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

8 We must not marvel at wicked mens success, it is no new thing. Job saw it, and¹ David especially, Psal. 73. Zachar. 3. the followers of Joshua the High Priest are monstrous persons. Paul doth expound it will, calling them a gazing stock. And though God say, hurt not mine anointed, yet are they harmed: Elijah for speaking against Ahab, and John Baptist for telling Herod his sin If Paul speak against the Idol of Diana, he is a seditious fellow. It was some thing no doubt, that made Moses so loath to go to Pharaoh, when God sent him. To consider the troubles of the godly, it were enough to make Jeremiah write new books of Lamentations, to make David sit him down by the rivers of Babel: for the² tower of Babel is higher than the hill of Zion. Poor little Isaac must go to slaughter, while Ismael sits at home: good Jacob must be set to keep sheep, whiles my Lord Esau rides on hunting. If you look for Joseph, you shall find him in prison, Daniel in the Lions ⟨p. 767⟩den: and so it is true of all for the most part, yet I know it shall be well with them that serve God,³

8 Wee must not marueile at wicked mens successe, it is no new thing. Iob saw it, and¹ Dauid especially, Psal. 73. Zachar. 3. the followers of Iehosua the High Priest are monstrous persons. Paul doth expound it wil, calling them a gazing stock. And though God say, hurt not mine annointed, yet are they harmed: Elias for speaking against Ahab, and Iohn Baptist for telling Herod his sinne If Paul speake against the Idole of Diana, he is a seditious fellow. It was some thing no doubt, that made Moses so loath to goe to Pharaoh, when God sent him. To consider the troubles of the godly, it were enough to make Ieremiah write new bookes of Lamentations, to make Dauid sit him downe by the riuers of Babel: for the² tower of Babel is higher than the hill of Sion. Poore little Isaac must goe to slaughter, while Ismael sits at home: good Iacob must bee set to keepe sheepe, whiles my Lord Esau rides on hunting. If you looke for Ioseph, you shall finde him in prison, Daniel in the Lions ⟨p. 767⟩denne: and so it is true of all for the most part, yet I knowe it shall be well with them that serue God,³

1. 1The wicked sometime prosper.
2. 2The afflictions of the godly in this life.
3. 3Of grief, and the temptations incident to it.Of griefe, and the temptations incident to it.

9 If we waste our strength and spend our prayers, and are not answered, we suffer then some grief in withstanding a secret solicitation to mistrust. Grief would fain have ease, whereof it is, that it laboureth always to lay it self open, and to move pity, it feareth nothing more then to be hidden. And for this cause nature hath given more helps to bewray¹ this affection then any other, as heaviness of the countenance, hanging of the forehead, moving of the eyes, sighs and groans. It teacheth eloquence, and maketh us to change our speeches, and so we learn to amplify the causes of our woe. Hereof it cometh, why falling upon the object of grief, we are loath to depart from speaking of it, we double our speeches on that Theme. We know the matter of Hezekiah's grief forced his tongue to touch it twice: The tongue, the tongue shall praise thee, &c. When Christ spake words of doctrine and exhortation to Jerusalem, once to name it was enough: but when he spake in an Argument of grief, then he must needs say, Jerusalem, Jerusalem. Do we not see how David in his heaviness dwelt upon the name of Absalom? Habakkuk, chap. 2. he strikes twice on one string, and speaks not only to show his mind, but to satisfy his grief.

9 If we waste our strength and spend our prayers, and are not answered, wee suffer then some griefe in withstanding a secret sollicitation to mistrust. Griefe would faine haue ease, whereof it is, that it laboureth alwayes to lay it selfe open, and to moue pitie, it feareth nothing more then to be hidden. And for this cause nature hath giuen more helps to bewray¹ this affection then any other, as heauines of the countenance, hanging of the forehead, mouing of the eyes, sighes and groanes. It teacheth eloquence, and maketh vs to change our speeches, and so wee learne to amplifie the causes of our woe. Hereof it commeth, why falling vpon the obiect of griefe, we are loath to depart from speaking of it, we double our speeches on that Theame. We know the matter of Ezeckias griefe forced his tongue to touch it twice: The tongue, the tongue shall praise thee, &c. When Christ spake words of doctrine and exhortation to Ierusalem, once to name it was enough: but when hee spake in an Argument of griefe, then he must needes say, Ierusalem, Ierusalem. Doe we not see how Dauid in his heauines dwelt vpon the name of Absolon?

10 This grief in it self is indifferent, in us good or bad, according to the cause of it. If God would not have us grieved at all, why did he not frame our hearts of brass? or why were not we hewed out of marble? Indeed to be sorrowful, where we should not, or to laugh where we should weep, this beseems not wise men, much less Christian men to do. Simply to be grieved is not reprovable, but to be grieved out of Time, measure, or¹ place, is fault worthy. When the light of the world began to be darkened by Eclipse, when the life of the world began to go to the shadow of death, women somewhat well affected, followed him bewailing him: But Christ told them, these tears wasted on him, might be better spent on themselves. For (saith he) the time will come when mothers shall think them most happy that are no mothers, and in this case^* Tears shall be the only vent to ease your hearts, keep them therefore against those days. So that grief in some sort is sweet and allowable in the sight of God. Now that we may discern the better between³ sorrows, let us note there is a grief of passion, and a grief of compassion; the first we sustain in our selves, either upon some evil present, or upon some good thing absent: the other works in us upon the estate of others, when we shall see the Sword of the profane sheathed in the bowels of our own brethren, who can make a doubt, that a good man might say with the Apostle, Rom. 9. I speak the truth, my conscience bearing me witness in the holy Ghost, that I have great heaviness, and continual sorrow. And if for others, shall we not⁴ much more be grieved for things in our own persons? Yes, for be it that a man were free from the grief of indignation, wherewith David so laboured; be it that a man were free⁵ from the grief of emulation, wherewith he also was tried; be it that a man were free from the grief of contrition, wherewith even David was exercised; be it, I say, that a man were⁶

12 There is no kind of grief void of some special provocation to evil. The grief,¹ which is least dangerous, is the grief of compassion, for we cannot be too much touched with the miseries of our brethren; and yet this grief makes us spare oftentimes where we should strike: but the grief of our own sufferings is far more full of grief. How many the grief of indignation hath cast away, the histories show by whole millions. The grief of emulation,² mark how it grieves the godly. David saw the wicked having their children³ dancing before their faces, and this chastised him every morning, and see the downfall, whereunto it brought him, to say, I have in vain washed my hands in innocency. Grief of⁴ contrition is counted a godly grief even by Pauls own testimony, but into what extremities this godly grief doth bring many, the number of afflicted consciences can show and⁵ speak to the world. Nay the holiest grief, the grief of devotion and longing for heavenly things, is not free from temptation, as we may see in Habakkuk, who seeing the delay of his prayers concludeth, Thou wilt not hear. This suggestion though it be once and again expelled, yet the mind will grudge again: though we have once controlled and given a check to such a sin, yet must we not think to be quiet, but still Satan is at the elbow with the same argument. With our conquest of our corruption we must not hold our selves contented: and though we give one repulse, we may receive a double foil for it. But in this case a godly conscience dealing in a godly cause with his God may think: if I were an Idolater, the Lord might say, Go to thy Gods in whom thou h••st trusted, see if they will help thee, for thou hast refused me, and cast me behind thy back. If I were a murderer, the Lord might say, thy hands are full of blood, and thy Sacrifice is an abomination unto me. If I were a blasphemer, the Lord might say, what hast thou to do to call upon me, and to take my name in thy mouth, thou hast polluted my name, how should I take pleasure in thy prayers? But when we see, we simply protesting, as did Hezekiah; Remember Lord how I have walked before thee in truth, and with a perfect heart, and hue done that which is good in thy sight, and yet cannot be heard, what a provocation to temptation is this?

For we would think, if God will hear any, he would hear the godly; if ever¹ he will hear, that he would hear after long praying; if any thing, when we complain of violence and misery. But to cry, and a good man to cry, and to cry long, and to cry in extremity, and yet no hearing, this is grievous. From this grief grows another temptation If I have prayed so long and cannot be heard, what booteth it me to pray? I will spare the labour, rather than labour without hope and help.

For we would thinke, if God will heare any, hee would heare the godly; if euer¹ he will heare, that hee would heare after long praying; if any thing, when wee complaine of violence and miserie. But to crie, and a good man to crie, and to crie long, and to crie in extremitie, and yet no hearing, this is grieuous. From this griefe growes another temptation If I haue prayed so long and cannot be heard, what booteth it me to pray? I will spare the labour, rather than labour without hope and helpe.

1. 1Note.

13 To be left when we please our selves and take our pleasure in sin, were a thing more easy; but when we shall beg on our bare knees, when the sorrow of sin shall make our cheeks full of tears, when we shall wrinkle our faces with weeping, and our throats shall grow hoarse with crying, and then be as forlorn and forsaken, is not this a sore assault; what then in such a temptation may we do? We must overcome grief with patience ¹and care out and burn out with this temptation by faith, and purge distrust in Gods promises ²by perseverance in prayer. Grief naturally is heavy, and lies as lead at the heart, and consequently presseth us downward, so that, if faith and prayer can keep the heart, the hands, the voice, the eyes upward, it is apparent, that patience surmounteth grief, and faith hath outrun temptation. If despair did possess the heart, the very naming of God would be grievous, yea though it were uttered by another. When then we cannot only hear God named, but name him and call upon his name by prayer, it shows we are yet children of hope hanging at the breast. As for the word, wherewith Gods Children and even some of the Prophets have seemed foolishly to charge God, we wust know, that they be void of passion not of persuasion, which thing is the more diligently to be marked to abate the rigour of our censures, which we oft give out upon afflicted consciences. If a man³ shall lie down in his bed, commending himself into the hands of God by prayer: shall any man doubt, but his estate is of the Lord, and his safety from God himself? yet it falleth ⟨p. 769⟩out, that the same man is stricken with such fears in his dream, that he gives out desperate speeches as a man forsaken of God; will ye deem that man rather by that sudden motion befalling him in his dream, than by that continual course, which he kept being awake? If you your selves would not be judged in that case, judge not others in the like⁴ case, least it be measured to you, as you have measured to others.

CHAP. LV. Of Prosperity.

CHAP. LV. Of Prosperitie.

Josephs example in drinking wine, is not an example of excess, wherein we commonly offend at this day, for that is condemned and judgements are prepared for it. And¹ want and such like too much austerity is not commended, for why then should there be such divers tastes in meats? And wine was given not only to quench the thirst, but also to make the hearts of men glad: for which purpose all the other creatures serve also and therefore the children of Israel were commanded to eat and to be merry before the Lord. The same may be gathered out of the second of John, where Christ, albeit they had well drunk at the marriage, yet changed the water into wine, which he would² not have done, if so austere order should have been observed. Although then we may not pamper up our bodies, yet may we have a due care of the same, and so distinguishing our liberty learn to abound and likewise to want: for if we can be content with the want of things, it is a sign we should well use them, if we had them, as in poverty, nakedness, loss of friends. Again, if we use abundance of things well, it is like we should also well³ bear the want of them, as a rich man to come to poverty. Let us therefore learn diligently to search our hearts how we bear things present which we often let pass: and contrariwise in poverty, imagine what we would do if we were rich, and seek not to bear poverty well. Also being in quietness, we imagine what we would do in affliction, not seeking to deal well in the present estate.

IOsephs example in drinking wine, is not an example of excesse, wherein wee commonly offend at this day, for that is condemned and iudgements are prepared for it. And¹ want and such like too much austeritie is not commended, for why then should there bee such diuers tastes in meates? And wine was giuen not onely to quench the thirst, but also to make the hearts of men glad: for which purpose all the other creatures serue also and therefore the children of Israel were commaunded to eate and to bee merrie before the Lord. The same may bee gathered out of the second of Iohn, where Christ, albeit they had well drunke at the mariage, yet chaunged the water into wine, which hee would

2 Joseph having forgiven his brethren, as appeareth in that he wept for them, gave them money, and courteously talked with them, and gave them entertainment; yet dealt he roundly with them in trying out their repentance, because he had attained to great wisdom, which herein he used, and also had a loving and pure affection; yet his example we are not to follow in all respects, for he sustained the person of a Magistrate, and every one must keep himself within the bounds of his calling. Joseph did bear the person of¹ Christ in all this, where we learn, that although the Lord do justly afflict us, yet we may be sure our sins are already forgiven us, as Joseph dealt with his brethren.

2 Ioseph hauing forgiuen his brethren, as appeareth in thar hee wept for them, gaue them money, and curteously talked with them, and gaue them entertainment; yet dealt hee roundly with them in trying out their repentance, because hee had attained to great wisedome, which herein he vsed, and also had a louing and pure affection; yet his example we are not to follow in all respects, for he sustained the person of a Magistrate, and euery one must keepe himselfe within the bounds of his calling. Ioseph did beare the person of¹ Christ in all this, where we learne, that although the Lord doe iustly afflict vs, yet wee may be sure our sinnes are alreadie forgiuen vs, as Ioseph dealt with his brethren.

1. 1Joseph imprisoning his brethren.Ioseph imprisoning his brethren.

3 Peace sometime is taken for a prosperous and quiet state in this life, as go ye in¹ peace: Sometime for quietness of conscience, but here it is taken for them both, and riseth wholly of the feeling of Gods mercies: we ought then to walk in the course of godliness, without fear; and to assure our selves of the preservation of this our state: all our happiness then is in Christs mercies, and it should be our chief care continually to come to the feeling of them. But because peace cannot be without the feeling of Gods mercies, and his mercies, without the feeling of our miseries, therefore none shall have ever peace of conscience, or quietness and joy of those things which he possesseth, except he hath first been touched with the feeling of his miseries. The worldly rich men then have not this peace, for they know they are but usurpers, because they be not lively members of Christ, who was of his Father made heir of all things. Again, the godly though they be in great want, yet have all things because they have the peace and quietness of their conscience, they do then preposterously, which first lay up for them and their children the riches of this world, and do not seek the kingdom of heaven. The word salvation ought to make a difference between us and the Heathen, which say, health and peace is all with them, but let us be content with that which the Apostle used, and neither follow the Heathen, nor invent courtly terms of our selves.

3 Peace sometime is taken for a prosperous and quiet state in this life, as goe yee in¹ peace: Sometime for quietnesse of conscience, but here it is taken for them both, and riseth wholy of the feeling of Gods mercies: we ought then to walke in the course of godlinesse, without feare; and to assure our selues of the preseruation of this our state: all our happinesse then is in Christs mercies, and it should be our chiefe care continually to come to the feeling of them. But because peace cannot bee without the feeling of Gods mercies, and his mercies, without the feeling of our miseries, therefore none shall haue euer peace of conscience, or quietnes and ioy of those things which he possesseth, except hee hath first been touched with the feeling of his miseries. The worldly rich men then haue not this peace, for they know they are but vsurpers, because they bee not liuely members of Christ, who was of his Father made heire of al things. Againe, the godly though they be in great want, yet haue all things because they haue the peace and quietnesse of their conscience, they do then preposterously, which first lay vp for them and their children the riches of this world, and doe not seeke the kingdome of heauen. The word saluation ought to make a difference betweene vs and the Heathen, which say, health and peace is all with them, but let vs be content with that which the Apostle vsed, and neither follow the Heathen, nor inuent courtly tearmes of our selues.

4 God is debtor to none, & therefore he showeth mercy upon whom he will, against the¹ Papists which say that the lord predestinateth every one according to the fore knowledge of his works. If the Lord show lesser mercies to us than to others, we have no cause to complain, because he is no debtor: so we must not envy then that have great gifts, for if we have any, it is more than due, or than we have deserved: and this will teach us to be contented with that we have had. Let us then look on that we have, and give God² thanks for it, and know that if we should have more, he would give more: yea if we consider, that they that have much, must make the greater account, and that we are unfit to do so, we will thank God that we have no more than we have. Jacob willeth his sons, that they should not measure the grace of God by outward signs: for albeit it be a punishment to loose them, yet we shall never rest soundly in God, unless we can learn to³ leave them. Secondly, whereas Jacob said that they should look for the performance of Gods promise quickly, but in the Lords time: hereby we learn to look safely for whatsoever is promised in the word, as that we be heirs of the world, though we be afflicted in it. Again, he giveth that which he never possessed, for he had but only a burying place there, and yet this portion fell to them, Jo• 14. 4. We learn then to strive to be strong in the faith, as the Fathers were.

4 God is debter to none, & therefore he sheweth mercie vpon whom he wil, against the¹ Papists which say that the lord predestinateth euery one according to the fore knowledge of his workes. If the Lord shew lesser mercies to vs than to others, wee haue no cause to complaine, because he is no debter: so wee must not enuie then that haue great gifts, for if we haue any, it is more than due, or than wee haue deserued: and this will teach vs to be contented with that we haue had. Let vs then looke on that wee haue, and giue God²

5 In this did the saith of Jacob and Joseph notably appear, that they neither forgot the¹ promised land; nor thought worse of it for all the prosperity which they had in Egypt, nor the pains which they suffered in Canaan. Where note that both prosperity and adversity draw us near to God, if we have once received the Spirit of God; but without that in their own nature, they are forcible to draw us away from God: as may be seen in the Israelites, who for all their troubles in Egypt, could not be brought to the² Lord: let us learn then to glorify God in our own present estate, and to use that well: and then shall we be prepared to •eare well whatsoever cometh. Jacob at his death giveth his Sons that which he himself had never the possession of, which declared his faith grounded on the word: for he• faith, God said thus▪ Thus must we believe when we have the word though it seem ridiculous, but we must not believe without the word.

5 In this did the saith of Iacob and Ioseph notably appeare, that they neither forgot the¹ promsed land; nor thought worse of it for all the prosperitie which they had in Egypt, nor the paines which they suffered in Canaan. Where note that both prosperitie and aduersitie drawe vs neere to God, if wee haue once receiued the Spirit of God; but without that in their owne nature, they are forcible to drawe vs away from God: as may bee seene in the Israelites, who for all their trobles in Aegypt, could not bee brought to the² Lord: let vs learne then to glorifie God in our owne present estate, and to vse that well: and then shall wee bee prepared to •eare well whatsoeuer commeth. Iacob at his death giueth his Sonnes that which hee himselfe had neuer the possession of, which declared his faith grounded on the word: for he• faith, God said thus▪ Thus must we beleeue when wee haue the word though it seeme ridiculous, but wee must not beleeue without the word.

CHAP. LVI. Of Prophecy and Preaching.

CHAP. LVI. Of Prophecie and Preaching.

The office of a Prophet is not only to foretell things, although many did so; (the¹ gross understanding whereof hath put down our prophecies) but also to teach to pray, and plainly to interpret with a fit application to the people, by the revelation of the Spirit, 1. Corinth 24 Genes. 18. and 19 Number 11. Deu• 18. 1. Sam. 12. This revelation cometh sometimes by means, sometimes extraordinarily, but always spiritually: for this difference is between prophesying and teaching, that a man may teach that he hath learned in the Schools, but the other hath a further revelation of the Spirit: to apply the word to times and persons fitly, that every one may have his portion. Revelation is ordinary or extraordinary; ordinary when he spiritually speaketh of the² word, as the word of God, with power dividing it aright (as the Apostle Pau• saith) If any be spiritual, let him understand what I say. Extraordinary, when by some revelation of³ Gods Spirit, he can note and specify the time, or manner, or place of Gods threatenings▪ here again I say as the Apostle saith: If any be spiritual let him consider what I say, and the Lord give them understanding: yet this is not to bring in the revelations of the Family of love, or any other Heretics, which dream of such things as are not in, and according to the word.

THe office of a Prophet is not onely to foretell things, although many did so; (the¹ grosse vnderstanding whereof hath put downe our prophecies) but also to teach to pray, and plainly to interpret with a fit application to the people, by the reuelation of the Spirit, 1. Corinth 24 Genes. 18. and 19 Number 11. Deu• 18.

2 To receive a Prophet in the name of a Prophet, is effectually to profit by their doctrine: for all things are written for our learning: so are all gifts which God bestoweth upon others.

2 To receiue a Prophet in the name of a Prophet, is effectually to profit by their doctrine: for all things are written for our learning: so are all gifts which God bestoweth vpon others.