The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham,…The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham,…

Say not you cannot be helped: for that may hinder the work of God. Say not if I were¹ in such and such a place, I should be well.

Say not you cannot be helped: for that may hinder the worke of God. Say not if I were¹ in such and such a place, I should be well.

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Whereas in consideration of the falling away of many excelling you, both in the ages¹ and graces of the new birth, you fear you shall not persevere to the end: your meditation and collection is good so long as it preserves you from the carelessness of your flesh: but it is evil, when it would dissolve the assuredness of your faith. Indeed so long as you look upon your self you have cause of fear, because you are unable to prolong, as you are to begin new birth: but if you look to God, you have nothing but matter of faith, for that whom he once loveth, he loveth for ever. Again, as a man swimming in deep waters is² never in danger of drowning, so long as his head continueth above the waters: so, though you swim in deep fear of dangerous temptations, yet you are sure and secure, because Christ Jesus your head is still above all your troubles, and therefore is able to draw you his member to the shore of salvation, without all peril of perishing.

Whereas in consideration of the falling away of many excelling you, both in the ages¹ and graces of the new birth, you feare you shall not perseuere to the end: your meditation and collection is good so long as it preserues you from the carelesnesse of your flesh: but it is euill, when it would dissolue the assurednes of your faith. Indeede so long as you looke vpon your selfe you haue cause of feare, because you are vnable to prolong, as you are to begin new birth: but if you looke to God, you haue nothing but matter of faith, for that whom he once loueth, he loueth for euer. Againe, as a man swimming in deepe waters is² neuer in danger of drowning, so long as his head continueth aboue the waters: so, though you swimme in deepe feare of dangerous temptations, yet you are sure and secure, because Christ Iesus your head is still aboue all your troubles, and therefore is able to draw you his member to the shore of saluation, without all perill of perishing.

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2. 2Simile.

It is hard to take up and bear the yoke of Christ: but much harder it is to continue,¹ drawing and panting in it unto the end. This caused a godly father to pronounce, that in godliness not so much the beginnings as the endings are to be looked to. Judas began gloriously, but he ended shamefully: Paul began ill, but he ended well. Then let us say to our own souls, Good Lord, what if our first love be grown cold, how fearful is it to come a great way out of Sodom; and in the end to become a pillar of salt? Oh, let us never put² our hand to the plough, and look back: keep us dear God, from the beginning in the spirit, and ending in the flesh. Oh, suffer us not to be the first in outward vocation, and the last in inward sanctification: let us fear, having been once lightened, to be darkened.

It is hard to take vp and beare the yoke of Christ: but much harder it is to continue,¹ drawing and panting in it vnto the end. This caused a godly father to pronounce, that in godlines not so much the beginnings as the endings are to be looked to. Iudas began gloriously, but he ended shamefully: Paul began ill, but he ended well. Then let vs say to our owne soules, Good Lord, what if our first loue be growne cold, how fearfull is it to come a great way out of Sodome; and in the end to become a pillar of salt? Oh, let vs neuer put² our hand to the plough, and looke backe: keepe vs deare God, from the beginning in the spirit, and ending in the flesh. Oh, suffer vs not to be the first in outward vocation, and the last in inward sanctification: let vs feare, hauing beene once lightned, to be darkened.

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2. 2A sweet Prayer.A sweete Prayer.

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A strait course of religion is somewhat an uncomfortable companion: but blessed¹ be that mortification which so far estrangeth us from the world, that it changeth us to the similitude of Christ, to whom we must be conformed in sufferings, that we may be like him in glory. Suffer not your heat to be straight, narrow, and uncomfortable in heavenly things: this draweth away both the breath and bud, and the life of true godliness. The Lord keep you from evil, and the Lord satisfy you with gladness, the Lord give you the spirit of prayer, and hear your prayers, the Lord be your teacher, your guide and your comfort, oh pray, pray, pray, it is the best sacrifice to God, and the most comfortable duty you can do•. I am not loth to put you in mind of these things, you have many careful for you in other things; O pardon me if I be bold in this one thing, I trust I rejoice more in ⟨p. 857⟩the good of your soul, than ever I should rejoice in the fruit of mine own body: it would be a thousand deaths to me, as ten thousand hells to see your soul miscarry. O let me be accepted more than a civill friend, more than a friend of the world, give me this benefit to be thought further than a friend in the flesh.

A streight course of religion is somewhat an vncomfortable companion: but blessed¹ be that mortificatiō which so farre estrangeth vs from the world, that it chāgeth vs to the similitude of Christ, to whom we must be cōformed in sufferings, that we may be like him in glorie. Suffer not your heat to bee straight, narrow, and vncomfortable in heauenly things: this draweth away both the breath and bud, and the life of true godlinesse. The Lord keepe you from euill, and the Lord satisfie you with gladnesse, the Lord giue you the spirit of prayer, and heare your prayers, the Lord bee your teacher, your guide and your comfort, oh pray, pray, pray, it is the best sacrifice to God, and the most comfortable duty you can do•. I am not loth to put you in minde of these things, you haue many carefull for you in other things; O pardō me if I be bold in this one thing, I trust I reioyce more in ⟨p. 857⟩

No grief, shame, or sorrow pleaseth the Lord, which goeth altogether separated from¹ a sweet persuasion of his favour. Again, no pleasing our selves in the assurance of pardon is acceptable to God, which altogether rejecteth the care of espying, bewailing, and avoiding of sin. Wherefore let this be the bar and bound of your affections in these cases: so long as Christ goeth with you, so long as the mercies of God accompany you, so² long as the grace of the Spirit shineth upon you, be dealing with your sins, and condemn them to death: likewise while you are tender of conscience, afraid of sin, reverently prepared to walk holily with your God, laugh at Satan's accusations, despise destruction, and set at nought the terrors of hell. You never err one way or other, but by failing of one or both of these: that is, either in your griefs you are grieved without comfort, or in your joys you rejoice without reverence: whereby it falls out in the end, that as in unnecessary griefs you can find no spiritual pleasure, so in unadvised joys you can find no spiritual profit.

No griefe, shame, or sorrow pleaseth the Lord, which goeth altogether separated from¹ a sweete perswasion of his fauour. Againe, no pleasing our selues in the assurance of pardon is acceptable to God, which altogether reiecteth the care of espying, bewailing, and auoiding of sinne. Wherefore let this be the barre and bound of your affections in these cases: so long as Christ goeth with you, so long as the mercies of God accompanie you, so² long as the grace of the Spirit shineth vpon you, be dealing with your sinnes, and condemne them to death: likewise while you are tender of conscience, afraide of sinne, reuerently prepared to walke holily with your God, laugh at Sathans accusations, despise destruction, and set at nought the terrors of hell. You neuer erre one way or other, but by failing of one or both of these: that is, either in your griefes you are grieued without comfort, or in your ioyes you reioyce without reuerence: whereby it falles out in the end, that as in vnnecessarie griefes you can finde no spirituall pleasure, so in vnaduised ioyes you can find no spirituall profit.

He was not so much moved at the reproaches of his enemies, as at the not profiting of¹ his friends. Yet herein he had this comfort: first, if all profited not by his speeches, yet so² that one among ten profited, he thought he had the winnings that Christ had: secondly, if they profited not which he spake to presently, yet they might profit hereafter: thirdly, if none of them profited, yet he knew the word should not be in vain.

He was not so much moued at the reproches of his enemies, as at the not profiting of¹ his friends. Yet herein he had this comfort: first, if all profited not by his speeches, yet so² that one among tenne profited, he thought he had the winnings that Christ had: secondly, if they profited not which he spake to presently, yet they might profit hereafter: thirdly, if none of them profited, yet he knew the word should not be in vaine.

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2. 2Friends not profiting in godliness.Friends not pr•fiting in godlinesse.

It is the policy of Satan, as to blind, and beset the world with a quiet possession of an¹ unjust mirth, thereby to keep them from the true sight of their sins: so to oppress the silly flock of Christ with false and causeless fears, thereby to keep them from the glorious² feeling of their redemption. He knoweth to his grief that your joy may temporally be interrupted, but not finally or eternally be denied you: therefore he plieth himself, though he cannot extinguish it, yet to diminish your just and royal right in your Christ: in regard whereof, you stand guilty of not maintaining the Lords royalty given to his elect, if in the least measure you yield to these slavish fears of the adversary. This subtle Serpent is not ignorant, that by these pensive practises, he doth wear to a dullness the edge of your prayers: and that he draweth from you with an uncomfortable tediousness the fruits of your faith: and consequently by these means, you are deprived of the fruit of a more comfortable service to your God: the weak ones fearing also by your example the profession of Christ to be strict and comfortless.

It is the policie of Satan, as to blinde, and beset the world with a quiet possession of an¹ vniust mirth, thereby to keepe them from the true sight of their sinnes: so to oppresse the sillie flocke of Christ with false and causelesse feares, thereby to keepe them from the glorious² feeling of their redemption. He knoweth to his griefe that your ioy may temporally be interrupted, but not finally or eternally be denied you: therefore he plieth himselfe, though he cannot extinguish it, yet to diminish your iust and royall right in your Christ: in regard wherof, you stād guiltie of not maintayning the Lords royaltie giuē to his elect, if in the least measure you yeeld to these slauish feares of the aduersarie. This subtill Serpent is not ignorant, that by these pensiue practises, he doth weare to a dulnes the edge of your prayers: and that he draweth from you with an vncomfortable tediousnes the fruits of your faith: and consequently by these meanes, you are depriued of the fruit of a more comfortable seruice to your God: the weake ones fearing also by your example the profession of Christ to be strict and comfortlesse.

Of the power and privileges of Gods word.

Of the power and priuiledges of Gods word.

Th Word of GOD is mighty, & lively in operation, Heb. 4 12. 13. This place commendeth unto us the Word, by it effects showing, that it is not a sound in the air to tickle mens ears, & please their conceits, but it worketh with further power like a two edged sword to humble men, and being humbled, to raise them up again. Hereunto therefore is due a special prerogative and honour, because the work of it shall be ratified in mens consciences, whether they be good or evil, elect or reprobates. For the word is the power of GOD to all, that an Anatomy of our corruptions laid before us, we might be driven out of our selves to JESUS CHRIST.

THhe Word of GOD is mightie, & liuely in operation, Heb. 4 12. 13. This place commendeth vnto vs the Word, by it effects shewing, that it is not a sound in the aire to tickle mens eares, & please their conceits, but it worketh with further power like a two edged sword to humble men, and being humbled, to raise them vp againe. Hereunto therefore is due a speciall prerogatiue and honor, because the worke of it shal be ratified in mens consciences, whether they be good or euill, elect or reprobates. For the word is the power of GOD to all, that an Anatomie of our corruptions laide before vs, wee might be driuen out of our selues to IESVS CHRIST.

First, of the words, then of observations out of the doctrine.

First, of the words, then of obseruations out of the doctrine.

The word is lively. Therefore not dead, as the wisdom of Philosophy. It is sharper then a two edged sword. This Metaphor is used Isaiah. 48. 2. where the Word is compared to a sword or an arrow, wherewith men are shot at. Also Ephes. 6. it is compared to a sword.

The word is liuely. Therefore not dead, as the wisdome of Philosophie. It is sharper then a two edged sword. This Metaphor is vsed Esay. 48. 2. where the Word is compared to a sword or an arrow, wherewith men are shot at. Also Ephes. 6. it is compared to a sword.

And entereth to the dividing asunder of the soul and the spirit, &c. This declareth, how the word revealeth inward hypocrisy, and telleth us that all our holiness is but dissimulation, all our wisdom foolishness, all our righteousness as a defiled cloth.

And entreth to the deuiding asunder of the soule and the spirit, &c. This declareth, how the word reuealeth inward hypocrisie, and telleth vs that all our holines is but dissimulation, all our wisedome foolishnes, all our righteousnes as a defiled cloth.

And of the joints, and of the marrow. This is added to show, that though we hide our hypocrisy, ⟨p. 858⟩and would •urie it in the most secret parts, yet even the bones shall tremble, and the marrow in the bones shall turn to rottenness: as Job. 33. 19. Psal. 51▪ 8 Psal 32.

And of the ioynts, and of the marrow. This is added to shewe, that though wee hide our hypocrisie, ⟨p. 858⟩and would •urie it in the most secret parts, yet euen the bones shall tremble, and the marrow in the bones shall turne to rottennes: as Iob. 33. 19. Psal. 51▪ 8 Psal 32.

And is a di•cerner of the thoughts and intents of the heart. Here we see, that where no law of man can take hold of us, there the Lord will find our intents by his word, and will gauge us to the bottom.

And is a di•cerner of the thoughts and intents of the heart. Here we see, that where no law of man can take hold of vs, there the Lord will finde our intents by his word, and will gage vs to the bottome.

Hence arise three questions. First, how the word doth thus work in men? It is when we use good means, and God his Spirit worketh upon the means. The usual means are hearing, reading, conferring, and meditating, and praying. This we may see 1. Corinth 10. Pro•. 29. Ephes 4. 1. Thess. 5. by the virtue of the word preached. To preaching we must join reading of it, Act. 17. As for conference and meditation, we must know, that never any shall come to the marrow of knowledge without this mean. For meditation is the life of learning, the want where of causeth, that the greatest Clerks are not the wisest men, Of prayer, Matth. 6. and 11. 1. Cor. 2. how needful this is so many must acknowledge, as confess the word to be a mystery, and therefore not to be conceived without the working of God his Spirit, which we must pray for. 2 Cor. 4.

Hence arise three questions. First, how the word doth thus worke in men? It is when we vse good meanes, and God his Spirit worketh vpon the meanes. The vsuall meanes are hearing, reading, conferring, and meditating, and praying. This we may see 1. Corinth 10. Pro•. 29. Ephes 4. 1. Thess. 5. by the vertue of the word preached. To preaching we must ioyne reading of it, Act. 17. As for conference and meditation, we must know, that neuer any shall come to the marrow of knowledge without this meane. For meditation is the life of learning, the want where of causeth, that the greatest Clerkes are not the wisest men, Of prayer,