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

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.

1. 1Note.

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:

for the harmless blood poured out by the king of Babel on the ground, being compared to the blood of the Saints shed by the Pope, it would be but as a spoonful in respect of the Sea. When this moody Tiger comes, he will pretend that he roots out heresy; but then why doth he suck the blood of infants, who are not capable of heresy? Well, if this be his intent to root out heresy, is the sword a fit instrument to do it? Paul and Peter, and the rest of that blessed college, and Christ himself put many notable heretics to silence, by the force of reason, and not by dint of sword. Was it Christ his meaning, that the successor of Peter should draw out his sword, when Peter himself was bidden to put it up? And yet this royal Priest and Bishop, generally will drown the Church in her own blood. And do we not see how the guides, Pastors, and overseers of the Church, are driven out of sundry places, where this Bishop hath set his foot, whose harts could have been better contented at once, to have sealed their doctrine with their blood, than to be separated from them, to whose souls they had devoted themselves? An heavy farewell, no doubt they took of their congregations, when as we read of some, who filled their high ways with their beasts, & laid their children at the feet of the Pastors, when they¹ departed from them, crying unto them, What shall be our estate, now ye are gone to martyrdom? Who shall wash our children in the crystal waters of Baptism? Who shall ease our afflicted consciences when the adversary shall accuse us? Who shall lead us the way of life, and bring our souls to rest? Recompense them (O Lord) as they have deserved, that are the cause of this, (O Lord) give them sad harts. So heavy a cross will it be to see an irremediable desolation of holy things: we know not yet the bitterness of this cup, yet we have them among us which have tasted it, whom let us entertain with Joseph with tears of mercy, and let us in their suites say to the Lord, they have beholden misery (O Lord) cause them to behold the light of thy loving countenance, for their relief & comfort. So be it.

for the harmelesse blood powred out by the king of Babel on the ground, being compared to the blood of the Saints shed by the Pope, it would be but as a spoonfull in respect of the Sea. When this moodie Tigre comes, he will pretend that he rootes out heresie; but then why doth he suck the blood of infants, who are not capable of heresie? Well, if this be his intent to roote out heresie, is the sword a fit instrument to do it? Paul and Peter, and the rest of that blessed colledge, and Christ himselfe put many notable heretikes to silence, by the force of reason, and not by dint of sword. Was it Christ his meaning, that the successor of Peter should draw out his sword, when Peter himselfe was bidden to put it vp? And yet this royall Priest and Bishop, generally will drowne the Church in her own blood. And do we not see how the guides, Pastors, and ouerseers of the Church, are driuen out of sundry places, where this Bishop hath set his foote, whose harts could haue bene better contented at once, to haue sealed their doctrine with their blood, than to be separated from them, to whose soules they had deuoted themselues? An heauie farewell, no doubt they took of their congregations, when as we reade of some, who filled their high waies with their beasts, & laid their children at the feet of the Pastors, whē they

17 It is the great judgement of God upon the corrupt judgement of the world, that¹ unless sin be prodigious and monstrous, such as go round about the world, we are not moved with it. When we admonish other sins of jesting, and such like, forsooth we ⟨p. 792⟩must smile when we do so, and we must laugh upon them, least we move choler, and give offence. Well for all sin in equal measure, and for the least of all sins, Christ Jesus the Son of God was fain to shed his precious blood. Howsoever sin seemeth little to us in committing, it was very great to Christ in suffering for it. They be small sins to us which are usual to all, but if they were not usual, they would seem prodigious.

17 It is the great iudgement of God vpon the corrupt iudgement of the world, that¹ vnlesse sinne be prodigious and monstrous, such as goe round about the world, we are not mooued with it. When we admonish other sinnes of iesting, and such like, forsooth we ⟨p. 792⟩must smile when we doe so, and we must laugh vpon them, least we moue choler, and giue offence. Well for all sinne in equall measure, and for the least of all sinnes, Christ Iesus the Sonne of God was faine to shed his precious blood. Howsoeuer sinne seemeth little to vs in committing, it was very great to Christ in suffering for it. They be small sins to vs which are vsuall to all, but if they were not vsuall, they would seeme prodigious.

1. 1To be moved only with palpable and prodigious sins, a sign of security.To be mooued onely with palpable and prodigious sins, a signe of securitie.

18 All the senses especially the eyes, as they are most singular instruments to receive¹ good things by, if they by Gods spirit be directed: so if they be not well ordered, do bring greatest evils, and therefore David prayeth that his eyes might be guided aright, and Job ²maketh a covenant with his eyes, under which the other parts are included, as also when David maketh a covenant with his mouth. Joseph his mistress first offended in looking without a cause: for the wantonness of vain looks bewray the corruption of the heart, we must then strive to have a lawful cause of all our doings, that so we may be assured of Gods providence to watch over us, least if any harm happen unto us, we be the just occasion thereof. Secondly, she offended in not keeping a measure: for whosoever seeth his own corruptions truly, will be afraid of the very appearance of evil, as Job, although he was never adulterer, yet privy to his corruption he made a covenant with his eyes. Josephs mistress spake to him day by day and he refuseth, she abideth still in her evil purpose, but he still refuseth her, and here is the difference between Gods children and the wicked, the one continueth still in wickedness and would have all others such, the other persevere in godliness, and would bring all men to the same, she was convinced of her fault, and yet sorrowed not but continued. Where note, the oftener sin the less grief, a note of the children ³of the devil. But contrarily, the oftener sin the more grief, a note of the child of God. Joseph was young about thirty four years, and yet chaste, contrary to those that say, fornication is but a trick of youth. Joseph was enticed and yet yielded not, a sign of a pure heart, for although temptations be offered of those, yet it proceedeth of our corruption that we yield to them. As Bathsheba yielded to David because she was corrupted: Joseph yielded not to his mistress, because his heart was pure. If we will be clean in all, let us first know our hearts, and see where we are weakest, and get a special defence against that, otherwise we⁴ shall take too much liberty, and indeed the chastest in heart, will be chastest in look, because they know their own corruption and strive against it, for whosoever hateth sin truly, will hate the garment defiled with sin:

and will beware of those things which in themselves are lawful, because he is ready to abuse them.

and will beware of those things which in themselues are lawfull, because he is readie to abuse them.

19 If God hath made any as the eye to see, as the mouth to reprove, as the hand to redress¹ sin either in families, in Church or in Common-wealth, they must specially look to themselves, they sin not. For of all others it is a great disgrace to see them, as the principal members of the body hurt. Again, the hurt of such a member is the endangering of all the other members. Now great reasons there are, why such men sin most dangerously. First, the higher we ascend, the greater strength we receive of God to resist sin; a thing then it were most deformed, that the more strength we have to keep off sin than others, the less we should do it. Again, the greater and better credit we have, the more we must think our selves bound to thankfulness, then where thankfulness should abound most, unthankfulness being found most, it is the greater blemish. Thirdly, where we are² nearer to such dignity, we should have the chiefest gifts to keep our motes and beams,³ both great and small sins; now if the eye, that should foresee and prevent such things⁴ should receive motes and beams in it self, it is a thing most absurd, when they, I say, that should rid the house, the Church or Common-wealth of blemishes, be most full of⁵ blemishes, it is a great deformity. Lastly, the least offence that such a one commits, every one is grieved with, and then rather than such a thing should be, it were better not to be a Governor, or that he were fair burned. For as without the eye no other member⁶ can do this office, neither the hand, nor the foot can do their function without sight; so without the direction of such governors, no part can do his duty. The safety of the eye is the safety of the other members, the good estate of the people is in the good estate of the Prince, every member hath his interest in the ey•, and therefore the fault of the eye sticks in every member. So that in the peril of the eye how many members soever are

20 In a public reformation we must specially meet with the greatest sin, and begin¹ first to cast out beams, & then motes. This is the order of God himself: for although he first talked with Adam, and so proceeded to Eve, and then to the Serpent, (for Adams sin is as the mote) yet when he comes to judgement and to sentence of casting ou•, he first begins with the Serpent, whose sin was a beam sin, and so proceeds against the other two, which in respect of that were but as mote sins. This was Davids order, first Psal. 101.² he will cast out Apostates, and Atheists: secondly, scorners of Religion and all perverse spirits: thirdly, the slanderer and tale teller: and lastly even him that looketh but proudly, which thing we little account of. This was the order of Christ: for bodily diseases, it is said, Matth 4 he healed all sicknesses, and then it is said he healed cripples: for spiritual he first cured them that were possessed, then the lunatic, then the leprous, &c. Lastly, this was the order of the Primitive Church, whether they dealt in excommunication, in suspension,³ or in admonition. For excommunication, first they began with scorners, then with blasphemers, thirdly with heretics, fourthly with perjured persons, and fitly, with the obstinate enemies of Discipline. For suspension, they dealt first against common scorners: secondly,⁴ against neglecters of the liturgy: thirdly, against quarrels: fourthly, against incontinent persons, & fifthly against slanderers. For admonition, first they met with the idle persons: secondly with common prattlers: thirdly, with unreverent behaviours of themselves against superiors: fourthly, against them that exceed above their ability in their apparel: fifthly, with them that neglected the state economical by needless running into⁵ debt, and so into debt, and so into wilful poverty. Thus we see the order of God himself, of David, of Christ the Son of God, of the Church in it excellent beauty.

21 The estate of sinners may well be compared to them that be sick: for as when one¹ keepeth his bed, and goeth to Physic, it argueth some notable malady, and disorder, whereby he is hindered from some necessary function: so our soul by the distemper of sin, is not only hindered from her duty, but is clean put out of all good course and temper. David complaineth of this, My sin hath taken such hold upon me, that I am not able to look ²up, they be gone over my head, they have worn away my beauty, there is no rest in my bones by reason of my sin. Very aptly are they compared to sick men that are sinners, to the end they might more warily look to themselves, search the bottom of their thoughts, feel their grief where it lieth, find out the cause thereof, seek betimes for remedy, least not taking it in time, it rankle and fester inwardly, it eat and infect more and more, it come to a running sore, as David complaineth, and so prove very near incurable. The Pharisees are well called sick men, to move those Peacock-tailed justiciaries, to pity the miserable plight and pickle they were in, and not so slightly to over-look themselves as they were wont to do. Who is so unnatural, that is not moved with pity towards the sick? who is so without all bowels, that is not touched with compassion of a sick man? If his heartstrings be not so hard as a horn, if he have not a flint stone in place of his hart, if his reins be not steel, and his hart and bowels hewed and framed out of an hard Oak, he must needs have some remorse, his bowels must needs yearn, and his heart within him cannot choose but mourn over the groans of a man that draweth his last breath. And as the Lord spake, it is a memorandum for them to strike their frozen hearts: so for our selves we have to take this Item also, for in them he toucheth us, our share is in it, he shadows therein the whole estate of mankind subject to every disease, always drooping and complaining, always laid up on one side or other, teaching us to give over, and to divorce our selves from all security. The Scripture in this point is plentiful, Who can say his heart ³is clean? There is none that doth good, no not one, all are sick either of the covetous dropsy, or ambitious ⁴