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

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, John 4▪ had not our Saviour put her into the right way. Let us learn to walk out of the way of custom, and to come into the way of God. Though all the world go this way or that way, yet let us say with Josh. chap▪ 24 13. I and my house will walk aright, and so shall we grow from knowledge to knowledge, until all appear• before God in Zion. We must not then make Gods word a stranger, because we will have it thus, if it be according to my reason, or according to the fashion of the world, or according to my forefathers, but setting these aside, let us grow in the word of the Lord.

There is another knowledge, and that is of the law of God, which men make so smal account of, that the Lord complaineth by his Prophet: how hee hath taken paines 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 suruey the wayes. One way is set downe Ephes. chap. 4. 17▪ where the Apostle¹ planting true knowledge forewarneth of going away in the vanitie of their owne minde, neither by adding or detracting, Deut. 4. 2. and. 12. 32 Apoc. 22. 1•. nor by cutting out the booke in peeces, as in Ieremie. This way is more flatly set down, Deut. 12. 8. Ye shall not •oe whatsoeuer euery man thinketh good in his owne eyes: that is, if ye euer purpose to thriue in heauenly knowledge ye must not say: Me thinks this is good, or that is good, but ye must fetch all from the fountaine 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 Iehosaphat for walking vprightly after his commaundements, not after the manner of Israel. But we walke after the trade of Israel Be it spoken therefore to the face of all flesh, what man soeuer walketh thus after the trade of Israel, his blood be vppon himselfe. The third way is sounded³ to vs, 1. Pet. 3. 17. 18. Because wee perswade our selues to walke well, when wee walke after example, because thus, and thus did our fathers walke. Peter meeteth with this way, and saith, Christ hath redeemed vs from the traditions of the fathers. This way would the woman of Samaria haue walked, Iohn 4

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3. 33 Example.

There is another thing much hindering this knowledge of God, that is, when we have a glimmering sight we cast of all guides, & yet in worldly things we have no end where should be an end: our •ns are never grey headed, but in heavenly knowledge we quickly make an •nd, where should be¹ no end. Many can be content to know, but Paul would not have us children in knowledge, & therefore writing to the mother city of good learning he runneth still on this point with the Corinthians, know ye not, know ye not? a speech of a reprehension. Sometime we shall see in his allegations no Prophet, no book, no Chapter, no verse named, a greater matter, a ⟨p. 722⟩high knowledge they had without all quotation, we have Prophet, Book, Chapter, verse ²named, and yet no knowledge. Yet these are the times, that Daniel chapter 12. 4. speaketh³ of the increasing of knowledge, and Joel chapter 2. 28. saith, that the Lord will not drop but pour out knowledge on all, not on the Jews alone; but Isaiah more plainly, chap. 52 8. reporteth that we shall see eye to eye, and chap. 62. he saith that the knowledge of⁴ the men under the Gospel shall be greater than the knowledge of the Priests in the law: if we should be such, we had need to begin betime. Well it is an hard saying, that this knowledge is required of us, but it is true, and we shall surely be met withal. Look on the Primitive Church, and ye shall see women so desirous of knowledge, that they would be so eager of it, that they would be asking questions in the Church, so as the Apostle was⁵ fain to moderate them. But we need not this moderation, of whom Isaiah speaketh more truly, that precept must be upon precept, line unto line, there a little, and there a little, and all littles make but a little with us, Isaiah 28. 10. A wonderful thing. Ministers cannot now adays bring out of their treasury things new and old, because they must still teach principles. Well it is a note of reprobation still to be learning, and not to be learned, to be still at the dug, and never to be past our A. B. C. But to do ill, we have wit at will,

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.

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.

CHAP. XLI. Of Joy and Sorrow.

CHAP. XLI. Of Ioy and Sorrow.

HE is not far from joy, that sorroweth either for want of good things, or for sense of evil: for the true way to godly mirth, is to feel godly sorrow.

HE is not far from ioy, that sorroweth either for want of good things, or for sense of euill: for the true way to godly mirth, is to feele godly sorrow.