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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

but of a patient faith and the cause of impatiencie is want of faith Of this faith speaketh the Prophet Esai 28 16. Behold I will lay in Sion a stone a tried stone a precious corner stone a sure foundation He that beleeueth shall not make haste to wit to by-waies and indirect meanes as casting off his hope of God his promises Of the contrarie the want of faith speaketh our Sauiour Christ Luke 18. 8. When the Sonne of man commeth shall he finde faith on the earth Likewise Heb. 10. when the Apostle had said The iust shall liue by faith If any withdraw himselfe his minde is not vpright in him my soule shall haue no pleasure in him Againe Habac. 2. when the Lord had commanded the Prophet to waite he saith He that lifteth vp himselfe his minde is not vpright in him that is he hath a troubled minde and vnquiet spirit Wherefore let vs attend vpon that exhortation of the Apostle Iam. 5. 11. Ye haue heard of the patience of Iob haue knowne what end the Lord made As if he should say ye are not ignorant of that my errour of patiēce who when the Lord suspended his iudgements still waited for the accomplishments of his promises Whosoeuer then thinketh himselfe to haue faith and by patience cannot waite for the Lord his leisure and due time of helpe but withdraweth himselfe and maketh haste to other meanes and not staying himselfe on God his word and promises but hastneth and cannot be quiet in his minde vntill presently he haue gotten some helpe he is as yet an vnbeleeuer And I haue done thy Commandements Euen as without faith it is impossible to please God so is it impossible truly to trust in God his saluation vnlesse we labour by faith to serue him in loue and to please him with good workes Wherefore as the Apostle hath taken vp the truth of this rule so he sheweth Heb. 11. how all the Fathers by their faith did trauell in good workes By faith saith he Abel offered vnto God a greater sacrifice than Cain by faith was Enoch taken away by faith Noah prepared the Arke by faith Abraham obeyed God through faith Sarah receiued strength to conceiue c. A contrarie argument to that which we haue in our times where our faith and profession is so barren of good workes True it is that when we will glorie before God all boasting in good workes is shut out in that if he entreth into iudgement with the best of our actions he shal find them polluted with many imperfections so that we can by no meanes stand before him but in faith but Iam. 2. 20. Wilt thou vnderstand O thou vaine man that the faith which is without workes is dead was not Abraham our father iustified through workes c. where we must note the diuers significations of the word iustifie if we will shew these two propositions to be true and how they may be reconciled we are iustified by faith we are iustified by workes For as God sanctifieth vs when he maketh vs partakers of his holinesse and we sanctifie him when we shew him to be holie so God is said to iustifie vs when we are approued iust before God and we iustifie God when we testifie that he is iust In like maner faith iustifieth vs in that it acquiteth vs before God from our sinnes for Christ his sake in whom we beleeue workes iustifie vs in as much as they witnesse to vs and to men that we are iustified by faith before God whereof our sanctification is a pledge So that we meane nothing else when we say we are iustified by works than if we should say We declare and make knowne that we are iustified by these works For when euery good worke is of the spirit of God and the spirit of God is giuen to none but to the children of God when we faile in doing many things whereunto we are by Gods spirit moued and in those things which we doe we corrupt those motions so that our best actions stand in neede of faith to haue them purged in Christ his perfit obedience it is manifest that our workes onely giue a testimonie to our selues and others that we are iustified If then we haue true faith it must worke by loue that as faith doth acquite vs from sinne before God so good workes may giue euidence thereof before men When then we are carried away with dulnesse in good things and with deadnesse in weldoing we are to trie our hearts if we want God is not pleased with vs if we haue saith without workes we deceiue our selues The meaning then of the man of God in this place is thus much Because I know that they haue happie successe that loue thee and obey thy word this moueth me to keepe a good conscience So we haue learned thus much that it is but follie to boast of faith without good workes For as we iudge a man to be aliue so long as we perceiue his vitall spirits his animall powers and naturall operations to exercise themselues and thinke that he is not dead whilest the faculties of the minde are exercised in the senses mēbers powers of the body but notwithstanding that life it selfe is a thing most secret yet by a mans seeing hearing tasting touching going and working we discerne the same euen so so long as we perceiue the fruits of God his spirit and new birth and the effects of grace and fruites of sanctification in the soule we thinke him not spiritually dead in whom these things are And notwithstanding saith which is the life of Gods children be a most secret thing yet when we can open our eyes to see the wonderfull word of God to his praise and shut them from seeing vanities when our eares are open to the works of God and closed and dull to heare worldly vanities when our mouthes can speak of Gods iudgements and are dumbe in leasings we may iudge by these and the like effects that there is the life of Christ in vs. And herewithall we must obserue as these naturall workings are not the cause of life but that rather insomuch as we liue these things do exercise themselues in vs euen so the good workes are no cause why we are good or liue by faith but because by faith in Christ we are accounted good and iust before the Lord therefore we are good For as the tree hath not his goodnes of the fruits but the fruits haue their goodnes because first the tree was good so we cannot be said to be good in respect of our workes but our workes are good in respect of vs iustified before by faith And although the sap life and nourishment of the tree be a thing most secret and hidden from common sense yet by the leaues buds greenes and fruits thereof we draw knowledge of the life in it so though our life which is hidden in Christ be hidden from flesh and

commonly despised We may not loue that best which the world esteems best A good rule Depth of mystery in plainnes of words Heart seat of diuinitie Triall of heart Note Note Affections Note Popish doctors of reasō A wit not hūbled hinders vs in godlinesse Loue. Canticles Griefes Motions Mercie 〈…〉 nts 〈…〉 they 〈…〉 〈…〉 c●p 7 7. 〈…〉 true sense A two fold iudgement the one in righteousnes another in mercie We are to follow the holy Prophets c. in their holy affections Note Note The name of the Lord. The word the onely glasse to see and know the Lord. Iohn 14. 23. Psalm 119. A mirrour of godlinesse Freewill Albeit wee haue the light of the word yet the Lord must opē our eyes before we can see Affection Anger Watchfulnes Simile To meet with tēptations before sinne be perfected Simile Godly feare The dominion of sinne Rom. 6. 12. Not to bee tempted Heretikes 〈…〉 ●0 Note Simile The blindnes of sinnes Simile Note the louing mercie of the Lord couering our manifold infirmities Simile The Christiā warfare The end of all deliuerances Thankfulnes Two principall props in trouble Esay 5. Godlinesse Afflictions Gods countenance Godly sorrow Loue to Gods word Simile God iust in his prouidence Note Diues and Lazarus Matth. 5. Incredulitie in Gods children Beleeuing the word That the 119. Psalme concernes all the regenerate Iobs sinnes Note A true propertie of zeale Galath 6. 1. Zeale for the contempt of the Word Of Zeale Diuers kinds of zeale 1 2 3 The first propertie of true zeale The first rule of true zeale Toleration of many things for the peace of the church The second rule of true zeale Two obseruations The second obseruation Simile Conscience of thoughts The third rule of zeale The fourth rule of zeale Triall of our obedience To heare with the frailties of Gods children Duties of loue euen to Gods children The fift rule of zeale Sufficiencie for the ministery The sixt rule ●● zeale Difference betweene fretting anger and pining zeale Admonition Our vnbeleefe and wherefore we see it not Triall of our zeale Our vnbeleefe is shewed vs in the often repetitions of the commendatious of the word No idle repetitions in this Psalme M. Bradford and holy Martyrs much lamenting euer f●r their vnbeleefe The word of God a tried friend in troubles Simile Dauid against Goliah Triall of our loue to the word Triall of our loue to the word How Christians differ much from heretikes Heretikes cannot abide the word Good notes for prayer 1. Importunate in praier with God Luk. 1● 1. 2 Wherfore God delayes to graunt our requests 2. Wisedome of he spirit in prayer Our times for prayer Sabbath Luk. 10. 41. 42 Callings Diligence in hearing and prayer Note Sabbath two Sermons the mornings 〈…〉 e●es Note Preparation and meditation Preparation The min●s●e● Balaams witchcrafe Num 23. 22. 23. Meditation The morning meditation 1 2 3 Note 1. Cor. 7. Ierem. 7. 13. Iob. 8. 2. Matth. 21. 18. The third point cheerefulnes in prayer Spirite of cheerfulnes a singular grace Note The fourth propertie in prayer is Faith Faith and patience A iudgement of mercy and of seueritie Note Note Note Secret sinnes Note Witchcraft Zeale Anger Hypocrisie Note Note Rom. ● 3. 4. 5. Luk. 7. 47. Dulnes Esay 25. ● Feare Consulting with witches Is Gods feare be wanting there is no temptation so great but we fa●● in●o it Triall of our feare of God False feare Simile Witchcraft A true note of Gods child The true ioy of the faithfull howfor it ex●●●des all carnall ioy Triall of our ioy Simile Sabbath Dulnesse in prayer and other holy exercises Feare and ioy tempered together Loue to good things and hatred of euill things may not slak● in vs. Prayer Admonitiō Relapse Polygamie Heresie or prof●●●nesse like to follow our securitie The true faith worketh by loue Iohn 17. Furies Application Waiting an effect of faith Asoūd faith breedeth a good conscience Incredulitie hastie A patient faith Impatience True faith not without good workes To iustifie diuersly taken How we are iustified by workes Simile Simile Simile Repetitiōs in prayer how reprooued Simile Promises are generall Prayer must bee ioyned with faith knowledge Ripenes of iudgement and quicknes of affections whence Thankesgiuing the end of Gods blessings Many thinke they loue God his word religion whē indeed they doe not Simile How to holde fast true Wisedome The cause of forgetfulnes is carelesnes Two things to be auoided first vanitie of minde secōdly worldlinesse if wee will entertain and possesse wisedome What to be auoided Simile To auoyd the societie of the wicked Citò longè tardè Psalm 119. and 1●0 1 The practises of the wicked against the godly 2 3 What euill examples doe No hope of Lucre or preferment must linke vs in any league with wicked men Reasons of the former precept The delight of the wicked A true marke of the wicked How we must endeuour to s●irre vp ot●ers ●o ●●ad ne● ●●● be 〈…〉 we haue not performed any such autie Psal. 119. It is not sufficiēt to flie the counsells an● companies of the wicked Wee must haste● to the societie of the godly 〈…〉 〈◊〉 ●●al ● 1. 2. 〈◊〉 16. ● Gen. 16. 8. Vaine and vnprofitable changes of places of callings c. Two marks of a righteous man 1 2 Notes of a good conscience 1 2 3 Simile Simile Simile Good cautiōs to keepe vs from sinne How the wicked walke in sinne know it not Profit by reading preaching conferring of the word We must store vp the word in our heart by prayer meditations We must not rest in the vse of one good meanes 1 Two causes of watching ouer our hearts 2 The second cause of watching ouer our hearts In what respects the worldlings leaue sinne The triall of our hearts whether in sinceritie wee loue the Gospell for the Truths sake or because we get some gaine glorie by it Cause of all sinne in our owne selues Satā is made a chirurgion to cure the corruption● of the Saints How the pure heart stadeth fast in temptations Our hearts tried two waies The first by afflictions The second triall of the hart by our ioy and griefe in good and euill Desire of saluation How to discouer a couetous heart Care for the prosperitie of the Church a speciall note of Gods children Psal. 122. True triall of our ioy and sorrow Paul afflicted yet great ly comforted whē he heard of the peace of the church and prosperitie of the gospell Triall of the heart in prosperitie To loue and speake the trueth in the least matters How God chasteneth his children for lying To speake the trueth in iudgement Scorne True knowledge where and how to finde it Triall of our hearts whether we principally respect Gods fauour in all our actions Contempt of the word what causes breed it 1 We say the rich and the mightie est●eme it not 1. Cor. 1. 2 We say it is too hard

that Christ shall come in his Majestie to pronounce sentence vpon all those that were dead before and vpon them that then shall befound aliue What comfort haue you by this 1. I am comforted in my greatest miserie knowing that CHRIST will come one day and 〈…〉 of all 2. I am sure that hee will giue sentence on my side and take me to glorie with him Why say you I beleeue in God the holie Ghost Because he is God equall with the Father and the Sonne Why call you him ●●● Because hee is the Author of all holinesse What fruite haue you by this 1. The holie Ghost doth assure mee that I am the childe of God by making mee to call him A●●● Father 2 He assureth me that by the vertue of the death and resurrection of Christ that sinne dieth in mee and I am raised vp to holinesse of life 3. The holy Ghost leadeth me into all truth needfull to Gods glorie my saluation 4. Hee comforteth mee in all my troubles and in death assureth me of a better life in this same bodie and soule What is the meaning of this article I belieue that there is a Catholike Church That God hath a certaine number of his chosen children which hee doth call and gather to himselfe Why say you I belieue that there is a Catholike Church Because that the Church of God cannot be alwayes seene with the eyes of man Why call you the Church Holie Because the Church on the earth though in it selfe it is sinfull yet in Christ the head it is holy and in the life to come shall be brought to perfection of holines Why doe you call it Catholique Because God in all places and of all sorts of men had from the beginning hath now and euer wil haue an holy Church What is the meaning of this article The Communion of Saints The whole Church communicateth with Christ and euery member one with another in the benefites of Christ. What comfort haue you by this article 1. I am comforted because I am iustified by that Faith whereby Adam and Abraham were iustified which is tyed to no time or place and excludeth no person 2. I am comforted because I am made partaker of Christ and all his mercies by Faith and of all the blessings of the Church by loue What belieuest thou in this article I belieue the forgiuenesse of sinnes I belieue that God for Christs sake doth freely forgiue me not onely all my sinnes but also the punishment that I haue deserued by them Why say you I belieue the forgiuenesse of sinnes Because no reason can perswade mee but the holie Ghost onely must worke the assurance of it in my heart What comfort haue you heereby 1. First I am comforted because all the sinnes I haue and daily commit shall neuer be laide to my charge 2. Secondly I am comforted because that the weaknes and wants of all my duties are couered and supplied in Christ. 3. Thirdly I am comforted because God will heare mee praying for others that they may haue Faith to feele the forgiuenes of sinnes What belieuest thou in this article The resurrection of the body vnto life euerlasting I belieue that this bodie after it shall be dissolued into dust shall bee raised vp againe at the last day and my soule shall liue in euerlasting glorie What comfort reape you thereby 1. I am made comfortable and chearefull in well-doing seeing my labour shall not be in vaine 2. I am made to despise the pleasures and glory of this world and with patience to suffer all troubles that are laide vpon me in this present life 3. It comforteth me ouer the death of my dearest friends and maketh mee carefull in death knowing that I shall haue a part in the resurrection of the iust What fruite haue you when you belieue all these Articles All doe come to this ende that being iustified by faith I am righteous in Christ before God What be the seuerall fruites 1. First I am at peace with God although in my selfe for my outward sinnes which I daily commit and my inward corruption which remaineth I am daily accused 2. I get strength to fight against my outward sinnes to subdue my inward corruption to doe outward good workes and to delight in the law of God in the inward man 3. I haue a right to all Gods creatures so that the vse and want of them shall turne to the furtherance of my saluation 4. I am assured of the glorification of my soule and bodie in the heauens because I am made an heire of euerlasting life Why is this giuen wholly and onely vnto Faith Not because Faith doth deserue it but because the merits of Christ can be laid holde on and applyed to my selfe by none other meanes but by Faith alone Cannot our good workes in some part iustifie vs before God No for the righteousnes which is able to stand in the iudgement of God must be perfect in all respects Are not our good workes perfect No for in many things wee sinne all and againe the best workes we doe are defiled with sinne and therefore can deserue nothing at the hands of God Why then doth God promise a reward vnto them The reward that God doth promise it is not for the desert of workes but of his owne grace and mercie Will not this doctrine make men carelesse of well doing No for they that be ingraffted into Christ must needes bring forth good workes Why is it needfull that they should doe good workes 1. First that wee may by them shew our selues thankfull vnto God for all his benefites 2. That we may be assured of our Faith and election by good works 3. That by our good workes wee may edifie others How maiest thou edifie others 1. First by encouraging and strengthening those that are good 2. Secondly by winning those that are not come vnto God 3. And then by stopping the mouthes of the wicked 4. The fourth ariseth of the former and that is the glorie of GOD which is aduanced by them Are good workes so needfull that without them wee cannot be saued Yea for although good workes doe not worke our saluation in any part yet because they that are iustified are also sanctified they that doe no good workes declare that they neither are iustified nor sanctified and therefore cannot be saued Then they must much more be condemned which commit sinne and lye in it Yea for such are not onely pronounced to bee accursed by the Law but also the Gospell hath denounced that they shall not inherite the kingdome of heauen Can euery one doe good workes None can doe good workrs but they that are borne againe How can they that are thus borne againe doe good workes They that are thus borne againe and carrie in them the Image of God haue repentance wrought in them from whence good workes doe proceede What is Repentance Repentance is a turning of

Gods prouidence in going in vnto his maide in lying himselfe and causing his wife to sinne so Lot in departing from Abraham to whom the couenant was made and without a iust cause in being loth to depart from Sodome in lying with his daughters so Dauid Iob Zacharie Noe Peter and the Publican sinned who were all iustified by saith as Abraham was who beleeued in God Some as a meane betweene these doe magnifie the righteousnes which is by faith with out works but in the meane while liue vngedly but these haue imagined a kind of righteousnes common to the dissolute Protestants which shall better be discouered when it is set downe what a righteous man is True righteousnes is by imputation for the obtaining whereof we must first feele and acknowledge our selues voide of all righteousnes full of all vnrighteousnes by reason of our sinnes And this caused Paul to count all his former righteousnes as dung Secondly that we feeling the weight of our sinnes desire to leaue them and be freed from the punishment due vnto them Thirdly that by faith we flie vnto Christ seeking to haue his righteousnes imputed vnto vs and our sinnes not imputed but cleane forgiuen vs. So was the Publican and Abraham so is Christ sent a Mediatour vnto vs when we are wounded by the sword of the word Now although being thus iustified in Christ there doe yet sinne remaine in vs for all that it must not raigne in our mortall bodies but we must doe the worke of our father Abraham walking in vprightnes of heart before the Lord as it was required of Abraham in which sense Dauid saith In whose spirit there is no guile as if he should say his sinnes did still remaine if he walked not vprightly This vprightnes of heart may be tried by foure speciall notes first that we loue all good things as well as one and hate all sinnes as well as one and that both in our selues and others so that although we cannot performe all yet we will haue respect vnto all the Commandements Psalm 119. 6. Whereof Saint Iames giueth a reason when he saith that he that commanded the one commanded the other whereby he discouereth the hypocrisie of those which had religion in respect of persons and such is the religion of Papists and of the Familie of loue Such was the religion of Herod and of the yong man that would follow Christ but when the one was reproued of his whoredome and the other bidden sell all that he had they would be Disciples no longer although before they would doe many things gladly and be great professors Such is the state of many Protestants who will condemne whoredome yet be couetous yea they will doe great things but will not be brought to glorifie God in their callings which sheweth their religion to be vaine their hearts full of hypocrisie And yet this rule may haue exceptions for we doe neither know all good nor all euill at the first much lesse loue the one and hate the other as we ought yea we see many sinnes which as yet we cannot come out of as we should Againe there may be sinnes of frailtie although not of presumption but yet if we be not grieued for these and displeased with our selues when by any one we are ouertaken and hate sinne and loue goodnesse when the Lord doth reueile it vnto vs we keepe an euill conscience and our corruption shall be discouered for in that measure we like of sinne in that measure is hypocrisie in vs and if the oftner we sinne the more we be grieued it is a signe of vprightnesse and then there is hope to recouer the fall for this worketh a care and strife to come our of sinne and at the last a recouerie but in the hypocrite contrarie The second note is that we haue a single care to please and glorifie God in all our doings and to approoue our selues vnto him without hope of reward though trouble doe come vpon vs for it and that onely because we would please God and glorifie his Name and for the same cause eschue euill The want of this caused Christ to reprooue the Scribes and Pharises for fasting and prayer because they did it to be seene of men The want hereof condemneth the Papists and Familie of loue in all their workes because they doe them that thereby they may be righteous When iustification was giuen to workes then men would build Churches Abbeyes c. and these things were greatly praised of men but now when good workes are commanded not to merit but for Gods glorie as to be signes and seales of righteousnes few are brought to doe them which is a signe that there are but a few righteous men vpon earth This rule also hath his exceptions for we shall see much rebellion in our flesh and hypocrisie withall but we must note what is our chiefest drift and what beareth the chiefest sway within vs and of that shall we be named as is the vse in other things as to be of this or that complexion because that or this is the principall and it is called leauened bread though water be mixt with it so that if our consciences do witnesse with vs that our chiefe care is to please God then is our hart vpright with God though hypocrisie be ioyned with it For it is one thing to do a thing for hypocrisie another thing mixt with hypocrisie one thing for vaine glorie and another thing mixt with vaine glorie If we could see nothing by our selues yet herein must we not iustifie our selues and when we see infirmities ioyned with our speciall care we must haue care to leaue them striue thereunto so that we yeeld not our selues to them but rather they leade vs away captiues and whensoeuer we see them to behold Satan in them and therfore hate them and though they buffet vs yet still pray and arme our selues against them as Paul did The third note is that we neuer content our selues in our selues nor in the things that we haue done but still goe forward to leaue sinne and draw neere to God And this may be seene in Abraham and is set downe in the Prouerbs And Paul saith As many as are perfect are thus minded Here then are disclosed those that either stay in the beginnings or else slide backe when they are gone somewhat forward For if we haue tasted once of the good grace of God and then turne backe from it it is impossible to be renued by repentance whereof there are two causes first because they are alwaies learning and neuer the better Esai 28. where the Prophet rebuketh saying Line vpon line and precept vpon precept Secondly because that if they attaine to knowledge yet doe they not build themselues thereupon to keepe a good conscience thus experience teacheth in those that become heretikes This is so fearefull to the godly that they had rather

Sacraments or else done these for fashion and not in truth and these are such sinnes as the Lord will punish as Paul saith 1. Cor. 11. Though there were many other sins yet if they had vsed these aright they should either not haue fallen into these sins or els he would haue giuen them repentance whereby they should haue preuented his iudgements CHAP. XLIII Of iudgement and folly and of iudging reprouing and praising THe Diuell when he cannot at the first corrupt affection he will beginne to corrupt iudgement and then affection 2 We may be conuinced in iudgement and yet not haue our mindes changed and renued for that commeth onely when our affections are reformed into the due obedience of that which we haue in true vnderstanding 3 When we defer to haue that in affection which wee haue in iudgement it is the iust iudgement of God to depriue vs of that which we had in iudgement 4 We may not iudge of any thing by any one action neither may we iudge suddenly but tarrie Gods appointed time for he will manifest all things in their appointed time 5 We must beg of God the spirit of wisedome to discerne the dealings of men for the wicked doe often the same things and in the same manner that Gods children do but yet not with like affection we must take heed therefore that we condemne not the good nor iustifie the wicked 6 We be blind in iudging of Gods works and hence it commeth to passe that wee run headlong to destruction in seeing those things that seeme to be good vnto vs. This ought to moue vs to pray vnto God that he would inlighten our minds and reforme our iudgements that we may wisely consider of his workes 7 A man may haue a good wit and yet be subiect to the secret curse of God 8 A good wit not sanctified is a fit pray for the Diuell 9 There are diuers kindes of follie Salomon saith A wise man is not a stranger in the congregation of the Lord so then this is a foolishnes not to come to the congregation of Gods people In Paules time it was said bee not foolish but redeeme the time th●● then is also follie to loose time In the time of Moses and Iethro to giue authoritie and titles in the highest degrees to them that deserue them not by Iethroes iudgement was follie and wee do in these times the very same Well all these are fooles which can do vs no harme those that are aliue are no fooles so long as they can doe hurt And such as helpe vs to preferment we call them wise whatsoeuer we thinke of them there are two kinds of fooles one a sot for ignarance or a crased foole as he that hath a disease only There is another foole and he hath the carkase of folly and he may well be called the child of follie This is stinking follie and brutish follie Chrysostome faith Better to be found a beast than to become like a beast for the first is of nature the last is of sinne If it bee foolishnesse to be ignorant of that we should doe what great follie is it to knowe what wee should doe and doe it not And who would thinke such follie could fall into any man that he should know it to bee follie and confesse i● and yet doe it 10 There is is a sect in our age which say euery one is a sinner and so will neuer be reproued of any sinne they say euery one hath enough to looke to one so was Iohn counted a foole an austere foole and Christ a popular foole for indeede because they meant to follow neither of them they counted them both fooles Christ compareth them to froward children Luke 7 and wee may compare them to ●oule gamesters if I be not deceiued who when they haue lost all and haue the last cast in their hande and see that it is naught also rise vp in a chafe and fling downe all and say that there hath beene foule play played when the fault is onely in themselues So these when they are reprehended say all is naught and bring others into the compasse of their owne follie Therefore as they preached against iusticiaries afore time that all were sinners none that did good so now we must preach against Libertines that all are not vnrighteous the holy Ghost in al times hath called some by these termes righteous wise holy though not before the iudgement seat of God yet in walking in their calling in doing right and labouring to obserue the word All is vanitie for that all they vse sometimes the Preacher said so but he neuer said all is vanitie of vanities There is a difference betweene a sinne that Esay compareth to a coard and that to a car●rope betweene Ezechias his boyle and Lazarus his botch betwixt Pauls pricke in the flesh and him that was wounded in the way betweene Ierusalem and Iericho one of these may heale another a mote may pull out a beame though a beame may not pull out a mote else there should be no sinne reproued 11 We can easily say their foolishnesse their sinne their vnthankefulnesse This is the fittest Pronoune that we can vse we haue many notable things in our selues which we count follie in other men as in Iudah hath Thamar played the whore burne her but when he saw the scaffold the case was altered There is difference betweene burne her and I am to be blamed sinners are to be blamed This is that we learned in Philosophie we can see intellectu directo those things which are in others but we cannot see intellectu reflexo and vnderstand our selues for our owne faults we had need of an Eunuch to looke out 12 We may be bold with those that are dead so said Lucian Anger and Enuie had killed all wise men for in anger and enuie we will account none wise fauour and flatterie had killed all fooles for we wil for those two affections accompt all wise So when Pilate liued he was counted wise but now he is dead Pilate was a foole So of Demas and Sobna This is the triumph of wisedome aboue follie that as wisedome is iustified of her children so foolishnes is condemned of her children They condemne the same things that they doe Herod so long as he liued was accounted wise and was a King and Iohn Baptist a foole but now both be dead Herod is a foole and so confesseth of himselfe and Iohn Baptist is a Saint So was D●●●s Cla●dius Nero whilest he liued wise and Paul a foole but now he is Nero the tyrant and Paul holy S. Paul The reason of this is for that wee are ledde by present things So long as we liue together with them feare and hope are stopples for our mouthes so that no man can heare what he is indeed being present till he bee dead and gone from among vs. They that follow