The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham,…

7 It is not good to bind any to our examples.

7 It is not good to binde any to our examples.

8 It is evermore a safer thing to insist in the general rules than in the particular examples.¹

8 It is euermore a safer thing to insist in the generall rules than in the particular examples.¹

1. 1Examples in Scripture how to be followed.

9 We may not follow every good example in Scripture, and when we follow any, we must look we have the same spirit and the like affection.

9 We may not follow euery good example in Scripture, and when we follow any, we must looke we haue the same spirit and the like affection.

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3. 33 4.
4. 4The defence of sinne. qui laudant peccatores.
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8. 84
9. 95
10. 106
11. 11Res ipsa loquitur.
12. 12Preferments.Prefermēts.
13. 13Simile.
14. 14Impedire qui potest, si non v•tat jubet. Alicna peccata si feras, facis tua Seneca. Ambros. ad Rom. 1. Sunt quidam qui se reos non putant, si non operentur quae mala sunt, assentiunt autem facientibus, (assentire enim est si cum possint reprehendere taceant) qui quia fomitem praebent illorum peccatis, digni sunt ut pari crimine censeantur.Impedire qui potest, si non v•tat iubet. Alicna peccata si feras, facis tua Seneca. Ambros. ad Rom. 1. Sunt quidam qui se reos non putant, si non operentur quae mala sunt, assentiunt autem facientibus, (assentire enim est si cum possint reprehendere taceant) qui quia fomitem praebent illorum peccatis, digni sunt vt pari crimine censeantur.

But some have a little more care, but yet think it sufficient to be of Gamaliel's mind, Let it alone, if it be not of God it will come to nought, loth to speak against evil; and so they see it and say nothing. 4. Or as those which say something, but yet as good as nothing, as Ely did ye do not well my sons: they speak as a servant to his master softly because he would not wake him, they hit peradventure the skirt when they should smite the head, and sometimes miss altogether, or hit those they should not. 5. Or seem to speak somewhat roundly, but be so short witted, or so short winded, that they cannot speak much, a little they do and soon leave off, as King Joash, 2. King. 13. 14. 10. 11. 6. Some speak out of time, when they first let an ill matter pass, then they speak against it. 7. But some are worse than all these, which give men some morsel to stop their mouth, as Aeneas is said to give Cerberus a sop that he might not bark, or muzzle them that they cannot speak, taking away their tongues and livings; or prescribe what they shall say: ⟨p. 669⟩as Micah. 2. 11. Prophesy of wine, or as Amazias said to Amos, Prophesy not against Israel. Amos, 7. 11. 12.

But some haue a little more care, but yet thinke it sufficient to be of Gamaliels minde, Let it alone, if it be not of God it will come to nought, loth to speake against euill; and so they see it and say nothing. 4. Or as those which say something, but yet as good as nothing, as Ely did ye doe not well my sonnes: they speake as a seruant to his master softly because he would not wake him, they hit peraduenture the skirt when they should smite the head, and sometimes misse altogether, or hit those they should not. 5. Or seeme to speake somewhat roundly, but be so short witted, or so short winded, that they cannot speake much, a little they doe and soone leaue off, as King Ioash, 2. King. 13. 14. 10. 11. 6. Some speake out of time, when they first let an ill matter passe, then they speake against it. 7. But some are worse than all these, which giue men some morsell to stop their mouth, as Aeneas is said to giue Cerberus a soppe that he might not barke, or muzzle thē that they cannot speake, taking away their tongues and liuings; or prescribe what they shall say:

11 We must learn a Logic of the holy Ghost, Exod. •3. 2. to answer the topics of the world, which defend their doings by; Others do so, and learnedner and wiser than you have d••• it. And indeed we must not only forsake a multitude, but we must also add this to dissent from the traditions of the elders. It cometh all to one end: for it differeth not, whether we say many, or one great one as many for if one thing be equivalent to a multitude, we may say as the Hebrew and the Greek do, that they are all one; ten shillings and an angel¹ are all one. There be that think it is of more force many smite like hail stones, but great men like great thunderbolts. And if we consider it well, if one be slavish, the multitude is as a wasp, the great man like a Lyon with bloody •eeth, and therefore of greater² force. If we urge the multitude, a man may caution against them▪ they are but sculls without brains: authority is a great scholar, if such a Rabbi be of the opinion, it is not like they should be out of the way. Men commonly say, that there are but the great matters of the Church and common-wealth to be cared for, other matters are but rattles for children to play with: But David prayeth as well for the little hills as for the great mountains; and Christ saith, we must be faithful in little, and if we cannot better one talent, the Lord should do justice if he should put no moe into our hands. Elihu supposeth, that in the Rabbins must needs be wisdom, yet after he perceiveth that the greatest is not the wisest, but the inspiration of the Almighty giveth wisdom. Kimchi writeth, that in their colleges they suffered the younger scholars to speak first, & to show their opinions, that they might not be oppressed with the authority of the elders, and then afterwards the Rabbins; and this order³ is kept in divers Universities until this day. Many will say, I had rather err with Plato than speak truth with another, a most profane sentence. And mark how these men going thus against the holy Ghost do even destroy Logic it self. For what argument is this? such a one saith it, therefore I may do it? It is not against reason? And to do that which is nought, and then to affirm it by authority, young scholars have learned to hiss

Again in authority we know that it is required, both that the author be not deceived (for if he be blind, the blind followeth the blind) & also that we be sure, that he will let us know the truth. But the holy Ghost saith all men are liars, & therefore they will deceive, and our knowledge is in part, & even in that part of our ignorance may the controversy fall out, and all our goodness is as a stained cloth, and therefore no warrant is for us in men but in God only, who hath all skill & goodness, and therefore him we may follow, not men; and unless Christ come down and work among us we may follow no mans example: Cursed is the man, saith the Lord, Jerm. 17. that maketh flesh his arm: This Axiom and error was once in divinity: The Pope cannot err, & therefore the curse of God was on it; we at this day deny it, and say; Pope, Councils & Church may err. This we say and hold in divinity, but in moral matters, wherein are most slips, we have let in the former Axiom. Here Protestants will set themselves up a Pope, yea many Popes, but the curse of God remaineth on it; for flesh is their arm. With great reason therefore the holy Ghost setteth it down. This were plain enough, if men had not a prodigious spirit of error in them: but for all this, this is the fig-tree still, and they that have eaten the forbidden¹ fruit come hither for fig-leaves, Rabble such a one. Look through the books of the Prophets, and you shall hear the people always answer: our fathers did it, our Princes gave us leave, our Prophets defended it. Let us resume the argument of the Eunuch to Micah, he saith: behold all speak good to the King, for therein lieth the force of his argument: for it is as forcible to a carnal man to say the King would have it so, as all the Prophets to deny it. Now I will show you how a King was moved with this argument, that you may see the force of it. 1. Sam. 29. David must be gone from Achish, to morrow before day, saith² the King, look you be gone. Why, saith David, what have I done? thou hast done good in my sight, saith the King, neither have I found any evil in thee. Why then must I go? my Princes favour thee not, saith the King, they think thou art not good. Is that enough? David proceedeth and defendeth himself. The King replieth; thou art in my sight as an ⟨p. 670⟩

Here the King is carried away with his Rabbins. A strange thing that the King should thrust him out, whom his own heart justified, for two or three sons of Belial. Joh. 7. they send to Christ two or three to entrap him in his speech: they return and say, we never heard man speak as he doth: this was it only that carried them, Do any of the Scribes and Pharisees, or of the rulers favour him? But (Joh. 19.) ye shall see the strangest thing of all, they would have Christ to be put to death, we have a law, say they, by which he must dye. The major followeth, for he made himself the Son of God, the law is Levit. 24. So that their syllogism might seem very good, but their minor was naught. Well the law would nothing move Pilate, therefore they seek a new argument for Pilate, and that is: If you let him go Pilate, you are not Caesars friend. Presently against his own conscience he condemneth him to death. Will you not do it, why Caesar will have it so? ye see then what force is in this Logic argument, and no doubt it will move, unless we put off both Pilates and King Achish nature.

Here the King is carried away with his Rabbins. A strange thing that the King should thrust him out, whom his owne heart iustified, for two or three sonnes of Beliall. Ioh. 7. they send to Christ two or three to entrap him in his speech: they returne and say, we neuer heard man speake as hee doth: this was it onely that caried them, Doe any of the Scribes and Pharisies, or of the rulers fauour him? But (Ioh. 19.) yee shall see the strangest thing of al, they would haue Christ to be put to death, wee haue a law, say they, by which he must dye. The maior followeth, for he made himselfe the sonne of God, the law is Leuit. 24. So that their syllogisme might seeme very good, but their minor was naught. Well the law would nothing moue Pilate, therefore they seeke a new argument for Pilate, and that is: If you let him goe Pilate, you are not Caesars friend. Presently against his owne conscience hee condemneth him to death. Will you not doe it, why Caesar will haue it so? yee see then what force is in this Logicke argument, and no doubt it will moue, vnles wee put off both Pilates and King Achish nature.

12 Every sin hath two reasons for it, an open and a secret reason; the open is to blind¹ the world withal: ye shall see it in Judas, his open reason was the poor: better it is the poor should be provided for, than waste should be made: his secret argument was the bag, he carried the bag, and paid himself for the carrying. So that whatsoever they pretend, the secret reason is the bag. The second argument is made out of the Smiths forge, but scholars cannot answer it. By Diana we get our gold, saith Demetrius, and therefore great is Diana: So that Diana shall be great, if we can get by her. This is their secret argument: profit makes it honest. Thirdly, we set down with our selves even to consume our selves, so we may get. And for this look, 1. Sam. 23. in Sauls oration: Hearken ye sons of I•mini, can this son of Ishai give you fields and vineyards, and make you captains over hundreds and thousands? No, no, it is I that can do it: and will ye then follow him? So that he that can prefer you, or give you a field or a vineyard either in Church or Common-wealth, him ye follow. So Balaac saith to Balaam. Why come ye not when I sent for you? am not I able to prefer you? So that is always their inward argument, whatsoever is pretended outward. Their fourth reason is this. It is foolish to stand against him: the King will have it so, he will have the vineyard, so that Naboth was a fool to dye. Let us come to the open reasons for sin, which are two: Commandment to do the sin, or example for it; commandment from them in authority, example from the learned: for commandment you shall see it in Isaiah. 36 Rabsakah his commandment, the King saith so, he bid▪ me do it. Now if he had spoken this of David as he did of Rabsakah a most wicked wretch, yet had it not been enough for his warrant. For, if that were sufficient, then were it enough to slay Amon at Absaloms commandment, and as soon as the servants shall have taken witness that their master gave them leave or bad them they might kill Amon, they might do it; and because Jezebel commandeth to slay Naboth, the Elders may by this reason lawfully slay him, if they be so wise as to keep Jezebels letters to show for themselves.

And if Plato could say, that the Common-wealth is like a fish, that perisheth first at the head, and as a cony's skin that strippeth off easily, until it come at the head, & there stayeth; so always reformation stayeth there. The second argument, which is example, ye shall find, Jerem. 18. The Jews being reproved of Jeremiah say, Come, let us imagine somewhat against him, let us smite him with the tongue. Why? Counsel shall not perish from the Priests: We follow them, therefore we cannot err. Can my Lord Pashur not know this, and shall it be revealed to this Jeremiah? So in the Gospel: Can Caiaphas and Annas not know this Christ, and shall we receive him? Nicodemus was learned, and said, you may not condemn this man: Oh: say they, you must look better on your book: Caiaphas he saith, you are stark fools, and see nothing, better it is that one die, than the people perish. Look what the statutes of Omrie will afford, and Ahab suffer, so far God shall be served: but if Caesar bid me do no more, God shall have no more. At the first coming to Balaac Balaam thrice setteth down a good proposition, I would we could follow it; I would not for this house full of gold do otherwise: he thought by keeping this good rule to have been preferred by the King. But the King saith to him, go your ways, I had thought to have preferred ⟨p. 671⟩you: and afterward for less than half a house full of gold he willeth the King to mingle harlots with the children of Israel, so to cause them to sin. And this I see to be general in men, that if they press not, and guide not their affections by the word, they will carry them away.

And if Plato could say, that the Common-wealth is like a fish, that perisheth first at the head, and as a cunnies skinne that strippeth off easily, vntil it come at the head, & there stayeth; so alwayes reformation stayeth there. The second argument, which is example, ye shall finde, Ierem. 18. The Iewes being reproued of Ieremy say, Come, let vs imagine somewhat against him, let vs smite him with the tongue. Why? Counsaile shall not perish from the Priests: We follow them, therefore we cannot erre. Can my Lord Pashur not know this, and shall it be reuealed to this Ieremie? So in the Gospell: Can Caiphas and Annas not knowe this Christ, and shall we receiue him? Nicodemus was learned, and saide, you may not condemne this man: Oh: say they, you must looke better on your booke: Caiphas he saith, you are starke fooles, and see nothing, better it is that one die, than the people perish. Looke what the statutes of Omrie will affoord, and Achab suffer, so farre God shall bee serued: but if Caesar bid me doe no more, God shall haue no more. At the first comming to Balaac Balaam thrice setteth down a good proposition, I would wee could followe it; I would not for this house full of gold doe otherwise: he thought by keeping this good rule to haue beene preferred by the King. But the King saith to him, goe your wayes, I had thought to haue preferred

13 Every sin hath a small beginning. First the devil will crave of us to yield him¹ but a little, but in the end he will come further. He will, and so will his champions at the first bind us with a little cord, that we may break when we list: but in the end it groweth to a rope, and then we cannot break it. Moses would not yield for one hoof, because he had no commandment for it. A marvellous strange fellow, will he not yield a little? what not for so little as for an hoof? why men think it nothing to yield a little, de minimis non •urat lex. But a great matter is made of a little prick, and a great tree will arise of a little mustard seed.

13 Euery sinne hath a small beginning. First the diuell will craue of vs to yeelde him¹ but a little, but in the end he will come further. Hee will, and so will his champions at the first binde vs with a little corde, that we may breake when we list: but in the end it groweth to a rope, and then we cannot breake it. Moses would not yeeld for one hoofe, because hee had no commaundement for it. A marueilous strange fellow, will he not yeeld a little? what not for so little as for an hoofe? why men thinke it nothing to yeeld a little, de minimis non •urat lex. But a great matter is made of a little pricke, and a great tree will arise of a little mustard seede.

1. 1It is not good to smother sin whiles it is young.

CHAP. XXIIII. Of Examination of our selves, and of all things by their issues: and how to govern the Eyes.

CHAP. XXIIII. Of Examination of our selues, and of all things by their issues: and how to gouerne the Eyes.

IF when God doth cross us with punishments, we do not examine the whole process of our proceedings and imaginations, we profit not.

IF when God doth crosse vs with punishments, we doe not examine the whole processe of our proceedings and imaginations, wee profite not.

2 We must search our own hearts carefully, how well soever others report of us: for we may speak of our selves of knowledge, when others do speak of charity.

2 Wee must search our owne hearts carefully, how well soeuer others report of vs: for wee may speake of our selues of knowledge, when others doe speake of charitie.

3 If we will truly examine our selves, then let us set our selves before the Lord, who shall and will examine quick and dead: for to him we must render a just account, and then let us tremble and fear, and so try whether the Lord doth allow of our doing: if he do, and we have a warrant out of his word, then may¹ we have comfort though trouble come thereof. But if we cannot tremble nor cannot see our hearts, and if the Lord look not to us, to show us our hearts, we have to fear and know that our cause is not right. Therefore when we will effectually perform this duty, let us set Gods fear before us, which may subdue our affections & reasons, otherwise our affections will control us, and our reason will carry away our hearts, which in it hath many starting holes. But if we feel that our affections are subdued, and that our reason will² subscribe to those things that are contrary thereto: then let us try our work by the word; whereto if it be agreeable, then will the Lord allow of it, though not as perfect, yet in his Son Christ. This is the way to raise us when we are fallen, to strengthen us when we stand, and ever to maintain the peace of our consciences.

3 If wee will truly examine our selues, then let vs set our selues before the Lord, who shall and will examine quick and dead: for to him wee must render a iust account, and then let vs tremble and feare, and so trie whether the Lord doth allow of our doing: if he doe, and we haue a warrant out of his word, then may¹ we haue comfort though trouble come thereof. But if we cannot tremble nor cannot see our hearts, and if the Lord looke not to vs, to shewe vs our hearts, wee haue to feare and know that our cause is not right. Therefore when we will effectually performe this dutie, let vs set Gods feare before vs, which may subdue our affections & reasons, otherwise our affections will controll vs, and our reason will carry away our hearts, which in it hath many starting holes. But if we feele that our affections are subdued, and that our reason will² subscribe to those things that are contrary thereto: then let vs trie our worke by the word; whereto if it be agreeable, then will the Lord allow of it, though not as perfect, yet in his sonne Christ. This is the way to raise vs when we are fallen, to strengthen vs when we stand, and euer to maintaine the peace of our consciences.

4 It is a blessed rule, to learn to judge our selves, that we be not judged of the Lord, if we (considering any sin in us) then straightway by the word learn to amend it. But if we do it not, then certainly the Lord will judge either in this world, or in the world to come: for sin cannot be allowed, but must needs be judged. Then if we by Gods spirit be not¹ taught to judge our selves, and so to lament our sins, we cannot prevent Gods judgement, but the Lord will take the cause into his own hands; and then if we be his, he will not cease till he hath brought us to him; and if we belong not to him, then will it be corruption in our bones, till it hath consumed us.

4 It is a blessed rule, to learne to iudge our selues, that we be not iudged of the Lord, if we (considering any sinne in vs) then straightway by the word learne to amend it. But if we doe it not, then certainly the Lord will iudge either in this world, or in the world to come: for sinne cannot be allowed, but must needes be iudged. Then if we by Gods spirit bee not¹ taught to iudge our selues, and so to lament our sinnes, wee cannot preuent Gods iudgement, but the Lord will take the cause into his owne hands; and then if we be his, hee will not cease till he hath brought vs to him; and if wee belong not to him, then will it be corruption in our bones, till it hath consumed vs.

1. 1Sin must have judgement.Sinne must haue iudgement.