A02178:4723
A02178:4723
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.
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 ⟨p. 793⟩dependant of it, so many are in danger, and so many slips that men of authority fall into, so many occasions of offence are offered to their charges.
19 If God hath made any as the eye to see, as the mouth to reproue, as the hand to redresse1 sinne either in families, in Church or in Common-wealth, they must specially looke to themselues, they sinne not. For of al others it is a great disgrace to see them, as the principall members of the body hurt. Againe, the hurt of such a member is the endangering of all the other members. Now great reasons there are, why such men sinne most dangerously. First, the higher we ascend, the greater strength we receiue of God to resist sinne; a thing then it were most deformed, that the more strength we haue to keepe off sinne than others, the lesse we should doe it. Againe, the greater and better credit wee haue, the more we must thinke our selues bound to thankfulnes, then where thankfulnes should abound most, vnthankfulnes being found most, it is the greater blemish. Thirdly, where wee are2 neerer to such dignitie, wee should haue the chiefest gifts to keepe our motes and beames,3 both great and small sinnes; now if the eye, that should foresee and preuent such things4 should receiue motes and beames in it selfe, it is a thing most absurd, when they, I say, that should rid the house, the Church or Common-wealth of blemishes, bee most full of5 blemishes, it is a great deformitie. Lastly, the least offence that such a one commits, euerie one is grieued with, and then rather than such a thing should bee, it were better not to be a Gouernour, or that hee were faire burned. For as without the eye no other member6 can doe this office, neither the hand, nor the foote can doe their function without sight; so without the direction of such gouernours, no part can doe his dutie. The safetie of the eye is the safetie of the other members, the good estate of the people is in the good estate of the Prince, euery member hath his interest in the ey•, and therefore the fault of the eye stickes in euery member. So that in the perill of the eye how many members soeuer are ⟨p. 793⟩dependant of it, so many are in danger, and so many slippes that men of authoritie fall into, so many occasions of offence are offered to their charges.
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
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.
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.
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.
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.
6 In corporal blessings, if we have not the spirit to teach us, that by the word, and by prayer they are sanctified unto our use, if we cannot receive even every morsel of meat at Gods hands, as tokens and pledges of his favour, surely we shall either at the last be brought to loathe them, or to set our hearts too much upon them: so that the Lord shall be constrained to take them from us, to make them •ot, melt, and stink, so that we shall not find them, nor have any good, holy and profitable use of them. Contrariwise, if the spirit do teach us, and assure our hearts, that all the creatures of God are sanctified unto us by the word, and by prayer: then shall we give God due glory in them, find profit by them, and have them so long continued unto us, as shall be expedient for us. Some do look on the word of God only to get knowledge, or to be as others are, at the last it will1 be loathed of them. So the Minister of God if we like him only for favour o• some gifts that he hath, and not for that he is the minister of our salvation, we tha• quickly either make him an Idol, or else utterly despise him. Therefore if we will always have them in due estimation, let us acknowledge them to be such as labour for our salvation.
6 In corporall blessings, if we haue not the spirit to teach vs, that by the word, and by prayer they are sanctified vnto our vse, if we cannot receiue euen euery morsel of meate at Gods hands, as tokens and pledges of his fauour, surely we shall either at the last be brought to loathe them, or to set our hearts too much vpon them: so that the Lord shall be constrained to take them from vs, to make them •ot, melt, and stinke, so that we shall not finde them, nor haue any good, holy and profitable vse of them. Contrariwise, if the spirit doe teach vs, and assure our hearts, that all the creatures of God are sanctified vnto vs by the word, and by prayer: then shall we giue God due glorie in them, finde profit by them, and haue them so long continued vnto vs, as shall be expedient for vs. Some do looke on the word of God onely to get knowledge, or to be as others are, at the last it will1 be loathed of them. So the Minister of God if we like him onely for fauour o some gifts that he hath, and not for that he is the minister of our saluation, we tha quickly either make him an Idoll, or else vtterly despise him. Therefore if we will alwaies haue them in due estimation, let vs acknowledge them to be such as labour for our saluation.
7 As oftentimes it falleth, that some men receive natural sicknesses from their natural parents; so do some likewise receive from their natural parents natural sins.
7 As oftentimes it falleth, that some men receiue naturall sicknesses from their naturall parents; so doe some likewise receiue from their naturall parents naturall sinnes.
8 When some had admonished him for making mention of old sins when he was at the death of any: he said first, I esteem not men as they are in the time of their sickness, but ordinarily I measure them, as they were in their lives. Again, they are not guilty of old sins in death, which repented truly of their old sins in health, and life. Besides, if they be not guilty, my prayer or speech hurteth them not, but profiteth others: if they be guilty, the trouble of them shall turn to their good, in that they shall find the judgement of this world, and escape the final judgement that is to come.
8 When some had admonished him for making mention of old sinnes when he was at the death of any: he said first, I esteeme not men as they are in the time of their sicknesse, but ordinarily I measure them, as they were in their liues. Againe, they are not guiltie of olds sins in death, which repented truly of their old sins in health, and life. Besides, if they be not guiltie, my prayer or speech hurteth them not, but profiteth others: if they be guiltie, the trouble of them shall turne to their good, in that they shall finde the iudgement of this world, and escape the finall iudgement that is to come.
9 He thought that there should not be one Minister for the sick and the whole in the1 time of the plague, but that one should minister to the whole, whilst their own Pastor tended the sick.
9 He thought that there should not be one Minister for the sicke and the whole in the1 time of the plague, but that one should minister to the whole, whilest their owne Pastor tended the sicke.
20 In a publike reformation we must specially meete with the greatest sin, and begin1 first to cast out beames, & then motes. This is the order of God himselfe: for although he first talked with Adam, and so proceeded to Eue, and then to the Serpent, (for Adams sinne is as the mote) yet when he comes to iudgement and to sentence of casting ou•, he first begins with the Serpent, whose sinne was a beame sinne, and so proceedes against the other two, which in respect of that were but as mote sins. This was Dauids order, first Psal. 101.2 he will cast out Apostataes, and Atheists: secondly, scorners of Religion and all peruerse spirits: thirdly, the slanderer and taleteller: and lastly euen 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 spirituall he first cured them that were possessed, thē the lu•atike, then the leprous, &c. Lastly, this was the order of the Primitiue Church, whether they dealt in excōmunication, in suspension,3 or in admonition. For excommunication, first they began with scorners, then with blasphemers, thirdly with heretikes, fourthly with periured persons, and fittly, with the obstinate enemies of Discipline. For suspension, they dealt first against common scorners: secondly,4 against neglecters of the liturgie: thirdly, against quarrels: fourthly, against incontinent persons, & fiftly against slanderers. For admonition, first they met with the idle persons: secondly with common pratlers: thirdly, with vnrederent behauiours of themselues against superiours: fourthly, against them that exceede aboue their abilitie in their apparell: fiftly, with them that neglected the state oeconomicall by needlesse running into5 debt, and so into debt, and so into wilfull pouertie. Thus we see the order of God himselfe, of Dauid, of Christ the Sonne of God, of the Church in it excellent beautie.
21 The estate of sinners may well be compared to them that be sicke: for as when one1 keepeth his bedde, and goeth to Physicke, it argueth some notable maladie, and disorder, whereby he is hindred from some necessary function: so our soule by the distemper of sin, is not onely hindred from her dutie, but is cleane put out of all good course and temper. Dauid complaineth of this, My sinne hath taken such hold vpon me, that I am not able to looke 2vp, they be gone ouer my head, they haue worne away my beautie, there is no rest in my bones by reason of my sin. Very aptly are they compared to sicke men that are sinners, to the end they might more warily look to thēselues, search the bottome of their thoughts, feele their griefe where it lieth, finde out the cause thereof, seeke be•imes for remedie, least not taking it in time, it rankle and fester inwardly, it eate and infect more and more, it come to a running sore, as Dauid complaineth, and so prooue very neere incurable. The Pharisies are well called sicke men, to moue those Peacock-tailed iusticiaries, to pitie the miserable plight and pickle they were in, and not so sleightly to ouer-looke themselues as they were wont to doe. Who is so vnnaturall, that is not mooued with pitie towards the sicke? who is so without all bowels, that is not touched with compassion of a sicke man? If his heartstrings be not so hard as a horne, if he haue not a flint stone in place of his hart, if his reines be not steele, and his hart and bowels hewed and framed out of an hard Oke, he must needes haue some remorse, his bowels must needes yearne, and his heart within him cannot chuse but mourne ouer the groanes 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 selues we haue to take this Item also, for in them he toucheth vs, our share is in it, he shadowes therein the whole estate of mankind subiect to euery disease, alwaies drouping and complaining, alwaies laid vp on one side or other, teaching vs to giue ouer, and to diuorce our selues from all securitie. The Scripture in this point is plentifull, Who can say his heart 3is cleane? There is none that doth good, no not one, all are sicke either of the couetous dropsie, or ambitious 4feuer of the itch of concupiscence. He that hath not the fit on him, may start vp and looke to his neighbour.