A02178:4528
A02178:4528
The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: revised, corrected, and published, for the further building of all such as love the truth, and desire to know the power of godliness. By H.H.The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: reuised, corrected, and published, for the further building of all such as loue the truth, and desire to know the power of godlinesse. By H.H.
London: printed by Thomas Snodham and Thomas Creede for William Welby, 1612London: printed by Thomas Snodham and Thomas Creede for VVilliam VVelby, 1612
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
IT is a thing worthy the standing on, to consider how the Apostles out of God his promise,1 deduce arguments of obedience, as among many, 2. Corin. 7. when the Lord having promised, that whether we abide in our houses, he will dwell with us, or whether we will go abroad, he will walk with us, or if we be afflicted, he will receive us: out of this promise the Apostle bringeth a conclusion, that we should therefore cleanse our selves. This would see me a strange consequence, that seeing we are cleansed, we should cleanse our selves, for some have made a clean contrary conclusion, laying, we are cleansed, let us defile our selves, seeing grace doth abound, let us sin. 1. Corin. 7. The Apostle in the person of the godly, reasons thus: the time is short, let us therefore use this world, as though we used it not. The same Apostle out of the same premisses, in the person of the licentious liver, frameth a clean contrary conclusion: as 1. Corin. chap. 15, Tomorrow we shall die, therefore let us eat and drink, let us use the world, because we have it, let us stuff our selves with pleasure, because our time is not long. So runs the tenor of their conclusions. Because God hath mercy enough in store, and Christ his blood cleanseth us from our sins, therefore faith the carnal Gospeller, least the blood of Christ should want matter and metal to work upon, let us wallow in sin, for Christ hath blood enough to cleanse us. Well the Apostle, I say, reasons in a contrary manner, Christ hath washed us, let us not therefore defile our selves again, and that which is more strange, he deduceth fear out of the promise. Wherefore for our use we must learn, whether in reading and hearing the promises of God, the same mind be in us, which was in Paul, when he said, and said truly, that he had the Spirit of God in him, and nee that draweth out this conclusion of the promise of God; We are raised, therefore, we will raise our selves, let that man know he is of the same spirit, that the Apostle was. But he that concludes on the other manner: We have promises, let all go where it will, that man must suspect his estate, he makes not a good conclusion. And as that, so this is true, the nature of God his promises, is not to be a placard to sin, but a persuasion, a motive, an inducement to holiness of life, and to the fear of God.
IT is a thing worthie the standing on, to consider how the Apostles out of God his propromise,1 deduce arguments of obedience, as among many, 2. Corin. 7. when the Lord hauing promised, that whether wee abide in our houses, hee will dwell with vs, or whether wee will goe abroad, hee will walke with vs, or if we be afflicted, he will receiue vs: out of this promise the Apostle bringeth a conclusion, that wee should therefore cleanse our selues. This would see me a strange consequence, that seeing wee are cleansed, wee should cleanse our selues, for some haue made a cleane contrarie conclusion, laying, wee are cleansed, let vs defile our selues, seeing grace doth abound, let vs sinne. 1. Corin. 7. The Apostle in the person of the godly, reasons thus: the time is short, let vs therefore vse this world, as though wee vsed it not. The same Apostle out of the same premisses, in the person of the licentious liuer, frameth a cleane contrary conclusion: as 1. Corin. chap. 15, Tomorrow we shall die, therefore let vs eate and drinke, let vs vse the world, because wee haue it, let vs stuffe our selues with pleasure, because our time is not long. So runnes the tenour of their conclusions. Because God hath mercie enough in store, and Christ his blood cleanseth vs from our sinnes, therefore faith the carnall Gospeller, least the blood of Christ should want matter and mettall to worke vpon, let vs wallow in sinne, for Christ hath blood enough to cleanse vs. Well the Apostle, I say, reasons in a contrarie manner, Christ hath washed vs, let vs not therefore defile our selues againe, and that which is more strange, he deduceth feare out of the promise. Wherefore for our vse we must learne, whether in reading and hearing the promises of God, the same minde be in vs, which was in Paul, when hee saide, and saide truely, that hee had the Spirit of God in him, and nee that draweth out this conclusion of the promise of God; We are raised, therefore, wee will raise our selues, let that man know hee is of the same spirit, that the Apostle was. But he that concludes on the other manner: We haue promises, let all goe where it will, that man must suspect his estate, hee makes not a good conclusion. And as that, so this is true, the nature of God his promises, is not to be a placard to sinne, but a perswasion, a motiue, an inducement to holinesse of life, and to the feare of God.
So that they that use the promises, as they do, saying God is merciful, Christ dyed for us. The Lord will forgive us, and so stuff themselves with promises till they have made them a pillow for sin, they abuse themselves. True it is, that the sweet Psalmist saith, Psal, 131. Mercy is with God. What? Not to make bold with sin, but to fear him. Such sophisters then show by their reason, of what spirit they are, and to whom they belong, that is, to the devil. For seeing it is of the mercy of God, he is become a great preacher and publisher of God his promises, and ye shall not have a promise, but he will allege it, he is a greater enemy against Moses▪ and against those that urge the law, calling them Moses his Ministers, and Doctors of Despair, and all to this end, to sow promises unto us, that we might take no thought: but still make this conclusion, Christ hath died, be bold to sin. It is good therefore for a man to watch himself, whether in hearing the promises of God he hath a cold fear coming on him for his unworthiness, which if he have, that man may hope well of himself. For the nature of a promise from God, excludes security, and therefore it must end in fear.
So that they that vse the promises, as they doe, saying God is mercifull, Christ dyed for vs. The Lord will forgiue vs, and so stuffe themselues with promises till they haue made them a pillow for sinne, they abuse themselues. True it is, that the sweete Psalmist saith, Psal, 131. Mercie is with God. What? Not to make bold with sin, but to feare him. Such sophisters then shew by their reason, of what spirit they are, and to whom they belong, that is, to the diuell. For seeing it is of the mercy of God, he is become a great preacher and publisher of God his promises, and yee shall not haue a promise, but he will alleage it, hee is a greater enemie against Moses▪ and against those that vrge the law, calling them Moses his Ministers, and Doctors of Despaire, and all to this end, to sow promises vnto vs, that we might take no thought: but still make this conclusion, Christ hath died, be bold to sinne. It is good therefore for a man to watch himselfe, whether in hearing the promises of God he hath a cold feare comming on him for his vnworthinesse, which if hee haue, that man may hope well of himselfe. For the nature of a promise from God, excludes securitie, and therefore it must end in feare.
2 We pronounce that the nature of a promise excludeth deserts, deserts I say, not debt1 (for so we should hear of it so often as mention is made of praying, rewarding, and rendering) Against the Papists we say therefore there are two debts, the one of desert, as hire is due to a labourer, for he hath deserved it: the other, a debt of promise, which is as well to be rendered as a debt of desert. For example, because I would make it plain, when2 the daughter of Herodias danced before Herod, he in the vanity of his brain made a promise of giving her any thing she would ask, even to the one half of his kingdom: and3 after for the •endering of his promise, he made a conscience of his oath. Now no man I suppose, that is of any valour, thinks that this vain exercise deserved half a kingdom, in his4 valuation (for it deserved rather another thing far worse) but the debt that is due is not of desert, but of promise. She could not come and say, give me, because I have deserved, but give me, because thou hast promised. No more can we say unto God, we have done this, pay us, but thou hast promised to us, therefore grant us what thou hast promised, though nor to us immediately, yet to Christ by desert, & to us for Christ his sake by promise, thou hast made it a debt: and to go yet more narrowly to the nature of a promise, it is rather paid to the promiser, than to him to whom it is promised, as one of the fathers saith, God payeth his promises to himself, and the accomplishment of it most respects himself.
2 We pronounce that the nature of a promise excludeth deserts, deserts I say, not debt1 (for so wee should heare of it so often as mention is made of praying, rewarding, and rendering) Against the Papists wee say therefore there are two debtes, the one of desert, as hire is due to a labourer, for hee hath deserued it: the other, a debt of promise, which is as well to be rendered as a debt of desert. For example, because I would make it plaine, when
3 The nature of a promise is not presently to yield the thing promised (for if we had that, we have not a promise of a thing to be performed, but a performance of a thing, that hath been promised) we stand in faith, and receive in hope, and whatsoever we are, we are but one hope, which is our *tenant, and takes up our possession of things to come for our behoof. Our life saith Paul is hid with Christ. And it appears not, •aith John, What we shall be. But the best that may be made of the wicked, is here to be seen to the uttermost. And seeing our life is in Christ, all that are on the stage of the world, it is known, who they be, namely the wicked, but whatsoever is the price of the godly, it is yet hid in Christ, we have nothing, but the hope of it. Now least some should say, if we have nothing but in hope, it were better to have some thing certain. To them I say, we do not speak of a promise from a man. The Apostle saith, the Lord is faithful. If the life of a Christian be compared to a warfare, then hope is our helmet, Ephes. chap. 6. If it be compared to a sea-faring, then our hope is as an anchor, which we must cast into the sea with them, Act. chap. 28. to stop our ship in dangers, until the day appear. Lastly this is our stay, God is faithful, he hath promised, therefore he will surely perform it. First he speaketh the2 word, then he promiseth, that is, saith it double: In blessing thee, I will bless. Then he addeth an oath: As I live, saith the Lord, I will visit thee: & yet more, he hath left us pledges, further to assure us of the trueth of his word: if neither his word, his promise nor his oath will serve us, we have nothing but promises: for concerning riches, glory, country, and such like, God his children often want them. Come to God his grace, and to peace of conscience,3 which one would think they should have, they often have them not: but faith they have, the promise they have, every thing else they have not: still they have the promises, them they have: Our faith takes hold on our sins pardoned, on the assurance of the life to come: these we have without peradventure, we have the other things but by peradventure. The best things we have we possess, & have them by hope, and they that have outward things, are beholden highly to God, but they be not his best blessings.
4 Howsoever some think but meanly of God his promise, yet nothing is more worthy1 our consideration and thankfulness. That that is, 1. Sam. 18 18. in the speech of David, whe• one told him, that Saul was disposed to give him one of his daughters in marriage, may here be noted, for what, saith he, seemeth it small to you to be a Kings son: what am I? or what is my life? or the family of my father in Israel, that I should be the son in law unto a King? So may we say, what are we? or what is our life, or the family of our father, that the Lord should vouchsafe to make such promises unto us? David made no light account of his promise. To set David in our case, and Saul in the Lords, Davids case was far better than ours. For by reason of his victories he had deserved well of the country, and therefore worthy to be considered of Saul: again, though he should have had Michol to wife, he was not for this to be heir of the crown, and yet he saith seemeth ⟨p. 755⟩it to you a small thing? Then I say, if we could come to make the comparison between Saul and God, who is the Saul of Sauls, and prince of Princes, in whose respect all the Princes of the world are but wash pots, and Cyrus is nothing to him, he unto whom the Angels are subjects and servants, and to whom heaven and earth stoop down, what analogy would there be betwixt him and Saul? On the other side, that we may stand in stead of David, if the Spirit of God would show us our unworthiness in a thing far above the promise of David, we would say, or we should say, what are we? what is our fathers house? that the Lord should have respect to us? were not our fathers Amorites, drowned in superstitious idolatry, carried away with the love of the world, sold unto sin, and men full of ignorance? what was in our fathers house? for ourselves what are we? have we not been deriders of the word of God, or hearers of the Lord speak to us, with far less reverence than we hear a mortal men? what is there in us? I think not of the worst, but he that can best express his mind and meaning, cannot express our unworthiness. My stammering speech cannot utter i•, we must conceive more of it, & know that there is nothing in us, or in our fathers house, that the Lord should vouchsafe us such mercy.
It must not seem little that we have the word, and are compassed about with so many promises, we must read them with humility, & then no doubt we shall read them with thankfulness. The Apostle saith, When the Angels look at the mystery of our redemption, they are wonderfully astonished, they can never look enough to see the unspeakable highness of the Lord, and the great gulf of our unworthiness; to behold the odds between his greatness and our vileness. It needeth their conceiving, which if we could also do, it would swallow us up to see the Lord bestow his promises on such unworthy wretches. When the Lord shall not only make promises in general, but in particular, not only real but personal, not only conditional, but free, not only temporal, but eternal, who can go through them all? But setting aside these great promises & benefits of his word, of his Spirit, he hath promised that* even our very corrections * shall do us good. Setting these apart with all the care of his Angels, & ministry of all creatures, he saith, he will so narrowly look to us, & take charge of us, that he will look to the hairs of our head, nay, Levit. 26. he will look to our kneading troughs, and which more is, Psal. 41. he will turn our beds, couches, in the time of sickness. A strange thing, that the Lord should thus do with us. In the heathen histories we read, that because a certain Captain came to wash his soldiers wounds, they could not praise him enough. Then if God the Captain of his whole Church, the God of glory, shall2 so narrowly look to us, as to number our hairs, to take care for our kneading troughs, to turn our beds, to swaddle our wounds, these are able to amaze us, and to set us in a wonderful taking to see so great kindness.
It must not seeme little that wee haue the word, and are compassed about with so many promises, wee must reade them with humility, & then no doubt wee shall reade them with thankfulnes. The Apostle saith, When the Angels looke at the mysterie of our redemption, they are wonderfully astonished, they can neuer looke enough to see the vnspeakeable highnes of the Lord, and the great gulfe of our vnworthines; to behold the ods betweene his greanes and our vilenes. It needeth their conceauing, which if we could also doe, it would swallow vs vp to see the Lord bestow his promises on such vnworthie wretches. When the Lord shall not only make promises in generall, but in particular, not onely reall but personal, not onely conditionall, but free, not onely temporall, but eternall, who can goe through them all? But setting aside these great promises & benefits of his word, of his Spirit, he hath promised that
5 God will be with us wheresoever we dwell: he will go with us wheresoever we go. He doth not rule us, as Pharaoh did the Israelites, to set us to make brick, and to fetch the straw our selves but look what he biddeth us to do, he giveth us strength and substance to do. And for this work when we have done it, which is very homely, this wisdom passeth our conceiving. Behold what promise was made of half a kingdom for so vile a service of Herod's: so for a broken service he makes us a promise of heaven and earth, not a• they be now (which if it were so, it were too good for the best) no, he will break up these frames, not to destroy all, but to renewal for the comfort of men. So great is his mercy, that as a Father saith, that God his children having tasted of this in the life to come, do as it were mourn, and are grieved with themselves, that their repentance was no greater, and their thankfulness no more, whiles they were on earth, and he that hath done best, as Abraham, David, or Paul, they repent they have done no more good.
5 God wil be with vs wheresoeuer wee dwell: he will goe with vs wheresoeuer wee goe. He doth not rule vs, as Pharaoh did the Israelites, to set vs to make bricke, and to fetch the straw our selues but looke what he biddeth vs to doe, he giueth vs strength and substance to do. And for this worke when we haue done it, which is very homely, this wisedome passeth our conceiuing. Behold what promise was made of halfe a kingdome for so vile a seruice of Herods: so for a broken seruice he makes vs a promise of heauen and earth, not a• they be now (which if it were so, it were too good for the best) no, hee will breake vp these frames, not to destroy all, but to renewall for the comfort of men. So great is his mercy, that as a Father saith, that God his childrē hauing tasted of this in the life to come, do as it were mourne, and are grieued with themselues, that their repentance was no greater, and their thankfulnes no more, whiles they were on earth, and he that hath done best, as Abraham, Dauid, or Paul, they repent they haue done no more good.
6 The promises of God are free in themselves, in respect of the part going before. First,1 there is nothing at all in us to move the Lord to promise any good to us. That we may look on that first and great promise made to Adam: when the Lord after his fall had charged him with his sin, he doth not confess his sin, which the vilest malefactors often do, but he chargeth the Lord again, that he was the cause of it, and makes his liberality the patron of his iniquity, and so very miserably sets it over to the Lord▪ Even at this time and immediately upon such behaviour the Lord makes his promise to him, that the seed ⟨p. 756⟩of the woman shall bruise the serpents head. Here is no cause of a promise in Adam, he[…]o condition goes before. It is true also, that God made choice for his mercy of the v••e•s people of the earth. Take but the Historiographers, and those that write for the Jews, and s•tting aside all inward gifts of mind whatsoever, and come to their gifts of the body, their2 outward shape and lineaments, and for the very mass of their nature, of all people they were most unseemly and ill-favoured, they were a pernicious and monstrous people, and as far from all gifts even of nature, either of judgement or wisdom, as was under the Sun: nay it were too homely to give them the name, whereby some have set them out. Of these people the Lord makes choice, and makes the first promise to them. So that this is also a free promise, nothing com• to it to move the Lord to make it. And yet to these people the Lord promiseth, Levit. chap. 26. 12. I will walk among you, I will be your God, and ye shall be my people. Again, in the reign of Zedekiah, when the measure of their sin was come to the brim, when they were in the estate of the Perezites, Hivites and Jebusites, the Lord makes another promise with the same people, greater than the former,
For it stands in the promises of God, as in his threatenings. In his threatenings there is no condition going before, they are absolutely pronounced, as that Jonah. 3. 4. Yet forty days and Nineveh shall be overthrown. And that to Hezekiah, Esa. 38. Put thine house in an order, for thou shalt dye, and not live. Yet there is somewhat followeth after, as Unless ye repent, which sometimes is expressed, but if not expressed, is always to be understood. For never any threatening so strongly was pronounced from the Lord,1 but this, Until we repent, if it were done, would break the force of it, and turn it back again, as the Ninevites repented, and the Lord turned away his fierce wrath. Hezekiah wept, and the Lord gave him length of days. So how flatly and freely soever the promise made to us, yet this condition followeth, We must be holy. Thus we see how Gods promises in respect of themselves, before they be made, are sure yet not as the wicked imagine that there is no limitation.
For it standes in the promises of God, as in his threatnings. In his threatnings there is no condition going before, they are absolutely pronounced, as that Ionas. 3. 4. Yet fortie dayes and Nini•ie shall be ouerthrowne. And that to Ez•kiah, Esa. 38. Put thine house in an order, for thou shalt dye, and not liue. Yet there is somewhat followeth after, as Vnlesse ye repent, which sometimes is expressed, but if not expressed, is alwayes to bee vnderstoode. For neuer any threatning so strongly was pronounced from the Lord,1 but this, Vntill we repent, if it were done, would breake the force of it, and turne it backe againe, as the Niniuites repented, and the Lord turned away his fierce wrath. Ezekiah wept, and the Lord gaue him length of dayes. So how flatly and freely soeuer the promise made to vs, yet this condition followeth, We must be holy. Thus wee see how Gods promises in respect of themselues, before they be made, are sure yet not as the wicked imagine that there is no limitation.
7 That the Bible is the Library of the holy Ghost, it may appear: first, for that it setteth1 2down the infirmities of men, without all flattery, as well as it commendeth them for their virtues, Gens. 49. Numb. 12. Secondly, the matter of it is altogether heavenly, and nothing,3 nor any part thereof savoureth earthly: it yieldeth to no one affection or other, but opposeth it self to all. Thirdly, the form, the dignity of the s•ile, and majesty of the sentences in it is such, as it cannot be fully and wholly conceived and uttered of any man, and it is always more powerful in the matter than in words. The Apocrypha going4 about to express the excellency of it in Greek, is a very cold and barbarous thing. Fourthly, of all things it moveth affection in the readers; & pierceth into the secrets of the5 hearts, which you shall never find but for some little time, and straight vanishing away, in other writings of the profoundest Philosophers that ever were. Fifthly, of all6 it is most ancient: and many good thing: in Philosophers and Poets are fetched from this. Sixthly, all the prophecies set down by divers writers with one consent are accomplished,7 so are none of the devils oracles. Read that of Jacob, Genes. 49. that of Moses, Deut. 32. of Ethan, Psalm. 89.
Many places of Scripture, saith the Apostle, 2. Pet. 3. are perverted of the ungodly, and ⟨p. 757⟩you shall see the wickedst man talking most, and making much of one kind of Scripture.1 Among Heretics, Arrius of this, 1 My Father is greater then I. M•richeus of this, 2 He was found in the form of a servant. Montanus of this, 3 I will send you another Comforter▪ Papists of this, 4 Thou art Peter, Ubiquitarij of this, In whom the God head dwel• corporally. Familists of this, 5 The kingdom of God is within you. And evil men the Epicures abuse this place; That which goeth into the belly defileth not the man &c. The carnal2 professors this: If he hath predestinated us, he will also call us. Those that under the name3 of peace, desire to cover evil practises, allege this, 6 Follow peace with all men. And that which is abused not of one sector company, but of all, is this; Hypocrite, first pull out the4 beam out of thine own eye: August. de moribus •a•ich. reproving their loose lives, they allege this, Hypocrita prius, &c. So daily if we deal with mo•es, with motes I mean in5 the eyes (for with motes in the Sun any man may deal) then this is used as a neck verse, Hypocrita prius, &c. which when we have said, we think we are presently quit, and to have6 entered another action of hypocrisy, and revenged them home upon any reprehension; I say, we fly to this as a sanctuary, we use it as a spell to charm the reprehender, that he
He disallowed disorderly casting out. Ergò, he alloweth orderly casting out: he commandeth the beam to be cast out first. Ergò, the mote also. We reason on the contrary; No promiscuall casting out, Ergò, no casting out: his own first, Ergò, not ours at all. Their conclusion is this, if they durst say so much: Praecipe quid faciam or• ut faciam; sed •e omnino corripito, quicquid facio. I love not to hear of my faults, meddle not with mine eyes. So it is true which is in Prou. 26. A parable in a fools mouth, is as a thorn, &c. He thrusteth the blunt end forward, and by abusing of places they gore themselves.
He disallowed disorderly casting out. Ergò, hee alloweth orderly casting out: he commandeth the beame to be cast out first. Ergò, the mote also. We reason on the cōtrary; No promiscuall casting out, Ergò, no casting out: his owne first, Ergò, not ours at all. Their conclusion is this, if they durst say so much: Praecipe quid faciam or• vt faciam; sed •e omnino corripito, quicquid facio. I loue not to heare of my faults, meddle not with mine eyes. So it is true which is in Prou. 26. A parable in a fooles mouth, is as a thorne, &c. Hee thrusteth the blunt ende forward, and by abusing of places they gore themselues.
16 As we cannot see without the apple of the eye, so we cannot know the thing of God1 without the teaching of God. For though some things are learned by sense, as we need not be taught from heaven to discern between white and black, cold and heat, and such like: and some things are attained by the light of nature, or help of Art, as the knowledge of civill and humane things; yet there are many things to be learned, which we cannot attain unto by natural reason only, without spiritual revelation. For to be persuaded that all things were made of nothing, that a Maid should have a Son, that the Flesh corrupted should rise to incorruption, that CHRIST a Saviour on the Cross, should be a Judge in the clouds, that we should be freed from death by his death, and exempted from condemnation, by condemnation, that man should sin, and CHRIST should suffer; where is the wise man, where is the Scribe, where is the Philosopher that can show a •••son? But be it that man could be taught by nature to understand things appertaining to GOD, yet: is needful that that God should teach him, because else he should learn it with incer •intie, and little assurance: for besides that Job confesseth, how though he went even into the shop of the Lord, where he worketh, yet he should not see him. These reasons I have to prove that I speak: first, the most and greatest part are full of simplicity, & many cannot take the pains to search them; of many that would take pains, many want the means; of many that have the means, few come to any through knowledge of them; and they that come to knowledge, labour under great uncertainty: whereof it cometh to pass, that many either prove fools, or become Heretics, because meddling with such things in the pride of their wits, they have not prayed to be taught of God.
16 As we cannot see without the apple of the eye, so we cannot know the thing of God1 without the teaching of God. For though some things are learned by sense, as we need not be taught from heauen to discerne betweene white and blacke, colde and heate, and such like: and some things are attained by the light of nature, or helpe of Arte, as the knowledge of ciuill and humane things; yet there are many things to be learned, which we cannot attaine vnto by naturall reason onely, without spirituall reuelation. For to be perswaded that all things were made of nothing, that a Maide should haue a Sonne, that the Flesh corrupted should rise to incorruption, that CHRIST a Sauiour on the Crosse, should be a Iudge in the clowdes, that we should be freed from death by his death, and exempted from condemnation, by condemnation, that man should sinne, and CHRIST should suffer; where is the wise man, where is the Scribe, where is the Philosopher that can shewe a son? But be it that man could be taught by nature to vnderstand things appertaining to GOD, yet: is needfull that that God should teach him, because else he should learne it with incer intie, and little assurance: for besides that Iob confesseth, how though he went euen into the shop of the Lord, where he worketh, yet he should not see him. These reasons I haue to proue that I speake: first, the most and greatest part are full of simplicitie, & many cannot take the paines to search them; of many that would take paines, many want the meanes; of manie that haue the meanes, fewe come to anie thorow knowledge of them; and they that come to knowledge, labour vnder great vncertaintie: whereof it commeth to passe, that many either proue fooles, or become Heretikes, because medling with such things in the pride of their wits, they haue not prayed to be taught of God.
3 The nature of a promise is not presently to yeeld the thing promised (for if wee had that, wee haue not a promise of a thing to bee performed, but a performance of a thing, that hath beene promised) we stand in faith, and receiue in hope, and whatsoeuer wee are, we are but one hope, which is our *tenant, and takes vp our possession of things to come for our behoofe. Our life saith Paul is hidde with Christ. And it appeares not, •aith Iohn, What we shall be. But the best that may be made of the wicked, is here to be seene to the vttermost. And seeing our life is in Christ, all that are on the stage of the world, it is knowne, who they be, namely the wicked, but whatsoeuer is the price of the godly, it is yet hidde in Christ, we haue nothing, but the hope of it. Now least some should say, if wee haue nothing but in hope, it were better to haue some thing certaine. To them I say, wee doe not speake of a promise from a man. The Apostle saith, the Lord is faithful. If the life of a Christian be compared to a warfare, then hope is our helmet, Ephes. chap. 6. If it bee compared to a sea-faring, then our hope is as an anchour, which we must cast into the sea with them, Act. chap. 28. to stoppe our shippe in dangers, vntill the day appeare. Lastly this is our stay, God is faithful, he hath promised, therfore he will surely performe it. First he speaketh the2 word, then he promiseth, that is, saith it double: In blessing thee, I will blesse. Then he addeth an oath: As I liue, saith the Lord, I will visit thee: & yet more, he hath left vs pledges, further to assure vs of the trueth of his word: if neither his word, his promise nor his oath wil serue vs, we haue nothing but promises: for concerning riches, glorie, countrey, and such like, God his children often want them. Come to God his grace, and to peace of conscience,3 which one would thinke they should haue, they often haue them not: but faith they haue, the promise they haue, euery thing else they haue not: still they haue the promises, them they haue: Our faith takes hold on our sins pardoned, on the assurance of the life to come: these we haue without peraduenture, wee haue the other things but by peraduenture. The best things we haue we possesse, & haue them by hope, and they that haue outward things, are beholden highly to God, but they be not his best blessings.
4 Howsoeuer some thinke but meanely of God his promise, yet nothing is more worthie1 our consideration and thankefulnesse. That that is, 1. Sam. 18 18. in the speech of Dauid, whe• one tolde him, that Saul was disposed to giue him one of his daughters in marriage, may here be noted, for what, saith hee, seemeth it small to you to bee a Kings sonne: what am I? or what is my life? or the family of my father in Israel, that I should be the sonne in lawe vnto a King? So may wee say, what are wee? or what is our life, or the familie of our father, that the Lord should vouchsafe to make such promises vnto vs? Dauid made no light account of his promise. To set Dauid in our case, and Saul in the Lords, Dauids case was farre better than ours. For by reason of his victories he had deserued wel of the countrey, and therefore worthie to be considered of Saul: againe, though he should haue had Michol to wife, he was not for this to be heyre of the crowne, and yet he saith seemeth ⟨p. 755⟩it to you a small thing? Then I say, if we could come to make the comparison betweene Saul and God, who is the Saul of Saules, and prince of Princes, in whose respect al the Princes of the world are but wash pots, and Cyrus is nothing to him, he vnto whom the Angels are subiects and seruants, and to whom heauen and earth stoope downe, what analogie would there bee betwixt him and Saul? On the other side, that wee may stand in stead of Dauid, if the Spirit of God would shew vs our vnworthinesse in a thing far aboue the promise of Dauid, wee would say, or wee should say, what are wee? what is our fathers house? that the Lord should haue respect to vs? were not our fathers Amorites, drowned in superslitious idolatrie, carried away with the loue of the world, solde vnto sinne, and men full of ignorance? what was in our fathers house? for ourselues what are we? haue we not beene deriders of the word of God, or hearers of the Lord speake to vs, with far lesse reuerence than we heare a mortall men? what is there in vs? I thinke not of the worst, but he that can best expresse his mind and meaning, cannot expresse our vnworthinesse. My stammering speech cannot vtter i•, we must conceiue more of it, & knowe that there is nothing in vs, or in our fathers house, that the Lord should vouchsafe vs such mercy.
6 The promises of God are free in themselues, in respect of the part going before. First,1 there is nothing at all in vs to moue the Lord to promise any good to vs. That wee may looke on that first and great promise made to Adam: when the Lord after his fall had charged him with his sin, he doth not confesse his sin, which the vilest malefactors often doe, but he chargeth the Lord againe, that hee was the cause of it, and makes his liberality the patron of his iniquitie, and so very miserably sets it ouer to the Lord▪ Euen at this time and immediately vpon such behauiour the Lord makes his promise to him, that the seede ⟨p. 756⟩of the woman shall bruse the serpents head. Here is no cause of a promise in Adam, he〈…〉o cōdition goes before. It is true also, that God made choise for his mercy of the v••e•s people of the earth. Take but the Historiographers, and those that write for the Iewes, and s•tting aside all inward gifts of minde whatsoeuer, and come to their gifts of the body, their2 outward shape and lineaments, and for the very masse of their nature, of all people they were most vnseemely and ilfauoured, they were a pernicious and monstrous people, and as far from al gifts euen of nature, either of iudgement or wisedome, as was vnder the Sun: nay it were too homely to giue them the name, whereby some haue set them out. Of these people the Lord makes choice, and makes the first promise to them. So that this is also a free promise, nothing com• to it to moue the Lord to make it. And yet to these people the Lord promiseth, Leuit. chap. 26. 12. I will walke among you, I will be your God, and ye shall be my people. Againe, in the reigne of Zedekiah, when the measure of their sinne was come to the brim, when they were in the estate of the Perezites, Hiuites and Iebusites, the Lord makes another promise with the same people, greater than the former, Ierem. 31. 1. saying: Hee will be their father, and they shall bee his sonnes and daughters. So that God his promises are3 free in respect of the matter antecedent, but in respect of that which followeth, they were made with a condition, and that is, that wee bee holy. But for the most part men herein deceiue themselues, for as they heare, that it is a free promise, so they make it a free promise after. There is no inducement indeede, before he makes the promise, but afterwards hee bindes it with a condition.
7 That the Bible is the Librarie of the holy Ghost, it may appeare: first, for that it setteth1 2downe the infirmities of men, without all flatterie, as well as it commendeth them for their vertues, Gens. 49. Numb. 12. Secondly, the matter of it is altogether heauēly, and nothing,3 nor any part thereof sauoureth earthly: it yeeldeth to no one affection or other, but opposeth it selfe to all. Thirdly, the forme, the dignitie of the s•ile, and maiestie of the sentences in it is such, as it cannot bee fully and wholy conceiued and vttered of any man, and it is alwayes more powerfull in the matter than in words. The Apocrypha going4 about to expresse the excellencie of it in Greeke, is a very cold and barbarous thing. Fourthly, of all things it moueth affection in the readers; & pierceth into the secrets of the5 hearts, which you shall neuer finde but for some little time, and straight vanishing away, in other writings of the profoundest Philosophers that euer were. Fiftly, of all6 it is most auncient: and many good thing: in Philosophers and Poets are fetcht from this. Sixtly, all the prophecies set downe by diuers writers with one consent are accomplished,7 so are none of the diuels oracles. Reade that of Iacob, Genes. 49. that of Moses, Deut. 32. of Ethan, Psalm. 89. Esa. 45. Seuenthly, the wonderfull preseruing of this8 booke from time to time, 2. King. 22. so that it hath not perished, whereas many other bookes of great price and estimation are vtterly lost. Eightly, that there hath been such a9 continuall and vniuersall consent of this booke from time to time: and because all the heretikes and labours of them that would withstand and confute this, still are soyled and brought to nought. Lastly, the constant death of wise, sober and meeke Martyrs, whoeuer10 in their deaths for this, haue had a plaine distinction from the deaths of other franticke and witlesse persons.
Many places of Scripture, saith the Apostle, 2. Pet. 3. are peruerted of the vngodly, and ⟨p. 757⟩you shall see the wickedst man talking most, and making much of one kinde of Scri•ture.1 Among Heretikes, Arrius of this, 1 My Father is greater then I. M•richeus of this, 2 He was found in the forme of a seruant. Montanus of this, 3 I will send you another Comforter▪ Papists of this, 4 Thou art Peter, Vbiquitarij of this, In whome the God head dwel• corporally. Familists of this, 5 The kingdome of God is within you. And euill men the Epicures abuse this place; That which goeth into the bellie defileth not the man &c. The carnall2 professors this: If he hath predestinated vs, he will also cail vs. Those that vnder the name3 of peace, desire to couer euill practises, alleage this, 6 Follow peace with all men. And that which is abused not of one sector companie, but of all, is this; Hypocrite, first pull out the4 beame out of thine owne eye: August. de moribus •a•ich. reprouing their loose liues, they alleage this, Hypocrita prius, &c. So daily if wee deale with mo•es, with motes I meane in5 the eyes (for with motes in the Sunne any man may deale) then this is vsed as a neck verse, Hypocrita prius, &c. which when we haue said, wee thinke we are presently quit, and to haue6 entred another action of hypocrisie, and reuenged them home vpon any reprehension; I say, wee flie to this as a sanctuarie, wee vse it as a spell to charme the reprehender, that hee7 cannot speake one word more. But this is not Christ his meaning, his being in the Flesh was not to maintaine sinne, he came not to make men escape the gentle punishment of admonition: he came to cācell the hand-writing that was against vs, not to make a new handwriting, but as it is said in the Psalme, wickednes hath a wide mouth, and Dauid maketh it a maruell to see the mouth of wickednes stopped, for rather then it will say nothing, it will speake against itselfe. 1. Cor. 7. Paul reasoneth the time is short, therefore we must vse the world as though we vsed it not. 1. Cor. 15. 32. The wicked say, Tomorrow we shall d•e▪ therefore let vs eate and drinke. They gather a contrary conclusion out of the same promises: 2. Cor. 7. Paul reasons, Seeing we haue such promises, let vs clēse our selues: the wicked say Rom. 6. Let vs sinne, that grace may abound. We may reason thus rightly out of the former words of Christ;