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

7 Our Saviour Christ giveth two notable titles and commendations to the exercises of the Church, Matthew chapter 7. verse 6. he calleth them, holy, and precious. First for holiness, we know there is no sound holiness, but in the Lord, or of the Lord, and therefore it was said, holiness to the Lord; it was the inscription of Aaron's mitre. And it is said in the Gospel, that none is good but God, that is, none is essentially good but God: the word, the Angels & so forth, are holy, but in respect rather of some thing received than of their own nature; ⟨p. 738⟩and so the word is holy after a double manner, either for that it cometh from God, who is perfectly holy, and it is of the nature of him; or else for that by it we receive holiness and are made holy. For the first it is sure, that the law-giver doth always impart to the law something of his own nature, and therefore among the heathen, look what kind of men set down the laws, the law had a smack of their disposition. Solon a very moderate man, his laws were very moderate, and tasted much that way. Draco his laws were severe like to himself, and therefore they were said to be written with blood: So are the Lord his ordinances, they coming from the holiest of all, carry from him in them a sensible relish of holiness, and are united to the nature of God. And as the law cometh from one holy, and so teacheth holy things, likewise cometh holiness into our hearts by applying them thereunto, our hearts of themselves not being holy; and so the law having a quality of God himself, it hath it not for it self alone, but for us. In this respect as the law is lively, so it is a quickening law making alive; as the word is wise, so it maketh wise; as it is holy, so it is a sanctifying law making us wise. For preciousness the Scriptures stick not and cease not to set a price of the word, as Psalm 19. and 119. David compares it to spoils, a thing full of precious things, wherein are things of great price. And yet for that in spoils are things of all value, some more, some less precious, after he compares it to gold, then to fined gold, afterward to much fined gold, yea to thousands of gold and silver: and not contenting himself he joineth to gold, precious stones; and least yet he might say too little, he compares it to all manner of riches.

7 Our Sauiour Christ giueth two notable titles and commendations to the exercises of the Church, Matthew chapter 7. verse 6. he calleth them, holy, and precious. First for holines, we know there is no sound holines, but in the Lord, or of the Lord, and therefore it was said, holines to the Lord; it was the inscription of Aarons miter. And it is said in the Gospell, that none is good but God, that is, none is essentially good but God: the word, the Angels & so forth, are holy, but in respect rather of some thing receiued than of their own nature; ⟨p. 738⟩and so the word is holy after a double manner, either for that it commeth from God, who is perfitly holy, and it is of the nature of him; or else for that by it we receiue holines and are made holy. For the first it is sure, that the law-giuer doth alwaies impart to the lawe something of his owne nature, and therefore among the heathen, looke what kind of men set downe the lawes, the law had a smacke of their disposition. Solon a very moderate man, his lawes were very moderate, and tasted much that way. Draco his lawes were seuere like to himselfe, and therefore they were said to be written with blood: So are the Lord his ordinances, they comming from the holiest of all, carie frō him in them a sensible rellish of holines, and are vnited to the nature of God. And as the law commeth from one holy, and so teacheth holy things, likewise cōmeth holines into our hearts by applying them therevnto, our hearts of themselues not being holy; and so the law hauing a qualitie of God himselfe, it hath it not for it selfe alone, but for vs. In this respect as the law is liuely, so it is a quickning law making aliue; as the word is wise, so it maketh wise; as it is holy, so it is a sanctifying law making vs wise. For preciousnes the Scriptures sticke not and cease not to set a price of the word, as Psalme 19. and 119. Dauid compares it to spoiles, a thing full of precious things, wherein are things of great price. And yet for that in spoiles are things of all value, some more, some lesse precious, after he compares it to gold, then to fined gold, afterward to much fined gold, yea to thousands of gold and siluer: and not contenting himselfe he ioyneth to gold, precious stones; and least yet he might say too little, he compares it to all manner of riches.

The reason hereof is this, that for as much as the soul of a man even of him that perisheth, is precious, and the soul of every good man more precious; then the soul of the holiest, Christ Jesus is most precious. Now for as much as the Gospel hath it foundation in opening of the sign of the blood of Christ: therefore the Gospel in a singular degree of excellency must needs be most precious.

The reason hereof is this, that for as much as the soule of a man euen of him that perisheth, is precious, and the soule of euery good man more precious; then the soule of the holiest, Christ Iesus is most precious. Now for as much as the Gospell hath it foundation in opening of the signe of the blood of Christ: therefore the Gospell in a singular degree of excellencie must needs be most precious.

7 When some penitent sinners are executed for theft, we see they are more grieved fo• whoredom, than for theft, because it brought them to theft, but most of all they sorrow for neglect of the word, which hath made them most loose in all their life. Seeing then this is warranted by the experience of our times, let us take heed we neglect it not, but see the¹ want and neglect of these means to be the cause of other sins; but if we will not do this, the Lord will punish sin by sin, which is most fearful: for this is the only means to keep us from sin, to hear the word, pray, give thanks, hear admonitions, receive the sacraments, with reverence and in truth. As these means do keep us from sins, so do they recover us from them when we are fallen thereinto, as when great trouble is upon us, poverty, disquietness: & against these the word of God doth give a remedy, teaching us, that as it came by Gods providence, so he must take it away, contrary to the family of love, who denying the providence of God attribute it to outward causes. Example of a man which said his sickness came by Gods visitation, they replied unto him, did you not take cold? he answered, that is but a means to serve his providence, so the family left him. For we take cold often, and yet are not sick, because the Lord hath all things in his hand, to dispose at his pleasure, and then shall we rest in this, when we are certainly persuaded of this doctrine. Psalm 32. The Prophet saith, that before he acknowledged his sin, moisture was turned into drought, but when he confessed, his punishment was taken away; so Job. 33. when men will not profit by his word, then the Lord will seal this former doctrine by a correction, which if we profit not by, it will lie so long on a man, that his bones shall stick out: being in this case, if the Lord reveal him this, he shall be restored to his former state. It is plain, that the cause of these corrections is the neglect of the instruction of God in his word, which if we would throughly give over our selves unto, we might be sure that no presumptuous sin should prevail against us.

7 When some penitent sinners are executed for theft, we see they are more grieued fo• whoredome, than for theft, because it brought them to theft, but most of all they sorrow for neglect of the word, which hath made them most loose in al their life. Seeing then this is warranted by the experience of our times, let vs take heed we neglect it not, but see the

CHAP. XLVI. Of Magistracy or Government.

CHAP. XLVI. Of Magistracie or Gouernment.

After that Jethro, Exod. 18. 21. had told Moses a better course in the¹ government of the people, he describeth what manner of men they should be: and to the properties which are there set down, there may be added three in the first of Deuteron. vers. 13.²

AFter that Iethro, Exod. 18. 21. had tolde Moses a better course in the¹ gouernment of the people, hee describeth what manner of men they should bee: and to the properties which are there set downe, there may be added three in the first of Deuteron. vers. 13.²

1. 1Confer Exod. 11. 21. with Deut. 1. 13.
2. 21 Magistrates must be men of wisdom.1 Magistrates must bee men of wisedome.

First then, Magistrates must be wise: that is, skilful in all those causes which shall come before them, otherwise, if they be not men of knowledge, they be not fit for that place. Yea, though they be well minded, and willing to do good; yet if they have not knowledge of those things which they must deal in, it is not sufficient. For as in handicraft matters a good man is not straightway a good Artificer: So, and much more is it in this weighty calling.

First then, Magistrates must bee wise: that is, skilfull in all those causes which shall come before them, otherwise, if they be not men of knowledge, they be not fitte for that place. Yea, though they bee well minded, and willing to doe good; yet if they haue not knowledge of those things which they must deale in, it is not sufficient. For as in handicraft matters a good man is not straightway a good Artificer: So, and much more is it in this waightie calling.

2 Secondly, it is required that they be endued with prudence or experience, for Sapientia ¹and Prudentia do thus differ: that the former is the general comprehension of knowledge of things: the latter is the experience of that knowledge in particular actions. Experience in other things doth show how necessary this property is. For we see in² Physic and other Arts, many by much reading to have obtained singular knowledge; so that they think with themselves they could do great matters, yet when they come to have the use of their knowledge in some particular matters, they are oftentimes behind hand, and their knowledge for want of experience doth soon fail them; the reason hereof is this, by reading they get the knowledge of general rules, which when they are applied to particular cases are altered by circumstances, and many exceptions may be made against them. So that in all Arts and Sciences this is generally holden, that so much is thoroughly and soundly known, as is known by experience. It is necessary therefore that a Magistrate be not only a man of knowledge, but also that he be well experienced in the matters that be incident to his calling.

2 Secondly, it is required that they bee endued with prudence or experience, for Sapientia ¹and Prudentia doe thus differ: that the former is the generall comprehension of knowledge of things: the latter is the experience of that knowledge in particular actions. Experience in other things doth shewe how necessarie this propertie is. For wee see in² Physicke and other Artes, manie by much reading to haue obtained singular knowledge; so that they thinke with themselues they could doe great matters, yet when they come to haue the vse of their knowledge in some particular maiters, they are oftentimes behinde hand, and their knowledge for want of experience doth soone faile them; the reason hereof is this, by reading they get the knowledge of generall rules, which when they are applied to particular cases are altered by circumstances, and manie exceptions may be made against them. So that in all Artes and Sciences this is generally holden, that so much is thorowly and soundly knowne, as is knowne by experience. It is necessray therefore that a Magistrate bee not onely a man of knowledge, but also that hee be well experienced in the matters that be incident to his calling.

3 The third property necessary for a Magistrate is, that he be of a good heart and¹ courage. For although he be able for his knowledge and experience to deal in any matter, yet if he have not a courageous heart to go about them, the others will little profit him. And if we consider with whom he shall deal, and in what matters, how he is subject to the rebukes of those that are above him, to the hatred of his inferiors, and to the evil speeches of all, then we shall easily see how needful it is for him to have courage, that he may proceed in his calling, and with nothing be discouraged.

3 The third propertie necessarie for a Magistrate is, that hee bee of a good heart and¹ courage. For although hee bee able for his knowledge and experience to deale in anie matter, yet if hee haue not a couragious heart to goe about them, the others will little profite him. And if wee consider with whome hee shall deale, and in what matters, how hee is subiect to the rebukes of those that are aboue him, to the hatred of his inferiours, and to the euill speeches of all, then wee shall easilie see how needefull it is for him to haue courage, that hee may proceede in his calling, and with nothing be discouraged.

1. 13 The Magistrate must be a man of a good heart & courage.

4 It is fourthly required, that they be such as fear the Lord. By this fear of GOD ¹they shall both examine their courage whether it be good▪ and also they shall moderate and rule it by the same fear. For as courage when it once passeth the bounds of knowledge and experience, doth oftentimes prove to be but a heady rash boldness; So likewise, if it be not seasoned with the fear of GOD, it doth often end in oppression. This fear of GOD, with whomsoever it prevaileth, doth cause them to abstain from doing of wrong to any, as Joseph reasoneth with his brethren; I fear God, therefore I will not do you wrong: as contrariwise, wheresoever it is not truly planted, no sin so great, nor no wickedness so grievous, which men for their pleasure sake will not easily be brought to commit: as Abraham, Genesis, •0 answereth Abimelech. Therefore must Magistrates evermore set the fear of God before their face, as Job, chapt. 31. doth witness, that he himself did, that thereby they may both make a conscience in doing Justice, and also be kept from doing wrong.

4 It is fourthly required, that they bee such as feare the Lorde. By this feare of GOD ¹they shall both examine their courage whether it bee good▪ and also they shall moderate and rule it by the same feare. For as courage when it once passeth the bounds of knowledge and experience, doth oftentimes prooue to be but a heady rash boldnesse; So likewise, if it bee not seasoned with the feare of GOD, it doth often ende in oppression. This feare of GOD, with whomsoeuer it preuaileth, doth cause them to abstaine from doing of wrong to anie, as Ioseph reasoneth with his brethren; I feare God, therefore I will not doe you wrong: as contrariwise, wheresoeuer it is not truly planted, no sinne so great, nor no wickednesse so grieuous, which men for their pleasure sake will not easily bee brought to commit: as Abraham, Genesis, •0 answereth Abimelech. Therefore must Magistrates euermore set the feare of God before their face, as Iob, chapt. 31. doth witnesse, that hee himselfe did, that thereby they may both make a conscience in doing Iustice, and also be kept from doing wrong.

5 Fifthly, it is needful that they be true dealing men: this true dealing hath first respect ⟨p. 740⟩to the M•g••rates themselves, that whatsoever they spe[…],¹ and what they promise, they be careful to perform, and that […] they think. This simple and upright dealing doth pur• •a•e […]re unto a Magistrate. Secondly, it hath respect to the case that they […] to […] that they take pa••es to search out the truth thereof, and give righteous […] requireth. For as the Lord judgeth according to right, so ought they […]re his Ministers. Therefore they must not further the evil cause of a good ••• though otherwise he be good; neither must they hinder the good cause of any man, th•••gh otherwise he be evil: they ought not to be careless of a stranger, because he is a stranger, neither must they go busily about the evil cause of their friend or neighbour, because he is their neighbour or their friend. To conclude, they must neither behold the person of the rich nor of the poor to pervert judgement for their cause, but give true judgement without respect of person.

5 Fiftly, it is needfull that they bee true dealing men: this true dealing hath first respect ⟨p. 740⟩to the M•g••rates themselues, that whatsoeuer they spe〈…〉,¹ and what they promise, they be carefull to performe, and that 〈…〉 they thinke. This simple and vpright dealing doth pur• ae re vnto a Magistrate. Secondly, it hath respect to the case that they to that they take paes to search out the truth thereof, and giue righteous rquireth. For as the Lord iudgeth according to right, so ought they re his Ministers. Therefore they must not further the euill cause of a good though otherwise he be good; neither must they hinder the good cause of any man, thgh otherwise he be euill: they ought not to be carelesse of a stranger, because he is a stranger, neither must they goe busily about the euill cause of their friend or neighbour, because he is their neighbour or their friend. To conclude, they must neither behold the perso of the rich nor of the poore to peruert iudgement for their cause, but giue true iudgement without respect of person.

6 Sixthly, they must be haters of filthy gain. Covetousness is the mother of oppression¹ and extortion, which do differ in this, that oppression hath the colour of •••• and law, and extortion is when man getteth by hook or by crook and careth not how, so he may have it: but these two are not only here forbidden, but even the lou• of •••e; and rewards, which are of such nature, that they will blind the eyes of the prudent, and slop the ears of the righteous. Yet is it not altogether unlawful to give gifts and rewards, for Solomon saith, that a gift in the bosom pacifieth much strife, and if it be ••••ly bestowed, it prospereth whithersoever it turneth. Again, Mordee•y and H•sters •east is mentioned with this commendation, that they sent gifts every man to his neighbour: but when they are given with corrupted purposes, or received to pervert right, then are they of all men to be abhorred, but specially of Magistrates.

6 Sixtly, they must be haters of filthie gaine. Couetousnesse is the mother of appression¹ and extortion, which doe differ in this, that oppression hath the colour of •••• and law, and extortion is when man getteth by hooke or by crooke and careth not how, so he may haue it: but these two are not onely here forbidden, but euen the lou• of •••e; and rewards, which are of such nature, that they will blinde the eyes of the prudent, and sloppe the eares of the righteous. Yet is it not altogether vnlawfull to giue gifts and rewards, for Salomon saith, that a gift in the bosome pacifieth much strife, and if it be ••••ly bestowed, it prospereth whithersoeuer it turneth. Againe, Mordee•y and H•sters east is mentioned with this commendation, that they sent gifts euery man to his neighbour: but when they are giuen with corrupted purposes, or receiued to peruert right, then are they of all men to be abhorred, but specially of Magistrates.

7 The seventh and last property of a good Magistrate is, that he be well known to all¹ men: and this hath respect to all those that went before; he must be known then to be endued with wisdom and experience, to be of a valiant and courageous heart, to have the fear of God before his eyes, to be upright in his dealing, and a hater of filthy gain. So Paul would have the Ministers to have a good report even of those that are without. And surely it is great reason that they should be well known, or else they shall hardly have any credit with us. For the weakness & corruption of our nature is such, that when he who is not well known unto us shall speak as sound a truth, and deliver it peradventure more plainly; yet doth not his word bear so much credit with us as another whom we know, and have some experience of. For our natures do for the most part suspect strangers, and we are loth to commit our selves and our matters to them we know not. Wherefore to the end that Magistrates may bear credit among us, it is very meet that they should be well known and their gifts also.

7 The seuenth and last propertie of a good Magistrate is, that he be well knowne to all¹ men: and this hath respect to all those that went before; he must be knowne then to be endued with wisedome and experience, to be of a valiant and couragious heart, to haue the feare of God before his eyes, to be vpright in his dealing, and a hater of filthie gaine. So Paul would haue the Ministers to haue a good report euen of those that are without. And surely it is great reason that they should be well knowne, or else they shall hardly haue any credit with vs. For the weakenesse & corruption of our nature is such, that when he who is not well knowne vnto vs shall speake as sound a truth, and deliuer it peraduenture more plainely; yet doth not his word beare so much cred•t with vs as another whom we know, and haue some experience of. For our natures do for the most part suspect strangers, and we are loth to commit our selues and our matters to them we know not. Wherefore to the end that Magistrates may beare credit among vs, it is very meete that they should be well knowne and their gifts also.

1. 1

8 This doctrine must teach us first to consider what calling the Lord hath in mercy placed us in, and whether we have gifts answerable to our callings, that we may thereby be brought to pray unto the Lord that he would give us that which we have not, and increase¹ that which we have, and evermore supply that which is wanting. Secondly, it serveth to teach us to give due honour to those in whom we see the true properties of Magistrates to be, and to acknowledge their lawful calling. Thirdly, that in all our elections we make choice of such Magistrates as are endued with these properties. Fourthly, that we may pray that such Magistrates may be profitable where they are, and that the Lord would give them to such places as have them not. And last of all, that the Lord in mercy would vouchsafe to give these properties to all Magistrates, which now are set over his people, and to furnish them plenteously therewith.

8 This doctrine must teach vs first to consider what calling the Lord hath in mercy placed vs in, and whether we haue gifts answerable to our callings, that we may thereby be brought to pray vnto the Lord that he would giue vs that which we haue not, and increase¹ that which we haue, and euermore supplie that which is wanting. Secondly, it serueth to teach vs to giue due honour to those in whom we see the true properties of Magistrates to be, and to acknowledge their lawfull calling. Thirdly, that in all our elections we make choise of such Magistrates as are endued with these properties. Fourthly, that we may pray that such Magistrates may be profitable where they are, and that the Lord would giue them to such places as haue them not. And last of al, that the Lord in mercy would vouchsafe to giue these properties to all Magistrates, which now are set ouer his people, and to furnish them plenteously therewith.

1. 1Use of the former doctrine.Vse of the former doctrine.

9 When the Lord gave the Israelites water in Rephidim, he named the place after their sin Mossa, and not after the miracle that he wrought, that they might both see his mercy, and be also put in mind of their sin. And this ought Magistrates to do in punishing sin. The Lord had often before forgiven them, and now when they had sinned most grievously he punished them, so as they might still perceive his mercy. So ⟨p. 741⟩ought the Magistrate to rebuke the people for their sin, and let them know it, yet so as¹ they mingle mercy and love with justice. And this ought to be also in the discipline of the Church, all means must be used, and all kindness showed, so that the fault be reproved, before we come to the last means of excommunication.

9 When the Lord gaue the Israelites water in Rephidim, he named the place after their sinne Mossa, and not after the miracle that he wrought, that they might both see his mercy, and be also put in minde of their sinne. And this ought Magistrates to doe in punishing sinne. The Lord had often before forgiuen them, and now when they had sinned most grieuously he punished them, so as they might still perceiue his mercie. So ⟨p. 741⟩ought the Magistrate to rebuke the people for their sinne, and let them know it, yet so as¹ they mingle mercy and loue with iustice. And this ought to be also in the discipline of the Church, all meanes must be vsed, and al kindnesse shewed, so that the fault be reproued, before we come to the last meanes of excommunication.

1. 1The Magistrate must temper love, mercy, and justice together.The Magistrate must temper loue, mercie, and iustice together.

10 As every one is higher in degree, so ought he to show a greater measure of faith.

10 As euerie one is higher in degree, so ought hee to shewe a greater measure of faith.