Works, Part 2 · Religious tract 1 – Religious tract 2
THE MARKES OF A RIGHTEOVS MAN.
THe righteous man hath three priuiledges. First, that he shall neuer1 perish, though he be oftentimes afflicted: yea if there be a number ofRom. 8. them, the Lord will spare the habitation of their place for their sake. Secondly, if the Lord be minded to bring destruction vponupon a land o… 2countrie: he will first deliuer the righteous eitner by death, or by conueying them to some other place: as here he doth L…t and is the children of Israel, when Pharaoh was ouerthrowne. Thirdly, the Lord will3 not so much punish for the wicked, as fauour for the go…ly sake; and if they fall into the same temporall punishments, euen thereby shall the righteous be brought neerer to heauen, but the godlesse shall be throwne downe to hell, euen as with the same flaile is beaten ch…ff…to be burnt, and pure corne to be preserued.
Some thinke that there be none righteous: which commeth to passe either through ignorance,1 or because they see the sinnes and loose righteousnesse of others: but then theWho be righteous, and who be not. Scriptures should be false which calleth some righteous. Then Christ should hauehave died in vaine, and there should be no saluation, because none are s…ued but the righteous.
Some think that righteousnes is an inherent qualitie, & that through works we may be2 perfectly righteous, as of old the Pelagians, & Puritanes, and now Papists, and Family of louelove. But the testimonies of Scriptures which affirm that al our righteousnes is as a stained cloath, and that we are not able to answere one of a thousand, &c. and also the sinnes of those who in the word are counted righteous, do proue the contrarie: for Abraham sinned…. Pet. 2. after he had beene pronounced righteous, in distrusting Gods prouidence, in going in vntounto 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 theHeb 11. Luke. 18. Rom. 4. 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 hauehave imagined a kind of righteousnes3 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 freedPsalm. 3…. Matth. 11. 28. Phil. 3. Luke. 18. Rom. 4. Phil. 3. 2. Heb. 4. from the punishment due vntounto them.
Thirdly, that by faith we flie vntounto Christ, seeking to hauehave his righteousnes imputed vntounto vsus, and our sinnes not imputed, but cleane forgiuen vsus. So was the Publican, and Abraham: so is Christ sent a Mediatour vntounto vsus, when we are wounded, by the sword of the word. Now, although being thus iustified in Christ, there doe yet sinne remaine in vsus: 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: Gen. 17. Psal. 32. and 129. and 4.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 louelove 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 hauehave respect vntounto all the Commandements, Psalm. 119. 6. Whereof Saint Iames giueth a reason when he saith, that he that commanded the one, commanded the other: wherebyIam. 2. To hauehave religion in respect of persons. 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 louelove.
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,False harted Protestants. 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 hauehave exceptions: for we doe neither know all good nor all euill at the first, much lesse louelove 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 louelove goodnesse, when the Lord doth reueile it vntounto vsus; 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 vsus: 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 hauehave a single care to please and glorifie God in all our doings,The second note of a righteous man. and to approoue our selues vntounto him without hope of reward, though trouble doe come vponupon vsus for it, and that onelyonly 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 louelove 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 vponupon 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 vsus, 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 vsus 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:Note. 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 hauehave care to leaue them, & striue thereunto, so that we yeeld not our selues to them, but rather they leade vsus away captiues, and whensoeuerRom. 7. 2. Cor. 12. 7. we see them, to behold Satan in them, and therfore hate them, and though they buffet vsus, 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 hauehave 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 Prou▪ 4. 18. Phil. 3▪ 15. Heb. 6.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 hauehave 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 vponupon line, and precept vponupon 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 fall into all the miseries of Iob than into this Apostasie. We must then goe on still, giuing God praise that we hauehaveEsaiah. 28. done something, and yet not so much to be puffed vp thereby, as sorrowfull that we hauehave not done so much as we ought, so that we looke vponupon our sins to humble vsus, & vponupon that good which the Lord hath wrought in vsus, to be thankfull▪ But yet sometimes the children of God see they goe not forward, but as it were linger, yea they sometimes fall into grosse sinnes: for the first, if we striue not against it, mislike not our selues for it▪ nor mourne because it is so with vsus, we are in danger that the Lord will barre vsus out. And if he punishReuel. 3. Esaiah. 28. Heb. 3. 14. Phil. 3▪ those that goe not forward thus, what shall be to those that fall back? But if we mislike our selues for our sinnes, & mourne striuing against them, we may take sound comfort therein. And for the second, the Lord turneth the falles of his children to their faster going forwardGods children sometimes linger, rather than goe forward. and growing vp: for so they see their corruption more, wherewith being humbled, (though it be a very fearefull thing for Christians to fall into any grosse sinne) they flie faster vntounto Christ. And againe, their fall maketh them more warie, and also to runne forward the faster, as they that runne in a race, or trauell in a iourney, being letted either by fall or by companie, doe afterward make more speede least that they should not obtaine their purpose. Dauid after his fall brought to see his originall corruption, craued morePsalm. 51. earnestly for the spirit to be renued in him. The children of God then fall, but the Lord reuealeth it and they rise againe: but the hypocrites and wicked continue still, and goePsal. 119. 8. 6. 10. from euill to worse, because saluation is giuen to none but to those that louelove it.Psal. 15. & 16. How to louelove superiours, equals, inferiours.
The fourth note is, that we louelove righteous men, and righteous things, as well in others as in our selues. Righteous men, that is, either such as are afore vsus, our equals, or inferiours. We must louelove them that are afore vsus, that we may follow them, and be like vntounto them, and not to please our selues in our selues, and therfore must we be desirous to keepe their companie, whether they be preachers or professors: for those that louelove learning, will delight in the companie of those that are learned: and if we louelove good men because they are so, it is a good signe we doe much more louelove God who is goodnesse itselfe; as if the father louelove the schoolmaster for the sons sake, it is a signe he loueth his sonne much more. And if this be so, it will restraine vsus that wee neither enuie, nor yet despise the gifts wee see in others: but rather giuegive God the glorie for them, and seeke to profit by them: contrarie to …ll this is the vnrighteous and vaine-glorious man.
That we might the rather doe this, Christ hath promised a reward, He that receiueth a Matth. 10.Prophet, &c. Yea, wee see that worldly men hauehave beene blessed for the godlies sake, as Laban for Iacob: Putiphar for Ioseph: and Nabuchadnezzar for Dani…ls sake; much more are the godly blessed; as Abraham and L…t receiued Angels in shape of men, had the plague reuealed to them and escaped. So Ebed-Melech and Baruch, had their life for a prey, because of Ieremiah the Prophet; So did the Shunamitish woman receiue singular blessings for entertaining Eliah. Contrariwise, the man that heareth not instruction, nor loueth righteous men, but contemneth his betters, is high in his owne eyes, hee hath no righteousnes in him. This hath also a punishment, as hath been seene vponupon the Iewes, who killed the Prophets, but their children hauehave builded their sepulchers: So we can thinke well of many when they are gone, but when they are present with vsus, & we might receiue some profit by them, we cannot digest them. But wee must thinke better of others then of our…. Cor: 5. selues, yet approuing our selues both to God and to others also, as Paul doth.
Wee must louelove our equals, both to confirme them, and by them to be confirmed ourRom. 15. 14. Iude 20. selues. The true sensible feeling of our owne wants will moue vsus to this dutie, that wee may hauehave the like of them.
We must louelove our inferiours, to instruct them, and draw them forward. And because our callings will not suffer vsus to doe this to all, wee must first begin with them that are neerest vsus, as Fathers, their wiues & children: Masters, their seruants: Princes, their subjects. ThusGen. 18. did Abraham teach his Familie, otherwise hee could not hauehave looked for the performance of the couenant, whereof one ende was this, that hee should teach his familie. This belongeth to vsus, and all Christians, who being righteous hauehave the couenant made to them and their seede: and therefore must they bee taught and instructed, that they may keepe Gods ordinances and obserue his lawes. The small practise of this sheweth, that fewe men hauehave the warrant of saluation in themselues. This louelove goeth further abroade to others,Matth. 23. Iam. 5. Dan. 12. Matth. 25. Matth. 5. as to kinsfolkes: for the wicked take great paines to make manie like themselues, which may be a shame to Christians, if they striue not daylie to winne some. And that wee may doe this, there is a reward: Hee that conuerteth sinner shall shine as the starres. But if hee be condemned that spilleth the bodie, and suffereth the very A…le to fall, how much more shall hee be that loseth a soule? Wee must louelove all righteous things in others, as in ourPsal. 126. 2. Pet. 2. Ezech. 9. 4. selues. Wee must take heede of vnrighteous men, and separate our selues from them: but this must be in respect of their sinnes and corruption, whereby GOD is dishonored; not in respect of their person which God hath made, which after this sort may be tryed. If wee doe not bruite abroade their faults, but euen mourne for them, and their saluation. So did Lot mourne, and those are marked out which wept for the iniquitie of the time, andPsal. 119. 5. 3. Mark. 3. Rom. 15. Psal. 69. Ierem. 12. were preserued. In respect of Gods glorie to be angrie, but in respect of men to lament: this is a true zeale. And so CHRIST was angrie▪ and wept ouer Ierusalem. Yet here must be considered, the manner of offending; for some sinne of malice, and some sinne of infirmitie. Thus must wee hate all vnrighteous things, and mourne for them, and not only for them, but also for the abuse of those things, which in their owne nature are lawfull.
FINIS.
SWEETE AND SVRE SIGNES OF ELECTION, TO THEM THAT ARE BROVGHT LOW.
1A Cleering of iudgement, conceiuing of the truth, and true meaning of the Scriptures, making for vsus, or against vsus.
2. A rebuking of sinne inwardly, a pouertie of spirit from thence, and a mourning therefore, Matth: 5. 3. 4.
3. A meekenesse of spirite, to cast our selues downe at Christs feete, Matth: 5. 4.
4 An hungring after the righteousnes which is in CHRIST, and a pricing and esteeming it aboue all earthly things. Philip: 3. 8. 9.
5. A musing vponupon, and a desire to thinke and speake of heauenly things.
6. A conflict of the flesh and spirit, and therein, by practise, the power of the spirit geting the vpper hand, Rom: 7. 23.
7. A sowing to the spirit, by the vse of the meanes, as of the word, prayer, &c.
8. A purpose vnfained, vponupon strength receiued, of vowing ones selfe whollie to the glorie of God, and good of our brethren.
9. A resignation of our selues into Gods hands.
10. An expecting of the daily increase of our soules health, & our bodies resurrection.
11. The forgiuing of our enemies.
12. An acknowledging of our offences, with a purpose truely to leaue them.
13. A delight in Gods Saints.
14. A desire that after our death the Church of God may flourish and hauehave all peace.
15 A spirit without guile: that is, an vnfained purpose alwayes to doe well, howsoeuer our infirmities put vsus by it.
These are sure notes of our election: wherein if anie bee short, yet let him but see into his heart, if he desire and long after these graces, and remember, Nehem, 11. Psalm. 10… ▪ 18. Psalm. 119 6. 40. 37.