we consider the cause hereof it is no wonderfull or strange thing but naturall and common if wee could but reflect our eyes vpon our selues to see the things within vs as we doe the things without vs but it is giuen to very few to discerne the times and seasons by application of the true light to the same which maketh euery thing manifest as it is The cause heereof was the bewitching hypocrisie of the hart for howsoeuer they pretended religion deuotion and zeale and therein matched the Romish Iesuites yet was not the same truly rooted in their harts but pride ambition vaine-glory couetousnesse and enuy were deepely rooted and firmely setled therein which sinnes being coloured with fayre pretences of religion blinded not onely the eies of the world but euen their owne eyes that their religious titles prayers fastings almes and other outward works were but cloaked and coloured pride vaineglory couetousnes oppression and this true body namely their outward profession had not a true soule in it but an euill spirit or Deuill vsing this body deceitfully and craftily for his owne aduantage For this is the nature of the hypocriticall heart to transforme euen the best and holiest exercises of religion into the nature of it selfe that is to serue it selfe of them These holy Deuils of the Iewish Church retayning the bare names and liuelesse titles of their Iewish priuiledges as to be called the Israell of God the children of Abraham c. As also the outward ceremonies of the Law together with their owne ambitious traditions and gainfull dispensations but being of worldly hearts and spirits were so farre from the true knowledge and spirituall meaning of the Law of the types and ceremonies thereof as also of the Prophets as that they could not abide to heare the same sounding to their eares as strange and new doctrine for bare titles and the outward barke serued their turnes hauing no farther sauour of religion nor loue of the truth in them Therefore when Christ preached the Law and the Prophets spiritually which they professed and wherein they boasted carnally It was a hard preaching who could heare it Iohn 6. The Papist doth marueile at the stupidity and vtterly condemne the obstinacy of the Pharisees and Iewes for their contempt of the Gospell and shamefull intreatment of the sonne of God and for their hypocrisie pride couetousnesse enuy c. And the Friars and Iesuites in their Sermons worke vpon the passions of men to prouoke and inflame their hearts to an hatred of them for hating the Gospell and putting our blessed Sauiour to death Surely it is a wonderful thing to consider the darknesse of their hard hearts that they haue no sight at all in themselues of these things for which they vtterly condemne the Iewes being no lesse enemies of Christ then the Iewes The Pharisees holding and maintayning the true principles of the law and Prophets did in their Interpretations Expositions and speciall Applications swarue so far from the true meaning thereof through the darkenesse of their earthly hearts as they became vtter enemies of the truth therein contained for Christ was the truth the end and fulfilling thereof whom they pointed at and whom the Pharisees heard and saw speaking and fulfilling the same in their eyes and eares yet will they not be his Disciples but Moses Disciples Iohn 9. making Moses and Christ contrary whereas indeede they themselues were contrary to themselues for if they had knowne and professed Moses and the Prophets spiritually and truly then had they knowne Christ and beene his followers but being carnall professours they are vtter enemies of the truth which they professed Let common Protestants note this well Euen so in the very same manner the Romish Synagogue with the whole Antichristian rout houlding the true principles of the Gospell the olde and new Testament and the abridgements of the same to wit the Creede the Commandements and Lords prayer doe in their Interpretations Expositions Glosses and particular Applications of the word so farre and wide run astray from the true meaning thereof as they are vtter enemies of the truth persecuting the true professours of the same vnder the names of heretickes as the Iewes persecuted Christ vnder the name of a seducer and deceiuer The Pharisees built their false sect doctrines and deuotions vpon the true ground or principles of the Law and Prophets so doe the Romanists build their Antichristian Synagogue their false doctrines workes and deuotions vpon Christ the Prophets Euangelists and Apostles But heere is the cunning of the Deuill who as he sees God in his great wisdome to bring good good out of euill yea to turne all his Satanicall policies and deuises vpon his owne head and to worke himselfe glory out of his plot of dishonour and subuersion euen so on the contrary he bringeth euill out of good turning the truth of God into a lye yea vpon Gods truth and ordinance builds hee his owne kingdome but this bay and stubble built vpon the true foundation shall be burnt by the fire of Gods spirit 1 Cor. 3. 15. and the plant which he hath not planted shall wither away and be rooted out Math. 15. 13. Now seeing that they haue built a false Church vpon a true foundation soothing vp themselues in their outward priuiledges and liuelesse titles making their owne lawes doctrines traditions and innumerable deale of beggarly baggagement the rule of conscience and holy life put the case that Iesus Christ the onely truth were to come or that it should please his glorious Maiesty to come from heauen into the Church of Rome which professeth it selfe to be the onely and holy flocke of Christ in such manner as he came among the Iewes instructing and teaching the people euery where in truth sincerity and without partiality prouing his doctrine by the written word which themselues acknowledge and professe as hee did the Gospell among the Iewes by Moses and the Prophets and confirming the Doctrine with miracles as also conuincing and reprouing them for their Idolatry superstition false doctrine vaine ceremonies traditions godly lies wicked dispensations ambition pride tyranny cruelty excessiue couetousnesse extortion bribery and all the heathenish abhominations of that holy denne of theeues If I say that Christ were at Rome amongst them at this instant in such appearance life conuersation and doctrine as he was among the Iewes I demand what manner of intertainment should be giuen him And whether his word and doctrine should be receiued as the word of God or as the word of man whether it should be receiued as the trueth of God or reiected as heresie Euen as the King of Niniueth with the Princes Rulers Nobles and Commons beleeued the word of God spoken by Ionah layd his robe from him couered him with sackcloath and sate in ashes and proclaimed that neither man beast bullocke nor sheepe should feede or drinke water that man and beast should put on sackcloth and cry mightily vnto God and turne
of him Euen as the Iewes did say doe and Iudge of the Prophets and seruants of God then and as we doe esteeme the faithfull Ministers and religious professors now so would too many if authority brideled them not speake doe and Iudge of Christ himselfe or the Apostles being conuersant among vs as then they were among them Some sayd he is a good man other sayd nay but hee seduceth the People Iohn 7. 12. Some would say he is too strict too precise phantasticall such kinde of Christianity can no where be acted of too spiced a conscience malecontent he cannot tell what he would haue nothing can please him there can be neither loue nor good fellowship but contention and mislike one of another where such preaching is hee meddles too far in matters that concerne him not hee thinkes there is none so wise and godly as himselfe his parents and friends are of small reputation among their neighbours hee is of very meane education few of the richer or wiser sort make any great reckoning of him If he were of ability power friends and learning as hee is but meane and bare hee would happily prooue a dangerous fellow for he is very bold hee vses very broad speeches and takes too much liberty to himselfe to speake of such things as better men then himselfe will not talke of he must haue an oare in euery mans boate he makes euery man his text a melancholy fellow not of a sound braine very malitious and spleenefull vnlesse I and many more be deceiued some thinke that hee hath beene beside himselfe I haue seene him chollericke enough for all his mildnesse and heard him raile on his betters hee will be taken vp ere it be long at one hand or other These and such like things would worldlings speake of him and I feare farre worse for they that sticke in the outward letter and bare titles of religion and Christianity haue beene are and alwaies will be vtter enemies of the life and spirit thereof to the true Preachers and sincere professors thereof being like to the earthly and bloudy Edomites which vnder the title of circumcision and the children of Abraham claimed to themselues the chiefe religion and hated the true worshippers of God For the further clearing of this point I will bring in two interlocutors or speakers Eulalus and Mataeologus in which two persons you may easily behold the estate and conditions of these times and see the common carnall Protestant set forth in his colours Mataeologus Au I pray you iudge charitably of your brethren you run out now too farre Eulalus A man may be charitable though hee be not foolish Hee may be charitable though he iustifie not Esaus that preferre their bellies profits and pleasures before Gods kingdome and mocking Ismaels that being heyres of worldly things haue the children of God in derision because they haue not or because they will not worship the golden Image Mammon nor reuerence them nor count them the happier for their Image sake Mataeol These and such vnhallowed speeches are too common in the mouthes of many precise fellows there is nothing with them but Scripture but others that haue not the Scriptures in their mouthes so much and therefore neither in their hearts are as good as they for ought I blind Bayard see What doe you thinke because wee regard not them so much that therefore we would not regard our blessed Sauiour or the holy Apostles if they were in mans appearance among vs there is none but they would spend goods body and life for him there is none vnlesse very few such as thou art but they would leaue all and follow him yea we would resigne all that wee haue and all that wee are into his hands to dispose at his gracious will and pleasure or else we were as ill as the Iewes as Pilate and the Pharisees and worthy to goe to hell with them I doubt you will proue your selfe to be little better in the end Eulalus I would be loath to prouoke you to anger my purpose is in friendly manner to reason with you not to offend you Let vs speake of an other matter This question was put forth to me by a friend of mine a while agoe c. What if a Lion were changed into a Lambe whether would the old sheepe be afraid and run away from him Mataeolog Why common reason answereth that question at the first hearing if the Lion were turned into a Lambe hee should be counted and vsed as a Lambe and hee might well be afraid of other things that before were afraid of him Eulalus You say well and as the thing is What is a man went to the wars in a far country and had been forth twenty yeeres many men supposing that hee may be aliue some doubting that he is dead some auouching that he is aliue and will come shortly Now if this man came in the forme of a poore man or a seruant to his owne house as Vlisses did what would his owne family say and doe to him Mataeolog I thinke he should haue Vlisses intertainment they would mocke and deride him and thrust him out by the head and shoulders if he troubled them too much and send for the Constable to carry him away to the stockes if he would not be ruled and be gone Eulalus What if a King should disroabe himselfe of his glory and come among his subiects in the outward shew of a poore man or a seruant put the case that he should come to dwell in your towne behauing himselfe harmelesly and innocently among you obeying all his owne lawes to the full and good orders of your parish what would men say and iudge of him Mataeolog I think e there is none but they would count him an honest poor man though there be some that is apt to speake badly enough whem small occasion is offered and if he were neuer so good he should neuer please all parties for our towne is as the rest of the world is Eulalus But what if he should begin to meddle in your townes matters and to finde fault with your rich men for their vniust hard and vnlawfull dealings likely enough all in your parish obserue not law nor good order especially if it be not for their profit some are wronged and oppressed among you the small offences of some are made heynous crimes some doe manifest wrong and liue in bad and dishonest sort and yet no man dare speake of it I say not that there are such in your towne but put the case there were such Mataeolog To tell you the truth for I haue known their dealings and their qualities a long time there were no abiding for him among them if hee speake but a word against some of them though it were manifest troth hee were farre better runne his country than liue there for the rich would be against him and the poore to please the rich would doe nothing but abuse him some few
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
that this precisenes and too much busying of himselfe comes of pride because he would haue all men ruled by him whereas the trueth is and as his behauiour among you shewes it vnlesse you be willfully and starke blinde that hee wholly and altogether setâ—eth forth God vnto you in his word that you might be ruled by him and that you as all men are being by nature rebels against God might be brought into subiection vnder him And for this cause your minister doth abase himselfe that making himselfe no body God may be all among you all and in you all And that his rule ouer you your hearts consciences and liues might the more clearely appeare vnto you and in you that he might present you a chast and pure Virgin to Christ arrogating nothing to himselfe as Reualls and Antichrists doe thereby obscuring Gods glory but sending and deliuering you as it were into the hands of God and Christ that gathereth and clocketh you to himselfe as the hen doth her chickins by your minister Wherefore euen as the Churle saith Corne is too cheape because he cannot get so much for it as hee would haue but the poore finde it to be too deare euen so your own hearts are prone stubborne and rebellious not his and therefore disdaine you to humble your selues to walke with your God and intruding your selues into the roome of God Antichristianlike you as Sycophants doe in spirit say that God is proud which with the tongue you as it were father vpon your Minister being like the Libard which for the hatred he beareth to man teareth his image in peeces if hee finde it in paper parchment c. Did not Corah Dathan and Abiram rebell against God in the person of Moses Did not the Israelites cast away God from ruling ouer them in the person of Samuel 1 Sam. 8. 7. See if euer any of the children of God spake this of the Prophets that spake to them in the name of the Lord whether Kings Nobles or Commons But the rebells alwaies not only Kings and Nobles but euen the basest miscreants tooke occasion at the person of the Prophet to despise and cast away the Word of the Lord and to intreat his messengers despitefully and as it seemes you doe the Prophet which God hath sent amongst you and to you You smile at this particular application that I call your Minister a Prophet of God but let mee tell you this by the way that prophane persons can heare the word of God in generall I meane so long as they vnderstand it not and know not what vse to make of it but when it comes to be applied in particular they fal eyther to raging or mocking as Luk. 4. The Nazarens willingly heard our Sauiour Christ read his Text out of Esay and after he had begun to expound the same they coÌ„mended him wondred at his gracious words but when hee began to reproue their vnbeleefe and hardnes of heart which you call medling of townes matters mens manners they were filled with wrath and went about to breake his necke They lookt for a temporall kingdome without them and not a spirituall kingdome within them For these Nazarens boasted of Christ and thought it a great honour to their country city that a Prophet should arise from among them that could preach such high doctrine and worke such and so many great miracles yea they imagined also that Christ should glory in their carnall gracing and honouring of him as if for that end hee should preach and worke wonders which thing his owne kinsman also imagined Iohn 7. 3. 4. For flesh and bloud can goe no further But when Christ comes to discouer their hypocriticall and carnall hearts to reproue their infidelity and that he will not carnally glorifie them as they would carnally glorifie him Iohn 5. 44. then are they all in a rage they will to their ability be reuenged of him as it seemes you would be of your minister Againe if they fall not to raging then they fall to mocking as the couetous Pharisees mocke Christ Luke 16. 14. when they perceiued that he spake against them and this is your deuice by your owne confession you would not striue much with your Minister for want of power to do euill but you will shew your hatred in your mocks wrye lookes priuy taunts nips and girds incouraging others against him and bringing him and the Gospell into contempt by all the slie meanes you could so shall rude persons and abiects be actors of your wickednesse but carry your selfe as politickely as you can and couer your shame with heathenish ciuility as well as you may as now a daies many of you are become as cunning as stage-players yet you shall but dance in a net You say hee preacheth of pride why because his apparell sheweth him to be proud There may be I hope a proud heart in a leather doublet like that of yours and there may be a meeke spirit and humble heart in a stuffe gowne like that of his you looke on the outward appearance but God lookes on both your hearts His apparell is such as his calling requireth and I know that for your cause also hee weareth such to take away offence and contempt you are so apt to stumble at euery straw for such as you iudge onely according to the outward appearance and would take occasion at his meane apparell to dispose the Gospell as the Nazarens did Mark 6. 3. 4. and for this purpose the Church hath alwaies enioyned decency in apparell to Ministers You say hee preacheth of malice because he hath no good neighbourhood in him because hee goes not to the Ale-house with you and your hang-byes haile-fellowes well met to drinke and to game and to preach ouer the pot you would then heare him with great deuotion and not say he preached prittle-prattle therefore he hath no good neighbourhood in him If you knew what good neighbourhood were you should see none in any of you so much as in him Mataeo Why what call you good neighbourhood Eulalus The Apostle tells you in Ephes 5. 12. submit your selues one to another in the feare of God If your fellowship and friendship be knit in God it is good fellowship If your feasting and meetings be as they were in the Primitiue Church among Christians vsing your selues as in the presence of God there is good fellowship and neighbourhood If you be affectioned to loue one another with brotherly loue and in giuing honour one going before another that is good neighbourhood Rom. 12. 10. If your rich men prey not on the poore by rent-racking by small measures and great prizes but releeue them before they fall and helpe them vp when they are fallen Luk. 10. 33. 34 35. then are you good neighbours But if your good neighbour-hood be acted no where but at the Ale-house in drinking and drunkennesse ribaldry and swearing in foolish iangling rotten and
and so would you to For I am perswaded that you your selfe thinke the Church better than the Ale-house and the word of God to be as needfull for the soule as Ale for the body And if they offer not the sacrifice of fooles but giue diligent eare and laying vp that in memory which they heare shall afterward vpon occasion speak of the same I hope that you for your part will not terme them pratlers nor hate them for it but rather commend them and loue them preferring them before others that haue that care to know God nor desire to heare his word Alasse I am sorry to heare you say that you care for none that followes and fauors your Minister You should all fauour him and follow his doctrine yea and him also wherein hee followeth Christ You should be his fellow-helpers and gather with him and not scatter abroad nor hinder the worke of the Lord in his hands You rich men should countenance him all that you can that thereby all sorts and euen the worst people might be moued to reuerence him which in the contempt of him contemne the word of God and God himselfe whose messenger he is They should couer his faults and infirmities that by such things the word of God be not euill spoken of among them that seeke such occasions They should helpe and releeue his wants as all true Christians euer haue done that pouerty hinder not the worke of the Ministery and so your soules be starued and famished to death through the pining of his body You will meate your oxen and keepe your horses well that they may be strong to labour else your businesse will lye vndone ought you not then much more to maintaine your minister that your soules may be filled and satisfied with good Will you withdraw meat from your beasts that they might not worke and yet would haue your worke done surely you would thinke him hardly well in his wits that would doe so euen so will you sacrilegiously withdraw your Ministers maintenance that he might not preach and yet would be saued this is spirituall madnes and dead drunkennesse Alas for you I pitty your case I perceiue how the gods of this world Satan and Mammon haue blinded the eyes of some of your rich men and hath preuailed so much with them as he hath brought them to be ranke Pharisees as ill and worse then they that persecuted Christ Some few of them it should seeme being fat at the heart and full in the purse are prickt with pride and vaineglory whereby they seeke to ouer power all the meaner sort to prey vpon them at their command both to say and doe not what truth and right is but what they would haue If any submit themselues and yeeld to them in all things magnifying and praising them him they will countenance and fauour and chiefly giue him faire words but all accompts in the end being cast he shall finde himselfe nothing helped or bettered by them vnlesse it be of other mens cost but if any dislike their doings and crosse them sometimes yea when he can doe no other vnlesse hee will burthen his conscience him they will be reuenged of disgracing him and watching opportunity to thwart him and as I may say to worrie him if they could And by those meanes haue they brought and seeke to bring all men into their subiection whereout they suck no small aduantage Now these men cannot abide your minister for his plaine dealing with them yea like enuious Riualls they cannot abide that any respect or reuerence should be had or giuen to him for they thinke it great disgrace to them that any man should be preferred before them in any thing in your parish yea they make accompt of your minister but as of a bodily seruant for outward Church duties according to Law and that therefore they pay his tithes as his wages They would not haue him to meddle or make with townes-matters which are swayd after their owne lusts nor of their wickednesse because they would not haue their vglinesse and shame vncouered before the eyes of the world nor the gnawing worme of their galled conscience stirred and set on worke before the time the Lord conuert them if it be his gracious pleasure Hence it is that they seeke to single out all men from him that being left alone and no man daring to speak in his behalse no not the manifest trueth they might vpon euery light occasion vse him at their pleasure but though all men leaue him yet God will assist him in his owne cause and in the end all men shall see his power in the conuersion or in the confusion of these wicked Caitiues Mataeolog It is euen as true that you say as God is in heauen They are so fed as they are like a foole with a full belly and a bable in his hand No man can bee in quiet for them they are euen the most venemous people that euer man came amongst it is not possible to escape their hands but they will one way or other mischiefe him I haue had but too much experience of c. Eulalus How bad soeuer they be let not vs be moued to impatience but vse good words If wee see their wickednesse let vs hate it but let vs loue their persons God can make them vessels of holinesse and righteousnesse at his pleasure A soft answere pacifieth wrath and good words quench the coales of strife we must not cease to be good because they are euill But to make an end of my former speech vnto you If you remember you were angry with me when vpon your owne speeches I said you were like to Pilate and Herod one against another and all against your Minister doe you not euen now say the same vpon another occasion terming them venemous and full fooles with bables Whereby it appeares that you are now with them now against them faine would you haue their fauour but your owne will withall but your loue to Gods word and your minister is like theirs Well I perceiue that sinne raignes in a company of you and that Satan rules you at his pleasure When you and they are at some variance and the Minister as his text doth lead him doth reproue some sinne that you know them guilty of that sinne you remember well and will be rehearsing of it and curri-fauouring with the Minister to shroud your selfe vnder him this you doe out of a reuengefull heart to disgrace and defame your neighbours and that in making others bad your selfe might seeme good Again when time serues you will side to them against your minister and call his reprouing of sinne rayling against honest men and say that he hath no neighbourhood nor loue of his people in him that hee speakes all out of pride malice enuy choller Whereby a man may easily see that some among you are religious some prophane and vnmoueable in their wickednesse some crafty shifters seruing themselues of both