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

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.

1. 1Heart.
2. 2Affection.

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

2 Our holy days may be the fittest & most convenient times for fasting days: because we may then best redeem the time in resting from our calling.

2 Our holy daies may be the fittest & most conueniēt times for fasting daies: because wee may then best redeeme the time in resting from our calling.

3 All our exercises in godliness must principally respect two things: first, Gods glory: secondly, our edification and increase of faith and repentance: otherwise to our selves they are vain and fruitless.

3 All our exercises in godlinesse must principally respect two things: first, Gods glorie: secondly, our edification and increase of faith and repentance: otherwise to our selues they are vaine and fruitlesse.

4 Albeit the Lord hath appointed ordinary causes, yet he hath reserved in his own sovereign and jurisdiction, the staff of them, the virtue, infusion, and working of them. For as the Physician prescribing a medicine made with wine, it is not the bare wine which nourisheth, though it be the instrument to convey the more principal thing unto us, but it is the thing steeped in the wine that worketh: so although we have things ministered unto us by the best means, unless the Lord put in his staff, all is vain. For as we may see¹ some fed with cordial and nutritive meats, notwithstanding labour of a consumption: so² we shall see others fed with water-gruel, and yet to be very well nourished. On this manner God worketh with the means, and thus he can work without the means: because the Lord would show that he reserveth a power beyond means. Although he established all things in a mutual course, yet he brought forth every thing without means: so the light was created the first day, the Sun the fourth day. Men seeing their corn not to grow, cry for rain, but herbs and fruits grew before rain. True it is that we look for things ordinarily now by means, but they began without means: as God making man³ at the first without seed, now will increase them by seed, his blessing being with his ordinance, and not else. But behold a further thing, God worketh not only by means and without means, but also contrary to all means. Christ when he would restore sight to the blind man, doth it with that means which (we think) would put out a mans eyes, and blind the sight of him that can see: whereby he showeth that even contrary things obey him. Elijah 1. King. 4. to make salt water sweet, putteth salt into them. Such is the power of our God, who bringeth light out of darkness, which is the destruction of the light.⁴

4 Albeit the Lord hath appointed ordinarie causes, yet hee hath reserued in his owne soueraigne and iurisdiction, the staffe of them, the vertue, infusion, and working of them. For as the Physition prescribing a medicine made with wine, it is not the bare wine which nourisheth, though it be the instrument to conuey the more principall thing vnto vs, but it is the thing steeped in the wine that worketh: so although we haue things ministred vnto vs by the best meanes, vnlesse the Lord put in his staffe, all is vaine. For as we may see

5 As natural men use Gods creatures to stir up a natural comfort: so spiritual men must use spiritual means for spiritual comfort. For all things which have a singular good use, may have a singular abuse: wherefore we must use sanctified things with sanctified hearts, least abusing holy things, we be given over to a vain mind.

5 As naturall men vse Gods creatures to stirre vp a naturall comfort: so spirituall men must vse spirituall meanes for spiritual comfort. For all things which haue a singular good vse, may haue a singular abuse: wherefore wee must vse sanctified things with sanctified hearts, least abusing holy things, we be giuen ouer to a vaine minde.

6 When the Lord will have a thing come to pass, he will also grant the means: so ⟨p. 674⟩when the Lord will make his people gracious, he will give them good Ministers and wise Magistrates, and so make them to be feared of their enemies. Again, when the Lord will make a people odious, he will pour contempt upon Princes, and take wisdom away from the Ministers. Where we see what need we have to pray for our Ministers and Magistrates. Again, we see that if we would be gracious and in favour with any, we must look that we have such things in us as may procure their favour: as when that Timothy was exhorted to be without blame, his virtues were rehearsed. For the graces of God must only make us gracious: but if we have not received them, no cause why we should be gracious.

6 When the Lord will haue a thing come to passe, hee will also graunt the meanes: so ⟨p. 674⟩when the Lord will make his people gracious, hee will giue them good Ministers and wise Magistrates, and so make them to be feared of their enemies. Againe, when the Lord will make a people odious, hee will powre contempt vpon Princes, and take wisedome away from the Ministers. Where we see what neede wee haue to pray for our Ministers and Magistrates. Againe, wee see that if wee would be gracious and in fauour with any, wee must looke that we haue such things in vs as may procure their fauour: as when that Timothy was exhorted to be without blame, his vertues were rehearsed. For the graces of God must onely make vs gracious: but if we haue not receiued them, no cause why we should be gracious.

7 What promise soever we have of God, we must wholly rest on that without distrust: and yet must we use the lawful means which he hath appointed, least we tempt him.

7 What promise soeuer we haue of God, wee must wholy rest on that without distrust: and yet must we vse the lawfull meanes which he hath appointed, least we tempt him.