The vvhole sermons of that eloquent diuine, of famous memory; Thomas Playfere, Doctor in Diuinitie Gathered into one vollume, the titles thereof are named in the next page.

A SERMON PREACHED before the Kings Maiestie that day he entred into Oxford, at Woodstock••, August 27. 1605.

LVK. 8.15.

But that which fell in good ground, are they which with a good, and a very good heart, heare the word, and keepe it, and bring forth to fruit with patience.

IN this Parable of the sower, are 4. grounds mentioned. Where∣of three are badde, and onely one good. Namely, they which with a good and a ve∣ry good heart, heare the word, and keep

it, and bring forth fruite with patience. Almightie God powreth out his benefites no lesse plentiously then con∣tinually vpon vs: yet wee can make no requitall: our goodnesse cannot reach to God. The onely thing that we can doe for him, is to loue and honour his word. Whereupon King Dauid thought it a death vnto him,* 1.1 that bee∣ing banished from his people, he could not go•• vp to the house of the Lord, with the voice of ioy and gladnesse, a∣mong such as keepe holy day. And on the other side he said; I reioyced when they said vnto me, We will goe vp into the house of the Lord.* 1.2 The Prophet E∣say likewise, foretelling what alacri••ie and good will should be in the Gentiles after they were conuerted to Christ, saith thus; It shall be in the last dayes, that many people shall goe and say; Come, and let vs goe vp to the moun∣taine of the Lord, to the house of the God of Iacob, and he will teach vs his wayes, and we will walke in his pathes. Looke how it is in the health of the bo∣dy,* 1.3 and so it is in the state of the soule. If a man haue a good appetite, and a

stomacke to his meate, t'is a signe he is well in health: in like sort, if a man bee content to follow Christ for the loaues to fil his bellie, and care not for the food of his soule; questionlesse all is not well betweene God and him; but if he haue a longing and a hungring desire of the word, then indeede his heart is vpright in the sight of God. For as S. Au••••e•• noteth well;* 1.4 if the word of God be ta∣ken by vs, it will take vs. Seeing the word of God so is, and so ought to be, vnto the faithfull, as a hooke is to fish. Then it takes, when it is taken. Neither are they which are taken hurt by it. For they are not caught to bee kil'd, but to be drawne out of the damnation of this world, and to be translated to the liber∣tie and glorie of the children of God. Wherefore as fishers take most delight in angling, when they see the fish bite quickly and greedily: so if you would put life into your Preachers, which are called fishers of men, that they may preach the word with ioy, not with griefe, you must shewe by your coun∣tenance, by your attention, by your re∣uerence, by all your outward behaui∣our,

that you desire n••••••ng so much as to bite at this sweete baite, that so you may be drawne by the Father to Christ. For they onely are good ground as we haue it here, which with a good, and a very good heart, heare the word, and keepe it, and bring forth fruit with pa∣tience.

Here are three properties of good ground set downe. All opposite to the three bad grounds mentioned before. First, they that are good ground, heare the word with a good heart; contrarie to the ground on the high wayes side, which when they haue heard, let the deuil take the word out of their hearts, & so they heare not with a good heart. Secondly, they keepe the word with a very good heart; contrarie to the sto∣nie ground, which for a while receiue the word with ioy, but in time of temp∣tation they fall away, and so they keepe not the word with a verie good heart. Thirdly, they bring foorth fruit with patience; contrarie to the thornie ground, which after their departure are choaked with cares, and bring no fruit, and so doe not (as it

is said here that the good ground doth) bring forth fruit with patience. But that which fell in good ground are they, which with a good, and a very good heart, heare the word, and keepe it, and bring forth fruit with patience.

The first propertie of the good ground is this, that they heare the word with a good heart. The two Dis∣ciples going to Emaus,* 1.5 when Christ was departed from them, said thus one to another; Did not our hearts burne within vs, when he talked with vs by the way, & opened to vs the Scripture? O Beloued, now you are busied in hea∣ring the word, Christ talketh to you, and you are in the right way to heauen. Therefore that wee may heare with a good heart, we must feele in our hearts that burning of which the Disciples say, Did not our hearts burne within vs, when he talked with vs by the way? For so the Spirituall spouse confesseth of her selfe,* 1.6 My beloued put his hand to the hole of the doore, and my heart was affectioned towards him. And a∣gaines My soule melted when my belo∣ued spake. Now Christ puts his hand to

the hole of the doore, desiring himselfe to enter, and vs to repent: now our be∣loued speaketh to vs out of his word. So that we cannot be good ground, except our heart be affectioned, and our soule melt towards him. When the blessed Virgin saluted her cousin Elizabeth,* 1.7 she felt the babe spring in her wombe for ioy. Certainely Beloued, you haue eue∣ry one of you a babe in your hearts, e∣uen the child Iesus, which is formed and fashioned in you. This babe we must feele euen to skip & spring in our hearts for ioy, if we would assure our selues that wee be good ground, and heare with a good heart. Neither must we on∣ly reioyce, but also feare. Serue the Lord with gladnesse, and reioyce before him with trembling,* 1.8 saies the Psalmist. We read that when the Almightie vttered his voice,* 1.9 the foure beasts, whereby are meant the Angels, let fall their wings. Where are then our plumes of pride, our feathers whereby wee flie so high in an opinion of our owne knowledge and wisedome? why are they not all let downe, that we may wholly submit our selues to the Lord, to bee

taught and directed by his word? Re∣member I pray you what good Corne∣lius said. I know well there was neuer more reuerent hearing of the word in the Court▪ then at this day, yet that which is very well alreadie must so be commended, as that which may be bet∣ter and better, be euermore enforced. Therefore as I was about to say, re∣member what the Captaine Cornelius said to S. Peter, when he was readie to preach vnto him; Now, saies he, are we all here present before the Lord,* 1.10 to heare all things that are commaunded thee of God: O that we had this good heart to consider, when we heare a ser∣mon, that we stand not before a man, but coram domino, before the Lord. Th•••• we should heare the word, not as the word of man, but as it is indeede the word of God. Then, we should put a difference between other things which perhaps shortly we shall heare, either to recreate the mind or sharpen the wit, or for state and maiestie, or for some o∣ther earthly purpose, and betweene this engrafted word, which is able to 〈◊〉〈◊〉 our soules. It is strange, what is repo••••••d

of Constantine the great in this kinde. Eusebius writeth of him that when di∣uine seruice was said,* 1.11 he would helpe the minister to begin the prayers, and to read the verses of the Psalmes enter∣changeable. And when there was a Ser∣mon, if any place of speciall importance were alleadged, that he would turne his Bible, to imprint the place in his minde the better both by hearing & seeing it, He addeth besides, that the Emperour many times beeing as it were rauished with those things which he heard, rose vp sodainely out of his throne & chaire of estate, and would stand a long while to heare more diligently, and though they which were next him did put him in minde to remember himselfe, yet he heard the word so attentiuely, that he would not heare them. How wonder∣fully do•••• this confound vs, that are farre inferiour euery way, when wee heare and see that Emperours, and mighty Kings and Potentates of the world, shew such a good heart in hea∣ring the word, & we in the meane time haue lumpish and dull spirits & affecti∣ons, and are neuer a whit mooued? Cer∣tainly

ye honourable children of God, now Christ talketh with vs by the way, therefore let our hearts burne within vs: now Christ putteth his hand to the hole of the doore, therefore let ou•• hearts be affectioned to word him know our welbeloued speaketh, therefore let our soules melt: now the blessed virgin; yea a greater then the virgin, then ••he virgins Sonne, saluteth vs, and with•••• vs all haile out of his word, therefore let the babe spring in our heart fol ioy: now the Almighty vttereth his voice, therefore let our wings fall downe, and let vs wholly submit our selues to be taught of God. Euen as Cornelius the Centurion thought when he heard Pe∣ter preach, that he stood not before a man, but before the Lord: and Constan∣tine the Emperour could neuer satis••ie himselfe with reuerent attention of his good heart to the word. Then indeede shall we be good ground as all they are which with a good, and a verie good heart heare the word, and keepe it, and bring forth fruit with patience.

The second property of the good ground is this, that they keep the word

with a very good heart. In our English translation it is read thus, with a good and an honest heart.* 1.12 But I follow the vulgar Latin, which readeth thus; With a good and a very good heart. And I re∣ferr•• the good heart to hearing, the ue∣ry good heart to keeping: As if the words stood thus; Which with a good heart, heare the word, and with a very ••ood heart keep it, and bring forth fruit with patience. To the matter then: It is to no purpose that the seede be sowne▪ except it be couered in the earth. Neither that the word be heard. except it be kept.* 1.13 Therefore saith the Prophet, In my heart haue I hidde thy word, that I may not sinne against thee. So that to keep the word with a very good heart, is to hide and couer this holy seede in the fallow grounds of our heart, beeing plowed vp by the preach∣ing of the Gospel. Whereupon the kingdom of heauen is likened to a trea∣sure hid in a field. And this very field is a faithfull heart, which keepeth and hi∣deth in it selfe the word, which is the direct way to the kingdome of heauen. According to that of our Sauiour. The

kingdome of heauen is within you.* 1.14 Yea a faithfull heart, not onely is a field wherin is a treasure, but also is itselfe a treasure, wherein are both old and new things. For euerie Scribe which is taught vnto the kingdome of heauen, is like vnto a housholder, which bringeth forth out of his treasure things both new and old. His heart is filled with a treasure of comforts, gathered out of the olde and new Testament.* 1.15 The wife woman, by whome is meant the spouse of Christ, keepes her candle a light all the night long.* 1.16 Clemens vnderstandeth this ••ight to be the heart, and he calleth the meditations of holy men, candles that neuer goe out. S. Austin writeth among the Pagans in the temple of Venus, there was a candle which was called, vnextinguishable; whether this be true or no of Venus temple it is vn∣certaine, only Austins report we haue for it; but without all doubt in euery faithfull hearer and keeper of the word who is the temple of the holy Ghost, there is this candle or light that neuer goes out.* 1.17 For so we read, that the word of the Lord illuminateth the he••••t:

there's the light. And that this light goes not out at any time appeareth by that which is written else-where: O Lord, how doe I loue thy sta••utes, they are my meditation continuosly?* 1.18 In the old lawe those creatures onely were ac∣compted cleane, which did chew the end. No otherwise shall we be accōpted vncleane in the sight of God, if we chew not the end as it were, and ruminate, and meditate of those things which we haue heard out of the word. For e∣uen as it is not auaileable to eate, ex∣cept the meat be inwardly digested and diuided to all the parts of the bodie: so hearing is vnprofitable, vnlesse the word heard be kept in minde and memorie, and shewed and set forth in all the parts of our life. Therefore they of Berraea were esteemed more noble then they of Thessalonica, because they after Paul had preached to them, con∣ferred among themselues, and searched the Scriptures, not onely to see whe∣ther the Apostles doctrine were war∣rantable by the word, but also to con∣firme their owne memory, and exer∣cise their meditation in the Lawe of

God. Now then ye holy ones of God if we would be good ground indeede, as the Patriarch Iacob ••••ted his sonne Io∣sephs dreames;* 1.19 so let vs not only ••eare, but also 〈◊〉〈◊〉 the word. For this is pro∣per to the child of God, to haue the law of his God in his heart. Not noted in writing tables, or written in tables of stone, but noted & written in the flesh•• tables of the heart. And 〈◊〉〈◊〉 as the ho∣ly virgin kept all those sayings,* 1.20 & po••∣dered them in her heart, which 〈◊〉〈◊〉 by the Shepheards reported and publi∣shed abro••d concerning her sonne Ie∣sus▪ in like manner they that are wise will heare, nay they will ponder and keep•• those things which they haue heard, that so they may the better vn∣derstand the louing kindnesse of the Lord. Especially seeing those things which we heare are no dreames, but vnsearchable mysteries of our 〈◊〉〈◊〉∣on: neither are we that publish and preach them, such shepheards as the Angell spake vnto, but we are appoin∣ted to watch ouer the flocke which Christ hath bought with his blo••d. Therefore if you would shewe your∣selues

to bee good ground, your verie good heart must bee as a field that hath a treasure hid in it: yea it must be as a treasure it selfe, that hath olde and new things hid in it: it must bee as a candle, that neuer goes out: and as a cleane creature that neuer leaues chewing the cudde: euen as Iacob noted his sonnes dreames, and the blessed virgin kept the shepheards sayings, and pondered them in her heart. For they onely are good ground which with a good, and a verie good heart, heare the word, and keepe it, and bring forth fruit with patience.

The third propertie of the good ground is this, that they bring foorth fruit with patience. Good ground is like a good tree. For indeede good ground will make a good tree. Now a good tree bringeth forth good fruite. And the blessed man which meditateth day and night in Gods law••,* 1.21 is like a tree planted by the waters side, which bringeth forth his fruit in due season. So that it is not enough for the word to goe in at one eare and out at the other, but it must goe in at both eares, by re∣uerent and religious hearing, and settle

deepely into the heart by faithfull and diligent keeping, and lastly, goe out at both hands, by bringing foorth fruite with patience.* 1.22 Simeon the son of Onius was a faire Oliue tree, that is fruitfull, and as a Cypres tree which groweth vp to the cloudes. A cypres tree is high, but barren: an oliue is fruitfull but low. So •• Christian, must not onely as cy∣pres tree, re••th vp to the cloud: by me∣ditation of high mysteries in the word, but also he must as an oliue tree, bring forth fruit with patience. Then he shal be like Simeon, neither low, nor barren. But though he be an oliue, yet he shall be as high as the cypres tree: and though he bee a cypresse yet he shall be as fruit∣full as the oliue tree.* 1.23 Noah is comman∣ded to make a windowe in the toppe of the Arke, and a doore in the side of it. A windowe is for the eye to look out, a doore is for the whole bodie to goe out. And in like manner hee that would be good ground, must not onely make him a window for contemplati∣on, as Daniel did, at which hee prayed thrice a day, but also a doore for acti••••, as Abraham did, at which he fat•• 〈◊〉〈◊〉

a day. At the windowe of contempla∣tion be must meditate, with a very good heart to keepe the word: at the doore of action he must go out to bring forth fruite with patience. The Lord also commanded Moses to make a l••uer with a base or with a foote. Now the Latine word Labi•••• signifies as well a lip,* 1.24 as sla••er. So that the l••••er which w••sheth 〈…〉〈…〉 a base: and the lip which v••te∣reth great knowledge, must haue a foot to walke according to it. Otherwise if knowledge doe not stand vpon doing, and vpon fructifying as vpon a foote, then questionles it is footles, & so con∣sequently it is bootlesse, and the 〈◊〉〈◊〉 wanting a base is altogether vnprofita∣ble. The Prophet Isaiah is willed to lift vp his voice like a trumpet.* 1.25 Many things sound louder then a trumpet, as the sea, the thunder, and such like. Yet he saies not; Lift vp thy voice as the sea, or lift vp thy voice as the thunder; but lift vp thy voice as a trumpet. Why so? Be∣cause a trumpeter when hee sounds his trumpet, he windes it with his mouth, and holds it vp with his hand. And so e∣uery faithfull heart, which is as it were

a spirituall trumpet to sound out the praises of God; must not onely report them with his mouth, but also support them with his hand. And then indeede holding vp the word of life with his hand, and bringing forth the fruit ther∣of with patience, hee shall lift vp his voice like a trumpet. The Patriarch A∣braham buried Sarah in the caue of Macpelah,* 1.26 that is, in a double sepulchre, H•• that buries his mind•• in knowledge onely, without any care of bringing forth fruit, be buries Sarah in a single sepulchre, as Philo Iuda•••• doth alleg••∣rize vpon his storie; but he that burieth his minde as well in the performance and practise of religion (which is all in all) as in the knowledge and vnder∣standing of it, he buries Sarah in a dou∣ble sepulchre. And so must all we doe, which are the true children of Abra∣ham. For then with Abraham burying our spirit in a double sepulchre, we shal with Elizeus haue a double spirit. A spi∣rit that heareth the word with a verie good heart, and with patience bringeth forth fruite. Neither is this addition (with patience) altogether to be omit∣ted.

For though a man cannot heare the word without patience, nor keepe the word without patience, yet pati∣ence is neuer so requisite, as in bringing forth fruit according to the word which wee haue heard, and kept. Wherefore the holy Ghost saith;* 1.27 Ye haue neede of patience, that after yee haue done the will of God, yee may receiue the pro∣mise. He saies not, After ye haue heard it with your eare, or kept it with your memorie: but after yee haue done the will of God, and brought forth the fruit thereof, yee may receiue the promise. For wherefore did not the stony ground bring forth fruite, but onely for want of patience. They receiued the word with ioy, and seemed to haue very good hearts for a time; but in time of tempta∣tion for want of patience they fel away. Wherefore did not the thornie ground bring forth fruit, but onely for want of patience? After their departure wanting patience to digest their greifes, they were choked with cares, and so brought forth no fruit. Therefore as a good field must endure many a cold frost & snow, and hard weather in the winter time,

before it can yeed a fruitfull croppe in Summer: semblably he that would bee good ground, must possesse his soule in much patience, and continually endure yea euen manfully reiect all the moti∣ons of his flesh, all the allurements of the world, all the temptations of the deuill, whereby he may bee hindered from bringing forth the fruit of good life, according to the holy will and word of God. Hee must like a good tree, bring forth good fruite; hee must with Simeon be not onely high as the cypresse, but also fruitfull as the oliue: he must with Noah make him, not one∣ly a windowe for contemplation, but also a doore for action; hee must with Moses, make him a lauer with a base the must with Esay lift vp his voice like a trumpet; he must with Abraham burie Sarah in a double sepulchre: in one word, he must alwaies bring forth fruit with patience. For they onely are good ground, which with a good, and a ve∣ry good heart, heare the word, and keep it, and bring forth fruit with patience.

To conclude then, It is not greatly needefull to exhort you with a good

heart to heare the word. Neuer hereto∣fore such diligent hearing in the Court, as now a dayes. I dare be bold to say it; All the Preachers in England, in very many yeares by all their exhortations, could neuer haue done halfe so much good in this kind, as the onely, holy, and happie example hath done, which we see euery day before our eies. Neither need ye be greatly put in mind to keepe in mind the word heard. Me∣morie yee haue enough, vnderstanding enough, knowledge enough, learning enough: When you haue heard a Ser∣mon, you can remember and repeat, and carrie away, and keepe much of it. But this, this is the thing which I must call vpon my selfe, and vpon all you to thinke of, to wit, that we bring forth the fruit of the word in patience, in temperance, and in all other vertues of a sanctified life. For that Samaritan wo∣man did not fill her pitcher at the wall, to spill it by the way, but to carrie it home full of water, and there to vse it as occasion serued. Here where the word is preached, is the well of liuing water, flowing forth to eternall life. But this water we must carry away with vs, and

keepe it to wash and purge our consci∣ences, to cleanse our wayes, to water the roots of Gods graces in vs continu∣ally, that we may b••ing forth s•••••• with patience. Rachel also, that other holy woman did not desire the mand•••••••• so much to hold it in her hand, 〈◊〉〈◊〉 to s••ell to it, as to be made ••p•• 〈◊〉〈◊〉 to bring forth the fruite of her 〈◊〉〈◊〉 To teach vs, that wee must not 〈◊〉〈◊〉 so much to knowe the word, the•• 〈◊〉〈◊〉 may subtilly dispute or discourse o•••••••• to practise it that wee may shewe the fruite of it in the amendement of our liues. Therefore King Dauid being rea∣die to redresse diuers things among his people, saith in one of the Psalmes▪ O Lord, teach me goodnesse, and know∣ledge: knowledge, that I may keep thy word; and goodnesse that I may shewe the fruit of it. For I am sure, saies he, that all my keeping without s••nctifying all my knowledge without goodnesse, is to no purpose. Wherefore, O Lord, giue me goodnesse and knowledge. But first goodnesse and then knowledge. Be∣cause indeede a little goodnesse, though it bee neuer so small, is better then all

knowledge, though neuer so great. One handfull of goodnesse is worth ••n hun∣dred headfulls of knowledge. For the feare of the Lord is the beginning of wisedome, a good vnderstanding haue all 〈◊〉〈◊〉 that doe thereafter, the praise of it endureth for euer. A good vnderstan∣ding haue all they that doe thereafter. 〈…〉〈…〉? Because an ill vnderstanding ••oe all they that doe not thereafter. ••••ey that haue vnderstanding, and doe 〈◊〉〈◊〉 thereafter, that is, bring not forth fruit according to it, they haue an ill vn∣derstanding. But they that haue vnder∣standing, and doe thereafter, and lead their life according to it, such haue a good vnderstanding. The praise of these shall endure for euer. O how highly shal Christ praise you, how richly shall hee reward you, if you haue a conscionable care to expresse his vertues, and to be transformed as it were into the obedi∣ence of his word? Then he shall say vn∣to you; Come ye blessed of my Father, inherit the kingdome of heauen. For ye haue not onely heard my word, and kept it as farre as knowledge goes, but also ye haue practised it, and fructified ther∣by.

I was in prison, and ye visited me; I was harbourles, and ye lodged the▪ I was hungry, and yee gaue me meate. These and such other haue bin the good fruites, which haue followed you•• hea∣ring and keeping of my word. Their∣fore now yee shall bee praised for your weldoing, and for euer ye shall be bles∣sed for your fruit-bearing. Which God graunt to vs all for Iesus Christ his sake, to whom with the father, and the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and euermore. Amen.

FINIS.

Notes

• * 1.1

  Psal. 132.
• * 1.2

  Esa. 2.3.
• * 1.3

  Chrysost. hom. 4. in Gen.
• * 1.4

  August. tract. 4••. in Iohan. Si ser∣mo meus cape∣retur, caperet. Nun sie est ser∣mo Dei, & sie es∣se debet fideli∣bus sicut pis••i hamus. Tum ca∣pit quando ca∣pitur. Nec sit captis iniuria: Ad salurem e∣nim, non ad per∣niciem capiun∣tur. Heb. 13.17.
• * 1.5

  Luk. 24.
• * 1.6

  Ca••t. 5.4.
• * 1.7

  Luk. 1.44.
• * 1.8

  Psal. 2.
• * 1.9

  Ezek. 5.24.
• * 1.10

  Act. 10.33.
• * 1.11

  De vi••â Con∣stan. lib ••. cap. 17. & cap. 33.
• * 1.12

  Corde be•••• & optimo. Vulga.
• * 1.13

  Psal. 119.
• * 1.14

  Matth. 13.52.
• * 1.15

  Prou. 13.52.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apperiat Clem. August. de ciuit. dei lib. 21. c. 6.
• * 1.17

  Psal. 19.
• * 1.18

  Psal. 129.
• * 1.19

  Gen. 37.11.
• * 1.20

  Luk. 2.1••.
• * 1.21

  Psal. 1.
• * 1.22

  Ecclus. 50.16.
• * 1.23

  Gen. 6.16.
• * 1.24

  Exod. 30.38.
• * 1.25

  Esa. 58.••.
• * 1.26

  Gen. 23.1••.
• * 1.27

  Heb. 10.36.