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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02178	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.; Works	Greenham, Richard.; Holland, Henry, 1555 or 6-1603.; Hill, Robert, d. 1623.	1612 (1612)	STC 12318; ESTC S120843	1,539,296	988

they differ The sins of the people moue God to punish them with euill gouernours c. How Christians should communicate good things Preparation to the hearing of the word All our power in prayer commeth from the word The life of faith very secret and often hardly discerned How we must haue not onely a knowledge by the last commandement of our naturall corruption but also an experience Prophaning of holy exercises Note well Sathans diligence We must be as diligent to serue the Prince of glorie as the 〈◊〉 are the Prince of darknes The 〈…〉 the light law Law ●● Gospell in ●●● ages till Christ came No thriuing in sinne The feare of God the strong bridle of the faithfull The great power of Gods feare Thankesgiuing How feruent prayer preuailes with God A sweete consolation The heart whose it is by right A great mercie not to thriue in sinne Patience Hardnes of heart Simile To suspect our own wisedome in matters of saluation Diuers infirmities of men Admonition How can rebuke kindly A good counsell Iudgement To vse well the graces which God hath giuē vs. The generall promises of outward things 1. Tim. 4. 8 To learne to obserue inward corruption by the outward sense How some respect neither cursing nor blessing Sinne how terrible An experienced faith Gods prouidence The Church hath a mixture of good and bad Simile Our faith the same with the Fathers How the law and the Gospel is to be preached Of profiting by hearing of sermons Of Gods presence and how to present our selues before him in his worship Heb. 11. 26. 27 Differences of sinning in the godly and godlesse How some can correct the same sin in others which they like in themselues How many couer sinne by example What respect God hath to his children in the execution of his iudgements A good signe of Gods grace when Gods sweete blessings make vs more free in his seruice How God accepteth the will in some for the deede Of our happy communion with Christ how thereby wee haue an assurance of all his insearchable riches Iustification sanctification goe together If we respect Christ his Crosse wee may not continue in the filthines of our sinnes How sinne dw●lles in the godly How the diuell chuseth the best wits for his seruice How many sinnes may lie couered vnder one How to preserue a tēder conscience to keepe our hearts from hardning How dangerous to reiect grace and light offered How cōtrary the iudgmēts of the word worldare How sinne 〈…〉 the qualitie of the Serpent The iudgement day of Gods 〈…〉 day of 〈◊〉 redemption To sit 〈…〉 Note ●● How profitable ●he crosse it Children and bastards how they differ Priuie pride Matth 4. The hearing of the word preached How corruption ●urneth grace into wantonnes How our own kindred may hinder vs with God How to entertaine and loue the Saints How to labour for contentation if we will profit in godlinesse How to attaine the measure of blessings which God hath appointed for vs. A good note of our loue to vertue Not to proceed rashly in iudgement against any man The ende of the wicked Prayer How to cure contention Prayer Selfe-loue selfe-will Pride Admonition Matrimonie Affliction Doctrine How troubled mindes feare threatnings How greatly God is pleased with faith on his prouidence Admonition How to put difference betweene persons The passions of Christ in his death Obserue well the heart in all things How the diuell malignes the best Memorie Wherefore the Lord bids vs flee Fornication but re sist the diuell The zeale of youth and of age The differēce between our feelings in our first conuersion and afterwards Simile Prayer The end tries all To be faithfull in our owne busines Anger The godly mans peace Chaplaines Hardnes Iudgements To seeke first the kingdom of God The Diuels registers Sound profession How to hide our treasure How God rewardeth vs. Not to dwell in sinne To empty our selues of euery one Priuate examination and confession * Or spiritual Differences in sinne Children regenerate Affections Tithe Studies A liuely faith Vehement speeches Admonition Death The cōtempt of the Gospell a signe of wrath How to respect aduisedly the workes of God A cōsolation to one afflicted Iob. 7. 15. Act. 16. 27. * The afflicted must flie idlenes Sinne. Mirth Griefe Vehement speeches A graue counsell to Ladies To a man of ciuill life much troubled in minde Teachers 2. Cor. 1. 3. Ioy griefe Sabbath How to ●●rrie our selves in the temptation Few meanes vsed in truth better than many in ceremonie Faith and feeling How God blesseth and directeth the single and simple heart Isaac was blinde and so was Iacob Sinne. Heretikes To lie in any one sinne how dangerous To walke vprightly To thriue in sinne Deceitfulnes of sinne Iohn 3. 4 All must reade the Scriptures Act. 17. Heb. 3. 12. 1. Pet. 3. Reading the Scriptures in the Church Heb. 4. 2. Preaching Hearing the Word Law Gospell Amo● Dei amorem proximi ge●e●at Generall obseruations concerning the D●calogue Rules 1. Pre●●pt Euill forbidden Good commanded The second commandement Generall euils Speciall euils Occasions of the breach of the secōd law What wee must tolerate in a Church which lies not in our power to reforme General good Speciall good thing Occasions of good Sufficient prouision for God● s●ruie 3. Precept 4. Precept Publike exercises Priuate exercises 5. Precept Triall of the loue of children to Parents Triall of the loue of Parents to children Triall of the loue of Seruants to their Maisters Triall of the loue of Maisters to Seruants The sixt Precept The seuenth Precept A man may commit adulterie with his owne wife Meanes of Chasti ie 8. Precept Idlenesse Restitution 9. Prccept False witnes Psal. 15. Susp●●ion against any man without any iust cause a sinne against the ninth commandement 1. Cor. 13. Charitie suspecteth no euill 10. Precept Motions What motiōs are forbiddē in the tenth Commandement How wee be infected with the motions which come from Sathan the world Who is our Neighbour Ioh. 3. Ephès 2. 3. The Mediator described 1. Cor. 1. Faith defined What Creati●●●● Vse of the first article of the Cr●e●e Christ verie GOD. Christ very Man Vse of holie Conception Vse of Christs Prophesie Vse of his Priesthood Vse of Christs kingdome Christs passion most grieuous in bodie and soule Vse of Christs buriall Phil. 3. 9. 13. Rom. 6. 12. Vse of the article of the Resurrection Iohn ● 14. Vse of Chrstes intercession 1. Thess. 4. 26. 1. Cor. 15. Phil. 3. 10. Rom. 12. 13. Church The holie Ghost alone giueth vs the assurance of the pardon of sinnes * By Faith wee come by degrees to feele to haue a comfortable experience of the pardon of sinnes The comfortable vse of all the articles of the Creede Faith onely iustifieth Rom. 3. 28. A reward to workes is promised of Gods free mercie and not for merit Workes Law and Gospell cōdemne sinners which

worldlinesse die in folly because the Lord recompenceth the vanitie of their youth with ignorance in their age So it is the mercy of God to giue them comfort of conscience in their death which haue had care of his word in their life Now we see because some men thinke so basely of the word of God how the Prophet hath commended it by the effects found by experience in himselfe Againe he sheweth that this was not in him by any particular prerogatiue of Gods spirit although the spirit wrought wonderfully in him but that it earne by vsing the m●●●●s of the word Teaching vs that as hee was wiser than his enemies because in all pe●ils ●● asked counsel of the word wiser than his teachers in that he rested not in their vniu●●s 〈◊〉 but by meditation did appropriate them to himselfe and wiser than the An●●●● because he learned as well to line according to the word as to loue it so we also vs●●g ●●● 〈…〉 shal find the like effects though not in like measure By which effects we 〈…〉 out these meanes wee become foolish dol●●ish and blockish The word of God 〈…〉 a ●●easure that if such an holy thing bee cast to swine I doe not dou●●● 〈…〉 see our God will execute his heauie vengeance and iudgements Wherof now 〈…〉 it to passe that w●●●●● young men die olde fooles emptie of Gods grac●●f 〈…〉 youth were well brought vp of their parents as Iohaz vnder I●hoiada who also whil●st they did look into their former life and repent spake very effectually aginst sin but in their age haue not so much knowledge as before but because they continue not in the faith and in a good conscience It were better to preach to one that neuer heard of Iesus Christ than to such an old Protestāt because the one is thankful the other is vnthankfull Tell me O man I speake vnto thy conscience when thine eye did see into the word when thine eare did heare it when thou diddest looke into thine owne conscience when thou feltest sweetnesse in Gods promises whē thou diddest tremble with seare of Gods iudgements and diddest delight in the wayes of the Lord Oh how quiet was thy conscience what comfort didst thou finde in thy minde Oh how whole an heart was in thee And on the contrary when neither Gods promises were sweete nor his iudgements fearefull nor his waies pleasant vnto thee oh how cold was thy zeale how weake was thy conscience how feeble was thy heart in good things We shall see some now adayes and that many being but priuate men speake with greater knowledge and conscience than a Preacher Why may a Preacher spend his breath his strength and his life in preaching and so small profiting commeth of it euen because he preached well and practiseth ill Wherefore we see here how necessarily vpon the foresaide effects the Prophet pronounced as followeth Vers 101. I haue refrained my feete from euery euill way that I might keepe thy word SEeing the Lord will put much into their hands who handle a little well wee must expresse our knowledge by life and our profession by practise If a man would consider how fearfully the Lord hath made him how wōderfully he hath redeemed him with what power he hath conuerted him should he spend his youth in vanitie or his age in worldlinesse and so become depriued of all Gods graces in death Looke into the former times Ioseph being but seuenteene yeeres old was wiser than all his brethren young Samuel was wiser than old Ely Moyses than the Egyptians Dauid than Saul Salomon was wiser in his youth than the gray haires Daniel Azariah Mishel wiser than all the Astrologians Chaldeans and Magicians Timothie being but young was preferred to the Euangelistship Paul wiser than all the Apostles Behold our age how mercifully the Lord hath blessed many young men and why are ancient men now so barren of knowledge euen because they are barren in a good conscience There was in time past lesse knowledge more practise lesse science more conscience lesse vnderstanding more wisedome but now there is more knowledge and lesse practise because men labour not to keepe the word of God in a good conscience When wee shall see therefore heretikes growe wiser then Preachers Idolaters wiser then true Professors some young impes of Sathan wiser then olde Ancients in the house of God we must knowe they are made so foolish either because they are not of a good conscience or lye in some secret sinne Would it not grieue a good 〈◊〉 to labour many Winters and Sommers and in the end to finde no Ha●uest what 〈◊〉 full thing thinke you would it then be to a Minister after he hath long trauailed to ●●●● no fruit The Lord vndoubtedly will punish such fruitlesse Professors with hardnes of heart i● they will not heare with care that care may cause prayer that prayer may bring forth meditation and meditation may haue in fruit in godlinesse and practise in perseuerance In this verse then the Prophet declareth that as before he vsed the right meanes to godlinesse and therewithall had the proofe of good effects so now he had power from God to resist all lets hinderances and encombrances therunto Whereby hee teacheth vs that these two things especially make to attaine true godlinesse the one to vse good meanes thereto the other to auoyde carefully all occasions which may hinder vs from the same Neither must wee thinke that all these things can be done presently for if Rome was not built all in one day who would thinke Ierusalē should be built in one day Surely the necessitie of this practise is such that vnlesse men make couenants with themselues and bind themselues as it were in body and soule to auoid occasions of euill they shall neuer attaine to true godlines Manie will confesse that they ought and will learne the way to holinesse of life but in the meane time because they will not forsake their euill wayes they faile in their purpose To the bettter vnderstanding of the Prophet we must vnderstand that euill wayes are in two things considered either as they be euill in their owne natures or as they be euill by circūstance the first all men will confesse to be auoided as full concupiscēce wrath murther malice such like and yet the cause why many men are lesse carefull in holy things is because they make no conscience to stay euill things no● to vnburdē themselues of all worldly delights But what is the cause that thou canst not ouercome worldlines and vanitie thou dost not consider that thy reason is corrupt and that if thou fightest not against thy corrupt reason thou canst not auoide corrupt affections If a man would fight against Ambition he must not first fight against the thing it selfe but against his own reason leauing him there unto which on this manner perswades him If I may attaine to such dignitie I shall

Se● Psal. 119 vers 116. 1 Reasons to labour for increase of iudgement 2 3 Triall of our ioy Iests A generall knowledge Simile How the Gospell may be said to kill Loue the Saints 1 Notes of an holy mariage 2 3 4 5 6 If our owne heart condemne vs no man can acquite vs. Simile See before title of concupiscence The father to giue his daughter in marriage Consent of parents Second mariages not to be hastened Est mul●er in●amis propter nuptiarum festinationem si ante annum nubit In authenticis Iustiniani collatione quarta de nuptii● What meditation is Godly meditation painfull False feares of m●lancholie Psal. 119. I am wiser than my teachers Horat. lib. 1. E●ist 2 In v●●ba jura●● mag i●● Meditation helps memorie Iosh ● 8. 1 Tim 4. 13. 15. How to helpe our sudden failing of our memorie in preaching the word The haste of young men to the ministery Mirth Temptation 1 How to discerne and discouer the 2 waies of men 3 Triall of our patience Some eate vp their hearts with griefe Cause of outward wants Murmuring Cōtentation The simple preaching of Christ. 1. Cor. 2. 2. 3. 2. Cor. 4. 5. 6. 7. Hypocrisie Preachers must be farre from wrath 1. Tim. 2. 22. The corrupt actions of the body proceed from the corrupt affections of the soule To attend the holy ministerie and Preaching of the word Prayer in the night Prayer in the day To see our infirmities and wāts in prayer and to be grieued for them Iames 5. Secret corruptions may hinder successe in good actions Immoderate loue of parents Feelings most vnder the crosse 2. Cor. 12. 9. Meanes The long prosperitie of the Church Rules for admonition 1 2 3 4 5 6 7 8 9 A louing admonition What to consider in reprouing both little and great sinnes How vnwilling wee be to accept an admonition Motiues to practise admonition Simile Neuer trust him that will conceale a sin in vs. Simile Good euil natures Extreame sadnes To deferre sorrowing for some one sinne vnto the more generall accounting time who dangerous Triall of our hearts in reproches A mediocritie A triall of the rich mans faith Delayes Triall of our dulnes 1 2 3 4 5 Change of place and calling 6 7 8 9 Affection and feeling in singing Psalmes Cause of sin within vs occasions without vs. Sins be linked and chained one in another Heb. 3. 12. 13. Simile The triall of our state against any one speciall sinne often assailing vs. To know our speciall sinne How the godly feare sinne more thē externall crosses How the godly godlesse differ in their ioyes and feares Note True remedies against deadnes and au●es Christ is our wisedome Christ is our holines Esa. 11. 3. 4. 5. Christ is our redemption Note Spirituall pride How hard it is to confesse our sinnes to God Sundrie euasions of sinners 1 2 3 Admonition 4 5 6 7 8 9. 10. Discouer confesse the mother sinne 1 Consolations against diuers kindes of griefe● 2 3 4 5 6 Consolation against the feare of our owne vnworthines Sinne is wounded by prayer and temptation by resistance Rules for the sicke 1 2 3 4 Publike prayers for the sicke How the Lord corrects the pride of our prosperitie 1 2 Note Sathan buffeteth vs two waies 1 2 Possession 1. Cor. 6. Ye are not your owne Prophanenes Causes of great afflictions 1 2 3 4 5 6 7 8 The golden chaine of our free election 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 * Or as another copie is taken of them that vse violence to come to it Sermon-sicke Schismes Singularitie of spirit Checke of conscience Sathan feared in superstition too much and now in the light too little The crosses of the faithfull euer take away some drosse from them To resist our corruption in temptation Outward temptations Strange tēptations Against great temptations When to manifest our temptations to our brethren Sathanicall temptations To be tempted with vnbeliefe and the remedies 1 Prayer 2 Reading of the word 3 Confession 4 Attend on your calling with patiēce 5 N●t to reason with our temptations or the diuel 6 To waite the temptation and so to offer it vp to God in prayer 7 Remedie To be tēpted with worldly shame and the remedies 1 2 When and how temptations breed How Satans temptations follow our affections One fearing he had sinned against the holy Ghost Toresist tēptation Note Against presumption and dispaire Faith and feeling The growth of faith by two meanes 1 Not to be present at the Masse or any such superstitious seruice 2 3 Visions and preaching Lucrum ex ●●●●o L●●o●●s puluinarii Preparatiō to the hearing of the word 1 2 3 4 Simile Meanes of saluation Aduertisements against witchcraft 1 2 3 4 * Not for that they are good or lawfull but of blind people so called and reputed The morning how fit for Gods worship 1 2 3 4 Note Simile 1 2 3 4 5 Preperation to the word and Sacraments Of profiting in holy exercises All our power in prayer commeth from the word Simile Simile Hearing the word profitablie 1 2 3 4 5 6 7 8 Meditation and Prayer Our obedience must be free not constrained Triall of Hypocrites Ceremonies Pride Church Against de●●●●s of repentance Repentance Afflictions of the reprobate Afflictions of the elect before grace in grace Note Heb. 3. 13. A sweete consolation Regeneration repētance painfull but very gainfull Against spirituall pride Simile The fountain of the heart Simile Death To loue Christ more then his benefites Hearing of the word The loue of the world Word and Sacraments Hearing the Word Carnall Protestants Loue. Zeale Triall of our loue to God Regeneration Regeneration Ioy. Ioy. Loue of the world Ioy. True ioyes Gods presence Repentance Sinne. Repentance Affliction Prayer Word To respect future ioyes and griefes See Psal. 119. Ministerie Temptation Conference Regeneration Meditation of Death Obedience Vaine-glory Gods worship A good name Desires Prayer Offences Humiliation Prouidence Familie Repentance Mercie Regeneration Creatures Merit Temptation Temptation Sathanicall suggestions M●anes Consession Hypocrisie Good things Prophets Familiarity Sinne. Perseuerance Affection Repentance Humilitie Heresie Repentance Persecution Sudden terrors of mind Vnthankfulnes Temptations Humilitie Conscience Securitie Feeling Death Regeneration Regeneration Youth Youth Temptation Sanctification Repentance Mortification Hypocrisie Infirmities Our spiritual vinion with Christ. Affections Admonition Spirits Goodworks Obedience Fauour Report Temptation Mirth Deceit Gods hand Word Vocation Affliction Zeale Temptation Godlinesse Grace Mercie Simile The securitie of the faithfull wandring through all the tribulations of this life Hebr. 12. 15. Custome Eye A cōparison betweene the children of light and darknes How to examine our selues Note well Iudgements Feare ioy Ioy in afflictions The minde The pure vse of all blessings Foolish iesting Late repentance Ministerie The right vse of the creatures Tit. 1. 15. Rom. 4. Examinatiō Sinners The ●●●re of the godly and godlesse how

is to say whether is the happiest I. Hall ANOTHER IN ENGLISH IN COMMENDATION of Maister Greenham and his godly and learned workes set forth by Maister Holland Preacher of Gods word GReene yet I am may Greenham say and greene shall flourish still Though World Sicknes Death and the Graue on me haue wrought their will The Apostate world me wore with griefe and troubles manifold Whilst that I sought with all my strength her pillers to vphold Then Sicknes came Deaths Sergeant grim my ●arkesse craz'd t' arrest And Death at sheeles with gaping graue receiu'd me for their guest But great Emmanuel mark'd and smilde to see them take this toyle To roote and race out Greenham quite and gaue them all the foyle My soule he plants in Paradise there greene to flourish aye And charg'd the graue my body safe to keepe till the last day And least Death should suppose on earth h 'had blotted out my name He stirs vp Hollands louing minde for to renue the same So that as oyntments precious my workes on earth doe smell Refreshing poore distressed soules whom Sathan seekes to quell Loe here the fruit of godly zeale and zealous pietie In Greenham who triumphs against all Sathans tyrannie In spite of world Sicknes Death Graue and all the powers of Hell With godly Men aliue and dead it alwaies shall goe well F. Hering TO THE RIGHT VVORSHIPFVLL SIR MARMADVKE DARRELL AND SIR THOMAS BLOOTHER KNIGHTS SVRVEYERS GENERALL FOR THE VICTVALING OF HIS MAIESTIES NAVIE Stephen Egerton wisheth increase of all true comfort in this life and euerlasting felicitie in the life to come through our Lord Iesus Christ. PVblius Virgilius Prince of Latine Poets being demaunded why he read the writings of old Ennius made this answere Aurum colligo ex Ennij stercore that is I gather golde out of Ennius his dunghill meaning thereby that though Ennius his Poems were not so exquisitely penned as they might haue been by Virgil himselfe yet much good matter might be picked out of them Surely right VVorshipfull if one heathen man could gather gold out of the writings of another how much more may we being Christians gather not gold only but pearles and pretious stones out of the religious and holy labours of Master Richard Greenham though not all polished by his owne penne being a most godly brother yea more than a brother euen a most painefull Pastor zealous Preacher and reuerend Father in the Church of God of whom I am perswaded that for practicall diuinity which ought worthily to haue the preheminence he was inferiour to few or none in his time VVherefore the same prouidence of God which moued that faithful Minister Master Henry Holland to collect and publish so many of his worthie labours for the good of the Church doth call and allure others to the reading of them and namely you right VVorshipfull who haue shewed singular kindnes as Naomi saith of Boaz both to the liuing and to the dead that is both to good Master Holland while he liued and to his desolate widow and fatherles children since his death In respect whereof shee desired by my hand to testifie hir thankfulnes to both your VVorships as it were by these two mites of this dedicatory Epistle which office of loue to my deare brother deceased and to his widow and children liuing I doe the more willingly tender to your VVorships because I am partly priuie to your kindnes and bountie both towards them towards others The Lord giue mercie saith Paul to the house of Onesiphorus for he often refreshed me c. The same might faithful Holland say and the same may his widow and children say The Lord giue mercie to your houses and posteritie for you haue often refreshed them which being done as I doubt not in faith and from loue out of a pure heart shall be put to your reckning and brought in as a cleare euidence for a comfortable sentence to passe on your side in the day of the Lord Iesus Christ To whose most gratious direction and blessing I commit you both with the vertuous and Christian Ladies your wiues and whole families From my house in the Black Friers this third day of Aprill 1605. Your VVorships readie to be commanded in the Lord STEPH EGERTON GRAVE COVNSELS AND GODLY OBSERVATIONS SERVING GENERALLY TO DIRECT ALL MEN IN THE WAIES OF TRVE GODLINES BVT PRINCIPALly applyed to instruct and comfort all afflicted consciences Affections HE vsed this triall of his affections as of anger griefe ioy or such like in this manner If by them he was made lesse fit to pray more vnable to do the good he should lesse carefull to auoid sin then he thought his affection carnall and euill and not of God but when his anger loue grief and other affectiōs prouoked him more to pray and made him fitter to do good then he thought his affections to be sent from God as a blessing vnto him 2 God sheweth vs often in our affections what we may doe in our outward actions 3 Some labour more for knowledge lesse for affection some more for affection lesse for knowledge some busie themselues in Church-discipline and are slender sighted in their priuie corruptions some be diligent to espie things in others abroad and negligent to trie themselues at home but it is good to match both together 4 Rare good things are pleasant but by vse they are lesse esteemed and rare euill things are fearefull but by vse they become lesse grieuous This comes to passe because we rather bring with vs naturall affections of ioy and sorrow and feare than spirituall meditations which are onely of the true ioy and sorrow 5 We must euer learne to suspect our owne opinion and affection when the case any thing concerneth vs. 6 He said that when for some causes naturall affection deceiued him yet the ordinance of God caused him to doe duties 7 He thought it not good at table to be extraordinarie either in ioy or sorrow vnlesse it were for some special cause but rather it were conuenient priuately to a godly friend or before the Lord to powre out our hearts and after the example of Ioseph to make our affections knowne as little in companie as may be Afflictions 1 HE thought all afflictions to be puttings of him to God from slothfulnes 2 It is a most certaine thing in Gods children that the more their afflictions grow the more their faith groweth the more Sathan striueth to draw them from God the more they draw neer to God although indeed in feeling they cānot see somuch 3 Many can speak faire things in the eares of God so long as they be in affliction but afterwards they will speake euill things in the eares of heauen and earth 4 He said to one complaining of sudden gripes and nips in the bodie Of sudden ●eares in the minde that we should make our vse of them and though it were hard to search the particular

without sense of the conflict of the lawe of the members and the spirit as Rom. 7. 24. Sixtly hee is stirred to doe well by some worldly reason liking his fancie and fleshly appetite not constrained by the mercie of God as Psalm 1 30. 4 Rom. 12. 1. or by the loue of Christ as 2. Cor. 5. 14. Seuenthly he doth more often regard the feare fauour and praise of men than of God and his priuate commoditie than that of his brethren These are his characters and yet eightly hee hideth many things vnder the cloake of popularitie and guilefull affected clemencie So did Absolom hide his vnnaturall treason So did the troublers of the state of Rome with their Leges Agrariae Ninthly vnder the cloake of keeping companie with those vpon whom wee may beare our selues bolde and which may back vs when we haue done euill Tenthly vnder the cloake of clinging to their companie which are good men and are wel thought of not to better our selues but to credit our doings the more and to make vs more commended to the people as Nouatus did vpon his confessions Eleuenthly vnder the cloake of lawe and execution of iustice when some other wicked affection is the cause of their doings and the law but their pretence as Iezabel in putting to death Naboth did it not for the vineyard but to see iustice kept and as the Lords of Persia against Daniel Twelfthe vnder the cloake of religion zeale and conscience when deepe in their hearts they hide some other meaning as Simeon and Leui in procuring the Sichemites to be circumcised as Absolom in making the shadow of his conspiracie the performing of his vowe in Hebron as Iezabel making the way to bloodshed on the innocent by the proclamation of a fast as Caiphas adiuring Christ in Gods name to make them knowe who hee was that way to take him 11 Hypocrisie is seene when sinne most lieth dead vnder a cloake and most lieth in a closet wherewith God is displeased that when wee make no conscience of sin in close places our priuie sinnes shall breake out in publike places 12 The holy Ghost Ezech. 24. 6 compareth hypocrites to a pot that outwardly seetheth but within the scumme remaineth And Hoseah in his 7. chapter compareth them to a cake whereof the one side is well baked and the other side is plaine dow And Christ compareth them in his daies to such as wash the outside of the cup and platter but leaue the inside filthie Our common similies whereby wee resemble these men is a course cloath hauing a fine list 13 When two gentlemen ride on hunting it is hard to discerne each others houndes because they are mingled together which afterwards is more easilie done when the hunters are seuered euen so so long as God and the world walke together it is hard to distinguish betweene the heires of the one and of the other but when they are seuered by the crosse it will surely bee seene who be the children of God who be the heires of the world 14 In naturall men wee finde these markes first that naturall men measure others by themselues so did these brethren iudge of Ioseph So doth the world iudge hardly of Gods children because they are vngodly themselues so those that thinke to correct or admonish in anger think that others do so too because they come of fashiō to the Church they thinke so of others When we are readie then to thinke euill of others let vs take heede we be not so our selues and let vs learne to leaue this for the sinne is great For first wee beare false witnes against our brother Secondly wee be enemies to the grace of God in them because in this our corruption wee cannot iudge well of them The readie remedie is to pull out the beame out of our owne eye and to iudge charitably of others Secondly a naturall man doth more abstaine from euill for man than for God and so will it bee till the feare of God be setled in vs to teach vs Gods prouidence in things to come and his iudgements in things past This was with Esau because the daies of his father were at hand So many are now restrained by the magistracie which otherwise would do euil so long as it is with vs thus wee are but hypocrites and not regenerate The remedie is to consider Gods prouidence to commit vengeance to him to ouercome euill with goodnesse and then shall wee doe things for conscience sake and not for feare Thirdly the torments of an euill conscience is the punishment of sinne the wicked shall flie when none pursueth whensoeuer then our conscience doth trouble vs let vs knowe that our sinnes are in vs whereof we are not purged When we feare men it is either for the want of the assurance of Gods mercifull prouidence or forgiuenes of our sinnes or for that wee haue done the like to others as Caine thought euery one would slay him because he slew his brother If wee haue not done them harme and yet feare as Abraham did Abimelech then it is the want of Gods prouidence which riseth of the want of the forgiuenes of our sinnes for if wee feare the creature it is because wee are not reconciled to the Creator The remedie of this feare of men is to learne faith in Christ for the free forgiuenes of our sinnes and the assurance of his prouidence then shall we say wee feare not what man can doe against vs yea then shall wee deale vprightly with others so that if then others deale euilly with vs and we pay them the things which we neuer took we haue the comfort of our conscience and are blessed because we suffer for wel-doing 15 In manners men will first listen to wicked counsel then take pleasure in their companie till at last they communicate with them in their euils an● as they grow in liking of those euill counsellers so doe they loathe those that giue good counsell and despise them yea when the Minister speaketh priuilie to them by admonition or openly out of the word they thinke hee speaketh of purposed malice and hatred against them and so shut their eares and harden their hearts when any thing is spoken for their amendement but if a word be spoken which concerneth another or else may cherish them in their sinnes that doe they greedily snatch and lay hold of All which sheweth that men are the cause of their owne hardnes for when the Lord cannot preuaile by his word then leaueth he men vnto themselues which stay not till they come to hardnes This must teach vs with feare to examine our hearts to proue what loue of the truth remaineth in vs and what liking we haue of lies what hearts we beare to those which giue vs wholesome counsell to reclaime vs from sinne or whether wee rather incline to those that feede our eares with such wordes as may