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,…

In this verse then, the Prophet declareth, that as before he used the right means to godliness,¹ and therewithal had the proof of good effects: so now he had power from God, to resist all lets, hinderances, and encumbrances thereunto. Whereby he teacheth us, that these two things especially make to attain true godliness; the one, to use good means thereto; the other, to avoid carefully all occasions which may hinder us from the same. Neither must we think that all these things can be done presently: for if Rome was not built all in one day, who would think Jerusalem should be built in one day? Surely the necessity² of this practise is such that unless men make covenants with themselves, and bind themselves as it were in body and soul to avoid occasions of evil, they shall never attain to true godliness. Many will confess, that they ought and will learn the way to holiness of life; but in the mean time, because they will not forsake their evil ways, they fail in their purpose. To the better understanding of the Prophet, we must understand, that evil ways are in two things considered, either as they be evil in their own natures, or as they³ be evil by circumstance: the first, all men will confess to be avoided, as full, concupiscence, wrath, murder, malice, & such like: and yet the cause why many men are less careful in holy things, is, because they make no conscience to stay evil things, no• to unburden themselves of all worldly delights. But what is the cause that thou canst not overcome worldliness and vanity? thou dost not consider that thy reason is corrupt, and that if thou fightest not against thy corrupt reason, thou canst not avoid corrupt affections. If a man would fight against Ambition, he must not first fight against the thing it self, but against his own⁴ reason leaving him there unto, which on this manner persuades him. If I may attain to such dignity, I shall not become so much subject to others, but others shall submit themselves to me: I shall purchase to my self credit, countenance, and authority, to pleasure my friends, and withstand mine enemies. Thus we see why we cannot over-wrestle the vanities of this life, because we strive not aright. Now likewise, how are we so enabled to forsake our worldliness, even because we do not depend on Gods providence.