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

THE TENTH SERMON, PREACHED ON PART OF the 44. verse of the 13▪ Chapter according to Saint Matthew.

MATTH. 13. vers. 44. Again, the kingdom of heaven is like unto a treasure hid in the field, which when a man hath found, he hideth it, and for joy thereof departeth, and selleth all that he hath, and buyeth that field.

MATTH. 13. vers. 44. Againe, the kingdome of heauen is like vnto a treasure hid in the fielde, which when a man hath found, he hideth it, and for ioy thereof departeth, and selleth all that hee hath, and buyeth that field.

Having spoken of this verse before, my purpose is not to use any long¹ repetition of that which was deliver••. •n effect this •ath been before showed, namely, that the price of our salvation here called the kingdom of God, •s so excellent, that it is resembled unto a treasure, which howsoever it is hid from the reprobate, and those that be of this world, yet it is manifest and revealed unto the children of God, who find it, and when they have found it, hide it fearing least they should lose it again; the finding whereof breedeth such joy in their hearts, that they will willingly part from all things that they have, so that they may enjoy this treasure: and therefore it is said, that the man having found this treasure, departeth and withdraweth himself. Where we have showed that many for want of this withdrawing themselves, or premeditation, not considering what the price of this treasure is, nor what pains and labour he is to take which enjoyeth it, after they have once begun and entered into this course which leadeth unto eternal life, not being able to continue therein, do with the unskilful builder, not forecasting what the building will cost, and with the unwise King, having begun war, and not able to go through there with, leave off unto their great shame and reproach.

HAuing spoken of this verse before, my purpose is not to vse any long¹ repetition of that which was deliuer••. •n effect this •ath been before shewed, namely, that the price of our saluation here called the kingdom of God, •s so excellent, that it is resembled vnto a treasure, which howsoeuer it is hid from the reprobate, and those that bee of this world, yet it is manifest and reuealed vnto the children of God, who finde it, and when they haue found it, hide it fearing least they should lose it againe; the finding whereof breedeth such ioy in their hearts, that they will willingly part from all things that they haue, so that they may enioy this treasure: and therefore it is saide, that the man hauing found this treasure, departeth and withdraweth himselfe. Where we haue shewed that many for want of this withdrawing themselues, or premeditation, not considering what the price of this treasure is, nor what paines and labour he is to take which enioyeth it, after they haue once begun and entred into this course which leadeth vnto eternall life, not being able to continue therein, doe with the vnskilfull builder, not forecasting what the building will cost, and with the vnwise King, hauing begun warre, and not able to go through there with, leaue off vnto their great shame and reproch.

1. 1The sum of the two former Sermons.The summe of the two former Sermons.

In these words, He selleth all that he hath, there are three things to be considered. First,¹ that sins must be sold and not changed. Secondly, sins must be sold all and not some. Thirdly, they must be sold for ever, and not for a season. As touching the first, we see many² that do not so much sell their sins as make an exchange of them: for many in the³ time of Popery had in estimation the Pope and that religion of Antichrist, which now⁴ professing the Gospel do neglect and contemn it: heretofore the pains of that feigned Purgatory were feared of many, but now men are not afraid of the torments of hell which are most sure: heretofore men prayed in an unknown tongue, not understanding what they said, but now they will not pray in a known tongue knowing what they say: before men prayed for the dead, now they will not pray for them which are alive: before men used long and continual prayer, now either they pray not at all, or they are so short, and soon weary, as it seemeth they receive no grace thereby: before many Sacraments which were no Sacraments, were much accounted of, now there are but two, and those are true Sacraments, and yet they are neglected: heretofore men fasted very often, and that very scrupulously, insomuch that they did rather offend in fasting too much than too little, but now a Christian fast publicly appointed is rather oppugned than received, and a private fast is not known amongst Christians. Before there were many and superstitious holy days received, now the only Sabbath of the Lord is profaned, & the devil or at the least not God that day is served: Before men confessed their sins unto every hedge priest, now men have left confession of their sins unto their brethren, choosing rather to murder themselves▪ than to acknowledge their faults one to another, as the Apostle James ⁵willeth they should. Yea men are so far from this, that they will rather by perjury and bribery clear and purge themselves, than make their sins known, and so satisfy the congregation, and Church of God. And thus we might go through all points of religion; for men before were altogether superstitious, and now they are become wholly profane.

Wherefore miserable was their estate before, but now most miserable, dangerous & damnable (I say) is the estate of our age, wherein those that serve God best, and walk most carefully in their callings, are accounted mad and frantic, precise fools: on the other side, they which are altogether dissolute, & secure in discharging their duties, are taken for the wisest men, and this cometh to pass because men do not consider that saying of the Apostle, 1. Thess 5. verse. Brethren, we beseech you that you know them which labour amongst you, and are over you in the Lord, that you have them in singular love for their works sake.

Wherefore miserable was their estate before, but now most miserable, dangerous & damnable (I say) is the estate of our age, wherein those that serue God best, and walk most carefully in their callings, are accounted mad and franticke, precise fooles: on the other side, they which are altogether dissolute, & secure in discharging their duties, are taken for the wisest men, and this commeth to passe because men doe not consider that saying of the Apostle, 1. Thess 5. verse. Brethren, we beseech you that you know them which labour amongst you, and are ouer you in the Lord, that you haue them in singular loue for their workes sake.

This changing of sin may also be seen in young men of the University, who in their¹ youth did live altogether dissolute in their behaviour, but being stricken in years they account gain to be godliness, and so far forth as religion may serve to enrich them, so far are they professors thereof. These and such like have not as yet made a sale of sin, but a change. Satan as yet goeth further, & moves some men to make a more dangerous exchange than this, and bringeth them from one extremity unto another. For many being before given to work wickedness, & that with greediness, and to commit most gross sins, now forsaking that outward wicked course are so puffed up in the pride of their spirit, that they are become such new men, as it were thinking too well of themselves, they run on into the other extremity in seeking after those things which are above their reach; by whose wickedness it cometh to pass that the good graces of God oftentimes fall to the ground, and the children of God fare the worse for them: and thus we see that many do not so much fell as change their sins.

This changing of sinne may also be seene in yong men of the Vniuersitie, who in their¹ youth did liue altogether dissolute in their behauiour, but being strickē in yeeres they account gaine to be godlinesse, and so farre foorth as religion may serue to inrich them, so farre are they professors thereof. These and such like haue not as yet made a sale of sinne, but a change. Sathan as yet goeth further, & moues some men to make a more dangerous exchange than this, and bringeth them from one extremitie vnto another. For many being before giuen to worke wickednes, & that with greedinesse, and to commit most grosse sins, now forsaking that outward wicked course are so puffed vp in the pride of their spirit, that they are become such new men, as it were thinking too well of themselues, they runne on into the other extremitie in seeking after those things which are aboue their reach; by whose wickednesse it commeth to passe that the good graces of God oftentimes fall to the ground, and the children of God fare the worse for them: and thus we see that many doe not so much fell as change their sinnes.

1. 1The change of on sin for another.The change of on sinne for another.

But it must be otherwise with us, if we mean to obtain this treasure, we must so part with corrupt religion, that we admit no false sects and heresies: we must so give over wickedness and corrupt manners, that from hence forwards we return not unto them, and we must, as the Scripture requireth, forsake a show of profession of religion, and come unto¹ a strict practise thereof. Secondly, all sin and not some must be forsaken, and sold ⟨p. 304⟩of him, who will enjoy this treasure, many can be content to relinquish some sins, but not all. Herod heard John Baptist willingly, and was content to give ear unto him preaching² repentance: for when John tol• him, that it was not lawful for him to have his brothers wife, then he would not hear him any longer, but cast him into prison, and caused him to be beheaded. The young man in the Gospel had sold many sins, & had many good thoughts in him, insomuch as it is said, Mark. 10. and 24. verse, that Jesus loved him: but when Christ told him, that if he would follow him he must leave his riches, then he chose rather to depart from Christ than from his riches. Ananias and Sapphira, Acts. 5. had³ many good things in them, so that they sold their possessions and laid part of the price thereof at the Apostles feet: but dissembling with the Apostles, & distrusting the providence of God, they kept back some part of the price of their possessions, wherefore through the ministry of Peter they both were presently deprived of their lives. Judas also (no⁴ doubt) had many good things in him, otherwise Christ would not have made him an Apostle, neither could it be but that hearing Christ so long he should reap some commodity thereby, but yet he did secretly inveigle the goods of the Church, and did purchase unto himself not this field wherein the treasure was, but (as it is said of him) a field of blood. And thus we see that there is a partial and not a total forsaking of sins in men. But such men must know, that they have not done enough to obtain this treasure, in leaving some faults and holding some. For it is true which the Apostle James saith, 2. and 10 verse, Whosoever shall keep the whole law, and yet faileth in one point, he is guilty of all. This the Apostle proveth by an example, as if a man have respect of persons, then he is unmerciful towards him whom he regardeth not.

Now unmercifulness is referred unto murder, and he that said, Thou shalt not commit adultery, said also, Thou shalt not kill; now though thou doest not commit adultery, yet if thou killest thou art a transgressor of the law. They therefore which make an outward show of Religion, but still keep sin in their hearts, such must know that if they keep sin in part, they shall leese grace in whole: wherefore our sins must be left, not some but all, not partially, but totally. Thirdly, men¹ must sell sin at once, and for ever, and not for a moment, or a short time. And herein we² may easily see that many men have rather left sin for a season, than throughly repented them thereof; and therefore it cometh to pass with them that they do return with the dog unto the vomit, and with the sow which was washed unto the wallowing in the mire. Now if any man ask what the reason is, that some men after that they have escaped the filthiness of the world, are yet again entangled therein: I answer, because such men never came unto a sound grief for their sins. And hence it is, that many being renewed and endued with some gifts of grace, yet being defiled with inward pride and lust of the heart, and not labouring with might and main to be delivered thereof, become much worse than they were before.

Now vnmercifulnesse is referred vnto murther, and he that said, Thou shalt not commit adulterie, said also, Thou shalt not kill; now though thou doest not commit adulterie, yet if thou killest thou art a transgressor of the law. They therfore which make an outward shew of Religion, but still keepe sinne in their hearts, such must know that if they keepe sinne in part, they shall leese grace in whole: wherefore our sinnes must be left, not some but all, not partially, but totally. Thirdly, men¹ must sell sinne at once, and for euer, and not for a moment, or a short time. And herein we² may easily see that many men haue rather left sinne for a season, than throughly repented them thereof; and therefore it commeth to passe with them that they doe returne with the dogge vnto the vomit, and with the sow which was washed vnto the wallowing in the mire. Now if any man aske what the reason is, that some men after that they haue escaped the filthinesse of the world, are yet againe entangled therein: I answere, because such men neuer came vnto a sound griefe for their sinnes. And hence it is, that many being renewed and endued with some gifts of grace, yet being defiled with inward pride and lust of the heart, and not labouring with might and maine to be deliuered thereof, become much worse than they were before.

The repentance of many who have been Papists, Atheists, and whose lives have been stained with fornication, hurts of their brethren, or some other gross faults, is only that they have left those sins, but such men never attaining unto true remorse for their sins, fall therefore into them again, or into worse if it be possible: to whom the Apostle James chapt. 4. saith, Cleanse your hands you sinners, and purge your hearts, you wavering minded, suffer afflictions, and sorrow and weep, let your laughter be turned into mourning, and your joy into heaviness. Where the Apostle showeth, that it is not enough for man having offended (with the¹ harlots having done amiss) to wipe their mouths, & to come unto the Church, but they having displeased the Lord must weep, & mourn, until they come to sound grief, and such as is answerable to the measure of their sins. For grievous sins must be repented of with great grief, even as sore diseases must be cured with sharp medicines. And as it is in Zechariah the twelfth, Men must mourn for their sins as one mourneth for his only son, and be sorry for them as one is sorry for the death of his first borne. There must be in them a great mourning, as the mourning of Hadadrimmon in the valley of Megiddon for the death of the good King Josiah: Even so must men mourn because they have pierced Christ through with their sins, & wounded him with their abominations. And men must know that a few dry tears, when they have offended, are not sufficient repentance, or sacrifice to God, ⟨p. 305⟩but they must rent their hearts and be heartily sorry and turn unto the Lord: Now many are so stricken with the sense and feeling of their sins, that thereby they are moved to confess and lay open their wickedness in such sort, as a man would think them to be such as for ever afterwards would stand in fear to offend the Lord any more: but these² after that they have received some comfort by the word, of their sins, and have seen that their sins are pardonable, not distinguishing between these two, that it is one thing to have their sins remissible, and another thing to assure themselves that they are remitted:

The repentance of many who haue beene Papists, Atheists, and whose liues haue beene stained with fornication, hurts of their brethren, or some other grosse faults, is onely that they haue left those sinnes, but such men neuer attaining vnto true remorse for their sins, fall therefore into them againe, or into worse if it be possible: to whom the Apostle Iames chapt. 4. saith, Clense your hands you sinners, and purge your hearts, you wauering minded, suffer afflictions, and sorrow and weepe, let your laughter be turned into mourning, and your ioy into heauinesse. Where the Apostle sheweth, that it is not enough for man hauing offended (with the

After (I say) this comfort received by the preaching of the word, they labouring no further to be renewed and throughly reformed, although they had some sorrow for a season, yet because they did not search themselves more narrowly, and endeavour to purge themselves as well from inward sin, as from outward, and to be wholly transfigured and transformed into a new holy, and righteous life▪ therefore it cometh to pass, that the love of righteousness departeth from them, and they return again to their old by as, and are become prays for Jesuits, and massing Priests, such is their profaneness. And this is because they rested only in the universal promises of God, which although they be all most true and comfortable, yet they can minister no true comfort and consolation unto mans soul, except he make a particular application thereof unto himself.

After (I say) this comfort receiued by the preaching of the word, they labouring no further to be renewed and throughly reformed, although they had some sorrow for a season, yet because they did not search themselues more narrowly, and endeuour to purge themselues as well from inward sinne, as from outward, and to be wholy transfigured and transformed into a new holie, and righteous life▪ therefore it commeth to passe, that the loue of righteousnesse departeth from them, and they returne againe to their old by as, and are become praies for Iesuites, and massing Priests, such is their prophanenesse. And this is because they rested onely in the vniuersall promises of God, which although they bee all most true and comfortable, yet they can minister no true comfort and consolation vnto mans soule, except hee make a particular application thereof vnto himselfe.

Lastly, some there be who would fain seem to the appearance of the Church to have forsaken and sold their sins, and to have made a full and perfect reformation of their¹ former lives evilly spent, which notwithstanding harbour and nourish sins in their hearts, which afterward will break forth, and discover their hypocrisy: and this they do because they were but a little enlightened with the flash of the holy Ghost, and were not throughly reformed inwardly, which is evident in this, that they covet to approve themselves more before men than before God, nourishing in their hearts secret self-love, as in showing themselves zealous until they come to preferment, or to this end that many perceiving their zeal may flock after them, to hear them, & so they may procure themselves fame: whom so soon as Satan beginneth a little to buffet them, they fall away and show that they had sold sin but for a season. This is contrary unto that course which the true ministers of God, and those which fear him aright ought to take, for it is their duty to seek the praise of God and not of themselves, to covet the profit of the people of God, and not their own private lucre, knowing this that they serve not men, but God, and that they must profess religion religiously, setting before their eyes the praise of God, the crown of immortal glory, the salvation of souls, and the acceptation of their labour before God. And all men must desire rather to be religious than to seem so, giving themselves² to the exercises of private prayer, reading, fasting, to private admonition, conference, and other private duties, at such time, and in such place, when and where they need not to boast of any thing done, seeing it is done in secret, which who so doth, let him assure himself that there is nothing so secret, but it shall be revealed, whether it be good or evil.

Lastly, some there be who would faine seeme to the appearance of the Church to haue forsaken and sold their sinnes, and to haue made a full and perfect reformation of their¹ former liues euilly spent, which notwithstanding harbour and nourish sinnes in their hearts, which afterward will breake foorth, and discouer their hypocrisie: and this they doe because they were but a little enlightened with the flash of the holy Ghost, and were not throughly reformed inwardly, which is euident in this, that they couet to approoue themselues more before men than before God, nourishing in their hearts secret selfe-loue, as in shewing themselues zealous vntill they come to preferment, or to this end that many perceiuing their zeale may flocke after them, to heare them, & so they may procure themselues fame: whom so soone as Sathan beginneth a little to buffet them, they fall away and shew that they had sold sinne but for a season. This is contrarie vnto that course which the true ministers of God, and those which feare him aright ought to take, for it is their dutie to seeke the praise of God and not of themselues, to couet the profit of the people of God, and not their owne priuate lucre, knowing this that they serue not men, but God, and that they must professe religion religiously, setting before their eyes the praise of God, the crowne of immortall glorie, the saluation of soules, and the acceptation of their labour before God. And all men must desire rather to be religious than to seeme so, giuing themselues

If we do this, then shall we not be in the number of those which beginning in the spirit, end in the flesh; or of those which serve God for a season, and in the end fall away from him, and his service. Doubtless it is a strange thing to see some who have bin themselves a light unto others, so now to shrink from Gods truth, as that they should become Papists, or of the Family of love, or of some other heresy. The cause of this is, because their inward stuff was corrupt, and not fully cured by effectual repentance. And thus much of gross sins. Now of the infirmities of nature which remain ever in the best, this inward¹ corruption must be sold also: for it is not enough to leave outward and gross sins, except also we beat down the inward corruption of our own nature: and although² we cannot altogether blot out this our natural corruption, yet the righteousness of Christ may be so resident and dwell in us, that it shall not only keep us from gross outward outrages and offences, but also will hold down & keep short our natural corruptions, neither must we think it enough to sell the fruits of our corrupt nature, but we must also sell the corruption it self: for as we see, so long as the tree remaineth, there will always spring forth some buds; even so of the children of God, so long as the corruption ⟨p. 306⟩of the nature reigneth in them, so long do they burst out into some offences or other: but most men make either little or no conscience at all of these little faults; but it must be otherwise with us, or else we cannot but displease God greatly. For as a river drieth up unto the fountain, yet if we do rest from all emptying of it, it will increase again: So except the children of God do keep down their natural corruption, although they offend not³ as the reprobate and wicked, in monstrous sins against God, yet they cannot but have great downfalls. Wherefore we must not with the woman, whereof the Poet speaketh, see, and behold good and lawful things, and follow that which is evil; neither must we be as⁴ the Philosophers, whose reason fighteth with their appetite, but we must fight both with reason and appetite, we must be as new creatures borne again, and we must be more willing to endure all shame and reproaches, than to fall and offend to the dishonour of God. Being grieved that we see our selves ready to displease the Lord.

The Apostle Paul, Rom. 7. saith of himself. I see another Law in my members rebelling against the Law of my mind, and leading me captive unto the Law of sin which is in my members. Here the Apostle showeth his captivity unto sin, by reason of his inward corruption, now when men are in imprisonment or captivity, then they are fed with the bread of adversity and affliction, and therefore the Apostle viewing the misery wherein he was by nature, in the type of a true regenerate man saith, O wretched man that I am, who shall deliver me from the body of this death? ¹Here he crieth out against himself from the truth of his heart, as he findeth himself corrupt within, even so must the children of God do, and they must make a conscience to keep down their corruption, or else that filthy fountain will grow up still, and they shall see that it will so work with them, that even (if Satan were away and should do nothing) it would pull and draw them from God, except they do suppress it, and continually meditate upon it.

The Apostle Paul, Rom. 7. saith of himselfe. I see another Law in my members rebelling against the Law of my minde, and leading me captiue vnto the Law of sinne which is in my members. Heere the Apostle sheweth his captiuitie vnto sinne, by reason of his inward corruption, now when men are in imprisonment or captiuitie, then they are fed with the bread of aduersitie and affliction, and therefore the Apostle viewing the miserie wherein he was by nature, in the type of a true regenerate man saith, O wretched man that I am, who shall deliuer me from the body of this death? ¹Here he crieth out against himselfe from the truth of his heart, as he findeth himselfe corrupt within, euen so must the children of God doe, and they must make a conscience to keepe downe their corruption, or else that filthy fountaine will grow vp still, and they shall see that it will so worke with them, that euen (if Sathan were away and should doe nothing) it would pull and draw them from God, except they do suppresse it, and continually meditate vpon it.

1. 1Note.

This is painful unto the wicked, but very joyful and pleasant unto the children of God, when they shall sell all their sins for ever, for the more of them they sell, the more sweet and comfortable it will be unto them. Besides this, we have an adversary within us, even the prick of the flesh, the messenger of Satan, for so the Apostle witnesseth of himself.¹ 2. Cor. 12. 7. Least I should be exalted out of measure through the abundance of our revelations, there was given unto me a prick in the flesh, the messenger of Satan, to buffet me, because I should not be exalted out of measure. Who or what man was more in taking pains than the Apostle Paul? Who went through more perils for the testimony of Christs truth? Who was more zealous in advancing the Gospel of Christ Jesus? Could not all the Apostles watchings, all his fastings, his dangers, his continual prayers: finally could not all his gifts and graces which were in him abundantly beat down and cure this pride and arrogance of the spirit in him? Who therefore, or what are we that think we can get so easily a victory of sin, seeing the Apostle, who was carried up to the third heaven cannot do it. When all other sins are ended in a man, and when he thinketh himself safe from sin, then cometh pride, for it ariseth of well doing, and² therefore the Apostle said that the prick of the flesh did buffet and box him. Where he showeth that this sin was so grievous unto his soul, that he fought against sin and Satan, even as Christ did fight against him, when after he was baptised he was tempted of him: Even so it cometh to pass with the children of God, when they are delivered as it were wholly from sin, and think themselves most far off from offending God, then Satan cometh like an Angel of light, seeking by this means to deceive them, that in well doing they should please themselves overmuch, and so displease God; wherefore the virtue of God must appear in our infirmities. For as the Apostle saith,³ Gods power is made perfect through weakness: and therefore when any temptation shall happen unto us, we are to beware that we neither make a light account of them, neither be too much afraid of them, for as it is with the bodily enemy, so is it likewise with the spiritual: if thou be careless, then thine adversary setteth upon thee at unawares;

if too¹ fearful, then he over cometh thee at the first assault: even so is it with Satan, if thou be secure and pass not for him, then he suddenly taketh thee napping, if thou be over fearful; then likewise he seeketh thy destruction. Wherefore take good heed unto Satan, & see ⟨p. 307⟩that thou make not too light account of his temptations, but still consider with thy self, that the devil is ever knocking at the door, ready if thou have but one evil thought to enter into thee. Wherefore beware least by reason of thy security the devil do enter into thee, be humble in thy soul, as it becometh the child of God; on the other side fear him not too much, but know that God, Christ Jesus, the holy Ghost, and the Angels in heaven, and all the Saints of God in earth will take thy part against him.

if too¹ fearefull, then he ouer commeth thee at the first assault: euen so is it with Sathan, if thou be secure and passe not for him, then he suddenly taketh thee napping, if thou be ouer feareful; then likewise he seeketh thy destruction. Wherfore take good heed vnto Sathan, & see ⟨p. 307⟩that thou make not too light account of his temptations, but still consider with thy selfe, that the diuell is euer knocking at the doore, readie if thou haue but one euill thought to enter into thee. Wherefore beware least by reason of thy securitie the diuell do enter into thee, be humble in thy soule, as it becommeth the child of God; on the other side feare him not too much, but knowe that God, Christ Iesus, the holy Ghost, and the Angels in heauen, and all the Saints of God in earth will take thy part against him.

1. 1Carnal security & fear dangerous.C•rnall securitie & feare dangerous.