world which you doe call wise sensible men are ledde by their sense and worldly craft to the Deuills Larder-house And as the Apostle sayes when they thinke themselues to be wise they become very fooles I haue spoken thus boldly vnto you because I take you to be my friend for I am sure that I am yours if you any way doubt of it try mee in any thing wherein I can pleasure you onely let mee intreat you to consider well of this point that you and I haue thus reasoned of I haue a good hope that howsoeuer you haue beene misledde a long time all the Angells in Heauen shall reioyce in your conuersion And I doe like you a great deale the better because you haue not left mee and gone away from mee in a chase especiallie being that I haue dealt so plainely with you as I haue done Mataeolog I can tell you if you had spoken so to some of our towne they would sit on your skirts while they liued Eulalus Like enough for it is the property of flesh and bloud to be reuengefull but the Apostle teacheth vs another lesson Auenge not your selues I will repay saith the Lord My skirts are as well able to beare a Feather as it is to sit on them I trust that so long as I giue them no other occasion then I haue done they shall haue no fast sitting for the Lord will not leaue them that feare him in their enemies hands The Lord grant that I may see some fruits of this conference in you at our next meeting By this short Dialogue it appeareth how the word of GOD is most commonly and generally heard and receiued yea euen of all that are not sanctified For they doe either altogether heare it as the word of man or at least when it is particularly applied for their conuersion and reformation then begin they euer to seeke out arguments for the Sophister the Father of lyes is at hand for their hard hearts for their lustfull liuing for the saluing of an euill and corrupt conscience drawne from the person of the Minister yea and to seeke out another shepheard some that Satan hath pickt in at the window whom they may obiect against him who if hee be a good Scholler politicke and crafty for his owne aduantage and of Gentleman-like fashion then is hee and such like to be preferred before their owne Minister and such like without all compare And indeede to say the truth there is no more comparison betweene them then betweene Paul and the learned preachers that so flourisht at Corinth A foole will seeke out excuses for his foolishnes Wherefore seeing that this is the fourth and highest degree of Faith whereby a man euen steps vp into heauen the Apostle and all faithfull Shepheards haue great cause of reioycing as the Angells in Heauen also haue and of thanksgiuing without ceasing when any man heareth the word not as theirs but as Gods seeing that they alone and none but they doe heare know and follow Christ their chiefe shepheard This then is the condemnation of the world that they heare indeede but with vnbeleeuing hearts doubting and wauering minds and in a dreaming and slumbering manner being like to Salomons sluggard Prouerbs 6. 10. Yet a little sleepe a little slumber a little foulding of the hands to sleepe the weather is colde there is a Beare or a Lyon in the way It is yet early enough there is no time yet ouerpast many labour and trauell hauing no rest night nor day yet doe they liue and die in pouerty many lye and sleepe yet wealth commeth on them vnlooked for That which will be will be It is but euen happen good haue good one good fortune or other will befall mee I shall doe as well as I can and as others haue done before mee And thus doth slothfulnesse get the vpper hand and hold possession still till at the length pouerty come sodenly and necessity like an armed man This is the common practise of dead hearted and worldly minded men they are continually called vpon iogged and rouzed yet they heare and heare not like dreamers and are possest with the spirit of slumber Their hearts are fixed and affections set on the earth and earthly things euen as the tree is fixed and rooted in the earth They loue to lye and liue securely in sinne being drunken with the profits pleasures delights pompe and pride of this world hauing no affection nor fancy to God and godly things being adulterers adulteresses and fornicators of this world altogether vnlike and contrary to the spouse of Christ in the Canticles Hence it is that they imagine and reason in themselues like the sluggard yet a little more pleasure in sinne a little more solace and delight in fleshly lusts a little longer space of liuing after the pleasant conceits and imaginations of mine owne heart there is yet no time ouer-past I shall repent and amend in my latter dayes God is mercifull and will not so strictly deale with vs as these precise Preachers doe beare vs in hand that would haue vs to be ruled and ordered by their phantasticall imaginations they would haue they know not what and for ought we see they are as ill as others This precise kinde of preaching is come vp but of late yeares and I thinke there were as good Christians before as euer there haue beene since These and a thousand such like follies doe they imagine and vtter tending all to the blinding and hardning of themselues in their sinfull and rebellious courses That which a man hath a speciall loue liking and inclination to of himselfe hee may soone be perswaded vnto by another for any reason though neuer so weake and seely feedeth him and confirmeth him whereas the strongest disswasions that may be shall preuaile little or nothing or but for the time present Againe on the contrary if a man out of his owne heart and iudgement haue no liking nor inclination though hee be neuer so earnestly set vpon and by most sound and strong reasons be disswaded by another yet can hee be little moued or stirred but euer returneth backe againe to his former dislikes like the heauy stone that being rouled by great strength vpward doth of it selfe retire backe againe so soone as we hold off our hands Thus it is with obstinate sinners whose hearts are heauy and stony the strongest reasons that may be though neuer so plaine and euident yea the very bare word of the text being the immediate word of God can preuaile little or nothing with them they are so strongly possest with contrary imaginations lusts and desires but on the contrary any weake silly and foolish reason any ignorant speech groundlesse opinion feedeth them and confirmeth them in their sinfull courses Any thing will perswade the sluggard to be idle so any thing will mooue the sinner to spirituall idlenesse And thus will those drunken and sleepy sinners doe till death summon them to iudgement
PAVLS CROVVNE OF REIOYCING OR The manner how to heare the Word with profit By THOMAS GRANGER preacher of the word at Botterwike in Holland neere Boston in Lincolnshire IAMES 1. 12. Blessed is the man that endureth temptation for when he is tried hee shall receiue the Crowne of life which the Lord hath promised to them that loue him LONDON Printed by T. S. for Thomas Pauier and are to be sold at his shop in Yuie lane 1616. TO THE WORSHIPFVL and vertuous Lady the Lady IOAN ALTHAM temporall happinesse and eternall blessednesse GOOD MADAME MAY it please your Ladyship to accept this small treatise of the right hearing of the word Small it is not in respect of the subiect for to be a good hearer is no lesse excellent a gift of grace then to be a good speaker but in respect of the forme phrase and manner of handling thereof wherein I haue fashioned my selfe to the capacitie of vulgar ignorant people euen such like as by Gods prouidence I haue heene called vnto who are fitter for milke then strong meates Yet whatsoeuer it is such it shall be as your Ladiship shall accept it and to speake ingeniously without flatterie which J euer hated your amiable disposition to Vertue Piety in your yong age as I well obserued when heretofore I liued at the house of the good Knight Sir Iohn Leuenthorp your father and my often remembrance thereof vpon occasions and now vpon this occasion also as also the singular duty that I owe to your ancient and truly honoured familie and to you in speciall haue moued me and made me the bolder to offer this vnworthy Present vnto you desiring you to accept it only as a token of a thankfull minde and sincere affection which remaine euer disposed to the performance of any seruice wherein your Ladiship by me may be pleasured Your Ladiships in all dutie to command THOMAS GRANGER From Botterwike in Holland neere Boston in Lincolnshire 1616. PAVLS CROVVNE OF Reioycing 1 THES 2. 13. For this cause also thanke we God without ceasing that when yee receiued of vs the word of the preaching of God yee receiued it not as the word of men but as it is indeed the word of God which also worketh in you that beleeue IN the former Chapter at the second verse the Apostle beginneth a congratulation whereby he reioyceth in the behalfe of the Thessalonians for their effectuall faith diligentloue and patience in persecution wherein they excelled as they became ensamples to all the faithfull in Macedonia and Achaia Now in this second Chapter from the first verse to the 13. he maketh a digression wherin he laboreth to confirme them in this effectuall and fruitfull faith and that by an argument drawne from his true Apostleship which by three principall reasons hee prooueth and approueth vnto them 1. By his entrance in vnto them which was not in outward shew and pompe but in trauaile and in the feare of God vers 1. 2. 2. By his preaching which was not by insincerity that is false and corrupt doctrine impure affections and guile but wherein he approueth himselfe to God vers 3. 4. 3. By his intire loue and affection towards them in that hee vsed no flattery coloured couetousnesse or vaine-glory but was gentle among them as a nurse cherisheth her children vers 5. 6. 7. Now this his sincere loue and affection hee demonstrateth by the effects and tokens thereof which doe testifie the sincerity and simplicity of his heart 1. Effect or token was his readinesse to deale not onely the Gospell vnto them but euen his owne soule vers 8. 2. Was his labour and trauell because he would not be chargeable vnto them whereof they had experience vers 9. 3. Was his holy godly and righteous conuersation among them vers 10. 4. His faithfulnesse in executing his office for their good in exhorting them comforting them and intreating them as a father his children to walke according to their reall calling vers 11. 12. Now taking occasion at these duties of his ministery namely his exhorting of them his comforting of them and beseeching of them he returneth to his former gratulation in the 13 and 14 verses wherein hee also reioyceth in their behalfe because they receiued the word not as his word but as the word of God that sent him whereof this was a manifest token euen their conuersion their faith and obedience and daily increase therein In this gratulation two things are to be considered the Manner and the Matter First concerning the manner or forme thereof it is expounded by way of thankesgiuing to God the author of this harmony concord betweene him the Pastour teaching them from God and them his stocke receiuing his doctrine as from God In that hee expounds his gratulation by way of thanksgiuing he teacheth them two things first that his preaching labour industrie and gifts wrought not this faith and obedience in them but God by his spirit inwardly and by his Ministery outwardly 1 Cor. 3. 5. 6. Who is Paul who Apollos but Ministers by whom ye beleeued as God hath giuen to euery man Ego plantaui Apollos rigauit c. The Apostle therefore considering how apt we are of our selues to attribute too much to the meanes and to insist on the second cause reuoketh them to God the principall cause that hee alone may be praised and glorified for all thiugs and in all things 2. He teacheth them hereby that their faith is not of themselues but of God and that thereof both he and they by his example ought to glorifie God in giuing him thanks for this grace Againe whereas he giueth thanks without ceasing he first sheweth his faithfulnes his loue earnest desire that hee had of their conuersion and now his great reioycing in their conuersion which two things are euident tokens of a true Apostle great thankes and continuall thankes you know do presuppose a great good turne and such a benefit that one acknowledgeth himselfe euer the better for so the Apostle preferres here this benefit euen the blessing of his Ministery in their faith and obedience before the cheifest earthly blessing and in the 19. verse hee saith they were his hope his ioy and crowne of reioycing Likewise in Phil. 4. 1. he calls them his beloued his longed for his ioy and his crowne 2. Whereas he giueth thankes without ceasing he doth put them in minde exhort and warne them to be continually thankefull for this endlesse loue mercy and grace of God in calling them out of darkenesse into his meruailous light Such a benefit as this whereby we doe not onely escape death but obtaine eternall life ought we alwaies to remember and by all meanes to manifest our thankfulnesse for the same both heart mouth and hand ought to be enlarged euer to praise and thanke him by thought word and deede otherwise if wee be not for euer thankefull for this endlesse benefit we may iustly prouoke the Lord to
shorten his hand and to take his graces from vs. Lastly whereas hee giueth thankes without ceasing we obserue what is the greatest matter of ioy and reioycing to a faithfull shepheard namely the faith and obedience of his flock to his doctrine instructions and exhortations not as from him but as from God as the husbandman reioyceth in a plentifull haruest forgetting all his labours and trauels in seede time euen so the true shepheard reioyceth in the fruits of his labours and seeing a plentifull haruest towards is glad that God hath made him an instrument to gather his wheate euen the soules of men into his Barne The Minister hath cause of reioycing and thankesgiuing in the faithfull discharge of his calling when his conscience doth assure him that he hath kept himselfe innocent from the bloud of all men and hath kept nothing back but to his vtmost power and grace giuen him hath declared all the counsell of God by word and example of life Act 20. 26. 27. he hath I say cause of reioycing herein though hee see no fruits of his labours as the Apostle saith 2 Cor. 2. 15. Wee are vnto God the sweete sauour of Christ in them that are saued and in them that perish But when his ministerie is effectual in men to beget and increase faith in them to regeneration and to eternall life then is he the sauour of life vnto life and there is double matter of reioycing and thankesgiuing Paul little reioyced in his owne grace and conscionable discharge of his owne dutie neither esteemed much all his labours and sufferings when he saw them not effectuall in the conuerting sinners vnto God but when hee had done all that he could he complaineth that he had run in vaine Gal. 4. 11. I am in feare of you least I haue bestowed labour on you in vaine i. seeing no fruit of my labour in your conuersion The matter of the gratulation and thanksgiuing is their Faith which is not simply named but propounded by way of circumlocution and as it were described by certaine degrees The first degree in this description or rather definition of their faith is their hearing of the word when yee receiued of vs the word of the preaching of God which words in the greeke are thus because receiuing the word of hearing from vs of God both haue one meaning but I rather follow the Greeke verbatim because he speaketh here especially of their act of beleeuing the first degree whereof is hearing and emplyeth his act of preaching in these words from or of vs. It is called the word of the hearing of God because there is no light or ground of the Gospell in mans reason he hath not the least sparkle of this knowledge of God in Christ in him therefore the Apostle saith Rom. 10. 14. Faith commeth by hearing and hearing by the Preacher Adam was created perfect man in all the faculties of his reasonable soule yet was hee without this knowledge which was hid in God and reuealed and preached to him by God himselfe after his fall Gen. 3. 15. who foreseeing the fall foresaw the remedy also This sauing knowledge God likewise reuealed to Abraham Gen. 18. 18. and afterward preached the same by typicall ceremonies and by the Prophets to his church lastly by his owne Sonne who hath reuealed all the wisdome of God concerning mans iustification and saluation and accomplisht the same in himselfe and the sonne hauing all power and authoritie giuen of his Father in heauen and earth hath preached the same to vs Gentiles by his Apostles and Euangelists Pastours and Teachers Againe it is called the word of hearing after the imitation of the Hebrew for the word heare or which you heard Now to heare this word of faith preached is meerely of grace and is the first degree of faith The gracelesse viz. naturall men will not patiently heare this word of the preaching of God it is to them foolishnes and vaine talke for they make this doctrine and profession groundlesse and to no end Groundlesse because they comprehend not the same by their carnall reason To no end because they measure euery thing by the worldly vse profit or pleasure thereof 1 Cor. 1. 18. Praedicatio Euang. est ijs qui periunt stultitia In Act. 7. 57. 58. The Iewes stopped their eares at Stephens preaching c. Act. 19 24. The multitude of the Ephesians when Alexander shewed them of Paul and his doctrine c. Act. 23. Ananias the high Priest caused Paul to be smitten on the mouth in the very beginning of his Apologie The Turkes Iewes and Papists are ready to stop their eares as soone as they heare the truth Yea and many protestant Atheists and Epicures would at no hand heare the word if they were at their owne libertie they hate and deride the very name of a Preacher and cannot looke on a blacke coate as these blacke mouthed hell-hounds terme them with a patient eye which shewes that they hate our calling and are the enemies of God and their owne saluation And that enuious murtherous heart which shewes it selfe now in mocks and taunts would shew it selfe in open rage and cruelty if it were not bound in with chains and bonds of iron 2. Degree of their Faith is in these first words when ye receiued of vs c. This is the second degree of faith after we haue heard the word to giue assent in general to the same as true and to approue of it as good And this is also meerely of grace for there are many which heare but their hearing is not mingled with faith and therefore they profit nothing by hearing Heb. 4. 2. The Gospell was preached to them as also to vs but the word which they heard profited not them because it was not mixed with faith in those that heard it And Paul saith 1 Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishinesse vnto him neither can he know them because they are spiritually discerned In Acts 17. 18. When Paul preached at Athens certaine Philosophers of the Epicures and Stoikes heard him but some counted him a babler and others a setter forth of strange Gods This generall consent vnto the word preached in man is of grace but this is not sauing grace for the Deuills beleeue also and tremble Iames 2. 19. I say it is of grace in man because he cannot do this by supernaturall light but the Diuels by light of nature not by created light but by obseruation 3. Degree of their faith is expressed in the middle of the verse in these words ye receiued it c. This word receiued is twise vsed in the english but it is of differing significations as the Greeke and Latine doe shew The former is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipere the latter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excipere the former whereof signifieth to receiue or take willingly or
vnwillingly or after any sort the latter signifieth to entertaine or receiue willingly to welcome Therefore of this word commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand That which we doe vnwillingly is done as it were with the left hand sinisterly and vntowardly but that which we do willingly it is done as it were with the right hand dexterouslie aptly and handsomely to receiue the word here therefore signifies to welcome to embrace with willingnes and liking and to apply it to themselues This is then the third degree of Faith to welcome entertaine embrace the word with readinesse willingnesse loue delight and to apply the same particularly to our owne hearts and consciences This is also of meere grace without which grace none can be saued Many heare the word with the outward eare many do also vnderstand it and beleeue it to be true but few receiue the same into the heart to giue it intertainment and rooting there In Acts 8. 21. Simon Magus beleeued the Gospell historically yet Peter saith there that his heart was not vpright in the sight of God In Acts 5. 3. Ananias beleeued the Gospell and seemed to bring forth fruits thereof as did the other Christians but it was not rightly receiued into the heart for hypocrisie which is is the worke of Satan and sauing faith which is the worke of the spirit cannot dwell together in one heart Iudas vnderstood and beleeued the word and was a Preacher thereof but it was neuer intertayned and rooted in his heart but thorny couetousnesse was rooted therein which in the end choaked the word So 2 Tim. 4. 10. Demas was a follower of Paul but the loue of the world was neuer rooted out of his heart therefore in time it choaked the word c. Iulian the Apostata giue intertainment to the word but pride was neuer rooted out of his heart therefore it choaked the word in him 1 Tim. 5. 11. Paul speakes of young widowes that hauing entertained and professed the word doe afterward waxe wanton against Christ and break their first faith because concupiscence and fleshly lust was neuer rooted out of their hearts therefore it choaked the word in them When as the word is receiued into the heart together with these and such like lusts which our Sauiour Christ calleth thornes Math. 13. 24. the thornes being naturall to the heart and therefore hauing strong rooting must needs in time ouergrow and choake the word euen as weedes being naturall to the earth doe ouergrow and pine away the corne that it cannot fructifie And this is the condemnation of the multitude I meane of the common hypocriticall Protestants which giue entertainment to the word but expell not their beloued company or guest their head personall sinne with the branches and fruits thereof either must Christ and that sinne dwell together or else must Christ be expelled that it may rule But cast out the bond-woman with her children for shee and her sonnes cannot be heyre with the free if Isaack be heyre then must Ishmael be cast out and if the birth-right belong to Iacob Esau cannot haue it Crucifie the olde man with his children the lusts of ignorance and the workes of darkenesse for if the sonne of God by his word and spirit hath taken possession of your hearts and dwell therein as owner and heyre then cannot the bond-womans sonne be heyre whether it be pride or couetousnesse or enuy or fleshly lust which spring out of originall corruption The word of God and naturall lust cannot both dwell together they cannot both be heyres they cannot both be maisters but being contrary one to the other the one of them will haue the dominion and vpper hand sinne and Satan lay claime to all by right of antient inheritance from many descents but the word is the sword of the spirit driuing them out of the heart and cutting them downe As Ioshuahs sword slue all the ancient inhabitants of Canaan and placed the Israelites therein euen so must wee cast out and subdue these Canaanitish lusts and affections the word must be as a sword or sacrificing knife in vs to cut downe these ancient in-bred inhabitants worldly lusts yea as the Land of Canaan spued forth her Inhabitants so must we cleare our hearts of this menstruous filth that they may be Temples for the holy Ghost euen as Salomons Temple beautified and adorned with holinesse righteousnes faith goodnes meekenesse loue truth continence temperance and all vertue 4. Degree of Faith is their intertayning and embracing of the word in such sort as is peculiar and proper to the word which is propounded first negatiuely not as the word of Men and then affirmatiuely but as the word of God Heerein appeareth euidently the difference betweene hypocrites and true beleeuers Infidels heare the word of God altogether as the word of man Hypocrites receiue the word of God as the word of man that is they allow it to be the word of God so farre forth as it is agreeable to their liking and wherein it differeth from them they contemne and put it off from them as but the word of man this is therefore the meere and especiall and sauing grace of God to receiue the word as from God and not from Man The Pharisees heard the pure word of the Gospell from the mouth of the Sonne of God himselfe but because he was in the shape and forme of man therefore they receiued it but as the word of man Iohn 8. 13 Thou bearest record of thy selfe c. Mark 6. 2. Our Sauiour Christs Countrymen friends kinsfolks hearing his wisedome and seeing his workes were astonied but beleeued not in him What was the cause Vers 3. Is not this the Carpenter Maryes Sonne brother of Iames Ioses c. They looked with fleshly eyes on his outward appearance only and esteemed his word but according to his outward appearance therefore it became vnprofitable to them Such like Pharisees are the heads of the Romish Church the teachers and maintainers of hypocrisie which auouch that the written word hath no authority with vs but by their approbation and what is their approbation First they wrest it to such a sence as may serue for the erecting and maintaining of their owne authority and their Antichristian synagogue and then hauing adulterated it and made it their owne word they giue allowance to it Heereupon euery Impe of that Church will not heare the word as the word of God but as of the Church that is of the Pope and his Cardinals and in this they rest satisfied and resolued thinking it heresie to receiue the word meerely as the word of God Of this sort are all prophane Esaues and Epicurish Politicians which count themselues Protestants but are not they acknowledge and receiue the olde and new Testament as the word of God but as for Doctrines Instructions Vses and especially Applications thereof they receiue as but the word of men and chiefly when the
application thereof concernes their reformation in particular As the Papist counts the true interpretation of Scriptures heresie and vnder that name reiects it so the carnall Gospeller counts the true vses and applications of the word precisenes and vnder that name or terme contemnes it So that as the one denyes the truth and embraceth errour so the other confessing the truth in generall doth wilfully refuse it in particular and liueth after his owne lust without the word and whether of these is the better What is the cause that many doe not heare and receiue the word with that reuerence and obedience as they ought as their whole life and conuersation doth shew It is because they receiue it as the word of man for if they were fully perswaded and seriously beleeued that it were the very word of God they would not so lightly regard it and liue so dissolutely For who dare be bold to fight against God Who dare contemne him and deride him to his face as many doe If men dare not doe this to an earthly Prince without feare yea cold feare troubling their thoughts and loosing the ioynts of their loynes how comes it to passe that they dare so boldly chalenge God the combate and with petulant derision prouoke him The reason is because they receiue it as the word of man and thinke they haue to deale with man and not with God this is the cause of their contempt and disobedience For if they were touched with any sence or feeling of the presence of Gods maiesty and that they receiued the word as from his owne mouth surely there is no man liuing that durst so dally and trifle with the word much lesse withstand it or haue it in derision It is a maruell therefore to see and heare how many take liberty to themselues to dally with and to make a ieast of the Word to be touched with no reuerence or feare of the same But indeed what maruell is it to see an infant thrust his hand into the fire without feare or doubting or to see a blinde man goe willingly into the pit or a drunkard inraged with wine to run desperately on the swords point or a madde man to kill himselfe Did not the rebellious Israelites deride the word of the Lord sent to them by all his Prophets Did not Corah Dathan and Abiram with their consorts wittingly and wilfully rebell against the Lord in the person of Moses whose authority they saw euen with their owne eyes that it was giuen him of God Did not the Israelites cast off the Lord from being their Gouernour in the person of Samuell They haue not cast thee away but they haue cast mee away that I should not raigne ouer them 1 Sam. 8 7. Did not the Iewes contemn and cast off the word of the Lord spoken by Ieremie saying that it was not the Lords word but the malicious counsell of Baruch Ier. 43. 2. 3. Did not the counsel of the Iewes with the high Priest count the Gospell sedition and rebellion which the Apostles taught as Gods owne spirit gaue them vtterance Acts 5. 28. Did not Tertullus the Orator count Paul a pestilent fellow a moouer of sedition and an heretike Acts 24. 5. Yea if wee recount from the beginning of the world wee shall see that infidells and hypocrites haue alwaies heard and receiued the word of the Lord as the word of man and vnder that pretence haue euer with stood the same and cast it off from them especially if it were not to their owne liking or that they could not politickely make some vse of it for their bodily turnes No maruell then is it if in these latter Atheisticall and Epicurish dayes the word of the Lord take no place among many but be turned lightly off as the word of man yea and had in derision as but the vnaduised rash and indiscreet speeches of a phantasticall spleenfull or precise fellow as Eli supposed the sober and feruent prayers of Anna and certaine Iewes termed the gifts of the holy Ghost drunkennesse But this were a maruell if that God should come from heauen in the shape of a man for no mortall man can liue in his glorious presence and should conuerse familiarly with vs preaching the glad tidings of the Gospell in all lenity and mildenesse hauing in his person doctrine and conuersation matter to prouoke and allure all men euen the poorest the meanest the ignorantest the Publicane the sinner the weake-harted the troubled conscience to follow him embrace him loue him reioyce in him being meeke lowly in heart mercifull and pittifull mourning and sorrowing for the hardnesse of mans heart weeping for our miseries calling all to repentance refusing none that in any sincerity came vnto him louing all in whom any token of present or future grace appeared reprouing onely the enemies of mans saluation pride enuy hypocrisie couetousnesse and threatning iudgements against hard-hearted and obstinate rebels who seeke their owne glory in the destruction of Gods glory and kingdome and are enemies to their owne saluation and all other mens nay and besides this should not onely giue no appearance of euill but shew forth the glory of his God-like maiesty in all his words and workes publike and priuate It were a maruell I say if any man receiued not his word as the word of God being God himselfe and in all humility reuerence and obedience followed not him and yeelded not himselfe to doe homage vnto him Euen thus was God conuersant among his owne people the Iewes in the true shape of man but his owne receiued him not they heard his word but as the word of man and esteemed his life and holy conuersation but as of an ordinary man but this is more wonderfull that God preaching in the forme of man should be reiected as a deceiuer as a chiefe sinner as a worker with euill spirits as not worthy to liue among men Indeede if that Christ had preached some new and strange thing neuer heard of before they might haue had some pretence of reiecting his word but seeing that hee taught nothing but that which Moses and the Prophets foretold whose Disciples they profest themselues to be and whom they beleeued and yet beleeued not him but making him contrary to Moses Ioh 9. 28. who plainely set before their eies put into their eares and euen thrust into their hands all that they heard and read in Moses and the Prophets euery day that they might heare and see euen with bodily eyes and eares and handle the word of life It is a wonderfull thing I say that they should not receiue his word as the word of Moses and the Prophets and consequently of God What sottish stupidity is this What should thus bewitch them that being bereft of common sense as it were they should deny that especially which they most professed and reiected that by all meanes as most detestable which they most glory in and boasted of Nay if
vnsauory speeches In dissembling lying cousonage in bargayning insnarings called ale-house bargaines wasting your good like Esaus then is it such like as S. Peter speakes of 1 Pet. 4. 3. 4. It 's like the meeting of swine at their trough and it seemes strange to such heathenish people that good Christians run not with them to the same excesse of riot and therefore speake they euill of them You say also that he preacheth out of choler and that hee will be angry when no man hurts him You thinke belike no man should be angry for Gods cause you will take your brothers part your kinsmans part and your friends part when you see him abused yea in his absence you will answer for him it may be you will not deale onely words but blowes for him if you loue him well and should God haue no friends to take his part not to speake a word for him nay not so much as to looke with an angry countenance against his enemies Hath not God beene and is not God our friend that wee should shew no loue at all to him can a childe with patience see his Father wronged and should the children of God not be displeased when they heare the name of God blasphemed Surely if we loue our Fathers that begat vs wee cannot but loue God much more which hath made both them and vs and all the world and maintaines vs all and all for vs of his own goodnes and bounty If we loue our earthly Mothers that endured some bodily paines in our birth we cannot but loue Iesus Christ that endured the cursed death of the Crosse For our new birth Our Mothers bring vs forth Children of wrath firebrands of hell but Christ hath brought vs forth children of God and heyres of his glorious kingdome Surely this loue of God towards vs which is infinite and endlesse should moue vs to loue him at the least to be displeased with his enemies and the contemners of him Was not Moses angry with the Israelites in Gods cause Exodus 32. 19. Did not the Leuites out of their zeale of Gods glory slay euery man his brother companion and neighbour Was not Lots righteous soule grieued from day to day because of the wickednesse of the Sodomites but you say a man is angry for nought if it be in Gods cause you shew what knowledge what faith what loue of God there is in you This is farre from louing him with all the heart soule minde and strength There is none so ready to answere for themselues as you are yea you will be very feruent and zealous in your owne causes but you will hate or mocke them that speake in Gods behalfe Whether doe you loue God or your selfe better whereas you say that some of your rich men will ouer power him and remoue him vnlesse he looke well to himselfe he knowes that to be the nature of the rich which serue the golden Deuill Mammon to hate all them that seeke to set forth Gods glory Hee knowes that Mammon is now strong in the world and so full of sophistry that hee can make the Law a nose of waxe yea and the Gospell also to turne them which way he list Notwithstanding he feares not the souldiers and seruants of Mammon though they come like Goliahs strong men sensible men sound cardes well purst cunning vnderminers against him for God hath put a stone in his sling euen his word in his mouth and giuen him strength to slay a Beare and a Lion God hath bidden him not to feare you wherefore should hee feare Ezech. 2. 6. Sonne of man feare them not nor be afraid of their words although Rebells and thornes be with thee and thou remainest with scorpions feare not their words nor be afraid at their lookes for they are a rebellious house Wherefore I would counsell you to looke well to your selfe that Satan and your owne sins ouer-power not you and remoue you cleane out of Gods fauour protection and kingdome Afterward you come to tell me of a fine man of a great Scholler that vseth more Greeke and Latine then English in his Sermons and that it will doe one good to heare him What edifying doe you thinke that any of his vnlearned hearers get by such vsing of his Greeke and Latine You your selfe say that they profit nothing in knowledge and I thinke they profit as little in good life What good is that you speake of It is euen nothing but this that you vse him as an instrument to disgrace your Minister withall by your odious comparisons-making And because heereby you comfort releeue and refresh an accusing conscience whiles that you dispose the plain-dealing of your owne Minister and accounts him the right Preacher that lets you liue securely in your sinnes Moreouer doe you thinke it a decent thing for a Minister to goe from the pot to the pulpit Should he not rather come from God I meane from prayer and Meditation that he might pray and preach in fear humility reuerence and zeale as hauing the word put in his mouth from God and speaking as from God beeing in the glorious presence of God and his Angells You say that you haue talkatiue fellows in your parish that can put them all downe in reasoning and their minister too It likes you well and such as you to call gracious words talkatiuenesse and prattle Marke what the Apostle saith Colossians 3. 16. Let the word of God dwell plenteously in you in all wisedome c. In another place Let your speech be seasoned with salt but you thinke that vaine foolish rotten and vnsauory speeches should rather be plentifull in men mouthes for with these I neuer heare you finde any fault oaths lyes foolish ieasting ribaldry hath free passage without checke or rebuke And if such persons doe but humour and please you then is all well taken how bad soeuer it be and with such like persons you loue to keepe company but you haue no delight to tarry where there is sober talke and Christian communication as I haue seene diuers begin to hem and to hum and to hang downe the head to yawne raspe and stretch as being weary with long sitting saying that they haue businesse and therefore must away and so sliuing out of the doores presently stumble into an other place where they will be as merry as cuppe and cann can make them But heare what the holy man of God the Prophet Dauid saith Psal 26. 4. 5. I haue not dwelt with vaine persons neither will I haue fellowship with the deceitfull I haue hated the congregation of the wicked and will not sit among the vngodly And Psal 119. 115. Away from me ye wicked for I will keepe the commandement of my God And Pro. 14. 7. Depart from the foolish man when thou perceiuest not in him the lips of knowledge And Ecclus. 9. 17. Let thy talke be with the wise and all thy communication in the Law of
and till the house be fired ouer their heads and round about them I meane till the elements melt and the heauens passe away with a noise as our Sauiour Christ saith Matthew 24. 38. 39. As in the dayes before the flood they did eate and drinke marry and giue in marriage vnto the day that Noah entred into the Arke and knew nothing for they little regarded and lesse beleeued Noahs preaching till the flood came and tooke them all away so shall the comming of the Sonne of Man be Therefore it is no marueile if men commonly cast away the word of God preached as but the word of man but it is a marueile rather that men should heare it as the word of God taking no offence at the person of the Preacher for this proceedeth of supernaturall grace but the other comes of naturall blindnesse and corruption Great cause therefore haue we to reioyce and giue thankes to God for them that receiue the Word from vs not as our word but as the Word of GOD which is an euident token of true conuersion In this manner of receiuing the word hee confirmeth them by auouching that the word preached is indeed the word of Gods own mouth By which briefe asseueration hee preuenteth and cutteth off all obiections Furthermore hee amplifieth this their manner of receiuing the word by the efficacy of the word in them which worketh in you The word of man worketh on the naturall affections and moueth them but to that to which they haue an inclination in themselues but the word of God worketh in man by regenerating and sanctifying him that denying himselfe hee might be transplanted into Christ and bring forth fruit in him to the honor of God not to the profit of himselfe which no naturall man can doe Philosophy and morall education instructeth and ordereth the life and manners by restraining the brutishnesse of sinne but it changeth not a man from being a bruit Heerein then is the euident difference betweene Gods word and humane doctrines and instructions This working of the word he restraineth to the beleeuers in you without faith we are dead in trespasses and sinnes Ephes 2. 1. And our Sauiour Christ saith The time shall come and now is when the dead sinners shall heare the voice of the Sonne of God and they that hear it with humble penitent and obedient hearts shall liue Also the Apostle saith Ephes 5. 14. Awake thou that sleepest in worldly and fleshly affections lusts and stand vp from the dead and Christ shall giue thee light Now the dead receiue no nourishment therefore neither they that want faith as the Apostle saith Heb. 4. 2. The word which they heard profited them not because it was not mingled with faith in them that heard it In the 14 verse following hee prooueth that the word of God wrought in them by the outward worke or effect For ye are become followers of the Churches of Iudaea in Christ For you haue suffered the same things of your owne countrimen as they haue of the Iewes This is a sure and euident argument of true hearing and beleeuing to immitate the godly and to haue fellowship and communion with them Further this fellowship and imitation is proued and tryed by the fire namely by their suffering with them this suffering is further tryed by the persons persecuting their owne countrimen friends kinsfolkes c. for that is the greatest persecution of all and which can least be endured wherefore it trieth a Christian man euen to the heart FINIS 1 Cor. 3. 5. 6. Phil. 4. 1. Act. 20. 26. 27. 2 Cor. 2. 15. Gal. 4. 11. Rom. 10. 14. 1 Cor. 2. 14. Iames 2. 16. Acts 8. 21. Acts 5. 3. 2 Tim. 4. 10. Iohn 8. 13. Marke 6. 2. 1 Sam. 8. 7. Ier. 43 2. 3. Acts 5. 28. Acts 24. 5. Iohn 9. 28. Iohn 6. Iohn 9. Vide TriumphuÌ„ Papalem Hasenmulleri 1539. Acts 20. 37. Iohn 7. 12. Luke 4. Math. 23. Luke 4. Iob. 1. 11. Ierem. 1. 18. 1 Sam. 8. 7. Luke 4 Iohn 7. 3. 4. Iohn 5. 44. Luke 16. 14. Ephes 5. 12. Rom. 12. 10. Luke 10. 33. 34. 35. 1 Pet. 4. 3. 4. Exod. 32. 19. Ezech 2. 6. Psal 26. 4. 5. Psal 119. 115. Prou. 14. 7. Ecclus. 9. 17. Deut. 11. 19. Phil. 22. 12. 1 Cor. 1. 26. 27. 28. Marke 6. Luke 1. 53. Mat. 11. 19. Mat. 27. 63. Mat. 9. 34. Iohn 10. 20. Iohn 8. 48. Iohn 9. â—4 Marke 3. 21. 1 Cor. 1. 15. Heb. 2. 11. Iohn 2. 10. Prou. 6. 10. Mat. 24. 38. 39. Ephes 2. 1. Ephes 5. 14. Heb. 4. 2.