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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,…Richard Greenham, 1612

PORTION. 18. TSADDE.

pp. 535–557110 passagespart 1 of 3

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.

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PORTION. 18. TSADDE.

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Wherefore the man of God raiseth up himself with this meditation: howsoever those¹ things seem to be confounded & cast together, yet thou ô Lord, art God, and governest all: thou art a righteous God, and thy judgements are righteous; yea every word of thy word ô Lord is righteous and true; thy promises which in time thou shalt perform, will not fall away; nor thy judgements which thou wilt one day execute, shall not fail. Behold how we also must strengthen our faith in the like assaults. This was a notable example of faith, which so yielded to the due obedience of the word of God, for our instruction: when we are in such distress, our eyes must not be set on any visible or earthly things, but only on things invisible and heavenly, even on the word of God, on his promises, which he will perform; on his justice, which he will execute: we must I say have our eyes lifted up further than the scope of heaven, and the circuits of the Sun; we must look to heaven, where Gods promises shall be fully performed and accomplished; we must look to hell, where his judgements shall be finished & fully executed. For though both Gods promises may on earth be performed, and his vengeance may here be executed; yet all his promises are not showed to any, nor many of them showed to all, but there may be some wanting of them; and the wicked may have a great torment of mind, and hell of conscience,² and yet all have them not, neither have any all, because many are glorious in their life, and pompous in their death. What then shall we say to this, but with the Prophet, Righteous art thou ô Lord, and righteous are thy judgements.

Wherefore the man of God raiseth vp himselfe with this meditation: howsoeuer those¹ things seeme to be confounded & cast together, yet thou ô Lord, art God, and gouernest all: thou art a righteous God, and thy iudgements are righteous; yea euery word of thy word ô Lord is righteous and true; thy promises which in time thou shalt performe, will not fall away; nor thy iudgements which thou wilt one day execute, shall not faile. Behold how we also must strengthen our faith in the like assaults. This was a notable example of faith, which so yeelded to the due obedience of the word of God, for our instruction: when we are in such distresse, our eyes must not be set on any visible or earthly things, but onely on things inuisible and heauenly, euen on the word of God, on his promises, which he wil performe; on his iustice, which he will execute: we must I say haue our eyes lifted vp further than the scope of heauen, and the circuites of the Sunne; we must looke to heauen, where Gods promises shall be fully performed and accomplished; we must looke to hell, where his iudgements shall be finished & fully executed. For though both Gods promises may on earth be performed, and his vengeance may here be executed; yet all his promises are not shewed to any, nor many of them shewed to all, but there may be some wanting of them; and the wicked may haue a great torment of minde, and hell of conscience,² and yet all haue them not, neither haue any all, because many are glorious in their life, and pompous in their death. What then shall we say to this, but with the Prophet, Righteous art thou ô Lord, and righteous are thy iudgements.

1God just in his providence.God iust in his prouidence.
2Note.

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Although then the promises of God are not at all times by and by performed, nor his judgements presently executed; but the godly do often groan under miseries, and the ungodly wallow in their delights; yet the Lord after death will show, that he is righteous, when he will erect & magnify his justice before his glorious throne. This thing appeareth to be manifest, by that history Luke 16. of the rich man and Lazarus, who (that the Lord¹ might make known his justice (died both together: but as their life was altogether divers, so their death did altogether differ. For the rich man lived delicately, and fared daintily; but Lazarus lying sore and hungry at his gate, found more courtesy at his dogs, which licked him, than at his hands which should have relieved him. Well, when they were both dead, it is said, that the rich man being in hell in torments, lifting up his eyes, and seeing ⟨p. 536⟩Lazarus a far oft in Abraham's bosom, cried, Father Abraham, send Lazarus, that he may dip the tip of his finger in water, and cool his tongue: but Abraham answered, Thou art far deceived and disappointed, my son, the places are far distant between thee and us, so that the inhabitants must keep their places. And my son, consider of the equity of Gods justice herein, for thou in thy life time didst live in health, in pleasure and prosperity, and didst not glorify God thereby, therefore it is meet and right with God, that thou shouldest now have pain and torments; and this man having poverty, sickness and misery, desired Gods glory: wherefore it standeth with the righteous promise of the Lord, that he should now receive joy & comfort. So Christ also teacheth us, though at the first, the Lord regardeth not all good at the […], yet he that rewardeth one, will reward all; and he that punisheth one, will surely in time punish all, either here or in some other; place either now or at some other time. We must then be content to have our lives hidden in Christ, that it may appear with Christ at his coming. Now as this doctrine seemeth profitable for comfort, so is it necessary also for terror. For if a man shall lie in sin, and yet through impunity, because neither the hand of God is upon him, nor the authority of the Magistrate taketh hold on him, shall not repent: and because as the wise man saith, Eccles. 8. 11.

Although then the promises of God are not at all times by and by performed, nor his iudgements presently executed; but the godly do often grone vnder miseries, and the vngodly wallow in their delights; yet the Lord after death will shew, that he is righteous, when he wil erect & magnifie his iustice before his glorious throne. This thing appeareth to be manifest, by that historie Luke 16. of the rich man and Lazarus, who (that the Lord¹ might make knowne his iustice (died both together: but as their life was altogether diuers, so their death did altogether differ. For the rich man liued delicately, and fared daintily; but Lazarus lying sore and hungrie at his gate, found more courtesie at his dogs, which licked him, than at his hands which should haue relieued him. Well, when they were both dead, it is said, that the rich man being in hell in torments, lifting vp his eyes, and seeing ⟨p. 536⟩Lazarus a farre oft in Abrahams bosome, cried, Father Abraham, send Lazarus, that he may dip the tip of his finger in water, and coole his tongue: but Abraham answered, Thou art far deceiued and disappointed, my sonne, the places are far distant between thee and vs, so that the inhabitants must keep their places. And my son, cōsider of the equity of Gods iustice herein, for thou in thy life time didst liue in health, in pleasure and prosperitie, and didst not glorifie God thereby, therefore it is meet and right with God, that thou shouldest now haue paine and torments; and this man hauing pouertie, sicknesse and miserie, desired Gods glorie: wherefore it standeth with the righteous promise of the Lord, that he should now receiue ioy & comfort. So Christ also teacheth vs, though at the first, the Lord regardeth not all good at the 〈…〉, yet he that rewardeth one, will reward all; and he that punisheth one, will surely in time punish all, either here or in some other; place either now or at some other time. We must then be content to haue our liues hidden in Christ, that it may appeare with Christ at his cōming. Now as this doctrine seemeth profitable for comfort, so is it necessarie also for terrour. For if a man shall lie in sinne, and yet through impunitie, because neither the hand of God is vpon him, nor the authoritie of the Magistrate taketh hold on him, shall not repent: and because as the wise man saith, Eccles. 8. 11.

1Dives and Lazarus.Diues and Lazarus.

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Sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil; as we may see in profane persons, in abusers of the name of God, in breakers of the Sabbath, in disobedient persons, murderers, adulterers, thieves, and back biters: let him beware, and not flatter himself in iniquity; and though God doth not, at the very instant, when sin is committed, punish all, nor the Magistrate presently apprehend all; if a man begin to be hot, and would have all men like himself, and is offended because there is no present execution of judgement, yet God is righteous, he will not justify the sinner, but he hath his fierce wrath, vengeance & indignation laid up in store to fall suddenly & fearfully upon the ungodly. For assure thy self, ô man, whosoever thou art, he that hath said, that no whoremonger, nor adulterer, nor covetous person shall enter into the kingdom of heaven, and he that hath promised in this life, to try those that be his, will surely, if thou be the child of God, punish thee here, that thou mayest not be condemned with the wicked; if thou be not, he will both in this life, and in the world to come plague thee eternally.

Sentence against an euill worke is not executed speedily, therefore the heart of the children of men is fully set in them to doe euill; as we may see in profane persons, in abusers of the name of God, in breakers of the Sabbath, in disobedient persons, murderers, adulterers, theeues, and back biters: let him beware, and not flatter himselfe in iniquitie; and though God doth not, at the very instant, when sinne is committed, punish all, nor the Magistrate presently apprehend all; if a man begin to be hot, and would haue all men like himselfe, and is offended because there is no present execution of iudgement, yet God is righteous, he will not iustifie the sinner, but he hath his fierce wrath, vengeance & indignation laid vp in store to fal suddenly & fearefully vpon the vngodly. For assure thy selfe, ô man, whosoeuer thou art, he that hath said, that no whoremonger, nor adulterer, nor couetous person shall enter into the kingdome of heauen, and he that hath promised in this life, to trie those that be his, will surely, if thou be the child of God, punish thee here, that thou mayest not be condemned with the wicked; if thou be not, he will both in this life, and in the world to come plague thee eternally.

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Thus we must learn when we are in trouble, to look to God his word, and to know that every title thereof is righteous and true, and though heaven and earth do pass, yet ⟨p. 537⟩not one jo• of it shall fail. This is necessary for us to believe, for from hence springeth faith. Wherefore the Prophet seeing that this would hardly be believed, and that even Gods children sometime, are slack in faith, hope and love, and are not so soon persuaded that every man must perform this, but rather that it was a special thing: the Prophet (I say) reciteth this word five times in the compass of eight verses, being but one portion.¹ So much doth he show incredulity to reign in Gods children, and declareth it the more vehemently because the wicked will not be brought to believe this. For what is the cause of sin, either in failing of doing those things which are to be done, or in failing to do those things, which ought not to be done, in omitting of good things or committing of evil, but only incredulity? Could we believe the word of God? Oh happy were we!² can we not believe? oh cursed are we! We shall see, as the wicked in all things, so Gods children in many things discredit the word of God: as the wicked believe not at all; so the godly believe but in part, & see but in a glass. And doubtless they want the comfort which they should have, in that although they consent generally to the truth, yet when they come to particulars, they reason this with themselves: How can this be? by what means possible should this be so? and therefore the Lord suffereth them to miscarry in judgement, and punisheth them in their affections.

Thus we must learne when we are in trouble, to looke to God his word, and to knowe that euery title thereof is righteous and true, and though heauen and earth doe passe, yet ⟨p. 537⟩not one io• of it shall faile. This is necessarie for vs to beleeue, for from hence springeth faith. Wherefore the Prophet seeing that this would hardly be beleeued, and that euen Gods children sometime, are slacke in faith, hope and loue, and are not so soone perswaded that euery man must performe this, but rather that it was a speciall thing: the Prophet (I say) reciteth this word fiue times in the compasse of eight verses, being but one portion.¹ So much doth he shew incredulitie to raigne in Gods children, and declareth it the more vehemently because the wicked will not be brought to beleeue this. For what is the cause of sinne, either in failing of doing those things which are to be done, or in failing to doe those things, which ought not to be done, in omitting of good things or committing of euill, but onely incredulitie? Could we beleeue the word of God? Oh happie were we!² can we not beleeue? oh cursed are we! We shall see, as the wicked in all things, so Gods children in many things discredit the word of God: as the wicked beleeue not at all; so the godly beleeue but in part, & see but in a glasse. And doubtlesse they want the comfort which they should haue, in that although they consent generally to the truth, yet when they come to particulars, they reason this with themselues: How can this be? by what meanes possible should this be so? and therefore the Lord suffereth them to miscarrie in iudgement, and punisheth them in their affections.

1Incredulity in Gods children.Incredulitie in Gods children.
2Believing the word.Beleeuing the word.

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Now whatsoever exhortation is to be drawn from hence, it will little avail us, unless we believe that there is no one thing here in this Psalm, but in some measure it is to be performed of every Christian. For politic men cannot profit by such things, because they do not think that it containeth any general doctrine, but rather that it is a particular doctrine. But seeing this Psalm is the type and image of a regenerate man, and no one treatise so fully and wholly (though peradventure some whole book may do it) expresseth the same; and yet so, that neither the man of God as with a trumpet doth blow forth his own praise, nor womanishly painteth fourth his own miseries by moans and complaints; but advanceth Gods glory, and putteth us in mind, what graces of God should be in us, and humbleth himself and showeth us what infirmities reign in us. What then (will some say) mean these speeches? My soul fainteth, mine eyes failed, mine heart breaketh, ¹my soul cleaveth to the ground; my soul melteth, mine eyes gush out with rivers of water. What (say they) appertaineth it to us, that he saith: Seven times a day do I praise thee, I prevented the morning light and cried: mine eyes prevented the night watches: I opened my mouth ⟨p. 538⟩and panted: how sweet are thy promises to my mouth; yea more than honey unto my mouth: I am like a bottle in the smoke, I have remembered thy name in the night: the law of thy […] better unto me, than thousands of gold and silver; I have had as great delight in thy •estim••i•s as in all manner of riches; I love thy commandments above gold, yea above most fine gold: • r• •oyce at thy word, as one that findeth a great spoil: These were extraordinary things, and we have not to deal with them. To answer these we may see the same doctrine in other persons, and in other places of the book of God. Job. 33. Elihu there declareth, that the Lord speaketh divers times unto men, but they see it not; if they profit not by the word, he sendeth them afflictions; if they profit not thereby, he will send one among a thousand to show his mercies unto them. Psal. 14. God speaketh once or twice and one seeth it not, &c. 23. If there be a messenger with him or an interpreter, one of a thousand to declare unto m•n his righteousness, then will he have mercy upon him, and will say, Deliver him, that he go not down into the pit;

Now whatsoeuer exhortation is to be drawne from hence, it will little auaile vs, vnlesse we beleeue that there is no one thing here in this Psalme, but in some measure it is to be performed of euery Christian. For politike men cānot profit by such things, because they doe not thinke that it containeth any generall doctrine, but rather that it is a particular doctrine. But seeing this Psalme is the type and image of a regenerate man, and no one treatise so fully and wholie (though peraduenture some whole booke may doe it) expresseth the same; and yet so, that neither the man of God as with a trumpet doth blow forth his owne praise, nor womanishly painteth fourth his owne miseries by moanes and complaints; but aduanceth Gods glorie, and putteth vs in minde, what graces of God should be in vs, and humbleth himselfe and sheweth vs what infirmities raigne in vs. What then (will some say) meane these speeches? My soule fainteth, mine eyes failed, mine heart breaketh, ¹my soule cleaueth to the ground; my soule melteth, mine eyes gush out with riuers of water. What (say they) appertaineth it to vs, that he saith: Seuen times a day doe I praise thee, I preuented the morning light and cried: mine eyes preuented the night watches: I opened my mouth ⟨p. 538⟩and panted: how sweete are thy promises to my mouth; yea more than honey vnto my mouth: I am like a bottle in the smoke, I haue remembred thy name in the night: the law of thy 〈…〉 better vnto me, than thousands of gold and siluer; I haue had as great delight in thy •estim••i•s as in all manner of riches; I loue thy commundements aboue gold, yea aboue most fine gold: • r• •oyce at thy word, as one that findeth a great spoyle: These were extraordinarie things, and we haue not to deale with them. To answere these we may see the same doctrine in other persons, and in other places of the booke of God. Iob. 33. Elihu there declareth, that the Lord speaketh diuers times vnto men, but they see it not; if they profit not by the word, he sendeth them afflictions; if they profit not thereby, he will send one among a thousand to shew his mercies vnto them. Psal. 14. God speaketh once or twice and one seeth it not, &c. 23. If there be a messenger with him or an interpreter, one of a thousand to declare vnto mn his righteousnes, then will he haue mercie vpon him, and will say, Deliuer him, that he goe not downe into the pit;

1That the 119. Psalm concerns all the regenerate.That the 119. Psalme concernes all the regenerate.

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for I have received a reconciliation, then shall his flesh be as fresh as a child's, and shall return as in the days of his youth. And though the Lord punished not gross sins in Job, ¹yet he punished incredulity, impatience, self-love & vain glory in him; for though Job were a good man, yet he stood in some need of greater mortification. The Apostle Paul showeth, that the wrath of God should fall on the Corinthians, if they presumed without due examination of themselves to eat the body and blood of Christ, & that from thence came sudden deaths, and unnatural deaths, languishing and pining diseases. 1. Cor. 11. For this cause (saith the Apostle) many are weak and sick among you, and many sleep, for if we would judge our selves we should not be judged: So he speaketh this of the Corinthians, which were learned men; who had great knowledge and excelled in many good gifts, as he himself reporteth of them, and yet he showeth them this truth. Neither do these things especially and only come for sin, but more particularly for the trying of faith, proving and perfecting of patience, although afterward it may be, for punishing of sins by degrees (for even in the trial of faith, and proving of patience, is also a secret punishing of sin.) Wherefore we must not suffer for a while, but even to the shedding of our blood and spending of our lives, as witnesseth the author to the Heb. chap. 12. where the Apostle having set down in the chapter going before a register of the fathers in the old Church, and of their works, (whereof some may also seem to be extraordinary, although indeed they be alleged but as fruits of their faith) inferreth in the 12. chapter this exhortation, Heb. 12 1. Wherefore let us also, seeing that we are compassed with so great a cloud of witnesses, cast away every thing that presseth down, let us run with patience the race that is set before us; 2. looking unto Jesus the author and finisher of our faith: Who for the joy that was set before him, endured the cross, and despised the shame, &c. 4. Ye have not yet resisted unto blood, striving against sin, and ye have forgotten the consolation, which speaketh unto you as unto children, &c.

for I haue receiued a reconciliation, then shall his flesh be as fresh as a childs, and shall returne as in the daies of his youth. And though the Lord punished not grosse sinnes in Iob, ¹yet he punished incredulitie, impatience, selfe-loue & vaine glorie in him; for though Iob were a good man, yet he stood in some neede of greater mortification. The Apostle Paul sheweth, that the wrath of God should fall on the Corinthians, if they presumed without due examination of themselues to eate the body and blood of Christ, & that from thence came sudden deaths, and vnnaturall deaths, languishing and pining diseases. 1. Cor. 11. For this cause (saith the Apostle) many are weake and sicke among you, and many sleepe, for if we would iudge our selues we should not be iudged: So he speaketh this of the Corinthians, which were learned men; who had great knowledge and excelled in many good gifts, as he himselfe reporteth of them, and yet he sheweth them this truth. Neither do these things especially and onely come for sinne, but more particularly for the trying of faith, prouing and perfecting of patience, although afterward it may be, for punishing of sins by degrees (for euen in the triall of faith, and prouing of patience, is also a secret punishing of sin.) Wherefore we must not suffer for a while, but euen to the shedding of our blood and spending of our liues, as witnesseth the author to the Heb. chap. 12. where the Apostle hauing set down in the chapter going before a register of the fathers in the old Church, and of their workes, (whereof some may also seeme to be extraordinarie, although indeed they be alleaged but as fruites of their faith) inferreth in the 12. chapter this exhortation, Heb. 12 1. Wherefore let vs also, seeing that we are compassed with so great a cloude of witnesses, cast away euery thing that presseth downe, let vs runne with patience the race that is set before vs; 2. looking vnto Iesus the author and finisher of our faith: Who for the ioy that was set before him, endured the crosse, and despised the shame, &c. 4. Ye haue not yet resisted vnto blood, striuing against sinne, and ye haue forgotten the consolation, which speaketh vnto you as vnto children, &c.

1Jobs sins.Iobs sinnes.

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Here the Lord showeth the faith and gifts of his Saints, declaring that he would bestow on us the like graces according to that proportion which he thinketh good In that they are called witnesses, it was because they gave witness to the truth of Gods promises, and to show how the Lord would enable sinful flesh, thus to believe, and thus to do. And mark here the wisdom of the spirit of God, setting down the strength of his Saints; for flesh & blood might have objected: what tell you us of these extraordinary and privileged men? but behold, he calleth them (as we said before) witnesses, testifying that if we would call for, and crave the like graces, we should receive them sufficiently: then he biddeth us to look to Christ the author and finisher of our faith. For what were they? this is he from whom all the Fathers received their strength. Strive (saith he) death is not yet come, ye have not resisted unto blood. What? must every man be a martyr? no, the meaning of the holy Ghost is, that though we have suffered the scoffing of the wicked, the hissing, the nodding of the head, the mocking of the people; yet it is not sufficient, if the Lord will have us also for his sake imprisoned, our blood shed, and though he give us no remission, yet we must not faint herein, but even offer our lives to the Lords pleasure also. What can seem more rare in this man of God his faith, than his notable diligence and delight which he had in the word, in that (as we showed before) he prevented the morning light, and the evening watches with his meditations? But shall we not find this commended unto us in other places ⟨p. 539⟩of the Scriptures? that we might also in some measure seek these practises in our selves. Look Prover. 2 1. My son, if thou wi•t receive my […], and hide my commandments •it• •• t••e, &c. 4. If th•se seekest wisdom, •• sil•••, ••• se•r•h••• for her as for treasure, 5. Then shalt thou understand the fear of the Lord, and find the knowledge of God. And Psalm 19. 10. The judg••e•t• of the Lord are more to be desired than gold, y•a than much fine gold: what do we now see here in this man of God, which the Scriptures do not teach us in other places? So that here is set down but a pattern of practise of things taught in the word; and why doth¹ the man of God set down himself here as a type to be followed?

Here the Lord sheweth the faith and gifts of his Saints, declaring that he would bestow on vs the like graces according to that proportion which he thinketh good In that they are called witnesses, it was because they gaue witnesse to the truth of Gods promises, and to shew how the Lord would enable sinfull flesh, thus to beleeue, and thus to doe. And marke here the wisedome of the spirit of God, setting down the strength of his Saints; for flesh & blood might haue obiected: what tell you vs of these extraordinarie and priuiledged men? but behold, he calleth them (as we said before) witnesses, testifying that if we would call for, and craue the like graces, we should receiue them sufficiently: then he biddeth vs to looke to Christ the author and finisher of our faith. For what were they? this is he from whom al the Fathers receiued their strength. Striue (saith he) death is not yet come, ye haue not resisted vnto blood. What? must euery man be a m•rtyr? no, the meaning of the holy Ghost is, that though we haue suffered the scoffing of the wicked, the hissing, the nodding of the head, the mocking of the people; yet it is not sufficient, if the Lord will haue vs also for his sake imprisoned, our blood shed, and though he giue vs no remission, yet we must not faint herein, but euen offer our liues to the Lords pleasure also. What can seeme more rare in this man of God his faith, than his notable diligence and delight which he had in the word, in that (as we shewed before) he preuented the morning light, and the euening watches with his meditations? But shall we not finde this commended vnto vs in other places ⟨p. 539⟩of the Scriptures? that we might also in some measure seek these practises in our selues. Looke Prouer. 2 1. My sonne, if thou wi•t receiue my 〈…〉, and hide my commandements •it• •• t••e, &c. 4. If th•se seekest wisedome, •• sil•••, ••• se•r•h••• for her as for treasure, 5. Then shalt thou vnderstand the feare of the Lord, and finde the knowledge of God. And

1Note.

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surely to show that like as he was a man subject to the like affections that we are: so we may labour for the like graces as he had. And if we will be like unto him in his sins, why should we not be like unto him in his graces? And as albeit we are not like unto him in his greatest sins, and yet in some sins; so must we though no• in the highest measure of his graces, yet in some proportion of his graces be like also unto him. It may also seem extraordinary in him, that he was wiser than his enemies, wiser than his teachers, wiser than the aged: but we must know this also appertaineth to us, because in showing his reason, how he obtained this grace, he allegeth not the cause to be any extraordinary or new revelations, but that he attained through the word: for he was wiser than his enemies, in that he opposed not subtlety with subtlety, craft with craft, forgery with forgery, and in all his affairs asked not counsel of flesh and blood, but of the word, as he also testifieth of himself, Port. 3. 7. 8. vers. Princes also •id sit and speak against me, but thy servant did meditate in thy statutes: Also, thy testimonies are my delight and my counsellors. As if he should say, when the mighty states used their policy and wisdom against me, though I had an heau•e heart, yet I asked counsel of thy word. Likewise, Port. 21. 1. Princes have persecuted me without cause, but mine heart stood in awe of thy word: That is, the great men persecuted me, I durst not strive with them in policy, for so I was afraid I should have sinned against thee; but rested in thy word, and then I gate as great victory, as they which get spoils. We see now, whosoever (as Saint James exhorteth us) shall ask wisdom, when he wanteth it, of the Lord and of his word, shall with David be wiser than his enemies; not that we must imagine him so to be in all his particular actions, but that he excelled them in as great measure as might be, by giving himself to be governed by the word. Is this then proper to the dearest Saints of God alone? No, for Moses the man of God faith, Deut. 4. 6. Only this people is wise, and of understanding. He speaketh not of the rarest Jews, and of the Magistrates alone, but of the common people, and telleth them, if they wanted wisdom, the Lord was at hand to teach them.

surely to shew that like as he was a man subiect to the like affections that we are: so we may labour for the like graces as he had. And if we will be like vnto him in his sinnes, why should we not be like vnto him in his graces? And as albeit we are not like vnto him in his greatest sins, and yet in some sins; so must we though no• in the highest measure of his graces, yet in some proportion of his graces be like also vnto him. It may also seeme extraordinary in him, that he was wiser than his enemies, wiser than his teachers, wiser than the aged: but we must know this also appertaineth to vs, because in shewing his reason, how he obtained this grace, he alleageth not the cause to be any extraordinarie or new reuelations, but that he attained through the word: for he was wiser than his enemies, in that he opposed not subtiltie with subtiltie, craft with craft, forgerie with forgerie, and in all his assaires asked not counsell of flesh and blood, but of the word, as he also testifieth of himselfe, Port. 3. 7. 8. vers. Princes also •id sit and speake against me, but thy seruant did moditate in thy statutes: Also, thy testimonies are my delight and my counsellers. As if he should say, when the mightie states vsed their policie and wisedome against me, though I had an heau•e heart, yet I asked counsaile of thy word. Likewise, Port. 21. 1. Princes haue persecuted me without cause, but mine heart stood in awe of thy word: That is, the great men persecuted me, I durst not striue with them in policie, for so I was afraid I should haue sinned against thee; but rested in thy word, and then I gate as great victorie, as they which get spoyles. We see now, whosoeuer (as Saint Iames exhorteth vs) shall aske wisedome, when he wanteth it, of the Lord and of his word, shall with Dauid be wiser than his enemies; not that we must imagine him so to be in all his particular actions, but that he excelled them in as great measure as might be, by giuing himselfe to be gouerned by the word. Is this then proper to the dearest Saints of God alone? No, for Moses the man of God faith, Deut. 4. 6. Onely this people is wise, and of vnderstanding. He speaketh not of the rarest Iewes, and of the Magistrates alone, but of the common people, and telleth them, if they wanted wisedome, the Lord was at hand to teach them.

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And so the meanest people by the word of God were wiser than the mighty Princes, and the great Princes were more doltish than the common people, when they asked not counsel of the Lord. The promise which our Saviour Christ useth, Matth. 10. 19. When they deliver you up, take no thought how not what ye shall speak, for it shall be given you in that hour what ye shall say. This promise is not made only to the Evangelists, Apostles, Disciples, Doctors or Magistrates; but to all whomsoever the Lord shall call, to give such testimony of his name. And we know by experience, how this was not only performed in the Primitive Church, but also in the dear Saints and Martyrs of God of late memory in Queen Mary's reign, who did strive against sin, to the shedding of their blood; who all as we see, were wiser than their enemies. Neither was there any other cause, why he was wiser than his teachers, but that by meditation he not resting in the book cases and general doctrine of his teachers, applied their general rules to his particular state. Likewise we, if we do not stay our selves in the general things, which we hear or read; but bring the general things into particulars, singulars and practises, shall be wiser, though happily not learneder, than our teachers. Thirdly, he was wiser than the ancient, in that they made shipwreck of faith, and of a good conscience, notwithstanding their knowledge: whereas he laboured to bring his good learning to good living, and his knowledge to a good conscience. We see at this day, how old ancient Protestants grow not in spiritual understanding, because they put not in practise the things which they have known. On the other side, we are not to go far, but may observe in our age, how young men, unto whom the Lord hath made old men as glasses & examples of our infirmities least they fall, coming ⟨p. 540⟩with […] & •el••e to practise t•at which they •••te, are […] and are more able to instruct the ignorant, & to comfort them that […] the age• ▪ W•••o•er then will labour to bring the rules into life which h•e […]y p•ec••ts he shall be at the l•a•t wi•er, if not more learned, than the ancient […]es.

And so the meanest people by the word of God were wiser than the mightie Princes, and the great Princes were more doltish than the common people, when they asked not counsel of the Lord. The promise which our Sauiour Christ vseth, Matth. 10. 19. When they deliuer you vp, take no thought how not what yee shall speake, for it shall be giuen you in that houre what yee shall say. This promise is not made onely to the Euangelists, Apostles, Disciples, Doctors or Magistrates; but to all whomsoeuer the Lord shall call, to giue such testimonie of his name. And we know by experience, how this was not onely performed in the Primitiue Church, but also in the deare Saints and Marryrs of God of late memorie in Queene Maries raigne, who did striue against sinne, to the shedding of their blood; who all as we see, were wiser than their enemies. Neither was there any other cause, why he was wiser than his teachers, but that by meditation he not resting in the booke cases and generall doctrine of his teachers, applied their generall rules to his particular state. Likewise we, if we doe not stay our selues in the generall things, which we heare or reade; but bring the generall things into particulars, singulars and practises, shall be wiser, though happily not learneder, than our teachers. Thirdly, he was wiser than the ancient, in that they made shipwracke of faith, and of a good conscience, notwithstanding their knowledge: whereas he laboured to bring his good learning to good liuing, and his knowledge to a good conscience. We see at this day, how old ancient Protestants grow not in spirituall vnderstanding, because they put not in practise the things which they haue knowne. On the other side, we are not to goe farre, but may obserue in our age, how young men, vnto whom the Lord hath made old men as glasses & examples of our infirmities least they fal, comming ⟨p. 540⟩with 〈…〉 & •el••e to practise t•at which they •••te, are 〈…〉 and are more able to i••truct the ignorant, & to comfort them that 〈…〉 the age• ▪ W•••o•er then will labour to bring the rules into life which h•e y pects he shall be at the lat wier, if not more learned, than the auncient es.

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M•z al• ••th •uen co••um•• me, &c. This among the rest •ight […] more proper and peculiar to the Prophet: but it is (is we have declared) an ex […] much used of the learned to express some matter of importance, and •he […] in a false or light matter, may be an untollerable lie. As then is meant by […] of […] gu••ing out of his eyes, a ••edding of many tears, and his consuming •••• with […] ▪ his earnest affection: so we must labour to find these exercises in •• according to that measure and proportion, which the Lord for his glory shall vouch[…] us. We read also Psal. 69. • ▪ The zeal of thine house hath even me, a•• […] rebuked th•e, are fallen upon ••. The Prophet here showeth, how he was •• much tormented for these things, whereby Gods glory was e•p•yre•, as if he had been •a•en with infam•• himself. This we see maketh as wel• for our imitation as for our instruction.

M•z al• ••th •uen co••um•• me, &c. This among the rest •ight 〈…〉 more proper and peculiar to the Prophet: but it is (is wee haue declared) an ex 〈…〉 much vsed of the learned to expresse some matter of importance, and •he 〈…〉 in a false or light matter, may bee an vntollerable lie. As then is meant by 〈…〉 of 〈…〉 gu••ing out of his eyes, a ••edding of many teares, and his co•s•ming •••• with 〈…〉 ▪ his earnest aff•ction: so wee must labour to finde these exerc•ses in •• according to that measure and proportion, which the Lord for his glorie shall vouch〈…〉 vs. We reade also Psal. 69. • ▪ The zeale of thine house hath euen me, a•• 〈…〉 rebuked th•e, are fallen vpon ••. The Prophet here sheweth, how he was •• much tormented for these things, whereby Gods glorie was e•p•yre•, as if he had been •a•en with infam•• himselfe. This we see maketh as wel• for our imitation as for our instruction.

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The self same thing is repeated Rom. 15. The rebuke of them that rebuked th•e, &c. where the Apostle inferreth this exhortation, Let the same mind▪ be in you which •as i• C•r•• ▪ &c. as if he should •••; you must know, that the selfsame affection, though not in the selfsame measure▪ •r•u•• •e in you, which was in Christ or in Da•i•: for as Christ had •••• ••fi••te measure, and David in great abundance, that must you also have in •o•e measure. This •as ••d•e• •ered••arie to Jesus Christ, and to David beneficiary, and that which David speaketh of actively, as well done of himself or of Christ, that the Apostle speaketh of passively▪ as •e requireth •t to be done of others. For as David did suffer t•• ••i••ies, reproaches, and •g•o•in•es which came to Gods name, as his own: so Paul speaketh passively, wisheth that we should suffer these things with Christ, even as though we our selves had done the injuries▪ •e•cive• the reproaches, or were guilty of the igno•i•es. But we must always show our selves gu••t•e•• ▪ in using all means to set forth Gods glory, and in be[…] of the people with t•ares and with prayer.

The selfe same thing is repeated Rom. 15. The rebuke of them that rebuked th•e, &c. where the Apostle inferreth this exhortation, Let the same mind▪ be in you which •as i• C•r•• ▪ &c. as if he should •••; you must knowe, that the selfesame affection, though not in the selfesame measure▪ •r•u•• •e in you, which was in Christ or in Da•i•: for as Christ had •••• ••fi••te measure, and Dauid in great abundance, that must you also haue in •o•e measure. This •as ••d•e• •ered••arie to Iesus Christ, and to Dauid •ene•iciarie, and that which Dauid speaketh of actiuely, as well done of himselfe or of Christ, that the Apostle speaketh of passiuely▪ as •e requireth •t to be done of others. For as Dauid did suffer t•• ••i••ies, reproches, and •g•oines which came to Gods name, as his owne: so Paul speaketh passiuely, wisheth that wee should suffer these things with Christ, euen as though wee our selues had done the iniuries eciue the reproches, or were guiltie of the ignoies. But wee must alwaies shew our selues gute in vsing all meanes to set foorth Gods glorie, and in be of the people with tares and with prayer.

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Notable is that place, Ezech. 9. 4▪ where the Lord speaketh to the man clothed with linen, •••en had the writers inkhorn, saying: Go through the •••• of the […]en through the most of Jerusalem and •••• mark upon the f••e• e•a•s o• th•• that […] and are sorrowful for all the abominations that are done in the mast thereof. But the other was commanded to follow after, and to destroy every mothers son of them which mourned not. This then is no st•••ge thing when Gods glory and image is defaced, to be grieved as much as if it were for ourselves. 1. Cor. 5 the Apostle rebuketh the Co••nt•ians, because they rested and rejoiced at the sin committed amongst them, contrary to the rule of love, which willeth us not •o••i• y•e i• inu•••••, and telleth them that they had not mourned, and showeth how they had •a••hed at him, when they should rather have mourned. Where he declareth in his own example, who was so grieved, that where he had preached the Gospel, one should fall into so great a sin, how all faithful Ministers, godly Magistrates, and Christian householders may and ought to mourn, when some of the cha•ge con •ite• to them, fall into some notorious sin. And though for a while he was sorrowful that he had made them so heavy, yet afterward 2. Cor 7. he telleth them that he was not sorry: For (faith he) though I mad▪ you sorrowful, I repent not: for behold this thing, that y• •ave been godly sorrowful, what great t•are it hath wrought in you? yea what •l•a•ing of our selves? yea, what indignation? yea what fear? yea what great desire? yea what a zeal? yea w•a• p••ishm•nt? In all thing you have showed yourselves▪ that ye are pure in this matter. As if he• should say; Before the rejoiced▪ and then were ye guilty of his blood: but now that ye have •ourne• and prayed for him, it shall not be laid to your charge. Thus we see the Church was not clear, until they had mourned for this one mans sin; no more was the whole ar•ie of the Israelites, until they had humbled themselves in prayer and fasting for the sin of A •••. Wherefore every man must labour in some measure, to find the same affection in himself which was in Christ, that we may differ from the hypocrites, who esteem their own credit more than the credit of the word.

Notable is that place, Ezech. 9. 4▪ where the Lord speaketh to the man clothed with linnen, •••en had the writers in•khorne, saying: Goe through the •••• of the 〈…〉en through the most of Ierusalem and •••• marke vpon the f••e• e•a•s o• th•• that 〈…〉 and are sorrowfull for all the abominations that are done in the m•ast thereof. But the other was commanded to follow after, and to destroy euery mothers sonne of them which mourned not. This then is no st•••ge thing when Gods glorie and image is defaced, to be grieued as much as if it were for ourselues. 1. Cor. 5 the Apostle rebuketh the Co••nt•ians, because they rested and reioyced at the sinne committed amongst them, contrarie to the rule of loue, which willeth vs not •o••i• y•e i• inu•••••, and telleth them that they had not mourned, and sheweth how they had •a••hed at him, when they should rather haue mourned. Where hee declareth in his owne example, who was so grieued, that where he had preached the Gospel, one should fall into so great a sinne, how all faithfull Ministers, godly Magistrates, and Christian householders may and ought to mourne, when some of the cha•ge cō •ite• to them, fall into some torious sinne. And though for a while he was sorrowful that he had made them so heauie, yet afterward 2. Cor 7. he telleth them that he was not sorie: For (faith he) though I mad you sorrowfull, I repent not: for behold this thing, tht y aue beene godly sorrowfull, what great tare it hath wrought in you? yea what laing of our selues? yea, what indignation? yea what feare? yea what great desire? yea what a zeale? yea wa pishmnt? In all thing you haue shewed yourselues that yee are pure in this matter. As if he shuld say; Before ye reioiced and then were ye guilty of his blood: but now that ye haue ourne and prayed for him, it shall not be laid to your charge. Thus we see the Church was not cleere, vntill they had mourned for this one mans sinne; no more was the whole arie of the Israelites, vntill they had humbled themselues in prayer and fasting for the sinne of A . Wherefore euery man must labour in some measure, to finde the same affection in himselfe which was in Christ, that we may differ from the hypocrites, who esteeme their owne credit more than the credit of the word.

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Well, to go forward, we see how this verse is inferred after them that go before. For having showed that the Lord was righteous, and that his judgements were righteous, and that every part of his testimonies contained special Truths, this was the thing that made him so to love the word, and loving it to have so fervent a zeal unto it. His meaning then is thus much: Seeing the word of God hath in it such exquisite goodness, such wonderful truth, such rare perfection, such Eternity, such efficacy, that in the time of trouble, when all other comforts forsake a man, this will be a special comfort to him, and giveth even¹ life to a man half dead, and without it I see a man is but as a beast. I cannot but love, and bear an hearty zeal unto it, and when I enter into the consideration hereof, I am even pined away, and grief even eateth me up, when I see it is not esteemed, and that the word of God can have no more honour. And seeing the word of God was so exquisite, so unchangeable, so glorious, and so comfortable, what a grief was it to the man of God, that men should be so carried away, some to the pleasures of the flesh, some to the profit of the world, some to vain superstitions, and in the mean time the Word little regarded. This was it that pricked him at the heart, this touched him at the quick. He teacheth us then thus much: If the glory of God be dear to us, the contempt of it will surely grieve us: if the salvation of our brethren be precious to us, we will be grieved for the contrary. Now let us see what true zeal is.

Well, to goe forward, we see how this verse is inferred after them that goe before. For hauing shewed that the Lord was righteous, and that his iudgements were righteous, and that euery part of his testimonies contained speciall Truths, this was the thing that made him so to loue the word, and louing it to haue so feruent a zeale vnto it. His meaning then is thus much: Seeing the word of God hath in it such exquisite goodnes, such wonderfull truth, such rare perfection, such Eternitie, such efficacie, that in the time of trouble, when all other comforts forsake a man, this will bee a speciall comfort to him, and giueth euen¹ life to a man halfe dead, and without it I see a man is but as a beast. I cannot but loue, and beare an heartie zeale vnto it, and when I enter into the consideration hereof, I am euen pined away, and griefe euen eateth me vp, when I see it is not esteemed, and that the worde of God can haue no more honour. And seeing the word of God was so exquisite, so vnchangeable, so glorious, and so comfortable, what a griefe was it to the man of God, that men should be so carried away, some to the pleasures of the flesh, some to the profit of the world, some to vaine superstitions, and in the meane time the Word little regarded. This was it that pricked him at the heart, this touched him at the quicke. He teacheth vs then thus much: If the glorie of God be deare to vs, the contempt of it will surely grieue vs: if the saluation of our brethren bee precious to vs, wee will be grieued for the contrarie. Now let vs see what true zeale is.

1Zeal for the contempt of the Word.Zeale for the contempt of the Word.

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Now there are divers kinds of zeal: there is a zeal of the world, there is a zeal of the¹ flesh; there is a zeal of false religion; there is a zeal of heresy, and there is a zeal of the true word of God. First, we see the zeal of the world maketh men to labour day and² night to get a transitory thing. The zeal of the flesh tormenteth mens minds early and³ late for a momentary pleasure. The zeal of heresy maketh men travail and compass⁴ Sea and Land, for the maintaining and increasing of these opinion. Thus we see every man is eaten with some kind of zeal. The drunkard is consumed with drunkenness, the whoremonger is spent with his whoredom, the Heretic is eaten with heresies: oh how ought this to make us ashamed, who are so little eaten, spent, & consumed, with the zeal of the word! And so much the rather, because godly zeal leaveth in us an advantage, and a recompense, which the worldly and carnally zealous men have not. For when they have spent all the strength of their bodies, and powers of their mind, they have no gain, nor comfort left, but torment of conscience; and when they are outwardly spent, they are inwardly never the better: whereas the godly being consumed for a good thing, and eaten up with the zeal of Gods glory, have this notable privilege and profit, that howsoever their outward man perisheth and decayeth, yet their inward man is still refreshed and nourished to everlasting life. Oh what a benefit it is to be eaten with the love and zeal of a good thing.

Now there are diuers kinds of zeale: there is a zeale of the world, there is a zeale of the¹ flesh; there is a zeale of false religion; there is a zeale of heresie, and there is a zeale of the true word of God. First, wee see the zeale of the world maketh men to labour day and² night to get a transitorie thing. The zeale of the flesh tormenteth mens minds early and³ late for a momentarie pleasure. The zeale of heresie maketh men trauaile and compasse⁴ Sea and Land, for the maintaining and increasing of theis opinion. Thus wee see euery man is eaten with some kinde of zeale. The drunkard is consumed with drunkennes, the whoremonger is spent with his whoredome, the Heretike is eaten with heresies: oh how ought this to make vs ashamed, who are so little eaten, spent, & consumed, with the zeale of the word! And so much the rather, because godlie zeale leaueth in vs an aduantage, and a recompence, which the worldlie and carnallie zealous men haue not. For when they haue spent all the strength of their bodies, and powers of their minde, they haue no gaine, nor comfort left, but torment of conscience; and when they are outwardly spent, they are inwardly neuer the better: whereas the godly being consumed for a good thing, and eaten vp with the zeale of Gods glorie, haue this notable priuiledge and profite, that howsoeuer their outward man perisheth and decayeth, yet their inward man is still refreshed and nourished to euerlasting life. Oh what a benefit it is to bee eaten with the loue and zeale of a good thing.

1Divers kinds of zeal.Diuers kinds of zeale.
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Wherefore to show some properties of true zeal, whereby we may try our selves, let us first know that our zeal must be grounded on knowledge: for otherwise it will carry¹ us further to destruction, as it did them who oppressed the truth, and persecuted the dear servants of God, and yet thought that they did well. Wherefore in true zeal it is requisite, to have knowledge going before. We see the zeal of the Prophet did arise here of the contempt of the law of God. For seeing it to be •o exquisite, perfect, everlasting, powerful, & comfortable, it is a manifest argument that he was well grounded on the word. This zeal then (that we may the less be deceived with the contrary) hath these few rules: first, as we have already said, it must be agreeable wholly with the word of God, to begin where it beginneth to end, where it endeth. Therefore we may thus try our true zeal: If first, and especially, we make conscience of the principal matters of the word, as of prayer, of the Sacraments, of discipline, of charity: and then of the less things that are commanded,² if we will do them; if any be forbidden, we also avoid them, yet ever tolerating through love, little things, as they that would not trouble the Church of God▪ Wherefore the Apostle saith, 1. Cor. 11. 1. 10. If any man lust to be contentious, we have no such custom, neither the Churches of God: as if he should say, If any man will strive about matters³ of less importance, we, according to the order of the Church, will not strive with them, but rather will bear many things in love, and yet so, as still we use this caveat, That we account nothing small or little which is Gods word.

Wherefore to shewe some properties of true zeale, whereby we may trye our selues, let vs first know that our zeale must be grounded on knowledge: for otherwise it will carrie¹ vs further to destruction, as it did them who oppre••ed the truth, and persecuted the deare seruants of God, and yet thought that they did well. Wherefore in true zeale it is requisite, to haue knowledge going before. Wee see the zeale of the Prophet did arise here of the contempt of the law of God. For seeing it to be •o exquisite, perfit, euerlasting, powerfull, & comfortable, it is a manifest argument that he was well grounded on the word. This zeale then (that we may the lesse be deceiued with the contrary) hath these few rules: first, as we haue already said, it must be agreeable wholy with the word of God, to begin where it beginneth to end, where it endeth. Therefore we may thus trie our true zeale: If first, and especially, wee make conscience of the principall matters of the word, as of prayer, of the Sacraments, of discipline, of charitie: and then of the lesse things that are commaunded,² if wee will doe them; if anie be forbidden, wee also auoide them, yet euer tollerating through loue, little things, as they that would not trouble the Church of God▪ Wherefore the Apostle saith, 1. Cor. 11. 1. 10. If anie man lust to be contentious, we haue no such custome, neither the Churches of God: as if he should say, If any man will striue about matters³ of lesse importance, wee, according to the order of the Church, will not striue with them, but rather will beare many things in loue, and yet so, as still we vse this caueat, That we account nothing small or little which is Gods word.

1The first property of true zeal.The first propertie of true zeale.
2The first rule of true zealThe first rule of true zeale
3Toleration of many things for the peace of the church

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This doctrine may be manifested by familiar examples. If a man shall steal things of great weight, or some great sum of money, which deserveth hanging, and the cutting off of life, we will abhor him: but when it cometh out that they may •eale less things, as wood, and corn, and that not of necessity, but even of greediness of mind, thinking it not to be subject to so high a punishment, they will make no conscience of it. But if Adam was cast out of Paradise for the biting of an apple, we must not think any thing that the word commandeth or forbiddeth to be little, or that the doing or not doing is but a trifling sin, least that through the just judgements of God, we falling by little and little by degrees, fall into great & monstrous sins. And as this is in life, so is it much more in the worship of God. It is a great fault that we will make a scruple in matters of small importance, and will not stick to be dissolute in things of greater weight. Indeed it must needs be confessed, that our grand zeal must be in great things, and yet we must not lightly esteem of any thing in the glorious word of God.

This doctrine may be manifested by familiar examples. If a man shall steale things of great weight, or some great summe of money, which deserueth hanging, and the cutting off of life, we will abhorre him: but when it cōmeth out that they may •eale lesse things, as wood, and corne, and that not of necessitie, but euen of greedinesse of minde, thinking it not to be subiect to so high a punishment, they will make no conscience of it. But if Adam was cast out of Paradise for the biting of an apple, wee must not thinke any thing that the word commaundeth or forbiddeth to be little, or that the doing or not doing is but a trifling sinne, least that through the iust iudgements of God, we falling by little and little by degrees, fall into great & monstrous sinnes. And as this is in life, so is it much more in the worship of God. It is a great fault that wee will make a scruple in matters of small importance, and will not sticke to be dissolute in things of greater weight. Indeed it must needs be confessed, that our grand zeale must be in great things, and yet wee must not lightly esteeme of any thing in the glorious word of God.

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The second observation is, that we look to the privy corruptions of nature lurking in¹ our hearts, which contain such a bottomless pit of corruption, that it is the special grace of Gods spirit, to gauge them to the depth. We must therefore learn to search our hearts, for it is the fearful judgement of God, when we make no conscience of sin secretly, to have our sin break forth publicly. As when we have no care to pilfer secretly, we shall be brought to steal openly by the secret wrath of God: whereby also secret lusts, malice & ²hatred, nourished in the heart and affections are permitted to break out in time even into our outward actions. This is a plague to them, who rather would seem to be, than in truth desire to be godly. Covetous men have this property, that they rather would be rich than be accounted rich: such ought our affections to be, that we should indeed rather be godly, than desire to be so accounted of. Let us labour to do well secretly, howsoever for a while it be hidden from the world, that God which seeth our doing in secret, will reward it openly, and in his good time will give us grace to do well publicly.

The second obseruation is, that we looke to the priuie corruptions of nature lurking in¹ our hearts, which containe such a bottomlesse pit of corruption, that it is the special grace of Gods spirit, to gage them to the depth. Wee must therefore learne to search our hearts, for it is the fearefull iudgement of God, when we make no conscience of sinne secretly, to haue our sin breake forth publikely. As when we haue no care to pilfer secretly, we shall be brought to steale openly by the secret wrath of God: whereby also secret lusts, malice & ²hatred, nourished in the heart and affections are permitted to breake out in time euen into our outward actions. This is a plague to them, who rather would seeme to be, than in truth desire to be godly. Couetous men haue this propertie, that they rather would be rich than be accounted rich: such ought our affections to be, that we should indeede rather be godly, than desire to bee so accounted of. Let vs labour to doe well secretly, howsoeuer for a while it be hidden from the world, that God which seeth our doing in secret, will reward it openly, and in his good time will giue vs grace to doe well publikely.

1The second▪ observation.The second▪ obseruation.
2Simile.

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But peradventure the wicked will say: what ground? what intent? what cause have you to labour so much about the disclosing of the secret corruptions of our heart? But yet alas they are ignorant of this, that because they know not the secret corruptions, they fall the¹ more violently to gross sins, and every man shall try this to be true in himself, that he that maketh conscience of his thoughts, will undoubtedly make conscience of his words, and deeds; and he that maketh no conscience of his thoughts, he may come to make no conscience of his words and deeds. Besides, he that beginneth to reform his heart, hath this promise in the word, that he shall not be confounded, as Psal. 119. 6. Then shall I not be confounded when I have respect to all thy commandments. And Port. 10. 8. Let my heart be upright in thy statutes, that I be not ashamed. Wherefore if we will be truly zealous, we may add another rule, that we have none other end of our zeal, than how we may glorify our God; whether it be in prosperity, or adversity.

But peraduenture the wicked will say: what ground? what intent? what cause haue you to labour so much about the disclosing of the secret corruptions of our heart? But yet alas they are ignorant of this, that because they know not the secret corruptions, they fall the¹ more violently to grosse sinnes, and euery man shall trie this to be true in himselfe, that he that maketh conscience of his thoughts, will vndoubtedly make conscience of his words, and deedes; and he that maketh no conscience of his thoughts, he may come to make no conscience of his words and deedes. Besides, he that beginneth to reforme his heart, hath this promise in the word, that he shall not be confounded, as Psal. 119. 6. Then shall I not bee confounded when I haue respect to all thy commandements. And Port. 10. 8. Let my heart be vpright in thy statutes, that I be not ashamed. Wherefore if wee will bee truly zealous, wee may adde another rule, that we haue none other end of our zeale, than how wee may glorifie our God; whether it be in prosperitie, or aduersitie.

1Conscience of thoughts.

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This then is the third rule, that we keep a right course & tenor of zeal in both estates.¹ We must especially look to that, whereunto we are most ready, that is, whether we be more zealous in prosperity, and fall away in adversity; or whether we are more fervent in affliction, and overwhelmed in abundance: whether by the one we are not puffed up with security and secret pride; or whether with the other we be not too far humbled and abased. For many in time of peace are religious, who seeing persecution to follow the Gospel, slide back and fly from it. Jobs wife whiles her husband was in prosperity could worship God, and show her self in outward things as zealous as Job himself: but when affliction came, she was ready to curse God. We know in prosperous times, many were very forward in religion, who in time of trouble shrinked from the truth: some so long as they may have credit by giving countenance to the Gospel, go far; but when discredit comes they will leave all. But the Prophet saith, I am small and despised, yet do I not forget thy word. O ther'on the contrary part, so long as God exerciseth them with any cross, are zealous professors, who being set aloft and coming once above, begin to be secure. We see many in time •f their misery to be much humbled; and whilst they want livings and preferments, we see both preachers and people very godly, who when they have gotten them some living, & obtained that which they sought for, have their zeal choked. Do not many pray for the continuance of the peace of the Gospel, that they themselves might continue in peace and prosperity? Do not many mourn in the adversity of the Gospel, because they mourn for their own adversity? Oh great corruption of our hearts! Oh bottomless pit of hypocrisy! If we were ashamed that we are no more grounded on the word, and that we can be no more holy and upright in our hearts, surely the Lord would so govern us, that he would not suffer either prosperity to quench and carry away our zeal, to be buried in the grave of security; or adversity too much to dismay and discourage us.

This then is the third rule, that we keep a right course & tenour of zeale in both estates.¹ We must especially look to that, wherunto we are most ready, that is, whether we be more zealous in prosperitie, and fall away in aduersitie; or whether we are more feruent in affliction, and ouerwhelmed in abundance: whether by the one wee are not puft vp with securitie and secret pride; or whether with the other we be not too farre humbled and abased. For many in time of peace are religious, who seeing persecution to followe the Gospell, slide backe and flie from it. Iobs wife whiles her husband was in prosperitie could worship God, and shew her selfe in outward things as zealous as Iob himselfe: but when affliction came, she was readie to curse God. We know in prosperous times, many were very forward in religion, who in time of trouble shrinked from the truth: some so long as they may haue credit by giuing countenance to the Gospell, goe farre; but when discredit comes they will leaue all. But the Prophet saith, I am small and despised, yet doe I not forget thy word. O ther'on the contrarie part, so long as God exerciseth them with any crosse, are zealous professors, who being set aloft and comming once aboue, begin to be secure. We see many in time •f their misery to be much humbled; and whilest they want liuings and preferments, we see both preachers and people very godly, who when they haue gotten them some liuing, & obtained that which they sought for, haue their zeale choked. Do not many pray for the continuance of the peace of the Gospell, that they themselues might continue in peace and prosperitie? Doe not many mourne in the aduersitie of the Gospell, because they mourne for their owne aduersitie? Oh great corruption of our hearts! Oh bottomles pit of hypocrisie! If wee were ashamed that wee are no more grounded on the word, and that we can be no more holy and vpright in our hearts, surely the Lord would so gouerne vs, that hee would not suffer either prosperitie to quench and carrie away our zeale, to bee buried in the graue of securitie; or aduersitie too much to dismay and discourage vs.

1The third rule of zeal.The third rule of zeale.

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Daniel concerning outward things was an happy man as being near to the Crown: and yet when he saw the God of Israel his glory to be defaced, and an abominable Idol to be erected, he could content himself with nothing so much, as with weeping, fasting, and prayer. And Paul being in bonds for the testimony of Jesus Christ, and concerning his outward man in a miserable case, rejoiced greatly, and as it were revived, when he heard that the Gospel prospered; and howsoever he was in bands, he never felt them grievous unto him, for the joy which he had, that the Gospel was at liberty. If this zeal were in us, that the word of God were so exact, pure, and holy in our eyes, that when we are most aloft, we could be sorrowful, if the word of God hath a fall; and when we were in our greatest downfall, yet we could be glad that the word of God were set aloft: then surely we would labour to sanctify the creatures of God which we use, with the word and by prayer, and at the least give the tenth part of the day to the worship of the Lord. But if we cannot bestow on him the tithe, it is a token that we labour more for the body than for the soul. And if our souls be far more precious than our bodies, and it is an harder thing to provide well for the soul than for the body, we must divide our times the better, that daily we may bestow some part of our time in the word and prayer: if we would truly espy our thrivings and proceedings in our several callings, and take a diligent view of our selves in our vocations, we should undoubtedly see the plentiful blessing of God, when in truth we use the word and prayer, and his fearful curse to be upon it, when we use it not.

Daniel concerning outward things was an happie man as being neere to the Crowne: and yet when he saw the God of Israel his glorie to bee defaced, and an abominable Idoll to be erected, hee could content himselfe with nothing so much, as with weeping, fasting, and prayer. And Paul being in bonds for the testimonie of Iesus Christ, and concerning his outward man in a miserable case, reioyced greatly, and as it were reuiued, when hee heard that the Gospell prospered; and howsoeuer hee was in bands, hee neuer felt them grieuous vnto him, for the ioy which he had, that the Gospell was at libertie. If this zeale were in vs, that the word of God were so exact, pure, and holy in our eyes, that when wee are most aloft, wee could be sorrowfull, if the word of God hath a fall; and when wee were in our greatest downefull, yet we could bee glad that the word of God were set aloft: then surely we would labour to sanctifie the creatures of God which we vse, with the word and by prayer, and at the least giue the tenth part of the day to the worship of the Lord. But if wee cannot bestow on him the tithe, it is a token that wee labour more for the bodie than for the soule. And if our soules bee farre more pretious than our bodies, and it is an harder thing to prouide well for the soule than for the body, we must deuide our times the better, that daily wee may bestow some part of our time in the word and prayer: if wee would truly espie our thriuings and proceedings in our seuerall callings, and take a diligent view of our selues in our vocations, we should vndoubtedly see the plentifull blessing of God, when in truth wee vse the word and prayer, and his fearefull curse to be vpon it, when we vse it not.

PORTION. 18. TSADDE.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

PORTION. 18. TSADDE.