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,…
The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: revised, corrected, and published, for the further building of all such as love the truth, and desire to know the power of godliness. By H.H.The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: reuised, corrected, and published, for the further building of all such as loue the truth, and desire to know the power of godlinesse. By H.H.
Richard Greenham d. 1594?London: printed by Thomas Snodham and Thomas Creede for William Welby, 1612London: printed by Thomas Snodham and Thomas Creede for VVilliam VVelby, 1612
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thus we also use to deal in our suites to noble persons, if it please you to accept my service, or if you will vouchsafe to receive my suite, and to consider of my supplication: so here the man of God saith in effect; Look upon this my prayer with a pitiful eye, & a merciful countenance,1 We are then to know, how we by our prayers, get no credit with the Lord; but the Lord giveth credit to our prayers. If then God be not delighted with our prayers, which are our best things, how much less then will he be pleased with other things? The Papists then are carnal, and as our Saviour Christ said of Peter, whom they follow in faults, and not in graces) they savour not of the things of the spirit▪ Well we are to learn, that if God so dealeth in our prayers, he will so deal in all other things, which are the better by them.
Thus wee also vse to deale in our suites to noble persons, if it please you to accept my seruice, or if you will vouchsafe to receiue my suite, and to consider of my supplication: so here the man of God saith in effect; Looke vpon this my prayer with a pittifull eye, & a merciful countenance,1 We are then to knowe, how wee by our prayers, get no credit with the Lord; but the Lord giueth credit to our prayers. If then God be not delighted with our prayers, which are our best things, how much lesse then wil he be pleased with other things? The Papists then are carnall, and as our Sauiour Christ said of Peter, whom they follow in faults, and not in graces) they sauour not of the things of the spirit▪ Well we are to learne, that if God so dealeth in our prayers, he will so deale in all other things, which are the better by them.
The free will offering, &c. We are here also taught, to give unto the Lord a free offering, for he loveth a cheerful giver, and cannot abide us to come unto him by constraint. The Lord in the old time would have the fattest of the flocks, & the purest, and why? because he would thereby try his people, whether his people would offer cheerfully and willingly or
no; & by so much it was unto him more acceptable, by how much it was offered more freely. So Abel, Gen: 4 offered of the fat of the flock, that is, of the best. A mans sacrifice may be refused, because of his corruption in him, and there is no grace in man, without Faith in Christ, which may stand him in steed, to make his sacrifice acceptable before God. We must then pray unto God, that we may offer our prayers freely, that they may not be customable, but that there may be in us a lust, a spirit, a desire to pray, remembering this saying of the Prophet, accept the free will offering of my lips. His meaning then of his words briefly, is this
much, I do not this O Lord constrainedly, or against my will, but with a free good will, and cheerful heart, I make my prayer unto thee. We see then our dullness and weariness in our prayer, which we must bewail in our selves, as that which hindereth us from the favour of God. Would we deal so with a Prince, as to offer unto him the evil things, as saith Malachi, chapt: 1. 8. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame, and sick, is it not evil? offer it now unto thy Prince, will he be content with thee, or accept thy person? saith the Lord of hosts. If we had a supplication to our Prince, would we come so sluggishly,
⟨p. 484⟩
so unreverently, so carelessly, as we come to pray? not remembering his Majesty, neither
feeling our wants, nor desiring our requests, nor fearing the repulse, would we not shake off all this sluggishness, and deadness? then let us translate this to the seeing of GOD by Faith, and coming before his presence by prayer, do we come before his Majesty, as pricked with a fear thereof? are we pressed with feeling our wants? do we fear the repulse? Oh let us crave by prayer, that we may not come in fashion, but in fear, not on custom, but of conscience, and with a free spirit.
The free will offering, &c. We are here also taught, to giue vnto the Lord a free offering, for hee loueth a cheerefull giuer, and cannot abide vs to come vnto him by constraint. The Lord in the old time would haue the fattest of the flocks, & the purest, and why? because he would thereby trie his people, whether his people would offer cheerfully and willingly or1 no; & by so much it was vnto him more acceptable, by how much it was offred more freely. So Abel, Gen: 4 offred of the fat of the flock, that is, of the best. A mans sacrifice may be refused, because of his corruption in him, and there is no grace in man, without Faith in Christ, which may stād him in steed, to make his sacrifice acceptable before God. We must thē pray vnto God, that we may offer our praiers freely, that they may not be customable, but that there may be in vs a lust, a spirit, a desire to pray, remēbring this saying of the Prophet, accept the free will offering of my lippes. His meaning then of his words briefly, is this2 much, I do not this O Lord constrainedly, or against my will, but with a free good will, and cheerefull heart, I make my prayer vnto thee. We see then our dulnes and wearines in our prayer, which we must bewaile in our selues, as that which hindreth vs from the fauour of God. Would we deale so with a Prince, as to offer vnto him the euill things, as saith Malachie, chapt: 1. 8. And if yee offer the blinde for sacrifice, is it not euill? and if yee offer the lame, and sicke, is it not euill? offer it now vnto thy Prince, will hee be content with thee, or accept thy person? saith the Lord of hosts. If we had a supplication to our Prince, would we come so sluggishly, ⟨p. 484⟩so vnreuerently, so carelesly, as we come to pray? not remembring his Maiestie, neither3 feeling our wants, nor desiring our requests, nor fearing the repulse, would wee not shake off all this sluggishnesse, and deadnes? then let vs translate this to the seeing of GOD by Faith, and comming before his presence by prayer, doe wee come before his Maiestie, as pricked with a feare thereof? are wee pressed with feeling our wants? doe wee feare the repulse? Oh let vs craue by prayer, that we may not come in fashion, but in feare, not on custome, but of conscience, and with a free spirit.
If the spirit make us free (saith John) then1 are we free indeed▪ we are so captivated of our selves, that we cannot be free, but by the spirit. When then we see us in this dullness, and custom in hearing, reading, or praying, we must pray with David, Psal: 51. 10. Create in me a clean heart O God, and renew a right spirit 2within me. 12. Restore to me the joy of thy salvation, and stablish me with thy free spirit. Where he having lost as it were, the freedom of the spirit, the cleanness of his heart, and the joy of his mind, prayeth to have them all restored again. And thus much for our admonition.3 Now for our comforts.
If the spirit make vs free (saith Iohn) then1 are we free indeede▪ wee are so captiuated of our selues, that we cannot be free, but by the spirit. When then we see vs in this dulnes, and custome in hearing, reading, or praying, we must pray with Dauid, Psal: 51. 10. Create in mee a cleane heart O God, and renue a right spirite 2within mee. 12. Restore to mee the ioy of thy saluation, and stablish me with thy free spirit. Where hee hauing lost as it were, the freedome of the spirit, the cleannes of his heart, and the ioy of his minde, prayeth to haue them all restored againe. And thus much for our admonition.3 Now for our comforts.
3To offer up our prayers to God, albeit in perplexity of spirit we know not how to pray.To offer vp our prayers to God, albeit in perplexitie of spirit wee knowe not how to pray.
I am sore afflicted, accept my free offerings. How could he before afflicted, and yet free? when he desired to be quickened, he felt not this freedom: Nevertheless, he ceased not to offer his sacrifice: whereby we are taught to offer our prayers to God, although through perplexity of the spirit, we know not how to pray, nor what to say, but speak sighing and groaning; for this is a sacrifice acceptable to the Lord. For though we cannot pray with comfort, yet we must crave of the Lord, even by mourning and complaining of our own estate, and bewailing our case, this also is an acceptable sacrifice. For a sacrifice of sacrifices, is a contrite heart, saith the Prophet. And as we said before out of the last of Isaiah, to an humble heart will I look, saith the Lord.
I am sore afflicted, accept my free offerings. How could hee before afflicted, and yet free? when he desired to be quickened, he felt not this freedome: Neuertheles, he ceased not to offer his sacrifice: whereby we are taught to offer our prayers to God, although through perplexitie of the spirit, wee know not how to pray, nor what to say, but speake sighing and groaning; for this is a sacrifice acceptable to the Lord. For though wee cannot pray with comfort, yet we must craue of the Lord, euen by mourning and complaining of our owne estate, and bewailing our case, this also is an acceptable sacrifice. For a sacrifice of sacrifices, is a contrite heart, saith the Prophet. And as wee said before out of the last of Esay, to an humble heart will I looke, saith the Lorde.
When we cannot then find free joy, let us come with free sorrow, and when we know1 not how to pray, Gods Spirit will teach us how to crave, how to sigh, and how to pray, and the Lord will know the meaning of his own Spirit crying in us. The meaning of the man of God in effect is, I pour out my prayer in the abundance of my grief, and from a full heart; we see when a man wanteth a thing, though he cannot entreat his friend to obtain it of him, yet he may freely mourn and lament his estate. Let us then, when2 we cannot pray, not cease to mourn and to make a noise, as Hezekiah, who chattered like a Crane or Swallow: wherein he showeth, that he was so pressed with sorrow, that he could do nothing but sigh and groan. When we grow therefore in languishing griefs, this is not the thing which pleaseth the Lord, but it nourisheth still in us mistrust We may see in the word of God, the unperfect speeches of Gods children, and dearest Saints, uttering in their grief their pathetical affections. For what was the remedy in this confusion, but even to pour out freely before the Lord their griefs and in opening them to their friends; yea, and when they could do neither of both, yet would they reveal their sorrows to the trees of the field.
When wee cannot then finde free ioy, let vs come with free sorrow, and when we know1 not how to pray, Gods Spirit will teach vs how to craue, how to sigh, and how to pray, and the Lorde will know the meaning of his owne Spirit crying in vs. The meaning of the man of God in effect is, I powre out my prayer in the aboundance of my griefe, and from a full heart; we see when a man wanteth a thing, though he cannot intreat his friend to obtaine it of him, yet hee may freely mourne and lament his estate. Let vs then, when2 we cannot pray, not cease to mourne and to make a noyse, as Ezechias, who chattered like a Crane or Swallow: wherein he sheweth, that he was so pressed with sorrow, that he could doe nothing but sigh and groane. When wee growe therefore in languishing grieses, this is not the thing which pleaseth the Lord, but it nourisheth still in vs mistrust Wee may see in the word of God, the vnperfit speeches of Gods children, and dearest Saints, vttering in their griefe their patheticall affections. For what was the remedie in this confusion, but euen to powre out freely before the Lord their griefs and in opening them to their friends; yea, and when they could doe neither of both, yet would they reueale their sorrowes to the trees of the fielde.
His offering we see were his griefs. The Lord is God, and not an Idol, he will hear1 thee, when thou criest unto him. It may be thou art ashamed to confess thy faults before man, thou needest not be ashamed to confess thy sin before God. Man may cast thee in the teeth with thine infirmities, the Lord will never upbraid thee. Man will not keep counsel, neither can give thee counsel: the Lord will both keep, and give thee counsel. Man may prescribe some means of deliverance: but the Lord will both tell thee the means of thy deliverance and will deliver thee. So the Prophet in his own example, Psalm. 42. 3. offereth his grief unto the Lord in tears, for when one wave went over another, and his reason and his soul had made a tumult within himself, yet he said, Why art thou cast down my soul, & unquiet within me? wait on GOD, &c. Let us then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities: for we know not what to pray as we ought, but the spirit it self maketh request for us, with sighs, which cannot be expressed. Let us then, though we know not how to pray in freedom of joy, pray in freedom of sorrow. Let us begin2 to offer in sorrow, and in time we shall offer in joy. For Psal 30. 5. Though weeping may abide at evening, yet joy cometh in the morning. And Psal. 126. 5. Though we shall sow in tears, yet we shall reap in joy.
His offering we see were his griefes. The Lord is God, and not an Idoll, hee will heare1 thee, when thou criest vnto him. It may be thou art ashamed to confesse thy faults before man, thou needest not be ashamed to confesse thy sinne before God. Man may cast thee in the teeth with thine infirmities, the Lord will neuer vpbraide thee. Man will not keepe counsell, neither can giue thee counsell: the Lord will both keepe, and giue thee counsell. Man may prescribe some means of deliuerance: but the Lord will both tell thee the means of thy deliuerance and will deliuer thee. So the Prophet in his owne example, Psalm. 42. 3. offereth his griefe vnto the Lord in teares, for when one waue went ouer another, and his reason and his soule had made a tumult within himselfe, yet he said, Why art thou cast downe my soule, & vnquiet within me? waite on GOD, &c. Let vs then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities: for wee know not what to pray as wee ought, but the spirit it selfe maketh request for vs, with sighes, which cannot be expressed. Let vs then, though wee know not how to pray in freedome of ioy, pray in freedome of sorrow. Let vs beginne2 to offer in sorrow, and in time wee shall offer in ioy. For Psal 30. 5. Though weeping may abide at euening, yet ioy commeth in the morning. And Psal. 126. 5. Though we shall sowe in teares, yet we shall reape in ioy.
1Confession of sin.Confession of sinne.
2Freedom of joy, and freedom of sorrow.Freedome of ioy, and freedome of sorrow.
Vers. 109. M• soul is continually in mine hand: yet do I not forget thy law. Vers. 110: The nicked have l•ida snare for me: but I swerved not from thy precepts.
Vers. 109. M• soule is continually in mine hand: yet doe I not forget thy law. Vers. 110: The nicked haue l•ida snare for me: but I swarued not from thy precepts.
BY this phrase is meant that he was at the point of death, as it may be seen by other places of the Scriptures: as when the Ephraimites were angry with Jephthah because he went to war without them, he answered, I put my life in my hand, &c. The Witch likewise which spake to Saul, useth the same speech, and I have put my soul in my hand, &c. And Job saith, why should I rent my flesh with my teeth, or carry my soul thus in my hand, &c. Where he meaneth that he was at deaths door. My soul sainteth, mine eyes fail, I wither like a bottle, and such speeches declare his misery.
BY this phrase is meant that hee was at the point of death, as it may bee seene by other places of the Scriptures: as when the Ephramites were angrie with Iephtha because he went to warre without them, he answered, I put my life in my hand, &c. The Witch likewise which spake to Saul, vseth the same speech, and I haue put my soule in my hand, &c. And Iob saith, why should I rent my flesh with my teeth, or carry my soule thus in my hand, &c. Where he meaneth that he was at deaths doore. My soule sainteth, mine eyes faile, I wither like a bottle, and such speeches declare his miserie.
This great danger wherein he is, he useth as a third reason, to move the Lord to hear his prayer: for by this means it came to pass that his prayer was more earnest. The greatness of his grief he amplifieth in the 109. and 110. verses.
This great danger wherein hee is, hee vseth as a third reason, to moue the Lord to heare his prayer: for by this meanes it came to passe that his praier was more earnest. The greatnes of his griefe he amplifieth in the 109. and 110. verses.
And in this extremity of grief, we shall see that he had good cause to pray earnestly, if we do consider the reasons which flesh and blood would put in to his mind. For first when he saw that he was in such straits, that he could not see means or ways to be delivered, then his reason would persuade him to leave the light of the word, as a thing that in this case showed no light, and to use policy for to help himself. This is a great temptation, and if God had not assisted him, he might have fallen hereby. For we see that Saul, when the Lord gave him no answer, by Urim and Thummim, nor other ordinary means, he thought good in policy to ask counsel of a Witch; which he before time had punished with death. Thus would corrupted judgement have carried him to use policy and unlawful means, and to have forsaken the lantern of the word, if the Lord had not stayed him: and therefore this was one cause to move him most earnestly to pray.
And in this extremitie of griefe, we shall see that he had good cause to pray earnestly, if we do consider the reasons which flesh and blood would put in to his minde. For first when he saw that he was in such streights, that he could not see meanes or waies to be deliuered, then his reason would perswade him to leaue the light of the word, as a thing that in this case shewed no light, and to vse policie for to helpe himselfe. This is a great temptation, and if God had not assisted him, he might haue fallen hereby. For we see that Saul, when the Lord gaue him no answere, by Vrim and Thummim, nor other ordinarie meanes, hee thought good in policie to aske counsell of a Witch; which he before time had punished with death. Thus would corrupted iudgement haue carried him to vse policie and vnlawfull meanes, and to haue forsaken the lanterne of the word, if the Lord had not stayed him: and therefore this was one cause to moue him most earnestly to pray.
Secondly, if he looked to his affections, he should find them as corrupt: for they would have carried him to revenge, when he saw himself to be unreasonably and unconscionably dealt withal: and therefore to restrain the headstrong affection of revenge, it was very needful that he should pray fervently. For we see that when Nabal dealt churlishly and uncurteously with him, because he wanted this help of prayer to keep under his affection, therefore he straightways sware he would kill him, and would have done so, had not Abigail stayed him, and pacified his wrath: whereas at other times, when Saul dealt injuriously with him, and the Lord might seem to have given him into Davids hand, yet because he had prepared his heart by prayer, he abstained from revenge, and committed vengeance to the Lord. This then might be a second reason to move him to pray.
Secondly, if he looked to his affections, he should find them as corrupt: for they would haue carried him to reuenge, when hee sawe himselfe to bee vnreasonably and vnconscionably dealt withall: and therefore to restraine the headstrong affection of reuenge, it was very needfull that hee should pray feruently. For wee see that when Nabal dealt churlishly and vncurteously with him, because hee wanted this helpe of prayer to keepe vnder his affection, therefore hee straightwayes sware hee would kill him, and would haue done so, had not Abigail stayed him, and pacified his wrath: whereas at other times, when Saul dealt iniuriously with him, and the Lord might seeme to haue giuen him into Dauids hand, yet because hee had prepared his heart by prayer, hee abstained from reuenge, and committed vengeance to the Lord. This then might bee a second reason to moue him to pray.
Thirdly, when he saw all means taken away, that he must use no means of his own, neither yet revenge himself: then would the devil be busy to drive him to despair of help and safety: therefore great need he had to pray that the lantern of the word might light him against the darkness of despair.
Thirdly, when hee saw all meanes taken away, that he must vse no meanes of his owne, neither yet reuenge himselfe: then would the diuell bee busie to driue him to despayre of helpe and safetie: therefore great neede he had to pray that the lanterne of the word might light him against the darknes of despayre.
As man cannot bear too much prosperity, so he cannot bear too much adversity: and not only extreme prosperity and adversity; but even some little affliction, or prosperity, will cause our corruption to break out. We are then to accuse ourselves of unbelief, that do break out in little things, more than this man in his great troubles. And to remedy this, we must set this and such examples before us, to strengthen us, that as God helped others, so he will help us.
As man cannot beare too much prosperitie, so he cannot beare too much aduersity: and not onely extreame prosperitie and aduersitie; but euen some little affliction, or prospetitie, will cause our corruption to breake out. Wee are then to accuse ourselues of vnbeliefe, that doe breake out in little things, more than this man in his great troubles. And to remedie this, wee must set this and such examples before vs, to strengthen vs, that as God helped others, so he will helpe vs.
If God dealt so with them, that had not such spiritual promises as we, nor so clear light of the Gospel as we; and they so many ways pleased God, and we have so many ways sinned; and they had so plentiful promises of this life, and we have spiritual: then we must not think to escape troubles, but must correct our womanish affection.
If God dealt so with them, that had not such spirituall promises as wee, nor so cleere light of the Gospell as wee; and they so many wayes pleased God, and wee haue so many wayes sinned; and they had so plentifull promises of this life, and we haue spirituall: then we must not thinke to escape troubles, but must correct our womanish affection.
This is the amplifying of the first verse. This is a true sign that he loved the word, because he loved it as well in trouble as in prosperity. This is a rare sign of faith: for many are like Jobs wife, who in trouble forg•t the commandments and slided from them: but the contrary was in Job.
THis is the amplifying of the first verse. This is a true signe that he loued the word, because he loued it as well in trouble as in prosperitie. This is a rare signe of faith: for many are like Iobs wife, who in trouble forg•t the commandements and slided from them: but the contrarie was in Iob.
