A02178:4704
A02178:4704
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.
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.
3 Let them that fear the Lord account it his great mercy, that he will not let them prosper and thrive in their sins: least they should be carried away thereby to perdition, and those who belong not to the Lord (though they think all well) so long as they feel their ⟨p. 799⟩profit: yet let them know that the Lord doth show no greater sign of his wrath, than when he suffereth them to prosper in their wickedness. For as a father that hateth his child most,1 when he giveth himself to be ruled by his own pleasure: so it is with the Lord. Therefore let them that take pleasure in following their own lusts, and satisfy their own desires in sin and wickedness, though for the present they obtain that they delight in, take heed least the clouds of darkness suddenly overshadow them; and so the Lord send them to be tormented in hell before they be aware. Whereas contrariwise he chasteneth his children in this world, that eternally they might not be condemned.
3 Let them that feare the Lord account it his great mercie, that hee will not let them prosper and thriue in their sins: least they should be carried away thereby to perdition, and those who belong not to the Lord (though they thinke all well) so long as they feele their ⟨p. 799⟩profit: yet let thē know that the Lord doth shew no greater signe of his wrath, than when he suffereth thē to prosper in their wickednesse. For as a father that hateth his child most,1 when he giueth himselfe to be ruled by his owne pleasure: so it is with the Lord. Therefore let them that take pleasure in following their owne lusts, and satisfie their owne desires in sin and wickednesse, though for the present they obtaine that they delight in, take heed least the cloudes of darknes suddenly ouershadow them; and so the Lord send them to be tormented in hel before they be aware. Whereas contrariwise he chasteneth his children in this world, that eternally they might not be condemned.
4 We shall never thoroughly leave sin, until we know and acknowledge sin to be sin, and be truly sorrowful for the same.
4 We shall neuer througly leaue sinne, vntill we know and acknowledge sinne to be sinne, and be truly sorrowfull for the same.
5 The nature of the wicked is, that there groweth their love, where they be not gainsaid1 and reproved for sin, and where they be admonished, there groweth their hatred.
5 The nature of the wicked is, that there groweth their loue, where they be not gainsaid1 and reproued for sinne, and where they be admonished, there groweth their hatred.
6 If once we give consent to sin, we are made ready to fall into moe and many sins, and making no conscience of one sin, we shall not make conscience of many and great sins: and so being once in wrapped in sin, it is an hard thing to get out of the claws of the devil. Lord give us grace to see and to resist the first sin, even the first motions unto sinne, Jam. 1. 13. 14. conferred with Heb. 3. 12. 13.
6 If once we giue consent to sinne, we are made ready to fall into moe and many sins, and making no conscience of one sinne, we shall not make conscience of many and great sinnes: and so being once in wrapped in sinne, it is an hard thing to get out of the clawes of the diuell. Lord giue vs grace to see and to resist the first sinne, euen the first motions vnto sinne, Iam. 1. 13. 14. conferred with Heb. 3. 12. 13.
7 It is the greatest judgement of God that can be, to thrive in sin.
7 It is the greatest iudgement of God that can be, to thriue in sinne.
8 We must take heed that by the occasion of others that sin, we give not our selves to do the like: but rather by the fall of others into sin, we must learn to rise up unto the Lord.
8 We must take heed that by the occasion of others that sinne, we giue not our selues to doe the like: but rather by the fall of others into sinne, we must learne to rise vp vnto the Lord.
9 The occasion of sin may be by another, but the cause of it is in our own corrupt nature, which is always ready to sin.
9 The occasion of sinne may be by another, but the cause of it is in our owne corrupt nature, which is alwaies readie to sinne.
10 Sin getteth most strength, when good men fall into it.
10 Sinne getteth most strength, when good men fall into it.
11 It is a great mercy of God to go bungar like, and foolishly about a sin.
11 It is a great mercy of God to goe bungar like, and foolishly about a sinne.
12 It is good to resist that which nature most liketh.
13 That God that drew light out of darkness, will draw goodness oft times out of our corruption. Our corruption corrected by the mercy of God, maketh us esteem better of1 good men, being removed or taken away from us, than we did when they were near and remaining with us.
13 That God that drew light out of darkenesse, will draw goodnes oft times out of our corruption. Our corruption corrected by the mercy of God, maketh vs esteeme better of1 good men, being remoued or taken away from vs, than we did when they were neere and remaining with vs.
14 One sin goeth not alone: but one sin will open the doors of the soul to let in another.
14 One sinne goeth not alone: but one sinne will open the doores of the soule to let in another.
15 We never will labour to leave sin, so long as we be quiet in mind, but still flatter1 our selves and bedaub our consciences with rotten plasters, until we be either stricken with fear, or cast down with judgements. The greatness and enormity of sin is seen by six points: First, on Gods behalf how huge and detestable it is may be seen, who by sin is so greatly dishonoured: for how much the higher his Majesty is, so much the greater2 enormity it is to sin against him. Secondly, sin is noted by the quality of a sinner.3 Sins are made so much the higher & greater, the more that a man is bound unto equity: for the more and greater benefits he hath received of God, so much the more is he bound to do his will. Thirdly, it is weighed and noted in the quality of the matter, whereabout4 the sin is committed: for a sin against mans person or name is greater, than against his substance or goods: but those sins are most grievous which are directly done against God, which do impeach and touch his Majesty, so nearly piercing him, as it were to the quick, as distrust, despair, blasphemy, idolatry, &c. Fourthly, sins measured by5 means of the end which the sinner bendeth to: for the worse that the intent or purpose of the sinner is, the more grievous is his sin. Fifthly, circumstances are to be respected of time,6 and place. Sixthly, of the very deformity of sin it self according to it self, the which is always7 so much the greater and more loathsome, as the virtue is more excellent and worthy which is contrary to it: whereupon as the love of God is the highest virtue, so on the contrary part the hatred of God is the greatest vice. S. Gregory saith, A vile and stinking carrion is more tolerable to mans sent, than a sinful soul unto God. So then if we fear, and be unwilling to appear vile, filthy, and detestable before the holy and most worthy Majesty of God, and if we abhor that the countenance of our Creator should be turned
16 Evil doers shun the light, what they cannot avoid, they endeavour to conceal, they do things they shame to hear of, they walk disorderly, and think to shroud themselves1 in the clouds: That, which the fear of God cannot cause them wholly to avoid, that the shame of men enforceth them to convey from the eyes of the world. So sin is ashamed of it self, and showeth that God had naturally implanted in all a sentence, and condemnation against sin, which though we commit, yet committing it we condemn it, and because we condemn it in our selves, we conceal it from others. Yet many have so deprived themselves of this natural remorse, they open the face of sin to the view of all men, let a man shut his eyes never so close. How earnest was Athanasius with the Emperor, sharply to correct the Pastors in his time going from their flock? If for the reverence of their person,2 saith that good man, thou wilt not constrain them to dwell with their flocks, suffer me to avoid them out of thy government, and if God ask me a reason, why I do so, I will show it him. And yet these sins being written in the open foreheads of many in this land: how many do pull down their hearts one whit the more for it? Thus to walk in sin without shame at all, is it marvel, if the godly bewail to see it? If there were but one unjust man, iniquity for this one mans sin were lamentable, much more when whole families, when whole streets, nay when whole towns and cities are such, the case is to be lamented. And be it that generally the common sort of men be so ill inclined, yet so long as the Ministers be unpolluted with blood, there is hope, the rest may be recovered: but if they be as a thief that lays wait for his pray, And living not only of, but from the altar, work evil in the eyes of the people, what then can be hoped for? Yet hope of better is not only cut off, if those that be in authority correct both the one and the other, and censure both people and Pastors. But if a state be so ruinous, that they do the greatest wrongs, which sit in the highest rooms, when iniquity & authority kiss each other, when the workers of3 iniquity will not be controlled, and cannot be corrected; then it is a time of mourning and lamentation.
16 Euill doers shunne the light, what they cannot auoide, they endeuour to conceale, they do things they shame to heare of, they walke disorderly, and thinke to shroud themselues
If the Prophets in their days did bewail such things, what should we do,1 whom God hath cast into such days, wherein we see the books had and read wherein iniquity is prescribed? As for swearing, and profaneness, these are the sins of poor men, they that will bear a top in the world, must now think oppression and adultery be things indifferent, so far are the precepts of iniquity spread even in our highest places. This thou feest, O Lord, and canst thou suffer it, that what thou condemnest for a crime we should account it virtue? When such things are among us, and suffered and practised in stead of harmonious songs, the music of Jerusalem should be to lament. Otherwise it will bring those times, when it will be our greatest mishap that ever we have been happy, so much our present sorrows shall be augmented by our by▪past joys. Then it will be time to burn our Crown to ashes: when for these abominations we that seemed as Gods, shall be trampled under foot as dung; when the Nobles, that are as the purest gold, become to be as earthen vessels; when our Ministers, that were honourable, shall become contemptible; when the Babylonians shall drink in our holy and honourable vessels of Gods worship.2 Oh that this could teach us wisdom, to make the bowels of the poor the coffers of our treasures. Yet herein is not all; our sins deserve a greater scourge. Our children, for3 whom we would not promise an heavenly inheritance, shall wallow in their own blood before our faces; when that comes to pass, though thy child be dear, yet remember that he should not have been so dear to thee, as he that shed his blood both for him and thee. And yet beyond all this our ground shall be burnt to the ground: our vines shall dry, our trees shall be eaten up with fire, our pastures scorched as an heath, our sumptuous buildings shall be ruinous houses, our fields shall be like unto the paved allies, and our cities shall be as a ploughed field, the enemy shall find a Paradise, and shall leave us a wilderness. But you will say, what is all this to us as yet? I answer, if the least of the Saints (which be precious stones in the Lords Sanctuary) be better than all buildings in the world, who ⟨p. 791⟩
Hath not the Lord even in our days and in our eyes, pulled off the bark from every pleasant tree; how hath he made it bare? is there one branch, which the enemy hath not made white? How do the herds pine away? how do the flocks perish? That which the1 Palmer-worm hath left, the Canker-worm hath eaten; that which the Canker-worm hath left, the Caterpillar hath eaten, they have spoiled the Church from hand to hand. Wherefore it behoveth those places, that have so cast the Lord out, to labour the harvest may be recovered, and that the branches be new planted, that the holds cast down may be reedified, and that the vines decayed may be repaired. For want whereof every private mans field being as a garden, and every mans garden being as a Paradise, the Lords garden2 (whether for want of manuring, or for the sleeping of the dressers, I know not) lieth like the field of the sluggish man, and his vineyard like the vineyard of one that is idle. And where every house is curiously ceiled, every city aptly compacted, the house of the Lord (whether for that the spiritual workmen are confounded among themselves, or the overseers of the work be willingly corrupted) lieth void & waste in many places, so that they that see it, are constrained to say, O Lord, why doest thou behold us thus, and sufferest to see such vastation? Neither yet shall the voice of the enemy crying in the day of revenge; race it, race it down to the ground, strike us with such a terror, as when violence3 shall come upon us, our wives, our children, without all respect of age and estate. It is not possible, that we in our great security, should conceive a shadow of that inexplicable grief, which shall follow that persecuting plague hastening towards us, when the carcasses of our friends shall make a way, and be as a path in our streets, when our women shall villainously be abused in the Lords Zion, the children put to the edge of the sword, the Princes hanged up by the hands, no sparing shall be of sex or of age, and besides so outrageous a rage, when our foes shall come to tread as holy ground, where the glory of God his house4 should strike them stone dead, when their sword should be abashed and lose it glittering, when it should see the Majesty of the Lord in his Ministers and Preachers. This is a matter of grief and indignation:
15 We neuer will labour to leaue sinne, so long as we be quiet in minde, but still flatter1 our selues and bedawbe our consciences with rotten plasters, vntill we be either stricken with feare, or cast downe with iudgements. The greatnes and enormitie of sinne is seene by sixe points: First, on Gods behalfe how huge and detestable it is may be seene, who by sin is so greatly dishonoured: for how much the higher his Maiestie is, so much the greater2 enormitie it is to sinne against him. Secondly, sinne is noted by the qualitie of a sinner.3 Sinnes are made so much the higher & greater, the more that a man is bound vnto equitie: for the more and greater benefits he hath receiued of God, so much the more is he bound to doe his will. Thirdly, it is waighed and noted in the qualitie of the matter, whereabout4 the sinne is committed: for a sinne against mans person or name is greater, than against his substance or goods: but those sinnes are most grieuous which are directly done against God, which doe impeach and touch his Maiestie, so neerely piercing him, as it were to the quicke, as distrust, despaire, blasphemie, idolatrie, &c. Fourthly, sinnes measured by5 meanes of the end which the sinner bendeth to: for the worse that the intent or purpose of the sinner is, the more grieuous is his sin. Fiftly, circumstances are to be respected of time,6 and place. Sixtly, of the very deformitie of sin it selfe according to it selfe, the which is alwaies7 so much the greater and more loathsome, as the vertue is more excellent and worthie which is contrarie to it: whereupon as the loue of God is the highest vertue, so on the contrarie part the hatred of God is the greatest vice. S. Gregorie saith, A vile and stinking carrion is more tolerable to mans sent, than a sinfull soule vnto God. So then if we feare, and be vnwilling to appeare vile, filthie, and detestable before the holy and most worthie Maiestie of God, and if we abhorre that the countenance of our Creator should be turned ⟨p. 790⟩from vs, let vs then auoide sinne with all carefulnes and pure affection, within and without: for no deformitie can so disfigure vs in mans eye, as the reasonable soule by sinne is8 deformed, and made vile and hatefull in the eyes of God, and before his sight: for by sinne the soule of man is made like the diuell himselfe.
If the Prophets in their daies did bewaile such things, what should we doe,1 whom God hath cast into such daies, wherein we see the bookes had and read wherein iniquitie is prescribed? As for swearing, and prophanenesse, these are the sins of poore men, they that will beare a top in the world, must now think oppression and adulterie be things indifferent, so far are the precepts of iniquitie spread euen in our highest places. This thou feest, O Lord, and canst thou suffer it, that what thou condemnest for a crime we should account it vertue? When such things are among vs, and suffered and practised in stead of harmonious songs, the musicke of Ierusalem should be to lament. Otherwise it will bring those times, when it will be our greatest mishap that euer we haue been happie, so much our present sorrowes shall be augmented by our by▪past ioyes. Then it will be time to burne our Crowne to ashes: when for these abominations we that seemed as Gods, shall be trampled vnder foote as dung; when the Nobles, that are as the purest gold, become to be as earthen vessels; when our Ministers, that were honorable, shall become contemptible; when the Babylonians shall drink in our holy and honourable vessels of Gods worship.2 Oh that this could teach vs wisedome, to make the bowels of the poore the coffers of our treasures. Yet herein is not all; our sinnes deserue a greater scourge. Our children, for3 whom we would not promise an heauenly inheritance, shall wallow in their owne blood before our faces; when that comes to passe, though thy childe be deare, yet remember that he should not haue been so deare to thee, as he that shed his blood both for him and thee. And yet beyond all this our ground shall be burnt to the ground: our vines shall drie, our trees shall be eaten vp with fire, our pastures scorched as an heath, our sumptuous buildings shall be ruinous houses, our fields shall be like vnto the paued allies, and our cities shall be as a plowed field, the enemie shall finde a Paradise, and shall leaue vs a wildernesse. But you will say, what is all this to vs as yet? I answere, if the least of the Saints (which be precious stones in the Lords Sanctuarie) be better than all buildings in the world, who ⟨p. 791⟩can think of our spiritual vastation, and not to haue his countenance sad with the remembrance therof?
Hath not the Lord euen in our daies and in our eyes, puld off the bark from euery pleasant tree; how hath he made it bare? is there one branch, which the enemy hath not made white? How do the heards pine away? how do the flocks perish? That which the1 Paliner-worme hath left, the Canker-worme hath eaten; that which the Canker-worme hath left, the Caterpiller hath eaten, they haue spoyled the Church from hand to hand. Wherefore it behoueth those places, that haue so cast the Lord out, to labour the haruest may be recouered, and that the branches be new planted, that the holds cast down may be reedified, and that the vines decaied may be repaired. For want whereof euerie priuate mans field being as a garden, and euerie mans garden being as a Paradise, the Lords garden2 (whether for want of manuring, or for the sleeping of the dressers, I know not) lyeth like the field of the sluggish man, and his vineyard like the vineyard of one that is idle. And where euery house is curiously sieled, euery citie aptly compacted, the house of the Lord (whether for that the spirituall workmen are confounded among themselues, or the ouerseers of the worke be willingly corrupted) lieth void & waste in many places, so that they that see it, are constrained to say, O Lord, why doest thou behold vs thus, and sufferest to see such vastation? Neither yet shall the voyce of the enemie crying in the day of reuenge; race it, race it downe to the ground, strike vs with such a terror, as when violence3 shall come vpon vs, our wiues, our children, without all respect of age and estate. It is not possible, that we in our great securitie, should cōceiue a shadow of that inexplicable griefe, which shall follow that persecuting plague hastning towards vs, when the carkases of our friends shall make a way, and be as a path in our streets, when our women shall villainously be abused in the Lords Sion, the children put to the edge of the sword, the Princes hanged vp by the hands, no sparing shall be of sexe or of age, and besides so outragious a rage, when our foes shall come to tread as holy ground, where the glorie of God his house4 should strike them stone dead, when their sword should be abashed and lose it glittering, when it should see the Maiestie of the Lord in his Ministers and Preachers. This is a matter of griefe and indignation: