, after the manner of Pagans to dance and sing filthy 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 than the one ●alfe of the Sabbath, in as want on and lascivious dancing as ever was used by any.  
The ancient Christians would not celebrate the solemn dares of the Emperor, with bonfires, public dance, and drink. And were defended 
(9) Verae religionis homines er●iam soleonis co●um, conscientia potius, quàm las●●ris celebrát. etc. Siccine exprimi●ur publicum gaud●um pet publicum de de●us: haeccine solennes dies princip●um decept quae alios dies non decent Apologet. cap. 35.  by Tertullian for that their refusal: because they would celebrate those days rather by conscience, then by wantonness: because that were to express a public joy by a public shame. And those things which were not seemly on other days, were not seemly on the emperors solemn days. Chrysostome 
(10) Sozom: nist 1.8, c. 20.  would not suffer the people to set up the image of the Empress, with public dance and stage-plays. Neither would 
(11) In Genes. 24, homil: 47 in fine, & homil. 55. ini●●o.  he tolerate any piping and dance at weddings. The council of Laod●cia 
(12) Can. 53, 54.  forbade dancing at weddings, and enjoined Clergy men to departed from meetings where it was used. Yet our people judge i● an honest and lawful keeping of the Lords Sabbath, to pipe and dance all the afternoon.  
And who are greater maintainers of this impiety, than our rec●●●●●●s and new communicants. Their purses are ever open for the hiring of the piper, their children and servants, always ready to lance after him, and themselves seldom sail to be spectator's. By this means they keep 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 know that the best learned in the Ro●●sh Church, 
(13) Ludou. v●ues de ●rstitut. faem. lib. 1. c. 11. Catech. Rom part 3. cap. 7. p. 351. Ludolph de vita christi. part. 1. c. 66. A. though Aquin. H●go cardi●. Fe●us. in Math 14. jansen. concord. euangel. cap: 59  have condemned it as a trick of wantonness, as a provocation to lust, as a breach of the seventh commandment, and an exercise 
(14) Polydor vitgil: de ●oucut: lib 5. c: 2, & ●, 8, Vaux. catech. cap: 3  unfit for the Sabbath, yet sturdo canimus, They will not forbear it, because they are not restramed by authority. Augustine witnesseth, 
(15) Notum ist omn●bus, nugaces & turpes salt●tiones ab episcopis solere compesci. Contriepist. Parmen: lib: 3 cap: 6.  that the Bishops of his time were accustomed to suppress such vain and filthy dance. As your Lord: doth tread in their steps, by painful preaching: so if you would imitate them, by reforming this great disorder, you might greatly further the fruit of our ministry.  
The papists of our time and country, do esteem so little of the authorit●e of the Canonical scriptures, and ascribe so much to human writings, that though we prove our doctrine by most pregnant places of for, ●●●e, yet they will not believe is, unless t●ey be assured that the old Fathers, and their own late writers have taught the same. Therein dissenting from the ancient Fathers, who would try and 
(16) Hiero. nim. epist. Tranquilin Augustin. epist: 19, & con: Crescon. lib. 2 c●p: 31, 32 Dionyl. Alexander. pud. Enseb. hist. lib. 7 cap. 23.  judge of men's words and writings by the canonical scriptures: but would no. judge of the doctrine of the scriptures by human writings.  
I have therefore added unto the sermons, a Postscript to papists, to let them understand, that what we preach in the pulpit against them; is not only warranted by the davine scriptures, but is also witnessed by the fathers, and some of their own Church. 
Quis te non vide at in me ap●●tum iactare convitium, de illis occultum quidem; sed tamen simile habere judicium. contr.  And therefore if they condemn us as heretics for teaching such doctrine, we may say to them, as Augustine said to julian the Pelagian, condemning him for teaching the same doctrine, touching original sin, which other Fathers taught. Who seethe not, that openly you condemn us, and secretly you condemn them, 
julian. lib. 1. cap. 2.  yet have you the same judgement both of them and us.  
These sermons, together with the Postscript, I now offer unto your Lordship: not as if the matter of them were worthy your reading: but rather that they being approved by your judgement, and protected by your author●●e, may better escape the spiteful censures of envious and superstitious persons. As also that I might thereby testify my thankfulness to your Lordship, who not only from time to time h●●e much countenanced, and greatly furthered my poor munisterie in these barkeward parts: but also of late, considering my long labours, and small me once of maintenance, did procure the continuance of that Pension, which was granted unto in● by the royal gift of two famous Princes: when as some upon stinister pretences, and by indirect means went about to abridge me of a great part thereof.  
Thus presuming of a pardon for this my boldness, I humbly commit your Lordship to the mercefull protection of Almighty God who long continue your health ar●ll aspie estate, and make you ablessed ●is●rement of much good unto his church.  
Your Lordships in all d●tie to be commanded, WILLIAM HARRISON.   

THE DIFFERENCE OF HEARERS. Or an exposition of the parable of the Sour.  Luk. 8. vers. 11.12. 
11. The parable is this. The seed is the word of God.  
12. And they that are beside the way, are they that hear: afterward cometh the devil, and taketh the word out of their hearts, lest they should believe and be saved, etc.  
CHrist jesus our blessed Saviour, did no sooner begin to preach the Gospel, but had many hearers. With such authority did he teach, such excellent and profitable doctrine did he deliver, such admirable miracles did he work, to confirm his doctrine, and such great same of him was spread abroad, that all people were willing and desirous to hear his setmous: yea all manner of persons out of all co●sles and cu●rters of the land, shocked unto him in great mul●●ndes. Whereupon he ●●●t only taking a view of their number, but also duly considering their disposition, how all 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 receive the same benefit by hearing of him: he propounded a parable, of a four of corn, to declare the di●e sitic of hearers, who be unprofitable, who be profitable hearers. Lest any should imagine, that by any kind of hearing, they might be saved, he lets them undeistand, that there be bad hearers as well as good. And because many of them were husbandmen, who lived by tilling and sowing of land; and all of them were well acquainted with matters of that nature, for their better capacitic he fetched 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 bear to speak, 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 we sinned penned with his exposition. The occasion of the exposition is set down in the two verses immediately going before: namely a question moved by the Apostles, what should be the meaning of it. And a reason rendered by Christ why he would explain it to them, and not to others, because it was given to them to know the mysteries of the kingdom of God, but not to others.  
Now in the verses following, is contained the matter of the exposition, which is double: the former respects the seed: the later respects the ground: The seed faith Christ, is the word of God.  
The ground was of sour 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 observe 2. things, 1. the manner of their hearing, 2. the issue and event of their hearing: 1. the manner of their hearing is not here expressed, yet is mentioned, Math. 13.19. they hear and understand not.  
2. The issue and event of their hearing: which is set forth by the devils practice and behaviour 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 prevent 2. things which they might receive by hearing, the one being subordinate to the other, the former being a mean of the later, and the later being a reward of the former: the one is, lest they should believe: the later is, lest they should be saved.  
2. The second kind of ground was stony: who are meant thereby, is specified, vers. 13. Another sort of unprofitable hearers, who are described by 4. properties, whereof the two first, declare their present estate, and the two last, their future condition: 1. they receive the word with joy: 2. they have no roots: 3. they believe for a while: 4. In time of temptation they fall away.  
3. The third kind of ground was thorny: 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 thorns choke the seed of the word, 1. cares, 2. riches, 3. voluptuous living: by the effect, or issue that followeth thereupon, they bring forth no fruit.  
4. The fourth and last kind of ground, was good ground, in which the seed sprang up and did bear 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 hear with an honest and good heart: 2. by their keeping of it after they have heard it: 3. by their fruitfulness. And that is amplified 2. ways, 1. by the manner of it, hear, with patience: 2. by the measure and variety of it: some bring forth more, some lest, in Math. 13.23. Mar. 4.20. some thirty, some sixty, some an hundied fold.  
1. To begin first with the first, and so to proceed in order to the rest, Christ showeth what is meant by the seed, when no saith the seed is the word of God. By which title is plainly manifested the virtue, force and efficare of God's word. As seed is the beginning and cause of all the fruit afterward reaped, so is the word the beginning and cause of all goodness in us; even of all grace in the heart, of all good words in the mouth, and of all obedience in the life. And as good seed if it be well sown in a fertile soil, will yield fruit, so the word being well taught to capable and docible persons, will produce some good fruit, for the glory of God, and for their comfort and salvation. The word is resembled to many things in regard of the power and virtue of it: As to an hammer that will bruise us: 
jor. 23.29.  to afire, that will either purge or consume us: to a light that will direct us: 
Psol. 119.105.  to salt that will scason us: to a sword, that will defend us: 
Mat. 5.18  to seed that will be get us: to food that will nourish us: to goads that will prick us forward: 
Fphes. 17.  so also to seed that being sown, will yield plenty of fruit, 
1. Pet. 22.  because of it own nature through God's ordinance and blessing, it will provoke people to obedience. 
Pet. 2.2.  If therefore you receive it, and do not bear fruit, the fault is in you, 
Eceles. 12.1.  and not in it: you are but barren soil, unworthy of such seed. Moreover, it is to be observed, that Christ compareth the word to seed that is sown: for in the propounding of the parable, he said the sower went out to sow his seed: 
Vers. 5.  and now he saith the seed is the word: meaning the seed sown. Matthew saith, 
Math. 13.19.  that the devil catcheth away the word sown in the heart. And Mark saith, 
Mar. 4.4.  that the sower soweth the word. And therefore it must needs be understood of the word preached. The word of God as it is written in the scriptures, and contained in the books of the old and new testament, is good seed indeed: yet it is as seed in the barn unthrashed, or as seed laid up in the garner: but the word read and expounded, preached and applied to God's people, is as seed sown in a field. And preachers be the sowers of it: for albeit Christ doth not expressly declare who be the sowers, yet that is apparent from other circumstances: for if the word be the seed sown, than they who preach the word are the sowers. And if they who hear the word taught, be the ground in which the seed is sown: then the persons who teach them, and whom they hear, are the sowers. So Christ by preaching the word, was a sour, yea the chiefest of all others: the ground was his, the seed was his, & he like a good husbandman, with his own hands, did sow his own seed in his own field. 
Athanas. de cement.  So the Apostles were likewise sowers. Christ was a sour to the jews only, they also to the gentiles: he in the little field of judea, they in the large field of the whole world. 
1. Cor. 9.11.1. Cor. 3.9.  Wherefore S. Paul said, If we have sowme unto you spiritual things, is it a great thing if we reap your carnal things? as also, we together are Gods labourers, ye are God's husbandry. And so all those who preach the same word which they did, are sowers: for as the sower filleth his hand with seed, and casteth it abroad among the furrows of the field, not setting it seed by seed, or choosing a peculiar place for every seed, but lets it lie as it lighteth: So the preacher disperseth and dispenseth the word in a mixed people, not able to guy it success, but as it pleaseth God to give a blessing, and as the hearts of the hearers are prepared for it.  
Hence than we may learn the necessity of preaching, no sowing, no reaping. As you cannot in any field reap a crop of corn at harvest, unless it were sown with good seed at the seed time, no more can any fruits of grace, or any good works, be found in the Church, or children of God, unless the seed of the word be sown among them. Indeed there may be sometimes good sowing, and little good fruit to be reaped. 
Esai 5.4. Luk. 13.7  As the Lord did all that could be done to his Vineyard, and yet it brought forth nothing but wild grapes: but if there be no sowing, it is impossible to gather any fruit at all: Christ therefore said; 
joh. 12.24.  Except the wheat come fall into the ground, it abideth alone. Our hearts are the ground, they must be sown with the seed of God's word, otherwise they will be altogether barren, or else bring forth nothing but briers and brambles, thorns and thistles. Experience may verify this. Look into those places and Parishes where the word is never taught, or to those persons who will not hear, though they might; and you shall find nothing among them, but Athesme, Popery, and profaneness. Yet in those places where it is taught and heard, we may find the fruits of holiness and righteousness: If not among all, yet among marrow.  
Use. 1 The consideration whereof should move the Ministers of the Gospel, to be instant in season and out of season; as Paul exhorteth them: The less they preach, the less shall they profit the people. The more seed they cast into the furrows of the people's hearts, the greater plenty of fruit may they expect. We should follow salomon's advise, 
Feel. 11.  who saith; Inthe morning sow thy seed, and in the evening let not thy hand rest: for thou knowest not whether shall prosper, this or that, or whether both shall be alike good. What shall we answer to the Lord our Master, and owner of the field, if through our negligence in sowing, his field of the Church yield him not such store of fruit, as otherwise it might have done?  
Use. 2 And you people should likewise apply this to yourselves, and learn from hence to hear often. If you contemn the word, & will not suffer your hearts to be sown with the seed of it, you shall bring forth no good fruit, but remain as a barren Heath. Do you not remember what the Apostle saith; 
Heb. 6.8.  That the ground which beareth thorns and briars is reproved, and is near unto cursing, whose end is to be burned. Fearful is their case, who are such ground: yet no better can they be who refuse to hear. As you are content to have your fields sown yearly, that so you may reap a crop at Harvest: So must you be content to have your hearts continually sown with this heavenly seed, that so you may be fruitful in all grace and godliness, though your fields be sown but once a year, yet must your hearts be sown continually, because you should yield and bear fruit continually. As we are content to bestow our pains in sowing this seed continually (though it be as toilsome a labour as you find in your seed-time) so be ye willing and ready to receive this seed into the furrows of your hearts continually, that so you may from time to time, abound in fruit, for God's glory, and your own comfort. But whose word is it, that is this spiritual seed? It is not the word of Angel or of man, but the word of God. 
joh. 7.16.  This seed did Christ sow, and none else. And therefore he said, My doctrine is not mine, but his that sent me. As my Father hath taught me, so I speak. 
joh. 8.28.  This seed did the Apostles sow, & none else. For when Christ sent them abroad, 
Mat. 28.20.  he bade them teach all Nations to observe all things, which he had commanded them. All those things must be taught, yet nothing else. And lest they should forget what those things were, he promised to send the Holy Ghost, who should bring all things to their remembrance, 
joh. 13.26.  which he had told them: who should lead them into all truth: 
joh. 16.13.  Because (as he said) he shall not speak of himself: but what soever he shall hear, that shall be speak. And so careful were the Apostles to sow this seed only, as they did confidently protest, 
1 Cor. 11.23.  that they receined of the Lord, that which they delivered to their hearers. And if they, 
Gal. 8.9.  or an Angel from heaven, or any man, preach otherwise then they had receined, let him be accursed. And no other seed must we sow, if we will make the people fruitful. Christ and his Ministers sow none but good seed in his field: If bad seed, 
Mat. 13.24.25.  as tars or Cockle be sown, it is done by the envious man, the Devil and his instruments. As there be doctrines of God, so there be doctrines of Devils: namely errors and heresies: those be as tars among wheat, and do greatly hinder the fruitfulness of the good seed. There be also doctrines of men, as the inventions of their own heads, unwritten verities, Decrees of Popes, Canons of Counsels, traditions of the Church, which wanting the warrant of God's word, are but as chaff to the wheat: 
jer. 23.28.  and being taught in the Church, will yield no more fruit, than chaff that is sown in a field. 
levit. 19.19.  Under the Law, God would not permit the jews to sow the same field with mingled seed: And shall we think, 
Secpectfortis. Secl. 3.  that now under the Gospel, he will permit us to teach for doctrines men's traditions, to mingle truth with error, and his divine Oracles with human inventions?  
Use. 1 We therefore that be sowers must see that our seed be good. As the Husbandman against seed-time, will not only provide good seed, but will also winnow it, fan it, and try it, that so he may neither sow chaff, nor light corn, nor darnel; but pure grain, which is like to fructify. So we, before we come to the Pulpit, must try and examine our doctrine, that it be sound; and that we deliver nothing but that which will edify the hearers. And because, Non owins fort omnta tellus; Each ground will not bear each kind of grain. We must, like wise and careful Husbandmen, sow that seed which is fittest for our ground; and deliver such doctrines, as are most fitting for the capacity and present condition of the Auditory: that will yield the best increase.  
Use. 2 And you Christian people, as you must take heed how you hear, so also take heed what you hear. It is the word of God, not the word of the Dived: It is the word of Christ, not the word of Antichrist, that must make you fruitful. As you have great care, that your ground be sown with sound and clean seed: so be careful that your souls be instructed with sound and wholesome doctrine. 
1. joh. 4.1  Believe not every spirit; but try the spirits whether they be of God. 
1. Thes. 5.21.  Despise not Prophesying, but try all things, and hold that which is good. 
Act. 17.11.  With the Noblemen of Berea, search the Scriptures daily, whether those things be so which are taught you: What you find contrary thereto, that reject as tars: what is not warranted thereby, blow away as chaff: what is proved thereby, that receive as good seed into the furrows of your hearts. I know the Popish Seminaries will not suffer you to try their seed, you must trust them, and take in upon their word; but we allow and require you to try ours.  
If two men offer you Seed to sow your ground, and the one bid you try it, and view it well, the other tell you of it, but keeps it in his sack, you must not view it: whether dealing would you like better? whether seed would you receive? If their seed were good, if they taught God's word, they would not refuse trial.  

Vers. 12. And they that are beside the way, are they that hear.  
IN the formerverse you have heard the exposition of the seed: Now see the exposition of the ground, in this verse, and the reft. There were 4. sorts of grounds mentioned, CHRIST showeth that by them he meant 4. sorts of hearers: some good, some bad.  
Before we come to speak of them severally and particularly, we may note one thing in general from them all. That as the same seed, sown in divers kinds of ground, doth not fructify in all alike: in some, it yields little or no fruit at all; in some, both good and plentiful fruit. So the same doctrine taught to divers people, doth not profit all alike. It may profit some nothing at all: others very much. Tho●●h seed be never so good, yet badness of ground may spoil it, and cause the sour to lose both labour and cost. Even so, though the doctrine we teach be never so good and profitable, yet through the ill disposition of the hearers, it may become unfruitful. This seed doth fructify, or not fructify: according to the quality & disposition of the ground into which it is cast. If the ground be bad, the seed perisheth; if the ground be good, it increaseth. And because some men's hearts be as a barren ground, and other men's hearts be as a fertile soil: in some it yieldeth no fruit at all, in some it yieldeth great abundance. This difference may by seen in each mixed company and populous congregation, to which we preach. It was found among Christ's hearers, it was found among the Apostles hearers, and may also be found among ours. The consideration whereof, serves for the instruction both of Preachers & people: 1. Of Preachers, to comfort th●m, and to encourage them in their labours, when they see them vnprofitabl● unto a great number. Christ spoke this Parable, especially of him self and of his hearers: He taught the true word of God, & in the best manner that might be, yet did he not profit all his hearers; he had 4. sorts, whereof three were unprofitable, one only was profitable. The Disciple must not be better than his Master: if he be no worse, let him be well content. It doth not a little grieve the Ministers of the Gospel, to take great pains in teaching the truth, and that in a good manner, and yet see most of their hearers to receive little or no profit at all; but still remain, after many years teaching, 
non s●mna●t●●sed sus●●pientis ●●lp●.  as ignorant, as Popish, and profane, as they were at the first: Yet let them not be dismayed, it was Christ's own case; the fault is in the hearers not in the teachers. 
Ch●●s. in M●t. 13. hom. 45.  God will reward thee for thy painful preaching, though few do profit by it. Let not their fault hinder us in our duty, but let us instruct with meekness them that be contrary minded, 
2. Tim. 2.25.  proving if any time God will give them repentance: They who be unurofitable hearers now, may prove profitable hereafter. Till the time of bearing fruit do come, we know not which will prove good ground, which will prove bad.  
2. This also serveth for the instruction of hearers Seeing that these 3. kinds of bad grounds do paint out 3 sorts of bad hearers, who never receive profit to their fowls by the word which they hear: You must know, that you may be receivers of this heavenly seed: You may be hearers of Gods most holy word, and yet be never the better for it, never come to heaven by it. Three parts of Christ's hearers were bad, as appeareth by this Parable: And he telleth us that many shall say; 
Luk. 13.26.  We have eaten and drunk in thy presence, and thou hast t●ught in our streets: but he shall say. I know you not, depart from me all ye workurs of iniquity. And the Apostle saith; 
2. Cor. 2.16.  W●e are to some, the sanour of death unto death: and unto other, the sweet sanour of life unto life. Every kind of hearing will not save your souls. It must be good and profitable hearing, with good hearts, to understand, believe, and obey what you hear: Yea, not only they, who wilfully refuse to hear, but likewise they, who hear unprofitably, stall be damned. And therefore as Christ afterward exhorteth you in this Chapter; Take heed how you hear. 
●erse. 1. S.  As many seek and find not, because they seek amiss: Many run, and obtain not, because they run amiss: Many ask, and receive not, because they ask amiss: So many do hear, and profit not, because they hear amiss.  
Some imagine, that if they be no Recusants, if they be no profane contemners of the Word and Sacraments: but repair to the Church every Sabbath day, & hear dinine Service & Sermons orderly, as by Law they are enjoined, they are good Christians, & sure to be saved: But let the know, that they may do all these things, & yet not be saved: They may offend in the manner of their hearing, and then their case will be no better than if they heard not at all.  
The Devil is very subtle, and this is one of his subtleties, whereby he deceiveth many people to their perdition: First, he labours by all means, if it be possible, to keep them from hearing, because he knows it is God's ordinance, and is afraid lest it be powerful in them: But if he cannot keep them back from hearing, he deceiveth them with this conceit; that any kind of formal hearing will serve their turn. But do not herein believe the father of lies: believe Christ, who is the way, the life, and the truth: He tells you, that there be 3. sorts of hearers which shall not be sane; only one sort examine yourselves what kind of hearers you be: and doc not cortent yourselves with that hearing that shall not edify your souls.  
Now let us come to the several kinds in particular: And first, let us see who are they which receive the seed on the highway. Some hearers are compared to such ground. You know that if Land lie by the highway side or an highway lie through the midst of a ploughed field, some seed in the fowing will fall on the highway, and so be lost. Thereunto are some hearers compared, and th●●●ery fitly: For first, as the highway is not kept severail and private but lieth open and common to all travelers and passengers; so these men's hearts are not enclosed and kept several for heavenly things, but lie open to all temptations and suggestions of the Devil, to all int●ements of the world, and to all i●le thoughts & vain imaginations, and that in the time of hearing. Again, as the highway is so trodden and trampled by the feet of passengers, that it cannot co●er the seed, or pfau should cover the seed yet the tran ●h●● will so harden the ●oyle, as the seed can never sproure: So these men's hearts are so herdened by wandering thoughts, bothin, and iminediate●e after hearing, as the word cannot enter, or at least, cannot take any rooting in their hearts. And as corno sown in the highway, will never yield crop like other ground, 
M●t. 13.19.  so these hearers will never yield such fruir of the word as others do●. But who are these? Matthew sets down one property of them, and Luke another. Matthew saith; They are such asheare, and understand not.  
There be 2. sorts of hearers who understand not the word. 1. Some through natural infirmity, & through defect of capacity, conceit, understanding, & memory. If these natural faculties be not perfect, they cannot possibly understand the word which they hear: but of these Christ doth not hear speak: this is rather an infirmity than a fault, rather a punishiment of sin, than sin itself. God may bear with their weakness; especially if their mind and understanding be as weak in apprehending worldly matters, as it is in divine: If they understand the fundamental gronnds of Religion: If they mislike this their infirmity, & desire to have it redressed: If they have a care, according to their small capacity, to increase in knowledge: And if they frame their lives according to the measure of knowledge which they have received.  
2 Some understand not the word, through negligence, carelessness & contempt: who hear the word, but heed it not, regard it not, mark it not, care not much for it, let it pass as it cometh, and are thinking of some other matter, while they should attend to it; 
See B●za anzot. mayor in Mat 13.19.  who are so far from laying it deep in their hearts, as they will not suffer it long to continue in their heads.  
Of these persons dorth Christ here speak: for he noteth it as a great fault in them, and opposeth them to those, who reccive the word with joy. And fitly are they resembled to the high way, as before was declared. This kind of hearers is not wanting in these days; who mark, and understand little or nothing of that we speak though we speak never so plainly. If they hear a long discourse of worldly matters, they give attentive eats, can carry it away, & repeat it to others: but let them hear a point of necessary doctrine, or an artide of their faith discussed, they conccive little, and afterwards can rehearse nothing at all: So that in them is fulfilled that Prophecy of Esay, applied by Christ to the obstinate jews: 
Mat. 13.14.  By hearing, they hear & understand not: by seeing, they see, & perceive not. Let them know, that their hearing shall not profit them, unless they understand. Indeed there be some, who understand what they heart, & yet shall reap no benefit by it: yet is there not any, who shall have any commodity by that which he hears and understands not. Wherefore we must say to them, as Christ said to the multitude: hear and understand: 
Math. 15.10.  you lose your labour in hearing it you understand not. The Eunuch thought it impossible for him to understand the scripture he read, without a guide: 
Act. 8.31.  yet thereby implied, that if he had a guide, he could understand. Our people have such guides, and yet many of them understand little. If one ask them the meaning of a text, which they heard lately and learnedly, pithily and plainly expounded, they cannot tell the sense of it. If one ask their opinion touching a point of doctrine lately taught them, they are not able to speak any thing of it: which declareth that they understood it not: and so they prove themselves to be no good hearers.  
Some say they are not learned, they are of a dull capacity, yet they have a good meaning, and as good an heart, as those who understand most: they hope God will bear with them, and accept of their good meaning, when as they should rather accuse themselves of negligence. If they did duly prepare themselves, and carefully attend, they might understand much more than they do. But let them first know, that though they be not learned, and cannot read, yet ought they, and may be able, to understand, for God hath furnished preachers with learning, and appointed them so to explain the word, that the simple may understand it. Even as Ezra and the L●●●tes, 
Nch 8.8.  read the book of the law distinctly, and gave the sense and caused the p●o●le to understand it. Though thou be not able to understand the word of thyself, yet mayest thou be made able by them; yea and shalt be made able to understand the most necessary points of salvation, before thou canst be made fit for heaven: yea many of the most necessary points are so easy of themselves, that thou may understand them at the first hearing, if thou wilt carefully mark them.  

Psal. 10.13.  The entrance into God's word showeth light, and giveth understanding to the simple. And therefore if thou understand not, thou should rather blame thyself for want of attention, then for want of capacity or learning. Again, know this, that God will never accept of thy good meaning, nor of thy good heart, unless thou doin some competent measure understand his word; for it is the word rightly understood, that must direct thy good meaning, and correct thy heart: thou mayst think thy meaning is good, and thy heart good, when both be nought: as indeed they are, if thou understand not the word aright. And how should God accept of thy good meaning, void of understanding? It is but the sacrifice of fools: blindness was a blemish, which made beasts unfit for sacrifice. And dost thou think God will accept thy blind devotion? deceive not thy own soul herein, but seek for understanding. There be some that be desirous to understand what they hear, and it may be, would gladly know how they may be able: I would advise them to do these 6. things.  

1. Let them prepare themselves before they come to hear. As we must prepare ourselves before we pray, if we will not pray vainly, and as we must prepare ourselves before we come to the Sacrament, if we will not receive it unworthily, so must we prepare ourselves before we hear, if we will not hear unprofitably. The husbandman prepares his crowned by ploughing it before he sow it. If thou go rashly to hear without preparation, thou shalt yield no more fruit than a field that is sown before it be ploughed. Thou mayst prepare thyself by considering before hand, that the word which thou goest to hear, is not the word of a mortal man, but the word of the everliving God: that not man only speaks unto thee, but that God speaketh unto thee, in and by the man. That the word is the power of God to salvation, that one day thou must give account to God for thy hearing. If thou dost seriously consider these things before hand, they will prepare thee, to hear with more reverence and understanding. Again, prepare thyself by unfeigned humiliation for thy former sins; lest God for the punishment of them, should blind thy vaderstanding when thou hearest. Likewise prepare thyself, by renewing thy faith, in the truth of God's word, and of his promises, knowing that the word, 
Heb. 4.2.  will not profit the hearers, unless it be mixed with faith.  
2. Pray earnestly unto the Lord, that he would enlighten thy mind by his holy spirit, 
1. Cor. 2.14.  for the natural man perceiveth not the things of God, neither can be know them, 
1. joh. 2.27.  because they are speritually discerned. It is that ointment, which teacheth us all things. Danid prayed often for illumination. 
1 Psal. 119.18 33.  Open mine eyes that may see the wonders of thy law. Teach me o Lord, the way of thy statutes, 
Col. 1.9.2. Ton. 2.7.  and I will keep it unto the end. Paul prayed for it, to be bestowed on others. As for the Colossians, that they might be fulfilled with all knowledge, in wisdom and spiritual understanding. And for T●mothie, to whom he thus wrote, Consider what I say, and the Lord give thee understanding in all things. Much more should we pray to obtain it for ourselves. It is the Lords gift, beg it of him by prayer, the more dull of capacity you are by nature, the more earnestly and the oftener should you pray to God, that by grace he may make a supply of that, which you want by nature. This is one reason why marry hear and heed not, and understand not, even because they will not pray before they hear. james saith, 
I. m●●. 5.  If any man lack wisdom, let him ask of God, and it shall be given him. So if you want understanding, ask it of God, and it shall be given you.  
3. Excrcise yourselves daily, in reading the word, in meditating of it, in conferring and talking of it. 
Psal. 11.99.  Danid said, I have had more understanding than all my teachers, for thy testimonies are my meditation. The Apostle said, that men of age, to whom strong mere belongeth, through long custom have their wits excretsed, 
Heb. 5.14.  to diseerne both good axd evil. If you will often read the scriptures, or hear others read them, you shall be better able to understand the when you hear them expounded, & better carry away the doctrine drawn from them.  
4. Attend diligently to that which is delivered, mark and consider it, think then on that only, and nothing else. Even as the people gave heed unto those things which Philip spoke. 
Act. 8.6.  And as Lydia, 
Act. 16.14.  whé God had opened his heart, attended unto the things which Paul spoke. This is wanting in many, and therefore they understand not: for no attention, no understanding. Paul long ago forbade men to give heed to fables, 
1. Tim. 1.4.  yet is it now practised by divers. 
Tu. 1.14.  If a man tell a winter tale, a feigned fable, or a merry jest, many listen very attentively unto him, mark it well, and will talk of it afterward: but when the preacher speaketh of heavenly matters, which tend to the salvation of men's souls, he is heeded by a few: 
Plutarch in Demosth  which persós are like the Athenians, who regarded not Demosthenes when he spoke of matters for the welfare of their city: but listened well unto him, when he told the a tale of a contention about an asses shadow, betwixt the owner and hyrer of the ass. You must know, that you cannot understand, unless you do carefully attend, and expel all other by-thoughts out of your minds. 
Luke. 4.20.  And that you may the better attend, you must as Christ's hearers did, fix and fasten your eyes on the preacher: lest gazing on other things, your eyes withdraw your mind from the doctrine delivered. And if your bodies grow drowsy and sleepy, sit not long, but stand on your feet. 
Euseb. de v●tacons●●nt. lib. 4. Cop. 33.  Even as that worthy and Christian Emperor Constantine the great, used to do, who for reverence to the word, and for his better attention, could not be persuaded to fit down, but would most commonly stand at sermons.  
5. When you understand not a point, ask them which be learned and do understand it: This was the usual practice of the Apostles, 
Math. 15.15.  when they understood not the meaning of this parable, they asked Christ and he told them: when they understood not his doctrine, of the things which defile a man, they asked him, and he made them to understand it. Be not you therefore ashamed to ask, you shall find many ready to resolve you: if you will ask, what you cannot understand of yourselves, and at the first hearing, you may afterward understand by ask of them.  
6. Lastly, be careful to practise, what you do already know and understand; then shall you be able to understand more afterward: for as David saith, The fear of the Lord is the beginning of wisdom, all they that observe them, 
Psal. 111.10.  have good understanding. And Christ said, If any man do the will of my father, 
joh. 7.17.  be shall know of the doctrinc, whether it be of God, or whether I speak of noy self. Obedience is the key of knowledge. If men sin against their own knowledge and conscience the Lord in judgement blindeth their minds, and hardeneth their hearts, that they shall understand less afterward, and less regard what they hear. So contrariwise, he in his mercy will reward former obedience, with future illumination. The servant who hide his talon, lost it, but he who employed his talents, had them multiplied.   
Whosoever will observe these rules shall hereafter understand, and profit more by one sermon, than he hath done by many sermons in times past.  
The second property in the first kind of hearers, is set forth by the issue and event that falls out at his hearing: The devil comes and takes the word from him. The former property came from himself, this from the devil.  
In this behaviour of the devil, toward these hearers, we may note 2. things. 1. his presence: 2. his practice.  
1. His presence, in that he is said to come, he cometh to the persons that do hear, and to the places where they hear. Though here it be translated (afterward) cometh the devil: yet it might be translated, 
Mar. 4.15.  then cometh the devil. Mark saith, that Satan cometh immediately, to wit, as soon as they have heard, and before they go away from the place, as well as afterward. Even as fowls come to the field that is sown, so will the devil come to the persons that hear. This is to be considered, because it is not simply said, the devil taketh the word: but all three Euangelisis add this, he cometh. And this not only teacheth us, 
Tollet. in Luk. 8. annot. 26.  as some have observed, that the devil is out of us, is not always present; is sometime near, sometime a far off: sometime tempteth, sometime tempteth not. But likewise that he neither feareth the persons that hear God's word, nor the place where they hear it. 
job. 1.6.  He came to Adam and Eve while they were in Paradise, he came and stood before the Lord, among the children of God: that is, the holy Angels. He approached near to Chrifts most holy body, 
Math. 4.5.8.  and carried it from one place to another. We must not therefore think it strange, that he dare come among them, that meet together for the hearing of God's word, and into Churches which be consecrated and dedicated for the worship of the Lord. Papifts imagine that the ringing of consecrated bells, will drive him away: And that permanent crosses of metal and wood, and transient crosses made on the forehead with their fingers, will put him to flight. Let them show why he should be more afraid of these, then of Christ's body? have they more holiness, or more virtue in them, than Christ's body had?  
Seeing the devil comes to hearers, let us before we hear, and afterward we have heard, arm ourselves against him.  
2. The devils practice, he taketh the word out of their hearts: The heart is not here taken strictly and properly, but generally, for the mind and affections: yet cannot the devil immediately, directly, & by himself, work upon the soul or heart of man, that belongeth only unto God, who alone is the searcher of the heart. The devil worketh immediately, indirectly, & by means even by external objects, outward senses, and corporal fantasies; he taketh the word out of the heart, by interrupting the fantasy, and making it unfit to convey any thing to the understanding or to the heart: and by conveying other thoughts into the heart, and turning the mind another way, so as it shall no longer affect the word, nor think of it any more. Neither can he take it by violence, without their liking, that heard it: but with their consent, he taketh it only from them who were careless hearers, who never suffered it to sink deep into their hearts; but being like to the high way side, did not cover it with the moist moulds of holy affections: yea he taketh it from those who never had any great love unto it, and therefore might eafily be persuaded to let him take it.  
In regard of this his practice, Christ in the propounding of the parable, compared him to the fowls of the air, because as they will follow the sour, and will pick up that, which lies by the high way side, or any other place uncovered: so the devil haunteth the assemblies, where the word is preached, that he may take from the hearers, that which hath been taught. Yea, in this respect the devil is farr● worse than any fowls; They eat the seed of necessity, because they wart other food to nourish them: but he of malice, he needeth it not, it doth no good to him. And therefore he taketh it away, not to do himself any good thereby, but to do them harm, from whom he taketh it. Again, the birds are soon satisfied, and that with a little; if they have once eaten their fill, they fly away, and leave the rest, though it lie uncovered; but the devil is never.  
In regard of this his practice, Christ in the propounding of the parable, compared him to the fowls of the air, because as they will follow the sour, and will pick up that, which lies by the high way side, or any other place uncovered: so the devil haunteth the assemblies, where the word is preached, that he may take from the hearers, that which hath been taught. Yea, in this respect the devil is farr● worse than any fowls; They eat the seed of necessity, because they wart other food to nourish them: but he of malice, he needeth it not, it doth no good to him. And therefore he taketh it away, not to do himself any good thereby, but to do them harm, from whom he taketh it. Again, the birds are soon satisfied, and that with a little; if they have once eaten their fill, they fly away, and leave the rest, though it lie uncovered; but the devil is never satisfied till have picked up every grain that is not covered in the bot●●● away, or driven away, but it is an hard matter either to keep the devil away, or drive him away from those that hear carelessly: till they altar the manner of their hearing, he will not be kept from them.  
See then what an enemy the devil is, to hinder the efficacy of God's word in man's heart.  
As the preacher laboureth to cast the word into the heart, so he to take it out. He thrusteth many evil things into the heart, he put treason into the heart of judas, to betray Christ: 
job. 13.2. Act. 5.3.  he filled the heart of Ananias, to lie unto the holy Ghost. So also doth he keep all manner of good from the heart, by the one he would make us bad; by the other, he would hinder us from being good.  
Except it be inpraying, he doth not trouble a man so much in any business, as in hearing of God's word, because he is afraid lest man should be converted and saved thereby.  
This his practice is evidently seen in many. It appeareth by the event, that he taketh the word from many of our hearers, for when the people have heard the preacher speak a whole hour together, and deliver many profitable points of doctrine, and that very plainly, yet few can repeat 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 spoke. What is the reason hereof? the devil hath taken it out of their hearts and heads.  
Report to them an human history, tell them some strange news, or a tale for their worldly profit, or corporal health, they will keep it well enough, and at any time, and in any company will relate it very readily: but teach them a mystery of salvation, instruct them in a duty to God or man, they forget it as soon as they have heard it: What is the cause hereof but this? the devil knows that the one will never profit their souls, nor further their salvation, and therefore he will not take it from them: he is afraid lest the other should profit their souls, and further their salvation, and therefore he labours to deprive them of it.  
If a man put coin in a chest, and wares in a chamber, and within a while come and find none there, he will say, a thief hath been there. So if people hear much, and keep little or nothing, it is certain the devil hath been there, to steal it out of their hearts.  
This should teach every one of us that be hearers, to look well to ourselves, and carefully to keep that which we have heard. The devil will do what he can to deprive us of it. If he cannot keep thee from heaving, he will (if he can) rob thee of that which thou hast heard. If thou be careless in keeping, he will be sure to take all from thee. You know, that if a man have some special goods, and look negligently unto them, and care not much whether he keep them or lose them, and a cunning thief be very desirous of them, he is like within a while to get them.  
Wherefore, 
Gen. 15.11.  as Abraham drove away the Fowls that trouble him, when he was sacrificing; so drive ye away the Devil, who troubleth you when you hear. Even as you chase away the birds that would eat up the corn sown in your fields: And as by harrowing of your sown fields, you cover the seed with earth, that so the Fowls may not devour it, and that it may better fructify: So cover the seed of the word in the furrows of thy affections, and let it enter deep into thy heart, and so shall it both be safe from the Devil, and fit to yield fruit in thy life.  
This practice of the Devil is amplified by the ends of it, which are two, the one subordinate to the other. The former is, lest they should believe. Whence we may observe two things; one in respect of the word; and another in respect of the Devil.  
1. In respect of the word: namely, that the hearing and receiving of the word, is a special mean to bring men to faith: for the Devil doth therefore hinder men in hearing, least by hearing they should believe. Saint Paul saith, That faith is by hearing, 
Rom. 10.17.  and hearing by the word of God. How can they believe in him, of whom they have not heard? and and how can they hear without a Preacher? And those for whom Christ prayed, 
joh. 17.20.  must believe in him, through the Apostles word. 
Act. 8.37.  Was not the Eunuch brought to faith by Philip's teaching? Did not Cornelius believe by Peter's preaching? 
Act. 10.  Did not the jailor believe by hearing of Paul? 
Act. 16.31.  Though all do not believe, 
Non ommum est sides, qus audiunt verbum, sed quibus Deus partitur mensuram sides.  who do hear, because some hear amiss: yet is hearing God's ordinance to beget faith. Those than that desire faith, must hear and receive the word. Those that may hear and will not, cannot believe. Woeful is their case who hear not at all: for whence can they have faith, if they hear not? Fearful is their case who hear seldom: they have no faith, or a weak faith. But happy are they who hear often and well; 
August. epist. 105.  they believe, and shall be saved.  
2. Another thing is to be observed in respect of the Devil; namely, what an enemy he is unto faith: for he takes away the word, as it is entering into men's hearts, lest they should believe. This is the very cause why he is so busy in hindering the word; because he would keep men from faith. And no marvel though he be a deadly enemy unto faith: 
Heb. 4.  he knows that the word will not profit the hearers, unless it be mixed with faith. 
Rom. 〈◊〉.  He knows that by faith we are justified in Christ: 
Act. 10.  that by faith we obtain remission of sins, and everlasting life. Very loathe he is that we should enjoy these blessings; and therefore will do what he can to hinder us of faith, which is the hand whereby we receive them. 
Heb. 11.6  He knows, that without faith it is impossible to please God. 
Rom. ● 14.3.  And that whatsoever is not of faith is sin. Unwilling he is that we should better please God then himself doth: but gladly would he make all our actions sinful, like his. 
Ephes. 6.  He knoweth that faith is the shield, 
1. joh. 5.4  whereby we quench all his fiery darts; & that it is the victory, whereby we overcome the world, one of his Champions. And therefore will seek to keep this weapon out of our hands, lest himself & his champion be foiled therewith. We may now say with the Apostle, 
2. Thes. 3.2.  All men have not faith. And no marvel, seeing the Devil is a spiteful foe against it, and will hinder as many from faith as possibly he can. At the end of the world (as Christ foretold) the son of man shall scarce find faith on the earth: 
Luk. 18.8  Let it not seem strange: for, as at all other times, so then especially will he keep men back from faith, his wrath shall then be great, 
Revel. 12.12.  because he shall know his time is short.  
Do not therefore imagine that it is an easy thing to get faith, and that thou canst believe when thou list; thou canst not have faith, but in despite of the Devil; so long as he can hinder thee by any means, thou shalt not believe. The Lord must enable thee to frustrate his attempts, and must bestow this gift on thee against his will; otherwise thou canst never receive it.  
But the more he labours to keep us from faith, the more earnestly should we labour to obtain it. the more he hateth it, the better should we love it: If it were not a most excellent grace, he would not hinder us of it.  
2. The other end why he taketh away the word is this; Lest they should be saved: Where also two other like things may be considered: one in respect of the word and faith; another in respect of the Devil.  
1. In respect of faith and the word, that they will bring men to salvation: For, whereas Christ saith, the Devil takes the word out of men's hearts, lest they should believe & be saved: he thereby insinuateth, that if the word enter into the heart, do there abide, & work faith in it, the man shall be saved. And so he shall indeed: For the Gospel (as Paul saith) is the power of God unto salvation to every one that believeth: 
Rom. 1.16.  to the jew first, and also to the Greacian. 
1 Cor. 1.21.  And it pleased God, by the foolishness of preaching to save them that believe. 
joh. 20.31.  And therefore the Evangelist saith; These things are written that ye might believe, and in believing have life through his Name. The word bringeth us to faith, and faith to life everlasting. If we get the one, we cannot fail of the other.  
Oh what an heavenly comfort is this to a believing soul! Cannot the Devil by all his practices and policies, hinder the word from working faith in thy heart? fear him not, he cannot possibly hinder thee of eternal salvation in heaven. Look what assurance thou hast of thy present faith, the same assurance mayst thou have of the future salvation of thy soul. If thou now believe, thou shalt receive the end of thy faith, 
1. Pet. 1.9.  which is the salvation of thy soul. But if Satan so take the word from thee, that thou dost not believe, never look for salvation in heaven. Only he that believeth shall be saved.  
2. In respect of the Devil, he is an utter enemy to the salvation of men's souls; he taketh away the word, and hindereth them from faith, that so he may prevent their salvation. This is the end of both the former.  
The Devil is envious; unwilling he is that any of us should enjoy that glory in heaven which he hath lost. As he drove Adam and Eve out of the earthly Paradise; so doth he, what lieth in him, to keep us from the heavenly Paradise. He goeth about like a roaring Lion, seeking whom he may devour.  
As the Ammonites, Moabites, Amalekites, and many other heathen people, would have hindered the Israelites from entering into the land of Canaan: So the Devil & all his Angels seek to hinder us from the Kingdom of heaven. And as the Israelites subdued them, before they could get possession: So must we, through the mighty power of Christ, subdue the Devil, before we can enjoy that most happy and glorious Kingdom.  
Lastly, to conclude all the points touching these hearers: See what excellent things they lose, who suffer the Devil to take the word out of their hearts: They lose faith, which is much more precious than gold; as Saint Peter saith. And hereafter they shall lose the salvation of their souls; 
I. Pet. 1.7.  which is more worth than all the world. For as CHRIST sayeth; What advantageth it a man to win the whole world, and lose his own soul? 
Mat. 16.2.   
You may think it little danger to suffer the Devil to take the word out of your hearts. And it may be some had rather have it taken from them, than the least part of their worldly riches: but know that it is a precious jewel. If you keep it, you retain all grace and happiness with it: If you leave it, you lose all goodness with it. Oh then when you have heard it, make much of it, and keep it safely, and be content rather to lose any thing, yea all things that you have, then lose it. If you did truly know, and would duly consider the danger of this loss, you would be more careful to keep the word, and more afraid of losing it. You, who have Deeds of your Lands, and Leases of your houses, are very careful to keep them safely, you will keep them under lock and key, and that in the safest place of your houses, because you hold your lands & livings by them, and may lose your lands and livings, if you lose them. As careful should you be to keep the word; you hold your inheritance by it: It is your evidence: If it be taken from you, you shall lose faith and God's favour in this world, and the happy possession of an everlasting and glorious Kingdom in the world to come.  
And they that are on the stones, are they which when they have heard, receive the word with joy.  
Now followeth the exposition of the second kind of ground: to wit, the rocky and stony ground. Christ declareth who are meant thereby; even another sort of unprofitable 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. several properties. 1. They hear, and receive the word with joy. These hearers go farther than the former. The former sort heard the word, but understood it not; if they understood the words, they understood not the matter. But these are not blamed for that fault; they understood it well: and therefore are said to receive it: their receiving of it, is made a distinct thing from their hearing. Again, the other lost it as soon as they heard it: the Devil soon took it from them; but these keep it a great while, even all the time of peace, they do not renounce it, till they be presecuted for it. Moreover, those did not affect it, the Devil kept it from entering deep into their hearts, he took it presently out of their hearts, lest it should work upon their affections: they were such as heard it for fashion sake, yet had no great liking or lou● of it in their hearts. These do much affect it, it pierceth their hearts, it moveth their affections, they rejoice in it.  
Lastly, those did not so believe as these do: either they did not believe it at all, or with an historical faith only, believe it to be true; but not making such profession of it, nor yielding such outward obedience to it as these do: as afterward shall be showed.  
The first property is, that they receiu● the word with ●oy. For the present time they rejoice in the doctrine of the Gospel, it cheereth their hearts, delighteth their souls, contenteth their minds, moveth their affections, and is to them the most joyful news that ever they heard: and yet for all that they are but unprofitable hearers. Such an hearer was King Herode: 
〈◊〉. 6.20.  when john Bap●●●●●● preached, he heard him gladly; not only willingly, but also cheerfully and joyfully: he took delight and pleasure in hearing of him; and yet afterward was the author of his death. Such hearers were most of the jews: for Christ told them, 
job. 5.38.  That john was a burning and sinning lamp, and that they would for a season have rejoiced in his light. They joyed in his doctrine, yet but for a season. He preached but a while. Christ foresaw, that if he had lived and preached longer, they would have forsaken him. Such hearers also were the Capernaites, 
joh. 6.  who liked Christ's doctrine so well, as that they followed him for a while; but afterward forsook him. Such hearers had the Apostles: And such hearers have we at this day. These hearers are not like Pharaoh, 
Exod. 5.2.  who said; Who is the Lord, that I should hear his voice? Nor like those impious persons, who say to God; Depart from us, 
job. 21.14.  for we desire not the knowledge of thy ways. Nor like the jews, 
Act. 13.45.  who spoke against those things which were taught by Paul, contradicting them, & railing on them, & thrusting the Apostles from them. They do willingly hear the word, they approve the doctrine of it, they love it, & like it, and rejoice to hear it. They will rather say to Preachers, 
Act. 10.33.  as Cornelius & his kinsmen said to Peter; We are all here present before God, to hear all thing that are commanded thee of God.  
And if these hearers rejoice in the word, they will not scorn to be taught by the Ministers, but very willingly submit themselves to the Ministry of the word. They will be as forward as any, in frequenting Sermons: for who will not desire to hear that often, which comforteth his heart? Yea, they may sharply reprove, and severely censure them, as impious and profane, who are careless and negligent in hearing of God's word. Yea, they may revererce the Minister, as Herode did john Baptist: they may patronage, protect and countenance him; they may maintain him, and be very bountiful toward him: for ●ho will not make much of him that d●th greatly comfort his heart? Yea, after they have heard, they may talk and confer of the doctrine among their familiar acquaintance: for who will not often talk of that which rejoiceth his heart. Of the abundance of the heart, the mouth speaketh. All these things may be found in these hearers of the second sort, who notwithstanding are reckoned among unfruitful hearers.  
See then what fair shows an unregenerate man may make, in heating of God's word. And consider it seriously, that not only the public persecutors, bitter railers, wilful contemners, careless and forgetful hearers; but likewise some that love and like the word, diligently attend it, and find some comfort in it, may be out of the state of grace, and kept back from entering into heaven. A fearful thing to consider; it should rouse us out of security, and make us look well to the manner of our hearing. There be some who are nothing at all moved with the word, neither terrified with the threatenings and curses of the law, nor comforted with the heavenly blessings, and sweet promises of the Gospel: who●● we may compare, as Christ did the I●wes, unto little children, which sit in the markets, and call to their fellows, and say; We have piped unto you, 
Mat. 11.17.  and you h●●● not danced: we have mourned unto you, and you have not lamented. We sing both mercy and judgement, and yet they are not moved. Seeing Christ reckoneth Quest. them in the Catalogue of fruitless hearers, who are so moved, as they rejoice at the word: what is to be thought of them, who are no more touched, then if their hearts were of Adamant? If this joy may be found in the unregenerate, it will be hard to dis●erne who are regenerated. It is a property of the regenerate to rejoice at the word. David said; Thy testimonies have I taken as on heritage for ever: 
●sa. 119.111.  f●r they are thei● of mine heart. 
〈◊〉. 3. 〈◊〉.  The holy pe●●●le of the Lord made great ●o 〈…〉 like the wer●● which ●izra & th● L●●●●●●●●au the them. 
Act. 2.41.  Those three tho●●●●and which were connected by ●●●●y. Sermon, did receive his w●●●d 〈◊〉. The Fu●●uch converted by Philip, & the ●ayl●r converted by Paul, rec●●●ed their doctrine with joy of heart 〈◊〉 there no difference betwixt the regenerate ●nd the unregenerate in this their joy? Answer. Indeed both of them receive the word with joy: yet there may be found great difference betwixt the joy of the one, and the joy of the other. They differ in●h see four things.  

1. In the cause of it: and that is ●●●aith. And therefore Paul calleth it; 
Phil. 1.25  The joy of faith. The joy of the regenerate man ariseth from a instifying faith, whereby he believeth that all the promises of God in Christ, shall be performed to him in particular. The unregenerate hath only a general & historical faith, whereby he certainly believeth that many shall be saved by grace in Christ, hath some doubtful hope that he is one of the number, but no certain assistance. As, if there be many offenders in the same prison; one is certainly assured, that the King hath granted 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 rejoice; yet there will be difference betwixt their joy.  
2. In the measure and degree: for the regenerate have a greater measure of joy than the unregenerate. The regenerate have as great, or greater joy in the word, then in any thing else whatsoever. Therefore Dau●d said; I have had as great delight in the way of thy testimonies, as in all riches. 
Psal. 119.14.  The Law of thy mouth is better unto me, 
vers. 72.  than thousands of gold and silver. I rejoice at thy word, 
vers. 162.  as one that findeth a great spoil. Their joy is so great, that S. Peter saith; 
1. Pet. 1.7.  They rejoice with joy unspeakable. It may be felt, it cannot be expressed. The greatness of their joy, 
Mat. 1●. 44.  Christ setteth forth by the example of a man, who finding a treasure hid in the field, for joy thereof departeth, and selleth all that he hath, and buyeth t●es ●ld. 
But the joy of the unregenerate is nothing so great. They seld●● a●● 〈…〉 so great joy in the word, as in the world, but never greater. Th●ir worldly prosits, their earthly honours and preferments, their carnal pleasures, dye as much rejoice them, and more comfort them, than the word can dye.   
3. Their joy d●●reth in the companions: for the joy of the regenerate is never found alone, b●●●● always accompanied with many other holy affections. They so rejoice, as that they also fear and tremble in respect of the Lords Majesty, and their own infirmity. According as Dau●d exhorteth; 
Psa. 2.12  Rejoice with trembling. He himself rejoiceth greatly: yet he saith; 
Psa. 119.120.  My flesh trembleth for fear of thee, and I am afraid of thy judgements: yea the godly do work out their salvation with fear and trembling, when as the unregenerate so rejoice, as that withal they are secure and presumptuous. 
Again, the regenerate so rejoice in the word, as they put great trust and sure confidence in God and his word. As, Dau●d, who said, I rejoice in God, because of his word: In God do ● trust, 
Psal. 56.1.11.  I will not be afraid what man can do unto me. 
Psal. 119.42.  I shall make answer to my blasphemers, for I trust in thy word. When they see no means for the performance of God's promises, they will trust his word, which confidence's, often wanting in the unregenerate, he will trust God's word, no further than he see means for the accomplishment of it. Moreover, the godly man so rejoiceth in the word, as he loveth it above all things: Therefore did Dau●d say of himself, Oh how love I thy law? 
Psal. ●19. ●●●vers. 47. verse 121.136.139.  it is my meditation continually. And my delight shall be in thy commandments which I have loved: yea they so love it, as they hate all things contrary unto it. I hate vain inventions, but thy law do I love, said the same holy man of God: yea his eyes gushed out with rivers of water, because men kept not the law: his zeal did even consume him, because his enemies had forgotten God's word. These affections cannot be found in the unregenerate; If they sometime have them, it is in a far lesser measure.   
4. Lastly, their joy differeth in the countenance. The unregenerate man rejoiceth much at the first hearing and understanding of the Gospel: afterward his joy abateth. Even as the Israelites liked their Manna well, at the beginning, but loathed it within a while after. And as jews well have rejoiced in john Baptists doctrine, 
joh. 5.35.  for a season, but not long.   
But the joy of the regenerate continueth always one and the same. In process of time, it rather increaseth than decreaseth. Their faith groweth strong, their hope more steadfast, their outward man decayeth, their inward man is renewed daily: their grace's increase, and they continually find more experience of God's favour toward them in Christ, and therefore their joy must needs be greater and greater. The joy of the unregenerate is like to a violent motion, which is swifter at the beginning then at the end: but the joy of the regenerate, is like to a natural motion, which is as swift or swifter at the end then at the beginning.  
Besides this, the joy of the godly continueth as well in adversity as in prosperity: as well in persecution as in peace. David in the midst of his afflictions could say, 
P● 56.4.  I rejoice in God because of his word. I will not fear, 
Psal. ● 19.50.  what flesh can do unto me. It was his comfort in trouble, the Lords promise did then quicken him: 
Vers. 43.  yea when trouble & anguish was come upon him, the Lords commandments were his delight. Christ promised such joy to the Apostles, as no man could take from them. Men did revile them, 
joh. 16.22.  did imprison them, did whip & scourge them, and cruelly persecute them, 
Act. 5.41.  yet could they not take their joy from them. They rejoiced that they were accounted worthy to suffer for Christ's sake, 
Act. 16.25.  & did sing cheerfully in prison, when their feet were made fast in the stocks.  
But it is not so with the unregenerate hypocrites. A little persecution for the Gospel, will turn their joy into sorrow. Even these hearers who in the beginning of this verse, are said to receive the word with joy; in the latter end of it, are said in the time of tentation to fall away. Seeing then there is such difference of joy, do not content yourselves with such a joy as may be found in the unregenerate, but seek for such joy as is peculiar to God's Saints.  
2. The second properties in these hearers is this, they have no roots. Not as if they had no roots at all, for than they should not grow at all: they could not be said to fall away in time of tentation, they would presently whither away before tentation did come: but the meaning is, that they have no deep roots, they have no such roots as will seed them, and make them able to yield fruit: therefore are they resembled to rocky and stony ground which lacketh moisture, and will neither suffer corn sown in it, to take any deep rooting, nor to prosper long. Rocks and great stones are oftentimes hid in the ground, and covered over with earth: And therefore the land there, is soft and moist above, but hard and dry below. And the corn sown there, may sprout and grow for a while, but not long, if heat & drought do come, it will be parched and whither away for lack of moisture. Such is the case of some hearers, their hearts being mollified in part somewhat soft above, but very hard below toward the bottom, will not suffer the word to take any deep rooting in them. It may enter into their hearts, yet it cannot pierce into the bottom of them. It may be some rooting, yet very ebb and shallow. It may prosper for a while, and they make some profession of it, yet not long. And in regard hereof, they become unprofitable hearers. So as from hence we may observe a double danger and inconvenience, of an heart that is not thoroughly mollified to the bottom: It both hindereth the rooting of the word, and also the fruitfulness of it.  
1. It hindereth the rooting of the word, so as it cannot possibly go deep enough, the word should descend to the bottom of the heart, and there take rooting, and be continually nourished with the moisture of it; but it cannot descend so far, unless it be thoroughly mollified. Not only they whose hearts are altogether hard, as was the heart of Pharaoh, when he heard Moses and Aaron; and the Scribes and Pharisees when they heard Christ: but also they whose hearts are softened only in part, are unprofitable hearers: As not only those rocks which be bare on the top, and altogether hard, and have no manner of foil and moisture above, but likewise those which be covered with a little moisture and earth above, but not much, are unfit to receive seed. The one will not receive the seed at all, nor suffer it to sprout, or shoot forth a blade; the other will cause it to sprout and shoot forth a blade, but never to bear a ripe ear.  
So they who have hearts altogether hardened, will not hear, or at least not receive the word of God at all into any part of their hearts, but those who have hearts partly soft, and partly hard, may receive the word, and retain it for a time, but will never bring forth the fruits of it. Wherefore the holy Ghost saith in the Psalms, and it is applied by the Apostle, 
Psal. 95.7.8.  to the hearers of the Gospel, To day if ye will hear his voice, harden not your hearts. 
Heb. 3.7.  Because the hard hearted can never he are the word of God, so reverently and effectually as they ought to do: the Lord biddeth us not to harden, but to soften our hearts, if we will hear his voice. The harder the heart is, the more unprofitable shall be the hearing: the softer the heart is, the more profitable shall the hearing be.  
Again, this hardness will cause men to deny the word in time of tentation. The moisture and softness above, is the cause of receiving the word with joy, and believing for a time: but the hardness and drinesie below, is the cause of revolting afterward.  
When God's hand was heavy on Pharaoh, he somewhat relented, humbled himself, and confessed his sin, but as soon as it was removed, hereturned with the dog to his vomit, and became as obstinate as ever he was before. So if a man's heart be mollified only in part, he may relent while he hears the word, and may embrace it with peace, but in time of persecution, may grow as hard as ever he was before: even as iron is soft, in some measure, while it is in the fire, but becometh hard again when it is cold.  
Let us not therefore content ourselves with an upper softening, but see that our hearts be softened to the very bottom, that they may melt like wax at the fire, 
2. King. 22.19.  as good king josiahs' heart did, when he heard the law read. I know that none of our hearts are so lost as they should be. But if thou feelest thine own hardness, dost mislike it, desirest earnestly that it may be more and more mollified, and dost use all good means for the further mollifying of it: thy heart either is already, or shall be within a while, so softened, as it may receive the word profitably to thy salvation. If goats blood being warm, can soften the hard Adamant, 
Gortand●●pl. mart.  doubt not but the blood of Christ can sufficiently mollify thy heart, though it were as hard as a rock.  
If thou pray earnestly unto God, to take away the stony heart of thy body, 
Ezek. 36.2.  and to give thee an heart of flesh, be assured that he will perform it, seeing he hath promised it by his holy Prophet.  
3. Let us now come to the third property of these hearers. They believe for a time. Matthew and Mark say, they endure for a season, that, it they endure in their with out a while. They do believe, yet not long. But it is to be considered what kind of faith this is. Though the Papists teach that there is but only one kind of faith, 
See postscript. Sect. 4. & Sect. 5. & Sect. ●.  yet may we find many several & distinct kinds thereof in the holy scriptures. There befoure kinds 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 justifying faith, 
See postscript. Sect. 7. & Sect. 8.  whereby a man doth apprehend and apply to himself, all the promises of God in Christ, and all the merits of Christ, for the pardon of his sin, and the salvation of his soul. 
Tit. 1.1.  This is called by S. Paul, the faith of God's Elect, because only they, and all they be endued with it.  
And therefore it is said, 
Act. 13.48.  that as many as were orduned to eternal life, believed. Though all of them do not receive it at the same time, but some sooner, s●me later, yet is there not any of the I 〈◊〉, but at one time or other, they do receive it.  
This is called an unfeigned faith, 
1. 〈◊〉. 1.5. 〈◊〉  or a faith without dissimulation or hypo●●●e, because it is not counterfeited, and is a faith in deed and in truth: and is seated not in the tongues or the head, but in the bottom of the heart.  
This faith is said to purify the heart, 
A●●. 15.9. 〈◊〉. 13.10.  and is called the faith of the Saints, because none have it, but those who be sanctified.  
By this faith are we now justified without the works of the law, and by this, 
Rom. 3.2.  must we be saved as the Apostle proveth at large in his Epistles. 
●ph●●. 2.8.  But this is not the faith here spoken of.  
Again, there be other kinds of faith, 
See postscript. Se●l. 9.1. Cor. 1●. 2.  which be common both to the Elect and reprobate. And these are either extraordinary or ordinary.  
Extraordinary, as the faith of working miracles, whereof the Apostle speaketh, saying; If I had all faith so that I could remove mountains, and had not love, I were nothing. judus the child 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, have not we in thy name cast out devils, and by thy name done many great miracles? to whom he shall answer, I never knew you, depart from me, 
Math. 7.22.  ye workers of iniquitic.  
This was extraordinary, given to some few, at the first preaching of the Gospel, but hath ceased long ago.  
The ordinary kinds of faith, which may be found in the reprobate, are two in number. 
See postscript. Se●l: 10. & Seck 11.  The one is called an historical, the other a temporary faith. The one I say is called an historical faith: or a dogmatical, because it is a bare knowledge, and acknowledgement of the history of the scriptures, and of the things written therein, concerning God, his works, his promises, and concerning Christ, his merits and benefits: without any apprehension of the things known and acknowledged. 
joh. 5.46.47.  This is the faith whereby men believe Moses and his writings. 
Act. 26.27.  This is the faith which Paul would needs fasten on Agrippa▪ 
〈◊〉 1.1. August d●t●●p.  to believe the Prophets. This is not fides qua credimus in deum, sed qua credimus deo, id est crede●e vera esse quae loquitur. 
●orm. 181. Cre●ere ve●●●●●e 〈…〉 mul●● 〈◊〉 possunt. August 〈◊〉. jam. 2.19.  It is not the faith whereby we believe in God, but the faith whereby we believe God; that is, whereby we believe all things to be true which he speaketh. And so differeth very much from a justifying faith. This faith is sound in the unregenerate. They may believe all things to be true, which are written, though they little regard them: yea this faith is in the devils: for they believe and tremble, as james teacheth.  
And therefore those Atheists, 
Qu●●●on credunt. pe●●res sunt  those profane and obstinate scoffers against religion, which will not believe the scriptures, nor acknowledge the truth of the things therein revealed, 
quam daemonts, ad huc, nec de moans imitartur, August an episi. joh. tract: O. See postscript. Sect: 12.  are worse than the devils. And if they be worse than devils of hell, they must needs be far from entering into heaven.  
The other kind of common faith, is termed a temporary faith, which is a certain ape of justifying faith, yet is not the same, for although it go some degrees beyond an historical faith, yet it comes short of a justifying faith, not only in regard of sincerity, and manner of apprehension, but also in regard of the efficacy in internal and external acts, and in regard of the time of continuance.  
This is called a temporary faith, not only 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 give it, as if it were a new coined term, yet you see it is grounded on this text. And they might also have seen it taught by others, if either they had read the writings of the ancient, 
August. de verarelig. cap. 50. Bernard. par●. s●rm. ser. 1. fine. & epist. 42. ad Henr. Senon archiep●●cop. to 2. col. 63.  or their malice against us, had not blinded their eyes. Augustine gives the title: and Bernard doth not only give it the like title, in calling it sides sicla, and comparing it to earthen vessels that are easily broken but likewise distinguisheth if from the dead faith which is without good works: and from the tried 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 jews, who by the sight of Christ's miracles at jerusalem, believed in him. 
joh. 2.23.24.  They are said to believe in his name, and so doubt were persuaded, 
non curabat corum v●rba●●●c mouthatur corum ●pph●●●●●● 〈…〉 for 〈◊〉 m●x●s●ig●●●● co●●o●●ebat. S●●●  & did acknowledge that he was the Messiah to come: yet jesus did commit himself unto them, because he know them all, and what was in them. If he had seen a sound and permanent faith in them, no doubt he would have 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 pro●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 cum eo. Ferus in joh. 2. Act. 8.13. Act. 21.23.  who though before he had been a notorious sorcerer, yet hearing Philip preach, did believe, and was baptised, and continued with Philip, as a professor of the Gospel, and wondered when he saw the great miracles which were wrought, yet when he would afterward have bought the gifts of the holy Ghost for money, and have made a merchandise of them; Peter told him that he had neither part nor fellowship in that business, that his heart was not right in the sight of God, that he was in the gall of bitterness, and in the bond of iniquity. 
●piphan. count hares. lib. 〈◊〉. to 2. hares. 21. Euseb. hist. ●. 14. Niceph. 2.36.  And after that (if we may give credit to human writings and Ecclesiastical histories) he became a sorcerer again, and an open enemy to Peter and the rest of the Apostles, and in a fearful manner died at Rome.  
This faith was in judas one of the twelve, he understood the mystery of the Gospel, professed himself an Apostle of Christ, preached the Gospel as well as other Apostles, and for a long time was of honest behaviour, yet Christ called him a devil, 
joh. 6.70. joh. 17.12.  and the child of perdition: Afterward he betrayed his Master for money, and then hanged himself through desperation.  
This faith was also in those who fell into the unrecoverable sin against the holy Ghost, for they were enlightened, had a taste of the heavenly 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 sell away, as they could not be renewed by repentance, did crucify again the senne of God, and made a mock of him. And this faith have many others, who hear the word acknowledge the truth of it, hope to be saved by it, make profession of it, live in outward obedience, and receive the Sacraments, and yet in time of persecution prove Apostates.  
But that you may the better discern the nature of this faith, I will note the several degrees of it, for thereby you may clearly see how fair it doth agree with an historical & a justifying faith, and how fair it doth differ from them both. There be six degrees of it.  

1. The first degree is illumination and knowledge. These believers have a knowledge of God's word, especially in the chiefest points of Gods will and worship: in the fundamental points of man's redemption, and in the most necessary points of man's luetic. judas could not have been a Preacher of the Gospel, unless he had known these things: Christ would not have sent him to teach these things to others, if himself had been ignorant of them. Those which fell away to the fearful sin against the holy Ghost, were before enlightened. Unless men know the truth, they cannot believe it. How shall they believe except they have heard? And herein this faith agreeth both with an historical and a justifying faith. Christ said of the Apostles; 
joh. 1●. 8.  They have known surely that I came out from thee, and have believed that thou hast sent me. Knowledge is the first step and degree to each kind of faith. And therefore those who be ignorant of the principles of Religion, come so far short of a true saving and justifying faith, that as yet they have not attained to an historical or temporary faith.  
2. The second degree is an assent to the truth of the Gospel. They are infallibly persuaded that the whole doctrine of the Gospel is true, and every part of it; & that it teacheth us the right way to heaven: and that all things therein contained, shall certainly be accomplished; both for the condemnation of unbelievers, and for the salvation of believers. In regard hereof Christ saith; He that receiveth his testimony, 
joh. 3.33. Rom. 7.16.  hath sealed that God is true. As Paul said; I consent to the Law that it is good. So this believer will say; I consent to the Gospel that it is good. Yea, he will avouch with the same Apostle; 
1. Ton. 1.15.  This is a true saying, and worthy by all means to be received, that Christ jesus came into the world to save sinners. Herein also this faith agreeth with an historical & a justifying faith. And therefore those who in their hearts will not assent to the truth of the gospel, are mere Infidels: though they live in the Church, yet they have no faith at al.  
3. A third degree is, that he hath a des●re in his heart of the pardon of his sin, & of the salvation of his soul, through the mercy of God, & merits of Christ. Even as Balaam desired to die the death of the righteous: 
Num. 23.10.  and that his las●end might be like unto his, though he had no care to live the life of the righteous, nor prepare himself for death, as the righteous man doth. And as the people of the jews, who followed Christ from place to place, whom they heard him speak of the bread which cometh from heaven, 
joh. 6.34.  & giveth life to the world, desired him evermore to give that bread. And yet many of them afterward fell from him. Yea moreover, they which have this faith, may not only have this desire in their hearts, but may also express it by prayer to God Almighty, and by using the means of salvation. They may seek to enter in at the strait gate, and shall not be able. 
Luk. 13.24.  As Christ saith many shall do. Herein they go beyond those that have only an historical faith: for many have it, yet contemn Christ and his merits, never seek for salvation by him, rather fear him then love him: and with the Devils, believe and tremble. Yet herein they come short of them who have a justifying faith: for their desire is not so earnest, nor so constant, nor so effectual. Not so earnest; for the desire of the elect is vehement and very earnest: set forth by hungering & thirsting, which are vehement and strong appetites in them that have long wanted meat and drink: yea, the strongest desires that can be found in man: but these men have a desire in a lesser measure. Neither is their desire so constant: for it comes but by fits, and may soon be gone again, like to lightning, which is a sudden flash, and soon gone. But the desire of the other, is like the light of the Sun, which is permanent. Their desire may be quenched, before they have fully obtained the thing desired: but the desire of the other can never be satisfied, till they be assured that they have gotten the thing they wanted. Nor yet is it so effectual in using the means of salvation, with such care, diligence, painfulness, and constancy. The one sort think no pains too great, no labour too long: the other think less will serve the turn: and therefore leave off, or lessen their labour in using the means, before they have gotten saving grace for their souls.  
4. The fourth degree is this: They may have an apprehension of Christ and his benefits, an inward feeling of some grace, and a persuasion of God's favour in Christ. So they are said to taste of the heavenly gift, and to taste of the good word of God, 
Heb. 6.4.  and to be partakers of the holy Ghost, as was showed before. Which words must needs import a particular apprehension, and an inward sense of some good received, and some favour expected. As some of the Israelites tasted of the fruits of the Land of Canaan, did thereby perceive what a good Land it was, and conceived some hope of enjoying it; and yet never enjoyed the Land, but perished in the wilderness. So these believers may have a taste of heavenly gifts, and an hope of enjoying everlasting glory, and yet perish in the end. And indeed these believers could not have received the word with such joy as was spoken of before, unless they had an apprehension of God's favour, and some sense of grace in their hearts. Yet herein do they greatly differ from the regenerate. 1. In the seat, and so in the sincerity of these graces; for these believers hearts are as stony ground, they cannot receive the word into the bottom of their hearts, nor suffer the roots of it to go deep enough; and so their faith & graces are not rooted in the bottom of the heart, but stick in the superficies or upper part of it. All things in them are superficial, and they full of hypocrisy. Whereas the justifying faith, and the saving graces of the regenerate, are like a  body, having three dimensions, length, breadth and depth; and do possess the deepest and lowest part of the heart. 2. In the reason and ground of this their apprehension. And so it is nothing but vain presumption: for it is built upon false and mistaken grounds: they take the shadow for the substance; do overween their own graces, and take their faith to be unfeigned, their repentance to be sound, and their regeneration to be effectual: when indeed they are not. And so they are like unto beggars, who in their sleep dream that they are become very rich. 3. In the measure: and therefore their apprehension of heavenly things, is compared to tasting, because the heart doth as it were, but with the tip of the tongue, lightly taste these spiritual things, and doth not feed on them. Look what difference there is betwixt Cooks and others that taste meat before it be served up to the table, & the guests that eat the same at the table: the same difference there is betwixt the ungenerate & the regenerate, touching the measure of grace which they receive. Though the regenerate do here receive but the first fruits of the spirit, do know in part, and prophesy in part, & believe in part, & find no perfection in themselves; yet have they a greater measure than the unregenerate. 4. In the sense & judgement of their want. The one wanteth more, and yet doth less discern his want: like the Angel of Laodicea, 
Revel. 3.17.  who thought he was rich, wh●̄●e was poor, miserable & naked. The other wanteth less, and doth better discern his want: and therefore will say with that man in the Gospel; 
Mar. 9.24.  I do believe, Lord help my unbelief. And with the Apostles; Lord increase our faith. 
Luk. 17.5.  Yea, the one like a Pharisie, is proud of that which he thinketh he hath; the other is humbled, by knowing what he wanteth. The one contenteth himself with that which he hath, groweth secure, and laboureth not to better his estate: the other striveth to grow in grace, as he groweth in years.  
5. The fift degree of this temporary faith, is outward profession of the Gospel. A man may have an historical or dogmatical faith, 
joh. 12.42.  yet never make profession of it. As many of the chief Ruler, among the jew, believed in Christ; but because of the Pharisees did not confess him. But they who have this temporary faith, do profess Christ as long as they keep it. So did judas: he called Christ his Master, did follow him, was content to acknowledge himself to be one of his Apostles, and at his sending, to go abroad to preach the Gospel. So did Simon Magus: he was baptised into the Name of Christ, and continued with Philip as a Disciple of Christ. 
Mat. 22.14.  And so do all those, who be called, and not chosen.  
6. The last degree of this temporary faith, is outward obedience unto the Gospel. This was likewise in judas. His carriage was so honest among the Apostles, all the time of Christ's passion, that when Christ told them, 
Mat. 26.22.  that one of them should betray him, they did not suspect him any more than any of the rest: yea, 
Mar. 14.19.  every one did as much suspect himself as judas: and therefore every one said; Master is it I? Yea, 
joh. 13.24.  they caused john, who then leaned on jesus breast, to ask him who it was. And Christ did manifest him, by giving him a sop, before they could tell who it was. And so this faith doth far excel that dead faith, whereof S. james speaketh, which is destitute of good works. 
jam. 4.  Yet even in this respect is it much inferior to a true justifying faith. In regard of outward obedience, they differ three ways. 

1. In the cause or fountain whence it proceedeth. The obedience of the one proceedeth from an heart which hath the corruption of it suppressed and restrained, but not mortified: and the affections builded, but not changed by regeneration. But the obedience of the other, proceeds from a pure heart and a good conscience: the corruption whereof is not only repressed and kept under, but likewise mortified: and the affections not only bridled, but also changed by regeneration. Yea, and the man himself is in Christ become a new creature.  
2. In the measure: for the one may yield obedience in many things, yet seldom in all things: he usually taketh liberty to live in some one gross sin or other, 
Mar. 6.20.  either openly or secretly. As Herode did many things which john Baptist taught him, yet continued still his whoredom: he would not put away his brother's wife, though he was taught so to do. 
Mat. 14.4.  But the other is careful to avoid all manner of sins whatsoever, and to perform all duties alike; knowing that if he fail in one point, he is guilty of all. 
jam. 2.10.  And though sometime he fall by infirmity, yet he lieth not long, he riseth again by repentance.  
3. In the continuance: for the one continueth not l●ng in his innocency; at last by one occasion or other, his corruption will break forth, and carry him to some gross sin or damnable apostasy. judas for a while lived civilly, but at last was drawn through covetousness to betray his Master. Simon Magus for covetousness would have bought and sold the gifts of the holy Ghost: and being reproved for that fault, became a notorious apostate. 
Hos. 6.4.  And therefore the righteousness of such, is fitly resembled to the morning dew, which is dried up and gone, as soon as the Sun ascendeth on high.     
But the other persevereth in his uprightness unto the end: he hath a good beginning and a good ending. Even as job, who neither by the suggestions of Satan, nor by the loss of his goods, nor death of his children, nor diseases of his body, nor advise of his wife, nor uncharitable censures of his friends, could be induced to sin against God.  
Now then, seeing hereby you may discern what this faith is, & how it differeth from a saving faith; examine yourselves of your faith, to see whether it be this or no: & do not content yourselves with such a faith as is not able to save your souls. Above all things, see that you have a special application & inward renovation; for therein consisteth the very life and soul of saving faith.  
As you have seen the nature and degrees of this faith, so now see the continuance: for it is here said; They believe for a time. A while they receive this faith, not always: they lose it in the end. As they are hypocrites, for want of sincerity in the bottom of their hearts; so likewise are they temporizers, for want of continuance in their courses. The Rhemists in their marginal notes on these words, would have this to be observed against the heretics (as it pleaseth them to term us,) that say, Faith once had cannot be lost: and that he which now hath not faith, never had. 
D●●●lisicat. lib. 3. c. 14.  Bellarmine and other Papists allege this place, to prove, that true faith once had, may be quite lost.  

Staplet. prompt. in for. 4. post. dom. poseh.  But we answer, that the faith whereof Christ here speaketh, may be quite lost, so as a man which once had it, may want it afterward: yet Christ doth not here speak of the true justifying faith of Gods elect, but of the temporary faith, 
See postscript Sect 13.  which may be in the reprobate: as hath been showed before. And this is apparent out of the words of the text: For the persons who thus believe, are compared to stony ground, who by reason of the hardness of their hearts, are no more able to bring forth fruit, then stony ground is able to yield a good crop of corn. God forbid that we should imagine that any of the elect in the state of grace, should be no better than these. In the 15. verse Christ speaketh of them; resembleth them to good ground, and sayeth they hear the word with a good and honest heart, do keep it, and bring forth fruit with patience. Again, the persons here spoken of are said to want roots, and so their graces are like corn sown on the top of a rock, which wanteth depth of earth to send down and feed the roots. Now dare they say that true justifying faith wanteth roots? or is it in any man's heart where it hath nothing to grow upon? Doth not the Apostle teach, 
Ephes. 3.17.  that they in whose hearts Christ doth dwell by faith, are rooted and grounded in love. And that they who have received Christ jesus the Lord, are rooted and built in him, and established in the faith. True justifying faith is the root of all virtues, 
Laudo fructum bom operis, sed in fide agnoscoradicem. Prafat. u● enarr.  on which they grow, and from which they receive life, nourishment, & efficacy. Augustine said of Abraham's offering of his son; I commend the fruit of the good work: but I acknowledge the root in faith. And shall we then say that it hath no roots itself? Certain it is, that a true justifying faith once had, can never be lost: 
Psal. 31. Vide August. prefat. in P●a. 139. Col. 2.5. Rom. 11.29.  for it is called a steadfast faith in jesus Christ. It belongeth to that calling, and is one of those gifts of God which are without repentance. And so it hath been reckoned long a●oe by that ancient Father Augustine, and thereby proved never to fail. By this faith we are justified, as the Apostle plainly and often teacheth: 
De corrept. et great. c. 12. Rom. 8.30.  and our adversaries cannot deny, though they hold that we are not justified by it alone. Now if we be iustif●●d we shall also be glorified. Yea whosoever thus believeth, shall not be confounded. The Saints do keep this faith in the hottest persecution that can befall them. 
Rom. 9.33.  And therefore in describing the cruel tyranny, and grievous persecution, under the great beast which opened his mouth to blaspheme GOD and his Tabernacle, and them that dwell in heaven, and made war against the Saints, led many into captivity, and killed many with the sword. The holy Ghost breaketh forth into these speeches; Here is the patience, 
Revel. 13.10.  and the faith of the Saints: because the Saints do not lose but keep and express their patience and faith in such afflictions. Neither can Satan by his temptations deprive them of faith: as appeareth in the example of Peter. Satan desired to winnow him as wheat: yet for his comfort, Christ told him that he had prayed for him, 
Luk. 22.32.  that his faith might not fail. Christ's prayer was not in vain. He at another time acknowledged to his Father, 
joh. 11.42.  that he heard him always. And therefore though Peter did afterwards fall most grievously in denying his Master, 
See postscript. Sect. 14.  and that with an oath, and with curfing himself: yet did he not lose his faith. It remained in his heart, though he did not profess it with his mouth. Neither could this be a singular prerogative to Peter: for Chri●t hath as well prayed for others as for him: not only for all the Apostles, but likewise for all those that should believe in him through their word. 
joh. 17.20.  And therefore in the midst of all afflictions and temptations, 
Qui fecit bonos. factet perseverare in bono.  they shall be kept constant in faith. He who gave them faith, will make them to continue their faith: as he who made them good, will make them continue in goodness. 
August. de per●●u●rant. sanct. cap. 12.  He is so faithful, that he will not suffer them to be tempted above that which they be able to bear, but will give then the issue with the tentation. Their faith may be assaulted, but not destroyed; weakened, but not wasted; eclipsed, but not extinguished: hid and covered as the Sun under a cloud, and fire raked under the ashes, but not abolished. The act of it may be lost for a time, but not the habit: for if their faith may fail, and they perish, why did the Apostle say, that after they believed, 
Ephes. 〈◊〉. 13.  they were sealed with the holy spirit of promise, which is the earnest of our inheritance, until the redemption of the possession purchasedly Christ? And how is it true, that they are kept by the power of God through faith unto salvation? 
1. Pet. 1.5.   
And if justifying faith may not be lost, than it is certain, that if any fall away, and utterly lose their faith, they never had it. divers of Christ's Disciples did seem to believe in him, yet afterward forsook him: and thereupon he said to them, there are some of you that believe not. And the Evangelist addeth a reason, 
joh. 6.64. So teacheth Maldonatus in joh. 〈◊〉. 6. out of Augustin and Beda.  for jesus knew from the beginning which they were that believed not, and who should betray him. As if there were some of his Disciples that believed, and some believed not, namely those that took offence at his doctrine, and forsook him; as also judas the traitor. Even while they followed Christ, they wanted this faith. Doth not S. john say of revolters, they went out from us, because they were not of us; for if they had been of us, 
1. joh. 2.1.  they should have continued with us. Who then do fall away from the Church, but only those, who indeed were never of the Church: were in it, but not of it? And who are they that live in the Church and be not of it? but those that want a true justifying faith, for by it we are made members of Christ, and incorporated into his mystical body, the Church.  
But as for the faith spoken of in this my text, it may be lost, yea it is of such a nature, that seldom it is kept to the end of a man's life. Inward tentation by the devil, or outward persecution by men, may rob the owners of it.  
It is like to corn growing in the house top: which may flourish for a while in the spring time, but in heat and drought of summer will whither away. And herein consisteth a main difference betwixt justifying, and temporary faith: the one is perpetual, the other for a time. And no marvel though it continue not long, seeing it is built on temporary causes, namely these three.  

1. It ariseth from curiosity, for these believers will hear, and learn, receive and profess the Gospel for the newness of it. As the jews retoyced for a time in john's light, 
joh. 5.35.  especially for the novelty of it. And as the Athenians, would hear Paul preach, and would know the meaning of his doctrine, 
Act. 17. 20.2●. Sunt quiscare vol●●t, co●t●ntum  because as they said, he brought certain strange things to their ears. And they gave themselves to nothing but to tell and hear some news. Bernard noted divers sorts of people who desired knowledge of heavenly matters, 
fine, ut sciant. & turpis curiositas est: In cantic. serm. 34  & several ends for which they desired it. And the first was of them, who desired knowledge only for this end, that they might know, and this is fowl curiosity. 
Now you know that a wonder lasteth not lóg. They who have curious heads and itching ears after novelty, will not long like the same thing, but as the Israelites at the first liked their Manna, because it was a strange kind of meat, but afterward loathed it, when they had been a while fed with it. So these men at the first hearing of the Gospel, for the strangeness of the doctrine, may admire it, receive it with joy, and profess the faith thereof, and yet afterward wax weary of it.   
2. It often ariseth from pride and vainglory: Because others do condemn the enemies of the Gospel, but do like and lou●; honour and commend those that believe it, & profess it, & live accordingly: they to get credit & honour among men, will profess the faith of Christ, & submit themselves to his holy Gospel. 
Mat●. 6.  Even as the pharisees did fast and pray, 
Sci●● volunt v●ses●●tur ipsi, & turpis ve●tas est. ibid.  and give alms, to be seen and praised of men. These persons as Bernard said, desire knowledge, that themselves may be known: and this is foolish vanity, which men cannot escape, the girding taunt of the scoffing Satyric. Scire tumnihil est, nisi te scire hoc, sc●at alter. 
It doth thee nought avail to know, unless thy knowledge others know.  
Those that embrace and profess religion for this end, cannot continue constant. If the time should come, that true Christians should be reviled, and evil spoken of, 
1. Cor. 4.13.  should be made as the filth of the world, and the offcouring of all things as the Apostles were: these men would renounce their faith.   
3. It often proceedeth from covetousness: for the getting and keeping of wealth and riches, that they may climb up to high preferment in the world. As appeareth in those, who sought out Christ, and followed him from place to place, not so much for the miracles which they had seen, and doctrine which they had heard: as for the loaves whereof they had eaten, 
Scire volunt ut scientiam suam vendant, & turpis quaestus est: ibid.  and wherewith they were filled. There be others saith Bernard, who deserve knowledge, that they may sell it for money, for honour, and this is filthy lucre. There be other two ends, whereat some do aim, for some desire knowledge, that they may edify others, and this is charity: some desire knowledge, that themselves may be edified: and this is wisdom. And these are to be allowed, but all other ends are to be condemned. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Trall. epist. 2.  Those that profess Christ for worldly profit, are not Christians, but merchants of Christ, as Ignatius termeth them: And will profess his Gospel, no longer than it may stand with worldly profit. As may be seen in Demas: who for a time, was such a professor of the faith, that S. Paul reckoned him in the Cathologue of the Saints, 
Coloss. 4.14.  which saluted the Colossians. Yet Paul afterward thus wrote of him, Demas hath forsaken me, 
2. Tim. 4.10.  and hath embraced this present world. As an house will fall, if the foundation be removed, and fire will go out of itself, if fuel be withdrawn: so these men's faith will fail, if the Gospel bring no gain but loss.   
And seeing those temporising professors have these causes propounded to themselves, in hearing and receiving the word, in believing and professing it with joy, their faith cannot be sincere, for nothing is sincerely done, unless it be done for God's glory. And if it be not sincere, it cannot be sound and firm. And both ways it differs from justifying faith, for as it doth all things of sincerity, for God himself, for Christ himself, for the spiritual and heavenly benefits of Christ, as far as human infirmity will permit: so is it firm and constant, being built on such grounds as will not shrink.  
Do not therefore content yourselves with this temporary faith, but seek for that which will abide for ever: as well in persecution as in peace; as well in time of tentation, as out of tentation; for if your faith fail, 
Revel. 10.  Satan will prevail against you; your hope is gone, you loos the favour of God, 
Luk. 10.42.  and the salvation of your own souls: you must be faithful unto death, if you will receive the Crown of life. Did not Christ commend Mary, for choosing the good part, which should never be taken away from her? Imitate her in your choice of faith. The one will fail you, when you stand in most need of it. As in the time of tentation, in the time of affliction, and at the hour of death. But the other will abide with you to comfort and strengthen you at all seasons, and against all the enemies of your salvation. If once you get it, whether you live long, or die soon, whether you be assaulted with many suggestions, or be free from tentation; whether you pass away your days in peace, or under the cross, you shall be able at your last end, to say to the great comfort of your souls, with the Apostle, 
2. Tim. 4.8.  I have fought a good fight, I have finished my course, I have kept the faith: henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge, shall give unto me at that day.  
4 The fourth and last property of these hearers, is their revolting, which is here set forth by the time or occasion, as also by the manner of it.  
First by the time and occasion, that is the time of tentation. There is a double tentation that doth befall men, the one is spiritual and inward: the other is corporal and outward.  
The spiritual and inward tentation is from the devil. 
Math. 4.3.  And therefore he is often called the tempter: 
1. Thess. 3.5.  and is said to tempt us. And his suggestions and practices against us are called temptations. 
1. Cor. 7.5.   
The corporal and outward tentation is from men, 
Math. 6. 1●.  who do afflict us, who do hurt and persecute us. And so all outward crosses, 
jam. 1.2.  corporal afflictions, and bloody persecutions, 
1. Pet. ●6.  are called temptations: that is trials, because they try what men are, whether dissembling hypocrites, or sincere Christians; whether their faith be feigned or unfeigned: wavering or steadfast, 
Math. 13.21.  little or great.  
And of this tentation, must this place be understood: 
Mar. 4.17.  for in Matthew and Mark, it is called tributation and persecution for the word. Christ foresaw, that the hearers and professors of the Gospel, should afterward be graciously persecuted: he therefore foretold what it should work in this kind of hearers, it would cause them to revolt.  
For the manner of it, it is said in Matthew and Mark, they are offended; and that by and by, and immediately: but here they go away, they depart, will not stand to it, as men of courage, but shrink and fall away. And this cometh to pass by reason of their own hardness, as this parable declareth: for as stony grounds mingled with some earth, are commonly hot, and will cause the corn cast into them, to sprout and come up very speedily: but will not suffer ere the roots to go any reasonable depth into the earth, there to be fed with moisture: therefore in the dry season of summer, the blade of the corn will whither, together with the roots. So these men, though they have some good motions and affections in their hearts, & receive the word with cheerfulness, and seem to be very forward for a time, yet in time of persecution, all their goodness will be dried up: they will lose their first love to the word, and fall from their former profession. They never did cleave to Christ, with their whole hearts, and therefore are more easily drawn away. Men may fall away from Faith, either by error and Heresy, or by sin and wickedness. By error and heresy: as did Hymeneus and Alexander, 
1. Tim. 1.19.  who made shipwreck of Faith. As did Hymeneus and Phyletus● who erred concerning the Truth: Saying, 
2. Tim. 2. 18.  that the Resurrection is already past, and did destroy the faith of many. As did Nicholas, whom for his profession, was chosen for a Deacon, yet afterward became an Archhereticke; 
Revel. 2.6.  first Founder of the heresies of the Nicola●tanes.  
And as those did, of whom Saint Paul prophesied, that in the later times Men shall depart from the Faith, and give heed unto spirits of Errors, 
I. Tim. 4.1.  and doctrines of Devils. And as those that in former Ages, fell from the Truth, to the Heresies of Arrius, Pelagius, Nestorius, and other damnable Heretics. And as those that in the days of Queen Mary, did fall from the truth of the Gospel, formerly professed, to the Errors and Idolatry of the Church of Rome.  
Again, men may fall away by sin and wickedness in their lives, as those who put away a good Conscience. As those who begin in the spirit, but end in the flesh. As those who turned back after Satan. As those who had escaped from the filthiness of the world, 
1. Tim. 5.15.  through the knowledge of our Lord and Saviour JESUS CHRIST, 
2. Pe. 2.20  are yet tangled again therein, and overcome: whose latter end is worse than the beginning. Fulfilling the Proverb, The Dog is returned to his own Vomit, the Sow that was washed, to the wallowing in the mire.  
Now these do not fall away in part only, and for a time, as the Apostles did at Christ's Passion, but wholly and perpetually.  
This a fearful falling away. Corporal relapses into natural diseases, are not so dangerous to the body, as these relapses into error and sin, are dangerous to the soul. For by them, men procure to themselves a double punishment: Poenam damni, & poenam sensus; A punishment of loss. For they lose the reward of their former profession and obedience.  
If the Righteous forsake his righteousness, and commit iniquity, all his righteousness shall be forgotten, and he shall die in his iniquity, saith the Lord. 
2. Pet. 2.21.  Likewise a punishment of sense, and that so grievous, as it had been better for them never to have known the way of righteousness, them after they have known it, to turn away from the holy commandment given unto them. By their backsliding, they more dishonour God, and offend others, then if they had never made any profession at all. And therefore their punishment shall he greater, then if they had never known the Gospel.  
Here then see the danger of persecution, it drives many from Christ: Such is the disposition of some, as they will not suffer any thing for the Gospel: they like and love it, when it brings peace and prosperity with it, but they bid it farewell, when it brings persecution. Though Christ hath suffered much for them, yet will not they suffer any th●ng for him; they would ●aine reign with him, but they will not suffer with him nor for him.  
And therefore if they be called to bear the cross, they will rather renounce the Gospel, then bear the weight of it. But let them know, that if they deny Christ or his word before men, he will deny them before his father in heaven: he that setteth his hand to the plough, and looketh backward, is unfit for the kingdom of God.  
Let us arm ourselves against this danger, that we may continue constant in the day of trial. 
Gal. 6.9.  Let not any crosses make us weary of well doing, knowing that in due season we shall reap if we faint not And because persecution can never harm us, if our hearts be good, let us take heed, as we are exhorted by the Apostle, lest there be in any of us, an evil heart, 
Heb. 3.12.13.  and unfaithful to departed away from the living God, but exhort one another daily, lest any be hardened with the deceitfulness of sin.  
If any of your hearts be not yet mollified, so as the word of God cannot take deep rooting in the bottom of them, troubles for the Gospel, can no sooner befall you, than you will renounce it: but if your hearts be thoroughly mollified, if the word take deep rooting and work justifying faith in you, 
Rom. 8.35.  neither tribulation nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor sword, shall separate you from the love of Christ, but in all these things you shall be more than conquerors.  

Sceva Gregor. Nazaan. Orat. 1. in julian.  And finally, if it be such an heinous offence, to fall away in time of persecution, what shall we say of them, who fall away in time of peace? those do it by compulsion, by force and violence; these of their own accord: those do it half against their will, but these most willingly: those to save their own goods, and preserve their lives; these to save neither, being in danger of neither; those by constraint: these through contempt: Those among their enemies, who were ready to hurt them, if they would not recant; these among their friends who will help them, if they abode constant. 
Ante aci●̄ victi sine congressione prostrate. Cypriade laps. Sect. ●.  Those in the field, where they feared an overthrow: these in a land of peace, where they expected no combat. These must needs be more faulty, and more inexcusable. Those subjects who yield to the enemies through fear, and for safeguard of their lives, are more favoured and more easily pardoned; then they who being in no danger, did willingly run to the enemies, and of their own accord join with them against their lawful Prince. Oh than what favour can those expect at God's hands, who in these our happy days, and in this our peaceable land, do fall away from the truth of the Gospel, to popery and profaneness? These are far worse than dastardly cowards, for they yield not, till they see some danger; these yield, before any danger appeareth. 
Pro. 28.1. Heb. 12.4.  These are like those wicked ones, who fly when none pursueth them. We should resist unto blood, strining against sin. As Christ shed his blood for the salvation of our souls, so should we be ready to shed our blood, for the maintenance of his Gospel. How far are they from this, who fall away, before they saw any enemies to resist? what hope can they have of mercy from Christ, who are so easily turned from the sincerity of his Gospel, which they should defend with their dearest blood? Think seriously of this, and take heed of declining in such an happy season. 
Luk. 17.32.  Remember Lot's wi●e, as Christ biddeth you. 
Facta est st●ua sal●●vt condiat t●. In Psal. 69. fi●e.  And consider that she for looking back toward Sodom was turned into a pillar of salt, and that to season us with all, as Augustine thought. Deceive not yourselves, but know for a certainty, that the hearing of the Gospel, will not further your salvation, but● rather aggravate your condemnation, if you fal●●way from it, either in the time of persecution, or in the time of peace.   

Verse. I. And that which fell among thorns, are they which have heard, and after their departure, are choked with cares, etc.  
NOW followeth the exposition of the third kind of ground, which noteth unto us a third kind of hearers. And those also are bad hearers. This ground is full of thorns. There is some reasonable depth of soil, yet the s●ede, and the corn sprouted, is choked by thorns and briars, that come up among it, so as it yieldeth no good crop at harvest. In like sort there be some hearers, whose hearts are not so hard as the former and who are not tried by tentation and persecution as they were, whose hearts seem to be m●ch moved, and deeply pierced with t●e word, and live in such peaceable times, and places, that they are never called to suffer for the word; and yet all is afterward ma●red by corrupt affections, which are not yet mortified, b●t still live and reign in their hearts. A●● so these hearers differ much from both the former kinds.  
The first sort were hindered in their fruitfulness by the Devil, who took the word out of their hearts. The second sort were hindered by other men, who persecuted them for the Gospel. But this sort are hindered by their own carnal and worldly lusts. They differ from the first kind, because those understood not the word: but these understand it, and would have embraced and obeyed it, but that it crossed their corrupt affections, which they could not bridle. They differ from the second sort, because they fall away in time of tribulation and persecution. These fall away in time of peace and prosperity: those were urged by external means, coming from others: these are drawn away by internal means, proceeding from themselves. Those were hindered in their perseverance and fruitfulness, through the want of good: these through the having of evil, even sinful lusts, and bad affections in their hearts, which like thorns choke the word which they hear. Those renounced their profession: these keep their profession, and yet are unfruitful. These hearers are not all alike: for though the word be choked in them all, yet it is not choked in all, by the same causes & means. In some it is choked by worldly care: in others by the deceitfulness of riches; and in the rest by voluptousnesse. And therefore touching these hearers, we may observe some things in general, which concern them all jointly together, and some things in particular, which concern them severally. The things in general which concern them all, are two: whereof, the one respecteth the time of their choking: the other respecteth the causes of their choking.  
1. The time of their choking: for it is said of them; That when they have heard, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and are departed, or gone their way, they are choked, etc. They are not choked while they are in hearing, but rather afterward, when they are departed from the Semons, and go about their worldly affairs: then are they choked by those things whereon their hearts were set. As thorny ground may have some good moist moulds, and depth of soil, and cause the seed sown in it to sprout and come up, but afterward will not suffer it to prosper, the thorns in time will choke it. So may a man hear the word, reverently and attentively, mark it carefully, and receive it willingly: yea, he may take it to be the word of God indeed, and the only word that must save his soul: he may wish that he were able to follow it, and have a purpose to follow it: and yet afterward be hindered in the obedience of it, by the corruptions of his own heart.  
As Pharaoh was humbled while the hand of God was heavy upon him: but became as hard as he was before, when it was removed. And as some are Sea sick while they are on the water, but well again whom they come to land. And as the hardest Metals are hot, soft, and pliable, while they are in the fire, but become cold, hard, and stiff when they are taken out of the fire. So are some hearers much moved while they are in the Church, and so long as they hear: and yet afterward, when they are gone away, and betake themselves to their worldly affairs, lose the efficacy of the word, and become transgressors of it.  
These are unprofitable hearers, the word which they hear will not save their souls. Men may often hear after this manner, and yet never come to heaven. Do not therefore content yourselves with these present motions, while you are in hearing, but let them continue, and show their efficacy after you have heard, & when occasion is offered in your lives. Let not the word only move your affections, but also mortify them. And let it not only stir up your affections, while it is hard, but direct them, and overrule them in your conversation afterward. Let not any thing in the world, or any affections in your own hearts, hinder your obedience to the word. You know that the Son, who being commanded by his Father to work in his Vineyatd, 
Mat. 21.30.31.  did promise and purpose to go, and went not: was condemned for not fulfilling the will of his Father. And do you think that you shall be taken for dutiful children to God Almighty, if while you hear his word, you love it, and like it, and purpose to follow it: and yet afterward by some sinister occasions, be hindered in the obedience of it? Know this, that God will never accept of good purposes, without good performance; nor of good motions in your minds, without good manners in your lives.  
There be some covetous and voluptuous persons, far worse than these of whom Christ hear speaketh: for these do hear, and receive the word willingly for the present, they are choked afterward. But there be some covetous worldlings, and voluptuous Epicures, who will not hear at all, or not with any patience. They will not receive the seed at all, and do choke it as soon as they receive it. 
Luk. 16.14.  Such were the pharisees, who mocked Christ when he taxed their covetousness. Such were the jews, 
Isa. 30.11.  who would not hear the Law of the Lord, but said unto the Seers; See not: and to the Prophets, prophecy not unto us right things, but speak flattering things unto us: prophecy errors. 
Micha. 2.  Who would have none to be their Prophet, but he that would lie falsely, & would prophecy to them of wine and strong drink. And such be those in our days, who cannot endure to hear any thing spoken, to curb them of their carnal pleasures, or abridge them of their worldly profits: who rail against the Preacher, and hate him as Ahab did Michaiah, and hear him with no more patience and liking, than the jews heard Stephen, 
Act. 7.54.  when their hearts braced for anger, and when they gnashed at him with thrir teeth.  
But if these hearers, who give reverent attention to the word when it is delivered, have some good liking of it, and a purpose to obey it, & would obey it, but that it doth cross their pleasures and profits, are reckoned in the number of unfruitful hearers. What may be thought of those that be worse, who will not hear it, who will not believe it, who do mislike it? yea, malign him that teacheth any thing that is against their pleasures or profits, and are ready to work him some mischief: Oh that these would consider their estate, and remember how far they are from that profitable hearing which must save their souls!  
2. The second thing to be observed in general, respecteth the causes of their choking, which are three in number; Cares of the world, riches and voluptuous living. From all which together, we may learn, that noisome lusts, and bad affections in the heart, do greatly hinder the fruitful hearing of God's word. Yea, though the heart be much moved with the word for a time, and be very like to profit by hearing, and the hearer have a purpose to follow the word, yet corrupt affections, of care, covetousness, and voluptuousness, will hinder the fruitfulness of the word. As thorns are to ground that is sown, so are these affections to the hearers of God's word. You know, that although the Soil were reasonable good of itself, yet if thorns grow among the corn they will not suffer the ground to yield any good crop. So if hearers have indifferent good minds of themselves, (especially if some froward affections were expelled:) yet so long as those affections remain in them, they will hinder the growth of the word. And therefore Peter exhorteth us; 
1. Pet. 2.1.2.  first, to lay aside all maliciousness, & all guile, 〈…〉 ●●tion, and ●nuie: and then, as new borne babes, to desire the sincere milk of the word, that we may grow thereby. 
jam. 1.21.  And james biddeth us lay apart all filthiness, and superfluity of maliciousness, and receive with meekness the engrafted word, which is able to save our souls. If gross humours abide in the stomach, they will not suffer it to digest the meat which is eaten, but will make it rather to hurt, then to nourish the body. So if there be froward and inordinate affections in your hearts, they will so hinder the efficacy of the word, as it shall not profit you to the salvation of your souls.  
Use. This should teach you, so often as you come to hear, to look unto your hearts, and to empty them of all wicked affections remaining in them. As you are careful when you blow and sow your fields, to rid up by the roots all thorns, briars, and bushes, lest they should hinder the corn; So be you careful to free your hearts from these bad affections, when you come to hear. 
Mat. 10.16.  Christ biddeh you to be as wise as Serpents. Now this is one point of the Serpent's wisdom (as the learned doth teach;) 
Epiphan. contra hares●har. 37 Ambros. praefat in enarrat. Psal. 37. Bernard. de modo vivend. serm. 28. jer. 4.4.  That when he is thirsty, he goeth from his hole to the water: yet before he drink he casteth up the poison which was near his throat. Imitate him therein; If any poison of bad affections be found in your hearts, expel them, lest they hinder the efficacy of the word. Yea, as the Prophet saith; Break up your fallow ground, and sow not among thorns. Be circumcised to the Lord, and take away the foreskins of your hearts, that so you may hear, to the profit & comfort of your souls.  
Let us now see in particular, and severally, what are the things, which like thorns do choke the seed of the word: Three be here named; The first of them is Care; and because there be two kinds of care, the one a godly and spiritual care, 
1. Cor. 7.32, 33.  to care for the things of the Lord, how we may please him, and to care for the things of the soul, how it may be saved. The other a worldly and carnal care, to care for the things of the world, how to please men, and how to provide for our bodies in this world. 
Mat. 13.22.  In the other Evangelists, both in Matthew and Mark, they are called, 
Mat. 4.19.  for distinction sake, Cares of the world. These cares are as thorns to choke the word in the hearer's hearts: They do oftentimes keep men from hearing at all. 
Luk. 10.40.41.  Martha was careful to provide good fare for her guests, & troubled herself about many things, when with her sister Mary she should rather have heard Christ's doctrine. Those guests, who were innited to the wedding feast, 
Luk. 14.18.  made excuses, that one had bought a Farm, and must needs go see it: another had bought 5. yoke of Oxen, and must go prove them; another had married a Wife, and therefore could not come. Worldly cares keep many from the Church, who would not be absent if their worldly business did not draw them another way: yet will not be present if their absence serve for their gain. So do these cares make their hearing altogether unprofitable, even as thorns make the sown ground unfruitful. Some have their hearts so exercised with thinking and plotting of worldly matters, that they cannot attend to the word delivered. Others having beaten their brains, and busied their heads before, fall to sleep when they should hear. Others that be awake and listen, have no love nor liking of that which is taught. The things of the world have so put their mouths out of taste, as they can find no sweetness in the word.  
Others attend, & seem to like all well for a time, yet afterward the cares of the world enter into their heads and hearts, and drive the word out of them, even as one nail drives out another. There may be in them for a time some striving and struggling betwixt the world and the word: but the world overcomes in the end, and maketh them no better, then if they had never heard. Christ bad his Disciples take heed to themselves, 
Luk. 21.34.  least at any time their hearts were oppressed with surfeiting and drunkenness, and cares of this life, and lest the last d●y should come on them at unawares. Because cares of the world do oppress the heart, as well as surfeiting and drunkenness, and make us unfit for his coming to judgement. Our people are much oppressed with worldly cares: they rise early, and lie down late, and eat the bread of carefulness: they busy their heads, they beat their brains, they weary their bodies, they break their sleep, they weaken their strength, they hinder their health, and shorten their lives, with carking and caring, toiling and moiling about worldly affairs: and this is one special cause why they hear so much, and profit so little.  
These then who would be profitable hearers, must before and after their hearing, keep these cares out of their heart's. Let them remember the exhortation given by Christ; 
Mat. 6.25.  Be not careful for your life, what you shall eat, nor what you shall drink; nor for your body, what raiment ye shall put on. Is not the life more worth than meat? and the body than raiment? Which of you by taking care is able to add one cubit to his stature?  
It is not sufficient for you to free your minds from these cares while you are in hearing, but likewise beware lest they entangle you afterward. Expel them so soon as they enter into your minds, even as you will cut up thorns, briars, and thistles, which you see spring up among the corn after it is sown. If they be in your hearts before you hear, they will keep you from attending, from understanding, or else from affecting that which you hear. And if they enter into your hearts after you have heard, they will hinder you from practising that, which before you liked, and purposed to obey. Such enemies are they to your fruitful hearing. Who then would have his mind disquieted with them?  
What? 
Ob.  (will some man say) must we have no care of any thing at all? must we set all at six and seven, and let the world wag? must we be like some idle and prodigal unthrifts, who cast away all care?  
Not so, 
Sol.  we must distinguish of care; Est solicitudo diligentiae, & solicitudo diffid●ntiae. There is a care of diligence, when men in a good manner, and due measure, use all honest and lawful means, to get, and to keep things needful for this life, and for the maintenance of themselves, and those which belong unto them.  
The Wiseman sendeth the sluggard to learn this care of the Pismire, 
Pro. 6.6.8.  who prepareth her meat in the Summer, and gathereth her food in the harvest. And the Apostle saith, that if there be any that provideth not for his own; and namely for them of his household, 
1. Tim. 5.8.  he denieth the faith, and is worse than an Infidel. This care ought to be in all.  
There is also a care of diffidence and distrust, which is an inordinate care: when we keep no measure in our care; when we are not content to use lawful, but also use unlawful means: and when we will not depend on God's merciful providence, for a blessing on the means; but forecast before hand what shall be the success, and disquiet our minds with thinking what shall be the issue, and with fearing an ill event.  
This care we must renounce as a fruit of unbelief; and as a thorn that will choke the seed of the word. We must with diligence and care use necessary and lawful means; but leave the issue to him, who knoweth best what to do. We must cast this burden on the Lord, as the Psalmist teacheth us, and he shall nourish us. 
Psal. 55.22.  We must cast all our care on him: as the Apostle exhorteth: 
1. Pet. 5.7.  for he careth for us.  
Let us rest in his good pleasure, and be content to take in good part whatsoever he sendeth, 
Rom. 8.28  knowing that all things work together for the best to them that love God. And so our care shall not hinder the fruitfulness of the word.  
2. But to proceed in the text, what is the second thorn that choketh 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 thorn, yet is there indeed great difference betwixt them. They are heese distinguished one from the other, as well as voluptuous living is distinguished from them both. And in truth they are oftentimes severed, and not found together in some persons. A man may be perplexed with worldly care, yet not grow rich thereby. The poor are oftentimes as careful how to live, and to get wealth as the rich: yea, sometime more careful, because their charge is greater, and the●r wants more, but their means be fewer and weaker. It may be GOD doth plague their great care with great want: the more careful they are, the more needful they be. If they would be less careful, They might be less needful.  
Again, rich men are sometime without care: As is seen in the godly: Abraham was rich, so was job, both in the beginning and also in the later end of his days: and yet both of them, free from distrustful care: yet are riches as pricking thorns to choke the word as well as those cares.  
Not only they who vex themselves with griping cares, how to get, and how to exercise their wealth: but likewise those who think they have enough already, and care not much for more, but like the rich man in the Gospel, say to their souls, Live at ease, 
Luk ●2. 1●.  eat drink and take your pastime, you have much goods laid up for many years; may be unprofitable hearers.  
Although this Evangelist nameth riches simply and absolutely without any addition, yet is he to be expounded by Matthew and Mark, who call this thorn the deceitfulness of riches. And that declareth the manner how they choke the word, namely, by deceiving the owners. Then be they thorns, when they deceive. If thou enjoy them, 
Chrysost. in Math. 13. ho. 45.  and use them in great plent●e, yet shall they not choke the word in thy heart, unless they first deceive thy soul, but if they once deceive thee, they will choke thee. Not the world, but the cares of the world: not riches, but the deceitfulness of riches, make the word fruitless.  
And certain it is, that they deceive many, because they make many unfruitful hearers. 
Math. 6.24.  In regard whereof, Christ said, we cannot serve God and riches: 
Math. 19.23.  And that a rich man shall hardly enter into the kingdom of heaven. And Paul said, they that will be rich fall into temptations and snares, and into many foolish and noisome lusts, which drown men in perdition. 
1. Tim. 69.10.  And while some have lusted after them, 
jam. 4.4.1. joh. 2.15.  they erred from the faith, and pierced themselves through with many sorrows. And james said, Whosoever will be a friend of the world, maketh himself the enemy of God. And john said, If any man love the world, the love of the father is not in him.  
But how do they deceive men? we would feign know that, will some say.  
I answer, that riches deceive men four ways.  

1. In respect of the cause of them. They make the owner believe, that God in special favour and mercy did bestow them upon him, and that he would never have given him such abundance, unless he had dear loved him. And therefore imagineth that he is deep in God's books, and in greater favour than those that sustain losses, and endure wants. This is a gross deceit. Solomon teacheth, 
Eccl●s. 9.1.  that a man knoweth neither love nor hatred, of all that is before him, that is, he neither knoweth whether God love him or hate him, by his outward estate, neither by his riches nor by his poverty. 
Vers. 2.  And he giveth a reason, because all things come alike to all men: And the same condition is to the just, & to the wicked: to the pure and to the polluted: to him that sacrificeth, and to him that sacrificeth not: As is the good, so is the sinner: he that sweareth, as he that feareth an oath. And Christ showeth, 
Math. 5.45.  that by doing good to all, we may be children of our heavenvly father; who dealeth so in making his sun to shine on the evil and good; and sending a reign on the just and unjust. Hereby a man may be led into a fools paradise, and made to think that he is happy, when he is miserable; and that God is his friend, when he is his foe. And a most dangerous deceit this is, hurtful to himself, and odious to God: hurtful to himself, because it will make him secure, and to content himself with his present estate, and never seek to better it; yea it will cause him to contemn the word, which should make him better, and to think that he is already as good as the word can make him. And therefore he will refuse to hear it often, and when he heareth, it is without profit; he deceiveth himself in his own imagination, 
Cal. 6.3.  seeming to himself, that he is somewhat, when he is nothing. And therefore putteth off from him, the curses of the law, as not deserved by him, but applieth to himself the blessings of the Gospel, as if they properly belonged unto him. I would we had none such deceived rich men in this our age. Those that be such, let them know, that this fond conceit is odious to God: for he threateneth, that when a man heareth the curses of the law, and blesseth himself in his heart, saying, 
Deut. 29.19.20.  I shall have peace, although I walk according to the stubbornness of mine own heart; thus adding drunkenness unto thirst: The Lord will not be merciful unto him; but then the wrath of the Lord, and his jealousy, shall smoke against that man: and every curse that is written in his book, shall light upon him: and the Lord shall put out his name from under heaven. Wherefore let all rich men take heed lest they be thus deceived: let them know, that riches are common both to good and bad: yea, that the worst often have them, and the best often want them: and therefore let not the having of them, make them to presume any whit the more on God's savour, or less fear his judgements.  
2. Riches deceive men, in respect of the nature of them: In making them to think that they be far better than indeed they are. That they are good in their own nature, that they make them better that have them. That they yield the greatest blessings, benefits & comforts, that man receiveth on the earth. That those who enjoy them are the happiest, and those who want them are the most miserable in the world. This is a notorious deceit: for they are not good in their own nature, but only in the use. Not good to all, but only to the good: who know how to use them aright. They are not Riches in truth, but in show, and do as much differ from true riches, as the shadow differeth from the substance. Happy men may want them, & miserable men may have them. 
Naball had them, when David wanted them. The Rich Glutton, that at at his death was sent to hell torments, had them in abundance; when as Lazarus, who after death was carried to Abraham's bosom, did want them. The Apostles had neither gold nor silver, and yet were happy. They make few better, but many worse, and are occasions of much evil. Neither can they yield any great benefits to the owners, 
1. P. ●t. 1.18.  either for souls or bodies. They cannot redeem our souls: we were not bought with corruptible things, as silver and gold.  
The whole world, and all the wealth thereof, were not a sufficient Ransom for one soul, 
Math. 16.26.  nor a full satisfaction to God for one sin. They rather hinder, then further our salvation.  
Can they exempt men from God's judgements? Do not Rich men feel them as well as poor? Can they free our bodies from diseases? Are not Rich men subject to diseases, as well as poor men? Can they preserve us from death? Do not Rich men die as well as poor?  
All the benefits which you can reap by them, are no better, 
Luk. 16.  & no more than the Rich Glutton had; who was costly clad, and daintily fed. Are not they then fond deceived, who think so highly, and make so great account of them?  
Wherefore take heed lest you be thus deceived: This deceit is also a Thorn in the heart, to choke the word. It will cause men to set their hearts on Riches, to love them, and desire them, and seek them more than they ought.  
It will make them to serve God, and keep his word, no further than it serveth for their commodity. If the word command anything, which they think will hinder their profit, they will rather transgress the word, then forego their gain. Such men will not get and employ their wealth, as the word doth direct: but would have the word and the teachers thereof, to allow them to get and employ their wealth as they list.  
Take heed of this deceit. If thou be del●●ed in this sort, every trifling commedotie will hinder you in obedience to the word.   
3. Riches deceive men in regard of their effects, because they will not parforme that which they seem to promise, and which their owners exported at their hands. They seem to promise, and men expect nothing but good from them; and yet they bring much evil with them. As thorns do be●re green leaves, white flowers, and ●●●cre blossoms, yet under the same, do carry sharp pricks, that will ●●●ke a men to bleed, if he do not ●●ndle them choysely and warily. 
So riches do promise to men great ease, high honour, many pleasures, and much contentment; and yet withal they bring great pain, much trouble, and little contentment. They are not gotten without great labour; nor kept without great care and fear; nor lost without great sorrow. 
August. de ci●●t. de●. lib. 21. cap. 5.  And so they are little better, than the apples of Sodom, which seem to be fair and ripe, and fit to be eaten, but if one taste them, they vanish into powder and smoke.  
And that which is worse, they will seem to make a man more fit, and yet in truth do oftentimes make him more unfit for God's service. They puff up his heart with pride, they make him more secure and careless of heavenly things, less to fear God and his judgements, and less to regard and obey his word. And therefore the Lord, not without just cause, gave warning before hand to the people of Israel, that when they were placed in Canaan, 
Deut. 8.11.  (a land that flowed with milk and honey) and had eaten and filled themselves with the fruits thereof, they should beware that they forgot not the Lord their God, not keeping his commandments, and his ordinances. And afterward he thus complaineth of them: 
jer. 22.21.  I spoke unto thee when thou wast in prosperity: but thou sa●●●st, I will not hear, this hath been thy manner from thy youth.  
David in the time of his exile and persecution, committed no such sins, as he did when he was settled in his kingdom. And it hath been observed and confessed by many of the learned, that the Church more abounded in piety and zeal, when it was persecuted and poor; then when it was peaceable, and endowed with riches. And thereupon it was said, Religio peperit di●●tias, 
Fox. Acts. & mon● P. 716. ex August.  s●d filia deuor a●it matrem. Religion brought forth riches, but the daughter, hath devoured the mother.  
That as the Church increased in possessions, 
Hicron.  so it decreased in virtue. Some writ, that when Christian Emperors, 
Poly●hron. lib. 4. cap. 6.  with good intents, enriched the Church with lands and possessions, a voice was heard to cry; This day is venom or poison powered into the Church. And afterward the Church began to complain, and say, In pace mea amtritudo mea maxima; 
Bernard. in cantic. serm. 33.  In pace mea, amaritudo mea amarissima. In my peace, my bitterness is the greatest; In my peace, my bitterness is the most bitter. Not so bitter before by the death of Martyrs, and conflict with Heretics, as now by the manners of the household.  
So that not a few, but many, have been deceived and corrupted by riches this way, and therefore all had need to look to themselves.   
4. Lastly, riches deceive men, in respect of the continuance. Many trust to them, and hope to enjoy them long, when as they are presently deprived of them.   
Thus was David deceived. In his prosperity, he said, I shall never be moved: 
Psal. 30.6.7.  the Lord of his goodness had made his mountain to stand strong, but then the Lord did hide his face, and he was troubled. In regard whereof, Solomon saith, 
Pro. 23.5.  Wilt thou cast thine eyes upon that which is nothing? for riches taketh her to her wings, like an Eagle which flieth into the heaven. 
1. Tim. 6.17.  And Paul bade Timothy, charge rich men, not to trust to uncertain riches, uncertain they are, and therefore not to be trusted; they will deceive those that trust to them. They will fail us in our greatest need, as namely, at the hour of death. That rich man, who enlarged his barns, and la●d up goods for many years, 
Luk. 12.20.  when he was in great hope of enjoying them long, had his soul taken from him that ●ight, and knew not who should enjoy them. Naked came we into this would, 
1. Tim. 6.7.  and naked must we return: we brought nothing into it, neither must we carry any thing out of it: hic a●quiruniur, hic relinquntur, here they are gotten, and here they are left.  
All those ways do riches deceive men. And whom they deceive, in their hearts they choke the word.  
Such impediments are they to the word, as they hinder many from receiving and professing it.  
Christ said, the poor receive the Gospel. 
Math. 11.6.   
And Paul said, you see your calling, that not many mighty or many noble are called: 
1. Cor. 1.26.  but God hath chosen the weak ones to confound the mighty: and base and despised ones, to confound the noble.  
So likewise they hinder men in the obedience and practice of the word. Rich men are more bound to serve the Lord then the poor, for on whom he bestoweth much, of them he requireth much: As he is more bountiful to them, so should they be more dutiful to him: yet oftentimes it cometh to pass, that they seldomer hear it, and less obey it, than others do. But the greater is their sin, and the more fearful shall be their judgement, if they do not amend.  
Use. 1 You then that be rich, look well about you, take heed lest your riches deceive you, and in deceiving you, make the word fruitless. It had been better never to have enjoyed them, than thus to be deceived and hindered by them. Solomon thought this to be an evil sickness which he saw under the sun: to wit, 
Eccles. 5.12.  riches reserved to the own●rs thereof for their evil. And is it not verified in them: whose Riches do choke the word in their hearts, and make it unfruitful in their lives? what greater evil could befall them? Do they not hereby endanger their own souls? In a woeful case they are, and far worse than the poorest in the world.  
CHRIST saith unto such, Woe be unto you that are rich: 
Luk. 6.24  for ye have received your consolation. Some comfort they may find now, but none hereafter. And james saith to them, Go too now ye Richmen, weep and howl, for the miseries that shall come upon you: 
Iam: 5.1.2.3.  your gold and silver is cankered, and the rust thereof shall be a witness against you, and shall eat your fl●sh, as it were fire. Ye have heaped up Treasure for the last days. Though now they fear no danger, yet one day they shall feel it, to their great sorrow. It is strange to see how crafty and wise Rich men be in worldly affairs. In all their dealings, they take such good heed, that they can hardly be deceived by any, yet in spiritual matters, touching the salvation of their souls, they may easily be overreached.  
They are to their great loss often deceived, and yet do not perceive it: Their own riches deceive their souls, and yet they cannot discern it, nor will acknowledge it.  
Oh consider, that as the Devil may deceive you, and as other men may deceive you, so also your own wealth may deceive you, and that as dangerously as any.  
It may so deceive you, as it may procure your everlasting destruction, if in time, you do not espy it, and redress it.  
CHRIST would never have said that the deceitfulness of Riches, as Thorns choke the seed of the word, unless riches did deceive men, and make them unfruitful hearers. Let his words then be an admonition, to make you take better heed.  
There is not any one of you, but if a Friend told you of a Cozener, that had beguiled many, and went about to deceive you, to your great damage, you would take warning, and either refuse to have any dealings at all with the man, or else, if by necessity you were compelled thereunto, you would be so very circumspect in your dealings, that he should hardly defraud you. Christ jesus here lets you understand, that riches are deceitful, and that in deceiving men, they hinder them in that which serves for God's glory, and the good of their own souls. And will not you receive warning, and beware of them? Take heed of them, they seem to be your good friends, and much to pleasure you, yet is there falsehood in their fellowship. The better you like them, the more you love them: and the more you trust them, the more ready are they to deceive you.  
And indeed this is one of the strangest and grossest deceits that can be found in the world In other matters men are deceived against their wills, but in this, with their wills. In other things the deceived, do of themselves soon espy the cozenage, and seek to help themselves: but in this, many are deceived continually, and yet cannot discern it? yea, if another tell them of it, yet will they not believe it. In other frauds the deceivers are most in fault; but here the deceived are in greatest fault: for riches deceive you, not through their own craft, 〈◊〉 through your corruption: not through their fraudulent persuasions, but through your fond affections: not through their bad practices, but through your mad behaviour. Riches are no causes, but occasions of the deceit. Men take occasion by them, & use them as means to deceive themselves. 
Rom. 7.11  As Paul said of Sin and the Law; Sin took occasion by the Commandment, and deceived me, and thereby slew me. So may we say of man's corruption and riches: His corruption taketh occasion by riches to deceive himself, and thereby to destroy himself. He is deceived by the supposed pleasantness of riches; as Eve was deceived by the pleasantness of the Apple. And as Eve was more to be blamed then the Apple; so is the rich man more to be blamed then his riches.  
Quest. If riches do so dangerously deceive men, how may we use riches, that they may not deceive us; nor like thorns, hinder the fruit of the word.  
Answ. You need not to cast them away, as Crates the Theban, and some other Philosophers did. They are the good blessings of God, and may be well used, for God's glory, and man's good. Observe these 5. Rules, and they shall not deceive you, nor choke the word in your hearts.  

1. Set not your affections on them, desire them not too earnestly, love them not too dearly: according to the instruction of the Kingly Prophet; If riches increase, 
Psal. 62.10.  set not your hearts thereon: but rather as the Apostle exhorteth; They which use this world, 
1. Cor. 7.31.  let them be as though they used it not. It is your inordinate affection toward them, that makes them to deceive you, and hinder you in the obedience of the word. The more you love them, the less will you love the word, the less desire will you have to hear and learn it, and the less care to obey it. If your hearts be set on wealth, it will so deceive you, that no sin can be gainful, but you will be ready to practise it: and no duty bring any damage, but y●● shall neglect it. Is not the desire of money the root of all evil? 
1. Tim. 6.10  What makes some to lie in their bargaining? some to swear vainly & falsely? some to use fraud and cozenage? some to oppress and wrong others, but an immoderate desire of riches? This is the very spawn of all sin, in unjust dealing: therefore learn to moderate it. Doth not Christ say, 
Mat. 10.37.  that he who loveth father or mother, son or daughter, wife or children, or his own life, 
Luk. 14.26.  more than me, is unworthy of me: he cannot be my Disciple: And is he worthy of him, or can be his Disciple, who loveth lands & living, wealth and riches, better than him? Doth not he say; 
joh. 14.23.  If any man love me, he will keep my word? Those than that transgress his word for their own advantage, and sin against him, to get, to keep, or to increase their riches; do they not love their riches better than him?  
2. Be content to employ your riches as the word directeth you. 
Luk. 16.2.  You are but Stewards of your riches, the Lord is the owner, and will one day call you to give an account for your Stewardship: you must not therefore use them as you list. but as he will: how he would have you to use them, he teacheth you by his word. Wherefore make the word your Counsellor in all your dealings. Do not get your wealth by any other means then the word alloweth: do not keep it any longer than the word permitteth: and do not otherwise bestow it or spend it, than the word approveth: Then cannot your riches hinder, but will rather further your obedience: the use of them will be a practice of the word.  
3. Account the word of God, and the graces and blessings conveyed unto thee thereby, greater riches, and more precious Jewels than all the wealth of the world. Know that godliness (as the Apostle teacheth) is great gain. 
1. Tim. 6.6.  Be of Paul's mind, who thought all things but loss, 
Phil. 3.9.  for the excellent knowledge sake of Christ jesus our Lord: for whom he counted all things loss, and did judge them to be dung, that he might win Christ. As the soul is more excellent than the body; and as heaven is more excellent than the earth; so those things which belong to the soul, and come from heaven, are more excellent than those things which belong to the body, and come from the earth. If thou do so esteem of them, thou wilt not suffer the wealth of the world to hinder thee of them. If thou canst not enjoy both together, thou wilt rather forego wealth then the word. The want of this due estimation, causeth riches to be an hindrance to many. They think too highly of worldly wealth; but too basely of God's word and his graces: and therefore had rather get and keep their wealth, then obey the word, and increase in grace.  
4. Pray earnestly unto God, that he would give thee grace to use riches aright, even for the glory of his Name, for the good of thine own soul, and for the benefit of others. Say unto the Lord with David; 
Psal. 119.36.  Incline my heart to thy testimonies, and not to covetousness: for thy heart cannot be inclined to both together. Pray thus before thou come to hear; pray thus after thou hast heard. And in all thy dealings of the world, pray to God to pluck these thorns out of thy heart, lest they hinder thee in the obedience of his word. The more thou prayest thus, the less shall the deceitfulness of riches hinder thee.  
5. Though thou abound in wealth, yet be not proud; but be as lowly and humble as if thou lived in want: for GOD resisteth the proud, 
1. Pet. ●. 5  and giveth grace to the humble. 
1. Tim. 6.17.  Paul would not have commanded Timothy, to charge rich men, that they be not high minded, unless there were some danger that way. They are in danger of being proud, and when they are proud, they are in danger of disobedience: for proud men will despise the word, and will think scorn to be taught their duty, and to be reproved for their faults by a poor Minister: and will no further obey the word than they think it may stand with their credit and honour. Know that God is no respecter of persons: the poor may be as acceptable to him as the rich: he more respecteth man's disposition and behaviour, than his outward estate. If thou be poor, be not dismayed: if rich, be not proud.   
Use. 2 Lastly, if riches deceive men, and hinder them in the obedience of the word, let not the poorer sort always follow the example of rich men. Their riches doth often choke the word which they hear, so as it taketh no effect in their hearts, nor yieldeth any fruit in their lives. If then the poorer sort will do as they do, they will prove unprofitable hearers. In worldly matters the poorer sort will follow them no further than serveth for their present profit. If the rich should sow among thorns, and reap a course crop of corn at harvest, through ill husbandry; the poor will not be drawn by their example to use the like ill husbandry, nor be content to reap the like crop: but whatsoever the other do, they will be careful to dress their ground after the best manner, and seek to make the best profit of that little land which they occupy.  
And why then should they imitate their ill husbandry in spiritual and heavenly things? If in Christ's time, and the Adostles time, the poor had been led by the example of the rich, very few had embraced the Go●●ell: many of them did receive it, though most of the rich did reject it. Consider this, that their example will not ex●●●e you before God: your mean state hath least impediments. 
P●●. ●0. c. ●.  The wise man desired God to give him neither riches nor poverty; but to feed him with food convenient, lest being f●●●, be should deny GOD, or being 〈◊〉, should steal, and take Gods Ne'er in vain. And therefore as ground without thorns, yieldeth greater increase than that which is full of thorns: So ●ou who be of middle and mean es●●●e, should perform greater obedience, than those that be exceeding rich, or very poor.  

〈…〉.  The third and last thing, that as a thorn choketh the word, is voluptuous living, or the pleasures of this life. Though Matthew omit this, yet Mark mentioneth it as well as this Evangelist; and calleth it, The lusts of other things, or lusts about other things. This differeth from the former: for men may be rich, and yet enjoy no pleasure. Solomon said, he saw this evil under the S●nne, and it was much among men. A man to whom God had given riches, 
Eccle. 6.1.2.  and treasures, and honour, and wanted nothing for his soul, of all that it desired: but God gave him no power to eat thereof, but a strange man shall eat it up. This is vanity and an evil sickness. Some are so miserable, as they cannot find in their hearts to use their riches for their own comfort; but let them lie by them, as a sick man doth his meat. Again, there be many who live in pleasure, and yet enjoy little wealth; who waste their wealth in wantonness, and care little for riches, so that they may have their pleasure for a time. Such are the wanton youths of our age, who like the prodigal Son, 
Luk. 15.  spend their patrimony by notous living.  
These carnal pleasures will no less choke the seed of the word, and hinder the fruits of it, then cares of the world, or deceitfulness of riches. Solomon was a mirror of wisdom: yet when he gave himself to voluptousnesse, he forgot himself, neglected his duty to his Creator, and gave way to abominable Idolatry. And for this cause did job sacrifice for his children when they were feasting, 
job. 1.  lest the pleasures thereof should make them blaspheme God in their hearts. 
1. Tim. 5.6.  And Paul said, that the window which hueth in pleasure, is dead while she is alive: because such are no more able to perform the duties of Christians, than one that is dead is able to perform the office of a man. These pleasures hinder the fruitfulness of the word in three respects.  

1. In regard of the nature of the word, & the obedience thereof, it affordeth no such carnal pleasures as the natural man desireth: though it yield spiritual and heavenly pleasures, yet it it yieldeth no corporal or carnal pleasures. And therefore voluptuous persons, who mind nothing but their pleasures, have no care to obey the word, which brings them no such pleasures as they desire. Na● the word doth crucify our lusts, doth curb & moderate our pleasures. And therefore the natural man, who hath his heart wholly set on pleasures, and will not be stinted in the use of them, cannot endure it.  
2. In regard of the effect of pleasures, they breed security in the heart, make it more unfit for grace, more prone to vice, & less fearful of sin and punishment. And therefore it is said, 
Hos. 4.11.  That Whoredom and Wine take away the heart. Pleasure, like another Cyrce, so enchanteth men's minds, that like bruit beasts, they are altogether given to sensuality, and wholly neglect their duty to God.  
3 In regard of the matter of pleasures: for many carnal pleasures consist in the use of unlawful things, and in the practice of some sin. Now if a man's heart be set on pleasure, then to satisfy his pleasure he will sin against GOD, as Eve did in eating the forbidden fruit. And as Herode did, who though he heard john Baptist gladly, and did many things that he taught, yet he would not put away his brother's wife, as he was commanded.   
Voluptuous persons will not embrace such doctrine, nor follow such teachers as condemn their unlawful pleasures. They will not suffer wholesome doctrine (as Paul foretold,) 
2. Tim. 4.3.  but after their own lusts, get them an heap of teachers, to try whether any will tolerate their sinful pleasures, and them will they like best. 
Homo capitur volupt●t●, sir● ham● pas●is. August.  Voluptas est esca malorum: Pleasure is the bait of sin. And man is taken with pleasure, as the fish with an hook. As the Fisherman covereth his hook with a bait, that the fish biting at the bait, may be catched with the hook: So the Devil doth bait many sins with pleasure, that man receiving the pleasure, may be catched with the sin. In regard whereof, the voluptuous man, who will not be abridged of any pleasure, committeth many sins against God, and faileth often in the obedience of the word. He may often hear the word, yet will not obey it in any point which crosseth his pleasure. As some sick patients are content that the Physician prescribe them a diet, and sometime ask him a question, whether such meat be good for them or no: though the Physician, who best knows what is hurtful for him, do forbidden them some kinds of meat, yet have they so strong an appetite to some of those meats, as for all his direction, they will not forego them, but only would have been glad if he would allow them. So men come to hear the word, and there by to learn what is good and ill for the health of their souls: though the Preacher give them good direction, yet so earnest is their desire of pleasure, that they will take their delight in those things which he by the word doth forbid.  
Use. This may teach us, to take heed of pleasures. If our hearts be drawn away with them, we shall be barren soil. We professed and promised in our Baptism, to renounce the vain pomp and glory of the world, and all carnal desires of the flesh: shall we then by seeking & following them, choke the word in our hearts? Although before our conversion, 
Tit. 3.3.  we were (as the Apostle speaketh of himself and others) disobedient, deceived, serving the lusts and divers pleasures: yet now after our conversion, we must forego many pleasures, that so we may yield better obedience, to the word of God. It was foretold by Paul, that in the last days shall come perilous times: for men should be lovers of pleasures, more than lovers of God. 
2. Tim. 2.4.  I may say to you, as Christ said of Isaiahs' Prophecy; 
Luk. 4.21.  This day is this Scripture fulfilled in your cares: now are come those perilous times. Now do many men love their pleasures, more than they love God. The love of God is seen in keeping his Commandments. Those than that are more careful, take more pains, and defray more charges, to satisfy themselves in their pleasures, then to glorify God, by the obedience of his word: Are they not lovers of pleasures, more than lovers of God? And those that wilfully break God's Commandments, that so they may enjoy their pleasures; as some by whoredom, others by surfeiting and drunkenness; others by scoffing and jesting; others by lascivious dancing, riotous gaming, wanton sports & profane pastimes on the Sabbath day; Are they not lovers of pleasure more than lovers of God? And if they love their pleasures more than they love God, they may rather be counted profane Epicures, then godly Christians. The greater their pleasures is now, 
Revel. 18.7.  the greater will their pain be hereafter.  
Many of these are so addicted to their pleasures, as they will not by any means be reclaimed: we find it an harder matter to reform them, then to reform other offenders.  
The Philosophers observed that many fell from other Sects to the Epicures; 
Eras. apophth. lib. 7. in Arcesil.  but not any from the Epicures to other Sects. When we speak against their pleasures, we but speak to the belly, which wanteth ears. Surdo canimus; they are like the deaf Adder, that stoppeth her ear. But if they will take no warning, let them go on, and try what will become of them in the end. 
Eccles. 11.10.  Rejoice O young man in thy youth (as Solomon speaketh) and l●t thine heart cheer thee in the days of thy youth: and walk in the ways of thine heart, and in the sight of thine own eyes: but know that for all these things GOD will bring thee to judgement. He that is unjust, 
Revel. 23.11.  let him be unjust still: and he which is filthy, let him be filthy still: yet shall they find that Christ will come shortly, and his reward is with him, to give to every one according to his work. And then those which with poor Lazari●, endure pain, shall be comforted: but those which with the rich glutton, enjoyed their pleasures, shall be tormented.  
Quest. What? will you abridge us of all pleasures? must we become Stoics? may we not take pleasure sometime for our refreshing?  
Answ. We will neither with Stoics condemn all pleasures, nor with Epicures commend all pleasures. Only we teach you what pleasures are to be avoided, and how other pleasures are to be moderated, lest they hinder you in grace, and in your duty to your good God. We acknowledge that GOD hath given us his blessings, and granted us the use of his creatures, not only for necessity, but likewise for delight and pleasure. Adam enjoyed pleasure before his fall: Paradise where he was placed, was called the Garden of Eden, that is, The Garden of pleasure. The Lord hath proomised delights and pleasures as a reward and blessing to his people that obey his voice. The Lord (saith the Prophet) shall comfort Zion, 
Isai. 51.3.  he shall comfort all her desolations, he shall make her desert like Eden and her wilderness like the garden of the Lord: joy and gladness shall be found therein: praise and the voice of singing. And God giveth not only bread to strengthen man's heart; 
Psal. ●04. 15.  but also wine, to make his heart glad, and oil to make his face shine. But take heed how you use them: The abuse of them, dishonoureth God, and hindereth the salvation of many men's souls. If you will know how to use them aright, observe these four rules.  

1. Regard the matter of them, that it be not a thing forbidden by God, for every sinful pleasure, shall be punished with a sorrowful pain: voluptas tr●●sit, peccatum remanet. 
Au●ustin.  The pleasure passeth away, the sin remaineth, and the punishment shall follow: he that taketh pleasure in any act of sin, is like to goats and flies, that play with a candle that burneth them. As Dalilah spoke fair to Samson, and much delighted him for a time, but at last betrayed him, and delivered him into the hands of his enemies, and was the cause of his destruction. So these sinful pleasures may delight men for a season, yet in the end, they will betray them, and procure their everlasting condemnation. There be but two ends of these pleasures, either repentance or punishment. Those that do not seriously repent, shall be severely punished.  
2. Observe a due measure in them. Though the things wherein thou takest delight be lawful, yet moderate thyself in the use of them: thou mayst taste of them, but not surfeit: honey is sweet and wholesome, but he that eateth much, may surfeit of it, and annoy his body. So pleasures are necessary to satisfy the infirmity of our frail nature, and to make us more cheerful in God's service: yet superfluity is dangerous to the soul, and will breed security, and contempt of spiritual things in the heart. Do not turn Christian liberty, into licentious Epicurism. As he that will have an healthful body must use sobriety in his diet: so he that will have a sound soul, must use temperance in his pleasures.  
3. See that the time be fitting, pleasures must not be perpetual; nor continual. It is noted as a fault in the rich man, 
Luk. 16.9.  that he was clothed in purple and fine linen, and fared delicately every day. Now and then had been enough. There is a time for all things, 
E●●●s. 34.  said the wise man. A time to weep, and a time to laugh. And so there is a time when we may take our pleasures, and a time, when we must abstain from them. The Lord reproved the jews, that when he called them unto weeping and mourning: to baldness and girding with sack cloth. 
Isai. 22.12.13.  Then there was joy and gladness, slaying oxen, and kill sheep: eating flesh and drinking wine. And therefore if God do visit the land with any public calamity of pestilence, famine or the sword, we should rather humble ourselves with sorrowful repentance, with fasting & prayers, them delight ourselves with the pleasures of the flesh. If any will then addict themselves to their wont delights: we may say to them as Elishah said to his servant Gehaz●: 
2. King. 5.26.  Is this a time to receive money, and to receive garments, and olives, and sheep and oxen? Is this a time to sport yourselves with carnal pleasures, and worldly delights? Is it not rather a time of mourning, then of joys? We must weep with them that weep. And therefore if our brethren and near neighbours feel the hand of God heavy on them, we must then forbear our pleasures, and mourn for them. 
Rom. 12.15.  The Lord denounced a fearful woe, against them that were at ease in Zion, which did lie upon beds of ivory, and stretch themselves upon their beds; 
Amos. 6.4.5.6.  did eat the lambs of the flock, and the calves out of the stall. Did sing to the sound of the viol, and invented to themselves instruments of music like David. Did drink wine in bowls, and anoint themselves with the chief ointments, but were not sorry for the affliction of joseph. Know then, that all times are not seasonable for your pleasures. And then only use them when it is fitting.  
4. Do not content yourselves only with carnal and earthly pleasures, but also seek for spiritual and heavenly pleasures. Do not count this to be your only pleasure, 
2. Pet. 2.13.  to live deliciously for aseason, as some heretofore have done, and were justly 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 law of God. There 
(c) Rom. 1.4.  is consolation by the scriptures. There is 
(d) Phil. 21.  consolation in Christ. And a rejoicing 
(e) Gal. 6.14.  in the Cross of Christ. There is 
(f) Rom. 14.17.  a joy in the holy Ghost. There is 
(g) Phil. 1.25.  a joy of faith. There is 
(h) Rom. 12.12.  a rejoicing in hope. There is a 
(i) 2. Cor. 1.12.  rejoicing in the testimony of a good conscience. Do not therefore satisfy thyself, with outward and corporal delights, but seek also for those that be inward and spiritual: these are more permanent, and profitable, and will yield true comfort to thy soul. 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 commandments. Imitate the blessed Virgin, 
Luk. 1.47.  whose spirit rejoiced in God her Saviour. And the holy Apostle, who delighted in the law of GOD, 
Luk. 1.47.  concerning the inward man. 
Rom. 7.22.    
Then shalt thou be satisfied with the fatness of the Lords house: 
Psal. 2●. ●.  and he shall give thee drink out of the River of his pleasures, 
Ps. 1●. 11.  as David speaketh.  
There be also pleasures in heaven: for in the presence of God is fullness of joy: and at his right hand are pleasures for evermore. Those far excel all the pleasures of the garden of Eden. They yield full contentment, and make all them happy which do enjoy them: Therefore seek especially for them.  
A woeful thing it is, to enjoy pleasure in this life, which is but short, and to endure pain in the other life, which is eternal. If you cannot be partakers of both together, seek for the better. Make Moses choice, who refused the delights of Pharaohs 
H●b. 11.25.  Court: and chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season.  
Lastly, from the consideration of all these Thorns together, we may observe, that not one only corrupt affection, but likewise many corrupt affections in man's heart, do choke the seed of the word: Even 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 find them all three in one & the same man.  
A man may be much perplexed with worldly cares, how to get and increase riches, and when he hath gotten them, he may be deceived by them, in thinking too highly of them, in loving them too dearly, and trusting too much unto them. He may then also live in pleasure: he may be careful to get riches, and to increase them, that so he may consume them on his own lusts. By reason of his worldly care, and the deceitfulness of his riches, he may be sparing and niggard-like in relieving of others, yet in regard of voluptuousness, he may spend much on himself.  
That Richman, Luke 12. 
Lu. 12.19  had much goods laid up for himself, for many years. Not any for others, but all for himself: and therefore he would live at ease, eat, drink, and take his pastime. And the rich glutton, 
Luk. 16.19.21.  which would not give so much as the crumbs that fell from his table, to poor Lazarus: was given to pleasure, & spent much on his own back & belly: Such men as these, have many thorns growing in the field of their hearts: they have 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 thorns grow in a sown field, the less corn is reaped at harvest. So of all carnal hearers, these yield the least fruit.  
Yet are these three things distinguished one from another, as was showed before, are oftentimes severed in their subjects, 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 careful: and yet poor. A man may be rich, and yet not given to pleasure. And all of them have their special and several effects, one hindering after one manner, and another after another manner.  
And therefore any one of these, is able of itself to hinder the fruitfulness of the word. You know there be many kinds of thorns: with us there be white thorns, and black thorns, hawthornes, and slowthornes: And the word in the original, 
Scapulae lexicon in Akantha.  is taken not only for thorns, but likewise for briars and brambles, and any thing that hath pricks. And therefore as one kind of thorns, (if there be many of that kind) may as well hinder the fruitfulness of your fields, as many kinds. So one kind of corrupt affections in your hearts, may hinder the efficacy of the word, as well as many. And therefore as when you blow and sow your ground, you rid up not only one kind of thorns and briars, but likewise all of each kind. So when you hear the word, expel out of your hearts, not only all bad affections of one kind, but likewise all bad affections of each kind.  
It is lamentable to see, how fond people deceive themselves herein. Many men do harbour one noisome lust, one corrupt affection or other, in their hearts, and because they keep out many others, 
Quid resert si hoc vel illo modo p●reas. A●●●la ●●●ocun●, modo perenu●●●● sem●n●● par●●er 〈…〉 13. ●omil. 45.  they hope all is well with them. The covetous worldling condemns the voluptuous epicure: And the voluptuous epicure, condemns the gr●edie and miserable worldling. The covetous man thinketh that he is a good Christian, because he is not given to prodigal licentiousness: And the voluptuous man, would be esteemed a good hearer, because he abhors worldly cares and miserable covetousness. But let them both know, that either of these two sinful lusts, are sufficient to condemn their souls: and let them not purge their hearts from the one alone, but from both together, if they will be fit soil for the Lords seed.  
The last thing to be observed in these hearers, is the effect of their choking: namely, what is the issue and event that befalls them, when they are thus choked by those corrupt lusts: they bring forth no fruit. Though they d●● not fall away from their profession, as those hearers mentioned in the former verse: but still continue professors and hearers of the Gospel, yet are they unfruitful in their profession. The original word doth properly signify, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they do not bring forth any full and perfect, any ripe and truly fruit. As if they might bring forth some kind of fruit, yet no good fruit, no full corn, nor profitable gain. Corn sown among thorns, may yield some kind of fruit, yet not such as will please the husbandman: It will be an untimely fruit: it will whither away, before it be thoroughly fed, and fully ripe. It will be very thin on the ground, when it is reaped, it will prove nothing but short ears, and small gains; and when it is threshed, nothing but light corn, and unprofitable. Such is the obedience of those men, which be given to covetousness, and voluptuousness, they may perform some outward duties, yet not many: only such as do not hinder them in their worldly profits, nor abridge them of their carnal pleasures. And those which they do perform, are very imperfect, neither acceptable to God, nor comfortable to their own souls. They are not such as God exacted, they do not proceed from such sincerity of the heart, neither are they directed to that right end, neither are they per●●●●ed in such an holy manner as he rec●uireth. Though they seem to begin well, yet their inward lusts do ●o ●inder them, that they cannot bring their actions to a due perfection, but wax weary of doing well: And either ●uite cease from their enterprises begun; or els● efaint much in their proceed, before they bring any thing to a good end.  
Whence first we may take notice of the nature, quality and manner of their ●●●dience, whose hearts are still prossessed with the care, of the world, and the pleasures of this lif●. They may perform many good duties, yet fail in s●●e mai●e du●●e.  
And yet those which they perform, cannot ●lease the Lord, we have pr●g●●●●●x●mples hereof in the scriptures.  
N●a●●an the Syrian, being cured of 〈◊〉 leprosy by the Prophet Elisha, ●●●●ed unto him, to worship none other God, but the God of Israel, yet desired he to be tolerated in one point: that when he went with his Master into the house of Rin●mon, and when his Master leaned on his hand, 
2. King. 5.10.  and he did bow as his Master and others did, the Lord would be merciful unto him therein. Though he misliked that idolatry in his heart, yet because he could not enjoy his gainful place and office under his Ma●ster, unless ●n that point he dissembled, he for his gain would in outward behaviour, join with others in that idolatrous worship, he would be a Proselyte, so far as it might stand with his worldly commodity, but no further. And the reason was, because worldly lusts were not then mortified in his heart. judas had divers commendable things in him, other wise Christ would never have chosen him to be one of the twelve: he heard his sermons, lived a long time civilly, and preached the Gospel to others: yet because covetousness did still reign in his heart, for money he betrayed his Master.  
That rich young man which came to Christ to know the way to eternal life, had so kept the commandments for outward a●tes, 
Mar. 10.21.  as Christ loved him, yet because his corrupt affections were only kept under, and not killed, he left Christ, and had rather break his commandment, then leave his own wealth.  
Herod (as you heard) did many things which john Baptist taught, yet because the word was not powerful in his heart, to mortify his sinful lusts, he would not break off his incest, nor put away his brother's wife.  
If you suffer the like affections to abide in your hearts, your obedience will be no better.  
You see by experience, that corn growing among thorns, is neither so much, nor so good, as that which groweth in other ground; And that it might have been more, and also better, in the same ground; if the thorns before the sowing, had been rid up.  
Do not then imagine, that your obedience can either be plentiful or acceptable, so long as these inordinate affections be harboured in your hearts. Know this, that though other affections be suppressed, yet so long as these bear sway in you, so long as they do hinder you in good, and provoke you unto evil; you are not mortified by the spirit of sanctification: for mortification is a change and reformation not of part only, but of the whole nature of man, yea of all the faculties of the soul, and of all the affections of the heart: 
joh. 13.10.  he that is washed (saith Christ) is clean every whit. And will God accept of any fruits, that come from an heart not sanctified? Wherefore purge your hearts from these lusts: And be willing to yield obedience as well to those commandments, which seem hard and unpleasant unto you, as unto those that be more easy, and delightful. For this is not thanksworthy to obey those commandments which do nothing cross your worldly profits and carnal pleasures: but herein is your dutifulness especially seen, if you be content to forego your profit, and abridge yourselves of your pleasures, that so you may keep the commandments of the Lord.  
Moreover, if those which bring forth such fruits as those, be condemned, what shall we say of them, that the worse than these? that bring forth very little or no fruit at all: which hear much, and practise almost nothing: who receive God's seed into their hearts, but bring forth the devils fruits in their lives. We have many such hearers, as the Prophet Ezek●●l had, the people came unto him, 
Ezeck. 33.31.  and sat before him, and heat this words, yet world not do them: but with their mouths made i●stes, and their hearts went after their covetousness.  
Let such know, that not the hearers, 
Rom. 2.13.  but the doers of the law are ius●●fi●d.  
And that they, who be hearers only, and not doers of the word, 
jam. 1.22.  deceive their own souls.  
To show their folly and their danger, 
Math. 7.24.  Christ compared them to a foolish man, which built his house upon the sand; The rain fell, the floods came, and the winds blue, and beat upon that house and it f●ll, and the fall thereof was great.  
james likeneth them to a man that beholdeth his natural face in a glass, 
jam. 1.23  and when he hath considered himself, goeth his way, and forgetteth immediately what manner of one he was. They do not only lose their labour and reward, but likewise provoke the LORD to wrath, and procure fearful judgements against themselves. Their punishment shall be more grievous, then if they had never heard. Christ shall say to them which heard him preach in their Cities, and would not obey him; Depart from me, 
Luk. 13. 2●.  ye workers of iniquity, I know you not. And he said of the jews to whom he preached; 
joh. 15.22.  If I had not come and spoken unto them, they should not have had sin; but now have they no cloak for their sin. The Minister's which have preached unto them, shall one day be witnesses against them: and their Sermons shall be so many bills of indictment against them. As it is an heinous thing in the Ministers to say and not do; so is it also an heinous thing in the people, to ●eare and not do: yet are many of our people faulty this way: There is no sin forbidden, but they may often hear it condemned by the word: As the filthy sins of Whoredom: the beastly crime of Drunkenness: the profane sin of Swearing: the impious sins of polluting the Lords Sabbath: the uncharitable sins of Injustice, fraud and oppression: the malicious sins of railing, backbiting and slandering: and yet the people will not forsake them: 
jer. 7.10.  But like the presumptuous jews, they steal, murder, commit adultery, swear falsely, and practise other sins; and yet will come and stand before the Lord, in the house where his Name is called upon. There be no duties of the first or second Table, which they own to God or man, but they are often taught them, and yet they do as carelessly omit them, as if they never heard them. They content themselves with bare and idle hearing, as if that were all which God requires, as if that were sufficient to save their souls. Oh remember you what Christ saith; 
joh. 13.17.  If ye know these things, blessed are ye if you do them. Though you hear them never so often, though you know them never so well, yet are you not blessed except you do them. Would it not greatly discontent you, to send your servants each year to sow your fields with the best seed, and yet after many years sowing to reap no crop, but to lose both labour and cost? And do you think that the Lord will be well pleased, to send his Ministers from year to year, to sow the good seed of his holy word among you; and yet after many years labour, to reap no fruit at all? The Apostle teacheth, that the land which drinketh in the rain, 
Heb. 6.7.8.  and bringeth forth fruit for them, by whom it is dressed, conceiveth blessing from God: but that which beareth thorns and briars, is reproved, and is near unto cursing, whose end is to be burned. Are you as soil sown with the Lords seed, and dressed by his Husbandmen, and yet yield no fruit for his glory, and for the comfort of those that take pains among you? And will you expect a blessing from the LORD? Those that be such, may rather fear a curse. Did not CHRIST curse the Fig Tree, which bare leaves, but no fruit? if they still continue barren, their case shall be worse than theirs of Sodom and Gomorrah: 
Mat. 10.15.  for if the Sermons which have been preached among us, had been preached in Sodom and Gomorrah, they had repent long ago in sack cloth end ashes: but therefore shall it be easier for them of Sodom and Gomorrah at the day of judgement, then for these disobedient people. Take heed lest by your contempt of the word, you ●●se it. 
Mat. 21. 4●.  Christ taketh his Kingdom from them that be unfruitful; and will give ●t to a Nation which shall better bring forth the fruits thereof. If you often sow a field with good corn, and at harvest can reap no good crop, you will sow it no longer, you will let it lie, and sow some other. And can you think that GOD will still continue his word to you, if after long sowing, you will not yield any 〈◊〉? It is a special favour and mercy of God, to have the Gospel among us. God hath not dealt so with every Nation. 
Psa. 147.  Happy are our eyes, to see those things which we see: and happy are our ●aies, to hear those things which we hear: Many righteous men would have been glad to have seen and heard them, and yet could not. Let us walk worthy of this blessing, that it may be continued to us and to our posterity.   

Verse. 15. But that which fell in good ground, are they which with an honest and good heart hear the word and keep it.  
YOU have already heard the exposition of three sorts of ground, and what kind of hearers were signififyed thereby. Now see the exposition of the fourth and last kind of ground. And that was good ground, in which the seed sown sprang up, and brought forth fruit with great increase. Unto this ground good and profitable hearers are compared. As all the other grounds 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 special properties of these hearers in particular, we are to observe one thing in general, and from the coherence; to wit, That although Christ had divers sorts of hearers; and many 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, & yielded plentiful increase. Though the Scribes and Pharisees, and many of the common multitude were bad hearers; yet the Apostles and many other Disciples were good hearers, did keep the word in their hearts, and brought forth fruit in their lives. And therefore he told the jews, that whereas they neither received john nor him: 
Mat. 11.19.20.  john came neither eating nor drinking; and they said he had a Devil: The Son of man came eating & drinking; and they said, Behold a glutton, and a drinker of wine, a friend of publicans and sinners. They would neither receive the one for his austerity, nor the other for his affabilitie● yet Wisdom is justified of her children. 
Mat. 11.25.  And he gave thanks unto his father, because, that although he had hid these things from the wise and men of understanding; yet he had revealed them unto babes. Though some of his hearers in Capernaum took offence at his doctrine of eating his flesh, 
joh. 6.66.68.  & drinking king his blood; and from that time went back and walked with him no more. Yet the Apostles would not forsake him, but f●ely ackdowledged that they would never leave him, because he had the words of eternal life: and they did believe that he was the Christ, the Son of the living God. When he preached in the Temple, at the Feast of the Tabernacles, 
joh. 7.40.41.43.46.  there was dissension among his hearers: Some said; Of a truth this is the Prophet. Others said; This is the Christ. Some said; Shall Christ come out of Galilee? Others said; Never man spoke like him. At another time, some that heard him, said he had a Devil, and was mad, 
joh. 10.20.21.  and blamed men for hearing him any longer. Others said; These are not the words of one that hath a Devil. Can the Devil open the eyes of him that was borne blind? Such diversity of hearers had Christ: his word did not work alike in all that hard it. Some waxed worse, & some were made better by hearing of it. The like effect was seen in Paul's hearers: When he and Barnabas preached at Iconium, 
●●●. 14.1.2. ●.  a great multitude, both of jews and Grecians believed: though there were some unbelieving jews, that stirred up, and corrupted the minds of the Gentiles against the brethren. In that division of the City, though some were with the jews, yet some were with the Apostles. 
Act. 17.32.34.  And when he preached at Athens, some mocked him for his doctrine of the Resurrection: some would hear him again, as if they were not fully resolved, but desired to be further instructed: yet certain men did cleave to Paul, & believed; as Denys a judge, of Mars Street, Damaris a woman, and others with them.  
And thus it pleaseth GOD still to bless the ministery of his servants, Though they cannot convert all, yet they do convert some; they do not altogether lose their labour. As there is no field so barren, but if it be sown, some seed will come up, and yield increase: so is there no place or congregation so bad, but if the truth be there sincerely taught, it will in time win some. Though some continue obstinate, and remain as ignorant, as Popish, and as profane, as ever they were before they heard. Yet Wisdom shall be justified of her children; as many as are ordained to eternal life shall believe. Some shallbe called, and by hearing shall grow in knowledge, in grace, and obedience.  
This may comfort and encourage us in our labours: Though it be some grief to see many non proficients, who hear much, and are never the better: yet if it please the Lord to give some happy issue unto our labours, that we edify some, though not all, that we profit a few, though not many: we should therewith be content, and praise the Lord for it. If indeed we should convert none at all, yet must we not faint, but still continue our pains, and expect a reward at the Lords hands: for he will reward our labours, though we should do others no good thereby. And therefore the Prophet said; 
Isai. 49.4.  I have laboured in vain, I have spent my strength in vain, and for nothing: but my judgement is with the Lord, and my work with my God. It is not our work, but the Lords work, 
1. Cor. 3.6.  to convert souls. Paul may plant, Apollo's may water, but it is God that giveth the increase. We have received and taken upon us, Curam non curationem; 
Bernard. de consider. lib. 5. cap. 3.  A care and a charge, not a curing. Non est in medico, semper relevetur ut ager; It is not in the power of the Physician to cure his sick patient at his pleasure. Every one of us shall receive a reward. 
1. Cor. 3.8.  Secundum laborem, non secundum proventum; according to his labour, not according to his fruit. As Bernard well observed. 
1. Cor. 15.10.  And therefore Paul said not; I have profited more than all; but I have laboured more than they all. And rather rejoiced in the abundance of his labours, then in the fruitfulness of his labours. 
2. Cor. 11.23.  It a quaso, fac ●● quod tuumest: Nam Deus quod suum est satis obsque tua solicitudine & anxietate curabit: Do then I pray thee, that which is thy office and duty; God will have care enough of that which belongeth unto him; said the same Bernard; But if we convert and edify some by our poor ministery, we may comfort ourselves by them: and say of them as Paul did of the Corinthians; 
1. Cor. 9.2.  Ye are the seal of our Apostleship in the Lord. And as he did of the Thessalnians; 
1. Thes. 2.19.  What is our hope, or joy, or crown of rejoicing? Are not even you it in the presence of our Lord jesus Christ at his coming?  
When we sow good seed in the Lord's field, the envious man soweth tars. We must not look that in a populous congregation all should be good and true hearers: If some only be good and profitable hearers, let us praise GOD for them, and pray unto him, daily to increase their number.  
But to come nearer to the properties of these hearers in particular: In the description of them, and by comparing them with the former hearers, we may easily perceive, that in some things they do agree with them: in some things they differ from them, and do much excel them. There were some commendable things in divers of the former hearers, and would have wrought good in them if they had been well used. In these things do these good hearers agree with them. They have the self-same things, though in a better manner, and with better use.  

1. They agree with them, in that they hear as well as the rest. All the persons spoken of in this Parable are hearers, both good and bad: and they all hear one and the same doctrine, though not after one and the same manner, nor with the like efficacy and fruit. z And therefore those which refuse to hear, either through error, as our Recusants: or through contempt and negligence, as some careless and carnal people, are so far from being the ground here mentioned, as that they are worse than the bad ground spoken of before. There cannot be any goodness in their hearts, nor yet in their lives. Can any field yield a good crop of corn at harvest, which was not sown at the seed time? They are worse than many reprobates have been and are: How then can they look to be as good as the Elect are and shall be?  
2. They agree in the understanding of the word: for it is said in Matthew; He that receiveth seed in good ground, 
Mat. 13.23.  is he that heareth the word, and understandeth it. 
Mat. 13.19.  And although the first sort of bad hearers are said to hear and not understand: Yet the other two forts are insinuated to have understood: for how could they receive the word with joy, unless they understood it? How could cares of the world, the deceitfulness of riches, and voluptuous living, choke the word after it was heard, unless it had been understood? So that as the understanding of the word is not sufficient to make you good hearers: so on the other side, the want of understanding, declareth you to be bad hearers. All good hearers understand the word, though not only they. Good hearers must practise that which is taught them: But how can they practise that which they understand not?  
3. They agree in their affection to the word. Those that be as stony ground, receive the word with joy. So also do these good hearers, though the thing itself be not expressly mentioned. The Gospel is glad tidings, and rejoiceth the hearts of all that embrace it. There is no commendable property in the reprobate and unprofitable hearers, but it is found in the elect and profitable hearers, and that in a more excellent manner. And therefore those who are nothing moved nor comforted by the word, are worse than some bad hearers, and must not be reckoned in the number of good hearers. Notwithstanding, in this description of these good hearers, we may perceive that in divers other things, they differ much from all the former hearers, and therein do greatly exceed and excel them all. They are described by three properties, and by them all, they differ from the rest. 1. By the manner of receiving the word: They receive it with an honest and good heart. 2. By the manner of retaining it; They keep it. 3. By the manner of practising it; They bring forth fruit, and that with patience and plenty.   
Touching the first property 2. things may be noted: The one more general; and that is the instrument of hearing, it is with the heart. The other more special; and that is the quality and disposition of their heart, it is an honest and good heart.  
1. Concerning the former, we may hence observe, that those, who will be profitable hearers of Gods most holy word, must hear it with their hearts, not only with their ears to hearken unto the sound of it, while it is uttered: nor only with their heads, to understand that which is delivered, but likewise with their hearts, to keep it and obey it. 
Deut. 6.6.  The Lord required of the jews, that the words which he commanded them, should be in their heart. The wise man thus exhorted his son, 
Pro●. 3.1.3.  Forget not thou my law, but let thine heart keep my commandments: bind them on thy neck, and write them upon the table of thine heart. And for this cause, when Lydia went to hear Paul, 
Act. 16.14.  the Lord opened her heart, that so she might attend to the things which Paul spoke. If her heart had been shut, so as the word could not enter in, she had been an unprofitable hearer: but God opening her heart, that she might receive the word into it: she became a profitable hearer. And there is great reason why all profitable hearers should receive the word with the heart, and into the heart.  
1. For the reformation and direction of the heart, 
Gen. 6.5.  by nature man's heart is corrupt: yea, all the imaginations of the thoughts of his heart, are only evil continually. And out of the heart (remaining corrupt) come evil thoughts, 
Mat. 15.19.  Murders, Adulteries, Fornications, Thefts, false Testimonies, Slanders, & such like sins, which defile the man, as Christ teacheth. Now, the word is an Instrument of sanctification: 
joh. 15.3.  Christ said his Disciples were all clean through the word which he had spoken to them. And pra●ed to his Father: 
joh. 17.17.  Sanctify them with thy truth, 
Ephe. 5.26.  thy word is the truth. And the Apostle teacheth, that GOD doth sanctify the Church, & cleanse it by the washing of the water through the word. Now then the plaster must be applied to the place that is wounded or sore. If it be applied to any other place, it will do no good. If the disease come from the heart or inward parts, it is in vain to lay the plaster to the head, to the ear, to the hand, or to the foot, so long as the heart & inward parts are not cured, they will minister new corrupt matter to the outward parts. If then our hearts be corrupt, we must not only be content to apply the word to the ears by hearing it, to the head by understanding it, to the tongue by talking of it, but also to the heart, for the purging of it, at the first; and for the guiding of it always afterward.  
2. Again, the heart is the seat of the affections, you must therefore receive the word into your hearts, that so it may work on your affections, both to sanctify them, as also to stir them up unto good. Thou must love the word, trust in the word, and rejoice in the word, or rather thou must love God, trust in God, and rejoice in God, because of his word: as was showed before in the example of David. Thou canst not do this, unless thou receive the word with thy heart. As meat cannot nourish thy body, unless it be received into thy stomach. And as seed can never sprout nor come up, unless it be cast into the furrows and clods of the earth, no more will the word profit thy soul, unless it be received into by heart.  
3. Moreover, the heart is the commander of the whole man, and sets all on work according to the disposition of itself. Of the abundance of the heart, the mouth speaketh, as saith our Saviour. 
Math. 12.34.35.  A good man out of the good treasure of his heart bringeth forth good things: and an evil man out of the evil treasure of his heart, bringeth forth evil things. As the primu●● mobile doth turn all the other inferior orbs, round about with it. And as the watch wheel of a clock, guideth all the other wheels. If it stand, they stand: if it go, they go: if it go slowly, they go slowly: if it go swiftly, they go swiftly: So doth the heart of man, rule and order all the senses and parts of his body, either to good or evil: they are exercised, as it is affected.  
Those than that would be obedient hearers of the word, must needs receive and embrace it with their hearts: that so their hearts loving and liking, and believing it, may set all their senses, and all the parts of their bodies on work, to practise it.  
4. Lastly, the heart is the safest place for it. As sown corn, if it lie on the top of the furrows, may easily be devoured by the fowls of the air: but if it be hid and covered, is free from that danger: so the word which thou hearest, if it go no further than thy ears or head, it is easily taken from thee: but if it descend to the bottom of thy heart, it may there be safely kept. It is an heavenly treasure. And therefore thou must imitate that man, who finding a treasure in the field, 
Math. 13.44.  did hide it, and for joy thereof, went and sold all that he had, to buy that field. Though men will suffer their base stuff, and wooden vessel, to be more common, and lie more open, and remain in greater danger: yet their best and most costly stuff, their jewels and coin, they will lay up in the safest places. So seeing the word of God, is most precious, of great value and worth, lay it up safely in the bottom of the heart.  
Use. And if this be a property of good hearers, to hear the word with their hearts, than those who bring their bodies to the Church, and leave their hearts at home: who draw near to God with their lips and with their ears, when their hearts are far from him, cannot be good hearers. If thou wouldst be of that number, prepare thy heart before hand, and while thou hearest, let not thy heart be thinking on any by-matters, but only attend to that: hear with thy heart, as well as with thy ears, and then shalt thou be blessed by thy hearing.  
2. Again, note hence more specially, the quality and disposition of their hearts, who hear profitably, they hear with an honest and good heart. It is not any kind of heart, that will make your hearing profitable, it must be an honest and good heart. Though thou shouldest hear with thy heart, as well as with thy ears, yet unless it be a good heart, it will little avail thee. For in the goodness of the heart cons●steth a main difference, betwixt these hearers, and some of the former. Those which be compared to stony ground, did hear with their hearts: For they are said not only to hear, but also to receive the word with joy. Yet were they not good and honest hearts.  
They were hard and stony, and would not suffer the word to take rooting deep enough. And those that be resembled to Thorny ground, did hear with their hearts, yet were their hearts not good: They were full of worldly cares, and carnal delights, which afterward choked the word. But these received it with good and honest hearts, 
Kale ka● agathe.  and therefore did both retain it, and obey it.  
In describing of the quality of this their heart, Christ here useth two words which be of a near, yet not of the same signification. There is some difference betwixt them: the one properly signifieth fair, beautiful, seemly, and comely: the other signifieth good and excellent. The one noteth the outward apparent quality, the other expresseth the inward nature, and inherent property of the thing. 
Beza a●or, ma●●● in 〈◊〉 loc●●.  And so hereby is signified, that the heart of these hearers is good each way: both outwardly before men, manifesting itself to be good by open profession, by abundance of fruits, and by constant perseverance. And also inwardly in itself, and before God, by a sincere sanctification, and holy disposition. And so their heart differeth from the hearts of the former hearers. For though they in receiving the word with joy, in believing it, and bringing forth some fruits of it, did make some fair show, and gave some outward sign of a good hear●, yet their heart was not effectually sanctified within: and they made those fair shows but for a time; Afterward they revolting in time of Tentation, or failing in their fruits, through worldly cares and voluptuousness, bewrayed the filthiness of their hearts.  
Those than that would be good hearers, must have good hearts both ways. Both inwardly, in their own nature and inclination, as also outwardly before men, by the fruits and testimonies. As is the heart, so will the hearing be.  
Good me●te will not nourish that man's body, who hath a bad stomach, that cannot well digest it, before it be sent to other parts, but either leaves it ●●we, or turns it to gross humours. No more can sound Doctrine profit that man, that hath a corrupt and wicked heart.  
Objection. If this be so, that no man that hath a bad heart should come to hear: and if he do come, he shall lose his labour, and never be made better by hearing. But we know the contrary, many have been amended by hearing: yea, their bad have been made good.  
Answer. This must be understood of the whole act of hearing. Not only of the time before they come to hear, but also of the whole Time, while they are in hearing.  
Those men which had bad hearts before they came to hear, and still have bad hearts all the time of their hearing, and go away with as bad hearts as they brought with them, shall never reap profit by their hearing. But if their heattes were bad before, yet are changed and sanctified by their hearing, they are profitable and fruitful hearers.  
The hearts of those three thousand, which were converted by one of Peter's sermons, 
Acts 2.37.41.42.  were not good, till they heard him preach: but then were their hearts pricked and made good. And at that instant they became fruitful hearers: For they received the word gladly, were baptised, & added to the church, and continued in the Apostles doctrine and fellowship, and breaking of bread, and prayers.  
The heart of Lydia was not good before she heard Paul, 
Act. 16.14.  but God then opened her heart, & by opening it, made it good; and it being made good, caused her to attend to his doctrine, and to bring forth the fruits of it, by kind entertaining of her teachers.  
That unbeliever and unlearned man, 
1. Cor. 14.24.25.  which as the Apostle writeth, came in when all did prophecy, brought a bad heart with him. For he was rebuked of all, and judged of all, and the secrets of his heart made manifest: yet was his heart made good in the very time of hearing: and therefore did he fall down on his face, and worship God, and said plainly, that God is in you indeed. Wherefore know this, that so long as thy heart is bad, thy hearing cannot be good, but so soon as thy heart is changed, thy hearing shall be profitable. 
Augustin. epist. 118. c. 3. Retract. 2.20  Some writ that Manna tasted according to the disposition of the eaters: to the good it had a sweet and pleasant taste, even such a taste as they desired: 
Roffens. lib. 1. c. 12.  but to the bad a bitter and loathsome taste. Though this be uncertain, Augustine once wrote it for certainty, 
Heskins' parl●●i●it. 3.12.  but afterward doubted of it, because he could find no warrant for it, but only in Apocrypha: yet the like may be seen in the word of God, our heavenly Manna. It tasteth, it nourisheth and profiteth the hearers, according to the several dispositions of their hearts. To them which have good hearts, it is sweet, comfortable, and profitable: to them which have corrupt hearts, it is loathsome, terrible, and unprofitable.  
Use. 1 This should teach every one of us, to look to our hearts, and see that they be good, that so we may be fruitful hearers: husbandmen have great care to make their ground good and fertile, before they sow it. If it be barren, they will mark it, they will set muck and dung on it, to make it more fruitful. As careful should thou be to make thy heart good, seeing it is the soil in which the Lords heavenly seed must be sown. If it be not good already, use all good means to make it good, pray earnestly unto God, that he would sanctify it by his holy spirit.  
And if it be good, labour to make it better: the better it is, the more fruitful shall thy heating be: And for this purpose, hear the word often, for it will make thy heart better. The longer that the ground of your fields is tilled and sown, the more bare and barren it will be. But it is not so with the ground of your hearts, the oftener and the longer they are sown with the scade of God's word, the more fruitful will they be. Such is the nature of this heavenly seed, that it will not make the ground more barren, but more fertile by often sowing.  
As the seed is good, that is sown in your hearts, so let the soil be made answerable unto it, and then you need not to doubt of a plentiful increase. Let not so good seed be lost, by lighting into bad soil, hear with penitent hearts, with sanctified hearts, with believing hearts, with resolved hearts, to receive and obey, whatsoever is taught out of the word, and you shall be happy hearers.  
Use. 2 2. Furthermore, we may hereby discern, who have good hearts, who have bad. It is the goodness of the heart, that makes the hearer to bring forth fruit. It is the corruption of the heart, that hinders his fruitfulness. Those than that hear much, and practise little, have bad hearts: but those that hear and practise the word in their lives, have honest and good hearts. Though none know the heart of another, immediately and directly, but God alone, who is the only searcher of it: yet as the Physician can judge of the inward temperature of the body by the pulse, and as we may judge of the tree by the fruits: so may we judge of the inward goodness and badness of the heart, by the outward behaviour in the life. And to keep me to the present comparison of this parable.  
If a man knew a field sown in a good sort with good seed, yet afterward did see the corn to be thin and course, and yield no good crop: he will say the ground is barren. But if he pass by a close, toward harvest time, and see the corn very thick and rank, and bear a long care full of corn, he will say it is good land. So if we know people to be well taught, and yet yield little obedience in their lives, we may justly suspect, that their hearts be not upright before God: but if we see them reform their lives according to the word, avoid those sins which it forbiddeth, and practise those duties which it commendeth, and that in a constant course of their conversation, 〈◊〉 may be assured that their hearts be honest and good.  
I● therefore you would have others to think, that you have honest and good hearts 〈◊〉 forth the fruits of the word in your lives.  
The second special property in these hearers, is their keeping of the word.  
They do not only receive it with their hearts, and lay it up in the bottom of them, but likewise there they keep it fast. 
Kat●chousie.  They will not let it go out thence, nor suffer any to take it from them. 
Beza Annot. ma●or. in locum.   
The original word as some have observed, is very emphatical, and importeth a keeping with much labour and difficulty.  
And so fitly expresseth the manner of their keeping, which is with striving and struggling against their own corruptions, against Satan's suggestions, and against the world; allurements. Though all conspire, and join their forces together, yet do they keep it so safe and sure, as that they cannot wrest it from them. And herein they also differ from all the former hearers.  
The first sort lost it as soon as they received it: even while they were in hearing, the devil took it from them. The second sort kept it a while, but not long, for they believe for a time, they keep the word no longer than they kept their faith. Though they kept both in time of peace, yet they lost both in time of persecution. The third sort kept the word, yet not long, when as afterward it was choked by cares and pleasures, it was taken from them. But these kept it for ever, neither the devil by his suggestions, nor other men by their persecutions, nor their own lusts by their provocations, can deprive them of the word. Such an hearer was the blessed virgin, the mother of Christ, she kept all her saviours sayings in h●r heart; 
Luk. 2.51.  she did not only lay them up, but also kept them. And not only in her head, but likewise in her heart: and not some only, but all his words. And such keepers are all profitable hearers, for if the word enter into men's hearts, and afterward go out again, it will do them little or no good at all.  
Though the meat which a man eateth, be received into his stomach, yet unless it continue there for a time, and be there digested, it will not nourish and seed his body.  
Though seed be cast into the furrows, yet unless it do there remain for a season, to sprout and take rooting, it will not yield any crop to the reapers. Even so, though the word should be received into the heart, yet unless it do there abide, it cannot fructify in the life. But if it be there safely kept, it will bring forth plentiful increase. And therefore Christ said, 
Luk. 11.28.  Happy are they which hear the word of God and keep it. Yea he accounteth them more happy for that their keeping of it, than was the womb that bore him, and the paps that gave him suck. The benefit of this keeping is double.  

1. It serveth for direction: for the word, kept in the heart, will direct a man in his life, teaching him what sins to avoid, what duties to perform. It will be a lantern unto his feet, and a light unto his path. It will be a guide, to say unto him, 
Isai. 30.21.  this is the way walk in it, when he turneth to the right hand, or to the left. 
Psal. 119.11.  And therefore David said of himself, I have hid thy promise in my heart, that I might not sin against thee. As if the hiding & keeping of the word in the heart, were a special and an effectual mean to keep men from sin. And he also writeth of others; The mouth of the righteous will speak of wisdom, 
Psal. 37.30.31.  and his tongue will talk of judgement: for the law of his God is in his heart, and his steps shall not slide. If you will carefully and safely keep the word in your hearts, you shall show forth the fruit of it in your lives.  
2. It serveth for perseverance. It will make a man constantly to continue in grace, in obedience, in the Lord's favour, and in state of salvation. It is certain, that so long as men keep the word in their hearts, they cannot wholly fall away from God. Now those that hear with good and honest hearts, shall always safely keep it: neither can the devils temptations, nor the world's persecution rob them of it: neither can their own corrupt affections being mortified, expel it out of their hearts. Though other hearers may lose the word by those means, yet not any of these which have these honest & good hearts. And therefore as they are now in grace & in state of salvation, so shall they continue therein for ever. Whereupon john saith; 
1. joh. 3.9.  Whosoever is borne of God, sinneth not: for his seed remaineth in him: neither can he sin, because he is borne of God. He cannot sin totally and finally, so as he should thereby quite cut off himself from grace, and from salvation.   
Wherefore this property of these hearers, confuteth their opinion, who hold, that a man once in state of grace, may utterly fall away, and become a reprobate. If any will object, that so long as they keep the word in their hearts, they cannot fall away: but they may lose the word, it may be taken out of their hearts, and then they may perish.  
I answer. That in this their argument they beg the question: for neither can any other take the word from them, neither shall they lose it of themselves. For this perpetual keeping of the word, is a special property in these good hearers, whereby they differ from all other hearers. As their hearts are far better than the rest; so shall they better keep the word than any of the rest. Those bad hearers, which had their hearts mollified but in part, or had their hearts fraught with worldly cares and voluptuousness, may receive and keep the word for a time, and lose it afterward, as you heard before: but these who have honest and good hearts shall keep it, and bring forth fruit. This is a main difference betwixt them; that the rest keep it for a time, these keep it for ever. If these hearers might afterward lose it as well as the rest, and bring forth no fruits of it, than were there no difference betwixt them and the former. But certainly there is great difference. And therefore those who receive it, and keep it not long, receive it with bad hearts. Those who receive it with good and honest hearts, shall keep it unto 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 rock: the rain fell, the floods came, and the winds blue, and beat upon that house, and it fell not: for it was founded on a rock. So firmly is this hearer built on Christ, that sure & immovable Rock, that no troubles, trials, persecutions, or tentationes can overthrow him. In the same respect Christ said, 
joh. 15.2.  Every branch that beareth not fruit in me, my Father taketh away: and every one that beareth fruit, he purgeth it, that it may bring forth more fruit. To signify, that none are cut off but barren branches: those that be fruitful shall never be cut off, but be made more fit to bear more fruit.  
If it be further objected, that so long as their hearts are honest & good, they shall keep the word, & bring forth the fruits thereof: but their hearts may be corrupted, and lose that goodness, and then they shall lose the word. I also answer, that if their hearts be once made such good & honest hearts, as be here spoken of, they shall never be wholly & finally corrupted, they shall keep their goodness 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, will continue them in goodness. He will confirm them unto the end, that they may be blameless in the day of the lord. 
1. Cor. 1.  Hath he not promised to make an everlasting covenant with his people? and never to turn away from them, to do them good? and to put his fear into their hearts, that they shall not departed from him. 
Del●ono per●●●●●a●t. lib. 2 cap. 7  For this purpose did Augustin● allege that, and other places, And further saith; S●ut operatur ut acced●●●●s si● operatur 〈◊〉 discedamus; As he worketh, 
Qu●fec●t bonos, facier perseverare in bonow de perseverant. san●t. c. 12.  that we may come to him, so doth he work, that we may not departed from him. I confess, the grace and goodness, of the heart, may lie for a time, as fire under ashes; yet is it never utterly extinguished. A man in a trance seemeth dea● for a time, yet doth hereunto, because his soul is in him. So shall these within while recover, because gracest 〈◊〉 ●●a●eth in them.  
Use. Hence their ●●st we learn to keep the word, that so we may enjoy these benefits, and b●●eputed good hearers. The Apostle exhorteth us to let the word dwell in us plenteously, 
Col. 3.16.  teaching and admonishing us. It must not lodge in us as a stranger doth, for a night in his ●n●●: but have continual residence and abode, as a man hath in his dwelling house. The voice of it must not be like the stroke of a Musician, which only affecteth a man while he heareth the sound: but rather like the receipt of a Physician, which worketh in the body a long time after it is taken.  
It may be while you hear some doctrines, you know no present use of them; yet keep them in your hearts for the time to come: 
Isai. 42.23.  Hear for afterwards, as the Lord speaketh by his Prophet. As joseph in years of plenty, laid up store for years of famine. And as the Ant in summer gathereth provision for winter: So must we at one time learn instructions, which may stand us instead at another time. In time of peace we must furnish and prepare ourselves for war: in health, for sickness: in prosperity, for adversity: in life, for death. The Lord will not admit us to be of his privy Counsel, to acquaint us before hand how he will use us, and what he will bring upon us: we must therefore so keep the word, as we may be prepared for all occasions, and know how to behave ourselves in all estates. We must be l●●e the wise Virgins, who kept Oil i● their Lamps for all seasons. A careful Householder will not cast away an implement, because he hath no present use of it, but will keep it for 7. years, thinking that within that space he may need it. No more do you reject any doctrine which serves not for your present purpose, keep it still in your hearts, the time may come, when it may much comfort your hearts, much edify your souls, and be a good direction for your lives We have in these days few such hearers. Many men's hearts are like a broken pitcher, that will hold no water. Or like to Sives, which hold water no longer than they are kept in the water. There be some who are desirous to hear much, and yet they keep little; they forget as fast as they learn. As it is better to eat less meat, and keep it in the stomach, and digest it, then to eat much, and presently to cast it up again: So is it better to hear less, and keep it well, then to heart much, and presently forget it. No more shall profit us th●n that we keep.  
Quest. What must we do, that we may be able to keep it?  

Answ. 1. Empty your hearts of evil thoughts and wicked imaginations, worldly cares, and carnal lusts: and if they be once expelled, keep them still out: for as you often heard, they will choke the word. Isaac and Is●mael could not dwell together in one house. The A●ke of God and Dagon could not stand together in one Temple: No more can the word and these lusts be kept together in one heart: therefore keep them out, that it may be kept in. Country Farmer's hedge and ditch, and make good fence round about their sown fields, lest beasts should break in, & destroy the corn. So must thou guard & defend thy heart, lest these ungodly lusts break in, and destroy the seed of the word.  
2. Meditate often of that which thou hast heard; that is also a good means to keep it: it will imprint it more deeply in thy heart, and cause it to work more effectually upon thy affections. In this respect, he is reputed a blessed man, that doth meditate in the Law of God day & night. 
Psal. 1.2.  Beasts after they have eaten their meat, will chew the cud; fetch it up again out of their belly, and chew it over anew. 
L●u●t. 11.2.  Such were clean under the Law, fittest for meat unto man, and for sacrifice unto God. The best learned in old and late times, have thought, that holy meditation is signified thereby. You must then after you have heard, call the doctrine to mind again, meditate of it, so it will best nourish your souls, and make you most fit for the Lords service. He that neglecteth this, cannot long keep the word.  
3. Use holy and Christian conference with others, touching that which you have heard. This was commanded under the Law. 
Deut. 6.6.7.  The Lord enjoined the jews, that the words which he commanded them, should be in their hearts: yet not that only, but they must rehearse them continually to their children. 
Deut. 11.16.  Yea, every one must talk of them when he tarried in his house, when he walked by the way, when he did lie down, and when he rose up. It was practised and approved under the Gospel: The two Disciples that traveled to Em●us, 
Luk. 24.14.15.17.27.  conferred together touching Christ: Christ liked their conference so well, as he vouchsafed them his presence, made a third person in the conference, and opened to them the Scriptures, which foretold his death and resurrection; and made their hearts to burn within them, while he talked with them; and did manifest himself to them, to confirm their faith in the truth of his resurrection. So graciously did he approve and bless that holy exercise. In conference we may help others, and others may help us, one bringing that to the others memory which he had forgotten. So also we may help ourselves: for that which is then repeated, is more surely imprinted in the memory, and is not afterwards so easily forgotten.  
4. After thou hast heard, pray earnestly unto God, that he will imprint his word in thy heart. 
jer. 31.33.  He promised by his Prophet, that in the new covenant of grace, he would put his Law in the inward parts of his people, and write it in their hearts. 
Heb. 8.10.  The Laws of the former covenant he wrote in Tables of stone: but the Laws of the latter covenant he will write in the fleshly tables of men's hearts. If he writ them in your hearts, by the finger of his holy spirit, they shall never be razed or blotted out. Wherefore pray earnestly unto him, that he would write them, and so shall you be able to keep them for ever. Wherefore be careful to use these means.   
What is the cause why people hear much and keep little, but are like to bottomless barrels, which let water run out as fast as it is powered in? That of all the Sermons which they have heard in their whole life time, they have scarce the abridgement of one left in their hearts or heads, for their direction and consolation? But even because they have neglected these means. Use them hereafter, and you shall find how well they will make you able to keep that which you hear.  
And bring forth fruit. The third and last property in these hearers is this; They bring forth fruit. And this is another special difference betwixt them and all the rest: For the rest, either bring forth no fruit at all, as the first sort; or but for a time, as the second: or imperfect fruit, and in some things only, as the third. But these bring forth not for a while, but continually; not in some things only, but in all; and that ripe and perfect fruit. If good seed be sown in good ground, it usually bringeth forth fruit for the use of them which own it and sow it: So if some doctrine be preached, and people hear it with good hearts, it will bring forth fruit in their lives.  
These fruits are brought forth, not by profession, but by practice; and do consift not so much in words as in deeds. And therefore Paul prayed that the Philippians might be filled with the fruits of righteousness. 
Phil. 1.11.  And that the Colossians might please God in all things, 
Colos. 1.10  being fruitful in all good works. And he saith of the Romans; 
Rom. 6.22.  That they being freed from sin, and made servants unto God, had their fruits in holiness. So that this fruit cannot be understood of the reward which the Saints receive in heau●, but of the obedience which they perform on earth: for that is a fruit which they receive; this is a fruit which they bring forth: That they receive from God, this they yield unto God: that is a fruit of glory, this is a fruit of grace.  
See then the disposition of these good hearers: They do not only hear the word with their cares, and understand it with their minds, and keep it in their hearts; but they do also practise it in their lives. This is the chiefest end of all the rest. Therefore do they hear it, and learn it, and keep it in their hearts, that they may order their lives by it, and practise it when occasion is offered. Happy are all those which thus hear. For as james saith; 
jam. 1.25  Who so looketh into the perfect law of liberty, and continueth therein, he not being a forgetful hearer, but a doer of the work, shallbe blessed in his deed.  
If therefore you would have your hearing to be acceptable to God, and comfortable to your own souls, let it end in obedience. Ground that is sown with good seed, though it shoot forth a broad and rank blade, will not content the owner unless it bring forth a good crop. No more can you please the Lord by hearing, understanding, and professing the word, unless therewithal you bring forth fruit of obedience in your lives. All the knowledge and learning that men can possibly have in any A●te or Science, is nothing worth without practice. And can you think that your knowledge in matters of Religion will profit you any whit without practice. And indeed we learn no more than we practise: As that Pa●●●● acknowledged; who (hearing the first Verse of the 39 
So●rat. hist. lib. 4.18.  Psalm, I said I will take heed to my ways, lest I offend with my tongue) confessed that he had not learned it in many years, because he had not in many years attained to the right practice of it.  
We should be careful to bring forth these fruits, both in respect of God, and also in respect of ourselves.  
First, in respect of God, because they serve for his glory: Therefore said CHRIST to his Disciples; 
joh. 15.8.  Herein is my Father glorified, that ye bear much fruit. And therefore Paul prayed, that the Philippians might be filled with the fruits of righteousness, 
Phil. 1.11  which are by jesus Christ unto the glory and praise of God. 
Rom 2.23.  Those which glory in the Law, and break it, do dishonour God: but they which ●eare it, and obey it, do honour him. If then you hau● any zeal of God's glory, bring forth these fruits. Again, in respect of ourselves, because we shall receive the reward of them. These that have their fruit in holiness, 
Rom 6.22  shall have their end in eterna●l life. The works of darkness are unfruitful works, 
I●●es. 5.11.  they bring no good to the authors: but the works of righteousness are fruitful, and procure a great reward to the doers. The fruits of grace are the seeds of the fruits of glory. He that soweth to the Spirit, 
Gal. 6.8.  shall of the Spirit reap eternal life.  

1. Cor. 15.38.  Let us therefore, as the Apostle exhorteth us, not be weary of well doing: for in due season we shall reap, if we faint not. Let us be steadfast and unmovable, abundant always in the work of the LORD: forasmuch as we know that our labour is not in vain in the LORD. Yea, let us be fruitful in all good duties, as well in those that abridge us of our flesh he delights, and worldly gain, as in other; seeing the loss and want of those here, shall be recompensed with greater pleasures and profits in the Kingdom of heaven.  
But take heed, lest you be deceived in judging amiss of these fruits; for some have erred in taking those to be good fruits, which are none: and those to be none, which are.  
1. These fruits come of the seed, and be of the same kind and nature with the seed. As nothing is good seed but the word of God: so nothing is to be taken for good fruit, but the practice and obedience of the word. And therefore the acts of will-worshippe, the observations of unwritten traditions, and the practice of men's precepts, are not the fruits here spoken of. The Lord may say to them that bring forth such fruit; Who required these things at your hands? These things, as the Apostle saith, 
Col. 2.23.  may have a show of wisdom in voluntary Religion, and humbleness of mind, and in not sparing the body, nor having it in estimation to satisfy the flesh; yet they perish with the use: they are after the commandments and doctrines of men, and therefore cannot please the Lord. God requires, that you, who have been taught the word, should bring forth the fruits of it, and not the fruits of human traditions. If a man sow his field with corn, and it bring forth more grass than corn, it will not content him, the grass would have grown there, though it never had been sown with corn. In like sort, if you be taught the word of God, and be more careful to observe man's traditions than Gods truth, you shall not please the Lord thereby, but rather offend him.  
2. Again, as some have erred in taking those to be fruits which are not, so on the other hand, some have erred in taking those to be no fruits, which indeed are good fruits. Know you, that the practice of every duty commanded in the word, is good fruit. Notwithstanding, as there be divers kinds of seed, some of one grain, some of another, & also divers kinds of fruits, some of one grain, some of another: So there be diverse kinds of doctrines, & divers kinds of duties. And as all fields are not sown with the same grain, but some with one kind, some with another, as they will best bear. So all doctrines and duties are not imposed and enjoined to all persons, but some to one, some to another, according to their calling, place and estate. And therefore as all fields do not bring forth the same grain, but every one that kind wherewith it was sown: So all persons cannot perform the same duties, but some one kind, some another, according to their estate and calling. The Magistrate therefore bringeth forth one kind of fruit, the minister another, the people another. The father one kind, the child another, the Master one kind, the servant another: The rich one kind, the poor another. Yet as that is accounted a fruitful field, which bringeth forth a plentiful increase of that grain wherewith it was sown, though it be not the least grain of all. So those persons are fruitful hearers, who carefully perform all such duties as belong to their place, state and calling, though they be not able to perform such good works, as are accounted the greatest and most profitable.  
Some have imagined that the founding of Colleges and Schools, erecting of Hospitals, building of Churches, bountiful alms given to the poor, and such great good works, which can be performed by a few, are the only or chiefest good fruits. Though we will not deny but that these be excellent fruits in their kind, if they proceed from a good root, and be directed to a right end, yet are there many other good fruits, that may be as acceptable to God, and as comfortable to the doers. Not only the common duties of all Christians, but likewise the particular duties of every man's special calling and estate, (though it be never so mean and base in the judgement of the world) if they be performed in such a sort as the word directeth, are most acceptable fruits: such as God will approve and reward. He that is a servant, and in his service is put to many base works: yet if he perform the common duties of all Christians, and likewise perform the works of his calling, in such a manner as the word teacheth him, the work of his service, are good fruits. And therefore Paul bad servants be obedient to their Masters in singleness of heart, 
Ephes. 6.5.  as unto Christ: not with eye service, as men pleasers, but as the servants of Christ, doing the will of God from the heart. As if by serving their Masters, in a good sort, they did serve Christ: yea he lets them understand, that God would reward that their service: for whatsoever good thing any man doth, that shall he receive of the Lord, 
Vers. 8.2. Cor. 8.12.  whether he be bond or free. And elsewhere the Apostle teacheth, that if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. This bringeth forth of fruit is amplified 2. ways: 1. by that manner, 2. by the measure of it. First by that manner of it, for they are said to bring forth fruit with patience. And herein may also be seen a difference betwixt these, and one sort of the other hearers: Those that be compared to stony ground, in time of tentation fall away, & so fail both in profession & practice; and the reason is, because they want patience to bear the crosses that do follow the word. But these at all seasons and in all estates, continue constant both in their profession and practice, because they be endued with patience, to endure all troubles that do befall them for the words sake. After ground is sown with corn, it endures many violent storms, and intemperate seasons: fair weather and fowl, frost and snow, cold and rain in winter, heat and drought in summer, before it can bear fruit in harvest. So those who hear and receive the word, for the salvation of their souls, do oftentimes endure great troubles, and suffer much affliction, before they can bring forth the fruits of it. Yet if they be endued with patience, they will be content to bear all. Hence it is, that the Apostle telleth the Hebrews, 
H●●● 1●. 36.  that they had need of patience, that after they had done the will of God, they might receive the promise. As if by patience, they might be made able in those blood●● days of cruel persecution, to do the will of God, and so to receive the promises. And through want of patience they should fail ●n the deed, and not obtain the promise. And for this cause he exhorteth us to run with patience the race that is set before us. 
Heb. 12.1  As if none could hold out to the end of the race, but only the patiented. And therefore in the midst of the greatest persecutions, the patience and faith of the Saints is commended and admired: As when it was said, 
Revel. 13.10.  Here is the patience and the faith of the Saints, because by patience in bearing the cross, and by faith in believing to receive the crown, they were made constant. Thus will patience arm a man against all crosses, so that by it he shall be made able manifestly to encounter with them, and safely to pass through them, and not be hindered by any of them, in the obedience of the word. How soever in others, crosses and tribulations do breed fainting and relapse: yet in these hearers, 
Rom. 5.3. ●.  tribulation bringeth forth patience; patience, experience; experience hope; and hope maketh not ashamed. What is the cause, that one hearer, to prevent fo●●e inconvenience which he feareth, or to remove some trouble that he feeleth, will refuse to perform the duty taught him. And another will rather choose to endure all crosses and losses, all disgraces and dangers, yea imprisonment and death, than sin against his God? but because the one wanteth patience, the other is endued with patience. So necessary is patience for our practice. So greatly doth it further us in our obedience.  
This should be a motive to persuade every one of you to seek for patience. It is in vain to hear God's word with intent to obey it, unless by patience you possess your own souls: for otherwise your own cross, will stop your course, to turn you out of the way that leadeth unto life. The more patience, the more obedience: the less patience, the less obedience: we should love religion so dearly, as we must be content to suffer persecution for the profession and practice of it, and rather lay down our lives for the maintenance of it, then fail in the obedience of it. The same mind ought to be in us, which was in the blessed Apostle Paul; who knowing that bands and afflictions did abide in every place: yet passed not for them, 
Act. 20.24.  neither was his life dear unto himself, so that he might fulfil his course with joy. 
Act. 21.13.  And when he was told by Agabus the Prophet, that he must be bound in jerusalem, did openly protest, that he was ready not only to be bound, but also to die there, for the name of the Lord jesus. Yet consider that you cannot endure the least of those things, unless you be endued with patience; you know not what may befall you hereafter, and therefore pray unto God, that he will grant you patience to bear that which shall come.  
In time of public peace, and when the Gospel is defended by the authority of Magistrates, men may endure some secret and private persecuti●● by inferior persons: Especially in the●e popish parts, where some hold of Christ some of Antichrist: where papists grow headstrong through impunity. And where many are Protestants in show, but Papists in truth.  
If they cannot persecute you by the sword, they will persecute you by the tongue. If not by fire and faggot, as they were wont, yet by private wrongs and spiteful displeasures. 
Gen. 21.9.  Yea the Church is no better now, 
Gal. 4.29.  then was Abraham's house, in which the son of the bond woman, by scoffs and mocks, did persecute the son of the free woman. 
Genes. 4.  Did not Cain and Abel sacrifice together, yet Cain enjoyed Abel, because his sacrifice was better accepted, and afterward flew him for it? 
2. Cor. 11. ●6.  Was not Paul often in perils among false brethren? And did you not hear out of Bernard, how the Church complained, that in her peace, 
P●xapag●●● pax 〈…〉 non 〈…〉 33.  she had greatest bitterness? Of a peaceable time he said, Et pax est, & non est pax, there is peace, and there is not peace: peace from Pagons, peace from Heretics, yet not peace indeed from the sons. Many friends, were foes indeed. We must therefore in all times look to receive some affliction for the gospels sake: And therefore seek for patience at all seasons, that so in the time of persecution, and in the time of peace, you may continue constant in the profession and practice of God's word.  
2. Moreover, this their bringing forth of fruit, is amplified by the measure of it, which was great in all, yet not alike in all.  
All were fruitful, yet there was great difference and variety in the quality of their fruit, some brought forth less, some more.  
Though this be not here noted in this Evangelist, 
Math. 13.8.23.  yet is it mentioned by the other two Evangelists, 
Mar. 4.8.20.  and that both in the propounding of the parable, and in the exposition of it. They say, some brought forth thirty fold, some sixty fold, some an hundred fold. So much did each seed multiply and increase.  
Wherein Christ speaketh according to the quality of the best ground in judea: The whole land was very fertile, as the scripture teacheth. It was a land that flowed with milk and honey, and therefore would yield great increase of corn. The worst of it, was as good as the best of our ground; and therefore the best must needs be exceeding fruitful. The ground of other lands, have yielded great increase. When Isaac sowed corn in Gerar, he received an hundred measures for one that he sowed. 
Genes. 26.12.  Foreign writers record that Byzaz● in Africa, 
Plin. Hist. lib. 18.10.  for one bushel of seed yielded an 150. of increase. That the country of the Euhesperites yieldeth an hundred fold. 
Herodot. in Melpom. lib. 4. pag. 125.  The country of the Cynopeans, three hundredth fold. And the land of Babylon in some parts hath been so fruitful, 
Etan Clio. l●. 1. p. 35.  that it never yielded less than two hundred fold, sometime three hundred fold. Now ●he land of Canaan (especially in some parts, and in a seasonable year) was not inferior to them, and therefore would yield great increase, yet not all alike: some parts of it was more fertile than other, and so brought forth greater store of fruit.  
Thereby doth Christ set forth the diversity of fruitfulness in his hearers.  
All good hearers yield plenty of fruit, yet some more, some less.  
The word worketh powerfully in them all, yet more powerfully and effectually in some then in others. So fruitful is the seed of the word, that of a few grains there springeth an admirable increase of all virtues. A plentiful store of all graces in the heart; many heavenly meditatio●s, holy thoughts, and godly motions in the mind: all sorts of good words in the mouth; and all manner of good works in the life: yet all good hearers, have not all these in the same quality and number.  
In some they more abound, in others less. And therefore as before you saw some difference betwixt bad hearers: so here you may behold some variety and difference among good hearers. For one doth much exceed another in the multitude, and increase of fruits, according to the measure of God's grace given to every one.  
The Rhemists teach, 
Annot. on Math. 13.8. sect. 1.  that this difference of Fruits, is the difference of merits in this life, and rewards for them in the next life: 
See postscript. Sect. 15.  according to the diversity of states. As that the hundred fold agreeth to virgins professed, threescore fold to religious widows, thirty fold to the married.  
And hence would many popish writers prove, the excellency and dignity of single life, above widowhood and marriage.  
Answ. But therein they manifestly declare, that they neither understand the s●●pe of the parable, nor the meaning of Christ's exposition.  
1. For first it is apparent that Christ spoke it not of receiving fruits, or rewards: but of bearing and bringing forth the fruits of obedience.  
Though these be so linked together, as the one sort doth certainly follow the other, yet do they much differ. The one sort of fruits are our deeds, performed by us unto God: the other sort are God's rewards, which he in mercy bestoweth on us, and which we receive from him.  
The one sort are the fruits of grace, here broughtforth for a time on the earth, the other are the fruits of glory, received and enjoyed in heaven, for evermore.  
Of the former kind, Christ speaketh: For it was not his purpose to show the difference betwixt men in heaven; but a difference betwixt good hearers, in bringing forth the fruits of the word on the earth. Even as before he noted a difference betwixt bad hearers, not as they shall be hereafter in hell, but as they are now living in the world: how then can his words prove any merit of works, or difference of merits in the next life?  
2. Christ in this parable spoke not of any outward estates, or different degrees of men in the world, but only of divers sorts of hearers. People of all estates and conditions, did then hear him, and afterward hear the Apostles, and do now hear us. Now Christ teacheth, that of what state or condition soever they be, whether single persons, or married, or widows, they shall bear fruits, according to the manner of their hearing, and according to the inward disposition of their hearts.  
And therefore a married person hearing in a better manner, and receiving the word with a better heart, than a virgin, than a widow, shall bring forth more fruits of the word, and receive more benefit by his hearing.  
3. Again, God will neither respect nor reward any, for their outward estates and conditions, but for the right use of them, and for their good carriage and godly behaviour in them.  
And therefore Augustine said, 
In psal. 75.  Me●or est marit at a humal●s, quam virgo superb● An humble married woman, is better than a proud virgin.  
And Cyrill compared virgins which had chastity of body without purity of mind, 
In l●●●t. lib. 2. in fine.  without grace in the heart, and obedience in their lives, unto those five foolish virgins, that had lamps without oil, and were not suffered to enter into the bridegrooms wedding chamber.  
And Augustine preferred married martyrs before chaste virgins. 
De virginit. cap. 45.   
But to leave them with their absurd collection, and to come to the doctrine here intended by Christ, we are here taught, that many may hear the word of God together, and all be profitable hearers, and all be saved by their hearing, yet all do not profit alike, nor bring forth the same fruits of obedience in their lives: but some fewer, some more; according as their hearts are prepared, and according as it pleaseth the Lord to bestow his graces. Yea though they all hear one and the same man, and the same sermons, and one hear as often as another: yet may one be more plentiful in the fruits of the word, then is another.  
All furrows of the same land, do not bring forth an equal number of ears: and all ears of the same furrow, do not bear an equal number of grains: but some more, some less, as it pleaseth the Lord to give an increase.  
The consideration whereof, serveth for the instruction of all sorts of good hearers, whatsoever measure of fruits they do bring forth.  
1. First this may comfort those good hearers, who profit not so much in hearing as some others do, do not attain to such a measure of knowledge, nor are able to yield such abundance of fruit as others do.  
If their hearts be holy and good, if they do all of faith and sincerity, and desire to bring forth more fruits: God will account them profitable hearers, and accept of their obedience. And the word which they hear, shall save their souls.  
As farmers are glad of all ears which have corn in them; 
Sive par● sive multum, omnes b●r●co crunt. August. in Ps. 12.  though some be longer, some shorter, some contain more grains, some contain fewer: yet will they gather all into the barn. So God doth accept of all persons that bring forth the fruits of the word, and will bring to heaven, as well those that have lesser, as those that have more fruits.  
Such is his mercy and bounty, that although he require the same measure of all, yet finding difference among them, because of the diversity of his grace, he doth so receive the first and the best, as he doth not refuse the second and middle-sort, nor yet reject the last and least. Under the Law there were some Sacrifices cheaper, some more costly: If men or women, 
levit. 12.8.  by reason of their poverty were not able to offer the better, the Lord was content to take the meaner. And therefore Christ commended the poor Widows 2. mites, 
Mar. 12.43.  above all the great gifts which rich men cast into the treasury. And under the Gospel, 
Mat. 25.  the servant which received two talents, and by employment made them four, was commended and rewarded of his master, as well as he that had received five, and made them ten. 
Mat. 20.  And they that wrought but one hour in the Vineyard, received the same penny at night, with them that had borne the heat and burden of the day. Wherefore let not thine own penury, and other men's plenty of fruit dismay thee: but consider, that if thou practise what thou knowest, dost as many good works as the Lord doth enable thee; and art willing and desirous to do more, if ability were afforded, and occasion offered; thou art a good hearer, and mayest go to heaven with those that far exceed thee in the number of their fruits.  
Yet let not any take occasion hereby to be more backward and sparing in their fruits, as if a small quantity would serve the turn. All of us ought to strive to bring forth abundance; yea each year more than other. Those which be planted in the house of the Lord, do flourish and bring forth in their old 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 fruits, bringeth forth none at all that be good. Let them understand, 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 reap liberally. God will crown his own gifts in us. The more fruits they bear here, the more glory shall they enjoy in heaven. Let them therefore strive to abound more & more in all good fruits: knowing that this consolation belongeth not to them which will not abound with more, though they might: but only to those which would abound with more, and cannot, being hindered by their infirmities, or through want of ability and opportunity. In them GOD will take the will for the deed, and will no less reward them, than those who having more means, and better ability, have brought forth more fruits.  
2. Lastly, this diversity of fruit in good hearers, may teach them that be more plentiful in bearing them than others be, not to be proud of themselves, 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 have good hearts, may be justified, may be sanctified, may be in favour with God; and at last enter into heaven as well as thou, who aboundest with more. 
1. Cor. 15.10.  Paul laboured more abundantly than all the Apostles, and suffered more than any of them. 
2. Cor. 11.23.  And therefore far more than any common Christian. Though toward his end, the remembrance thereof did much comfort him, so as he could say; I have fought a good fight, I have finished my course, I have kept the faith: hence forth is laid up for ●● the Crown of righteousness, which the Lord the righteous judge, will give unto me at that day: 
2. Tim. 4.8.  Yet he addeth these words, concerning his copartners in the reward; And not only unto ●●●, but unto all th●● also that love his appearing. Because many others, who came short of him in the abundance of labours and sufferings, should be crowned as well as he.  
Dost thou surpass others in the multitude of fruits? 
1. Cor. 4.7.  be not high minded, do not despise them: for what hast thou, which thou hast not received? And if thou hast received it, why boastest thou of it, as if thou hadst nor received it? If thou abound more than 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 grains that an ear of corn hath in it, the lower it will bow down ward; but the fewer and the worse grains it hath, the higher and straighter will it stand up. Even so, the more good fruits for number, and the sounder for quality, that any man hath, the more lowly and humble will he be. The prouder he is, and the more he insulteth over others, the fewer & worse be his gifts and fruits. Therefore be lowly and humble, not arrogating to thyself, but ascribing to God the glory of all thy fruits. Not disdaining any for the small measure of their fruits: but honouring 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. ●. 10.1●.  that your love may abound yet more and more in knowledge and in all judgement, that ye may discern things that differ, that ye may be pure and without offence, until the day of Christ, filled with the fruits of righteousness, which are by jesus Christ, unto the glory and praise of God. The Lord grant you all there things, for his mercy's sake in his beloved Son,  
Amen.    

A POSTSCRIPT TO the Papists in Lancashire.  
I Am not ignorant, how hasty and rash many of you be, in condemning all things spoken and written against the Doctrine of your modern Priests. If you vouchsafe to read our writings, you commonly give no more favourable Censure of them, than julian the Warder gave of the ancient Father's books: who thus said of them, 
So●●●. 〈…〉  I read, I understood, I condemned. And we might justly answer you, as Basil and other Learned Bishops answered him. Thou hast read, but not understood: 
〈…〉  for if thou hadst understood, thou wouldst not have condemned. Some of you are like those men, whereof the Apostle Jude spoke: who condemn those things which they know not. 
Ibid.  Others of you know and understand more, 
jude. 10.  yet reject all things as erroneous and heretical, which you know to be contradictory to the positions of your popish priests. Yea, many of you be such unequal judges, that although you cannot but approve almost all points in the book: yet if there be but one only thing which you distaste, you presently condemn all the rest for it; And take it to be as a leaf of Coloquyntis; which marreth a whole mess of pottage: and as a dead Fly, that spoileth a whole box of ointment.  
In regard whereof, I may justly fear your sharp and bitter censures of these my Sermons, now put forth to open sight: I can expect no more indifferency and favour at your hands, then others my betters have formerly found. Notwithstanding, as often heretofore I have laboured by many means to give you satisfaction in your doubts and demands, both by private conference with divers of the laity, by several answers made to the writings of the learned on your side, and also by open disputations with your priests, (as some of you cannot deny, if you would testify truth.) So would I now give you full contentment, (if any reasonable thing will content you,) for all such exceptions which I think you will take against these Sermons. Whereas the learned on your side do charge us, that in our sermons and writings, we interpret the Scriptures according to our own fancies, and private conceits: and not according to the uniform sense given by the Fathers, and the common exposition of the Church; and thereupon would persuade you, not to hear, or read, or believe any thing which we prove by the scriptures. I will make it apparent, that in those points of controversy, touched in these sermons, and confirmed by several texts of scripture, I have the consent of the ancient Fathers, and also of many of your own late writers.  
Cardinal Bellarmine acknowledgeth, that before the Pelagian heresy arose, the Fathers did not exactly handle the question of predestination by grace: 
Degra. & lib. arbur. lib●● cap. 11. init●o.  but only when occasion was offered, did briefly set down their opinions. And that Chrysost: did not plainly preach preventing grace, because at that time they were not risen up, 
Ibid. lib. 6. cap. 6.  which denied it.  
As if the Fathers did speak and write plainly & fully of those points only, which were controverted and impugned in those days. Now it is certain, that few of those points which I mentioned, were called into question in their days. There were many controversies de co quod creditur, non de co quo creditur (as the M. of Sentences, 
Lumb. sent. lib. 3. d●st. 23. c.  out of Augustine distinguisheth) of the things to be believed, or of the object of faith: yet not of the habit of faith, or of the gift or quality whereby we believe. And therefore the truth is not to be gainsaid, though we could not produce very pregnant and plentiful testimonies out of their writings, touching the nature and kinds of faith. notwithstanding, they have not left themselves without witness, in that they do upon occasions, declare their judgements therein, which serve to confirm the truth on our side. These testimonies of theirs, and the testimonies of your own Doctors, I did forbear to recite in the Pulpit, or write in the copy of the Sermons, that so I might avoid tediousness. Yet having diligently perused them, and hoping that they would be of force with some that duly consider them, I thought good to set them apart by themselves, and to add them as a postcript after all.  

SECT. II.  
WHereas I taught, that the word of God is the spiritual seed, which must be sown in our hearts, to make us fruitful in all good works: And that Preachers ought to teach, and people ought to hear and receive nothing but the word, and did limit the word, to the word written: I know it crosseth the doctrine of some in your Church: and therefore may perhaps be misliked by you.  
First your countryman, Doctor Stapleton, 
Promptuar in Dominica sexagesim.  writing a postil for the instruction of Popish Preachers, could not find in all this Parable, any point to be observed against us, but only this, that the word is the seed. And will have, 
To the same effect the Rhemists  not the word written, but the word preached to be the seed. Yea, he maketh two words of God; the one written, 
write. A●●ot. on 1. 〈◊〉 2. 1●. 〈◊〉 2.  the other preached: and thereby would confute us, who hold, that nothing is the word of God, but that which is written in the Scriptures of the Old and New Testaments. But the●in that great Doctor declared himself, neither to know what the Scripture is, nor what true preaching is, no● what we hold to be the word of God. ●ast, what is the Scripture, or written word of God? It is not the letters and syllables that be written in books, but rather the true sense and meaning of them, 
〈…〉 1.  ●●rom● said; N● putemus in verb●● scripturatrum esse evangelium, sed in sensi●: Let us not think the Gospel consisteth in the Scriptures, but in the meanne. Non in 〈…〉 in medulla, non in sermonum folus s●d in radice rationis: Not in the outward 〈…〉 but in the marrow: not in the● 〈◊〉 of beech, 
〈…〉. 4 〈◊〉 4.  but in the root of reason. Cardinal Bellarmine would have us mark that there be two things in the Scripture: the words written and the sense in them included: the words are as the sheath, the sense is the sword of the spirit. As it is a rule among Lawyers, that not the bare words, but the meaning of the words is the Law: So is it a rule among all Divines, that not the bare words, but the true meaning of the words is the Scripture. And the reason is, 
Quicquid in du●●●o sermine, neque ad morum honestatem neque ad side● veritatem proprie referr● potest ●iguratum esse cognoseas. De Doctr. chr. lib. 3. cap. 10. Sixt. Bi●● other. lib. 3. 〈◊〉 Bellar. deverlo D●t. lib. 3. cap. 3.  because the very words, taken properly after their natural and Grammatical signification, may sometime breed error; and then they are not to be taken properly, but figuratively. According as Augustine well taught; That whatsoever in the word of God, cannot properly be referred, neither to the honesty of manners, nor to the tructh of faith, must be known to be figurative.  
Moreover, the ancient Fathers long ago, the Schoolmen of late time, and the Popish writers at this day, do teach, that there be di●ers senses of Scripture. And although all of them prefer the historical and literal sense: yet Six●●s Senensis, and Bellarmine, do make it double: either proper, and simple, according to the first and natural signification of the words: or metaphorical and figurative, when the words are translated from their natural signification to another: and that there be so many kinds of this sense, as there be kinds of figures.  
Now, what is preaching, but expounding of Scripture, and delivering the true sense of it? As appeareth by the practice of Ezra, 
Nehe. 8.8.  and the Levites, who read the Law of God distinctly, and then gave the sense, and caused the people to understand what was read. Those then, who in their Sermons deliver the true sense of the word written, according to those several kinds of expositions, must needs deliver the word of GOD, cven the self same word that is written.  
Again, not only the things expressly set down in the Scriptures, but likewise such things, as by sound and necessary consequence be collected thence, are taken for written truths, and not unwritten traditions. Aeonsus Viruestus, a Popish Bishop, and a bitter enemy to Luther, 
Adners. Luther. doginat. philippi. c. 9 p. 147.  acknowledgeth so much: For he saith, That things may be contained in the Scripture, either formally and expressly: or materially, being draw●● by a necessary collection from the contents. And this he saith is called Virtualis continent●a. To deny this (saith he) is not Christian wisdom, but jewish superstition. And then teacheth, that we are as much bound to give assent to those things that be materially, contained and drawn thence by a lawful collection, as to those that be formerly and expressly contained. Bellarmine cannot deny, but that Scoties taught, 
De Eucharist. lib. 3. c. 23  there was not any express place of Scripture to prove Transubstantiation, without the declaration & exposition of the Church. Neither dare the Cardinal reject that assertion; but saith, 
Quia colligitur ex scriptura divina.  that Transubstantiation belongeth to the Catholic faith, because it is collected out of the divine Scripture. In his judgement, then that is a written truth which is collected from the Scripture, as well as that which is expressly set down in the Scripture.  
If therefore Preachers deliver no other doctrines in their Sermons; if they confute and condemn no other errors; if they teach no other duties; if they reprove no other sins; if they minister no other consolations; and if they urge no other exhortations, than they have warrant in the written word of God, either by express testimonies: or by necessary collections, the word 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 would bear men in hand; but one and the same word diversly used. So absurd is this his observation, so void of reason, so destitute of proof, and so discrepant from the doctrine of his own Church, that it may well be thought, that rather malice against us, than any warrant from the text, caused him to set it down. And here behold how far malice doth carry your teachers, even to forsake their own companions, and to overthrow the common and received doctrine of their own Church, that so they may cross and condemn us. And to conclude with him: he that will regard what be writeth in the latter end of his observation, may easily perceive how he overthroweth his own note observed in the beginning: For he produceth the Apostle Peter, as an indifferent witness in this case: who saith, that the word of God endureth for ever: and this is the word which is preached among you: whose testimony doth evidently prove, that the word written, and the word preached then by the Apostles, and other Ecclesiastical persons, was the very same word. For it is apparent by that verse which he alleged, that the word of God which endureth for ever, and the word which then was preached, were one and the self same word.  
Now what was the word that endureth for ever? was it not the word written? If any will deny this, let him read the former verse in Peter, and compare that verse and this, 
Isaiah: 40.6.7.8.  with the words of the prophet Isaiah, and he shall find it to be the word written by the Prophet. So as Peter maketh the word written by the prophet, and preached by the Apostles, to be the same.  
Again, this great Doctor saith, 
* Immutabile est in natura & substancia sua, et●i propagatione & explicatione vari●.  the Word is the Seed, because it is unchangeable, in it own nature and substance: though divers in explication: and proveth it out of Basil and Vincentius Lyrenensis, who make that agreement between the word written, and the word preached: that they are both one in substance, for they preached nothing but what was written, yet the word written was made fruitful by preaching.   

SECT. III.  
But to leave the Doctor and his observation; It may be some others will acknowledge, contrary to his mind, that whosoever preacheth nothing but such doctrines, as are either expressly 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 scriptr, & verbum Dei non scriptum. A word of God written, namely, the books 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 certain thing, that the word of God is not only contained in written letters (as it pleaseth him to term the scriptures in way of disgrace) but is also put in the voice of the Church, and there doth sound. Coster the jesuite, speaketh more plainly and peremptorily. 
(3) Et antem scriptura, ecclesiae catholicae consensies, & concors omnium Christianorum per tot ū 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 Catholic Church, and the consonant doctrine of all Christians throughout the world, is the scripture. And in many points excelleth the scriptures which the Apostles have left us in parchments. And this he maketh the first and chiefest kind of scripture, which now we have under the Gospel, and saith, that is a scripture penned with their own hands. The scriptures penned by the Apostles and Evangelists, he placeth in the second rank. And addeth, that a scripture of the third kind, is in the decrees of general councils; The decrees whereof, if a man respect truth, if he respect the seal and confirmation of the holy Ghost, or the presence of Christ have the same weight and moment, 
So also saith ●l●sies. Quod Ecclesia docet expressum Dei verbum est. De expresso Dei v●rbo. fol 119. 〈◊〉 16.  that the holy gospels of God have. And so, whereas Bellarmine made but two words of God, he maketh three, and two of his three, are neither of the Cardinals two. Now those who depend on such teachers as these, will hold, that albeit the seed be the word of God, and Preachers must teach nothing but the word, yet they may preach the traditions of the Church, and the canons of councils, as well as the contents of the written word, because these be the word of God, as well as the written word.  
Whereunto I answer, that if the Traditions of the Church, the word put in the mouth of the Church, and the decrees of councils, be either expressly taught in the written word, or may be warranted thence, by just and lawful consequence, we will acknowledge them to be the word of God. But if they be praeter verbum: besides the word written, having nei●●●● 〈◊〉, any warrant thereby, they 〈…〉 to be preached as the word of God, but to be taken as the word of man. And if they be contrary to the word written, they are so far from being the word of God, as they must rather be reputed to be the word of the devil. I need not to stand on the first and last kind. For we acknowledge the first, as well as the papists; and the papists do in general condemn the last as well as we, though they justify some in particular. All the doubt is, whether such traditions and canons, that be praeter verbum, are to be taught to the people, as the true word of God, and be that seed, which was sowed by the sour, and is able to make the receiver fruitful in all good works, and heir of salvation in heaven. To that which I delivered in the sermons, I will add more for your satisfaction, to prove them not to be God's word, nor to be taught by the preachers of the Gospel.  
1. Christ himself when he was upon the earth was a Sour, and a principal sower, when he preached the word, as is acknowledged by 
(4) Athanas. Chrysost●m: Hieronym: Tho. Aquin. Ludolph: Hugo Cardi:  all writers in the parable. Look then what word he preached, that only was the true word of God, (there called Seed,) and no other: what he taught not, that was not the word of God. For he called his Disciples 
(5) joh. 15.15.  friends; because he had made known to them, all things which he heard from his Father.  
Now it is most evident, that Christ never taught any Traditions of the church, nor decrees of counsels: he often 
(6) Matt. 5.21.27. Matth. 15.2.3.9.  condemned the decrees of the Elders, and the traditions of the pharisees. And told them, that in vain they worshipped God, who taught for doctrines, men's precepts: But himself never taught any such.  
He received his doctrine immediately from his Father. And therefore he said, 
(7) joh. 7.16.  My doctrine is not mine, but his that sent me. The things that I heard of him, 
joh. 8.26.28.  those speak I to the world. As my Father hath taught me, so I speak these things.  
Will they say, that Doctrine received immediately from God, and presently taught to people, is at the first teaching of it a tradition? Then all the visions of the prophets, and all the revelations of Saint john were traditions. They hold only those to be traditions, which being not written, are conveyed from one man to an other.  
Again, though Christ received his doctrine from his Father, even as the Apostles did from him: yet was it no other, then that was taught and written in the books of the old Testament, either by Types, or Precepts, or Prophecies, or Promises.  
And therefore he bade the jews 
(8) joh. 5.39.  Search the Scriptures, because they testified of him. And 
(9) joh. 5.46.47.  told them that Moses accused them. For had they believed Moses, they would have believed him. But if they believed not Moses writings, they could not believe his words.  
His Sermons were 
(10) Matt. 5.  expositions of the Law, and the Prophets. He 
(11) Luk. 4.17.  took Texts to expound. He alleged Testimonies out of the Old Testament, to prove his Doctrine: And 
(12) joh. 7 38.  that both in his public Sermons, 
(13) Luk. 24.27.  and in his private conferences.  
Whereas he preached pardon of sin, to all that believed in him, Peter told Cornelius and his company, 
(14) Acts. 10.43.  To him give all the Prophet's witness, that through his Name, all that believe in him, shall receive remission of sins.  
Angustine said peremptorily 
(15) Incotanta predicatio & praenunciatio novi testamenti est, v●nulla in evangelica atque apostolica di●●plira rep●riun●ur, qu●●●●ts ●●iam 〈◊〉 veteribus descent. Contr. Adjacent: cap 3.  there was in the old Testament so great preaching and foreshowing of the New Testament, that nothing are found in the evangelical and Apostolical discipline, which be wanting in those old Books. Yea, he found so great consent of doctrine betwixt the two Testaments, that he affirmed, 
(16) Quast: ●●er Exod: 〈◊〉 73.  that in the Old, the New was hid, and in the New, the Old was revealed. Let the papists name any one doctrine taught by Christ, which they take for a tradition, and I will undertake to prove it, out of the old Testament.  
Moreover, what Christ taught, the Apostles afterward did write, though not every word, yet the sum and substance of all.  
Luke did 
(17) Luk. 13  perfectly search out all things from the beginning, to write thereof, from point to point. And said, 
(18) Act. 1.  he made the treatise of his gospel, of all that jesus began to do and teach, until the day that he was taken up.  

(19) Beda, Lyra, Hugo Cardinal. in Act. 1.  Expositors hold, that the Evangelists wrote all his words and deeds, which he thought worthy and fit for the office of his dispensation. Augustine 
(20) De con sensu Euang: lib: 1. ca 35.  said, whatsoever Christ would have us to read of his deeds and sayings, he commanded them to write. And although any one of the Evangelists did not of himself make a perfect narration of all Christ's doctrines and deed. Yet all of them together have done it. For they who wrote lest, took a view of those things which the former had written, & by direction of the spirit, added such things as they had omitted.  
It is testified by 
(21) Euseb: ●yst lib● ●. c. 2●. Epiphan. heresy 51. H●ron: Cat●lo●●●ript●r. in lo●●●.  most Authors, 
〈…〉.  that when john pereceyved how other Evangelists wrote only the things of one year, even the year after john's imprisonment, 
〈…〉. 1. 〈◊〉 5. cap: 8.  he approved those: and in his Gospel added the things done and taught in the former years.  
And because some Heretics denied the Godhead of CHRIST, 
sixth: Senens: Biblioth. lib. 1. in Ioh up. 18. & lib. 7. haer●sis. 5. p. 583.  he considering that other Evangelists did at large describe his Humanity, but spoke little of his Godhead, did in his Gospel write such things as proved him to be God. And added those Sermons, which the rest had omitted.  
And thereupon, Sixtus Senensis 
(22) Exomnibus simul coniunctis, cosonantissima ac perfectissima salutis nostrae hystoria resul●●t. lib. 7. haresis, 5.  said against the Alogan Heretics, That from them all joined togethers, there ariseth a most Consonant, and most perfect History of our salvation.  
It is then to be examined, whether the Evangelists have written that Christ taught any traditions received from men. If they writ no such matter, it is certain that he taught none at all.  
Let our Aduersaires run through the whole Newe-Testament, and they shall not be able to find any one of their Traditions recorded by the Evangelists, as a doctrine taught by Christ.  
Seeing then Christ taught no traditions, why should we presume to teach any? must we not receive from him the matter of our Doctrine, and imitate him in the manner of teaching?  
Said not Ambrose well, 
(23) Nos nona omnia, quae Christus non docuit, iurè damnamus, quia fidelibus via est Christus. Si igitur Christus non docuit quod docemus, etiam nos id detestabile iudicamus. De virginib. li. 3.  that we do justly condemn all new things, which Christ hath not taught, because Christ is the way to Believers.  
If therefore Christ have not taught that which we teach, even we do judge it to be detestable?  
2. Again, the Apostle Paul was a painful Sower, and did sow all the word of God. And therefore could 
(25) Act. 20 26.  protest to his hearers, that he had kept nothing back from them, but had showed them all the counsel of God.  
Now what word taught he? Did he teach traditions, and man's ordinances? Did he not teach o●ly written truths? Did he 
(26) Acts. 17.2  not prove his doctrine by the scriptures? Did he not in his apology before Festus 
(27) Act. 26 22.  avouch that he taught none other things than those, which the Prophets and Moses did say should come.  
And how could the 
(28) Acts 17.10.11.  Bereans have examined his doctrine by the Scriptures, if he had delivered any thing not taught in the Scriptures?  
Yea, Saint Paul was so f●rre from preaching any other Doctrine then that which was wirtten 
(29) Galath. 1.8.9.  that he denounced him to be accursed, whether he were man or Angel, that should teach otherwise. I know Bellarmine would elude that place by two several answers, yet all in vain.  
First, 
(30) De ver bo Des non script. lib. 4. cap 10.  he saith that the Apostle speaketh not only of the word written, but of every word, whether it be written, o●●t be by tradition. But besides that he begg●th the question, be hath the words of the Text, and the testimonies of the ●athers, and of 〈◊〉 Popish writers against him. For the Apostle speaketh of that w●●de, which he and the rest of the Apo●●●● preached, and therefore he saith;  
If was or 〈◊〉 Angel, preach otherwise then that which we have preached; And what word he preached, I have proved before: not any traditions, but the written word. If it be true which Ireneus and Ni●●ph●r●s do write, 
Iren. li. 3. c. 1. Ni●eph hist. lib. 2. c. 34.  that what the Apostles preached at first, was afterward by the will of God set down in the scriptures: it must be acknowledged that they preached no traditions, seeing we can find no traditions penned by them in their Epistles. And though they had been traditious when they were preached, yet they ceased to be traditions, when once they were written by them.  
Again, the Fathers restrain the words of the Apostle, to the scriptures, as if he were accursed that would preach any thing not contained in them. 
Vobis ann●ci●●erit preterqu quod inscriptur●●●●gal●bus & euang●licis accepi●tis. anath●na sit.  Augustine is most plain therein. Whether concerning Christ, or concerning his Church, or any other thing that pertaineth to our ●aith or life, I will not say, ●f●r●e, (for we are not to be compared to him who 〈◊〉 we●) but even as he going forward added, If ●n Angel from heaven, shall preach unto you, besides that which ye have received in the scriptures of the law and the Gospel, let him be accursed.  
Basill likewise teacheth, 
Cont. lit. Petilian. lib. 3. cap. 6.  that hearers, who be skilful in the scriptures, aught to examine those things which be delivered of their teachers. 
Sum. morea. sum. 72. cap. 1.  And to receive those things which be agreeable to the scriptures: and to reject those that be not. And produceth this testimony of the Apostle to prove it: which had been an impertinent proof, if the Apostle had spoken as well of a word not written, as of a word written.  
The Cardinal mentioneth both these testimonies, 
Bellarm. de verbo dei non script. lib. 4.10.  and would avoid them, by saying, that they do not of purpose expound this place, but do prove by this place, that it is not lawful to avouch any thing contrary to the scriptures. Yet cannot he deny but that they do allege this place of the Apostle. And I hope he will not say, but that they do deliver the true sense of it, and do allege it according to the true meaning of the Apostle? Doth the Cardinal think that such learned fathers would give one sense of it, when purposely they expound it, and another sense, when they alleged it, to prove a point which they have in hand: This were to wrest the scripture, to make it serve their present turn. I hope he will not so judge of such reverend men.  
And to say, that they only prove thence, that it is not lawful to avouch any thing contrary to scripture, is to alter and invert their words. Doth not Augustine say, Praeterquam quod accepistis, besides that which you have received, but of that afterward. And if by that place, they prove that nothing must be taught contrary to the scriptures: then must they not hold with the Cardinal, that the Apostle speaketh of each word, as well written, as not written, but only of the written word. And so the Cardinal maketh them to confute him. 
In Galal. 1.  Chrysostome purposely expounding the place, saith, Paul preferreth the scriptures, 
Si vel paulum evangelizauerint praeter evangelium, quod acc●pistis.  before angels coming from heaven. As also that Paul doth not say, if they preach contrary things, or if they subvert the whole Gospel, but if they preach but even a little beside the Gospel, which ye have rec●●●ed, let them be accursed.  
Thomas Aquinas their Angelical Doctor, 
Quam illud quod con●inetur in evangel 〈◊〉 apostles & in sacra scripturaam ●●ite vel express Thom. in Gal. 1.  professedly expounding that place, doth write, that nothing is to be preached, but that which is contained in the Gospels and in the Epistles, and in the holy scripture, impl●●●ely or expressly. Will they say that their Traditions are contained in the scriptures, either expressly, or by way of implication or consequent? then are they not unwritten verities as they term them.  
A second answer of the Cardinal is this, that the Apostle by Praeter, understood Contra. And therefore did not forbid new doctrines and precepts, which were besides those that were delivered: but only doctrines and precepts contrary to the former. Yet will not this serve his turn. For in matters of faith and religion; pr●ter and contra are both alike. Whatsoever is taught as necessary to salvation, if it be besides the scripture, must be condemned, as well as that which is contrary to the Scriptures. The reason is, because the Scriptures contain all things which Ministers are to teach, as necessary to salvation. And therefore Paul told Timothy, 
2. Tim. 3.15.10.17.  that they were able to make him wise unto salvation: And were profitable to teach, to improve, to correct, and to instruct in righteousness. Two of which, respect men's minds, what they are to know and ●●●eeue as the truth, and what they are to reject as errors. Two of them respect their manners, what sins they are to avoid, what duties they are to perform. Is there any things needful to be taught the people, but these things? And because the Cardinal answereth, that the Scriptures are profitable for all these things, but not sufficient. Consider the words of the Apostle following, where he declareth the end of this profitableness: namely, 
Verse. 17  that the man of God may be absolute, b●ing made perfect to all good works. By the man of God, he meaneth the Minister of the Gospel. That title had he in his former Epistle given unto Timothy. 
1. Tim. 6.11.  And Lyra saith, 
1. Tim. 6.11. Homo dei. 1. ad divinum officium ordinatus, qualis estu. Lyra in 2. Tim. 3.  the man of God was one ordained to the divine office, such a one as Timothy was. If then the Scripture being profitable for those four uses, will thereby make a Minister of the Gospel absolute and perfect for each good work belonging unto him: he is not to teach any things over and besides the Scripture.  
Theophylact thus writeth on the former place; 
In Gal. 1.  He doth not infer, if they only preach contrary things: but if they preach that which is beside that which we have preached: that is, if they shall add any thing, that is but a very little more, they are subject to the curse.  
And indeed it may seem strange, that the Papists are so earnest to have unwritten traditions as well preached, as written truths, seeing the things written are more cettaine, more excellent and necessary, and require a long time to be all taught and learned. They are more certain, because all men are more certainly assured, that the Scriptures, & the doctrines contained in them, be the word of God, than that unwritten traditions be his word. 
De verbo Dei. lib. 1. cap. 2.  Bellarmine confesseth that nothing is better known, nothing more certain than the sacred Scriptures, which be contained in the writings of the Prophets & Apostles: that he must needs be most foolish, who denieth that they are to be believed. And produceth 5. invincible and infallible proofs, that they are the very word of God. 
De verbo Dei nonscript. lib. 4. cap. 5.  When he cometh to speak of traditions, he allegeth no such proofs: but only goeth about to prove, by 4. places of Scripture, which have been long ago answered, that there are some traditions: though neither he, nor any of his fellows, can tell what they are, nor can make a perfect Catalogue of them; so uncertain are they. Indeed he delivereth fine rules, 
De vero. Dei no● sr●pt. li● 4. cap. 9 Ibib. lib. 4. cap. 2.  whereby true traditions may be discerned from false and counterfeit traditions: yet those rules are grounded on the authority of men, and do not infallibly prove them to be the word of God. Yea, he teacheth, that all traditions have not the like authority: some have divine authority, some have Apostolical, some ecclesiastical. And therefore all of them cannot have the same authority with the written word, which himself before proved to have divine authority.  
And how do they know any thing to be a tradition, but by human writings and histories? which as the Cardinal confesseth, 
De effect. suram. lib. 2. cap. 25. sine.  can breed but human belief, wherein may be falsehood.  
Neither are they so necessary and profitable as the Scripture. It is able ●o make a man wife to salvation. It i●● the seed of regeneration. It is the food of our souls. It is the sword of the spirit, to defend us from the Di●●ell. In bringeth us to faith and salvation; as before I proved. Can such profit be reaped from traditions? Did eue● any approved author ascribe such ●●●tue and efficacy to them? Did ●uer any Christian obtain these benefits by them?  
Moreover, the things taught in the Scripture are not easily learned. Augustine wrote, that the profundity of the Scripture is so great, 
Ep●st. 3.  that he might he might daily pros●●●e in them if from the beginning of his childhood, to his crooked old age, be should with greatest leisure, chi●fes● study, and better wit, endeavour himself to learn them only. The Papists will not gainsay this, seeing they hold the Scripture to be very obscure. Pambo confessed, that in 19 
Socrat. hist. lib. 4. c. 18.  years he had not learned to practise one lesson, taught him out of Psal. 39 to refrain his tongue from evil. How many years than may our people requi●e to learn the meaning and the practice of all things written in the Old and New Testament?  
I would therefore wish our Popish Priests and people, first to learn how to understand and practise all things that be written: and when they have learned all those, then to begin with traditions. It is no wisdom to contend much, and busy themselves greatly about traditions, before they have learned and practised all things written, which be far more certain, more necessary, and profitable. If they would take this course, I am assured, that there is not any one of them, though he lived to be as old as Methuselah, that would ever trouble, either himself or us with traditions. 
Si rusticus ●redat suo epi●copo proponentialiquod dogma haereticum, meritur in credendo. Instruct. sacerdot. lib. 4. cap. 3.  But it skilleth not what doctrine Papists hear, it Tollet say truly; That a country man believing his Bishop, delivering heretical doctrine, doth merit by believing.   

SECT. four  
IN describing the second property of hearers, which was their believing for a time, to show what kind of faith that was. I taught, that there be divers kinds of faith; one proper to the elect, and others common both to them and to the reprobate, I may justly fear, lest that doctrine will not be received of all my country men and neighbours, because the contrary is taught by many Romish Rabbins. The Catechism of the 
(1) Part 1. cap. 1. p. 9  Tr●dentine Counsel teacheth; That though there be divers degrees of faith, yet it is but one in kind. The 
(2) Annot. in jam. 2. sect. 11.  Rhe●●stes hold, that the dead faith, whereof S. james speaketh, and the Catholic faith is all one. 
(3) Coment. in M●t. 9.2.  Maldonatus scoffeth at them, who make three kinds of faith, Historical, Miraculous, & justifying. 
(4) De R●●● pontiff. lib. 3. c. 21. Et de justificat. lib. 1. c. 4.  Bellarmine maintaineth it very stiffly, that there is but one faith: And that the historical faith, the the faith of miracles, and the faith of promises, are all one: and that this is the justifying faith.  
Lest I be mistaken, I would have you to understand, that I acknowledge that there is but one faith, in respect of the object, or of the things which are to be believed. In regard whereof, the Apostle saith: 
Ephes. 4.5.  There is one Faith, one Baptism: Meaning, that we all believe the same thing, as we are all baptized with the same rite: 
(6) De justif. lib. 1. c. 4. Sect. jam. v●ro catholici.  as Bellarmine doth truly expound it. And in this respect 
(7) De Trinit. lib. 13.2.  Agustine taught, that there was but one faith of all believers. Eadem credentium fides una: But one faith of all them which believe the same things. And in this respect the Fathers 
(8) Leo de pass. Dom. serm. 14. August. de Fulgent. ad Monum. lib. 2. pa●so post mitium.  write, that there was but one faith in all ages: that the believing jews under the Law, and believing Natur. & great. c. 44. & in joh. tract. 45. Christians under the Gospel, had one and the same faith, differing only in the manner, not in the matter: they believed in Christ, who was to come; and Christians in him, already come. Augustine 
(9) De trinit. lib. 13 c. 2.  said truly: Aliud sunt ea quae creduntur, Aliud fid●s qua cr●●untur. The things which are believed, and the faith whereby they are believed, are not one and the same. The former (saith he) consist 〈…〉; have been, which are, and which shall he● but the other is in the mind of the believer. And therefore, though there be but one faith, in respect of the object, and things to be believed: yet there may be divers kinds of faith, differing much one from another, in respect of the habit, or faculty of the mind, whereby we do believe them: because all persons do not believe the same things, after one and the same manner.  
Again, I do confess that there is but one true saving and justifying saith in all the Saints, and in all the elect. Though every one of them have a proper and peculiar faith of his own; yet it is the same, with the faith that is in others. The faith of one, may differ from the faith of another in degrees: so as one is stronger, another weaker: but not in knde, not in nature and substance. Yet there be in other persons divers other kinds of faith besides this, which be not the same with it, but do much differ in substance and kind; not only from it, but likewise one from another. The difference and diversity of these kinds, I have in the Sermons going before sufficiently proved by testimony of holy writ: I will now prove the same by the testimonies of ancient Fathers, and late Popish writers. And that first in general, then in particular. In general, that there is not only one kind of faith, but divers and several kinds of faith.   

SECT. V  
MOst of the Fathers, and many of the Romish writers have distinguished betwixt these three; Credere Deo, cred●re Deum, & credere in De●: To believe God, to believe that he is God, and to believe in God. As namely 
(10) De temb. serm. ● 81.  Augustine. 
(11) In symbol. hom. 2.  Eusebius. ●mi●s●nus. 
(12) In Rom. 3. & in jacob. 2.  Beda, 
(13) De sanct. Andr. ser. 3.  Bernard. 
(14) Sent. lib. ●. dist. 23. D●  Lombard, The 
(15) In epist●●d Rom. 4. in●●o.  Ordinary glass, 
(16) 2. a 2. aq●. 2. art. 2. & comment in ●. Pet. 1.8.  Thomas Aquinas, 
(17) S●m. part. 4. 〈◊〉. 8. cap● 〈…〉.  Antonius, 
(18) Serm. 6. ca● 2.  Bernardinus de Senis, 
(19) Com●end: theolog: lib 5. cap: 21. fine.  johannes de Combis, and 
(20) Comm●nt u● Ioh: 6.  Ferus. And I marvel much, that Bellarmine writing so much of the difference and unity of faith, did never mention this distinction, being so ri●e in all Authors Now these three do so much differ among themselves, as that they cannot possibly be acts of one and the same faith in kind.  
First, they differ in respect of the nature and properties of them. And therefore 
(21) De temp: serm. 181.  Augustine thus distinguished them: Cr●d●●● Deo. To ●iue cr●d●● to GOD, is to b●l●●ue that those 〈…〉. Cred●re De●, is to believe that he is God. Credere in illum, to believe in him, is to love him. So elsewhere he saith of two of them: 
(22) Multum interest utrum quisque credat ipsum esse Christum, & utrum credat in Christum. etc. De verb. dom. serm. 61.  There is great difference, whether a man believe him to be Christ, and whether he believe in Christ: For the Devils believe him to be Christ: yet did not believe in Christ. He believeth in Christ, who both trusteth in Christ, and loveth CHRIST. He that believeth in CHRIST, by believing in Christ. CHRIST shall come into him; be after a sort is v●●ted unto him, and is made a member in his body.  
To the same effect speaketh 
(23) De symbol. homil: 2.  Eusebius Emissenus: Credere Deo, is one thing: Credere Deum, is another: Credere in Deum, is another which none is proved to do, but he who devouly trusteth in him.  
The like difference doth Bernard put betwixt them: 
(24) Credere in Deum, est omnem spem su●m in ●●um dirigere: De sanct. Andr. serm. 3. in sine.  Credere Deo, is to give credit to his words: Credere De●, is to confess him to be every where: Credere in Deum, is to direct all his hope unto him. Bernardine 
(25) Serm. 6. cap. 2.  likewise saith, that credere Deo, & credere Deimay be acts both of a dead & lu●ing faith: but the third only, Credere in Deum, is an act of a lively faith. Seeing there is a faith, Qua credimus Deo, and a faith, Qua credimus Deum, and a faith, Qua credimus in Deum, and all these three do so much differ one from another in their natural properties, how can they all be one and the same faith? Again, the same Authors show a difference betwixt them, because some of them be sometime given as well to the creature, as to the Creator: another belongeth only to the Creator. It is to be known, said Augustine, 
(26) Sciendum est quod ecclesiam credere, non tamen in ecclesiam credere debeamus. etc. De temp. serm. 131.  that we ought to believe the Church, but not in the Church, because the Church is not God, but the house of God. And in another place, 
(27) Credimus Paulo, sed non credimus in Paulum etc. In joh. 7. tra●. 7.  That we may say of the Apostles; We believe Paul, but we do not believe in Paul. We believe Peter, but we do not believe in Peter. Ruffinus likewise observed, 
(28) Exposit in symbol.  that in the Creed, we are taught not to say, In Sanctam Eccl●siam, I believe in the Church: for than we should have the same faith toward it, that we have toward God. And further noteth; That in all Articles which concern the Godhead, the preposition, In, is added: but in those that concern the creatures, it is omitted. And-by it, is put a difference betwixt the Creator, and the creatures, betwixt divine and human things.  
Though the Rhemists, finding that they can call on none but in whom they do believe, do 
(29) Annot. on Rom. 10.14. sect. 14.  teach, that we may believe in the Saints, that so they my Bee invocated. Yet is that their assertion condemned; not only by the 
(30) Gr●●. Nazian. de theolog. orat. 4. Cyril thesaur sanct. lib. 12. cap. 15. August. in Psal 77.  Fathers of former ages, but also by their own 
(31) Lumb. sent. lib. 3. dist. 23. d. Tho. Aquin. in Ioh 6.29. Coster. enchirid. cap. 14. de venerat. sanctor. p. 467. Feu●rdent. dialog. p. 45. Ferus in joh. 14. ●.  fellows of late time, who with one consent do teach, that though we may believe others, yet we must believe in none but God alone. As therefore that fear and reverence, that service and worship which we own to men, as well as to God, doth differ in kind, from that which we do give only to God. So that faith which we have as well toward men, as toward God, must needs differ in kind from that which we have in God only.  
Lastly, many writers teach a manifest difference of these three, in respect of the persons in whom they are found. Augu●tine sayeth, 
(32) Soli serut Dei. soli sanct●. Dei. soli sancti. Dei. sol● 〈…〉 promissi●n●s. Homil. 17.  that the faith which worketh by leave, (namely, Credere in D●●um only the 〈◊〉 of God have, only the Saints of G●D, only the sons of Abraham by faith, only the ●onnes of love, only the sons of 〈◊〉. And when I come to speak of justifying faith in particular, I shall prove, that this belongeth only to the elect.  
But the other kinds are found in others: Saint Iam●s teacheth 
(33) jam. 2.19. Mark. 1.24.34.  that the Devils believe there is a God, and but one God: they knew Christ when he wa●, even the holy one of God. Augustine 
(34) De verb. Dom. s●rm. 61.  said, the 〈…〉, it 〈◊〉 es●● Christum, that be was the Christ nee tamen in Christum crediderunt: yet they did not believe in Christ. likewise, 
(35) De temp. serm. 181.  Credere ●●●um ●sse D●um. & Damones possunt. Yea, he further faith, 
(36) De cognit. verae vitae. cap. 37.  Not only the D●u●ls, but likewise the 〈◊〉 ●●●d●nt Deum. 
(37) De sa●● Andr. ser. 3.  Bernard writeth thus, Deum & Deo credunt Daemons non in Deum. 
(38) Lumb. s●n 〈◊〉. 3. disi. 23. d.  The Ma●ster of Sentences, that Diu●l● and ●●●ked men, and ●alse Christians m●y chevere Deum & credere Deo. Ferus, 
(39) Comment in joh. 6.  that it is not all one thing. Credere Deum, credere Deo, and credere in Deum: ungodly men can do the two former; but only godly men do the l●st. 
(40) Coming 1. Pet. 18.  Thomas Aquinas having distinguished all three, saith, the two frist suffices not because all men credunt Deum: and Heretics credunt Deo, because they believe those things to be true which be written by the Prophets and Evangelists, concerning God & Christ. Who then can think, that the faith which Devils, Pagans, wicked men ungodly men, false and counterfeit Christians, and Heretics have, is the self same in kind, in nature & substance, with that faith which God bestoweth on the elect, on them which be his children, be holy and iust● As they are better beloved of God, and in more favour with God; so assuredly they be endued with a better kind of faith, whereby they are made partakers of that his favour and grace.   

SECT. VI  
But to leave those Authors, and that distinction, let us come to other writers, who in other terms set forth divers kinds of faith. Bernard saith, that there is a fourfold faith; 
Fides mortua, sides ficta, sides peru●rsa, fides recta. In coena. Domin. serm. ●●.  A dead faith, a feigned faith, a perverse faith, and a right faith: which he also called, a Catholic faith. In the first (faith he) are proud men, riotous, covetous, thieves, robbers, and such like. In the second, are men disobedient to spiritual Fathers, unthankful for heavenly gifts, who are without brotherly affection, without peace of charity, accusers of their brethren, lovers of pleasures more than lovers of God, having a show of godliness, but denying the power thereof. In the 3. are Heretics, lifted up against God, proud of their errors, and blasphemers against God. In the last are meek men, patiented, gentle, humble, chaste, lovers of God & their neighbours, & ready to every good work, waiting for the redemption of the sons of God. And he reckoneth every one of these, as a faith of some Christians. Will any man say, that all these are one and the same faith in substance and kind, and differ only in degrees? he might as well say that crooked and strait, heat and cold are the same qualities.  
Tollet the late Cardinal, in plain terms acknowledgeth divers kinds of faith. There is one kind of faith, 
Est unum fidei genus, qua credimus & ass●timus dogmatis revelatis & propositis per ecclesiam ut creduntur, etc. Alterun fider genus est, qu● non tants dogmatis assentimus, sed etiam id quod fieri petimus, efficiendum à Deo credimus ●●uam fiducsam ●●●am appellamus. To●●t. in Lu●. 5. annot. 36. Est fides qua creditur quicquid credendum est. & baec est virtus theologica. Altera. quae consid●nua qu●dam est, seili●●t qua credimus quod den● it dominus ●i quod ab co petim●s, Stollain Luc. 5. to cap. 145.  whereby we believe and do assent to the doctrines revealed, and propounded by the Church to be believed, which Cyrill called a dogmatical faith. There is another kind of faith, whereby we do not only assent to the doctrines, but also do believe, that the things which we ask to be done shall be accomplished by God which we call an assurance.  
Stella also as plainly maketh two kinds of Faith. There is a faith (saith he) whereby we believe whatsoever is to be believed, and this is a theological virtue. There is another faith, which is a certain confidence, to wit, that whereby we believe, that the Lord will give us that which we ask of him.  
I could produce more witnesses speaking to the time purpose, but I spare them, till I come to speak of the several kinds by themselves, yet consider that not only the ancient Fathers, but likewise some great clerk in the late Romish Church, have made diverse kinds of faith. Why then should we be condemned as Heretics, for teaching the same.   

SECT. VII.  
LEt us now come to the several kinds of faith in particular. And let us first consider a little, touching justifying faith. It may be you will mislike two things in that description o●●t, which I set down in one of the precedent sermons. The one respecteth the nature of it, the other respecteth the persons that be endued with it, because some of your side teach contrary thereunto.  
1. Touching the nature of it, I showed that by it a Christian doth apprehend and apply to himself, all the promises of God in Christ, and all the merits of Christ, for his present justification, and for his future salvation. I know it as well as you, that many of your learned men teach the contrary: and therefore I ●eare, that you will r●● or bele●ue them then ●●. The Rhemists say, 
Annot. on Rom. 3. Sect. 7.  that to apprehend Christ's righteousness by faith, is a 〈…〉 apprehension of that which is not. And that it is a false faith. And afterward, 
Annot. on Hebr. 11. Sec●. 6.  that the Apostle 〈◊〉 not special faith, the forged faith of Protestants, whereby every one of these new Sect-ma●●ters and their followers, (as it pleaseth them in the meekness of their spirit to term us) believe, their sins are remitted, and themselves shall be saved. 
Annot. on jam. 2.26. Sect. 1.  And elsewhere, that a special faith, is a forged faith, that n●ther Paul nor james, nor any other sacred writer, ever knew or spoke of any such faith.  
Cardinal Bellarmine maintaineth that Faith is neither Fiducia, 
De justificat. lib. 1. cap. 5.6.7.  an issurance of God's mercy, or the Pardon of a Mans own sins: nor yet Notitia acknowledge of such things: but but only a firm and certain assent to the truth of those things which God hath propounded to be delivered. 
Promptuar. catholan feria●. 5. hebd●: 1. Quadrages●  Doctor Stapleton calleth them Heretics, who place the whole nature, property, virtue, and greatness of faith, in a particular application of God's general promises to Believers.  
Indeed that which they say is true, if there were no other faith taught in the word, not wrough in the hearts of Christians, then that which is generally taught and found in the present Roman Church. But they which understand the word aright, and are justified by Faith, do know and feel another kind of faith far surpassing that. Bellarmine doth much wrong us, and more trouble himself in this point then needed. 
Haeretici restringunt ad sol●m promissionem miserecor diae special●s. De justif. lib. 1. cap. Sect. Itaque tribus.  He saith that they differ from us in the object of justifying faith, because we (whom he commonly calleth by the name of Heretics) do restrain it to a sole promise of a special mercy. And afterward spendeth many chapters, in proving, that the object of a justifying faith, is not a special mercy, 
De justificat. lib. 1. cap. 8.9.10.  but all things which God hath revealed. For we do not hold, that the promise of a special mercy to a man in particular, is the object of a true justifying faith, under the new testament we find none such made to any of us: The general promises of mercy in Christ are the material objects, which being indefinitely propounded, it is an act of faith, to make a true Christian to apply them particularly to himself.  
But to come to the matter now in question. It may easily be proved, that a justifying faith, is not only an assent to the truth of things revealed in the word, but likewise an apprehension, and particular applying of the general promises of God's mercies, and Christ's merits, for the remission of sins. In the scriptures faith is called a receiving of Christ. 
joh. 1.12. Gal. 3 14.  And a receiving of the promise. Can there be a receiving of a thing, without application? was Christ received generally of all together, for all together: and not particularly by every one for himself? When Thomas said to CHRIST, My God, and my Lord●. Did not he especially and particularly apply Christ and his benefits to himself, who was GOD and Lord to all true Christians? Yet Christ gave it the name and Title of Faith, 
joh. 20.29.  saying unto him: Because thou ●●st ●●ene nice, thou believest: And maketh that his saith, the very same with their faith, who were blessed for believing, 
Gentiasidem pr●at ●t 〈◊〉 commendat. 1 joh. 20. Tract 121. Ga●●●●. 20.  when they had not seen. Yea, with the faith of Gentiles. For August●● thanked he did thereby preach and commend the faith of the Gentiles.  
When Paul said, Christ hath loved me, and given himself for me: Did he not apply particularly to himself, Christ and his benefits? yet this he did by that faith, whereof he spoke immediately before, even by that faith in the Son of God, whereby he then lived.  
Is not Christ that bread which must nourish our souls? and is not Faith the eating of him? as himself declare that large. loh: 6. Whereupon 
* Quid paras dente & ventrem crede, & maducasti 〈◊〉. tract. 25 Cr●dere in Christum est 〈…〉 pani ut 〈◊〉 ●●●ct. 26.  Augustine said What preparest thou thy teeth and thy belly? believe, & thou hast eaten.  
And can there be any eating, unless there be be a special Application of the meat to the person that is fed● Doth not every one pray in particular for special mercy? And is not every one to believe, that what he asketh he shall obta●ne?  
And certain it is, that whosoever doth worthily by Faith, receive the sacrament of the Lords supper, he doth by faith particularly receive Christ and all his benefits, and particularly applieth all the promises of God's mercies in him.  
Bellarmine confesseth, 
De sacram. in●g ner: lib. 1. cap. 2.  that they agree with us, that Faith is necessarily required for the profitable receiving of the Sacrament.  
And is there not an Analogy betwixt the signs, and the thing signied? Look then how we receive the outward Signs, so must we by faith receive the thing signified.  
As therefore every one doth particularly with his own hand receive to himself, and for himself, the outward sign: So every one that believeth, doth particularly receive to himself, and for himself, Christ and all his benefits.  
Let us come to the Fathers. It may be some of you will neither yield to scriptures alleged by us, nor yet to any reasons, unless you may hear the Fathers speak as we do.  

(1) Noncredit in Deum, qui non in eo solo collocat totius falvitatis suae fiductam. De duplici Martyr, Sect. 40.  That godly Martyr Cyprian said, that although a man daily rehearsed all the articles of the creed: Yet he doth not believe in God, who doth not place in him only, the assurance of his whole felicity: he holdeth that faith is a confidence or assurance, and not in general, of the happiness and salvation of all God's children, but in particular of his own happiness. This his assertion doth so gall the Papists, that 
(2) Est etiam hoc caute legendum. Annot in Cypr:  Pamelius said, it must be read warily: because he knew that if it were read in the very sense which the words did bear and the author meant, without some corrupt gloss contrary to his meaning: it would justify our doctrine of faith, and make most of the popish crew, who have no confidence of their own salvation, but an assent to the truth of God's word, to be a company of unbelievers. The same Father saith, 
(3) Quanti illuc fidei capacis afferimus tantum gratiae inundantis haurimus. Epist. 2.  That how much Faith we bring thither to receive, so much we draw of God's overflowing grace.  
This is appointed of God, (said 
(4) Hoc constitutum est a Deo, ut qui credit in Christum, saluus sit sine opere, sola fide gratis accipiens remissionem peccatorum. in 1. Cor. 1.  Ambrose) that he who believeth in Christ, should be saved without works, by faith only, receiving freely the remission of sins  
To the like effect speaketh Hesychius, 
(5) Gratia ex miserecordia, & proebetur, & fide comprehenditur sola sine operibus. In levit: lib: 4. cap: 2.  Grace of mercy, is both offered, and also apprehended by faith alone without works. 
(6) Quomodo in coelum manum mittam, ut ibi sedentem teneam! fidemmitte, & tenuisti. In joh. 11. tract. 50.  Augustine maketh Faith the hand, whereby every one must lay hold of Christ, now sitting in Heaven. Is not that more than a bare assent to things revealed? Is not this a special Application?  
When the same Father stirred up his own soul with these words, 
(7) D●●at anima, oranino secura dicut, De is m●us e● tu, qui dicit anim● nostra ●al●●●●a go sum dicat s●cura, non f●c●e● in●●●●am cum h●r dixerit in 〈◊〉 si no 〈◊〉. In Psa 32. 〈◊〉 2.  Let my soul say, yea, let it altogether confidently say. Thou art my God, who doth say to my soul. I am thy salvation, etc. Did he not in particular appropriate and apply to himself the general favours and mercies of God, and made him, who was God over all, to be his God in particular? And when he said, 
(8) E●●e cre●imus in 〈◊〉 que●● side ac●pimus. In ●●●p●ndo n●u●●us quid cogite●●● 〈◊〉 ū●●●pimus & in cordes●gin●mur. De verb. D●m. s●rm. 33.  Behold we believe in Chri●t, whom we receive by faith: In receiving, we know what we think: we receive a little, and are fed in the heart: he showed the nature of faith to be rather an apprehension, and application, than an assent.  
Chrys●stome writing of the promises made to the patriarchs, and of the manner how they received them, saith thus: 
(9) 〈…〉 de is conceperunt si●u ●am pr●ul 〈…〉 ●uatuor generation●● 〈◊〉. Tam 〈◊〉 de●ps●●●●at ●s p●r●i●a●●●, ut ●tiam eas sal 〈…〉 〈…〉 ●si expectare, & ● 〈…〉. S●er●● 〈…〉 a●●●pisse, nobs quoqu● 〈…〉. 11. 〈◊〉 23. Theophilact. on 〈◊〉. 16. Ne●, vere hum● 〈◊〉 cognot●on● sidem hoc loco dicit, sed eam quae nihil haesit ans, sacit ut futura tam certa habeamus, quam habemus praesentia.  They did by faith alone conceive a certain assurance of them, seeing them a far off, before four generations: they had such a certain persuasion of them, that they did even salute them, as Seafaring men do a far off see the Cities desired, which they salute before they enter unto them. Thou s●est that this (they received) is to expect and have confidence of them. If therefore to have confidence, is to receive, We also may receive them. Wherein he declareth the nature of faith, not to consist only in an assent given to the truth of things revealed, but a confidence and assurance of the promises of God made to man. And that by this confidence believers are said to receive the promises. And that as they then received the promises, by that their confidence, so also we now by the like confidence are to receive them.  
Damascen, expounding the Apostles description of faith, that it is the ground of things hoped for, hath these words, 
(10) Indubitabilis & imudic abilis spes, tam corum, quae a Deo nobis premissa sunt, quam ass●cutionis nostrarum petitionum. De orthodox. fide. 4.11.  Faith is an undoubted and uniudge-able hope, as well of those things which are promised us of God, as of obtaining our petitions. If then any man may particularly ask the forgiveness of his own sins, and the salvation of his own soul, he may in particular believe, that his own sins shall be pardoned, his own soul saved. Bernard is plentiful this way, thus he saith; If thou believest that thy sins cannot be blotted out but by him, against whom only thou hast sinned, thou dost well: but yet add more, that thou also believe this, that thy sins are forgiven thee by him. Is not this a special faith? Is not this more than an assent in 
(11) Sed add adhuc, ut & hoc credas, quia per ipsum tili peccata donantur. In annunciat. Mariae. serm. 1. initio.  general to things revealed? Is not this the faith so much impugned by our late papists? And for a special application of Christ's merits unto us, for the pardon of a man's own sins, and the salvation of his own soul, he speaketh as plainly, 
(12) Nisi qu●d non erat d● membris Christi, nec pertinebat ad evin De christs merito ut suum praesumeret; suum diceret quod illius esset, tanquamrem capitis membrum. Ego vero fidenter quod ex 〈◊〉 mihi deest. usurpo mil●● ex v●seribus domini, quoniam misery or dia effluunt. In cantic. serm. 61. medio.  But that Came was not of the members of Christ nor had any thing to do with the m●rit of Christ, that he might presume the same to be his, he would have called that his own, which was Christ's, as the member doth that which is the heads. Thereby teaching, that the true believer, being a member of Christ, doth call that his own which is Christ's, and doth without sin presume, that the merit of Christ is his in particular. And therefore in the next words he saith thus of himself: Whatsoever is wanting unto me from myself, I boldly take it unto me, out of the bowels of the Lord jesus, because they flow out with mercy.  
Let us descend to the Popish writers: we may find many of them to jump with us herein: Fer●s was commended by Sixtus Sen●nsis, to be 
(13) Biblioth. sanct: lib. 4. in johan. Ferus. p. 265.14. Non enim semper sides est, quod nos fidem dicimus: fidem nos dicimus, assentire is, quae divines scriptures produntur, & quae ecclesia credenda proponit. Coment. in. Mat. 8. lib. 2.  a man excellently learned in the divine Scriptures, whose equal in the office of preaching the Gospel, the Catholic Churches of the Germans have not in this our time. Yet doth he in many places condemn the Popish description of faith, and approve ours. 
(14) Secundum scriptura● fides non aliud est, nisi fiducia miserecordiae divine, promissae in Christ●. ibid. Non apprehenditur manu, corporis, sed manu cordis quae est fides. Ferus in joh. 3.16.  That is not always faith,  we call faith: we call it faith, to assent to those things which be delivered in the divine histories, and which the Church propoundeth to be believed. The Scripture speaketh far otherwise of Faith: For according to the Scriptures, faith is nothing else but a confid●ce of God's mercy, promised in Christ. And he bringeth Abraham's example for proof thereof. And of this faith (saith he) m●ntion is made in the Gospel, where it is said; He that believeth in the Son of God, shall not be condemned. The faith which the Scripture commendeth, is no other thing, then to trust to the f●●e mercy of God: this is the true faith, whereby the just man liveth: this alone is it which God requires 〈◊〉. An example of this faith we have in the Centurion: for we do not read that he rehearsed the Articles of faith, but that he came to Christ with great trust. These words make so much for us, that Sixtus Senensis 
(15) Bibliothec. sanct lib. 6. annot. 43.  said of them, that he seemeth to allude to the error of them, who teach, that justifying faith is nothing else but an assurance of God's mercy, forgiving our sins through Christ. And Dominicus Soto took upon him to confute him in that point: but Michael Medina defended him against Soto. And elsewhere he speaketh as fully for us: 
(16) Sed est certa firm● & sta●●li fiducia, Christum omni●g 〈◊〉 is bona complecti, cisque toto cord, tota anima, tot●que viribus inhaerere. In joh. 6.29.  To believe in Christ (saith he) is not to know his works: for Satan knoweth this: neither is it to remember or think with himself, that Christ hath suffered and risen again: for even ungodly men remember these things, and think of them, and yet are made nothing better. But it is with certain sure, and steadfast trust to take hold of Christ and all his benefits: and to stick to them with all the heart, all the soul, and all the strength.  
Pighius in his book of controversies, dedicated to the Pope Paul●s, 3. doth teach, that although Faith as it is usually taken by ecclesiastical writers, be that habit of the mind, whereby we do certainly, and without any doubting, assent to those things, which for our salvation, are revealed of God, to his Church, 
(17) H●●e fide● & rationis mentsque assasssins, quo p●rfe●tasides d●●i possit, adtuncta esse deb●t, e●●●m anim●, cer●a quaed●m firmaque fidu●ta, qua Dei verbo, veritati●, itain nititur, it a fidit fidelis anima, ut absque ulla haesitatione, quicquia illudsit, velut si manibus teneret, certum habeat, etc. controvers. 2. de fidet & justificat. fol. 40.41. in 80. Paris. 1542.  Yet unto this faith & assent of reason and the mind, that it may be called a perfect faith, there ought also to be adjoined a certain sure and firm trust of the heart, whereby the believing soul doth so stay upon, & trust to the word and truth of God: that without all doubting, whatsoever it is, he hath it, as sure as if he held it in his hands. And he further addeth, that this is the Faith, and not that assent of reason, which the Lord every where required of them, whom he vouchsafed to heal. Of that he spoke, when he said, Daughter be of comfort, thy Faith hath made thee whole. And this is the same Faith, which maketh prayer effectual, & which Christ and james require in them that pray.  
Didacus' Stella, 
(18) Enarratan Luc. 5. Imò etiamsi peteret illa dimitti, si non confideret & certissi ne crederet, illa sibi a●mittenda, ●unquam dimitterentur.  having distinguished of faith, that there is one to believe, whatsoever is to be believed, called a Theological virtue: another is a Confidence, by which we believe that the Lord will give whatsoever we ask.  
He saith, that without this faith, 1. this Confidence, our sins cannot be forgiven. For although a man believe all things contained in holy Scriptures, to be true, and all things which the Church believeth: yet if he should not trust, and most certainly believe, that they shall be forgiven him, they should never be forgiven him. And saint james saith; Let him ask in faith, nothing doubting.  
To the like purpose doth he afterward distinguish of faith, & describe the later kind: saying, 
(19) Fides dupliciter accipitur. uno modo pro habitu credendi secundum quam assentimur veritatibus sacrae scripturae, etc. Alia est fides quae considentia vocatur, qua petit aliquis a Deo confidenter sperans & credens certissime se consecuturum a Domino, id quod postulat, quae fides necessarià est ●●anti, alias nihil unquam impetrabit. Enarratan Luc. 7.  Faith is taken two ways; One way for the habit of believing, according to which we do assent to the truths of the Scripture. And this is the Faith, without which it is impossible to please God. And this is one of the three Theological virtues. 1. Cor. 13. And by this faith, a believer differeth from an Infidel.  
There is another faith, which is called a Confidence, whereby a man asketh of God confidently, hoping and believing most certainly, that he shall obtain of the Lord, that which he asketh. Which faith is needful for him that prayeth: otherwise he shall never obtain any thing.  
If this be the faith requited of them that pray aright, it is the faith of all God's Saints, and of them which are justified, for they pray often, and are heard. And if this man write truly, than those who teach, and have no other faith, than an assent to the truth of things revealed, can never obtain pardon of their sins, nor have their petitions granted.  
Tollet taught, 
(20) Hoc in loco non acc●p●●ur fides promont is assen●u sed pro voluntatis fid●c●●, ut recie. Euthymius, quae sign●sir at ●o frequens est in scriptures. In Luc. 12. an●o●. 52.  and that out of Euthymues, that Faith in many places of scripture, is taken, Not for the assens of the mind, but for the assurance of the will. I●nsentus also writeth the same, 
(21) Pro●de, re●issime, ut apparet, dic●tur namine fide● in euangeli●s cum e● tr●buitur aut falus aut consecut●● ommum quae volumus, complecti utrumque & assentum illum ●or●●● jam credendis de Deo a● Christo, & fid●●●m ex ●●●es bo●●tate conceptam. etc. Concord. evang. cap. 32.  Ther●●●●●●●st rightly, as appear that may be said a 〈◊〉 by th● name of Faith in the gospels wh● salvation, or the obtaining of those things which we desire, is ascribed unto it, both these are comprehended: both that firm assent in things to be believed, concerning God and Christ: and also a Confidence conceived from his goodness, etc. For these two do so cl●auc together, that neither can there be any Confidence without Credulity, neither can Credulity without Confidence, obtain any thing of God. And to the same effect afterward thus. 
(22) Haec duo, nempe credul●tas & fiduciasimul videntur includi in nomine (sides) cum subditur di●●sse domin●̄ secundum fidein vestram sia● vobis ut sit senses, sicut creditis me posse vos sanare & ob hoc confiditis m● curatur is vos, ita fiat vobis. Concord. evang. cap. 35.  These two, to wit, Credulity and Confidence, seem to be included together in the name (Faith,) when it is set down that the Lord said: According to your Faith, be it unto you; That the meaning may be, As ye believe that I can heal you, and for this do trust that I will heal you: So be it unto you.  
If then, by the testimony of these Authors, Faith be often so taken in the Scriptures; And if this be the only Faith whereby we obtain such things at the hands of God: Why should we be condemned as Heretics, for teaching such a faith? Ought not we to have such a faith in Christ, for the salvation of our souls, that those men had in him, for the curing of their bodies?  
Though Stapleton deny this special Confidence, yet he acknowledgeth 
(23) propter have fidem, utramque & internam & externam sanitatem dedit. Promptuar. domini. 18. post pentecost.  that for one, and the same faith, Christ gave them both outward & inward health.  
Paulus Burgensis saith, that Abraham, by the Faith which was imputed to him for Righteousness, did not only believe that he should be the Father of many Nations, but rather that he & his seed should obtain everlasting life in heaven.  
In Genes. 15. Addit. 2.  
The Divines of Colone taught, that 
(24) Per fidem verbi Dei, operantis in nobis veram contritionem & penitentiam est iustifica●●er tanquam per causam quandam praeparativam & dispositivam. Persidemautem, qua absque dubitatione, firmiter confidemus, nobis peccata nostra propter Christum esse dimissa, instisicamur tanquam per causam susceptivam. Antididag. colonians. de instificat. hom. fol. 21.  through the faith of the word of God, working in us true Contrition and Repentance, and other works of preventing grace, we are justified as by a certain cause, preparing and disposing us. But through the Faith, whereby without doubting, we do firmly trust, our sins are forgiven us through Christ, we are justified, as by a cause receiving it.  
And also add further, that the 
(25) Non quomodo extranos in ipso est, sed sicut & quando ●ad●●n nobis (dumtamen fide apprehenditur) ad iustiti●●n importatur ibid.  Righteousness of Christ, is the cause of our justification; not as it is out of us in him, but as, and when the same is imputed unto us for Righteousness; yet so that it be apprehended by faith.  
Cassander who was so highly esteemed for learning and wisdom, that two Roman Emperors, Ferdinand, and Maximilian 2. sent to him for his advise, how to compound the controversies in religion, approveth their opinion, & saith, that 
(26) Consi●tat. art. 4.  Book was greatly commended of all the Learnedest divines through Italy & France, as a Book that excellently relateth the sum of the Ancients opinion touching religion: out of whose writings, the book is as it were confirmed. And with great approbation, citeth these words out of it.  

(27) Fatemur verum esse, ad justificationem hominis omnino requiri, ut homo certo credas, non tantum, generaliter, quòd propter Christum vere paenitentibus remittantur peccata: sed & quòd ipsi homini remissa sint propter christum, per fidem. ibid.  We confess it to be true, that it is altogether required for the justifying of a man, that a man do certainly believe, not only generally, that for Christ, sins be forgiven to them that be truly penitent, but also that they be forgiven to the man himself, for Christ, by faith.  
He also allegeth, out of the Ratisbone book, these words, 
(28) Vocamus f●●m vivam motum ●paritus san●●● quo vere poratentis ●riguntur ad Denum & vere apprehendunt miserecordiam in Christ to premiss●m, ut ●am vere sentiant, quod remissionem peccatorum & recone●liationem propt●r m●ritum christi gratuata Dei bonitate acceperunt. etc. Ibid.  We cal● a lively faith, a motion of the holy Ghost, whereby they who truly repent, are lifted up to God, and do truly apprehend mercy promised in Christ; that now they truly perceive, that they have through the fie● goodness of God, received remission of sins, and reconciliation for the merits of Christ, and do cry Abba Father.  
And thereupon he inferreth, that rightly & agreeably to the scriptures, it is said, that this is the nature of a justifying Faith, that it perceive, that feeling of God's favour, which the holy Ghost worketh in us.  
And further addeth, that to obtain justification, 
(29) Ad●●●tificationem consequendam requiritur talis fides, 〈…〉 ex●●●plo A●ra●●, ad promissionem Dei, non 〈◊〉 per dis●●dentiam, sed praeter spem in spem credat, 〈◊〉 credenti in ●●m, qui siscitat jesum a mortuis. in putaturtim ●anc sidem ad justificationem, & peccata n●n imputaturim. Cass●nda. ibid. p: 13.  Such a Faith is required, whereby a man after the example of Abraham, doth not doubt of the promise of God, through distrust, but above hope, believeth under hope, that God will impute to him, that believeth in him, who raised jesus from the dead, this Faith to his justification, and will not impute his sins to him.  
An example whereof (as he saith,) we have in the cure of corporal diseases, which beareth an image of the inward cure. For there Christ required a Faith, whereby a man did believe that Christ was endued with that power, that he was able to heal him: and trusted, that such was his goodness, that he would cure him.  
Cardinal Bellarmine, after he had written very much, to prove that Faith is only an assent to the truth of things revealed, and not an assurance or special application of the promises, doth at last overthrow all, and yield to us. her thus he ●i●●eth of us, 
(30) Rectè dicunt, posse vnunquemque promissiones generales sibi applicare per fidem. Nam quemadmodum fide catholica cred● christum mortuum esse pro omnibus, ita cadem, fide credo mortuum esse prome qui sum unus ex omnibus. De justif. lib. 1. cap. 11. Sect: Denique quod dicunt.  they s●●●ghtly, that every one may by 〈…〉 to himself the general 〈◊〉. For as I do believe by the Catholic faith, that Christ died for all: So by the same faith I do believe, that he died for me who am one of them. What need we any better witness, than he who before was our greatest adversary? Doth not this lay open the nature of justifying faith, to be the same that we teach? Is a particular application of general promises, no more than a bare assent to the truth of things revealed? By that faith, whereby I believe Christ died in general for all, do I also believe, that he died in particular for me. And yet shall we say, that a special faith is a forged faith, that it is against the nature of faith, to apprehend and apply particularly to myself, the promises of God and the merits of Christ?  
Yet for all this, the Cardinal will not grant, that any man is to believe the pardon of his own sins in particular, because the general promises are not 
(31) De justificat. lib. cap. 11. sine.  absolute, but conditional; even with the condition of faith, as we acknowledge. And therefore demandeth, how a man can absolutely believe that his sins are forgiven him, seeing he cannot learn by any word of God, that he hath such a faith, as is required for the obtaining of the pardon of sins: And saith, that none which believe are saved, unless they believe as they ought to believe. But therein the Cardinal doth not only contradict himself, but likewise many of his fellows, who teach, that there is but one faith at all: that the dead and Catholic faith are all one: as was showed before. If some believe as they ought to believe, and some believe not as they ought; have they all one and the same faith? If some so believe, as by believing they shall be saved; and some so believe, as by believing they cannot be saved; shall we say, they have all one and the same faith? Then may we also say, that Peter and judas had one and the same repentance. The Cardinal here showeth, that they do indeed believe 
(32) Si revera (sicut oportet) credant, hoc est si fide habeant, quae per dilectionem operatur. De justif. 1.11. fin●.  as they ought to believe, who have faith, which worketh y love. Yet elsewhere he laboureth to prove that 
(33) De justificut. lib. 1. cap. 15.  a true and Christian faith, which by way of disposition, justifieth the ungodly, may be separated from charity, and from other virtues. How repugnant are these things one to another?  
Again, he that believeth, may know that he hath faith: otherwise Paul would not have bidden the Corinthians to 
(34) 2. Cor. 13.5.  prove themselves whether they w●re in the faith. Augustine said, 
(35) Fidem v●●et quisque in cord● suo esse ●icr●au: 〈…〉 esse, 〈◊〉 credit. De Tr●●t. lib. 13. c. 1. Ne● fidem q●●squam hominu● videt ●●alio, sed unusquisque in s●m●●●pso. Ibid. cap. 2. & Epist. 1 12. cap. 4.  Every one doth see faith to be in his own heart, if he do believe; or not to be, if he do not believe. And that no man can see faith in another; but every one may see it in himself. The Cardinal saith, They believe as they ought, who have faith working by love: yet may a man easily know whether he have love or not. 
(36) In 〈◊〉. joh. trac●●. 5.  Therefore said Augustine, Let a man look to his heart, and see if he have charity, and then let him say, I am borne of God. Yea, let not any one ask another, let every one return to his own heart; if he there find brotherly charity, he may be sure he hath passed from death to life. Would he have said thus, if a man could not have known whether he had charity or not? Michael Medina, as Sixtus 
(37) Bibliothec. san●t. lib. 6. amict. 215.  Senensis testifieth, in defending Ferus against Soto, saith; There is no man which doubteth but that we may know true love and faith to be in us. Seeing then that by charity a man may know (as the Cardinal teacheth) whether he believe as he ought to believe: and seeing a man may know whether he have charity or not, he may also know whether he believe as he ought: and if he believe as he ought, then by the Cardinals own confession, he may particularly apply to himself the general promises, and certainly believe that his own sins are pardoned.  
And to conclude this point, seeing this special faith hath such testimony, not only from the divine Scriptures, but likewise from the ancient Doctors of the Church, and also from the late Romish writers, do not condemn it as heretical, but seek earnestly for it, as the special mean of your salvation.   

SECT: VIII.  
THere remaineth another point to be considered, touching the persons that be endued with a justifying faith: I taught, that it is proper to the Elect. Notwithstanding, I know that Cardinal Bellarmine goeth about to confute Caluine, 
De justificat. lib. 3. cap. 14  for holding that Faith and true righteousness is proper to the Elect: Yet doth he not bring any one argument to prove, that it is not proper to them, but only laboureth to prove that faith may be lost. Touching this point, we will acknowledge that the best faith which many of the popish prelate's do teach, is common both to the reprobate and Elect. The reprobate may give an assent to the truth of things revealed, as well as the Elect. But there is another faith besides that, and more excellent than it, as I have proved before, and that is peculiar to Gods Elect. No marvel though those papists who know it not, or will not acknowledge it, do hold that there is no faith peculiar to Gods Elect. If they knew the nature of a justifying faith, they would not contend with us about the persons who have it. Though many have not written of this point, yet besides the texts of scripture alleged, we have the testimonies of some, 
(1) Hom. 17.  Augustine (as was declared before) saith, that the faith which worketh by love, only the servants of God have, only the Saints of God, only the sons of Abraham by faith, only the sons of love, 
(4) Horum sides quae per dilectionem operatur, profectio aut omnino non desicit, aut siqui sunt, quorum deficit, reparatur antequam vit a ista finiatur, etc. De corrept. & gratia. cap. 7. fine.  the sons of promise. Will any say that the reprobate are the servants and saints of God, or the beloved sons of God, or sons of promise? If once they were such, they should always continue such. For as the Apostle teacheth 
(2) 1. joh. 3.9.1. joh. 5.18.  whosoever is borne of God, sinneth not yea he keepeth himself, and the wicked toucheth him not. Is 
(3) Num igitur Deu● pater m●dorumest? Absit. Epist. 54.  God the father of the wicked? said Augustine, God forbidden. The same father said, that the faith of the predestinate, either doth not fail at all: or if there be any of them, whose faith faileth, it is repaired again, before this life be ended. But as sow those that finally fall away from faith, out of doubt (saith he) at that time when they lived well and godly, they were not to be reckoned in that number, for they were not severed from that mass of perdition by the prescience & predestination of God. And therefore they were not called 〈◊〉 lung to his purpose, and therefore not elected. If therefore the elect have such a faith, as never shall fa●le to the end of their life, and yet there be some who have a faith that shall finally fail, and they be none of the Elect, it must needs follow, that a steadfast and permanent faith is proper to the Elect. F●ras 
(5) Fides vera est solorum praedestinatorum. In joh. 17.6.  taught that the true faith belongeth only to the predestinate. Though Dominicus Soto took upon him to confute him; yet Michael Medina defended him, and saith peremptorily, that only the Elect have true faith, that the faith which reprobates have is no true faith, and concludeth, that this doctrine is no heresy, but the sentence of Christ and his Apostles. Sixtus Senensis 
(6) Biblioth. sanct. lib. 6. annot. 214.  mentioneth all this, yet doth he not speak one word against Medina, but leaveth him uncontrolled; thereby declaring that he approved his opinion.   

SECT: IX.  
LEt us now proceed to other kinds of faith. The first kind of faith which I said was common both to the Elect and reprobate, is a miraculous faith, which I made to be a distinct faith from the rest. But the Rhemists say, 
(1) Annot. on 1. Cor. 12 sect. 3.  it is not another in substance, than the common faith in Christ, but is of another accidental quality only, that is of more fervour, devotion, zeal, and confident trust, specially for doing of miracles. And Bellarmine affirmeth, that 
(2) De justify. lib. 1. cap. 4. De sacram. baptis. lib. 1. cap. 14. & de justific. lib. 1. cap. 11 15.  all their Catholics hold that the faith of miracles, and the faith of promises are all one. And he saith, that the faith of miracles is no other thing then a true Catholic faith, but excellent, and justifying after his manner. Yet they may easily be proved to be several and distinct kinds of faith.  
First, they differ in their objects and acts. The one layeth hold of God's promises & mercies in Christ, as hath been formerly proved, but this hath the power of God for the object, for by it a man believeth, that God by his special power will enable him to work a miracle. And therefore Thomas Aquinas 
(3) Fides per quam miracula fiunt nitit●r omnipotentie Dei. In 1. Cor. 12 lect. 2. Apertissime videmus sidem miraculorum respicere tanquam obiectum omripotentiam & ducinitatem sily Dei. Bellar. de justificat. lib. 1. cap. 8.  saith, that the faith, by which miracles are wrought, doth rest and stay itself on the omnipotency of God. The one resteth on God's promises and mercies, for the pardon of our sins, and the salvation of our souls. The other relieth on God's power, in regard whereof, a man is assured that God will enable him to do some great and supernatural work, to ratify the truth of the Gospel, and to confirm the faith of others. Can these be one and the same habit? Can the one be a degree of the other, seeing the differ so much one from another in their nature, in their objects, and in their acts?  
Again, a justifying faith is an ordinary grace bestowed on men in all ages: for there always were, now are, and always shall be some endued with it. The Church always hath been, and ever shall continue, to the end of the world. And it consisteth of a number of true believers.  
But the Faith of Miracles is an extraordinary gift, bestowed on some men, at some certain time. 
1. Cor 12.9.  And therefore it is reckoned by the Apostle among these extraordinary gifts, which in his time were bestowed on some in the Church: To another (saith he) is given faith by the same spirit: meaning not the common faith, but that whereof he speaketh afterward; If I had all faith, so as I could remove mountains: as Theodoret and 
(4) See Bellarm. de bonis operib. in particul lib. 1. cap. 9 sect. hinc legimus.  others do expound the place. And the Apostle maketh it not only an extraordinary, but likewise a several and distinct grace, as well as any of those which there he mentioneth. Many writers teach 
(5) Gregor. homil. 29. Beda in Marc. 16. Bernard. in Ascensdom. serm. 1. Hugo card. in Mar. 16. Ferus in Math. 8.  that this gift was needful at the first preaching of the Gospel, and the first planting of the Church, but not afterward. Even as at the first setting and planting of a tree, watering is needful, but not afterward, when it hath taken deep rooting. Now, can an extraordinary gift be the same with a common and ordinary? Can an extraordinary gift, long ago ceased, be a degree of an ordinary gift, still continuing in the Church?  
Moreover, their difference may be seen, in respect of the persons who receive them. The justifying faith is proper only to the elect, and to the Saints of God, as before hath been proved. Yet they may want this miraculous faith. A man may be in state of grace, and yet want it. As appeareth by the examples of God's Saints in all ages, who were justified by faith, and yet were not able to work miracles.  
But wicked men may have it. Those had it, who by Christ's Name did cast out Devils, and work great works, and yet shall hear him profess to them, 
Math. 7.23.  Depart from me, ye workers of iniquity.  
Augustine confesseth, that 
(6) Cont●it●r ●●●●lian. 〈…〉. 55.  the schismatical Donatists had it, as well as the Orthodoxal Christians. Popish writers teach, that 
(7) Tho. Aq●● 2.2. qu. 〈…〉 2.  w●●ked 〈◊〉 be sometimes endued with it. Ill livers, 
(8) Rhem. ancol. ● 1. Cor. 2.8. 〈◊〉 1.  which have not other graces of God, whereby their person; should be grateful, just and holy in God's sight. Yea, 
(9) Coster. on hired. cap. 4.  a man that is out of the state of grace.  
Yea, a 
(10) Tho. Aqain. 〈◊〉 Cor. 12. lect. 2. Pigh. controis. 2. de fide. Bellarm. d● justify. 1. cap. 15.  man that is destitute of Charity. Now how can that be the highest degree of a justifying faith, which wicked men sometime have, and which godly men often want? If it be the high●st degree of a justifying faith, than none could have it, but they must have a justifying faith. Though some might be justified without it, yet none could have it, but they must needs be justified.  
Bernard put a manifest difference betwixt them, saying, 
(11) Parus sermon. serm. 1./  There is one faith of precepts, and another faith of miracles; that is, qua credimus in Deum, qua credimus Deum: By the faith of precepts, we believe in God: Credere antem in Deum: But to believe in God, is to trust in him, and to love him. Bianca the Faith of Miracles, Credimus Deum, quia talia potest, & omnia potest. We believe that God can do such things, and can do all things.  
Theophylact. 
Duplex est fides nostra.  distinguisheth them as plainly, on Rom. 12.3. saying, that Faith in this place, is to be taken for the grace of God, whereby they wrought miracles. For our faith is double; The one, as that, Mar. 10. 52. Thy Faith hath made thee whole. Another is the gift of God, by which miracles are wrought: as that, If you have faith as a grain of mustard-seed, and say to this Mountain, etc.  
Stella likewise distinguisheth this, 
●●narrat. in Luk. 17. to 2 p. 183.  from that faith, which Papists make their justifying faith. For he will not have that faith, whereby the Apostles might say to the Mulberry tree, Pluck thyself up by the roots, & plant thyself in the Sea: to be understood of faith, a Theological virtue; to believe all things written; but to be that Confidence, whereby they were assured to obtain what they asked, though it were the removing of a Mountain. 
Chrysost●mus & Enthymius fidem mir a●●lorum, non came qua Christiani sumus, intelligunt. In Math. 17.20.   
Maldonatus saith, of that Faith commended by Christ, to his Apostles, for the removing of mountains, Math. 17.20. That Chrysostome and Euthymius, understand the faith of miracles, not that faith whereby we are Christians. jansenius upon the same words, doth in his own name expound it of the same faith, and distinguisheth it from the other faith, 
Accipitur hic fides, non pro ea virtute, aqua ducimur fideles, quomod● accipitur a Paulo, cum tres dicit esse vertutes fidem spem charitate●, etc. quam fidem habent omnes christians, & tu●● habebans omnes apostoli. Sed accipitur pro fide signorum, etc. huinsmodi autem fides non est aliud quam fiducia impetrendi vel faciendi micacula cum opu● est aut v●●le anvocato nomine De●. Concord. Euangel. cap 68 Nonest hic sermo de fide cr●dendorum sed de fide agendorum lila etium communi● est omnibus christian 〈◊〉 vero 〈…〉 concredit. In 1. Cor. 12. Est autem haec fiducia toto genere diversa ab ea quam in se includit sides catholica, & cu● pr●●●pu● fides miraculorum adiuncta erat. etc.  saying; Faith is here taken, not for that virtue whereby we are called believers, as it is taken of Paul, when he saith, there are three virtues, Faith, Hope, Charity: which faith all Christians have, and then the Apostles had. But it is taken for the faith of miracles, which Paul putteth, 1. Cor. 12. among the division of Graces, which the holy Ghost imparteth to divers men, diversly, even as he will. And this kind of faith, is nothing else but a Confidence of obtaining or working miracles, when it is needful or profitable, by calling upon the Name of God.  
Cai●tane doth put as great difference betwixt them, writing upon those words, 1. Cor. ●2. Alteri fides in eodem spiritu; saith thus. There is no speech here concerning the faith of things to be believed, but concerning the faith of things to be done. For that is common to all Christians, but this agreeth only to some certain persons.  
〈◊〉 also writeth, that the faith which is Fil●●●a an Assurance or Confidence, is in the whole kind diu●rse from that Catholic faith where unto the power of miracles was adjoined. For the one doth properly respect the truth of God for the object: the other respecteth the goodness of God, as made ours, after a manner by mutual love. That goeth before the love of God, and is separable from it: so as the Apostle affirmed, that he might have all faith of that kind, though he had not love. But this doth follow love, and is a bud of it. That may be even in the workers of iniquity, who at the day of judgement, shall hear Christ say to them, I never know you.  
But this belongeth only to just and holymen, who have already sanctified or Dedicated their souls to God, through the obedience of Charity. So many ways doth he distinguish them, and so far was he from making them one and the same kind of faith, or making the one to be a degree of the other.  
Consider then I pray you, how the Rhemists and Bellarmine, are singular in this their conforming of a miraculous faith, 
nam illa Dei veritatem proprie, pro obiect● respicit haec De● bonitatem magis, ut iam per ●●utuum, a●●orem quodammodo nostra facta est. etc. Pot●st illa fides etiam omnes ac perfecta, in operaries iniqu●●●tis esse. At ista justorum tantum & sanctorum est, etc. controvers. 2. de fide. p. 42. in 8. An. 152.  with a justifying faith: having not only the scriptures, but also all sorts of writers gainsaying them. And therefore it may well be supposed, that rather a desire to contradict us, than any consent of their own Church, or any sound reason to warrant them, hath moved them to make that confusion of two distinct gifts. And will you give credit to such spiteful and partial writers?   

SECT: X. Of Historical Faith.  
THe first kind of ordinary faith, which is common both to the Elect and reprobate, I called an historical, or dogmatical faith: yet I know there be many, who neither can abide the name and title of historical faith, nor yet will acknowledge any difference betwixt the thing signified thereby, and a justifying faith, but make them both one.  
Touching the name, Gregory Martin 
(1) Discover. of corrupt. translat. cap. 12.  said, that historical and special faith are heretical terms, newly devised. Cardinal Bellarmine saith, that 
(2) De iustific. lib. 1. cap. 4.  Catholics do not use the name of historical faith, lest they should seem to think that the deeds of the Saints, which are recorded in scripture, are not believed, but for the authority of the history writers. And that there is 
(3) De Rom. pont if. lib. 3. cap. 21.  but one faith, which is neither to be called historical, nor miraculous, but a Catholic faith.  
Yet the thing feared by the Cardinal, to arise upon the use of the name, is but a vain pretence. If he and his fellows had feared the like danger in the use of other names, they would never have allowed the ●ame of transubstanstiation, lest any should think that they hold a real conversion of the substance of the bread and wine, into the substance of Christ's body; for so much doth the proper signification of the word import, when as the name of historical faith importeth no such thing as he feareth. The only reason why he and his fellows contemn the title, is, because we sometime use it. Such is their hatred to us, that they are unwilling to use any term of ours, though it be never so fitting and proper.  
But first, let them know, that we may lawfully use terms & titles to express our meaning, if the thing meant thereby may be proved by the Scripture, though the term itself be not expressly found in the Scripture. The ancient Fathers gave to CHRIST the name and Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consubstantial, to express the equality of his Godhead with the Father. The Arians misliked it, because they found it not in the Scriptures. Yet the Fathers, 
4 Etsi fortasse nomen ipsum non inue●●etur, re● tamen ipsa muemretur. August. ad pa●ent. epist. 174. Has 〈◊〉 ta●ne● 〈◊〉 scriptures non r●per● vitur, ●●d●●re tamen eas came sent nuam, qu● scripturae vol●at, & Athan of lib. Quod Nicen ●●no ●●s congruis verbis exposuerit. I't●●ri●. d● Tr●n●●. lib. I. p●●●l● post ●nitium. Fulgent. object. Arianar. discuss. 〈…〉.  one after another defended it, and used it still; because, though the Name itself were not there, yet the thing signified thereby, was found there. Even as the Arians themselves gave to the Father the titles of Unbegotten, Incomprehensible. Incircumscriptible, Incorporal, and such like: which words were not found in the Scripture: yet were the things meant thereby. The Cardinal relateth this at large 
5 De chirtsto lib 2 c. ●.  with many testimonies. And acknowledgeth, that in expressing the mystery of the Trinity, 
6 De chirtsto. lib. 2. c. 2.  they use many names and words, which although they be not found in Scripture, yet their seeds and equivalents are there found. And the Rhemists grant 
7 Annot. in 1. Tim. 6.20. Sect. 4.  that we may not measure the newness or oldness of words and terms of speaking in religion, by holy Scriptures only, as though all those, or only those, were new and to be rejected, that are not expressly found in holy writ: but we must esteem them by the agreeableness, or disagreeableness they have to the true sense of Scriptures.  
Now we mean nothing by this Historical Faith, but that firm assent which men do give to the things written in Scripture: not only to the histories of acts done, but likewise to all doctrines of faith & manners there taught. And therefore we also call it a Dogmatical faith, a faith whereby we believe all the doctrines of the Scriptures to be true. By which title the Cardinal confesseth, 
(8) Bellarm. de justificat. lib. 1. cap. 4. sect. quanquam.  Cyril and Chrysostome have called this faith. And he himself 
(9) Bellar. de justif. l●. 1. cap. 11. sect. per vocabul.  calleth that a dogmatical faith, which (he saith) we call an Historical faith. And the faith which we mean by the Historical faith, we prove out of Scriptures, as may be seen in my former Sermons. Yea, the Papists will not deny, but that there is such a faith taught in the Scriptures. Yea, this is the only faith which they require. Yea Bellarmine, though he scarce dare use the name, yet he acknowledgeth, 
(10) Si tamen hoc nomin● (nempe fide historica) appellar● fas est, assensun● quem ad●●bemus narrations rerum praeter●arū, non ob hominum s●d ob Dei p●●●, qu● ea reuel●uit, authoritatem. De justif. lib. 1. cap. 5.  that by our Historical faith, we mean that faith, which they call, An assent which they give to the narration of things past, not for the authority of men, but of God himself, who hath revealed them. And that faith he proveth by Scripture.  
If then they agree with us about the thing, why do they wrangle with us about the name? It is a foolish thing saith 
(11) Stultum est, cum dere constet, l●●gare de no●●●n●. De eu harist. lib. 3. cap. 23.  Bellarmine, to strive about the name, when men are agreed of the thing.  
Moreover, not only the 
(12) August●d v●●l●t, cred c. 2. De genes. ad litter. cap. 2. H●renim. Eucher ●pud. Sixt. Senens. bi●●oth lib. ●. p. 13●.  old Doctors of the Church, but likewise the Romish 
(13) Sixt. Senens. ibid. Durand. rational. lib. 1. c. 1. Bellarm. de verbo Dei. lib. 3. cap. ●.  writers do teach, that there is an historical sense of the Scriptures, and that both simple and figurative, proper and metaphorical: yea, and that this sense is especially to be believed, and 
(14) Sixt. Senens. ibid. Bellarm. de verbo De●. lib. 3. ca 3. Widdringt. apolog. pro iure principium. p. 159.  that no arguments are of any force, but those that be drawn from that sense. Now may not we well call that an historical faith, whereby we believe all things to be true, which are taught and proved out of the word, according to that historical sense? And indeed, the Papists have no more reason to mislike the title of an historical faith, then to mislike the title of an historical sense: but that the one is used by us, the other is often used by themselves. They themselves have invented strange names and titles, which they give to faith: as to call one, Faith unformed, another formed, one Implicit, another explicit, when as they can prove neither the names, nor the things signified thereby out of the scriptures. Why then will they blame us for using a title, the meaning whereof, by their own confession, is waranted in the Scripture?  
Yet was not this title first invented by us: 
(15) Distinguamus ergo quam fidem debeamus historiae, quam fidem debeamus intelligentiae, etc. Quasit stabilis, sides five historica & temporalis: sive spirital●s & aeterna. De verar. lig. cap. 50.  Augustine did long ago use the name, and distinguished it from other kinds of faith; saying, Let us distinguish what faith we own to the History (or Historical sense,) what faith we own to the understanding (or mystical sense:) and which is a steadfast faith, whether Historical and temporal, or spiritual and eternal. Fer●●, a learned preaching Friar, useth the title, and maketh this faith to be the same with the popish unformed faith: for, writing of the Centurion's faith, he faith; 
(16) Non hic loquitur de hi●torica aut informi side, sed de si lucia miser●cordie, etc. Comment. in joh. 8.  This is not spoken of an Historical or unformed faith, but of a confidence of mercy to be showed through Christ.   

SECT. XI.  
AS there is some difference betwixt us & our adversaries, touching the name, so is there greater difference betwixt us, touching the thing. Namely, whether this historical and dogmatical faith be the self-same with justifying faith, or whether it be a distinct kind of itself, differing from a justifying faith. Many of our adversaries make them both one.  
The 
(1) Annot. in Rom. 4.24. Sect. 9  Rhemists say, that the Faith which was reputed for justice to Abraham, was his belief of an Article revealed unto him by God, that is to say, his assent and credit given to God's speeches. And that justice shall be reputed to us, by believing the articles o● Christ's death and Resurrection; & not by any special faith. And that the Catholic Faith, is that, wherewith we believe the articles of the Faith, which only justifieth.  
And Bellarmine allegeth much, to prove 
(2) D●●●stif●. lib. 1. cap. 6.7.8.9  that faith which justifieth, is neither Fidu●●a, nor Noti●●a, but only an assent to the truth of those things which God hath revealed.  
And in very truth the Papists must hold, that either this faith justifieth, or none at all: because they teach no better ordinary faith then this, as appeareth by their treatises of faith. 
(3) Tollet. instruct. sacerd. lib. 4. cap. 1. Coster enchirid. c. 4. de side initio.   
But it may evidently appear that this is not the faith which justifieth us. There is another faith above this, and far more excellent than this, and much differing from this, which doth justify us alone, & none other but it. I will declare the difference betwixt them, that so you may perceive that they be not one and the same.  
1. First, 
In Sect. 7.  they differ in their nature. For I proved before, that by the justifying faith, a Christian doth apprehend, and particularly apply to himself all the Promises of God's mercies, and of Christ's merits Gods the pardon of his sins, and the salvation of his soul. But the Papists themselves acknowledge that this faith is of another nature, only an assent to things revealed. Compare that which I wrote before, touching the nature of a true justifying faith, with that which the Papists teach to be the nature & form of this faith, and you may see great difference.  
2. They differ in their essential degrees, and therefore cannot be the same faith in speci●. I know that magis and minus non diversificant speciem, more and less do not alter the kind, as the Logicians speak. Yet the want of the true understanding of that Axiom, and of applying it aright to the matter in question, hath caused some papists to err in confounding different kinds of faith. It is true in accidental, but not in substantial and essential degrees, for there be degrees of both sorts. There be accidental degrees, as degrees of quantity, & quantitatis continue & quantitatis discretae. A great horse is of the same kind with a little horse. And the greatest number of the same species, with the least.  
There be also substantial and essential degrees, as appeareth in the faculties of the soul. The sensitive faculty is a degree above the vegetative, and the reasonable faculty, another degree above the unsensitive.  
These being substantial and, essential Degrees, do alter the kind, though not in the same individuo, yet in divers. So as that creature which hath an higher degree, is of an other kind then that which hath a lower degree. Faith hath the like degrees.  
Some be accidental, and respect the quantity of Faith. So there is 
(4) Math. 6.30. ●. 26.14.31.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little faith, or weak assurance. And 
(5) Heb. 10.22. Rom. 4.20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a full assurance, and strong faith. And so faith is said to be lesser and greater, 
(6) Extensive, quando plura cr●dibil●a cognoscuntur & ereduntur explicit. Intensive quando credibilia cl●●ius. cognoscuntur. & firmius seruent●●●te●entur I●ra in Luc. 17.5.  both extensively, when more credible things are known and believed expressly, as may be seen in believers, who know much. And intensively, when credible things are more clearly known, and more firmly and fervently held. There be also substantial and essential degrees of faith, which respect the substance and form, the nature, and natural properties of it. When one believeth all that another doth, and also more, and that in an other mann●, ● and form.  
So he that hath a justifying faith, believeth all things that he believeth, who hath an historical or dogmatical faith, and that in the same manner. Yet doth he believe more also, and after another manner. He doth not only believe that all things written in the scriptures be true, but likewise believeth, that God will perform his general promises, in particular toward him, for the pardon of his sin, and the salvation of his soul. The one of these is, credere Deo, to give credit to God: the other is, credere in Deum, to believe in God.  
Augustine thus said of them. 
(7) Si creditis in cum, creditis e●. Non autem conti●●o, qui credit e●, credit in eum. Name & demones credebant e●, non credebant in cum. In joh. 7. tract. 29.  If ye believe in him, ye give credit to him. But not always he that giveth credit unto him believeth in him. For the Devils give credit to him, yet did not believe in him. Yea all papists do freely acknowledge a substentiall difference betwixt these two, in the very form & manner of believing. And therefore some do make of them, 2. several kinds of faith, as before I proved. Others say, that there is no such degree above dogmaticall-faith, which before I confuted: And which here, by the testimony of Augustine, is convinced.  
3. They differ in their objects, for the one respecteth the truth of God, showed in things revealed: the other respecteth the mercy and goodness of God in Christ, offered to penitent sinners. Bernardinus de Senis, 
(8) Ex part cius quod creditur, hoc est re● creditae accipitur different●● hoc mado. Name De●s ●●●lul●●ate fider tribus modes accipitur, primo ut veritas, 2. ut potestas, 3. ut bomtas. Secundum pri●um modum credere Deo. s. per comparationem ad veritatem. hoc est, v●ra esse quae d●●it 2. modo credere Deum. etc. De euangel. aetern serm. 6. art. 3. c. 2. fine.  out of Alexander Halensis, saith, that credere Deo, hath the truth of God for his object: and so we believe him, because we think those things to be true which he speaketh: but credere Deum, respecteth his power, as he is omnipotent, and the Creator: but credere in Deum, hath respect to his goodness, whereunto we come through love. Pighius naming but two of these three, (for he joineth two of them together) saith, 
(9) Illa De● v●ritatem propr● pro obiecto respicit, haec d●i bonitatem magis, ut tam per m●tuum amorem quodam modo nostra facta est. Controu. 2.  the one doth properly respect the truth of God for an object: the other doth rather respect the goodness of God, as it is after a sort through natural love now made ours. 
(10) Quod syncero pectore fideret illius bonita●. Paraphrasan Hebr. 11.4.  The faith which made Abel's sacrifice acceptable to God, was a justifying faith: yet Erasmus said, God accepted his sacrifice, because he did with a sincere heart trust his goodness.  
And we heard before 
(11) Concord. Euangel. cap. 32. fiduciam ex illius bonitate conceptam.  out of jansenius, that the faith by which men are saved & obtain their requests, doth not only comprehend a firm assent in things to be believed, but likewise an assurance conceived and arising from his goodness. Can these be one and the same habit, who differ so much in their special and proper objects?  
4. They differ in their proper and immediate effects. For first the one justifieth, the other doth not justify. That there is a faith which justifieth, Paul teacheth at large, and in many places, 
(12) Rom. 3.28.  We conclude (saith he) that a man is justified by faith, without the works of the law 
(13) Rom. 4.5.  And to him that worketh not, but believeth in him that ius●f●th th● ungodly, his ●aith is counted for righteousness. And 
(14) Gal. 2.10.  know that a man is not justified by the works of the law, but by the faith of jesus Christ. I need not prove this, seeing the papists confess 
(15) Council. Trident. sess. 6. cap. 8. Bellarm. de great. ● liber. arlatr lib. 1. cap. 6. De Ius●if. lib. 1.  with us, that there is a faith which justifieth, though they contend with us, about the manner how it justifieth.  
That there is a faith that justifieth not, the Apostle james teacheth; namely, 
(16) I●m. 2.17.20. etc.  a dead faith: a faith with-workes, such a faith, as the devils have. Angustine teacheth us, which is the faith which justifieth: namely, the faith qua credimus in Deum, whereby we believe in God: And which is the faith, which justifieth not, namely, fides qua credimus Deo, whereby we give credit to God: when he saith, 
(17) Credimus apostolo, s●d non credimus in apostolum non cuim apostolus iustficat impium, credenti autem in cum qui justificat impi●●●●d putatur fides. ●●us ad ius●●t●●m. In joh. 12. tract. 54.  we believe the Apostle, but we believe not in the Apostle: because the Apostle doth not justify the ungodly, but unto him that believeth in him, who justifieth the ungodly, his faith shall be reputed for righteousness. As if credere Deo, which is an historical and dogmatical faith, were not sufficient to justify us, but credere Deum, which is to have a special confidence in God, as before was declared.  
Not only 
(18) In joh. 7. tract. 29.  Augustine, but likewise 
(19) De sanct. Andr. serm. 3.  Bernard, and the 
(20) Lumb. sent. lib. 3. dist. 23. d.  M● of sentences, do teacth, hat the devils credunt Deo. do believe all things to be true which God hath revealed, which is a right historical faith. And yet I hope the Papists will not say, that the devils are justified. For than might they hold with Origen, that they shall be saved.  

(21) Per han● fide iustificatur impius, ut deinde ipsa fides incipiat per delection●● operari. Sentent. lib. 3. dist. 23. d.  Lombard having showed the defference betwixt these three, Credere Deo, cr●d●●e D●um, and credere in Deum: doth say of the last; By this faith the ungodly is justified, that afterward, Faith itself may begin to work by love. Because a man is justified by it, and not by either of the other two, and because it doth work by love, not before it justify, but rather gins to work by love, when it hath justified. And therefore doth ●ot justify by virtue of charity, whereby it worketh. Are you then so simple to believe, that the faith which justifieth, and the faith which justifieth not, are all one? That two men, having one and the same faith, the one of them should be justified by his faith, and the other should not be justified by his? If they be one and the same faith, whence comes this great difference in their proper, and immediate effects?  
But the other faith is without good works, 
(22) jam. 2.17.20.  as Saint james teacheth, and this is called by him, a dead faith. The Council of Trent 
* ●●rissime d●citur F●d●ni sine operibus niortuan● & otiosam esse. Sess. 6. cap. 7.  acknowledgeth, that it may most truly be said, Faith without works, is dead and idle. And what faith is this, but even an historical faith.  
Ferus wrote, 
(23) Hanc s●hola●●ic● info●m●m. jacobus mortuam appella fidem, qualis autem est. quae mortua est, formaque su●●ubstantia●●●ret? profecto non files, sed opinio vana est. Comm●nt. in Math. 8.8.  that the faith whereby we assent to those things which be delivered in the divine histories, and which the Church propoundeth to be believed; the schoolmen call v●●●rmed faith, and james calleth a dead faith. But what faith is that which is dead, and wanteth his substantial form. Truly (saith he) it is no faith, but a vain opinion. And then afterward describeth a justifying faith, as being another kind of faith. Though Dominicus Soto went about to confute his description of a justifying faith, yet did he not mislike any thing which he spoke of the historical, unformed, and dead faith. And so by his silence doth justify him herein, as may appear 
(24) Bablioth. sanct. lib. 6. annot. 43.  in Sixtus Sen usis.  
Now the faith with works, and the faith without works do so much differ, that the one is properly called a faith, and a true faith; the other is not called a faith, but only by equivocation. Therefore Augustine said, 
(25) Non credit jesum esse Christum, qui non sic vinit, quomodo praecepit Christus. In epist. joh. tractat. 10.  he doth not believe jesus to be Christ, who doth not so live, as Christ hath commanded.  
james faith, 
(26) jam. 2.14.  Show me thy faith by thy works, and I will show thee my faith by my works. As if neither of them had any true faith, unless they could show it by their works. Whereupon Thomas Aquinas gave this gloss; 
(27) Verba ●●hite habere sidem per aliqua certa signa non poteris probare, cum desint opera, verba non sunt testes ●uffi untes. In jacob. epist. cap. 2.  Show me thy faith. As if he should say, Prove unto me by some certain signs that thou hast Faith: thou canst not prove it when works be wanting: words are no sufficient witnesses. And in another place he saith, 
(28) In 2. thess. 2.2.  That ungodly men seem to have true faith, when indeed they have not. Gregory 1. (once Bishop of Rome,) telleth us, That 
(29) Fid●i nostre veritat●m in vitae nostra consideratione debemus agnoscere. t●nc enim veraciter fidele● sumus. si quod verbis promit●mus. operibus impl●mus. Ho●●●. 29.  we ought to make known the truth of our faith by the consideration of our life: for then are we believers in truth, if that which we promise in words, we fulfil in works. And from him the Council of Mentz protested, 
(30)Ille ve●o ●redit, qu● ex●xcet ope●●●do. quod credit. Con●●l. Mogunt c●●●●n. 1.  that he doth truly believe, who exerciseth by working that which he believeth.  
If then the one of these be a true Faith indeed, and is truly and properly so to be called: and the other is not a true faith indeed, and improperly so called; how can they be one and the same faith? No more than a working horse, and an idle painted horse are one and the same. Again, these two do so differ, as that the one is called a living Faith, the other is called a dead Faith. That which justifieth and bringeth forth good works, is called a living Faith. 
(31) Rom. 1.17. Galat. 3.11.  So the just man is said to live by Faith. And Paul said 
(32) Galat. 2.20.  I live by the Faith in the Son of God. Ferus having described the nature of a true justifying faith, that it is nothing else but to trust to the free mercy of God: 
(33) Coment. in Math. 8.  he addeth further; This is the true Faith, whereby the just man liveth. But that which justifieth not, and is destitute of good works, is termed a dead Faith by the Apostle: 
(34) jam. 2.26.  Yea, as the body is dead without the spirit, so is faith dead without works.  
But the 
(35) Annot. in jam. 2.26.  Rhemists' 
(36) De justif. li. 1. c. 15.  Cardinal Bellarmine, 
(37) Enchirid. cap. 4. de fide. object. 2.  Coster the jesuite, and others, do answer: that the Apostle doth not compare a dead faith with a dead man, but with a dead body. And therefore as a dead body is a true body, so a dead faith is a true faith.  
But they must know, that although the Apostle compare a dead faith not to a dead man, but to a dead body, yet he compareth it to the dead body of a man, which is no true human body indeed, because it wanteth the soul which is the form of it. The Philosopher will teach them; That when the body is dead, there is neither foot nor hand, but only by equivocation, for all the parts of the body, are defined by their office and faculty, therefore when they lie dead, they are not the same, but only retain the shadow and show of the name. Though a dead body have the earthly and material parts, yet it is not the true body of a man, nor the same body that it was before, seeing it wanteth his form, life, and activity, operation and motion. So a dead faith hath some material parts of a true faith, as knowledge, understanding, and assent: yet it is not a true faith indeed, because it wanteth special application, which is the soul of saith. It wanteth activity, charity, and obedience, which are the life of it. Di●imus Alexandrinus, did otherwise take the words of S. james, than these papists do, for thus he writeth, 
(38) Notandum scilicet, quia cum fides mortua sit praeter opera, iam neque fides est. Nam neque homo mortuus, homo est. Enarrat in Epist. jacob. cap 2.  It is to be marked, that seeing faith is dead without good works, it is now no faith at all, for a dead man is not a man at all. Their own friend Ferus is as peremptory against them, and for us. Faith without charity (saith he) 
(39) Sine charitate fides, titulum quidem fides habet: caeterum si non obscurè de ear loqui velis, perinde fides est, quasi corpus exanime, homo: aut extincta candela, lumen: vel ex●isa arbor est arbour. etc. postil. Domin. quinquages. Serm. 7.  hath indeed the title of faith, but if thou wilt not speak obscurely of that matter, it is not in that sort faith, as a body without a soul is a man: as a candle put out, is light: or as a tree cut down is a tree. What kind of light is that, which doth not shine and give light? what kind of fire is that, which is not kindled? what kind of man is that, which neither seethe, nor heareth, nor feeleth, nor moveth? What kind of tree is that, which hath neither roots, nor boughs, nor bringeth forth fruit? Such a kind of faith is that, which is without charity; namely, a dead Faith: as james nameth it. How then can any man justly say, that these two are both one and the same faith?  
Lastly, they differ in their effects, because the one procureth the salvation of our souls: namely, that lively and special faith, which worketh by love: for of that it is said, Whosoever 
(40) joh. 3.16.  believeth in the Son, hath everlasting life. And by 
(41) Ephes. 2.8.  grace we are saved through faith, and not of ourselves.  
But the other, the Historical faith, destitute of works, cannot save 
(42) jam. 2.14.  any man: so teacheth the Apostle. And that all those places cannot be understood of one & the same faith, all writers give evidence. Augustine said, 
(43) De side & operib. cap. 16.  not that faith of the Devils, who believe and tremble, and confess jesus to be the Son of God, is that foundation, which suffereth none to perish: but that faith which the Apostle saith, worketh by love. Now what he took to be the faith of the Devils, I have before showed: Credunt Deum, & credunt Deo, they have an historical faith, to believe all things to be true which he hath revealed: Non credunt in Deum, they put no confidence in him; & so want a special justifying faith, that should save them. So Bernard 
(44) In Deum qui credit non consundetur. etc. Deum & Deo credunt Damones, ed in illum non credunt (In quem qui credit, non confundet●r) quia spein suam non ponunt in illum. De sanct. Andr. serm. 3.  writeth; He that believeth in God, shall not be confounded: And thereupon inferreth, that the Devils, though they believe God, yet they do not believe in God (in whom, whosoever believeth, shall not be confounded) because they do not put their hope in him. Now who that hath any understanding in Religion, will say, that the faith which is able to save a man's soul, and the faith which is not able to save a man's soul, are both one in kind, in nature, and substance? And that those, who are tormented in hell, can truly say, that while they were on earth, they had the very same faith which brought the Saints to the Kingdom of heaven  
By that which hath been spoken touching this point, you may understand what a kind of faith is taught by the greatest Doctors in the Romish church, & what is the best faith, which they require of the people: even an historical faith, to give assent to the truth of things revealed. Which faith, as hath been proved, may be in wicked men, in Reprobates, in men out of the state of grace, in men that shall go to hell. Yea, such a faith as is found in the very devils of Hell. What salvation can be obtained in that Church, whose preachers teach no better faith? Who would be led by such guides? I know that they would make a difference betwixt the faith of their right Catholics, and the faith of devils: because the one hath Charity always accompanying it, the other wanteth Charity. But they might consider, that according to their doctrine, this maketh no essential, but a mere accidental difference. Seeing they teach, that the same assent to the truth of things revealed, is in some with charity, and in others without charity, in evidently appeareth, that according to their doctrine, Charity is not a proper, immediate, necessary, and essential property of it, but merely accidental.  
Indeed we hold, that Charity is a proper, & necessary effect of a justifying faith; so as faith is no sooner wrought in the heart of any, but forthwith he is endued with love. 
(45) Vel quòd una esset de ratione alt●●s: v●l quod una necessariò nasceretur ab altera, etc. Licet cha●tas oriatur ex fide tamen non oritur ut propria passio, quae necessariò flu●t a subiecto, sed ut virtus, adquam alia disponit & inclinat. De justif. lib. 1. cap. 15. Sect: quintum argum.  He cannot but love him, in whom he believeth, and of whose love and favour he is persuaded. And therefore charity, though it do not make, yet it may declare the essential difference, and the nature of this faith. But seeing it is no such necessary effect of their assenting faith, it can neither make nor declare any essential difference of it. And therefore he who wanteth charity, may have the same faith in substance, that he hath, who is endued with Charity.  
Bellarmine going about to prove, that true faith, (meaning their assenting faith,) may be separated from love, draweth one Argument from the proper reason & nature of them both. If they cannot be severed saith he, (46) It is either because the one is of the reason (or being) of the other, or that the one doth necessarily arise from the other. Not the first, because Faith & charity are not one virtue, but two. And besides that, have divers subjects, acts, and objects. For faith is in the understanstanding, Charity in the will. Faith believeth, charity loveth. Faith respecteth the first truth, Charity the chief good. Not the second, because although charity arise of faith, yet it doth not arise as a proper passion, which doth necessarily flow from the subject, but as a virtue, unto which an other doth dispose and incline.  
And Thomas Aquinas saith, Seeing 
(47) Cum charitas fit extra essentiam fides, per eves adventum vel recessum, non mutatur substart ea eius. In Ron. 1. ●ect. 6.  Charity is without the essence of faith, by the coming or departure of it, the substance of faith is not changed. And although Bellarmine hold with the schoolmen, that Charity is the form of faith; yet he 
(48) Formam esse extrinsecam, & no intrinsecam, que det ill● won ut sit, sed ut moveatur. De justif. lib. 2. cap. 4.  tteacheth that it is an outward, not an inward form. And such a form as doth not give being unto it, but motion. How then can it make it make any essential difference betwixt that faith which hath it, and that faith which wanteth it?  
I know that the Fathers do sometime note love, as a difference betwixt the faith of Christians and devils, and betwixt the faith of good Christians and bad. Yet do they not make it the only difference betwixt them: they teach an essential difference by believing in God with trust and confidence. Again, they might better make it a difference of their faith, than the Papists can make it a difference of the faith which they teach, because it was a necessary and proper effect, proceeding from that their faith, & not from any other. For those that do so believe in God with hope and confidence, of his mercy and goodness towards them, cannot but love him. But papists have no such confidence nor assurance in their faith, which should make them to love God, they may have all their faith without love. And therefore love cannot distinguish it essentially from the faith of devils.  
So then, to shut up this point, it still remaineth apparent, that in the nature and substance, there is no difference at all betwixt popish assenting faith, and the faith of devils. And surely those that now content themselves with such a faith, as is no better in substance then the faith of devils, may justly fear, lest hereafter, they shall have no better estate in substance then the devils have.   

SECT: XII.  
THe last kind of faith which I mentioned, I called a Temporary faith: which differeth from a dead faith, because while it lasteth, it bringeth forth outward fruits. And yet is not the same with a iustfying faith, because it cometh short of it by many degrees, doth not save any, and continueth not unto the end.  
This faith is scarce known to the papists, very few of their writers make any mention of it: Yet lest any should think, that it is a new coined term, and a newly invented faith, I will show what authors writ of it.  
Augustine long ago 
(1) Quae sit stabilis fides, siuchistorica & temporalis: sive spiritualis & aeterna. De verarelig. cap. 50.  used the name and title, together with the name of Historical faith, as before I declared.  
Bernard 
(2) Mittunt nos ad quandam fidei trifariam diutsionem: ut dicatur sides mortua sicta, probata. etc. Fictam aute ego arbitvor illam vocari fidem, quae suscepta quid●m excharitate vita moveri inchoat ad bene operandum, sedan perse●●●ns deficit & moritur tanquam abortiva. Eo utique 〈◊〉 sictam dixerim nominatam, quo vasasi●ul● vocamus fi●●t●●● ron quia v●del●cet utilia non sint, quamd●●●●rant scu qu●a fra●●lia cum sint, diu minime durant. De hac si●●● fictone puto illos notar● in euang●lio, qui ad temou credunt, & in tempore tentationis recedunt Lu●● etc. Tales sunt animae, parvam adhuc & tener am habentes charitatem: & ob hoc earum fidem v●uam sed fictam necesse est in tentatione deficere. etc. Epist. 42.  doth at large describe it, and showeth the difference betwixt it and other kinds of faith, he maketh a division of a threefold faith. There is a dead faith, a feigned faith, and a tried faith. The dead faith the Apostle defineth to be a faith without works, which doth not work by love. The feigned faith (saith he) I think that is called, which having received life from charity, gins to be moved to work well: but not persevering, doth fail, and die as a● untimely birth. In the same sense indeed I may call it feigned or fashioned, that we call the potter's vessels fictilia non because they are not proficable so long as they last: but because, seeing they are brickle, they do not last long. Of this feigning of faith, I think they are noted in the Gospel, who believe for a while, and in time of tentation go away. When, and whither do they departed? surely from faith to infidelity. And these (saith Christ) have no roots. He doth not deny but they have that which is good: but he rather blameth them that they were not ●ooted in that which is good. Such are the souls, having as yet a little and tender charity, and for this cause, their faith though lively, yet feigned (or frail) must needs fail in tentation. What kind of faith every man's is, tribulation doth try. If any man fail, it is known to be feigned. If any man's continue, it is judged to be a tried and a perfect faith. etc. So likewise, in another place, he having described what is an unfeigned faith 
(3) Non ficta ponitur ad differentiam mortuae fidei & fictae mortua fides est, quae sine operibus est, fides ficta, quae ad tempus credit, & in tempore tentationis recedit, unde etiam ficta, id est fragilis dicitur parus serm. 1  he addeth, that it is called an unfeigned faith, to show the difference of it from a dead faith and a feigned faith. A dead faith is that which is without works. A feigned faith is that, which believeth for a season, and in time of tentation goeth away: whence it is called ficta, feigned, that is frail or brickle. Bernardine hath the same distinction, and almost the very same words with Bernard in the former place, and 
(4) De Euangel. aetern. Feria 5. post cineres, serm. 6. art. 3.  proveth the difference of a feigned and failing faith, from a dead faith, and a tried faith, by the words of the Evangelist, Luk. 8.13. they believe for a time.  
Michael Medina, was so far from thinking that this temporary faith was the same with a justifying faith, that he accounted it, while it continued, to be no true faith at all. For this he writeth 
(5) Vera fides tantum electorum est. Credunt reprobi fateor, sed ad b●● am: tempore enim tentationis recedunt, quam fidem ut pote quae radices non egit, veram fidem sancta scripturanon vocat. etc. Sext. Senes. biblioth. li. 6. annot. 214.  True faith, is the faith of Gods elect only. I confess the reprobate do believe, but for a season. For in the time of tentation they go away: Which faith, because it hath no roots, the holy Scripture doth not call a true faith. And that faith which doth not bring forth the fruit of glory, is no faith before Christ.  
In this respect, the reprobate are accused of unbelief. Because, although they seemed in outward appearance to believe, yet they did not truly believe: because they wanted either true Charity, or Constancy, which is so annexed to true faith, that in Scripture, faith is taken for fidelity, and that he proveth by the words of the Apostle, 1. Pet. 2.6.  
These words and many more to the same effect, are related by Sixtus Senensis, yet not confuted, nor condemned: and therefore seem to be approved. Do not you therefore condemn me for teaching the temporary faith, to be another faith then justifying faith is.  
Thus I hope you plainly see, that there is not one only faith in all men, as some of your teachers would bear you in hand; but that there be divers kinds of faith, really distinct one from another, in nature, in degrees, in efficacy and operation. And that this hath been the ancient doctrine of the true Church, and still hath been taught by some in the Roman Church. I pray God that you may not deceive yourselves with a feigned faith, nor content yourselves with that assenting faith, which some do falsely tell you is sufficient. But that you may seek and also obtain that justifying faith, which is able to save your souls.  
Take heed of giving too much credit to some late popish writers. Their malice against us, provoketh them to speak worse of faith then they ought. Though it be the most necessary and most effectual grace, which God here bestoweth on man, yet are they greater enemies to it, and seek more to disgrace it, than any other gift or grace whatsoever. Some have thought so basely of it, as they have taught it was too mean a grace for the Virgin Mary to be endued withal. Though Augustine 
(6) Beatior Mata ●●●cip●●do fi●●m Chri●ti qu●m●oictpi●do carn●m Christi. The viaginit. cap. ●.  said, Mary was more blessed by perceiving the faith of Christ, then by conceiving the flesh of Christ. Yet Albertus Magnus (who, as Hosius saith, 
(7) Albertus' quoque non t●mer m●g●●●● 〈…〉 Der v●rbo.  was not without cause called Great) goeth about to prove, that she 
(8) 〈…〉 cap 76. d 〈…〉.  had not faith at all, but a certain kind of knowledge above faith. Such a knowledge and purity, as never any had in the way: but the Angels have in heaven.  
O● cound●, at 〈◊〉 is the Devils p●l●●●e and p●ace●●● that if he cannot make men o● 〈◊〉 wise to think, t●en that faith is bsolutely necessary to salvation, he than stirs up some 〈…〉 ●hem a false and insufficient 〈◊〉 because he knoweth, that will no m●●e profit them, than no faith at all. Wherefore ●earce out the true faith, and seek for it.   

SECT. XIII.  
IN speaking of that Faith, which is called Temporary, and may be lost, I touched a question, whether true justifying Faith may be quite lost. And the rather, because some popish writers allege that place, to prove that it may be lost. Not to say any thing of those reasons, and texts of Scripture, than producer by me to prove that true faith cannot be lost: I will now, for your further satisfaction, set down the testimonies of divers learned men, approved by your side, who consent with me in this point. Augustine taught, that those who have this faith shall never perish, but shall certainly be saved. 
(1) Fid●s quae per dilection moperatur nemin●m per●re permittet. D fide & op●ri●. c. 16.  The Faith which worketh by love, suffereth no man to perish, said he. So in another place, when he 
(2) Omnes qui si● credent. tanquam l●pides sunt vi●i, de quibus templumd ●●● difi atum ●st, & tanquam ligna imputribilia, quibus arca illa compacta est, quae in dilwio merg●non potu●t. In Psa. 130. in●●o.  exhorted men to a true and right faith, so to believe in Christ, as that they loved him. Not to believe in him as the Devils did: who though they believed, yet did not love Christ: and therefore said to him, What have we to do with thee, thou Son of God? But so to believe him, as we love him: and say not, What have we to do with thee? but rather say, We belong to thee, thou hast redeemed us. He thereupon inferreth, that all they which thus believe, are as lively stones, of which the Temple of God is built, and as those never putrefying planks and timber, of which the ark was made, that could not be drowned in the Flood. If they that thus believe, cannot perish, than their faith cannot be lost: for they are kept and saved by faith. If any wi●● answer, that if they ●eepe their faith, they shall not perish; but they may lose their faith, and so perish. Let them hear the same Father, in plain terms denying that: For speaking of the predestinate, 
(3) Horum s●es out om●●o non deficit ●ut siqui sunt, quorum deficit, reparatur, antequ●●n v●●a ista finiatur, & del ta quae ●●ter currerat in●quitate a●●● in fin●m pers●uer●nt●●d putat●● August. de correct. & great. cap. ●.  he faith; These men's faith which wo●●eth by love, either doth not fail at all; or if there be some of them, whose faith faileth, it is repaired before this l●fe be ended: and the iniquity which came betwixt, being blotted out, they are reputed to have perseverance unto the end. And further teacheth, that they whose faith finally faileth, were never of the number of the elect, nor of the number of Christ's Disciples. Yet more plainly afterward, 
(4) Pro his ig●tur interp●llante Christo●ne def●●at fides e●r●●●, sine dubio non disaffect vs●●, insine●n: ac per ho● pers●●●n ab●t usque ad 〈◊〉 nee c●●n ●sa p●r●●an●ntem ●●tae h●ius int●●●t si●●. De cor●●p●. & gratcap. 12.  Christ therefore praying for these, that their faith might not fail, without doubt it shall not fail unto the end: and therefore it shall continue unto the end, neither shall the end of this life find it otherwise then continuing. This he speaketh of them, who were called according to God's purpose: as the words immediately going before do ●est fie: In whom (as there he saith) the gifts and calling of God, are without repentance. And in this respect, he there preferreth the state of the predestinate, above the estate of Adam in Paradise. And showeth that this gift of perseverance is more needful for the predestinate now, because they are assaulted with so many, and so great temptations. And at last 
(5) 〈◊〉 homo D●●, non ol●●●z ●mierec●r ●●●m con●ecutu●● est 〈◊〉 sodel a esset. ver●●● 〈…〉.  concludeth, the faithful man, not only because he hath obteyn●d mercy, that he may be faithful, but also because his s●●th i● 〈…〉 not. When he glorieth, let him glory in the Lord.  
Beda rehearseth 
(6) Sine pan●●n●● sunt Dona & voc●t●o Det●d est ●sin● mut●ione stabilitur fix● s●●t. in Rom. 11.29.  the words of Augustine, touching the efficacy of Christ's prayer, in keeping the faith of them (who be called according to God's purpose) from failing, rec●oneth faith as one of those gifts of God, that are without repentance, and saith, they are without repentance, because they are steadfastly fastened without changing. And those who believe, are taught of God, and none of them shall perish, because Christ loses none of these whom the father hath given him. Gregory the great, did very fitly distinguish of God's gifts; 
(7) 〈◊〉 Alia s●n● dona ●lli●● 〈◊〉 quibus ●d●●tam●●●●●aqu●m pertingit●●● Alta qu●bus ●●te san ●●●pro 〈…〉 ●tilu●●te ●●lar●ut●r mansuct ●●o n●mque ●un●●●tas p●t●●tia sid●s s●es charitas, dona cuis sunt, sine quabus ad vitam ho●mn●s ●eruenire ne ●uaquam possunt. etc. In h●s 〈…〉, sine quibus ad vitam p●ru●nire non po●●●nt spirit●es sanct is in 〈…〉, ●●ue electis omnibus s●mpermanet. etc. Moral. lib. 2. cap. 42.  and she ●e●l the difference betwixt them in regard of continuance: There be some gifts of his, without which a man cannot attain to life. There be others, by which holiness of life is declared for the profit of others, for meekness, humility, patience, faith, hope, charity, are his gifts: but those without which, men can never come to life, but prophecy, the gift of healing, diversity of tongues, interpretation of speech, are his gifts, yet such as show the presence of his power for the correction of the beholders. In those gifts therefore without which men cannot come to life, the holy Ghost doth always abide in his preachers, or in all the elect. But by the other, he doth not always abide.  
To the same effect he likewise speaketh elsewhere, 
(8) Ins●nct●●●m cord●bus ●uxta qua dam v●●tutes empey p●r●n●n●●, etc. In fid● spe & cha●●tate, & alys● don●s, sine qui●●us a●l c●l●st●m p●triam non pot●st v●rire, p●rfes●ocum cordan●●●es●●t. Su●er Ezech●●● homil 5.  saying. The holy Ghost according to certain virtues, doth always abide in the hearts of the Saints. But according to other, he doth come and go away: go away, and come again. For by Faith, Hope, and Charity, and other graces, without which a man cannot come to Heaue●, he never forsakes the hearts of the perfect.  
Bernard 
(9) 〈◊〉 Dom●n● serm. 10.  propounded a question; How any of those who are united to Christ by faith, can be cut off from him, as unfruitful branches are cut off from the Vine? Seeing he that is coupled with Christ, is one spirit with him? And answered it by distinguishing of faith: that there is a dead faith, a feigned faith, a perverse faith, and a right faith. And thereupon inferred, that he whom had any of the three former, might be cut off, but he who had the last, could not be cut off from that Vine. He shall abide in Christ, and bear fruit, and the Father will purge him, that he may bear more fruit. Most of the learned Papists seem to come near unto us in this point.  
Though 
(10) Saepius pe●cando. & saepius recidivando, co tandem perventunt, ut & fidem ipsam amittant. etc. Promptuar. d●●●●●. 4. post epopt. ●.  Stapleton teach, that faith cannot be lost by every mortal sin, but by sinning often, and falling often into the same sins, it may be lost: As the roots of a Tree will not whither, if only one twig be plucked away, but if all be plucked away, they will die. Yet is he contradicted by all his follows.  
Thomas Aquinas acknowledgeth, that faith remaineth in men, when they fall from holiness to sin. 
(11) Tho. 2. a. 2. a. qu. 4. art. 4.  Whereas some held, that man sinning mortally, after he had received a form faith; That faith was lost, and another habit of informed faith, was infused of God, in steed of it: He thought it was not convenient to say, any gift of God should be bestowed on man, for the practice of mortal sin, & therefore he holdeth, that after mortal sin committed by a Believer, the same habit of faith remaineth, which was in him before. And how can any of them say otherwise, who teach (as I showed before) that the faith which is in a man before grace, before his repentance, and conversion, is the self-same habit in number, that is in him after grace and conversion?  
The Council of Trent 
(12) Asserendum est, non modo infidelitate, per quam & ipsa sides amittitur, sed etiam quocunque a●●● mortali peccato, quamv●● non amittatur fides, acceptam iustificationis gratiam amitti. S●ss. 6. cap. 15.  decreed, that Faith is lost by infidelity, and by every mortal s●nne: though faith be not lost, yet the received grace of justification is lost. As if a man could not lose his faith by any mortal sin, but only by infidelity. And that by mortal sin, a man might lose his former grace of justification, & yet not lose his faith.  
And according to that rule Bellarmine writeth, 
(13) De a●●ss. great. & statu peccat. lib. 1. cap. 8. sect●quod aut●m s●cundo.  that there is no sin which doth necessarily exclude faith, but that which is opposed unto it, which is infidelity. And this is manifestly testified by experience. For we see among the Catholics, many public sinners, Murderers, Fornicators, thieves, dis●●a●ds, who without all doubt, give credit to all those things which the Church propoundeth to be believed.  
Co●t●r the jesuite, likewise 
(14) Ench●rd. loc. come. cap. 4. ●in● fides in peecator ●bus. p. 178.  as the best Physicians by intemperancy, breaking the Rules of their art, do not thereby lose the skill and knowledge of Physic: So a Christian, who against the testimony of his own conscience, doth sin contrary to the laws of faith: neither looseth his faith, nor ceaseth to be a Christian. And seeing that by faith, believers differ from Infidels, if sinners want faith; they should be Infidels, and be separated from the Church, after the manner of Infidels. And yet sinners belong to the church, as tars are in the same field with wheat. Good-fish in the same Net with bad.  
But by the way, consider what kind of persons they acknowledge for true believers: even the worst, that almost can be. Public sinners, Murderers, Fornicators, thieves, Drunkards: Such as aught for their lewd lives to be excommunicated: Such as be tars among wheat. A man may find as holy believers as these in Hell. Is this that faith which S. james would h●ue a man to show by his works? It is true indeed, that their Assenting faith may be found in such ungodly persons, for it is ●ound in the very devils. Yet a true saving faith, whereof the question is, cannot be found in any such persons as keep a conti●ued course in the practice of these sins.  
True believers may sometime sin of infirmity, yet not of wilfulness: Though they fall, yet they arise again, and do not long continue in sin.  
Cyprian asketh 
(15) Credere se in christum quomodo d●●it, qui non fa●it, quod Christus facere prec●pit. De simplic, praelat. 16. verae fides est qu● quod verb a d●●it, mo●●bus non contradict. In Mart. 16. bb. 4.  how any man can say he believeth in Christ, who doth not that which Christ commanded him to do? As if he had no true faith, who wanteth obedience.  
That is true Faith (16) said Beda, which doth not contradict that in manners, which it speaketh in words. They might therefore better say, Such sinners never had true faith at all: and so cannot lose that which they never had.  
Again, observe what their believer lose by their mortal sins; Though they lose not the habit, ye● they lose the form of faith: Yea, they lose the life of faith: for now it is become a dead faith, seeing it wanteth good works. Yea, they lose the grace of justification, and so become guilty again of all their former sins.  
They might as well lose faith itself, such a faith as is lost, will do them no good. What an absurdity it is to hold, that a form faith, and an unformed faith: a living faith, and a dead ●aith, a justifying faith, and a faith that justifieth not; are one and the self-same faith, hath been sufficiently proved already: Yet to this absurdity are they driven, that so they may maintain the unity of faith in all sorts of believers. When as they should rather acknowledge, that their assenting faith, and a true justifying faith, are distinct kinds, and that those who live and continue in gross sins, though they may have the former, yet they never had; and therefore cannot possibly lose the later. 
See Sixt. See n●ns●●i●liothec sanct. lib. 6. annot. 179. fine & annot. 191.1. Tim. 5.8. Tit. 1.16.  Michael Medina one of their own Church, doth stiffly maintain it, that though an unformed faith doth not vanish away by mortal sin, yet that sound faith which Christ requires in the Gospel, cannot stand with a perverse continuance in heinous offences. And proveth it by the testimonies of S. Paul. And therefore that they only have a true faith, who still continue in well doing.  
But although that most of our adversaries teach, that faith may not be lost by deadly sin: yet they hold, it may be lost by Infidelity: (〈◊〉 if Infidelity were not a deadly sin.) 
De iustifica●. lib. 3 cap. 14.  And it this be so, than Bellarmine's arguments, whereby he would proou● that faith may be lost, are altogether impertinent, and fall to the ground of themselves, seeing they are drawn from a relapse into sin, 〈…〉 Infidelity. When the Lord spoke by his Prophet. That if the righteous man d●d forsake his righteousness, and commit in●quit●e, be shall die for the same, (which is the Cardinal's first argument.) He spoke not of a falling from righteousness into infidelities; but of a falling into 〈…〉, as they call it. When Christ 〈◊〉, ●uc●y branch that beareth●● 〈…〉, he will take away: he understood 〈◊〉 of any revolt to Infidelity, but of the sins of omission, in which men fail in their duties. The like may be said of Christ's wo●●s, their iniquity should abound, and charity we●e ●●ld. And of Paul's beating of his body, and bringing it into subjection, which be other of his arguments for that purpose. He also endevourth to prove it by 8. several examples of persons, who lost their faith. Yet all of them are in the same mane● impertinent.  
The bad Angels and Adam, before their falls, had no such faith as now we have, nor any such promise of perseverance: yet dare he not say that any of them fell to Infidelity. For the Devils have their assenting faith, as before I have proved: but it is apparent, touching the rest whom he allegeth. Will the Cardinal say, that Saul, David, Solomon, Peter, and judas, fell from faith to Infidelity? Became they Pagans' by their falls? Did they not still profess the same God that they did before? Did they deny the truth of his word? Why then will he produce their examples, to prove that a man may lose his faith, 
De am●ss. great. & stat. peccat. lib. ●. cap. 8.  seeing he himself before taught, that faith cannot be lost by any mortal sin, but only by Infidelity? Let the Cardinal therefore, either altar his opinion, or bring more pertinent proofs.  
But may true faith be lost by infidelity? may a justified believer become an Infidel, a jew, a Turk, a Pagan? surely no. A man may quite lose their assenting faith, and of a professed Christian, become an Infidel; but he who hath a true justifying faith, cannot quite lose it, he may fall in ourward show only, still retaining faith in his heart: so did Peter in his fall, as shall afterward appear: but he who falleth away indeed and in truth, totally and finally, never had this justifying faith. Mar●ellinus Bishop of Rome, seemed to fall into infidelity, when he sacrificed to Idols, did he then lose his faith? was he then become an Infidel indeed? Then may the Bishop of Rome, not only err in matters of faith, but likewise quite lose his faith, and become an Infidel, yea an Infidel than may be the head of the Roman Church. To avoid this inconvenience, Bellarmine answereth, that he was neither Heretic nor Infidel, 
(19) De Rom. pontiff. lib. 4. cap. 8. fine.  but only in outward act for fear of death, did sacrifice to Idols. As if he kept faith in his heart, when he performed the outward act of an Infidel. 
20) De Rom. pontiff. lih. 4. cap. 9 sectiex qui● bus.  And of Liberius, another Bishop of Rome, he likewise saith, That though it be true that he subscribed to the Arian heresy, yet he was no Heretic, but only sinned in outward act, as Marcellinus did. Why then may we not say, that a justified believer, though he through fear fall to the outward act of Infidelity, yet still keepeth faith in his heart?  
Moreover, the testimonies which I alleged out of the Fathers, are absolute & general: as well against the losing of faith by infidelity, as against the los●ong of it by sin.  
But if any did fall to Infidelity, not only in outward act, but also in heart, totally, in deed, & in truth; they were judged by the Fathers, never to have had this faith. Augustine 
(21) Procul dubio nec illo tempore, quo ben● pr●que vivunt, in isto numero computandi sunt, etc. De corrept. & great. cap. 7. joh. 6  said, that those who do not persevere, but so fall away from Christian faith and conversation, that the end of this life find them such; out of doubt, at that time, when they lived well and godly, were not to be reckoned in the number of the elect, and of them who are called according to his purpose. So he writeth 
(22) Quia ergo non habu●runt persever an●iam, si●ut non vere dis●ipuli christi at a nec ver● 〈◊〉 De● fuerunt, etiam quando esse vid-bantur, & vocabantur. De corrept. & great. cap. 9  of the Disciples which forsook Christ at Capernaum; That they were called Disciples, the Gospel so speaking: and yet they were not Disciples in truth; because they abode not in his word: According to that which he saith; If ye abide in my word●, ye are verily my Disciples. Therefore because they had not perseverance: as they were not truly the Disciples of Christ, so neither were they truly the sons of God, even when they seemed to be, and were so called. And if they were not truly the sons of God, they had no faith. F●r by faith are we made the sons of God, as the scripture 
(23) joh. 1.12. Gal. 3.26.  teacheth. Yea, the same Father professedly expounding the place of john, where those Disciples are mentioned, saith 
(24) Inter non credentes, & iosi deputan di sunt, quamv●s discipuli, dicereatur. In joh. 6. tract. 27.  They were to be reckoned among unbelievers, though they were called Disciples. If any suspect that I wrist his words contrary to his meaning, let him read Maldonatus a Papist, who writeth, that 
(25) Augustinus & Beda existimant, numquam istos, quiretro abierun●, habuisse fidem, etc. Maldonat. in joh. 6. ●6.  the Disciples which believed not, when they followed Christ, were judas and the murmurers. And that Augustine and Beda do think, that those which went back never had faith: no more than those, which S. Paul 
(26) 1. Tim. 5.15.  said were turned back after Satan. But of what faith must this be understood? What faith did those Disciples, and other revolters want, when they were taken for Disciples, and Christians? Was it an historical or assenting faith? The Jesuits will not yield that. Coster holdeth, that 
(27) Enchirid. cap. 4. de fide. Sitne fides in peccatorib. p. 179.  all in the Church have such a faith: yea, though they be as tars among wheat, bad fish among good, foolish virgins, wanting oil in lamps, as the Guest, wanting a wedding Garment, and like the incestuous Corinthian. Bellarmine 
(28) De justificat. lib. 1. cap 15. sect. quartum argumentum.  avoucheth, that all in the Church are such believers, though they be wicked ones, and instanceth in the forenamed Parables, as if all the persons noted therein, had that faith, though they wanted charity & good works. Those Disciples, and other revolters, before their backsliding were in the Church, and yet wanted faith. As Christ 
(29) joh. 6.64.  himself, Augustine, and others have taught. And therefore seeing that by the doctrine of the Jesuits they could not want an historical and assenting faith, they must needs want another faith, namely, a true justifying faith.  
But of all others, Michael Medina is most plain and copious in this point, as in part I declared, when I spoke of a temporary faith: yet more may be added, to show his resolute opinion, that none have true faith, but they which keep it to the end. 
(30) Viritate Christiana vera sides tantum illa iudicetur, quae habet efficaciam consequendae salutis etc. Vera profect● sides vera dilectioue constar: vera autem dilectio illa tanium dicitur veritate morali●quae perseverantiam habet & permaenentiam. etc. Deinde rogandus, an fidelis ille dicatur, aut amicus, qui horaria amu●●tia, aut fide illi fuisset comum●tus, quod si non dicer●tur, quoniam de ratione vere fidei & choritatis est permaneni●a & constantia. etc. Apud Sext. Senens. biblioth. lib. 6. annot. 214.  According to Christian verity (faith he,) only that is to be judged a true faith, which hath the efficacy of obtaining salvation. According to that; He that believeth in me hath eternal life. And afterward he addeth; That true faith indeed, doth consist with true love; but that only is called true love by a moral truth, which hath perseverance and continuance. And that the Scripture never called the faith of them who believe for a time, to be true saith. And that those who are damned, never had true faith. And in conclusion, he asked Soto, whether he is to be called faithful, or a friend, who should be joined unto him for an hour by friendship and faith: which if he will not say, because continuance and constancy is of the nature and being of true faith and charity; then cannot such offenders be called true believers in Christ.  
Cardinal Bellarmine holdeth against some who then lived, that Christ did not only 
(31) Oravit dominus paulo post pro perseverantia ommum apostolorum, imo etiam omnium electorum. joh. 17. P●ter sancte, serva eos in nomine tuo. quos dedisti mihi. De Rom. Pontif. lib. 4. cap. 3. sect: altera expositio.  pray that Peter might continue in faith, and in the favour of God unto the end, but that he also prayed a little after, for the perseverance of all the Apostles; yea also of all the elect. joh. 17. Holy Father, keep them in thy Name, whom thou hast given me. How then can the faith of any of the elect fail? Shall we think that Christ's prayer was not heard? Doth not he elsewhere acknowledge that the Father heard him always? Was his prayer ectuall against the loss of grace and faith by sin, and not against the loss of them by Infidelity? Then was his prayer heard but in part. How can they prove that difference?   

SECT. XIIII.  
IN prosecuting this point, I produced Peter for an example; who though he denied his Master with an oath, v●t still kept faith in his heart. And lest any should think, that this ●●s a special privilege in Peter, I s●ewed that 
(1) joh. 17.20.  Christ prayed for others, as well as for him. Now if there be any, who imagine that Christ prayed for them after a different manner, and to another end; let them remember what I alleged before out of Augustine, touching Christ prayer for all the elect; namely, 
(2) De Corrept. & great. cap. 12.  That Christ praying for them that their Faith might not fail: without doubt it shall not fail unto the end: and therefore shall continue unto the end: neither shall the end of this life find it otherwise then remaining. But because that 
(3) De justificat. lib. 3. cap. ●4.  Bellarmine and others do teach, that Peter did quite lose his faith, and the righteousness thereof; I will let you see the testimonies of all sorts of writers to the contrary.  
Tertullian 
(4) Sed & cur petrum? ob vigorem fides. Adverse. Martion. lib. 4.  said his name was changed, and he was called Peter for the strength of his faith: but he ill deserved that name, and Christ erred in giving him a name not agreeable to his nature, if he quite lost his faith.  
Again, he speaking of Christ's prayer for him, thus saith of those words, (That thy faith might not fail) 
(5) Ne deficeret fides tua, id est, ne tantum diabolo permitteretur, ut fides periclitaretur, quo ostenditur, utrumque apud Deum esse, & concussionem fidei & protectionem cum utrumque ab co petitur. Et utique filius Dei protection● fidei habet insua potestate, etc. De fuga in persecut.  that is, that so much might not be permitted to the Devil, that his faith might be endangered. Whereby it is showed, that both are with God, both the shaking of faith, and the protection, seeing both are asked of him. The shaking is from the Devil, the protection is from the Son. And surely the Son of God hath the protection of faith in his own power, which he asked of his Father, of whom he receiveth all power in heaven and earth. If his faith was not endangered by the devil, but protected and kept safe by God, through the prayer of his Son, how can any truly say that he lost his faith?  
Hillary 
(6) Comment in Psal. 52 4.  taught (as is testified by 
(7) Biblioth. sanct. lib. 5. annot. 181.  Sixtus S●nensis) that Peter in denying his Master, lost not the firmness of his faith, because, although, through the trembling of hi● fl●sh which he could not bridle, his tongue bu●si forth into the denial of Christ: yet a firm faith of confessing Christ unto Martyrdom, did not departed from his heart.  
I might also vige that, which not only he 
(8) In Math. can. 20. See Six. Sen●ns. biblioth. lib. 6. annot. 160.  elsewhere, but likewise Ambrose 
(9) Comment. in Luc. 22. lib. 10.  together with him, hath written in excuse of Peter's denial: That he denied him not to be God, but denied, that he was only a man. Though 
(10) See sixth S●nensbiblioth. li. 6 annot. 160. H●●rony in Math. 26. Theophylact. in Luc. 22.  lerorac & Theophylact do confute them, because so to excuse the Apostle, were to make his Master a liar, who told him before, that he should that night deny him thrice. Yet doth 
(11) In Luc. 22.32. & in Math. 26.75. quanquam possumus Hilarium. & Ambrosium ab errore, benigna interpretatione liberare.  M●ldonatus excuse them both. And thereby they plainly declared, that they were far from thinking that he lost his faith. Augustine alleged the prayer of Christ for Peter's faith, against the Pelagians, who held that man could not continue in grace and in faith, unless man's free will did concur with God's grace.  
Dare thou say that Christ praying for Peter, that his faith might not fail, that it should have failed, 
(12) An andebis dicere etiamrogante christo, ne deficeret fides petri, defecturam, f●isse, fi petrus eam d●fi●ere voluisset. etc. Sed quia praeparatur voluntas a domino, ideo pro illo non possit esse inanis oratio, quando rogavit ergo ne fides eius deficeret, quid aliud rogavit, nisi ut haberet in fide liberrimam, fortissimam, invictissiman, perseverantissimam voluntatem, De corrept. & great. cap. 8.  if Peter would have had it to fail? (that is,) if he would not have had it to continue unto the end. As if Peter any way willed any other thing than Christ prayed for him that he might will. But because the will is prepared of the Lord, therefore his prayer for him could not be in vain. Therefore when he prayed, that his Faith might not fail: what else asked he, but that he might have in faith a most free, a most strong, a most invincible, a most persevering will.  
Prudentius, that ancient and Christian Poet, 
(13) Flevit negator denique ex ore prolapsum ●efas, cùm mens maneret innocens, animusque servaret sidem. Kathemerin. Hymn. ad gali●cant: paulo post initium.  thus wrote of Peter's denial.  
With mouth his Master who denied,  
He for that crime did weep:  
When innocent his mind remained,  
And Faith his heart did keep.  
Leo Bishop of Rome, thus saith of Peter, 
(14) Adsi●t dextera domuni lesu christi, quae labentem te, priusquam d●ycereris, exciperet & firmitatem stands, inipso cadendipericulo recepists vidit in te dominus non fidem fictam, non delectionem aversam, sed con-stantiam fuisse turbatam. De pass● dom. ser. 9  The right hand of the LORD JESUS CHRIST was present, which took thee up, as thou was falling, before thou was cast down: And thou receivedst strength to stand, in the very danger of falling. The Lord saw in thee, not that thy Faith was feigned, nor thy love turned from him, but that thy Constancy was troubled. Weeping abounded, when affection failed not: and the fountain of Charity washed the words of fearfulness. Neither was the remedy of abolishing deferred, where there was not judgement of will.  
Theophilact, doth make this paraphrase 
(15) quamv●s brev●tpore concut●endus sis: sed habes recondita s●mina fidei. Etiamsi folia abiecerit (P●enma) spiritus invadentis, sed radix vivet, & non deficiet fides tua. In Luc. 22.  of the words of Christ to Peter, Luke, 22.32. Although within a short time, thou must be shaken, yet thou hast the seeds of faith lying hid. Although the spirit (or wind) of the invader, shall strike off the leaves, yet the root shall live, and thy Faith shall not fail.  
Bernard said, 
(16) Etsi princepts apostolorum in profundum negationis submergitur, non est tamen qui de manu dei possit er●ere. serm. de tripl. coherent. vinc. clan. & glut.  Though David be branded with the mark of horrible crimes, though the chiefest of the Apostles be plunged into the depth of denial. Yet is there none that can take them out of God's hand.  
And in an other place, 
(17) Petrus cum peccavit, chari●atem 〈◊〉 ●●isit. quia peccavit p●itus in veritatem, quam in charitatem cum se non esse mētit●● est in re, cuins totus erat in cord. de natura & dig●it. amor. di●i●. cap. 6.  Peter when he sinned, he lost not Charity. He sinned rather against verity, than against charity: when he told a lie, that he was not his in deed, whose wholly he was in heart. And therefore the love of Truth, did presently wash away the denial of falsehood.  
When he could not be plucked out of God's hands, when he had charity, & when he was wholly Christ's in heart; did he even then at that instant want faith? Surely no. These things appertain not to unbelievers.  
Beda ascribed such virtue to Christ's prayer, for the confirmation of Peter's faith, that he thus expounds them. 
(18) Ipse tuaem sidem, 〈◊〉 satana tentante d●ficiat, orando pretext. In Luc. 22. li. 6.  I have by praying kept thy faith sale, that it shall not fail when Satan tempteth thee.  
The Ma●ster of Sentences, resolving the question, whether Peter had the faith of Christ's Passion, when he saw with his own eyes, CHRIST. as man to suffer? Answereth, 
(19) Lumb. scent lib. 3. dis. 24. B.  That he had faith of his Passion, not in that he believed that man suffered, but in that he believed, he was God that suffered: thereby signifying, that he had not lost his faith, at the time of Christ's Passion.  
Caietane said, 
(20) Defecit confessio sid 〈◊〉 cum t●r Christum nega●●t, sed non deficit fides quon●am timore nega●it, non incredulitate. Luk. 22.32.  Peter's confession of faith failed, when he thrice denied Christ: but his faith failed not, because he denied through fear, not through incredulity. Tollet also 
(21) Petr●● nec negavit esse christum, fidem ve eius ab●ecit, sed negavit senovisse eum. In Luc. 12. annot. 23.  that Peter neither denied him to be Christ, nor cast away his faith, but denied that he knew him.  
Catharinus likewise, that 
(22) Commentar. in epist. ad Galat. 2. p. 260.  Peter could not lose his faith: for the Lord had peculiarly prayed for him, that his faith might not fail. And lest it might be thought that he prayed for that Sea only, and not for his person, he called him by his old name Simon, To wit, for thee Simon particularly.  
Maldonarus upon these words, All ye shall be offended by me this night: 
(23) Non signisi● at fidem apostolos perdituros, fidem enim nemo eorum perdidit, ne petrus quide ipse, quinegavit, etc. Comment. in Math. 26.31.  saith, that Christ did not signify that the Apostles should lose their faith. For none of them lost it; No, not Peter himself, who denied him. Although some old Authors were wont so to speak, as if he lost his faith. Not distinguishing the confession of faith, from faith itself: and the denial of Christ, from the loss of faith, which are far different things. And so afterward, 
(23) Comment. in Mat 27.75.  The vulgar error of them is to be taken heed of, who think that Peter lost his faith. 
(24) over negau●●, animo r●tinu●●. Comment. in Luk. 22.32.  For he lost not his faith, but denied it, which divines say, is another thing. And besides this, he saith, their opinion is false, who think that Peter lost his faith by denying. He denieth with his mouth, but kept it in his heart, as we have heard Ambrose, teaching on, Psalm 43.  
See then, what a cloud of witnesses we have against Bellarmine. But it would make any man to wonder to behold his inconstancy in this point. For he plainly contradicteth himself, even like a right jesuite, holding the affirmative, or negative, as it best served his present purpose.  
When he would prove that faith and justice may be lost, 
(25) De justificat. lib. 3. cap. 14.  he produceth Peter's example to prove it, as if he lost both. He sorteth him with Adam, as if he lost his faith and justice in the same manner that Adam did at his fall, & brought himself to the same estate, though he recovered his former state, as well as Adam. Yea, herein the Cardinal equalleth Peter with the devil, with Saul, with judas, & with Simon Magus. Though he make him unlike to them in the recovery of it, because he got his faith again, but they could not. Yet for the manner of losing it, and for his present estate, after it was lost, till it was recovered again, he maketh him altogether equal with them. Yet at other times, and upon other occasions, he teacheth the contrary. When he pleadeth for the pope, that his holiness cannot err, 
(26) De Romam pontific. lib. 4. cap. 3. sect. est igitur tertia. At Petro Dominus impetranit, ut non posset unquam cadere, quod ad fidem att●●t.  he avoucheth, That Christ by his Prayer obtained this privilege for Peter, that he should never lose true Faith, though he was tempted of the devil.  
Which he maketh more than the gift of perseverance, because he is said to persevere to the end, who falleth, and riseth again: and so is found faithful in the end. But the Lord obtained for Peter, that he could not ever fall, so far as belonged to Faith. And brings in divers Fathers to testify this: And afterwards answering them who all edge Peter's denial, to prove that the Pope may err; He saith 
(27) Addo praeterea christum a petron●g●tum suisse Ore, non cord. proinde p●rdid●●e ●fessionem fidei. non ipsam fidem. De Rom. pontiff. l●b. 3. e. 8. sect. Respondemus, san●tum.  that Peter denied Christ with his mouth, not with his heart. And therefore Peter lost the confession of faith, but not faith itself. And confuting them, who held that Faith was only in the breast of the Virgin Mary, at the time of Christ's passion: 
(28) De e●●● s●militant. lib. 3. cap. 1.  He saith, it is not probable that the Apostles then lost their faith, seeing Christ said to Peter, I have prayed for thee, that thy Faith might not fail.  
Is this man to be credited, who is so uncertain in his opinion, and so contrary to himself? Is there such double-dealing to be found in the great Oracle of Rome? Did he thus write of forgetfulness, or of wilfulness and set purpose? wherein will you believe him? In the negative, or in the affirmative? Both are taught by him. A wife man finding him so contrary to himself, will believe him no further, than he sound proveth the thing which he writeth.   

SECT: XV.  
IN the last point of the Sermons, touching the diversity of Fruit, brought forth by the hearers of God's word, I confuted the observation of some Papists, who thence would prove the excellency of virginity, before widowhood, or Mariege. As if the hundredfolde belonged to Virgins, sixty-fold to Widows, and thirty-folde to Married persons. If those 3. reasons which then I alleged, will not satisfy you, I will add more.  
1. That collection cannot be warranted by any word or circumstance in the Parable, but only from the exposition of some fe● Fathers. And therefore the Rhemists 
(1) Annot. in Math. 13.8. sect. 1.  speak presumptuously in saying, that this difference of fruits is the difference of merits in this life: and that an hundred fold agreeth to Virgins, when as no syllable, nor word in all the Parable doth import so much, & when as all th●●●rce of the argument dependeth on the interpretation of some 〈◊〉 ●athers. And Bellarmine, 
(2) Demon●ch. lib. 2. cap. 9  ●●●●ting of evangelical Counsels, had to reason to place the argument drawn thence, among testimonies of Scriptures; ●ut should rather have sorted it with the testimonies of the Fathers.  
2. The Fathers who so expound it, do not give the literal sense of the place, but deliver an allegorical or anagogical exposition of it. As Mal●onatus acknowledged, saying, 
(3) Nor t●m 〈…〉 Math. 13.23.  that Augustine and the Fathers spoke so, n●t interpreting the Scripture, but preaching to the people. Now the best learned among the Papists, as 
(4) Biblioth. sanct. lib 3. p. 126.  Sixtus Senensis, 
(5) Bellar. de ve●●o De●. lib. ●. cap. ●. sect. Sed quanqu●m. A●●●rs. Iov●●●. in. lib. 1.  Bellarmine, and others do teach, that no forcible arguments can be drawn from any sense, but only from the literal sense; because that which is gathered immediately from the words, is certainly the meaning of the Holy Ghost: but it is not always certain that other senses be intended by the Holy Ghost.  
3. There is not any one Father, save only I●rom●, who so expoundeth it as the Rhemists do; That an hundred fold agreeth to Virginess: but either expound it in the same manner that I did, or otherwise apply those differences of fruit, than Jerome did. Will they forsake all the the rest of the Fathers & follow one? Were they not sworn 
(6) S●ss 4.  according to the decree of the Council of Trent, and according to the 
(7) Ne● sacram s●●pturam vn●● am nisi iu●t● unanimom cosinsum patrum, accipiam & interpr●tabor. Bulla Pij. 4. super forma juramenti professionis fidei, Annex: concilio.  Bull of Pius 4. never to expound Scripture but according to the va●●●nous consent of the Fathers: Wo●●● they, or will others wittingly and wilfully forswear themselves, that so they may cross us, and get some show of patronage for the dignity of their unchaste votaries? And whom do they follow? Even him, that of all the Fathers, is least worthy to be respected in this point, being very partial, and no indifferent judge of this matter. Beatus Rhenanus said, 
(8) Veteres omnes, atque adeo Huro●m us ipse, ●●runomo par●●um aqui fu●rint, virg●utat ni etc. ●● stitatem maxim● facientes. Certe constat Hi●ronym●m hac de 〈◊〉 ●omae male audisse. Argument, in Tertul. lib. d 〈…〉.  All the old writers, and especial Jerome himself, were little indifferent to marriage: chiefly esteeming virginity and chastity. It is certain, that Jerome for this cause was evil spoken of at Rome. When he had written his books against Io●●an, in commendation of virginity above marriage, they so displeased many, as that Pammachius, his old schole-follew, signifying so much to him by a letter, 
(9) Apolog. ad p●mma●. prolibr. advers. jovinian.  he was feign to make an apology for himself. And they who found fault with him for that, were neither mean, nor base, nor few. 
(10) Impen●io semp●r favens virginitati, & ob●d nupties iniqu●r quam episcopiquidam esse volebant. Argum. in lib. 1. adverse. Iou●nian.  Erasmus saith, that he always exceeding much favoured virginity: a●d for that was more unequal to marriage, then certain Bishops would have had him. Yea, and 
(11) Multo●off ●nderant libri, quod propensior ●der●tur inl●nd in v●●g●●ta●is quam oporti●set. & durior in ma●●● 〈◊〉. Argum. in ●polog. ad P. mmac.  ●hat his booke● offended many, because ●e seemed to be more forward in the commendation of virginity than he ought, and harder against marriage. But although that he by that his application, did prefer virginity before marriage, yet doth he acknowledge that married persons are good soil, & do bring forth, one sort of those fruits, namely, thirty fold. And whereas some in those days, as more unequal to marriage, (as he thought) referred the 100 fold fruit to Martyrdom, and ●0. fold to Virgins, & 30. fold to Widows: he blamed them for it, saying, 
(12) Sisunt sancta consortia nuptiarum, cur excluduntur abono fructus. Comm●ntor in Math. 13. Erasm. scholia. in lib. 1. adverse. jovin. in m. 6.  If the conjunctions of marriage be holy, why are they excluded from good fruit? And s● he overthroweth the force of Bellarmine's argument, drawn from hence, to prove that single life is an evangelical council. 
(13) De mona●h. lib. 2. cap. 9  That which Christ doth not command (saith he) but commend, he counseleth. Now in the opinion of Jerome, Christ doth here commend marriage, though not command it: and it yieldeth good fruit, as well as single life, though not altogether so great store. And therefore if the one be an evangelical Council, the other also is.  
But now I will show that the rest of the Fathers do otherwise exopund the words than Jerome did. And therefore he being alone, must not be followed. Cyprian alluding to the words, giveth indeed an allegorical exposition: yet he saith, 
(14) Primus ●nim cente●ius martyrum fructus est, secundus sexagenarius vester. De discipline. & babit. virgin. sect. 1.  that the first number, 100 fold, is the fruit of Martyrs: and the second, 60. fold is yours, ye Virgins.  
Pamelius 
(15) Atqui long aliter D. Huron. Gra●●●●● comment. Cypriant se quuntur●s ntenti. m●●●●●ot, an Cy●●. ibid. num. 78.  acknowledgeth this difference betwixt Cyprian & Jerome: and confesseth, that the Greek Commentaries, do follow the opinion of Cyprian. If therefore Bellarmine from Jerome's exposition, referring an hundredfold to Virgins, can prove virginity to be an evangelical council: we may also from the exposition of Cyprian, and the Greek Commentors, referring the hundredfolde to Martyrs, prove that Martyrdom is an evangelical Council. But herein see the cunning of the Cardinal, 
(16) De mor●ch li●. 〈…〉.  who in that his argument, could conjoin these two Fathers together, as if they both expounded the place alike, and both commended virginity alike.  
Though the Cardinal, & likewise the Rhemists, do also for the same purpose join Augustine with Jerome, yet he differeth more from him, than Cyprian doth. In one place 
(17) Cont●s●m ●martycum, propter s●ti●tatem ●●tae vel c●ntemp●um m●nt●s. sexag ●simum virginum propt●r o●●um i●tem●es qu●● non p●gnant contra consuctudin caru●● tr●ce●mum ●ou●●g●torum, quia hea● est aetas praaes ●●tu●m. Qu●st. evang●l●●a. 1. cap. 9  he saith, the hundred fold belongeth to martyr, for the society of life, & contempt of dea●●●●: The sixty fold to Virgins, for their inward rest, because they fight not against the customs of the Flesh: The thirty fold to Marryed-folkes, because this is the age of warriors.  
In an other place 
(18) ●●uicquid signific●t fecun l●at●●s illa diuer●it●s. 〈◊〉 qui haec melius quam nos ●●●●igunt. siue, etc. Sive quod probabili is mi●●, videtur, quo●●●m divine gratiae ●●ulia sunt mun●ra, & est aliud al●o manus & melius: vnd ai●t apostolus, aemulamins autem dona meliora. De virginit. lib. 45.  he propoundeth the matter very doubtfully, and scarce dare determine it, saying thus; What that diversity of fruitfulness signifieth, Let them see who understand these things better than we: Whether the Virgin's life be in the hundred fruit; the Widows, in the sixty; and the Married, in the thirty. Or rather, that the hundredfolde fruitfulness is to be imputed to Martyrdom; the sixty fold to Conti●●●●ie and the thirty fold to Marriage. Or whether Virginity, Martyrdom being added to it, fulfil the hundred fold: But being alone, is in the sixty. And Married folks, bringing forth thirty fold, may come to sixty fold, if they be Martyrs. Or else, that which seemeth most probable to me, that there are many gifts of the divine grace, and one is greater and better than an other. Whereupon the Apostle said, Desire ye the best gifts. Where you see he propoundeth four several opinions, maketh Jerome's to be most improbable. But that which I showed to be the sense of the place, namely, that by the diversity of the fruit, is meant the diversity of graces and gifts in men, to be most probable.  
May not they then be ashamed, that say, he ascribed an hundred fold to Virgins? 
(19) Augustin. de civet. Dei. lib. 21. cap. 27.  Indeed he elsewhere relate●h an opinion of some, who so understood the diversity of that fruit; As if it signified, that the Saints for the diversity of their merits, should at the day of judgement, some of them save thirty, some sixty, some an hundred. Which he rejecteth as absurd, Yet hath it a good Warrant from the Text. And is almost the same, with the Rhemistes. who say, 
(20) Annot. in Math. 138. sect. 1.  that this difference of Fruits, is the difference of Merits in this life, and rewards for them in the life to come: according to the diversities of states, as that the hundred fold agreeth to Virgins professed, etc. Especially considering, that they 
(21) Annot. on 2. Cor. 2.10. sect. ●. & Annot. on Coloss. 1.24 sect. 4.  hold, that they may merit and satisfy, as well for others, as for themselu●s.  
Athan●sius referred the diversity of these fruits, not to those estates of men and women, but to the obedience which they yield to the word taught, saying; 
(23) Homil. de parabol. sem●ntis. ●●i doctrina opus procedit, & fr●ctus operum solid or cuaser●t, etc.  That we do Till and Sow this Field, that it may yield fruit: Yet do we not know the conduion of the Soil: The likeness of the Leaves doth often d●c●yue the masters of the Tyll●ge. But where doctrine proceedeth unto Work●, and the fruit of works waxeth stronger, than ●it known who is a Believer, who an Hypocrite.  
To the same effect wrote Chrysostome, and Gregory Naz●●nzene, whose words I need not to set down, seeing Cardinal Tollet 
(24) Comment. in Luc. 8. annot. 17.  confesseth, that not only Augustine and Athanasius but likewise they two, do refer, ●his difference unto their persons; Yet so, as some work well, some work better, some work best of all in this world. And thinketh this to be a more probable opinion, then theirs who refer it to men's several estates, because they who are in a perfect state, do not always live perfectly.  
Gregory 1. likewise referreth them not to any such states of men, but unto their personal behoviour in their estates, whosoever they be, 
(25) In Ezekiel lib. 2. homil. 17.  saying, that men bring forth thirty fold, whether their made con●●y●●●th the perfection of Faith in the Trinity. And sixty fold, when they perfectly bring forth the works of a good life. And an hundred fold, when they proceed to the contemplation of eternal life. Here is no speech at all of Virgins. Beda 
(26) In Marc. 4.  writeth to the same effect, and almost in the same words.  
As for the Popish writers, the elder sort are doubtfully; 
(27) The. Aquin. Aurea catena. in Math. 13. Lu●●lph. de v●ta Christi. part. 1. cap. 64. D.  for they propound many expositions, and will not determine which is the best: yet the younger sort are peremptory, and hold with us. Feries relateth those several expositions, delivered by Thomas and Ludolph●s: 
(28) Quòd id●m verbum Dei maiorem f●uctum in uno homine factat, quam 〈◊〉, secund●m quod t●raipsa m●gis ulonea est. Comment. 1. Math. 13.  how some refer them to beginners, to proceeders, and to the perfect: some to Virgins, Widows, and married persons: some to thought, speech, and deed: some to them, who expose their goods, their bodies, and their lives for Christ. Yet (saith he) Christ seemeth here to mean, that outwardly the word of GOD doth convert more in one place then in another: and also that the same word of God, doth bring forth more fruit in one man then in another. According as the ground is fit.  
Tollet having propounded the different expositions of some Fathers, 
(29) Don●nus de fructu ipso loquitur, qui non semper statui respon●et praeterealoquitur de fructu seminis dumest in terra volens significare se loqui de ●s qui in hoc s●culo fructus ●osie referunt. Comment. in Luk. 8. annot. 17.  saith, their opinion is the fittest, who refer that difference of fruits unto men's persons, as they work well, better and best in this world, in what estate soever they be; because they do not always live perfectly, who are in a perfect state. And it often cometh to pass, that they who are in a lower state, bring forth greater and more abundant fruit, than they who are in an higher: for the Lord speaketh of the fruit itself, which is not always answerable to the state. And he speaketh of the fruit of the seed, while it is in the earth. Whereby he would signify, that he spoke of them, who bring forth these fruits in this world.  
Ians●nius said, 
(30) Centes●●● affe●●●●, qui perfectam ac sumam vitam agunt: sexagesimum vero qui mediocrem. trigesimum qui in seriores sunt, fructum tamen bo●um afferentes pro suis viribus. Concord. Euangel. c. 47.  They bring forth an hundred fold, who lead a perfect and chiefest life. They bring forth sixty fold, who lead an indifferent good life. And they thirty, who are infetiour, yet bring forth good fruit, according to their ability.  
M●ldo●atus reckoneth up five several opinions cut of the Fathers, yet will not stand to any of them: but saith, 
(31) Fructum vocat, ●ut opera bona, que sides & verbi Dei fructus esse so●nt ut Math. 21.4 aut vitum aeternam● 2. Cor. 9.6. In Math. 13.23.  That Christ calleth fruit, either Good works, which are accustomed to be the fruits of Faith, and of the word of God: As when it is said, The kingdom of God shall be taken from you, and given to an other Nation, which shall bring forth the fruits thereof. Math. 21.42. Or else eternal life, as 2. Cor. 9.6. Galat. 6.7.8. jam. 3.18.  
Do not therefore blame me, though in expounding the variety of those fruits, I do dissent from the Rhemists, and from the Cardinal, seeing I have the consent of so many of the Fathers, and of your own writers.   

SECT. XVI  
But to conclude, lest I might seem, overmuch to exceed the length of a Postscript, I know your Priests do confidently tell you, that they have all the ancient Fathers on their side against us; Even as Eutiches and Dioscorus insolently bragged, 
(1) See council. Chalcedon. act. 1.  that the Fathers taught their error. And as the Arians falsely pretended, 
(2) Athanas epist. De sentent. Dionysy, Alexander. contra. Arianos.  that Dyonisius Alexandrinus was of their opinion. And as the Pelagians 
(3) Bellarm. de amiss. great & statu peccat lib. 4 cap. 9  alleged, Clemens Alexandrinus, Ambrose, Arnob●us, Chrysost: & others, as maintainers of their heresy. I have therefore given you a taste of that untruth, even in those Controversies, touched in these sermons. The like hath beve done by others, and may be done again, in other Controversies. Do not therefore believe those their vain brags.  
Again, whereas they boast much of unity, do make it a mark of the Church, and would thereby prove 
(4) Bellarm. de not 〈◊〉 4. cap. 10.  themselves to be the true church: you may by these few points evidently see, that they have many ●arres and contentions about the chiefest points of faith: As the An●●● long ago were 
(5) 〈◊〉. histor. lib. 5.22.  noted, not only to differ in opinion from the orthodox all fathers of the Church, but likewise to differ much one from another, and that in many points of religion. So may it now be observed, that the papists do not only vary from us, but likewise descent many ways one from another. And that not only in ceremonies and circumstances, or matters of lesser moment, as they charge us to contend among ourselves, but likewise in the substantial points of man's salvation, in the very form, nature, and properties of a justifying faith.  
And lastly, whereas you all pretend, that you have that true faith in jesus Christ, which is able to save your souls: I would wish you to consider, that all those do deceive themselves therein, who do not testify their faith by their works as the Apostle teacheth. Much hath been written, and that by sundry men, in times past, touching the bad manners of Rome, we who read those reports, and do know the manner of your conversation, may well imagine, that sinful deeds are the proper fruits of popery. And that papists wheresoever they be, whether at Rome or else where, are all alike profane in their behaviour. I know that like Pharisees, you are very strict in observing human precepts, as not to eat an egg in Lent: not to do● any work on one of the superstitious holidays, abrogated in our Church; not to go out of the doors, before you have blessed yourselves with the sign of the cross, not to take the better hand of a cross standing in the high way side: not to speak of a dead man, unless you say, God have mercy on his soul.  
Yet are most of you very careless in keeping Gods commandments. Where may we find more ungodly swearing, more impious profanation of the Sabbath, more wilful disobedience to lawful authority, more beastly drunkenness, and disordered drink and swaggering, more filthy whore doom, more wasteful gaming, more bitter railing, and uncharitable backbiting, then is to be seen in the Recusants, and non-communicants of this Country? And so infectious is sin, that their bad example doth corrupt the mind and manners of many about them. Do these hope to be saved by their good works? Will these be accounted confessors of their Religion? 
Boni sunt catholici qui & fidem integram sequuntur, & bonos mores. Quast. in Mat: ca 11.  And yet keep no good conscience in their conversation? Augustine said truly, That they are good Catholics, who follow both sound Faith, and good manners. Why then should we account them good Catholics, who have neither sound Faith, nor good manners?  
The Lord of his mercy, open your eyes, that you see his truth, and come out of Babel: And also work true faith in your hearts, that you may through his Son, inherit his everlasting kingdom. Amen.  
FINIS.    

LONDON, Printed by Tho: Creed, for Arthur johnson, dwelling at the sign of the white horse, near the great North door of Saint Paul's Church 1614