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

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 grea•nes 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^* euen our very corrections * shall doe vs good. Setting these apart with all the care of his Angels, & ministery of all creatures, he saith, he wil so narrowly looke to vs, & take charge of vs, that he will looke to the haires of our head, nay, Leuit. 26. he will looke to our kneading troughes, and which more is, Psal. 41. he will turne our beds, couches, in the time of sicknes. A strange thing, that the Lord should thus do with vs. In the heathen histories we reade, that because a certaine Captaine came to wash his souldiers wounds, they could not praise him enough. Then if God the Captaine of his whole Church, the God of glory, shall² so narrowly looke to vs, as to number our haires, to take care for our kneading troughs, to turne our beds, to swaddle our wounds, these are able to amaze vs, and to set vs in a wonderfull taking to see so great kindnesse.

1. *Blessed i• the man whom God chasteneth & teacheth him in his law. Psalm. 94 • 20Blessed i• the man whō God chasteneth & teacheth him in his law. Psalm. 94 • 20
2. 2Simile.

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,

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.

5 Fourthly, if we believe that the Lord will prepare a kingdom for us in the heavens, we cannot but believe that in this life he will preserve us. For if we believe, that our bodies shall be turned unto dust, and yet raised up again, we shall be sure he will not but provide for us in this world: for it is a greater thing to raise up the body from death, and out of the dust than to preserve i• being alive. And to this faith of our redemption, we must believe in the providence of God, first, in creation, so that if we believe that the Lord made all ⟨p. 759⟩things of nothing; we shall believe that he will give us sufficient: for we see that the light was before the Sun, Moon, and Stars, and the grass before the rain and dew, that we should not put too much trust in them, and to teach us, that without these means we may have these blessings: for the Lord hath provided these means, not for his weakness, but for ours Do we believe that God made all men, and shall we fear men? therefore we believe not these things, or else we would not so much fear the want of earthly things: for if a sparrow fall not on the ground without his providence shall we think he will not provide for us? we must then believe the particular providence of God in the government of all things, which will be an help to keep us from distrust and murmuring: do we believe that the Lord made us? then shall we not think that he will prefer us? for it is more wonderful, Psal. 1. and 139. Eccles. 11.

5 Fourthly, if we beleeue that the Lord will prepare a kingdome for vs in the heauens, we cannot but beleeue that in this life he wil perserue vs. For if we beleeue, that our bodies shall be turned vnto dust, and yet raised vp againe, we shall be sure he will not but prouide for vs in this world: for it is a greater thing to raise vp the body from death, and out of the dust than to preserue i• being aliue. And to this faith of our redemption, we must beleeue in the prouidence of God, first, in creation, so that if wee beleeue that the Lord made all ⟨p. 759⟩

6 We are therefore to believe the providence of God, first generally over all creatures, then particularly over every one of them: yea even over the sparrows. Again, if the Lord hath care of beasts (as indeed he hath) because they were made for man, he will much more have care of man, for whom they were made. He hath a care for the wicked to do them good; for he filleth their bellies with his hidden treasure, then will he much more rejoice over the godly to do them good: if he loved us when we were his enemies, will he not provide for us being reconciled to him by the death of his own and only Son? If he did us good when we sought him not, will he not much more when we do seek him in praying unto him, as he hath commanded? If he hath done us good, when for our sins he might have punished us, will he not when with his spirit he hath sanctified us? Oh then let us not be unfaithful, and so become murmurers against the Lord: but let us be faithful, and to look unto the Lord to do unto us according to our faith.

6 We are therfore to beleeue the prouidence of God, first generally ouer all creatures, then particularly ouer euery one of them: yea euen ouer the sparrowes. Againe, if the Lord hath care of beasts (as indeede hee hath) because they were made for man, hee will much more haue care of man, for whom they were made. He hath a care for the wicked to do thē good; for hee filleth their bellies with his hidden treasure, then wil he much more reioyce ouer the godly to doe them good: if he loued vs when we were his enemies, will hee not prouide for vs being reconciled to him by the death of his owne and onely sonne? If hee did vs good when we sought him not, will he not much more when wee doe seeke him in praying vnto him, as he hath commanded? If he hath done vs good, when for our sins hee might haue punished vs, will he not when with his spirit he hath sanctified vs? Oh then let vs not be vnfaithfull, and so become murmurers against the Lord: but let vs be faithfull, and to looke vnto the Lord to doe vnto vs according to our faith.

7 Furthermore, this providence of God must be confirmed by the example of Gods children in all ages, as in the time of the fathers before the flood, who did eat nothing but herbs; ve• some of them lived nine hundred years, to teach us that men live not by these means: •f by these means he nourished them, he will by greater, as by flesh and fish, nourish us. The Israelites were fed with Manna (which was never seen before nor since) for the space of forty years. If they gathered any more thereof than the Lord commanded, it stank: yet being kept before the Ark 400. years it did not so, and when they came to the promised land it ceased: whereby we may learn, that it is not the means, but the blessing of God upon the means that giveth nourishment. Did not Moses and Elijah live forty days without meat, and the children of Israel go forty years in the same garments not waxing old? and othersome having meat in abundance been hunger-starved? and shall it not teach us that these things are ordained for our weakness, and that the Lord without these means can nourish us? If David proved by experience, that he never saw a righteous man, of righteous parents, begging his bread; if we be now righteous, as they were then, the Lord will provide for us now as well as he did then for them, and we shall have the like experience.

7 Furthermore, this prouidence of God must bee confirmed by the example of Gods children in all ages, as in the time of the fathers before the flood, who did eate nothing but hearbes; ve• some of thē liued nine hundred yeeres, to teach vs that men liue not by these meanes: •f by these meanes he nourished them, he will by greater, as by flesh and fish, nourish vs. The Israelites were fed with Manna (which was neuer seene before nor since) for the space of fourtie yeeres. If they gathered any more thereof than the Lord commanded, it stanke: yet being kept before the Arke 400. yeeres it did not so, and when they came to the promised land it ceased: whereby we may learne, that it is not the meanes, but the blessing of God vpon the meanes that giueth nourishment. Did not Moses and Elias liue fortie daies without meate, and the children of Israel goe fortie yeeres in the same garments not waxing old? and othersome hauing meate in abundance been hunger-starned? and shal it not teach vs that these things are ordained for our weaknes, and that the Lord without these meanes can nourish vs? If Dauid proued by experience, that he neuer saw a righteous man, of righteous parents, begging his bread; if wee bee now righteous, as they were then, the Lord will prouide for vs now as well as he did then for them, and we shal haue the like experience.