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

and John termeth him not only a Serpent, but an old Serpent, having by experience gotten a perfect habit: and Paul ascribeth to him not only darts, but fiery darts. The armour of this enemy is partly the revelations of flesh and blood, partly the corrupt example of the world. The devil hath a motion in us, and straightway it seemeth a revelation to flesh and blood. Do evil, saith the devil; do so, saith the flesh, and strikes the matter deeper; do so as Preachers do it, saith the world, and this pierceth to the bone. If we could wring out these two pieces of armour, we¹ were strong. Now the devil as a Prince, John 13. 14. possesseth not always in his own person, but by lieutenants and ambassadors, who take up the title of his soul to his interest. This deputy or vicegerent is sin, which taketh us up as tenants for the devil: and this deputy is accompanied with four Tetrarchs: The first is ignorance, where with when he had taken possession of our fathers, they might keep good houses well enough, and have many gifts indeed, for he knew that for all that, they were never the nearer to salvation.² Secondly, if the devil sees knowledge must needs come in, and ignorance must³ ⟨p. 721⟩needs go out, he sendeth out Error, which must make men if they will needs be knowing, either Trinitarians, or Arians, or Anabaptists, or such like, who may live well indeed, and make a great show of godliness, but all for his greater advantage to win the more souls. Thirdly, Worldliness succeedeth, who dares play his part even upon them that have pure knowledge, whom neither Ignorance, nor Error could prevail against:⁴ but if these prevail not, then comes Hypocrisy, and he will sift us, and search us to the quick. If an Angel from Heaven should withstand us to the face, we dare boldly pronounce, that ignorant, erroneous and worldly men, such as will take order for God; when their barns are full, and all Hypocrites, have surely unclean spirits breathing in them,⁵ Ephes. 3 2. 3.

and Iohn termeth him not only a Serpent, but an old Serpent, hauing by experience gotten a perfect habite: and Paul asc•ibeth to him not onely darts, but fiery darts. The armour of this enemy is partly the reuelations of flesh and blood, partly the corrupt example of the world. The diuell hath a motion in vs, and straightway it seemeth a reuelation to flesh and blood. Doe euill, saith the diuell; doe so, saith the flesh, and strik•s the matter deeper; doe so as Preachers doe it, saith the world, and this pierceth to the bone. If we could wring out these two pieces of armour, wee¹ were strong. Now the diuell as a Prince, Iohn 13. 14. possesseth not alwaies in his owne person, but by lieutenants and embassadours, who take vp the title of his soule to his interest. This deputie or vicegerent is sinne, which taketh vs vp as tenants for the diuell: and this deputie is accompanied with foure Tetrarches: The first is ignorance, wher with when hee had taken possession of our fathers, they might keepe good houses well enough, and haue many gifts indeede, for hee knew that for all that, they were neuer the neerer to saluation.² Secondly, if the diuell sees knowledge must needes come in, and ignorance must³ ⟨p. 721⟩needs go out, he sendeth out Errour, which must make men if they wil needs be knowing, either Trinitaries, or Arria•s, or Anabaptists, or such like, who may liue well indeed, and make a great shewe of godlinesse, but all for his greater aduan•age to winne the more soules. Thirdly, Worldlinesse succeedeth, who dares play his part euen vppon them that haue pure knowledge, whom neyther Ignorance, nor Errour could preuaile against:⁴ but if these preuaile not, then comes Hypocrisie, and hee will sift vs, and search vs to the quick. If an Angell from Heauen should withstand vs to the face, wee dare boldly pronounce, that ignorant, erroneous and worldly men, such as will take order for God; when their barnes are full, and all Hypocrites, haue surely vncleane spirits breathing in them,⁵

1. 1Examples see before. Ther• be four special companions of sin.Examples see before. Ther• bee foure speciall companions of sinne.
2. 21. Ignorance.
3. 32. Error.2. Errour.
4. 43. Worldliness.3. Worldlinesse.
5. 54. Hypocrisy4. Hypocrisie

5 There are many kinds of knowledge: The common course of the world is set¹ down, Micah. 6 26 Ombries statutes are sought for knowledge of Law-points. Christ, Matt. 16. complaineth of another kind of knowledge: Ye see in the Evening, the sky is red, &c. but know ye the face of the Heavens, and are yet ignorant of the knowledge which bringeth everlasting life? A third kind of knowledge there is spoken of, Amo• 8. 5. and Proverbs 20. where a kind of people had a grace in making of the Ephah small, and the Shekel great. We have learned a trim part of knowledge to trip men in buying and² selling. Another knowledge there is Ecclesiasticus 30 24. when people keep much ad•e³ about keeping of bullocks, and that so far, as they first prefer them: but God and his⁴ kingdom are sought for afterward: Indeed these things are lawful for him that hath first⁵ affected his own soul to seek the kingdom of God, but to make the knowledge of God come after, is preposterous.

5 There are many kindes of knowledge: The common course of the worlde is set¹ down, Micah. 6 26 Ombries statutes are sought for knowledge of Law-points. Christ, Matt. 16. complaineth of another kinde of knowledge: Yee see in the Euening, the skie is red, &c. but knowe yee the face of the Heauens, and are yet ignorant of the knowledge which bringeth euerlasting life? A third kinde of knowledge there is spoken of, Amo• 8. 5. and Prouerhs 20. where a kinde of people had a grace in making of the Ephah small, and the Shekle great. Wee haue learned a trimme part of knowledge to trippe men in buying and

There is another knowledge, and that is of the law of God, which men make so small account of, that the Lord complaineth by his Prophet: how he hath taken pains to write the mysteries of the law, and men think it a strange thing; the knowledge of God his word is hard to them. Well we must enter one way or other, and therefore it shall be profitable to search and survey the ways. One way is set down Ephes. chap. 4. 17▪ where the Apostle¹ planting true knowledge forewarneth of going away in the vanity of their own mind, neither by adding or detracting, Deut. 4. 2. and. 12. 32 Apoc. 22. 1•. nor by cutting out the book in pieces, as in Jeremiah. This way is more flatly set down, Deut. 12. 8. Ye shall not •oe whatsoever every man thinketh good in his own eyes: that is, if ye ever purpose to thrive in heavenly knowledge ye must not say: Me thinks this is good, or that is good, but ye must fetch all from the fountain of the knowledge of God, which is warranted. A second way is² chalked out, 2. Chron. 17 3▪ 4▪ where the Lord beginneth to commend Jehoshaphat for walking uprightly after his commandments, not after the manner of Israel. But we walk after the trade of Israel Be it spoken therefore to the face of all flesh, what man soever walketh thus after the trade of Israel, his blood be upon himself. The third way is sounded³ to us, 1. Pet. 3. 17. 18. Because we persuade our selves to walk well, when we walk after example, because thus, and thus did our fathers walk. Peter meeteth with this way, and saith, Christ hath redeemed us from the traditions of the fathers. This way would the woman of Samaria have walked,

6 Every Church, every common-wealth, every University hath both land and dunghill,¹ howsoever we shuffle them together, making the land, where the dung-hill should be, and the dung-hill, where the land should be, because we consider not, that we have the charge of Aceldama. i. of a field, not of Judas blood, but of Christs blood. And hereof it is, that sin is the rankest corn in this field, which shall never be otherwise, until we cease making husbandmen of the shreds and dregs of the people. But it is Satan's policy not to strike at every shrub on the hill, but at the trees of Lebanon in mount Zion, from² whence should come sound & sure timber to the building of Solomons Temple. He knoweth it is more dangerous to poison the fountain, whereof all drink, than the cup whereof one drinketh: and therefore he hath well provided the Ministry to be but a spring whereat all the wild Asses quench their thirst.

6 Euery Church, euery common-wealth, euery Vniuersitie hath both land and dunghill,¹ howsoeuer wee shuffle them togther, making the land, where the dung-hill should be, and the dung-hill, where the land should be, because we consider not, that wee haue the charge of Acheldama. i. of a field, not of Iudas blood, but of Christs blood. And hereof it is, that sinne is the rankest corne in this field, which shall neuer bee otherwise, vntill wee cease making husbandmen of the shreds and dregs of the people. But it is Sathans policie not to strike at euery shrub on the hill, but at the trees of Libanon in mount Sion, from² whence should come sound & sure timber to the building of Salomons Temple. Hee knoweth it is more dangerous to poyson the fountaine, whereof all drinke, than the cup whereof one drinketh: and therefore hee hath well prouided the Ministerie to bee but a spring whereat all the wilde Asses quench their thirst.

1. 1The devil pestereth the Church with ill teachers and blind guides.The diuel pestereth the Church with ill teachers and blinde guides.

7 Men must look what follows of sin: Heathen men say that a man differs from a beast in this, that he sees things to come in his actions, saying. What shall I get of this, or that? or what will become of it, if I do it? I get this commodity, &c. A beast is only carried to prevent things, doth that which is before sense: some of them perceive somewhat, as the weather; but that is not by discourse of reason, as man doth, but by instinct of nature which God gave them at the creation. The same difference is between the spiritual man and the carnal; the carnal-man sees what will follow, but goes no further than this world, and compass of it, as what profit or harm will come by this or that: the godly goes to the word, and sees what that speaketh of life to come.

7 Men must looke what followes of sinne: Heathen men say that a man differs from a beast in this, that he sees things to come in his actions, saying. What shall I get of this, or that? or what will become of it, if I doe it? I get this commoditie, &c. A beast is onely caried to preuent things, doth that which is before sense: some of them perceiue somewhat, as the weather; but that is not by discourse of reason, as man doth, but by instinct of nature which God gaue them at the creation. The same difference is betweene the spirituall man and the carnall; the carnall-man sees what will follow, but goes no further than this world, and compasse of it, as what profit or harme will come by this or that: the godlie goes to the word, and sees what that speaketh of life to come.

CHAP. XL. Of the judgements of God, and how just he is in judgement, and how his promises and threatenings to Israel, appertain to us.

CHAP. XL. Ofthe iudgements of God, and how iust he is in iudgement, and how his promises and threatnings to Israel, appertaine to vs.

Let the wicked rebel as they will, and think how by their subtleties they may escape Gods threatened judgements for a while; yet they shall be pursued from far, and shall taste the heavy hand of God, both fearfully and wonderfully: as we see in Ahab 2. Chron. 18. 33. and others: wherefore let the judgements of God ever humble us, for if they do not humble us, assuredly they fall upon us.

LEt the wicked rebell as they will, and thinke how by their subtilties they may escape Gods threatned iudgements for a while; yet they shall be pursued from farre, and shall taste the heauie hand of God, both fearefully and wonderfully: as we see in Achab 2. Chron. 18. 33. and others: wherefore let the iudgements of God euer humble vs, for if they doe not humble vs, assuredly they fall vpon vs.

2 It is a good property of faith, to fear the word when we see not Gods judgements: So believed Noah before the flood came. So feared Josiah and he had peace; so feared Habakkuk, chap. 3. This if we do we shall escape punishments, as those did; but if we do not, then we cannot escape.

2 It is a good propertie of faith, to feare the word when we see not Gods iudgements: So beleeued Noah before the flood came. So feared Iosiah and hee had peace; so feared Ahacuck, chap. 3. This if we doe we shall escape punishments, as those did; but if we doe not, then we cannot escape.

3 As there was not one of the Israelites perished, so was there not one of the Egyptians¹ escaped; which is a type of the last judgement of God, wherein as not one of the wicked shall escape, so shall there not one of the godly perish.

3 As there was not one of the Israelites perished, so was there not one of the Egyptians¹ escaped; which is a type of the last iudgement of God, wherein as not one of the wicked shall escape, so shall there not one of the godly perish.

1. 1See death and judgement.See death and iudgement.

4 We may not doubt, albeit we see not Gods promises forthwith accomplished: neither must we be secure, because we see his judgements and threatenings delayed, as they did in Jeremies time: for though he tarry a while, yet will he certainly come at last, and that more speedily to us than to them, because our sins are greater, for that we have greater means of knowledge than they had.

4 We may not doubt, albeit we see not Gods promises forthwith accomplished: neither must we be secure, because we see his iudgements and threatnings delaied, as they did in Ieremies time: for though he tarrie a while, yet will he certainely come at last, and that more speedily to vs than to them, because our sinnes are greater, for that we haue greater meanes of knowledge than they had.

5 They that mock long at Gods judgements, will mock in the end and be mocked: wherefore it is good to pray for inward reverence, before God sendeth outward vengeance. When the Lord accuseth and judgeth us to show himself just and innocent, he will have none other to witness against us than the mountains, or the heavens and the earth: he will come to no court on earth but to his creatures, and his servants have used the¹ same proceeding, as Moses calleth heaven and earth to witness, nay we are to call to witness the stones in the wall, the timber of the house, that they may give their voices on our sides, that we have told them their sins, and that we have spoken to their consciences,² and then the very beams of the Church and stones of the wall shall be witness of this controversy. So that though men would bear one with another, yet the mountains, the heaven, and the earth shall give up their voice, that God hath not come suddenly upon us, but that he forewarned us. It were a great matter if a man should be judge in his own cause, yet the Lord so rules the matter, as that he will condemn none, but such as first shall see their just condemnation. We shall have all things laid plain and orderly before us, as it is Psalm 50 so that we shall be driven to confess Gods plea to be just against us: for howsoever men can daub and deceive their own conscience, howsoever they can smother and choke their own sins and delude men; yet in the day of wrath, the sealed book, the sealed book shall be opened, and the recorder in our own conscience shall give sentence unto it, and then the Lord shall win and recover his action at our hands, and we shall yield that he is just.

5 They that mocke long at Gods iudgements, will mocke in the end and be mocked: wherefore it is good to pray for inward reuerence, before God sendeth outward vengeance. When the Lord accuseth and iudgeth vs to shew himselfe iust and innocent, he will haue none other to witnesse against vs than the mountaines, or the heauens and the earth: he will come to no court on earth but to his creatures, and his seruants haue vsed the¹ same proceeding, as Moses calleth heauen and earth to witnesse, nay we are to call to witnesse the stones in the wal, the timber of the house, that they may giue their voyces on our sides, that we haue told them their sinnes, and that we haue spoken to their consciences,

6 There are places in the Scripture, where the Lord is a comforter, and there are places,¹ wherein he is an accuser: the places where he is a comforter show such persons or such times, wherein the Lord by his accusations hath so far prevailed, that the people were humbled thereby. The places wherein he is an accuser, import such times and persons, to whom the Lord hath showed many comforts and benefits, but they have been unthankful, as are we in our times in our Realm, and in this place. For it hath been the wisdom of the Lord always after his threatenings taking place to remember mercy, and after his mercies contemned to send out his threatenings, as Hose. 4. 1.

6 There are places in the Scripture, where the Lord is a comforter, and there are places,¹ wherein he is an accuser: the places where he is a comforter shew such persons or such times, wherein the Lord by his accusations hath so farre preuailed, that the people were humbled thereby. The places wherein he is an accuser, import such times and persons, to whom the Lord hath shewed many comforts and benefits, but they haue been vnthankfull, as are we in our times in our Realme, and in this place. For it hath been the wisedome of the Lord alwaies after his threatnings taking place to remember mercy, and after his mercies contemned to send out his threatnings, as Hose. 4. 1.

1. 1How God is an accuser and an acquiter.

7 The manner of the ancient Church hath bin, that wheresoever mention was made in¹ the word of the children of Israel, the Christians took that specially to appertain to themselves. But now adays in our age the case is far otherwise, we are so loth to be accused, that our manner is to account our selves to be accused in nothing, but there where the Lord hath as it were, by name spoken unto us, and if the Lord hath written no prophecy specially to this land, then we think nothing concerneth us. Howbeit, as Paul saith, Rom. 2. That they are not only Jews, that are Jews outward, but they also which are Jews inward: so I say, that they are not only the children of Israel, which came out of the loins of Israel, but who so truly lay hold on the promises made unto Israel, are the true children of Israel also. But not to stand long on this point, I say, look as Moses is more inferior than Messiah, and as Jesus is better than Joshua, & the kingdom of heaven better than Canaan, and the blood of Christ more precious than the blood of bullocks or of goats; so are we better Israelites, by faith taking hold of the promises made unto Israel, than they that descended only out of the body & loins of Israel. So that if any will lay claim to the promises of Israel, he must acknowledge himself to be the child of Israel: but if any will let go his hold on this promise, he must also exempt himself from being the child of Israel. He may well be of the line of Cain, Ham, or Esau, but the other he shall not be. And then if we will be the children of Israel in their promises, we must be the children of Israel also in ⟨p. 724⟩their accusations. And surely there is good reason why we should so be, where as Jacob had two names, the one Jacob, the other Israel, we read very seldom in the Scripture that the Jews are named by the children of Jacob, but called for the most part the children of Israel. For the name of Jacob being given him at the time of his nativity, and the name of Israel being assigned him by the Angel for a name of benefit, because he wrestled with God, the Lord herein insinuateth, that the children of Israel, that is, the children of his benefits, must with a special care hear his word.

7 The manner of the ancient Church hath bin, that wheresoeuer mention was made in

7 The not observing of the Judgements of God, maketh us so loth to love his mercy, and so slenderly to fear his Judgements.

7 The not obseruing of the Iudgements of God, maketh vs so loth to loue his mercie, and so slenderly to feare his Iudgements.

8 It is a natural thing to reform our selves whilst Gods Judgements are upon us.

8 It is a naturall thing to reforme our selues whilest Gods Iudgements are vpon vs.