A02178:4307
A02178:4307
The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: revised, corrected, and published, for the further building of all such as love the truth, and desire to know the power of godliness. By H.H.The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: reuised, corrected, and published, for the further building of all such as loue the truth, and desire to know the power of godlinesse. By H.H.
London: printed by Thomas Snodham and Thomas Creede for William Welby, 1612London: printed by Thomas Snodham and Thomas Creede for VVilliam VVelby, 1612
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
This is the chair of the wicked at their journeys end, and1 because they should not be without a cushion, if you will have any thing else, the next is2 damnation. Peter saith, Their damnation is nigh. This is the measure of the age of Satan; this is the ladder, or these be the steps to hell: yet God doth not mark every declining of man, but as the Apostle saith he overlooketh them, & they are but in the regenerate to humble them, and to make them confess the grace of God. Touching these thoughts, let these be two rules, what we shame to speak, let us be ashamed to think, he that seeth our thoughts knoweth what we are. I remember in the new History of Scotland, there is mention made of a controversy between Scotland and Ireland, for a certain Isle between them both. After much ado they put it to the determination of a wise Frenchman,3 whose judgement was, that they should put a snake in it, and if it lived, the ground should4 belong to Scotland. I speak it in this respect, that if these poisoned & venomous thoughts do live in our hearts, it is a sign, our heart belongeth to that country, which they appertain to. If they die presently in our hearts, it is well. It behooveth us to have a present striving against them, and if they yet remain, an indignation, a fear and a crying to God to tell him, that we are troubled with them. Here we must outreach, and unteach a foolish speech, that is common amongst us. Thought is free: No, thy cogitations by just title be the servants of the Lord. Bernard saith, Justly doth he challenge my hart, which gave his own heart to be pierced for me. Therefore we must use them wisely, we must walk no longer after our own hearts, but we must strive, and that before reason be corrupted, for then it is hard to restrain. There must be a washing of the heart. This is the burden of the Lord, as the Israelites were wont to say, when they went to Jeremiahs Sermon, this fellow will have our thoughts. Faith must lay violence on reason, for what is faith but a contrariety to reason?5 and what is hope, but a contrariety to experience? But we must have reason to determine as well as the word. Many will not be Christ his Disciples, because they must follow Christ, they will be master with him. But David saith, lead me O Lord.
This is the chaire of the wicked at their iournies ende, and1 because they should not be without a cushion, if you will haue any thing else, the next is2 damnation. Peter saith, Their damnation is nigh. This is the measure of the age of Sathan; this is the ladder, or these be the steps to hell: yet God doth not marke euery declining of man, but as the Apostle saith he ouerlooketh them, & they are but in the regenerate to humble them, and to make them confesse the grace of God. Touching these thoughts, let these be two rules, what we shame to speake, let vs be ashamed to thinke, he that seeth our thoughts knoweth what we are. I remember in the new Historie of Scotland, there is mention made of a controuersie betweene Scotland and Ireland, for a certaine Isle betweene them both. After much adoe they put it to the determinatiō of a wise Frenchman,3 whose iudgement was, that they should put a snake in it, and if it liued, the ground should4 belong to Scotland. I speake it in this respect, that if these poisoned & venimous thoughts doe liue in our hearts, it is a signe, our heart belongeth to that countrie, which they appertaine to. If they die presently in our hearts, it is well. It behooueth vs to haue a present striuing against them, and if they yet remaine, an indignation, a feare and a crying to God to tell him, that we are troubled with them. Here we must outreach, and vnteach a foolish speech, that is common amongst vs. Thought is free: No, thy cogitations by iust title be the seruants of the Lord. Bernard saith, Iustly doth he challenge my hart, which gaue his owne heart to be pearced for me. Therefore we must vse them wisely, we must walke no longer after our owne hearts, but we must striue, and that before reason be corrupted, for then it is hard to restraine. There must be a washing of the heart. This is the burthen of the Lord, as the Israelites were wont to say, when they went to Ieremiahs Sermon, this fellow will haue our thoughts. Faith must lay violence on reason, for what is faith but a contrarietie to reason?5 and what is hope, but a conararietie to experience? But we must haue reason to determine as well as the word. Many will not be Christ his Disciples, because they must follow Christ, they will be maister with him. But Dauid saith, leade me O Lord.
Me thinketh, when1 I read his speech he standeth as if he were blind, and holdeth out his hand, and crieth, lead me, Oh Lord.
Me thinketh, when1 I reade his speech he standeth as if he were blinde, and holdeth out his hand, and cryeth, leade me, Oh Lord.
2 This is the beginning of a conversion, to forsake our selves to follow the Lord. Paul, 1when he was unhorst, said, Lord what shall I do? The laylor when he was moved, and saw the prison door open, said: what shall I do? what shall I do to be saved? The Jews being pricked in heart at the preaching of Peter, Act. 2. said, Men and brethren what shall we do? At Johns baptism every one came and asked, What shall we do? Where we see reason under faith, and experience under hope. Many can commend this or that point in a sermon, and say, it was well handled, because it agreeth with their corrupt affection. God must command what we will, and then we will obey him. But this is the trial, to obey against our2 own inclination; else God shall obey us, we shall not obey him. Some will set down their conclusion, as Benadab, did, 2. King. 20. 18. Jerem. 42. 6. The vile hypocrites said they would do whatsoever God commanded them, whether it were good or evil: but in the next Chapter, when he had bid them, they say: This never came from God. Others there be, which will not take counsel with Micah, but with such as please them. For there be many Preachers which loose and cast down, as fast as others build: Of whom if a man should ask counsel, whether he should go to the devil or no, they would say, Go and prosper. But these I dare say, are condemned of their own conscience.
2 This is the beginning of a conuersion, to forsake our selues to follow the Lord. Paul, 1when he was vnhorst, said, Lord what shall I doe? The laylor when he was mooued, and sawe the prison dore open, said: what shall I doe? what shall I doe to be saued? The Iewes being pricked in heart at the preaching of Peter, Act. 2. said, Men and brethren what shall we doe? At Iohns baptisme euery one came and asked, What shall we doe? Where we see reason vnder faith, and experience vnder hope. Many can commend this or that point in a sermon, and say, it was well handled, because it agreeth with their corrupt affection. God must commaund what we will, and then we will obey him. But this is the triall, to obey against our
3 There are many circumcised to Princes, not to the Lord: they are the circumcision1 of the King and of the Queen: they leave many gross sins punishable by imprisonment, but for others as great but not penal, they pass over. And there be many, who having been sinners, can recount and talk of sin with a delight, who show that ⟨p. 706⟩their hearts never bled for them, and that there is yet a foreskin remaining. There be some also which will come to the Church, and sit before the Preacher, like to the people spoken of in Ezech. who are desirous to know the will of the Lord, and yet if they were examined at the years end, they have profited nothing, here is a foreskin remaining. Last of all, when God maketh men profit, and they grow into some practise of the means, and they can talk as godlily, as if they were perfect: and after all this they become secure, their prepuce or foreskin groweth again, and this is most dangerous.
3 There are many circumcised to Princes, not to the Lord: they are the circumcision1 of the King and of the Queene: they leaue many grosse sinnes punishable by imprisonment, but for others as great but not penall, they passe ouer. And there be many, who hauing beene sinners, can recount and talke of sinne with a delight, who shewe that ⟨p. 706⟩their hearts neuer bled for them, and that there is yet a foreskin remaining. There be some also which will come to the Church, and sit before the Preacher, like to the people spoken of in Ezech. who are desirous to know the will of the Lord, and yet if they were examined at the years end, they haue profited nothing, here is a foreskin remaining. Last of all, when God maketh men profite, and they grow into some practise of the meanes, and they can talke as godlily, as if they were perfect: and after all this they become secure, their prepuce or foreskin groweth againe, and this is most dangerous.
4 Moses in Exod. confesseth of himself, that he is a man of uncircumcised lips; so it seemeth there is an uncircumcision of the foreskin of the lips. And Act. 7. Steven calleth1 them men of uncircumcised ears: there is then also an uncircumcision of the ears. Jerem 4 they are commanded to circumcise the foreskin of their hearts: so there is an uncircumcision of the heart. By the foreskin it is the manner of the Scripture to understand whatsoever groweth within us, which is an impediment to us in doing good. A learned writer saith, there is a foreskin in our ears, which the devil shutteth when we should hear any good thing, and openeth when any evil speech is offered, that we may be corrupted thereby: so in our lips he draweth together the foreskin, when we should speak any good, and openeth it when we speak any evil. Such a foreskin is there in our hearts, which be useth at his own pleasure. In our confession we say, that therefore we do the things we •ought not to do, and do not the things we ought to do, because we follow the devises and desires of our own hearts. And there is an universal leprosy, which hath so over-grown us, that there is no one sound part in us. It is a hard matter to a worldly, or fleshly minded man to be persuaded of this? for every man thinketh well of his own ways, but the Lord pondereth the heart, Prou. 14. And Isaiah saith, chap. 55. Our ways are not the Lords ways, and therefore they shall never bring us to the Lord. And Jerem. 10. the Prophet makes a proclamation on the Lords behalf, If any man will be saved, let him leave his own ways, &c. If we will see this more plainly, let us see Genes. 6. how the Lord looked on the hart of man, & he saw it was set on evil, and that even that thought that was farthest off was set on evil, and not only set on evil, but wholly evil, and evil all the day long, and all the night long too if ye will. Micah. 2. and
And assuredly this error is in all heretics in the world, that they are persuaded of some pure naturalities in them still. And therefore if men will be fruitful to hear and receive Gods word, we must labour to circumcise the foreskin of our hearts. Now the first way to take away this foreskin1 is to restrain our thoughts, and not to be deluded with the doting opinion of the world, to think that thoughts are free.
And assuredly this error is in all heretikes in the world, that they are perswaded of some pure naturalities in them still. And therefore if men will be fruitfull to heare and receiue Gods word, we must labour to circumcise the foreskin of our hearts. Now the first way to take away this foreskinne1 is to restraine our thoughts, and not to be deluded with the doting opinion of the world, to thinke that thoughts are free.
5 If the heart be set on a thing, no reason can be made but we have a fetch beyond it, and no persuasion so strong but we have crinkes to go beside them. The Lord is well pleased with their intents, which prepare their hearts to seek him.
5 If the heart be set on a thing, no reason can be made but we haue a fetch beyond it, and no perswasion so strong but wee haue crinkes to goe beside them. The Lord is well pleased with their intents, which prepare their hearts to seeke him.
6 When the heart is upright, though there be some fault: yet the Lord respecteth more the faith and uprightness of the heart to crown it, than he doth the fault to curse it: as appeareth in Rebecca and Jacob when they stole the blessing, &c.
6 When the heart is vpright, though there be some fault: yet the Lord respecteth more the faith and vprightnes of the heart to crowne it, than he doth the fault to curse it: as appeareth in Rebecca and Iacob when they stole the blessing, &c.
7 Paul saith of himself, that till we knew the meaning of the last commandment,1 Thou shalt not lust he thought well of himself: and surely we shall never know the law of God a right, except we know the heart is wholly evil. And we must know withal that the tongue is a world of wickedness. And if the tongue, which is but an instrument of the hart, be a world of wickedness, what is the hart whereof all proceedeth that the tongue speaketh; Albeit there were no devil in the world to tempt us to evil, nor any evil wrought to take2 example by, yet there abideth enough in the heart to corrupt the whole man. For there is no evil in the wickedest man of the world but it is in me, and would appear, unless the Lord did suppress it.
7 Paul saith of himselfe, that till we knewe the meaning of the last commaundement,1 Thou shalt not lust he thought well of himselfe: and surely wee shall neuer know the law of God a right, except we know the heart is wholy euill. And we must know withall that the tongue is a world of wickednes. And if the tongue, which is but an instrument of the hart, be a world of wickednes, what is the hart whereof al proceedeth that the tongue speaketh; Albeit there were no diuell in the world to tempt vs to euill, nor any euill wrought to take2 example by, yet there abideth enough in the heart to corrupt the whole man. For there is no euill in the wickedest man of the world but it is in mee, and would appeare, vnlesse the Lord did suppresse it.
8 He was desirous still to keep himself from deadness, and tried his heart with thankfulness, ⟨p. 707⟩by speaking somewhat (after meat received) to the glory of God, if God gave any good matter into his mind so to take it, if every one were silent, then to raise up some good occasion of speaking by reading, or singing which were so used, that when other things came in place to the aforesaid end, they were surceased from, because customable sticking to any thing bringeth less reverence and profit. And among other things he was very glad to speak somewhat to such, whom he thought after, God might make instruments to teach it to others more effectually than he could express it, which thing he said we should learn of the Apostle Paul, 2. Tim. 2. 2.
8 He was desirous still to keepe himselfe from deadnes, and tried his heart with thankfulnes, ⟨p. 707⟩by speaking somewhat (after meate receiued) to the glorie of God, if God gaue any good matter into his minde so to take it, if euery one were silent, then to raise vp some good occasion of speaking by reading, or singing which were so vsed, that when other things came in place to the aforesaid end, they were surceased from, because customable sticking to any thing bringeth lesse reuerence and profit. And among other things he was very glad to speake somewhat to such, whom he thought after, God might make instruments to teach it to others more effectually than he could expresse it, which thing he said we should learne of the Apostle Paul, 2. Tim. 2. 2.
TF the Psalmist (Psal. 94.) could make his argument, He that hath planted the ear, shall he not hear, much more may we argue thus: He that hath planted the ear, shall not he be heard? Shall not he hear, saith David, shall not he be heard, say we? And surely in his creation he planted the ear to this end, and therefore by the title of creating us he1 hath good interest to the ear: but if the title of creation will not serve, yet in respect that he preserveth us continually, which we call his providence, that interest may serve: but if that serve neither, yet Adam having through2 sin alienated himself from God, his soul, his body, and so his ears too: by the right of Redemption the Lord having purchased us a new, and buying every jot of us again as3 it were at the second hand, in this right he may surely claim our ears. Now if he may claim them, as they be his, and in truth they be his, then must we hear him: or if they be not his, and by no right appertain to him, then we are not the Lords Israel. But if we be the Lords, then I say the Lord hath said, he cannot abide, that a candle being light should be put under a bushel, and that our ears, which appertain to him; should be put to no use: which if they be, they little or nothing differ from a carved image, who hath eyes and seeth not, ears and heareth not. He will not have us come to the Church, and the word beat and beat upon us, and no more stir us than it doth the pillars or seats we sit on, wherein we show our selves to be but idol Christians, or counterfeit professors. Then if we must needs hear, the next thing to be inquired of, is the special subject or object of our hearing. We can hear a noise as of the beating of the air, of the wind, of4 the thunder or such like, though it be not a voice: but alas a bare sound can do nothing. Secondly then we hear a voice. but this is common to us with beasts, and what can the5 bellowing of oxen or the bleating of sheep do us good? So then neither a noise nor a voice is here to be stood upon, which can do us no good. How then? there is yet a better thing, and that is a word, wherein one may express the excellent meaning of his mind to
Well, then a sound is a thing inferior, a voice is somewhat more excellent, but a word is without question the best of all to increase our knowledge. Now if the word be the most principal, I would gladly know of him, that is farthest from God, if there be any word better or more worth the hearing than the word of God. Then if we ascend from a sound to a voice, and from the voice to a word, and from a word to the word of God, we see the word of God to be most principal, and good cause there is why it should so be, the speaker of it is above all creatures, and therefore1 his word must be above the word of all other creatures. Whereunto if we join but the consideration of our reverend regard in hearing but a Prince or a meaner Magistrate, how2 we listen, mark his speech, scan and stand upon every word he speaks to us, to see what most concerns us, this will surely condemn us for our negligence and carelessness in hearing the word of the Lord. But seeing the word is the best thing, we will draw out another reason, which is, that we then best employ our ears, when we hear the word, and in hearing can say: Now I hear the best thing that I can hear, this is the sweetest sound, and now mine ears are put to the best use, I hear not only a sound but a voice, a word. ⟨p. 708⟩and the very word of God: so are our hands best employed, when they are receiving the sacraments, our eyes when they are reading, our feet when they bring us to the house of God. When we thus have once set our selves in work we may well say, All that I have, is in their best estate, and put to the best kind of duty, because our senses and the parts of our bodies are about the business of saving of our souls, & about the business of the Lords glory. The Heathen said, that the goodly ornaments of the world and frame of all things, was most worthy the seeing, as though a man were borne, and came into this life only to3 take a view of them, and so to depart without having any use or profit of them; & though he never felt the power of the Sun, or the sweetness of flowers, or any other thing: much more may I say so much of the word, though a man should never have benefit by it, yet so good it is, of it self, that it is most worthy the hearing, though it be nothing but heard.
But besides our hearing, the Lord hath joined a special profit to the word, as either the saving or condemning of our selves, so that the word is therefore more carefully to be heard, because it is accompanied with such a benefit as the saving of our souls: God (saith John) so loved the world, that he gave his only begotten son for us, that whosoever believeth in him; should not perish, but have everlasting life. But how shall we believe, saith Paul, Rom. 10. if we hear not? how shall we hear without preaching? and how shall they preach, unless they be sent? So that it is preaching that brings hearing, hearing breeds believing, and by believing we are saved,1 and so howsoever the jolly fellows of this world and others account thereof to be but madness or foolishness, this same foolishness of preaching, saith Paul, bringeth salvation;2 this foolish thing, (I say) of preaching, and this slender thing of hearing is the way to salvation. But yet a degree further. Naaman refusing the commandment of the Prophet concerning the washing himself in a river, which was not at home in his own country, his servant saith unto him, Father, if he had commanded thee a greater thing, wouldest thou not have done it? and why then is it much to wash in this river? So may we say of the word, If we will not do so much as hear the word, which is so easy a matter to do, what would we have done, if we should have climbed up to heaven to have fetched it from thence, or digged to the hells to fetch it thence, or crossed the seas to have had it thence? But the Lord, saith the Apostle, Rom. 10. hath dealt more mercifully for us, and provided better for our ease, we need not take such pains as to go up to heaven, or down to hell for the word; but it is brought even to us, and preached familiarly: and therefore in respect of the right that the Lord hath unto us, in respect of the best employing of our senses, in respect of the dignity of the word, and in regard of our easiness in hearing, we must needs hear the word. Another argument is this, because, when I called upon and stretched mine arm daily to you, saith the Lord by his Prophet, and ye would not hear me: cry as long as ye can cry, I will not hear you. But if we do hear the Lord, he will hear us, and communicate unto us the graces of his holy spirit, and whatsoever is needful for our salvation.
If then the matter stand so upon our obedience to the Lord, that we shall reap so great a benefit, because he requires but even by the law of nature, to do to him, as we would have him deal with us; it is good equity, that if we will not hear the Lord when he speaks, speak we never so loud or long, we should not be heard of him. The last reason is this, when Mary was occupied in hearing our Saviour Christ, and Martha was busied in ministering things about her house, Christ saith flatly, Mary hath chosen the good part, and why? It shall not be taken away from her. Martha's part in death shall be taken away, and come to nought, and so may we safely say of all our things concerning our trades in this life, they must cease, and when death comes, they shall have an end; but Mary's part shall not be so, that is, whatsoever faith, love, or obedience we have attained by the word preached, it shall abide by us with peace of conscience in this life, and afterward it will accompany us even to the kingdom of heaven. But Martha was Martha for Christ, we are Martha's for Martha, we are all for the world, but this shall be taken from us Every man may therefore safely reckon thus with himself: Surely, all my pain, my profits, my trade, and all will end in death: this is not the good part, therefore I will hear the word, and this shall never be taken from me. So that as in the former we are made partakers of the omnipotency of God, if we hear his word: so here we see we shall communicate in the eternity of God, if we choose ⟨p. 709⟩Mary's part: but if we prefer the other, we must go; but our part must tarry after us, and be taken from us. Good cause then have we to hear the word: but who is he that thinks himself happy to have the word, or thinks not himself more happy to get a good bargain? who being in a journey or sick in his body, thinketh it a special cross, and finds in himself a grief that he could not come to the congregation of the Lord?
If then the matter stand so vpon our obedience to the Lord, that we shall reape so great a benefit, because he requires but euen by the law of nature, to doe to him, as we would haue him deale with vs; it is good equitie, that if we will not heare the Lord when he speakes, speake wee neuer so loud or long, we should not be heard of him. The last reason is this, when Mary was occupied in hearing our Sauiour Christ, and Martha was busied in ministring things about her house, Christ saith flatly, Mary hath chosen the good part, and why? It shal not be taken away from her. Marthas part in death shall be taken away, and come to nought, and so may we safely say of all our things concerning our trades in this life, they must cease, and when death comes, they shall haue an end; but Maries part shall not bee so, that is, whatsoeuer faith, loue, or obedience wee haue attained by the word preached, it shall abide by vs with peace of conscience in this life, and afterward it will accompanie vs euen to the kingdome of heauen. But Martha was Martha for Christ, we are Marthas for Martha, wee are all for the world, but this shall be taken from vs Euery man may therfore safely reckon thus with himselfe: Surely, all my paine, my profits, my trade, and all will end in death: this is not the good part, therefore I will heare the word, and this shal neuer be taken from me. So that as in the former we are made partakers of the omnipotencie of God, if wee heare his word: so here we see we shall communicate in the eternitie of God, if we choose
2 Many reading in the sermons of the Prophets & Apostles, how they exhort to the hearing1 of the word, marvel at it. And if at this day we be spoken so to hear, we can say, Why, we sit here for no other end, we came hi•her for that purpose, our feet made hast to hear, and therefore it seemeth to be a vain speech. Wherefore we must understand, that this word (hear) hath a further meaning than so, Ezekiel chap. 3. saith, L•t him that hath ears to hear, hear: so that there are two kinds of hearing, else this had been a frivolous speech. We must know therefore that (Job. 42) there are two hearings. There is an hearing of the ear, and there is an hearing of the heart: there is a speaking to the ear, and there is a speaking to the heart. •o• said▪ he heard the Lord but with his ears, with his gristles only, and afterward he heard the Lord better, and that was with the hearing of the heart. We must learn then to draw up our hearts up to our ears, that so one sound may2 pierce both at once. But to hear with the heart there are four things to be performed: the first is set down, Eccles. 4 17. Look to thy feet, when thou goest into the house of the Lord. And 2. Chron. 34. because men did not prepare their hearts in their houses at home, or by the way abroad, all was in vain, they lost their success in heavenly things. The first thing3 then is preparation And coming to the Church, every man is to deal thus with himself: I shall now go where I may sit among reprobates, least therefore I should set on more on the bill and beadroll of my sins, I will prepare my self, and pray in serious4 manner, and earnestly for the grace of God to teach me The second thing is, that we must hear the word as good Catholics, that is, we must not hear the word by parcels and by clauses as we list, and give our ear until it come to our special sin, and sit quietly till our body be touched: but we must hear universally as well the things that mislike us, as the things that please us. We must be affected to hear the word, as the people were to hear the Lord in the mountain, who said; Speak the Lord what he will, we will hear him. This is a good kind of hearing, and it pleased the Lord so well, that he said: Oh that this heart were always in this people, &c.
4 Moses in Exod. confesseth of himselfe, that hee is a man of vncircumcised lips; so it seemeth there is an vncircumcision of the foreskinne of the lips. And Act. 7. Steuen calleth1 them men of vncircumcised eares: there is then also an vncircumcision of the eares. Ierem 4 they are commanded to circumcise the foreskin of their hearts: so there is an vncircumcision of the heart. By the foreskinne it is the manner of the Scripture to vnderstand whatsoeuer groweth within vs, which is an impediment to vs in doing good. A learned writer saith, there is a foreskinne in our eares, which the diuell shutteth when wee should heare any good thing, and openeth when any euill speech is offered, that we may be corrupted thereby: so in our lips he draweth together the foreskin, when wee should speake any good, and openeth it when we speake any euill. Such a foreskin is there in our hearts, which bee vseth at his owne pleasure. In our confession wee say, that therefore we doe the things we •ought not to doe, and doe not the things we ought to doe, because we follow the deuises and desires of our owne hearts. And there is an vniuersall leprosie, whioh hath so ouer-growne vs, that there is no one sound part in vs. It is a hard matter to a worldly, or fleshly minded man to be perswaded of this? for euery man thinketh wel of his own waies, but the Lord ponde•eth the heart, Prou. 14. And Esay saith, chap. 55. Our wayes are not the Lords wayes, and therefore they shall neuer bring vs to the Lord. And Ierem. 10. the Prophet makes a proclamation on the Lords behalfe, If anie man will be saued, let him leaue his owne wayes, &c. If we will see this more plainely, let vs see Genes. 6. how the Lord looked on the hart of man, & he saw it was set on euill, and that euen that thought that was farthest off was set on euill, and not onely set on euill, but wholy euill, and euill all the day long, and all the night long too if yee will. Micah. 2. and Ierem. 17. nothing is so euill as the2 heart: for the heart of man is euill aboue all things. Therefore needfull it is that this foreskinne be taken away: not the heart itselfe as God created it, but the foreskinne of the heart, which is a fruite of the first rebellion. For surely vnlesse this heart be altered, let the word be preached, and say the Preachers what they can, all is in vaine.
TF the Psalmist (Psal. 94.) could make his argument, Hee that hath planted the eare, shall he not heare, much more may we argue thus: He that hath planted the eare, shall not hee be heard? Shall not hee heare, saith Dauid, shall not he be heard, say we? And surely in his creation he planted the eare to this end, and therefore by the title of creating vs hee1 hath good interest to the eare: but if the title of creation will not serue, yet in respect that he preserueth vs continually, which wee call his prouidence, that interest may serue: but if that serue neither, yet Adam hauing through2 sinne alienated himselfe from God, his soule, his bodie, and so his eares too: by the right of Redemption the Lord hauing purchased vs a new, and buying euery iot of vs againe as3 it were at the second hand, in this right he may surely claime our eares. Now if hee may claime them, as they be his, and in truth they be his, then must we heare him: or if they be not his, and by no right appertaine to him, then we are not the Lords Israel. But if wee bee the Lords, then I say the Lord hath saide, hee cannot abide, that a candle being light should be put vnder a bushell, and that our eares, which appertaine to him; should be put to no vse: which if they be, they little or nothing differ from a carued image, who hath eyes and seeth not, eares and heareth not. He will not haue vs come to the Church, and the word beate and beate vpon vs, and no more stirre vs than it doth the pillars or seates we sit on, wherein we shew our selues to be but idoll Christians, or counterfeite professors. Then if wee must needes heare, the nexte thing to be inquired of, is the speciall subiect or obiect of our hearing. We can heare a noise as of the beating of the ayre, of the winde, of4 the thunder or such like, though it be not a voyce: but alas a bare sound can doe nothing. Secondly then wee heare a voyce. but this is common to vs with beasts, and what can the5 bellowing of oxen or the bleating of sheepe doe vs good? So then neither a noise nor a voyce is here to be stood vpon, which can doe vs no good. How then? there is yet a better thing, and that is a word, wherein one may expresse the excellent meaning of his minde to6 another, and man may open himselfe to man.
But besides our hearing, the Lord hath ioyned a speciall profit to the word, as either the sauing or condemning of our selues, so that the word is therefore more carefully to be heard, because it is accompanied with such a benefit as the sauing of our soules: God (saith Iohn) so loued the world, that he gaue his only begotten sonne for vs, that whosoeuer beleeueth in him; should not perish, but haue euerlasting life. But how shall we beleeue, saith Paul, Rom. 10. if we heare not? how shall we heare without preaching? and how shall they preach, vnlesse they be sent? So that it is preaching that brings hearing, hearing breedes beleeuing, and by beleeuing we are saued,1 and so howsoeuer the iolly fellowes of this world and others accompt thereof to bee but madnesse or foolishnes, this same foolishnes of preaching, saith Paul, bringeth saluation;2 this foolish thing, (I say) of preaching, and this slender thing of hearing is the way to saluation. But yet a degree further. Naaman refusing the commandement of the Prophet concerning the washing himselfe in a riuer, which was not at home in his owne countrey, his seruant saith vnto him, Father, if hee had commanded thee a greater thing, wouldest thou not haue done it? and why then is it much to wash in this riuer? So may wee say of the word, If wee will not doe so much as heare the word, which is so easie a matter to doe, what would wee haue done, if we should haue climbed vp to heauen to haue fetched it from thence, or digged to the hels to fetch it thence, or crossed the seas to haue had it thence? But the Lord, saith the Apostle, Rom. 10. hath dealt more mercifully for vs, and prouided better for our ease, we neede not take such paines as to goe vp to heauen, or downe to hell for the word; but it is brought euen to vs, and preached familiarly: and therefore in respect of the right that the Lord hath vnto vs, in respect of the best employing of our senses, in respect of the dignitie of the word, and in regard of our easinesse in hearing, wee must needes heare the word. Another argument is this, because, when I called vpon and stretched mine arme daily to you, saith the Lord by his Prophet, and ye would not heare me: crie as long as ye can cry, I will not heare you. But if wee doe heare the Lord, he will heare vs, and communicate vnto vs the graces of his holy spirit, and whatsoeuer is needfull for our saluation.
2 Many reading in the sermōs of the Prophets & Apostles, how they exhort to the hearing1 of the word, marueile at it. And if at this day wee be spoken so to heare, wee can say, Why, we sit here for no other end, we came hi•her for that purpose, our feete made hast to heare, and therefore it seemeth to be a vaine speech. Wherefore we must vnderstand, that this word (heare) hath a further meaning than so, Ezechiel chap. 3. saith, L•t him that hath eares to heare, heare: so that there are two kindes of hearing, else this had beene a friuolous speech. We must know therefore that (Iob. 42) there are two hearings. There is an hearing of the eare, and there is an hearing of the heart: there is a speaking to the eare, and there is a speaking to the heart. •o• saide▪ hee heard the Lord but with his eares, with his gristles only, and afterward he heard the Lord better, and that was with the hearing of the heart. We must learne then to draw vp our hearts vp to our eares, that so one sound may2 pearce both at once. But to heare with the heart there are foure things to bee performed: the first is set downe, Eccles. 4 17. Looke to thy feete, when thou goest into the house of the Lord. And 2. Chron. 34. because men did not prepare their hearts in their houses at home, or by the way abroad, all was in vaine, they lost their successe in heauenly things. The first thing3 then is preparation And comming to the Church, euery man is to deale thus with himselfe: I shall now goe where I may sit among reprobates, least therefore I should set on more on the bill and beadroule of my sinnes, I will prepare my selfe, and pray in serious4 manner, and earnestly for the grace of God to teach me The second thing is, that we must heare the word as good Catholikes, that is, we must not heare the word by parcels and by clauses as we list, and giue our eare vntill it come to our speciall sinne, and sit quietly till our bodie be touched: but we must heare vniuersally as well the things that mislike vs, as the things that please vs. Wee must be affected to heare the word, as the people were to heare the Lord in the mountaine, who saide; Speake the Lord what he will, wee will heare him. This is a good kinde of hearing, and it pleased the Lord so well, that hee said: Oh that this heart were alwaies in this people, &c.