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

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, when² the daughter of Herodias daunced before Herod, he in the vanitie of his braine made a promise of giuing her any thing she would aske, euen to the one halfe of his kingdome: and³ after for the •endering of his promise, he made a cōscience of his oath. Now no man I suppose, that is of any valour, thinkes that this vaine exercise deserued half a kingdome, in his⁴ valuation (for it deserued rather another thing far worse) but the debt that is due is not of desert, but of promise. Shee could not come and say, giue me, because I haue deserued, but giue me, because thou hast promised. No more can wee say vnto God, wee haue done this, pay vs, but thou hast promised to vs, therefore graunt vs what thou hast promised, though nor to vs immediately, yet to Christ by desert, & to vs for Christ his sake by promise, thou hast made it a debt: and to goe 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 paieth his promises to himselfe, and the accomplishment of it most respects himselfe.

1. 1The promises of God are not of any desert, but free.
2. 2Two kinds of debts.
3. 3Note.
4. 4Against merit of works.Against merit of workes.

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.

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 setteth^{1 2}down 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.

CHAP. LI. Of murmuring.

IT is a common thing with men to grudge and murmur against Gods¹ true servants, and therefore Ministers and Magistrates and such like, must learn with patience to bear it, and to prepare themselves for it. For if the Israelites murmured against Moses, being so •are a man, how much more will men now grudge against such as have not obtained the like measure of graces?▪ This is a sore temptation, and Moses himself did once offend, because of the murmuring of the people: yet was² he said to be the meekest man upon the earth. But else always Moses overcomes evil with good: for he was so acquainted with that people, that he had (as it were) hardened his heart against them.

IT is a common thing with men to grudge and murmure against Gods¹ true seruants, and therefore Ministers and Magistrates and such like, must learne with patience to beare it, and to prepare themselues for it. For if the Israelites murmured against Moses, being so •are a man, how much more will men now grudge against such as haue not obtained the like measure of graces?▪ This is a sore temptation, and Moses himselfe did once offend, because of the murmuring of the people: yet was² he said to be the meekest man vpon the earth. But else alwaies Moses ouercomes euill with good: for he was so acquainted with that people, that he had (as it were) hardened his heart against them.

1. 1Magistrates
2. 2Numb. 12. 1. 2.

2 This is the nature of murmuring, it will cause a man to be no man at all, which we may see in the Israelites, who wished to be in Egypt, whereas yet they knew that for their sins, the Lord carried them thither, and as it were in justice cut them off for sin: so it is as much as if they had said; would the Lord had cut us off, rather than left us in this case: for they were contented to die if they might not have their bellies full.

2 This is the nature of murmuring, it will cause a man to be no man at all, which wee may see in the Israelites, who wished to be in Egypt, whereas yet they knewe that for their sinnes, the Lord carried them thither, and as it were in iustice cut them off for sinne: so it is as much as if they had saide; would the Lord had cut vs off, rather than left vs in this case: for they were contented to die if they might not haue their bellies full.

3 To be assured of Gods providence, and that we may not be overcome of murmuring¹ in worldly things, we are to look to the benefit of Christ in the forgiveness of our sins, the sanctification of Gods spirit, and the hope of everlasting life: for if we be assured of these▪ we shall be likewise assured, that the Lord will no suffer us to perish in this world.² And if we doubt of earthly things, we do doubt of these spiritual graces much more,³ and the want of the persuasion of the one, doth bring the other. For if the Israelites had⁴ been persuaded, that the Lord had delivered them, and would bring them into the land of promise, they would not have doubted that he would preserve them in the wilderness: which we may see in the example of Abraham, Genesis chapt. 24 who because the Lord had promised him a seed, sent forth his servant to get a wife for his son: for he knew that the Lord who had made the promise, who would provide the means also to bring it to pass: so if we be persuaded that our sins are forgiven us, we shall not doubt, that any other thing shall hurt us; for seeing sin the cause of all miseries is taken from us, we may be sure that no misery shall hurt us▪ and if the Lord hath given us his Son, he will give⁵ all things with him, and the love wherewith he loveth us in his Son will not suffer us to want the things that are for our good: for if a father will provide for his son, the Lord will provide for us, who is a heavenly father, and cannot be changed though earthly fathers he.

3 To be assured of Gods prouidence, and that we may not be ouercome of murmuring¹ in worldly things, we are to looke to the benefit of Christ in the forgiuenes of our sinnes, the sanctification of Gods spirit, and the hope of euerlasting life: for if wee bee assured of these wee shall be likewise assured, that the Lord will no suffer vs to perish in this world.

4 To this faith in the free forgiveness of our sins and the imputation of the righteousness of Christ, we must add the faith in the sanctification of the spirit: for if we believe that the Lord hath made us of sinful men, just men; of varie•s, vessels of righteousness, and temples of his spirit: if he can make the Leopard and the K•• to lye together. Isaiah 11. if he can make the covetous person liberal and the whoremonger a chaste person: if we believe that the Lord will and is able to change us from any sin be it never so great, and strong by nature, or by evil custom: we may then be sure that the Lord in this life will not suffer us to fail in any thing needful for us, neither are we to doubt thereof, seem it never so unpossible: for it is a greater work to change a sinner, than to work wonders in nature.

4 To this faith in the free forgiuenesse of our sinnes and the imputation of the righteousnesse of Christ, wee must adde the faith in the sanctification of the spirit: for if wee beleeue that the Lord hath made vs of sinfull men, iust men; of varie•s, vessels of righteousnes, and temples of his spirit: if he can make the Leopard and the K•• to lye together. Esay 11. if he can make the couetous person liberall and the whoremonger a chaste person: if wee beleeue that the Lord will and is able to change vs from any sin be it neuer so great, and strong by nature, or by euill custome: wee may then be sure that the Lord in this life will not suffer vs to faile in any thing needefull for vs, neither are wee to doubt thereof, seeme it neuer so vnpossible: for it is a greater worke to change a sinner, than to worke wonders in nature.