The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham,…The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham,…
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.
Richard Greenham d. 1594?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.
3 The obedience of God is as a chain to tie up all the creatures of God from our hurt,1 and as a thing to muzzle their mouths that they cannot bite us. Again, disobedience breaketh the chain, and openeth the mouths of all things to our destruction.
3 The obedience of God is as a chaine to tie vp all the creatures of God from our hurt,1 and as a thing to muzzle their mouthes that they cannot bite vs. Againe, disobedience breaketh the chaine, and openeth the mouthes of all things to our destruction.
4 In good works we must not only be wrought upon as patients, but work as agents.1⟨p. 827⟩There be three special signs of good works: first, a good work must have it foundation2 in the word, for a good work is grounded on a good word, and every plant, that is not planted in God his Eden, shall be plucked up. In vain we worship the Lord, with our3 own traditions, whatsoever thou doest, do it, because God commandeth thee. Now because wicked men may do good things, as sacrifice, hear the word, pray, build houses, use hospitality, &c. we must next see whether these be apples of the tree of faith or no, which only purifieth the heart,
Habel kneeleth at the altar, both sacrifice, both obey the commandments, in both the same work according to the same word: but the one offers in faith, the other not. Chore offered his sacrifice, Aaron offers his sacrifice, the same work, but not the same faith. Esau losing the blessing wept, Peter losing Christ wept: here are tears alike, but not in truth alike. Judas said peccavi. David said peccavi: here is repentance, the work like, the faith unlike. Yea again, as we must look to have a writ from the Lord, and with a good writ have
a good heart; so we must beware we look not at these things with a squint eye. The Pharisee prayeth in the market places, he would have a good work in hand, but his heart was not right, it was mixed with a little leaven of vain-glory. Here then falls all the great works of Papists, who will pluck part of their salvation from God, and make the Lord to become debtor to them, whereas even the very works of Christ without the promise could never have merited salvation. We must say rather, my well doing O Lord, extendeth not unto thee, all that I do, is nothing, I am still an unprofitable servant. Now all men must do good works, for the law being written for all, shall be exacted of all. Under the steward we are all contained, we must all appear, we must give an account, every tree, that bringeth not forth fruit, as well the vast oak of Bashan, as the low shrub shall be all cast into the fire. It still runs in an universality, yea the very reprobate must do well, and though he cannot attain heaven, yet his condemnation is not so deep, his worm is not so sore, his stripes are not so many.
4 In good works we must not onely be wrought vpon as patients, but worke as agents.1⟨p. 827⟩There be three speciall signes of good workes: first, a good worke must haue it foundation2 in the word, for a good worke is grounded on a good word, and euery plant, that is not planted in God his Eden, shall be plucked vp. In vaine we worship the Lord, with our3 owne traditions, whatsoeuer thou doest, doe it, because God commaundeth thee. Now because wicked men may doe good things, as sacrifice, heare the word, pray, build houses, vse hospitalitie, &c. we must next see whether these be apples of the tree of faith or no, which only purifieth the heart, Act. 15. and euen makes the actions pure. Kain kneeleth at the altar,4 Habel kneeleth at the altar, both sacrifice, both obey the commandements, in both the same worke according to the same word: but the one offers in faith, the other not. Chore offered his sacrifice, Aaron offers his sacrifice, the same worke, but not the same faith. Esau leesing the blessing wept, Peter leesing Christ wept: here are teares alike, but not in truth alike. Iudas said peccaui. Dauid said peccaui: here is repentance, the worke like, the faith vnlike. Yea againe, as we must looke to haue a writ from the Lord, and with a good writ haue5 a good heart; so we must beware we looke not at these things with a squint eye. The Pharisie prayeth in the market places, he would haue a good worke in hand, but his heart was not right, it was mixed with a little leauen of vaine-glorie. Heere then falles all the great workes of Papists, who will plucke part of their saluation from God, and make the Lord to become debtor to them, wheras euen the very works of Christ without the promise could neuer haue merited saluation. We must say rather, my well doing O Lord, extendeth not vnto thee, all that I doe, is nothing, I am still an vnprofitable seruant. Now all men must doe good workes, for the law being written for all, shall be exacted of all. Vnder the steward we are all contained, we must all appeare, we must giue an account, euery tree, that bringeth not forth fruit, as well the vaste oke of Bashan, as the low shrub shall be all cast into the fire. It still runnes in an vniuersalitie, yea the very reprobate must doe well, and though he cannot attaine heauen, yet his condemnation is not so deepe, his worme is not so sore, his stripes are not so many.
1Good worksGood workes
2Three signs of good worksThree signes of good works
But is none more bound to do well, than others? Yes the faithful. If a brother offend, admonish him. Though the ignorant shall have stripes, yet they that know the trueth, shall have moe stripes. If I had not come saith Christ, ye should not have had such sins, but now have ye not wherewithal to cover them, yea of the children of God one is more bound to good works than another. Upon every soul cometh tribulation, upon the Jew, &c. Who, for that they had the Prophets, the tabernacle,1 the covenant, and we for having good Ministers and Magistrates are especially bound to good works. If we would know on whom we should show these works, I answer universally on all, even as our heavenly Father doth on all; yet this hath also a bound and restraint, Gal. 6. 10. Let us do good unto all men, but especially to those that are of the household of faith. Among them also they are especially to be helped, which most stand in need of our help, as we may see in the man in the Gospel that lay wounded. Lastly, to show2 why we must provoke and be provoked to good works, to pass Jews and Gentiles we will come to Protestants, who are most bound to good works. We are slandered to deny good works, because we would supplant and depose them out of the chair of Christ, and deny them to have the prerogative of salvation. But we defend good works. First, we affirm3 good works out of Ephes. 5. 1. Be ye followers of God as dear children, because as God hath called us to be his children, so herein we ought to resemble his image by doing good both to just & unjust. Secondly, where it is said, Tit. 2. 12. that Christ gave himself for us to4 this end, that he might redeem us from all iniquity, and purge us to be a peculiar people to himself, zealous of good works, we also say, that we are debtors to do good. And surely this commends all the pains of Christ, if we be zealous of good works: so not to be given to good works doth in some sort crucify him again. But it is enough that we have once grieved him on earth, & therefore let us not grieve him in heaven also. Thirdly, being the temples5 of the holy Ghost, 1. Cor. 6. 19. it were a despite against the Lord, if we make the house6 of God the sty of Satan, and sink of sin.
But is none more bound to doe well, than others? Yes the faithfull. If a brother offend, admonish him. Though the ignorant shall haue stripes, yet they that know the trueth, shall haue moe stripes. If I had not come saith Christ, yee should not haue had such sinnes, but now haue ye not wherewithall to couer them, yea of the children of God one is more bound to good workes than another. Vpon euery soule commeth tribulation, vpon the Iew, &c. Who, for that they had the Prophets, the tabernacle,1 the couenant, and we for hauing good Ministers and Magistrates are especially bound to good works. If we would know on whom we should shew these works, I answere vniuersally on all, euen as our heauenly Father doth on all; yet this hath also a bound and restraint, Gal. 6. 10. Let vs doe good vnto all men, but especially to those that are of the household of faith. Among them also they are especially to be helped, which most stand in need of our helpe, as we may see in the man in the Gospell that lay wounded. Lastly, to shew2 why we must prouoke and be prouoked to good workes, to passe Iewes and Gentiles we will come to Protestants, who are most bound to good workes. We are slandered to denie good workes, because we would supplant and depose them out of the chaire of Christ, and denie them to haue the prerogatiue of saluation. But we defend good workes. First, we affirme3 good workes out of Ephes. 5. 1. Be ye followers of God as deare children, because as God hath called vs to be his children, so herein we ought to resemble his image by doing good both to iust & vniust. Secondly, where it is said, Tit. 2. 12. that Christ gaue himselfe for vs to4 this end, that he might redeeme vs from all iniquitie, and purge vs to be a peculiar people to himselfe, zealous of good workes, we also say, that we are debtors to doe good. And surely this commends all the paines of Christ, if we be zealous of good workes: so not to be giuen to good works doth in some sort crucifie him again. But it is enough that we haue once grieued him on earth, & therfore let vs not grieue him in heauen also. Thirdly, being the temples5 of the holy Ghost,
1On whom to confer our well doings.On whom to conferre our well doings.
2Protestants most bound to good works.Protestants most boūd to good workes.
Fourthly, the Angels rejoice to see a sinner repent, as also there is great sorrow, when a Professor falleth away, the heavens seem to1 be clothed with black thereat, and the Angels wear mourning attire. But to come down from heaven to earth. Fifthly, whereas the rankest heretics have had often great feelings2⟨p. 828⟩(whereby this is no good way to salvation, to think our selves sure in a carnal security) Peter teacheth us another way: Make your election sure by good works. 2. Pet. 1. 10. as by a sign consequent, not as by a cause antecedent. Sixthly, we must by good works avoid the offending of our brethren, least that as Lot was vexed among the Sodomites, we grieve the3 hearts of the Saints. Seventhly, as we are not to grieve strong Lot, so we must not offend the weak ones, for whose sakes we must abridge somewhat from our liberty in things4 lawful: and much more cut off our licentiousness in things that be unlawful. Eighthly, we must do good even for the wicked. Wherefore the Apostle, I. Pet. 3. 2. admonisheth wives5 so to live, that even they which obey not the word, may without the word be won by the conversation of the wives. If women are thus charged, then much more men. Ninthly, because the Devil not barred out by good works, doth make us his palace, or rather his paunch, or6 his stable; and at the fall of a righteous man, the damned do (as it were) make great bonfires in hell, let us bring forth the fruits of righteousness, which may make the Devil to some in fretting, and work more madness and melancholy in the damned. Tenthly: for7 the confusion of the wicked in the last day, it shall be good by well-doing to redeem some comfortable confidence of our being in CHRIST, against that day, when the sides of the wicked shall lie panting in pain. Now to make up the number of a dozen, we may be8 moved to do good works, by considering the end of the godly, and the end of the wicked, Mat. 25. These reasons many and weighty, shall redeem us from this reproach, wherewith9 our enemies do charge us.
Fourthly, the Angels reioyce to see a sinner repent, as also there is great sorrow, when a Professor falleth away, the heauens seeme to1 be clothed with blacke thereat, and the Angels weare mourning attire. But to come down from heauen to earth. Fiftly, whereas the rankest heretikes haue had often great feelings2⟨p. 828⟩(whereby this is no good way to saluation, to thinke our selues sure in a carnall securitie) Peter teacheth vs another way: Make your election sure by good workes. 2. Pet. 1. 10. as by a signe consequent, not as by a cause antecedent. Sixtly, we must by good works auoyd the offending of our brethren, least that as Lot was vexed among the Sodomites, we grieue the3 hearts of the Saints. Seuenthly, as we are not to grieue strong Lot, so wee must not offend the weake ones, for whose sakes wee must abridge somewhat from our libertie in things4 lawfull: and much more cut off our licentiousnesse in things that be vnlawfull. Eightly, we must do good euen for the wicked. Wherefore the Apostle, I. Pet. 3. 2. admonisheth wiues5 so to liue, that euen they which obey not the word, may without the word be wonne by the conuersation of the wiues. If women are thus charged, then much more men. Ninthly, because the Diuell not barred out by good workes, doth make vs his pallace, or rather his paunch, or6 his stable; and at the fall of a righteous man, the damned doe (as it were) make great bonefires in hell, let vs bring forth the fruites of righteousnesse, which may make the Diuell to some in fretting, and worke more madnes and melancholie in the damned. Tenthly: for7 the confusion of the wicked in the last day, it shalbe good by wel-doing to redeeme some comfortable confidence of our being in CHRIST, against that day, when the sides of the wicked shall lie panting in paine. Now to make vp the number of a douzen, wee may be
6 To do good is worth the doing, albeit in vain, and as Seneca saith: He is a perfect man 1that can loose a benefit & give it, not to give & loose it. But whose is the hurt? CHRIST preached in vain to the Jews, and Noah to the old world, and Lot to the Sodomites, but were Noah, Lot, and Christ hurt for it? And yet many writers think no good work is in vain to2 him that it is done too. But certainly to him that doth it, it is not in vain: there is a great reward for them in the life to come. And in that respect GOD will have his children do many good works in vain. As to Moses he said, Go preach to Pharaoh, he shall not hear thee, yet go. Again, that which is well done, is better done then not done: for then it perisheth with them, otherwise it should perish with thy self.
6 To doe good is worth the doing, albeit in vaine, and as Sencca saith: He is a perfect man 1that can loose a benefite & giue it, not to giue & loose it. But whose is the hurt? CHRIST preached in vaine to the Iewes, and Noah to the old world, and Lot to the Sodomites, but were Noah, Lot, and Christ hurt for it? And yet many writers think no good worke is in vaine to2 him that it is done too. But certainely to him that doth it, it is not in vaine: there is a great reward for them in the life to come. And in that respect GOD will haue his children doe manie good works in vaine. As to Moses he said, Goe preach to Pharaoh, he shall not heare thee, yet goe. Againe, that which is well done, is better done then not done: for then it perisheth with them, otherwise it should perish with thy selfe.
1Perdere beneficium & dare, non dare & perdere.
2We must do good, though it seem to be in vain.We must doe good, though it seeme to be in vaine.
7 There is none hath a privilege whereby he is exempted from doing of good works.1 The Law is given to all, John 10. Every one had his Talent, Luc. 19. Every one shall bear his burden, Gal. 6 Every one shall stand before the Tribunal of GOD: every mans blood shall be upon his own head, Ezech. 5▪ Every Tree that bringeth not forth fruit, shall be cut down, Matth. 3. Tribulation and anguish shall be upon every soul, Rom. 2. Thus we still see it runs of all and every one. The reason is, God accepteth no persons, neither in gifts of Nature, nor in gifts of Grace, nor in judgements, even the little Hills, the small Trees, not one pin made of an unfruitful tree. But are the wicked tied to do good works? Yea, even they, Matth. 11. it is said, it shall be easier for some, then for others, which is interpreted, Matth. 8. that there is utter darkness: whereas Basil saith, the greatest sins go thither, and Luc. 7. He that knoweth his Master will, &c. Even the wicked must do good to make their judgement easier, their stripes fewe•, and their place better. Must2 any, more then others do good works? yes, the Christian must especially be zealous of good works, Tit. 2. warn them that believe, Tit. 3. 14. and in the end of the same chapter, Let our men learn to show forth good works: what manner men ought we to be? 2. Pet. 3. If any that is counted a brother. I. Cor. 5. Now then among Christians who are most bound? Tribulation, &c. on the Jew first, &c. The reason is, for they had the Oracles of GOD, Rom. 3. 1. 2. He that knoweth his Masters will, and doth it not, that fellow sinneth indeed: so then this person, on whom the pouring of the ointment hath been first, ought to be most thankful in good works. We must do good even to all. Be merciful as • am, Luc 6. and we know he suffereth his sun to shine overall. The reason is, God his image is in all. But especially to the faithful. Job. 22. I cannot profit thee, &c. Psalm. 16. My well doing extendeth not to thee, but to thy Saints. It is Christ his own desire, Luc. 22. Whe• thou art 3converted, confirm thy brethren. We can do him no good, but in his Saints. And yet •o go4 further, to him most of all that is wounded, as to the Samaritan, Luke, 13. If he need our5⟨p. 829⟩help, though he be a Samaritan.
7 There is none hath a priuiledge whereby he is exempted from doing of good works.1 The Law is giuen to all, Iohn 10. Euery one had his Talent, Luc. 19. Euery one shall beare his burthen, Gal. 6 Euery one shall stand before the Tribunall of GOD: euery mans blood shall be vpon his owne head, Ezech. 5▪ Euery Tree that bringeth not forth fruite, shall be cut downe, Matth. 3. Tribulation and anguish shalbe vpon euery soule, Rom. 2. Thus wee still see it runnes of all and euery one. The reason is, God accepteth no persons, neither in giftes of Nature, nor in giftes of Grace, nor in iudgements, euen the little Hills, the small Trees, not one pinne made of an vnfruitfull tree. But are the wicked tyed to doe good workes? Yea, euen they, Matth. 11. it is saide, it shall bee easier for some, then for others, which is interpreted, Matth. 8. that there is vtter darknes: whereas Basil saith, the greatest sinnes goe thither, and Luc. 7. Hee that knoweth his Mastere will, &c. Euen the wicked must doe good to make their iudgement easier, their stripes fewe•, and their place better. Must2 anie, more then others doe good workes? yes, the Christian must especially bee zealous of good workes, Tit. 2. warne them that belieue, Tit. 3. 14. and in the ende of the same chapter, Let our men learne to shewe forth good works: what manner men ought we to bee? 2. Pet. 3. If any that is counted a brother.
1Good works.
2Scôtos tò exótero•. Amartimata exótera. Extreme sins go into extreme darkness. We must do good to all men.Scôtos tò exótero•. Amartimata exótera. Extreame sinnes goe into extreame darknes. We must doe good to all men.
God could have made there should have been no need1 of them, but for that he would try the liberality of the rich, and the patience of the poor. Then much more to the soul, which is the subject of immortality, must we show welldoing in pity and compassion.2
God could haue made there should haue bene no neede1 of them, but for that he would trie the liberalitie of the rich, and the patience of the poore. Then much more to the soule, which is the subiect of immortalitie, must wee shew welldoing in pittie and compassion.2
1To do good duties to the soul.To doe good duties to the soule.
The zeal of Moses, and Phinehas, and CHRIST, we should strive to have, that we may be grieved with the corruption and sins of the time, but to redress them belongeth not to us, except we be Magistrates.
THe zeale of Moses, and Phineas, and CHRIST, wee should striue to haue, that we may be grieued with the corruption and sinnes of the time, but to redresse them belongeth not to vs, except we be Magistrates.
3 We must desire to be zealous and earnest in matters weighty concerning the Lord, or his people, but in small matters, our own affairs, and worldly friends, we must take heed it be not natural earnestness, or carnal, or not savouring of the Spirit.
3 We must desire to be zealous and earnest in matters weightie concerning the Lord, or his people, but in small matters, our owne affaires, and worldly friendes, wee must take heede it be not naturall earnestnes, or carnall, or not sauouring of the Spirit.
4 One saying in his hearing, that it might be observed from time to time, that men have1 been more bountiful in furthering a corrupt religion, then in relieving the professors of the Gospel: he answered his judgment was the contrary, for though many in popery give much, yet it is of their abundance, but we read in no place that ever men sold their whole possessions to give to the preachers, as it was done in the primitive Church.
4 One saying in his hearing, that it might be obserued from time to time, that men haue1 bene more bountifull in furthering a corrupt religion, then in relieuing the professors of the Gospell: he answered his iudgment was the contrary, for thogh many in popery giue much, yet it is of their abundance, but wee read in no place that euer men solde their whole possessions to giue to the preachers, as it was done in the primitiue Church.
1Confer this chapter with the sermon of zeal in the third part. True zeal & the properties thereof. Confer this with the 3. sermon of zeal, the third part. The recompense of true zeal.Conferre this chapter with the sermon of zeale in the third part. True zeale & the properties thereof. Conferre this with the 3. sermon of zeale, the third part. The recompence of true zeale.
5 The nature of true zeal is set down, Heb. 10. where the Apostle heavily threateneth them, that willingly give over themselves to sin; there is named in the proper tongue the zeal of fire. For as fire is not without heat, so zeal is hot, & cannot long be holden in. It is set down by the contrary, Reu. 3. when after the Church of Laodicea for her lukewarmness, is threatened to be spued out of the Lord his mouth, it is added, be zealous and amend: where we see zeal to be opposed to lukewarmness, which is too temperate an heat for the profession of the Gospel. Again, I. Cor. 14. 1. that which in our common translation we read, Follow after love, & covet spiritual gifts, &c. the natural text hath, Be zealous after the more excellent gifts. And Rom. 12. Be fervent in spirit. i. let God his spirit kindle in you a fire which may flame out of you. Now there are divers kinds of zeal, as the zeal of the world, of the flesh, of false religion, according to the world. And every man is eaten, spent, & consumed with some kind of zeal, which must shame us if we have not the true zeal, for that this zeal leaveth in us some advantage and recompense, which the world, and carnal men1 have not. For when they have spent & set on tilt all the strength of their bodies, & powers of their minds, they have no gain but torment of conscience, whereas the godly being spent in a good cause, have that repaired in the inner man, which is consumed in the outward. Now2 to know what that true zeal is, as near as by properties we may describe it, we must first understand, that it is grounded on knowledge. For if our zeal be not according to knowledge,3 much like to the zeal of them spoken of, Rom. 11. we may come to persecute the Trueth, and think we do very well. Our zeal must begin where the word begins: & end where the word ends, that in all things it be proportionable to the word. Our Saviour Christ4 rebuketh the Pharisees, for straining out a gnat, & swallowing up a Camel: for tithing cummin▪seed and mint, and for pretermitting the weightier matters of the Law, wherein they bewrayed a rotten zeal, in that they were careful in the less, and careless in the greater points. So now a days many rather desiring to be counted zealous then to be zealous; for a ceremony5 will be as hot as may be, and yet in more principal points of religion they are as cold as can be:
5 The nature of true zeale is set downe, Heb. 10. where the Apostle heauily threatneth them, that willingly giue ouer thēselues to sinne; there is named in the proper tongue the zeale of fire. For as fire is not without heate, so zeale is hot, & cannot long be holden in. It is set downe by the contrary, Reu. 3. when after the Church of Laodicea for her lukewarmnes, is threatned to be spued out of the Lord his mouth, it is added, be zealous and amend: where we see zeale to be opposed to lukewarmnes, which is too temperate an heate for the profession of the Gospell. Againe, I. Cor. 14. 1. that which in our common translation we reade, Follow after loue, & couet spirituall gifts, &c. the naturall text hath, Be zealous after the more excellent gifts. And Rom. 12. Be feruent in spirit. i. let God his spirite kindle in you a fire which may flame out of you. Now there are diuers kinds of zeale, as the zeale of the world, of the flesh, of false religion, according to the world. And euery man is eaten, spent, & consumed with some kind of zeale, which must shame vs if we haue not the true zeale, for that this zeale leaueth in vs some aduantage and recompēce, which the world, and carnall men1 haue not. For when they haue spent & set on tilt all the strength of their bodies, & powers of their minds, they haue no gaine but torment of consciēce, wheras the godly being spent in a good cause, haue that repaired in the inner mā, which is cōsumed in the outward. Now2 to know what that true zeale is, as neere as by properties we may describe it, wee must first vnderstand, that it is grounded on knowledge. For if our zeale be not according to knowledge,3 much like to the zeale of them spoken of, Rom. 11. wee may come to persecute the Trueth, and thinke we do very welll. Our zeale must begin where the word begins: & end where the word ends, that in all things it be proportionable to the word. Our Sauior Christ4 rebuketh the Pharisies, for straining out a gnat, & swallowing vp a Camel: for tithing cummin▪seed and mint, and for pretermitting the weightier matters of the Law, wherein they bewrayed a rotten zeale, in that they were carefull in the lesse, and carelesse in the greater points. So now a dayes many rather desiring to be counted zealous then to be zealous; for a ceremonie
1Note.
2Properties of true zeal.Properties of true zeale.
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42
5Zealous in a ceremony, in principal points as cold as ice.Zealous in a ceremonie, in principall points as cold as ice.
in greater causes let this be our canon, to use greater zeal: in less matters let this be our pedagogy, to use less zeal, so that we remember to count nothing small in the word, and that we can increase & decrease in affection, as the thing loved doth increase or decrease in goodness. If I say, we can zealously pursue the most principal things, and for the peace of the Church can tolerate less things (for if any man in matters of less importance 1list to be contentious, we have no such custom, neither the Church of God,) we shall observe this 1. rule still remembering this caution, that we count nothing small commanded or forbidden in the ⟨p. 830⟩2Word. The second rule is, that we have an eye as well to things inward as outward: our Saviour CHRIST reprehendeth the Pharisees, for that they made clean the out side of the platter, and left the inner-side foul, whose lives though outwardly they were without reproof, yet inwardly they were full of pride, disdain, self-love, & such like. Well, our zeal must begin within, and in time appear without: we must no less fear to do evil, being by our selves alone, then if we were eyed of the whole world, least that we become as painted sepulchres, and as such dishes, as are clean without and foul within. A branch of this Rule is to have a narrow and jealous eye of our own corruptions, lurking in the bottomless pit of nature, and gauged only by the word and spirit. When we love to be hypocrites,3 in dissembling this natural corruption, and yet are busy in pretending some outward sanctimony, the justice of GOD in time will uncase us, & then the sin which we would hide, shall appear in the face outwardly, and the good which in Truth we never loved, shall be seen never to have been in us. Herein then we may go to school with the covetous man, who had rather be rich, than be counted rich, that we may rather be godly indeed, than be counted to be godly, least that seeing we be not such indeed as we would be, we become notoriously to be such as we would not be.
in greater causes let this be our canon, to vse greater zeale: in lesse matters let this be our pedagogie, to vse lesse zeale, so that we remember to count nothing small in the word, and that we can increase & decrease in affection, as the thing loued doth increase or decrease in goodnes. If I say, we can zealously pursue the most principall things, and for the peace of the Church can tolerate lesse things (for if any man in matters of lesse importance 1list to be contentious, we haue no such custome, neither the Church of God,) wee shall obserue this 1. rule still remembring this caution, that we count nothing small commanded or forbidden in the ⟨p. 830⟩2Word. The second rule is, that wee haue an eye as well to things inward as outward: our Sauiour CHRIST reprehendeth the Pharisies, for that they made cleane the out side of the platter, and left the inner-side foule, whose liues though outwardly they were without reproofe, yet inwardly they were full of pride, disdaine, self-loue, & such like. Wel, our zeale must begin within, and in time appeare without: we must no lesse feare to doe euill, being by our selues alone, then if we were eyed of the whole world, least that we become as painted sepulchres, and as such dishes, as are cleane without and foule within. A branch of this Rule is to haue a narrow and iealous eye of our owne corruptions, lurking in the bottomles pit of nature, and gaged onely by the word and spirit. When we loue to be hypocrites,3 in dissembling this naturall corruption, and yet are busie in pretending some outward sanctimonie, the iustice of GOD in time will vncase vs, & then the sinne which we would hide, shall appeare in the face outwardly, and the good which in Truth wee neuer loued, shall be seene neuer to haue bene in vs. Herein then we may go to schoole with the couetous man, who had rather be rich, than be counted rich, that we may rather be godly indeed, than be counted to be godly, least that seeing wee be not such indeed as we would bee, we become notoriously to be such as we would not be.
3 The third rule is, that we keep a tenor of zeal in both estates, as well in adversity1 as in prosperity. Many in peace are professors, who in time of troubles are persecutors, who loving the peace of the Gospel, not the Gospel it self, do more bewray that they were never truly zealous. Others, whilst they be under the Cross are very demure and devout, who if once they come aloft, forget the simplicity of the Gospel, and fall to the security of the world. Hereof comes that fearful complaint, that men hot in preaching and professing, while they are under, are choked in their zeal when they come to preferment. Such men are glad not of the gospel, but of the prosperity of the gospel; such men will be sad, not for the want of the Gospel, but for the adversity which followeth the persecutors of the Gospel. Our trial herein may be thus, if our private estate be prosperous,2 we lament with David, the estate of the Church, being ruinous: or if our private estate being perilous, we can rejoice with Paul in the estate of the Church being prosperous, our zeal is according to truth. David near the Crown for his happiness, fasted for the estate of the Church, lying in abominable filthiness. Paul a prisoner in bonds, thought himself at liberty, so long as the Gospel was free.
3 The third rule is, that we keepe a tenor of zeale in both estates, as well in aduersitie1 as in prosperitie. Manie in peace are professors, who in time of troubles are persecutors, who louing the peace of the Gospell, not the Gospell it selfe, doe more bewray that they were neuer truely zealous. Others, whilest they be vnder the Crosse are very demure and deuout, who if once they come aloft, forget the simplicity of the Gospell, and fall to the securitie of the world. Hereof comes that fearefull complaint, that men hote in preaching and professing, while they are vnder, are choked in their zeale when they come to preferment. Such men are glad not of the gospell, but of the prosperity of the gospell; such men will be sad, not for the want of the Gospell, but for the aduersitie which followeth the persecutors of the Gospell. Our triall herein may bee thus, if our priuate estate be prosperous,2 wee lament with Dauid, the estate of the Church, being ruinous: or if our priuate estate being perilous, wee can reioyce with Paul in the estate of the Church being prosperous, our zeale is according to truth. Dauid neere the Crowne for his happines, fasted for the estate of the Church, lying in abhominable filthines. Paul a prisoner in bonds, thought himselfe at libertie, so long as the Gospell was free.
1A third Rule
2A true trial of our zeal.A true triall of our zeale.
4 The fourth Rule is, that in pure zeal we be patient in our own causes, and devour many private injuries, that the Lord his cause may the better be provided for, & have the1 better success. Many can be as hot as fire in taking up their own cause, who are as cold as ye in defending the Lord his cause. This Rule observed, would sow up the lips of the adversary, who though for a time he think us to be choleric, & mad-men, madly revenging our private affections, yet one day should confess, that we sought not our own commodity, but God his most precious glory. And to stretch this examination of our harts one degree further, let us beware of that corruption, which springing from self-love will give us leave to rejoice at good things, so long as they be in our selves, but repineth at the sight of them in others, which will permit us to be grieved at evil things in our selves, and yet make us to rejoice to see the same in others. True zeal loveth good wheresoever, and in whomsoever2 it is: true zeal hateth sin, wheresoever, and in whomsoever; true zeal loveth friends, as they be God his friends: true zeal hateth adversaries, so far as they are God his adversaries: true zeal loveth a good thing in our most professed enemy: true love hateth a sin in our most assured friend: if we are persuaded that our enemies be God his children, howsoever we disagree in some particular, yet we can swallow up many private injuries offered, and we more rejoice in them, as they be God his children, then we can be grieved3 at them as they have injured us. Indeed true zeal is most grieved for the sins of the godly, because so much is their sin grievouser than the sin of another, by how much they came nearer to the image of GOD, then another; howbeit this must always be with a Christian sympathy; which worketh in us a grief for their sin, as well as an anger for their sin, & which changeth our grief into prayer for them. Though then we be never so far asunder, we must love them that love God, though we be joined never so near, we ⟨p. 831⟩must hate them that hate God; in the mean time in devouring on the one hand to do all duties of love and obedience unto them, in admonishing them, praying for them, and mourning for them, as they be joined in any band unto us;
4 The fourth Rule is, that in pure zeale wee be patient in our owne causes, and deuoure manie priuate iniuries, that the Lord his cause may the better be prouided for, & haue the1 better successe. Many can be as hot as fire in taking vp their owne cause, who are as cold as yee in defending the Lord his cause. This Rule obserued, would sow vp the lips of the aduersarie, who though for a time he thinke vs to be cholerike, & mad-men, madly reuēging our priuate affections, yet one day should confesse, that we sought not our own cōmoditie, but God his most precious glorie. And to stretch this examination of our harts one degree further, let vs beware of that corruption, which springing from self-loue will giue vs leaue to reioyce at good things, so long as they be in our selues, but repineth at the sight of them in others, which will permit vs to bee grieued at euill things in our selues, and yet make vs to reioyce to see the same in others. True zeale loueth good wheresoeuer, and in whomsoeuer2 it is: true zeale hateth sinne, wheresoeuer, and in whomsoeuer; true zeale loueth friends, as they be God his friends: true zeale hateth aduersaries, so far as they are God his aduersaries: true zeale loueth a good thing in our most professed enemy: true loue hateth a sinne in our most assured friend: if wee are perswaded that our enemies be God his children, howsoeuer we disagree in some particular, yet wee can swallow vp many priuate iniuries offred, and we more reioyce in them, as they be God his children, then we can be grieued3 at them as they haue iniuried vs. Indeede true zeale is most grieued for the sinnes of the godly, because so much is their sinne grieuouser thē the sin of another, by how much they came neerer to the image of GOD, then another; howbeit this must alwayes be with a Christian sympathie; which worketh in vs a griefe for their sinne, as well as an anger for their sinne, & which changeth our griefe into prayer for them. Though then we be neuer so far asunder, we must loue them that loue God, though we be ioyned neuer so neere, we ⟨p. 831⟩must hate them that hate God; in the meane time in deuouring on the one hand to do all duties of loue and obedience vnto them, in admonishing them, praying for them, and mourning for them, as they be ioyned in any band vnto vs;
1A fourth Rule.
2Good notes of true zeal.Good notes of true zeale.
3How to be grieved for the sins of others.How to be grieued for the sinnes of others.
moued to doe good works, by considering the ende of the godly, and the end of the wicked, Mat. 25. These reasons many and waighty, shall redeeme vs from this reproch, wherewith
. Hee that knoweth his Masters will, and doth it not, that fellow sinneth indeede: so then this person, on whome the powring of the oyntment hath bene first, ought to bee most thankfull in good works. We must doe good euen to all. Be merciful as • am, Luc 6. and we knowe he suffereth his sunne to shine ouerall. The reason is, God his image is in all. But especially to the faithfull.
