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

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 see¹ some fed with cordiall and nutritiue meates, notwithstanding labour of a consumption: so² wee shall see others sed with water-grewell, and yet to bee very well nourished. On this manner God worketh with the meanes, and thus hee can worke without the meanes: because the Lord would shew that he reserueth a power beyond meanes. Although he established all things in a mutuall course, yet he brought forth euery thing without meanes: so the light was created the first day, the Sunne the fourth day. Men seeing their corne not to grow, crie for raine, but hearbes and fruits grew before raine. True it is that we looke for things ordinarily now by meanes, but they began without meanes: as God making man³ at the first without seede, now will increase them by seede, his blessing being with his ordinance, and not else. But behold a further thing, God worketh not onely by meanes and without meanes, but also contrary to all meanes. Christ when hee would restore sight to the blind man, doth it with that meanes which (we thinke) would put out a mans eyes, and blind the sight of him that can see: whereby hee sheweth that euen contrary things obey him. Eliah 1. King. 4. to make salt water sweete, putteth salt into them. Such is the power of our God, who bringeth light out of darknes, which is the destruction of the light.⁴

1. 1Simile.
2. 2Means.Meanes.
3. 3The apish imitation of popery in the conjuring of holy water with salt is ridiculous.The apish imitation of poperie in the coniuring of holy water with salt is ridiculous.
4. 4Use the exercises of religion for spiritual cofort. &c not for ostentation, &c.Vse the exercises of religion for spirituall cofort. &c not for ostentation, &c.

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.

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.

4 There is in every man since Adams fall the devils promise fulfilled, that their eyes should be opened: and this as it was the first punishment, so it was not the least: and besides this, it is an argument of folly: for Solomon saith, A fools eyes are in all the corners of the world, and a wise mans eyes are in his head. I looked into the streets, Proverb. 7. and saw a young man, &c. Look what objects our eyes do see, such are our actions, as it is said of Jacobs sheep looking on the rods, they brought forth young coloured like the rods, not¹ like themselves: so our actions are like the objects of our eyes. The eye goeth before, and bringeth the hart after: and as Solomon saith, he knoweth not that there is a snare. And what followeth? even that which Gregory saith, that the innocent beholding, becomes² nocent or hurtful by sight: and his reason is, for what he beheld unadvisedly, he cannot forsake willingly: and he addeth yet another reason of this, for that which pleaseth the sense, best liketh us. Here is a sensual appetite: for as where the pain is, there is the hand: so where our love is fastened, there our eye is fixed. The eye is not satisfied with seeing, what then? Surely as this was the first degree of walking, the heart followed the eye: so is³ it the second degree, as saith Gregory. He that useth the outward eye negligently, hath a blind eye within: and it is a ^*second consequent, the heart being corrupted, it doth corrupt⁵ the eye: for the heart will lead the eye to seek all manner of evil sights for it. So we become such as are mentioned, Numb. 7. As go after their own eyes.

4 There is in euery man since Adams fall the diuels promise fulfilled, that their eyes should be opened: and this as it was the first punishment, so it was not the least: and besides this, it is an argument of follie: for Salomon saith, A fooles eyes are in all the corners of the world, and a wise mans eyes are in his head. I looked into the streetes, Prouerb. 7. and sawe a young man, &c. Looke what obiects our eyes doe see, such are our actions, as it is saide of Iacobs sheepe looking on the rods, they brought sorth young coloured like the rods, not

3 Again, Gregory here saith: Consider what a shame it is for men to sin in that from¹ which women are commanded to abstain. The Apostle useth a word, strange and seldom² used in those that writ since the Apostles time, it is to note the strangeness of apparel. The law of nature condemneth it. Augustine saith, He that exceedeth the bounds of custom in outward things, is a very wicked man. Ezech. 23. we see the judgement of God upon them, for looking on strange apparel. Zephan. 2. 1. God, saith he, will sit in judgement ³upon the Kings sons, and then what shall become of the base people? And thus much for the fashion, now for the cost: for the Apostle forbiddeth also costly or precious apparel. ⟨p. 677⟩He that breaketh into these expenses of apparel, more than is beseeming ^*his state, he is⁵ a thief. There is yet a third thing [Greek or Hebrew] we must think that he meant by this ^*the putting on of apparel. It is that whereof a Father speaketh, They pray for one minute, and be an whole hour in attiring themselves. And yet we have renounced this in our Baptism with all the vanities of the world, which the sons of Belial must invent, and we must practise. To conclude, note one thing in Saint Bernard's sermon which he made upon the celebration of S. John Baptists day, where he speaketh to his auditory on this wise: Whose memory do ye celebrate this day? Is this •one in vain delight, or show of gay attire? what is t••• to John? what, ⁷

6 The Seraphims were full of eyes, betokening they see every way some thing to glorify God. Though other men have indulgency for their sight, yet the sons of the Prophets are called seers for the use of their eyes, they must needs use them. The high places were frequented of the Prophets and Patriarchs that from them they might see meadows full of grass, fields full of corn, rivers, towns, and many things, to consider the greatness and¹ goodness of God, that beholding these they might be drawn as David was, into that meditation, What is man? and as Christ in beholding the lilies, are ye not much better than they? ²These hills had this good use at the first, but afterwards they were used to il practises. There was not one of the Prophets that used not this help. Things past and present (saith one)³ are shadows of things to come. And no doubt though they had special revelation, yet they used the view of their present estates, and did in wisdom foresee many things, and we, if we laid well our estates with them, might be more wise to foresee things to come. The⁴ Prophets had their notes wherein they did insert those actions which they saw in their times, and so they made use of that they saw; besides the reading of histories, which is also lawful and commended in Assuerus, and Daniel 11. Augustine maketh two questions: What went ye out into the wilderness to see? water changed into wine? this ye may see and not go thither. Or went ye not to see the bush burn and not consume? as you may see the⁵ water turned into wine without the desert, in that the Lord bringeth it through the vine tree: so this also ye may see daily great fires made to consume the Church, and it perisheth not. What went ye into the histories to see? There are as great things (saith he) in our days done for the Church by Constantine, as hath been before time; there are now as great abominations, as strange judgements, and so sufficient in every age to prove the Lords arm is not shortened, and to confirm us in Gods promises, if all the histories in the world were burnt. If we did (as God keeps a bottle for our tears, and a book of remembrance for our good works) keep an Ephemerides of the actions of our time: we might say with David, I never saw the godly begging their bread: I have seen the wicked flourish, and I beheld again, &c. Thus we might come by good experience.