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

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:

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:

1. 1Famine of Gods word.
2. 2Idleness in the Ministry.Idlenes in the Ministerie.
3. 3Calamities for the contempt of the Gospel and Gods worship neglected.Calamities for the contempt of the Gospell and Gods worship neglected.
4. 4Popish persecution how great.

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.

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

All our health is a perilous disease, our righteousness is as a rag stained with the flowers of a woman. If none be void, if many sins lie hid in us (for who can tell how oft he offendeth, who can say, he is not crazed?) if our cleanness be filthy, if our light be darkness, if our health be sickness, how filthy is our filthiness? how ⟨p. 794⟩dark is our darkness? howsoever is our sickness? And how truly is our body called a body of death? If then we had any hope of our recovery, it would make us look for our Physician Christ.

All our health is a perillous disease, our righteousnesse is as a rag stained with the flowers of a woman. If none be voide, if many sinnes lie hidde in vs (for who can tell how oft he offendeth, who can say, he is not crased?) if our cleannesse be filthie, if our light be darknesse, if our health be sicknesse, how filthie is our filthinesse? how ⟨p. 794⟩darke is our darknesse? howsoeuer is our sicknesse? And how truly is our body called abody of death? If then we had any hope of our recouery, it would make vs look for our Physition Christ.

CHAP. LXIII. Of Physic and Diet, Sickness and Health.

CHAP. LXIII. Of Physicke and Diet, Sicknesse and Health.

IN that Christ doth vouchsafe to be called our Physician, and to be so, it doth greatly commend unto us his kindness unspeakable, and mercy unmeasurable, that he would come down from heaven from his throne of glory, to become a Physician¹ to heal our desperate diseases. More that he is no common leach, but such a one as we may safely put our lives into his hand, it will appear easily if we consider the properties of an expert Physician, in whom these three are chiefly to be considered and required. First a sense of the infirmity, whereby in looking well over us, we may know the disease the more² throughly. Such a one was Christ, Isaiah 53. He had good cause to know our infirmities, he needed not that any should counsel him, he knew what was in man. Secondly, a very ready³ and willing mind to heal them, and take pains with them that are diseased. This also was in our Saviour, Isaiah 64. The Spirit of the Lord is upon me, in that he hath anointed me, that I was willing to heal the broken hearted, & preach forth the acceptable year of the Lord. Thirdly, a faculty and facility in healing. This also was in full measure in him. He went about, saith Matthew, doing good, healing every disease and malady among the people, which may far more fitly by way of a Metaphor, be translated unto the soul, where after a more singular way he worketh great masteries, and doth great cures. This is the comfort of all comforts to the groaning soul, to have a pitiful, a willing, and a skilful Physician to look upon them, and take them in hand.

IN that Christ doth vouchsafe to bee called our Physition, and to bee so, it doth greatly commend vnto vs his kindnesse vnspeakable, and mercie vnmeasurable, that hee would come downe from heauen from his throne of glorie, to become a Physition¹ to heale our desperate diseases. More that hee is no common leach, but such a one as wee may safely put our liues into his hand, it wil appeare easily if we consider the properties of an expert Physition, in whom these three are chiefly to be considered and required. First a sense of the infirmitie, wherby in looking wel ouer vs, we may know the disease the more

2 When sickness or any affliction is upon us, we must take heed that we indent not with the Lord, but learn presently to live righteously, and to profit by whatsoever is laid upon us, though we see not present release. For if the cross only humble us, and we be not humbled in heart, what shall we be when the cross is gone? Therefore let us see the Lord, and be humbled, because it is his doing, and with our whole heart subscribe thereunto, and let the Lord remove it in his time, so that we presently profit by it.

2 When sicknes or any affliction is vpon vs, wee must take heede that wee indent not with the Lord, but learne presently to liue righteously, and to profit by whatsoeuer is laid vpon vs, though we see not present release. For if the crosse onely humble vs, and wee be not humbled in heart, what shall we be when the crosse is gone? Therefore let vs see the Lord, and bee humbled, because it is his doing, and with our whole heart subscribe thereunto, and let the Lord remoue it in his time, so that we presently profit by it.

3 A certain man who had bin three years pained with a grievous disease, and finding¹ no remedy by Physic, wished many times to die, and yet when he had better considered, he humbled himself and said with his heart, If this lie on me all my life, yet will I serve the Lord, which done he found present ease, and was not troubled therewith afterward. Also when men are fallen into the hands of the Magistrate, or of the discipline of the Church, they will show great repentance for the time. But when the time of their examination and course of Justice is past, then also is their piety past, they are never the better; which showeth that they were not truly humbled, neither received any profit by their present correction. But let us learn to profit by both, namely, by the immediate, or mediate hand of God upon us, and know that if the Lord forgive our sins they shall be forgotten of men, and if we shame our selves, and be truly humbled under his hand for them, then the Lord will take away our shame, and whatsoever affliction in his due time.

3 A certaine man who had bin three yeeres pained with a grieuous disease, and finding¹ no remedie by Physick, wished many times to die, and yet when he had better considered, he humbled himselfe and said with his heart, If this lie on me all my life, yet wil I serue the Lord, which done he found present ease, and was not troubled therewith afterward. Also when men are fallen into the hands of the Magistrate, or of the discipline of the Church, they will shew great repentance for the time. But when the time of their examination and course of Iustice is past, then also is their pietie past, they are neuer the better; which sheweth that they were not truly humbled, neither receiued any profit by their present correction. But let vs learne to profit by both, namely, by the immediate, or mediate hād of God vpon vs, and know that if the Lord forgiue our sinnes they shall be forgotten of men, and if we shame our selues, and be truly humbled vnder his hand for them, then the Lord will take away our shame, and whatsoeuer affliction in his due time.

1. 1To be truly humbled in sickness to bear the Lords cross.To be truly humbled in sicknesse to beare the Lords crosse.

4 If we promise amendment in the time of our trouble, and yet follow it not in the¹ time of prosperity: it is for hardness of heart. For Pharaoh his example is for to fear, we must not put it off for time to come, but presently learn to amend our lives, otherwise the Lord may deal with us as he did with him.

4 If wee promise amendment in the time of our trouble, and yet followe it not in the¹ time of prosperitie: it is for hardnesse of heart. For Pharaoh his example is for to feare, we must not put it off for time to come, but presently learne to amend our liues, otherwise the Lord may deale with vs as he did with him.

1. 1Hardness of heart.Hardnesse of heart.

5 When sickness or any other trouble doth afflict us, if we would know▪ whether it proceed from the favour & love of God towards us, let us learn to see it in the example of the thief on the cross, who fled unto God, profited by the cross, and would that others also¹ should so do: for if we can in trouble fly to God, not to witches, and profit by our cross, which in it nature is able to make us worse, whereunto also Satan will set to his hand; if we desire to amend our life, and that others also should amend by our example: by these ⟨p. 795⟩fruits we may see that our sickness is sanctified in Christ, and all other our troubles are also sanctified in him. For God would not have received us so graciously in the sacrifice of his Son Christ, if he meant to destroy us, he hath given us so many pledges of his love: So we may reason with our souls, as Manoal•s wife did with her husband, ludg. 12. 23.

5 When sicknes or any other trouble doth afflict vs, if we would know▪ whether it proceed from the fauour & loue of God towards vs, let vs learne to see it in the example of the theefe on the crosse, who fled vnto God, profited by the crosse, and would that others also¹ should so do: for if we can in trouble flie to God, not to witches, and profit by our crosse, which in it nature is able to make vs worse, whereunto also Sathan will set to his hand; if wee desire to amend our life, and that others also should amend by our example: by these ⟨p. 795⟩fruites we may see that our sicknes is sanctified in Christ, and all other our troubles are also sanctified in him. For God would not haue receiued vs so graciously in the sacrifice of his sonne Christ, if he ment to destroy vs, he hath giuen vs so many pledges of his loue: So we may reason with our soules, as Manoal•s wife did with her husband, ludg. 12. 23.

5 Seeing God created all things, nothing hath virtue in it, but as God giveth it; and when it pleaseth him he taketh it away. Our father Adam lived with herbs, and yet should have lived for ever; but we have many other things for our nourishment, and yet live not. Again, our fathers before the flood lived longer than we do, yet had not so many ••shes as we have. The children of Israel lived forty years with Manna, and Moses and Elia▪ lived forty days without meat: all these teach us, that man liveth not by bread only, and that the want of the creatures doth not necessarily cast us into diseases, but that it is our si•••e which casteth us into them. Meat doth not nourish us, Physic doth not heal us, and the creatures do not strengthen us, but the Lord doth all in all, as it pleaseth him, to try his children, or to punish the wicked.

5 Seeing God created all things, nothing hath vertue in it, but as God giueth it; and when it pleaseth him he taketh it away. Our father Adam liued with hearbs, and yet should haue liued for euer; but we haue many other things for our nourishment, and yet liue not. Again, our fathers before the flood liued longer than we do, yet had not so many ••shes as we haue. The children of Israel liued fortie yeeres with Manna, and Moses and Elia▪ liued fortie daies without meate: all these teach vs, that man liueth not by bread onely, and that the want of the creatures doth not necessarily cast vs into diseases, but that it is our si•••e which casteth vs into them. Meate doth not nourish vs, Physick doth not heale vs, and the creatures doe not strengthen vs, but the Lord doth all in all, as it pleaseth him, to trie his children, or to punish the wicked.