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

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⟩Angel of heaven, but the princes of my people will have thee gone.

Againe in authoritie we know that it is required, both that the author be not deceiued (for if he be blind, the blind followeth the blind) & also that we be sure, that he will let vs know the truth. But the holy Ghost saith all men are lyers, & therefore they will deceiue, and our knowledge is in part, & euen in that part of our ignorance may the controuersie fall out, and all our goodnesse is as a stained cloth, and therefore no warrant is for vs in men but in God onely, who hath all skill & goodnes, and therefore him we may follow, not men; and vnlesse Christ come down and worke among vs we may follow no mans example: Cursed is the man, saith the Lord, Ierm. 17. that maketh flesh his arme: This Axiome and error was once in diuinitie: The Pope cannot erre, & therfore the curse of God was on it; we at this day denie it, and say; Pope, Councels & Church may erre. This we say and hold in diuinitie, but in morall matters, wherein are most slippes, wee haue let in the former Axiome. Here Protestants will set themselues vp a Pope, yea many Popes, but the curse of God remaineth on it; for flesh is their arme. With great reason therefore the holy Ghost setteth it downe. This were plaine enough, if men had not a prodigious spirit of errour in them: but for all this, this is the fig-tree still, and they that haue eaten the forbidden¹ fruit come hither for fig-leaues, Rabble such a one. Looke through the bookes of the Prophets, and you shall heare the people alwaies answere: our fathers did it, our Princes gaue vs leaue, our Prophets defended it. Let vs resume the argument of the Eunuch to Micheas, he saith: behold all speake good to the King, for therein lieth the force of his argnment: for it is as forcible to a carnall man to say the King would haue it so, as all the Prophets to denie it. Now I will shew you how a King was moued with this argument, that you may see the force of it. 1. Sam. 29. Dauid must be gone from Achish, to morrow before day, saith² the King, looke you be gone. Why, saith Dauid, what haue I done? thou hast done good in my sight, saith the King, neither haue I found any euill in thee. Why then must I goe? my Princes fauour thee not, saith the King, they thinke thou art not good. Is that enough? Dauid proceedeth and defendeth himselfe. The King replieth; thou art in my sight as an ⟨p. 670⟩Angell of heauen, but the princes of my people will haue thee gone.

1. 1Patres, principes & propheiae.
2. 21. Sam. 29 6.

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.

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.

5 Job. chap. 21. from the seventh vers. to the fourteenth, doth describe the vain conversation¹ and merry li•es (as they say) of impious men. Whereon an old writer saith thus: O² Job, thou hast well described the life of wicked men: now let us hear what is their end,³ whereby we be taught to have a special respect to the end. Philosophy teacheth us to judge of every motion, by the term or point wherein it tendeth: we may not so much regard the way, for a man may go through a fair ci••e to execution, and that is an ill motion. And again a man may go to a feast through a blind lane, and this we count a good⁴ motion. It is our common proverb, That is well which endeth well. We must therefore carefully examine the end of all our ways: A man may go for a time by the gallery of⁵ ⟨p. 672⟩merry devices, but they help not long, for the end of them is judgment. Eccles. 11. In the⁶ latter end, we shall see all vain delights come to judgement. Now therefore let us prevent that judgement (as we be warned) by judging our selves, and the continual meditations of judgement. This is a medicine whereby if we profit, it is bitter and wholesome⁷ as the treacle: but if we do not, it is a poison bitter and deadly. Let us remember judgement in the midst of the desires of our hearts, and delights of our eyes.⁸

6 Let us learn how to order our eyes: for we know in what case Ham was, when he saw his fathers nakedness. Such are the senses as are the thoughts that arise by them. The eye is not evil, but we judge of it by the effects, Prou. 17. 1. 1. Sam. 18. Prou. 3. Psal. 101. 5. if good things can clear thy sight, use them. Let us make conscience of our eyes: our Saviour¹ Christ saith, If thine eye offend thee, pluck it out: if thou doest not use thine eye well, thou wilt wish thou hadst plucked it out in good earnest, make conscience of motes, Mat. 7. Job saith, I have made a covenant with mine eyes. Psal. 119 part. 5. Lord turn away mine eyes, least they behold vanity. Lament. 3. Jeremiah crieth out, Death hath entered into my soul (as) by windows. And again, Mine eye is my Death▪ Davids song is to be noted: Thy judgements are ever in my sight. God commanded Lot that he should not look back to Sodom: but Abraham ²looked towards it, and he saw the smoke ascend. Let us keep our minds well exercised, and our eyes may go whether they will: for then the eye in seeing seeth not, the mind seeth, and the mind heareth. But if a man be inwardly affected, as David was, after his after-noon sleep, we think of things that never were nor shall be. And yet otherwhiles though a man be in great contemplation, yet such is our corruption, that if there³ stand an evil thing before us, we must needs look on it. Therefore we had need make a covenant with our eyes, that is the surest way. We will end this with that good counsel: Govern thy self, take heed, and be safe: but yet more safe, if thou doest not fasten thine eye upon the tree of life.

7 That we may the better know ourselves, let us learn also to examine and know our sins well, which are often cloaked and covered under nature and grace: We do not fall at the first into gross sins, but by degrees, as Christ reckoning the retentives, Matth, 22. which keep us from the means, as farms, oxen, marriage, &c. And Paul reckoning the works of darkness, peradventure would not satisfy a carnal man in his computation, he maketh mention of banquetings, feastings, &c. These things seem lawful, but certainly and of a truth, sin lies hidden in them, and these things may turn to our ruin. Sin is a cunning and skilful suitor, she playeth as Harlots, who seeing and observing the gravity and modesty of former ages, as though they were very demure matrons, would not at¹ the first show their faces, as we may see in Tamar: but the world groweth bigger and prouder in sin, they began to withdraw their veils, and were not ashamed to become shameless and impudently bold. So sin at the first modestly insinuateth herself unto us, under the veil of things lawful, which no man can deny, until having by little and little corrupted us, she doth boldly uncover her self in things unlawful unto us. And that she might find the more courteous entertainment at our hand, she cometh not alone, but either she getteth into the company of nature, or she creepeth into familiarity with grace: that being with these, for her companions sake at the least, she may not have repulse. As Ahab said, so saith she, I would not have come hither, but for Jehoshaphat. For we know it often comes to pass, that we are content to admit and receive some for their companions sake, who if they came alone should scarcely be welcome at our hands. This sin knoweth well, and therefore sometimes she comes hand in hand with nature, that is, in such behaviour as naturally we like and are affected with; as sometimes in joys, if we be of a lighter mould; sometime in grief, if we be of a sadder sod: sometime she cometh cheek by cheek with grace, as our Saviour Christ showeth us, hypocrisy, to come in prayer, fasting,² and almsgiving, &c. It is not like that Solomon at the first leapt into idolatry, nay by degrees his heart was stolen away with the immoderate and excessive use of things, in their own use and nature lawful.

And therefore the Saints of God have rather chosen to sit a little on this side of them, than to jump and jostle hard by them; as we may see in Timothy and in Elijah, 1. King. 19. who was fain twice to be called upon by the Angel to rise up ⟨p. 673⟩and eat Solomon did begin to build, yea he began to build the Lords house, 2. King. 6. & 7. &c. and yet (as all good writers agree) excessive building was the beginning of his falling away. He was building the Lords house seven years, but in building his own house he was thirteen years. This growing in proportion, when he would exceed the Lords work, this drawing out of his building was the only thing that the Scriptures have left unto us, as a note of his falling away, to teach us that by the use even of lawful things our hearts be¹ seduced, and by degrees hardened to fall away from the living God. For if we love a thing excessively, our love groweth to lust, and our lust draws on to the often use, and brings on custom, custom at the length brings necessity. Thus when we find too much relief² in things, we fall in such a love with Egypt, and in such a disliking of Canaan, that we will never depart, but we will still dwell by our flesh-pots. Well then we say thus, the farm is no sin: but when the farm holdeth us back from grace, and the means of grace, then is it sin unto us.

And therefore the Saints of God haue rather chosen to sit a little on this side of them, than to iumpe and iustle hard by them; as we may see in Timothie and in Elias, 1. King. 19. who was faine twice to be called vpon by the Angell to rise vp ⟨p. 673⟩and eate Salomon did begin to build, yea he began to build the Lords house, 2. King. 6. & 7. &c. and yet (as all good writers agree) excessiue building was the beginning of his falling away. He was building the Lords house seuen yeeres, but in building his owne house hee was thirteene yeeres. This growing in proportion, when he would exceed the Lords work, this drawing out of his building was the onely thing that the Scriptures haue left vnto vs, as a note of his falling away, to teach vs that by the vse euen of lawful things our hearts be

CHAP. XXV. Of the exercises of religion, fasting, &c. and of the careful use of the means at all times.

CHAP. XXV. Of the exercises of religion, fasting, &c. and of the carefull vse of the meanes at all times.

WE must not tarry to fast until the trumpet be blown, and the bell be rung:¹ but we must fall down at the trumpet of Gods word, and at the bell of our guilty conscience: for without this private exercise we are but hypocrites in public fasts.

WE must not tarie to fast vntill the trumpet be blowne, and the bell be rung:¹ but we must fall downe at the trumpet of Gods word, and at the bel of our guiltie conscience: for without this priuate exercise we are but hypocrites in publike fasts.

1. 1He means for religious fasts: & not gainsaying any thing the civill fasts commanded by law for navigation sakeHe meanes for religious fasts: & not gainsaying any thing the ciuill fasts commanded by law for nauigation sake