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

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.

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.

8 We must learn not to tempt God, for it is not of faith to omit any means, that may¹ help us out of danger, yet must we apply our means to God, and not put our trust in them, but in God: which we may try by this, if our hearts be as careful to feel the forgiveness of sins, to hear the word, to use prayer, Sacraments, and admonition, as we b• to be delivered from our troubles, then have we a testimony of a sound heart: but if we be careless of these, and yet in trouble will leave no means unattempted, then we may well judge that our heart is more set on earthly than heavenly things, and we be as yet more carnal than spiritual.

8 We must learne not to tempt God, for it is not of faith to omit any meanes, that may¹ helpe vs out of daunger, yet must we apply our meanes to God, and not put our trust in them, but in God: which wee may trie by this, if our hearts bee as carefull to feele the forgiuenes of sinnes, to heare the word, to vse prayer, Sacraments, and admonition, as wee b• to be deliuered from our troubles, then haue we a testimonie of a sound heart: but if we be carelesse of these, and yet in trouble will leaue no meanes vnattempted, then we may well iudge that our heart is more set on earthly than heauenly things, and wee bee as yet more carnall than spirituall.

1. 1Totempt God in neglecting the use of means.Totēpt God in neglecting the vse of meanes.

9 If we have lawful means to get our living we must use them; if we do, and yet want, we must still depend on God. Likewise in sickness when we may use the Physician it is well▪ but if he cannot be had, or if we cannot recover health by his means, then must we not despair, but depend upon the Lord. So when the Lord giveth us his word, we may not look for revelations, but use it while we have it: but if the word be taken away, then may we be well assured, that he will use some means to instruct us. So not despairing when we have not the means, and ascribing all honour to God when we have them (as Moses taught the Israelites) we shall be more ready to glorify him in our suffering, being well assured that thus he deals with us, that he may more speedily and richly crown our sufferings. And thus doth our Saviour Christ reason with Peter, when he drew his sword to defend Christ being but a private man, saying, Cannot my father send legions of Angels for my defence? as if he said, use no unlawful means to defend me: for if my father would that I should be delivered from these, he would also send lawful means to bring the same to pass: but seeing he depriveth me of all means, and doth not work extraordinarily for my defence, it is his pleasure that I by suffering should work your deliverance: wherefore I am contented so to do. In like manner did the three children answer the King: The Lord can deliver us, yet if he will not, we will suffer according to his pleasure. If we could exercise¹ our selves well in this and like good meditations, we might be kept by Gods grace from murmuring, and learn to rest patiently on the good will and pleasure of the Lord.

9 If wee haue lawfull meanes to get our liuing wee must vse them; if we doe, and yet want, we must still depend on God. Likewise in sicknesse when we may vse the Physition it is well▪ but if he cannot be had, or if wee cannot recouer health by his meanes, then must we not despaire, but depend vpon the Lord. So when the Lord giueth vs his word, we may not looke for reuelations, but vse it while we haue it: but if the word bee taken away, then may we be wel assured, that he wil vse some meanes to instruct vs. So not despayring when we haue not the meanes, and ascribing all honour to God when wee haue them (as Moses taught the Israelites) wee shall bee more readie to glorifie him in our suffering, being well assured that thus he deales with vs, that he may more speedily and richly crown our sufferings. And thus doth our Sauiour Christ reason with Peter, when he drew his sword to defend Christ being but a priuate man, saying, Cannot my father send legions of Angels for my defence? as if hee said, vse no vnlawfull meanes to defend me: for if my father would that I should be deliuered from these, he would also send lawfull meanes to bring the same to passe: but seeing hee depriueth mee of all meanes, and doth not worke extraordinarily for my defence, it is his pleasure that I by suffering should worke your deliuerance: wherefore I am contented so to doe. In like manner did the three children answere the King: The Lord can aeliuer vs, yet if he will not, we will suffer according to his pleasure. If we could exercise

10 This is the way we must use in trouble: first to seek counsel of God in his word, then to give our selves to fervent prayer, and after to use the means which God hath appointed, not trusting in them. This did Jacob when he was to pacify his brother Esau at his return, and thus did the Israelites at the red sea, they prayed and then they assayed to go through the sea, and prevailed to the confusion of all their enemies.

10 This is the way wee must vse in trouble: first to seeke counsell of God in his word, then to giue our selues to feruent prayer, and after to vse the meanes which God hath appointed, not trusting in them. This did Iacob when he was to pacifie his brother Esau at his returne, and thus did the Israelites at the red sea, they prayed and then they assayed to goe through the sea, and preuailed to the confusion of all their enemies.

11 We must use the means, yet such as are most safe, and nearest hand, which if they will not prevail, then may we go yet further: but when we use the means, then also we go to the Lord, otherwise the Lord will infatuate us in the means, or make them unprofitable; as in Asa, because he being sick, sought first to the Physicians, and not to the Lord, he dyed thereon. So we see in Josiah, who though he were a good man, yet because he went to war without the counsel of the Lord, was slain in the same battle. So is it Judg. 20. they which had a good cause, were twice overcome in war, because they sought not to the Lord, but when they sought to him by prayer,^* then they overcame. Contrarily we see in Hezekiah and other Kings, that because they prayed to the Lord, and then sought other means, the Lord gave them notable victories. Otherwise he may deprive us of the ⟨p. 675⟩knowledge of the means, or if we have them, yet he will make them without fruit. First then we must prevail with God by faith and prayer, before that by means we can well prevail against our enemies. Many wanting this good course, and trusting to their own wits, and such like, have failed of all their purposes. Wherefore when we have used the means and be not helped, we must consider that we have not used the right means; or if we had them, we have used them amiss; or if we have used them rightly, yet let us consider that our sins have deserved that we should not profit by them.

11 We must vse the meanes, yet such as are most safe, and neerest hand, which if they will not preuaile, then may we goe yet further: but when we vse the meanes, then also we goe to the Lord, otherwise the Lord will infatuate vs in the meanes, or make them vnprofitable; as in Asa, because he being sick, sought first to the Physitions, and not to the Lord, he dyed thereon. So we see in Iosiah, who though he were a good man, yet because he went to warre without the counsell of the Lord, was slaine in the same battell. So is it Iudg. 20. they which had a good cause, were twice ouercome in warre, because they sought not to the Lord, but when they sought to him by prayer,^*

CHAP. XXVI. Of the government of the Eyes.

CHAP. XXVI. Of the gouernment of the Eyes.

Great complaint is made of the wickedness of these days, and all the blame is laid upon the heart. I think indeed it deserveth a great part of it, but the sight of the eye is not to be excused: for the hart is a spring, and hath spouts to send out as a conduit, and pipes wherewithal it is fed, which may be gathered out of the nature of the holy tongue, where one word^* signifieth both an eye and a spring, and it is as commonly taken for the one as for the other: and therefore Hierome calleth the eyes the streams or springs of lust. Though the heart had no pipes to convey in, yet it would overflow, such is the measure and abundance of corruption which lieth in it, breaking² forth continually. It is not only true, that from the abundance of the hart the mouth speaketh, the hand worketh, &c. but also from the abundance of the senses, the heart thinketh. Therefore as the tongue must be blamed and that justly, so the eyes ought to weep, because of the evil which they convey unto the heart; and so much the rather, for that the tongue doth disclose what evil proceedeth into it, but the eye keepeth it close, which is a thing more perilous. Again, the sight of the eye stirreth up the thoughts of the heart, though they be a sleep, when as good things should rather be conveyed by the eye into the heart, seeing no goodness groweth there naturally.

GReat complaint is made of the wickednesse of these dayes, and all the blame is laide vpon the heart. I thinke indeed it deserueth a great part of it, but the sight of the eye is not to be excused: for the hart is a spring, and hath spouts to send out as a conduit, and pipes wherewithall it is fedde, which may be gathered out of the nature of the holie tongue, where one word^* signifieth both an eye and a spring, and it is as commonly taken for the one as for the other: and therfore Hierome calleth the eyes the streames or springs of lust. Though the heart had no pipes to conuey in, yet it would ouerflow, such is the measure and abundance of corruption which lieth in it, breaking² forth continually. It is not onely true, that from the abundance of the hart the mouth speaketh, the hand worketh, &c. but also from the abundance of the senses, the heart thinketh. Therefore as the tongue must be blamed and that iustly, so the eyes ought to weepe, because of the euil which they conuey vnto the heart; and so much the rather, for that the tongue doth disclose what euil proceedeth into it, but the eye keepeth it close, which is a thing more perillous. Againe, the sight of the eye stirreth vp the thoughts of the heart, though they be a sleepe, when as good things should rather be conueyed by the eye into the heart, seeing no goodnes groweth there naturally.

2 The eye is such a thing, that the Scriptures speaking of it, by a synecdoche (as we say) under this one sense, it comprehendeth all other things of the same kind: as under one principal thing bidden or forbidden in the Decalogue, many other inferior things of the same kind, be either commanded or inhibited. I will never believe, when David prayed that his eyes might be turned from beholding of vanity, that he was negligent touching his ears, and regarded not that they should be open to hear what they would. And there is no sense to think, that when Job made a covenant with his eyes, he had no care of his ears. But both of these were holy men, and were acquainted with the dialect of the holy Ghost. It is a rule in policy: To watch on all sides, where assault is made on all sides. And¹ for as much as we stand in the midst to be assaulted with principalities, and not only with spiritual wickednesses, but also with worldly wickedness in every sense, and power of the mind, we ought to defend all ports, and make all the commandments as^* large as we can: for we know that in a city if one gate be open, it is as good that all be open. For at one gate it may be taken. So that all the senses ought to be kept, but especially the eye,³ which order is in the commandments. For though in every commandment God doth but name one sin, yet it is captain sin, and a general sin. And surely from the senses corruptions are drawn indifferently, yet from the eye most of all. Take an example, let a man see a strange punishment of God for any sin, and he is moved: but let relation of it be made unto him, and half the efficacy thereof is lost. But indeed the example of all examples to make short is this: The joys of heaven, which are to be revealed to the children of God, let them be told and preached, as they are preached and⁴ taught, it is a marvel to see how soon we are a sleep, yet the least sight of it seen of the Apostles, did drive them into an ecstasy. Besides, this sense moveth so much the more, in that it goeth to work immediately, but the ear goeth to work by means, and standeth upon credit, or else it will not believe, and this credit standeth to be examined, ⟨p. 676⟩

The eye pierceth most of all, as we may see in Jacob, for although he had heard of the estate of Joseph, yet his heart wavered: but when he saw the chariots it wrought something, and his conclusion was, I will go down and see Joseph. This is the end of all the senses, to end in this sense.

The eye pierceth most of all, as we may see in Iacob, for although he had heard of the estate of Ioseph, yet his heart wauered: but when he saw the chariots it wrought something, and his conclusion was, I will go downe and see Ioseph. This is the end of all the senses, to end in this sense.

3 This is general, that the eye is most forcible to sin, now let us show that it is most¹ forcible to move to sin. It is dangerous to hear, but ten times more dangerous to see, for then the means be strengthened: and though the means be but small, yet there is such a tinder in our nature that it will soon take fire, and if the eye be dark, a general darkness cometh over the whole body. The beginning of this is to be seen, Genes. 3.² in the talk between the Serpent and the woman. She seeth the tree to be fair and beautiful,³ the eye had offended, before the apple went down her throat Therefore one of the Fathers saith, Pluck out that eye: and they note further, that because by the eye came the greatest hurt, therefore God hath placed in the eye the greatest token of sorrow, for from them come tears. This may be seen in covetousness, as in Ahab, who looking through⁴ the window saw the vineyard of Naboth, and straight he would have had it, and if he could have had it by law, he would have bought it. But, because Naboth would not sell it him, Jezebel would give it him. For adultery is too plain: for the eye is always the broker,⁵ as we see both in Shechem and David. This word, they saw, came always between this sin and the heart. For idleness and negligence, Ecces. 11. it is said, he that observeth the⁶ wind, he shall never be good sower, nor good harvest man. For apparel, Ezech. 23. 16. the Israelites saw an Assyrian in his painted apparel, and would needs have the like: so⁷ that the eye is that which maketh the bargain. We say commonly, let us go see it, the sight of it will do us no harm. This is the devils policy to persuade us, that there is no danger in that which may most entangle us: we see how it prevailed in Adam, when he was content to see, and that was Satan's means, when he tempted Christ to show him all the kingdoms of the world. Well, we see what danger there is in the senses, and specially in the eye.