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

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,²

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.

2 When we have greatest cause of joy for well doing, then it is a good thing to fear most our unthankfulness, and our self-love and our secure unkindness.

2 When wee haue greatest cause of ioy for well doing, then it is a good thing to feare most our vnthankfulnes, and our selfe-loue and our secure vnkindnesse.

3 Gods children not cherishing a continual sorrow, have often an excessive sorrow.¹

3 Gods children not cherishing a continuall sorrow, haue often an excessiue sorrow.¹

1. 1Sorrow.

4 When a man is most merry, he is nearest danger.¹

4 When a man is most merrie, he is neerest danger.¹

1. 1Mirth.

5 We shall sometimes feel by experience, a terror suddenly come upon us, when we¹ are alone, or vehemently to strike us in the night, being sent of God to humble us: the Physician will say it is a melancholic passion, but I say it is the power of Gods presence, preparing us to prayer, or some such like service of God: which when we feel, if we fall down before the Lord in prayer, we may find an unspeakable joy following it, but if we cherish it with evil surmises, it may bring us to further inconveniences.

5 We shall sometimes feele by experience, a terror suddenly come vpon vs, when wee¹ are alone, or vehemently to strike vs in the night, being sent of God to humble vs: the Physition will say it is a melancholike passion, but I say it is the power of Gods presence, preparing vs to prayer, or some such like seruice of God: which when we feele, if wee fall downe before the Lord in prayer, we may finde an vnspeakeable ioy following it, but if we cherish it with euill surmises, it may bring vs to further inconueniences.

1. 1Melancholy.

6 The way to godly mirth, is to feel godly sorrow.

6 The way to godly mirth, is to feele godly sorrow.

7 The people murmured at the red Sea, yet the Lord forgave them, and healed them: Again they murmured at the bitter waters, yet for his promise sake, and the faith of some, he pardoned that sin also, and helped them, and brought them to sweet waters and Palm-trees, fit to camp under. Where we may behold how the Lord tempereth their sorrow with joy: for his children sometimes must feel his favour, and sometimes feel it not. He letteth them see his goodness many ways, and his heavy hand but seldom, and therefore we ought to bear it more willingly. Again, we may learn that we are the fittest to receive mercy, when we have felt his justice: and when we have found his goodness, we must take heed of security, for when we are past one cross, he can prepare another for us.

7 The people murmured at the red Sea, yet the Lord forgaue them, and healed them: Againe they murmured at the bitter waters, yet for his promise sake, and the faith of some, hee pardoned that sinne also, and helped them, and brought them to sweete waters and Palme-trees, fit to campe vnder. Where wee may behold how the Lord tempereth their sorrow with ioy: for his children sometimes must feele his fauour, and sometimes feele it not. Hee letteth them see his goodnesse many wayes, and his heauie hand but seldome, and therefore we ought to beare it more willingly. Againe, wee may learne that wee are the fittest to receiue mercie, when wee haue felt his iustice: and when wee haue found his goodnesse, we must take heede of securitie, for when we are past one crosse, hee can prepare another for vs.

8 By many means come we to joy, saith Chrysostom: the wise men of Greece wished men to rejoice; and the Poet saith, Without joy life is no life. So it may seem joy is life's¹ life, and therefore men seek it so much. He that avoideth not something that is not evil, must needs do much evil: In riding, we will not ride so near the edge of the ditch as we can, but leave a good deal between, least both our horse and we fall in. This is our policy in riding, I would it were so in living. It is not Christian wisdom to go as near evil as we can. Well is mirth evil then? Too much use of mirth is naught. We must not study for mirth. If it be not a present jest, it looseth his grace, Deut. 29. If he be thirsty he will drink till he be drunken. Those things we desire too much, we will keep too² fast, we came not (faith Tully) into the world to make merry. One saith, when ye would be merry, this you may do, but make no occupation of it. It is the worst end of a good wit to invent mirth, and yet we see daily, how many think this is their portion in this life. Ambrose giveth them a fit name, he calleth them superfluous creatures, and so they be: for the world if they were gone, were well rid of them. And Hierom saith, God cast not man out of Paradise that he might here build him another, but that with swear, &c. ⟨p. 725⟩our recreation must not be thus, to make it our profession to move mirth and laughter, a very Idolatry, if one may call it so. This joy is but a bastard kind of joy. Hilary saith, it one laugh when he is going to prison, every man will count him a fool. So if we will rejoice, let us rejoice in that that cannot be taken from us, for when those things perish we must perish also.

8 By many meanes come we to ioy, saith Chrysostome: the wise men of Greece wished men to reioyce; and the Poet saith, Without ioy life is no life. So it may seeme ioy is lifes¹ life, and therefore men seeke it so much. He that auoideth not something that is not euill, must needes doe much euill: In riding, wee will not ride so neere the edge of the ditch as wee can, but leaue a good deale betweene, least both our horse and wee fall in. This is our policie in riding, I would it were so in liuing. It is not Christian wisedome to goe as neere euill as wee can. Well is mirth euill then? Too much vse of mirth is naught. We must not studie for mirth. If it be not a present iest, it looseth his grace,