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The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham,…The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham,…Richard Greenham, 1612

THE TENTH SERMON, PREACHED ON PART OF the 44. verse of the 13▪ Chapter according to Saint Matthew.

pp. 302–30716 passages

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.

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THE TENTH SERMON, PREACHED ON PART OF the 44. verse of the 13▪ Chapter according to Saint Matthew.

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MATTH. 13. vers. 44. Again, the kingdom of heaven is like unto a treasure hid in the field, which when a man hath found, he hideth it, and for joy thereof departeth, and selleth all that he hath, and buyeth that field.

MATTH. 13. vers. 44. Againe, the kingdome of heauen is like vnto a treasure hid in the fielde, which when a man hath found, he hideth it, and for ioy thereof departeth, and selleth all that hee hath, and buyeth that field.

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Having spoken of this verse before, my purpose is not to use any long¹ repetition of that which was deliver••. •n effect this •ath been before showed, namely, that the price of our salvation here called the kingdom of God, •s so excellent, that it is resembled unto a treasure, which howsoever it is hid from the reprobate, and those that be of this world, yet it is manifest and revealed unto the children of God, who find it, and when they have found it, hide it fearing least they should lose it again; the finding whereof breedeth such joy in their hearts, that they will willingly part from all things that they have, so that they may enjoy this treasure: and therefore it is said, that the man having found this treasure, departeth and withdraweth himself. Where we have showed that many for want of this withdrawing themselves, or premeditation, not considering what the price of this treasure is, nor what pains and labour he is to take which enjoyeth it, after they have once begun and entered into this course which leadeth unto eternal life, not being able to continue therein, do with the unskilful builder, not forecasting what the building will cost, and with the unwise King, having begun war, and not able to go through there with, leave off unto their great shame and reproach.

HAuing spoken of this verse before, my purpose is not to vse any long¹ repetition of that which was deliuer••. •n effect this •ath been before shewed, namely, that the price of our saluation here called the kingdom of God, •s so excellent, that it is resembled vnto a treasure, which howsoeuer it is hid from the reprobate, and those that bee of this world, yet it is manifest and reuealed vnto the children of God, who finde it, and when they haue found it, hide it fearing least they should lose it againe; the finding whereof breedeth such ioy in their hearts, that they will willingly part from all things that they haue, so that they may enioy this treasure: and therefore it is saide, that the man hauing found this treasure, departeth and withdraweth himselfe. Where we haue shewed that many for want of this withdrawing themselues, or premeditation, not considering what the price of this treasure is, nor what paines and labour he is to take which enioyeth it, after they haue once begun and entred into this course which leadeth vnto eternall life, not being able to continue therein, doe with the vnskilfull builder, not forecasting what the building will cost, and with the vnwise King, hauing begun warre, and not able to go through there with, leaue off vnto their great shame and reproch.

1The sum of the two former Sermons.The summe of the two former Sermons.

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And here we have showed that no man can sell all that he hath to buy this treasure, before he have throughly considered and deeply •ayed what the thing itself is, and what loss and peril he is to sustain before he can attain thereunto. And here lea•• that any should be discouraged from selling that which he hath to buy this treasure, I showed the remedies and helps which further us therein. For howsoever this treasure is chargeable, yet the cost is Christs: and how laborious soever it is, yet Christ ha•h taken sufficient pains in obtaining it, for all those that put their trust in him. And although the perils and¹ dangers be great, yet in our Lord Jesus they are all overcome. After that a man hath premeditated the charges, pains, and perils, which he is to sustain in buying this treasure, then he cometh to a full resolution, and he selleth all that he hath, and buyeth that field. In this word selleth, there is much matter contained, where we ought to give more diligent attention thereunto. The things in general which are to be sold before this field be bought, are either of their own nature evil, and in themselves simply sinful, or else such as are sinful in respect of circumstances: those which of themselves are simply sinful, are² of two sorts, either gross outward sins, or else the inward corruption of our corrupt nature. Concerning the former, to wit, gross outward, they must be parted withal and sold, for this saying is true both in religion and in manners, No man can serve two masters, &c. If ⟨p. 303⟩Baal be God then we must follow him, we must not be luke-warm, hot & cold, for such the Lord spueth out of his mouth. Wherefore we cannot serve God & the world, for there is such a contrariety and a fight between them, that until we reject & forsake the world, we can neither serve God aright, nor yet attain to the fruition of this treasure.

And here we haue shewed that no man can sell all that he hath to buy this treasure, before hee haue throughly considered and deeply •ayed what the thing itselfe is, and what losse and perill he is to sustaine before he can attaine thereunto. And heere lea•• that any should be discouraged from selling that which he hath to buy this treasure, I shewed the remedies and helpes which further vs therein. For howsoeuer this treasure is chargeable, yet the cost is Christs: and how laborious soeuer it is, yet Christ ha•h taken sufficient paines in obtaining it, for all those that put their trust in him. And although the perils and¹ dangers be great, yet in our Lord Iesus they are all ouercome. After that a man hath premeditated the charges, paines, and perils, which hee is to sustaine in buying this treasure, then he commeth to a ful resolution, and he selleth all that he hath, and buyeth that field. In this word selleth, there is much matter contained, where we ought to giue more diligent attention thereunto. The things in generall which are to be sold before this field be bought, are either of their owne nature euill, and in themselues simply sinfull, or else such as are sinfull in respect of circumstances: those which of themselues are simply sinfull, are² of two sorts, either grosse outward sins, or else the inward corruption of our corrupt nature. Concerning the former, to wit, grosse outward, they must bee parted withall and sold, for this saying is true both in religion and in manners, No man can serue two masters, &c. If ⟨p. 303⟩Baal be God then we must follow him, we must not be luke-warme, hot & cold, for such the Lord spueth out of his mouth. Wherefore we cannot serue God & the world, for there is such a contrarietie and a fight betweene them, that vntill we reiect & forsake the world, we can neither serue God aright, nor yet attaine to the fruition of this treasure.

1Sense.
2What must besold before w••ā possess Gods kingdom.What must besold before w••ā possesse Gods kingdome.

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In these words, He selleth all that he hath, there are three things to be considered. First,¹ that sins must be sold and not changed. Secondly, sins must be sold all and not some. Thirdly, they must be sold for ever, and not for a season. As touching the first, we see many² that do not so much sell their sins as make an exchange of them: for many in the³ time of Popery had in estimation the Pope and that religion of Antichrist, which now⁴ professing the Gospel do neglect and contemn it: heretofore the pains of that feigned Purgatory were feared of many, but now men are not afraid of the torments of hell which are most sure: heretofore men prayed in an unknown tongue, not understanding what they said, but now they will not pray in a known tongue knowing what they say: before men prayed for the dead, now they will not pray for them which are alive: before men used long and continual prayer, now either they pray not at all, or they are so short, and soon weary, as it seemeth they receive no grace thereby: before many Sacraments which were no Sacraments, were much accounted of, now there are but two, and those are true Sacraments, and yet they are neglected: heretofore men fasted very often, and that very scrupulously, insomuch that they did rather offend in fasting too much than too little, but now a Christian fast publicly appointed is rather oppugned than received, and a private fast is not known amongst Christians. Before there were many and superstitious holy days received, now the only Sabbath of the Lord is profaned, & the devil or at the least not God that day is served: Before men confessed their sins unto every hedge priest, now men have left confession of their sins unto their brethren, choosing rather to murder themselves▪ than to acknowledge their faults one to another, as the Apostle James ⁵willeth they should. Yea men are so far from this, that they will rather by perjury and bribery clear and purge themselves, than make their sins known, and so satisfy the congregation, and Church of God. And thus we might go through all points of religion; for men before were altogether superstitious, and now they are become wholly profane.

In these words, He selleth all that he hath, there are three things to be considered. First,¹ that sinnes must be sold and not changed. Secondly, sinnes must be sold all and not some. Thirdly, they must be sold for euer, and not for a season. As touching the first, we see many² that doe not so much sell their sinnes as make an exchange of them: for many in the³ time of Poperie had in estimation the Pope and that religion of Antichrist, which now⁴ professing the Gospell doe neglect and contemne it: heretofore the paines of that fained Purgatorie were feared of many, but now men are not afraide of the torments of hell which are most sure: heretofore men prayed in an vnknowne tongue, not vnderstanding what they said, but now they will not pray in a knowne tongue knowing what they say: before men prayed for the dead, now they will not pray for them which are aliue: before men vsed long and continuall prayer, now either they pray not at all, or they are so short, and soone wearie, as it seemeth they receiue no grace thereby: before many Sacraments which were no Sacraments, were much accounted of, now there are but two, and those are true Sacraments, and yet they are neglected: heretofore men fasted very often, and that very scrupulously, insomuch that they did rather offend in fasting too much thā too litle, but now a Christian fast publikely appointed is rather oppugned than receiued, and a priuate fast is not knowne amongst Christians. Before there were many and superstitious holy daies receiued, now the onely Sabbath of the Lord is prophaned, & the diuell or at the least not God that day is serued: Before men confessed their sins vnto euery hedge priest, now men haue left confession of their sinnes vnto their brethren, chusing rather to murther themselues▪ than to acknowledge their faults one to another, as the Apostle Iames ⁵willeth they should. Yea men are so farre from this, that they will rather by periurie and briberie cleere and purge themselues, than make their sinnes knowne, and so satisfie the congregation, and Church of God. And thus we might goe through all points of religion; for men before were altogether superstitious, and now they are become wholy prophane.

1Consider three things.
21
32
43
5James 5.Iames 5.

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This changing of sin may also be seen in young men of the University, who in their¹ youth did live altogether dissolute in their behaviour, but being stricken in years they account gain to be godliness, and so far forth as religion may serve to enrich them, so far are they professors thereof. These and such like have not as yet made a sale of sin, but a change. Satan as yet goeth further, & moves some men to make a more dangerous exchange than this, and bringeth them from one extremity unto another. For many being before given to work wickedness, & that with greediness, and to commit most gross sins, now forsaking that outward wicked course are so puffed up in the pride of their spirit, that they are become such new men, as it were thinking too well of themselves, they run on into the other extremity in seeking after those things which are above their reach; by whose wickedness it cometh to pass that the good graces of God oftentimes fall to the ground, and the children of God fare the worse for them: and thus we see that many do not so much fell as change their sins.

This changing of sinne may also be seene in yong men of the Vniuersitie, who in their¹ youth did liue altogether dissolute in their behauiour, but being strickē in yeeres they account gaine to be godlinesse, and so farre foorth as religion may serue to inrich them, so farre are they professors thereof. These and such like haue not as yet made a sale of sinne, but a change. Sathan as yet goeth further, & moues some men to make a more dangerous exchange than this, and bringeth them from one extremitie vnto another. For many being before giuen to worke wickednes, & that with greedinesse, and to commit most grosse sins, now forsaking that outward wicked course are so puffed vp in the pride of their spirit, that they are become such new men, as it were thinking too well of themselues, they runne on into the other extremitie in seeking after those things which are aboue their reach; by whose wickednesse it commeth to passe that the good graces of God oftentimes fall to the ground, and the children of God fare the worse for them: and thus we see that many doe not so much fell as change their sinnes.

1The change of on sin for another.The change of on sinne for another.

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But it must be otherwise with us, if we mean to obtain this treasure, we must so part with corrupt religion, that we admit no false sects and heresies: we must so give over wickedness and corrupt manners, that from hence forwards we return not unto them, and we must, as the Scripture requireth, forsake a show of profession of religion, and come unto¹ a strict practise thereof. Secondly, all sin and not some must be forsaken, and sold ⟨p. 304⟩of him, who will enjoy this treasure, many can be content to relinquish some sins, but not all. Herod heard John Baptist willingly, and was content to give ear unto him preaching² repentance: for when John tol• him, that it was not lawful for him to have his brothers wife, then he would not hear him any longer, but cast him into prison, and caused him to be beheaded. The young man in the Gospel had sold many sins, & had many good thoughts in him, insomuch as it is said, Mark. 10. and 24. verse, that Jesus loved him: but when Christ told him, that if he would follow him he must leave his riches, then he chose rather to depart from Christ than from his riches. Ananias and Sapphira, Acts. 5. had³ many good things in them, so that they sold their possessions and laid part of the price thereof at the Apostles feet: but dissembling with the Apostles, & distrusting the providence of God, they kept back some part of the price of their possessions, wherefore through the ministry of Peter they both were presently deprived of their lives. Judas also (no⁴ doubt) had many good things in him, otherwise Christ would not have made him an Apostle, neither could it be but that hearing Christ so long he should reap some commodity thereby, but yet he did secretly inveigle the goods of the Church, and did purchase unto himself not this field wherein the treasure was, but (as it is said of him) a field of blood. And thus we see that there is a partial and not a total forsaking of sins in men. But such men must know, that they have not done enough to obtain this treasure, in leaving some faults and holding some. For it is true which the Apostle James saith, 2. and 10 verse, Whosoever shall keep the whole law, and yet faileth in one point, he is guilty of all. This the Apostle proveth by an example, as if a man have respect of persons, then he is unmerciful towards him whom he regardeth not.

But it must be otherwise with vs, if we meane to obtaine this treasure, we must so part with corrupt religion, that we admit no false sects and heresies: we must so giue ouer wickednesse and corrupt manners, that from hence forwards we returne not vnto them, and we must, as the Scripture requireth, forsake a shew of profession of religion, and come vnto¹ a strict practise thereof. Secondly, all sinne and not some must be forsaken, and sold ⟨p. 304⟩of him, who will enioy this treasure, many can be content to relinquish some sinnes, but not all. Herod heard Iohn Baptist willingly, and was content to giue eare vnto him preaching² repentance: for when Iohn tol• him, that it was not lawfull for him to haue his brothers wife, then he would not heare him any longer, but cast him into prison, and caused him to be beheaded. The yong man in the Gospell had sold many sins, & had many good thoughts in him, insomuch as it is said, Marke. 10. and 24. verse, that Iesus loued him: but when Christ told him, that if he would follow him he must leaue his riches, then he chused rather to depart from Christ than from his riches. Ananias and Saphira, Acts. 5. had³ many good things in them, so that they sold their possessions and laid part of the price thereof at the Apostles feete: but dissembling with the Apostles, & distrusting the prouidence of God, they kept back some part of the price of their possessions, wherfore through the ministerie of Peter they both were presently depriued of their liues. Iudas also (no⁴ doubt) had many good things in him, otherwise Christ would not haue made him an Apostle, neither could it be but that hearing Christ so long he should reape some commoditie thereby, but yet he did secretly inueigle the goods of the Church, and did purchase vnto himselfe not this field wherein the treasure was, but (as it is said of him) a field of blood. And thus we see that there is a partiall and not a totall forsaking of sinnes in men. But such men must know, that they haue not done enough to obtaine this treasure, in leauing some faults and holding some. For it is true which the Apostle Iames saith, 2. and 10 verse, Whosoeuer shall keepe the whole law, and yet faileth in one point, he is guiltie of all. This the Apostle prooueth by an example, as if a man haue respect of persons, then he is vnmercifull towards him whom he regardeth not.

1Secondly, all sin must be forsaken.Secondly, all sinne must be forsaken.
2Herod.
3Ananias.
4Judas.Iudas.

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Now unmercifulness is referred unto murder, and he that said, Thou shalt not commit adultery, said also, Thou shalt not kill; now though thou doest not commit adultery, yet if thou killest thou art a transgressor of the law. They therefore which make an outward show of Religion, but still keep sin in their hearts, such must know that if they keep sin in part, they shall leese grace in whole: wherefore our sins must be left, not some but all, not partially, but totally. Thirdly, men¹ must sell sin at once, and for ever, and not for a moment, or a short time. And herein we² may easily see that many men have rather left sin for a season, than throughly repented them thereof; and therefore it cometh to pass with them that they do return with the dog unto the vomit, and with the sow which was washed unto the wallowing in the mire. Now if any man ask what the reason is, that some men after that they have escaped the filthiness of the world, are yet again entangled therein: I answer, because such men never came unto a sound grief for their sins. And hence it is, that many being renewed and endued with some gifts of grace, yet being defiled with inward pride and lust of the heart, and not labouring with might and main to be delivered thereof, become much worse than they were before.

Now vnmercifulnesse is referred vnto murther, and he that said, Thou shalt not commit adulterie, said also, Thou shalt not kill; now though thou doest not commit adulterie, yet if thou killest thou art a transgressor of the law. They therfore which make an outward shew of Religion, but still keepe sinne in their hearts, such must know that if they keepe sinne in part, they shall leese grace in whole: wherefore our sinnes must be left, not some but all, not partially, but totally. Thirdly, men¹ must sell sinne at once, and for euer, and not for a moment, or a short time. And herein we² may easily see that many men haue rather left sinne for a season, than throughly repented them thereof; and therefore it commeth to passe with them that they doe returne with the dogge vnto the vomit, and with the sow which was washed vnto the wallowing in the mire. Now if any man aske what the reason is, that some men after that they haue escaped the filthinesse of the world, are yet againe entangled therein: I answere, because such men neuer came vnto a sound griefe for their sinnes. And hence it is, that many being renewed and endued with some gifts of grace, yet being defiled with inward pride and lust of the heart, and not labouring with might and maine to be deliuered thereof, become much worse than they were before.

13
2Sale of sia for ever.Sale of sia for euer.

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The repentance of many who have been Papists, Atheists, and whose lives have been stained with fornication, hurts of their brethren, or some other gross faults, is only that they have left those sins, but such men never attaining unto true remorse for their sins, fall therefore into them again, or into worse if it be possible: to whom the Apostle James chapt. 4. saith, Cleanse your hands you sinners, and purge your hearts, you wavering minded, suffer afflictions, and sorrow and weep, let your laughter be turned into mourning, and your joy into heaviness. Where the Apostle showeth, that it is not enough for man having offended (with the¹ harlots having done amiss) to wipe their mouths, & to come unto the Church, but they having displeased the Lord must weep, & mourn, until they come to sound grief, and such as is answerable to the measure of their sins. For grievous sins must be repented of with great grief, even as sore diseases must be cured with sharp medicines. And as it is in Zechariah the twelfth, Men must mourn for their sins as one mourneth for his only son, and be sorry for them as one is sorry for the death of his first borne. There must be in them a great mourning, as the mourning of Hadadrimmon in the valley of Megiddon for the death of the good King Josiah: Even so must men mourn because they have pierced Christ through with their sins, & wounded him with their abominations. And men must know that a few dry tears, when they have offended, are not sufficient repentance, or sacrifice to God, ⟨p. 305⟩but they must rent their hearts and be heartily sorry and turn unto the Lord: Now many are so stricken with the sense and feeling of their sins, that thereby they are moved to confess and lay open their wickedness in such sort, as a man would think them to be such as for ever afterwards would stand in fear to offend the Lord any more: but these² after that they have received some comfort by the word, of their sins, and have seen that their sins are pardonable, not distinguishing between these two, that it is one thing to have their sins remissible, and another thing to assure themselves that they are remitted:

The repentance of many who haue beene Papists, Atheists, and whose liues haue beene stained with fornication, hurts of their brethren, or some other grosse faults, is onely that they haue left those sinnes, but such men neuer attaining vnto true remorse for their sins, fall therefore into them againe, or into worse if it be possible: to whom the Apostle Iames chapt. 4. saith, Clense your hands you sinners, and purge your hearts, you wauering minded, suffer afflictions, and sorrow and weepe, let your laughter be turned into mourning, and your ioy into heauinesse. Where the Apostle sheweth, that it is not enough for man hauing offended (with the¹ harlots hauing done amisse) to wipe their mouthes, & to come vnto the Church, but they hauing displeased the Lord must weepe, & mourne, vntill they come to sound griefe, and such as is answerable to the measure of their sinnes. For grieuous sinnes must be repented of with great griefe, euen as sore diseases must be cured with sharpe medicines. And as it is in Zacharie the twelfth, Men must mourne for their sinnes as one mourneth for his onely sonne, and be sorie for them as one is sorie for the death of his first borne. There must be in them a great mourning, as the mourning of Hadadrimmon in the valley of Megiddon for the death of the good King Iosias: Euen so must men mourne because they haue pierced Christ through with their sinnes, & wounded him with their abominations. And men must know that a few drie teares, when they haue offended, are not sufficient repentance, or sacrifice to God, ⟨p. 305⟩but they must rent their hearts and be heartily sorie and turne vnto the Lord: Now many are so stricken with the sense and feeling of their sinnes, that thereby they are moued to confesse and lay open their wickednesse in such sort, as a man would thinke them to be such as for euer afterwards would stand in feare to offend the Lord any more: but these² after that they haue receiued some comfort by the word, of their sinnes, and haue seene that their sinnes are pardonable, not distinguishing between these two, that it is one thing to haue their sinnes remissible, and another thing to assure themselues that they are remitted:

1Not sufficient to leave sin, but men must mourn for it, until they come to sound grief.Not sufficiēt to leaue sin, but mē must mourne for it, vntill they come to soūd griefe.
2How many deceive thē selves, when they know their sins are pardonable: not labouring any further for an assurance that they are pardoned.How many de•eiue thē selues, when they know their sinnes are pardonable: not labouring any further for an assurance that they are pardoned.

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Lastly, some there be who would fain seem to the appearance of the Church to have forsaken and sold their sins, and to have made a full and perfect reformation of their¹ former lives evilly spent, which notwithstanding harbour and nourish sins in their hearts, which afterward will break forth, and discover their hypocrisy: and this they do because they were but a little enlightened with the flash of the holy Ghost, and were not throughly reformed inwardly, which is evident in this, that they covet to approve themselves more before men than before God, nourishing in their hearts secret self-love, as in showing themselves zealous until they come to preferment, or to this end that many perceiving their zeal may flock after them, to hear them, & so they may procure themselves fame: whom so soon as Satan beginneth a little to buffet them, they fall away and show that they had sold sin but for a season. This is contrary unto that course which the true ministers of God, and those which fear him aright ought to take, for it is their duty to seek the praise of God and not of themselves, to covet the profit of the people of God, and not their own private lucre, knowing this that they serve not men, but God, and that they must profess religion religiously, setting before their eyes the praise of God, the crown of immortal glory, the salvation of souls, and the acceptation of their labour before God. And all men must desire rather to be religious than to seem so, giving themselves² to the exercises of private prayer, reading, fasting, to private admonition, conference, and other private duties, at such time, and in such place, when and where they need not to boast of any thing done, seeing it is done in secret, which who so doth, let him assure himself that there is nothing so secret, but it shall be revealed, whether it be good or evil.

Lastly, some there be who would faine seeme to the appearance of the Church to haue forsaken and sold their sinnes, and to haue made a full and perfect reformation of their¹ former liues euilly spent, which notwithstanding harbour and nourish sinnes in their hearts, which afterward will breake foorth, and discouer their hypocrisie: and this they doe because they were but a little enlightened with the flash of the holy Ghost, and were not throughly reformed inwardly, which is euident in this, that they couet to approoue themselues more before men than before God, nourishing in their hearts secret selfe-loue, as in shewing themselues zealous vntill they come to preferment, or to this end that many perceiuing their zeale may flocke after them, to heare them, & so they may procure themselues fame: whom so soone as Sathan beginneth a little to buffet them, they fall away and shew that they had sold sinne but for a season. This is contrarie vnto that course which the true ministers of God, and those which feare him aright ought to take, for it is their dutie to seeke the praise of God and not of themselues, to couet the profit of the people of God, and not their owne priuate lucre, knowing this that they serue not men, but God, and that they must professe religion religiously, setting before their eyes the praise of God, the crowne of immortall glorie, the saluation of soules, and the acceptation of their labour before God. And all men must desire rather to be religious than to seeme so, giuing themselues² to the exercises of priuate praier, reading, fasting, to priuate admonition, conference, and other priuate duties, at such time, and in such place, when and where they neede not to boast of any thing done, seeing it is done in secret, which who so doth, let him assure himselfe that there is nothing so secret, but it shall be reuealed, whether it be good or euill.

1To harbour some secret sins in our breast.
2To be religious, rather than so to seem to be.To be religious, rather than so to seeme to be.

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If we do this, then shall we not be in the number of those which beginning in the spirit, end in the flesh; or of those which serve God for a season, and in the end fall away from him, and his service. Doubtless it is a strange thing to see some who have bin themselves a light unto others, so now to shrink from Gods truth, as that they should become Papists, or of the Family of love, or of some other heresy. The cause of this is, because their inward stuff was corrupt, and not fully cured by effectual repentance. And thus much of gross sins. Now of the infirmities of nature which remain ever in the best, this inward¹ corruption must be sold also: for it is not enough to leave outward and gross sins, except also we beat down the inward corruption of our own nature: and although² we cannot altogether blot out this our natural corruption, yet the righteousness of Christ may be so resident and dwell in us, that it shall not only keep us from gross outward outrages and offences, but also will hold down & keep short our natural corruptions, neither must we think it enough to sell the fruits of our corrupt nature, but we must also sell the corruption it self: for as we see, so long as the tree remaineth, there will always spring forth some buds; even so of the children of God, so long as the corruption ⟨p. 306⟩of the nature reigneth in them, so long do they burst out into some offences or other: but most men make either little or no conscience at all of these little faults; but it must be otherwise with us, or else we cannot but displease God greatly. For as a river drieth up unto the fountain, yet if we do rest from all emptying of it, it will increase again: So except the children of God do keep down their natural corruption, although they offend not³ as the reprobate and wicked, in monstrous sins against God, yet they cannot but have great downfalls. Wherefore we must not with the woman, whereof the Poet speaketh, see, and behold good and lawful things, and follow that which is evil; neither must we be as⁴ the Philosophers, whose reason fighteth with their appetite, but we must fight both with reason and appetite, we must be as new creatures borne again, and we must be more willing to endure all shame and reproaches, than to fall and offend to the dishonour of God. Being grieved that we see our selves ready to displease the Lord.

If we doe this, then shall we not be in the number of those which beginning in the spirit, end in the flesh; or of those which serue God for a season, and in the end fall away from him, and his seruice. Doublesse it is a strange thing to see some who haue bin themselues a light vnto others, so now to shrinke from Gods truth, as that they should become Papists, or of the Familie of loue, or of some other heresie. The cause of this is, because their inward stuffe was corrupt, and not fullie cured by effectuall repentance. And thus much of grosse sinnes. Now of the infirmities of nature which remaine euer in the best, this inward¹ corruption must be sold also: for it is not enough to leaue outward and grosse sinnes, except also we beate downe the inward corruption of our owne nature: and although² we cānot altogether blot out this our naturall corruption, yet the righteousnesse of Christ may be so resident and dwell in vs, that it shall not onely keepe vs from grosse outward outrages and offences, but also will holde downe & keepe short our naturall corruptions, neither must we thinke it enough to sell the fruites of our corrupt nature, but we must also sell the corruption it selfe: for as we see, so long as the tree remaineth, there will alwaies spring foorth some buds; euen so of the children of God, so long as the corruption ⟨p. 306⟩of the nature raigneth in them, so long do they burst out into some offences or other: but most men make either little or no conscience at all of these little faults; but it must be otherwise with vs, or else we cannot but displease God greatly. For as a riuer drieth vp vnto the fountaine, yet if we doe rest from all emptying of it, it will encrease againe: So except the children of God doe keepe downe their naturall corruption, although they offend not³ as the reprobate and wicked, in monstrous sinnes against God, yet they cannot but haue great downfals. Wherefore we must not with the woman, whereof the Poet speaketh, see, and behold good and lawfull things, and follow that which is euill; neither must we be as⁴ the Philosophers, whose reason fighteth with their appetite, but we must fight both with reason and appetite, we must be as new creatures borne againe, and we must be more willing to endure all shame and reproches, than to fall and offend to the dishonour of God. Being grieued that we see our selues ready to displease the Lord.

1Of infirmities.
2Inward corruptions.
3To master natural corruptions.To maister naturall corruptions.
4Video meliora proboque de ••riora sequor

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The Apostle Paul, Rom. 7. saith of himself. I see another Law in my members rebelling against the Law of my mind, and leading me captive unto the Law of sin which is in my members. Here the Apostle showeth his captivity unto sin, by reason of his inward corruption, now when men are in imprisonment or captivity, then they are fed with the bread of adversity and affliction, and therefore the Apostle viewing the misery wherein he was by nature, in the type of a true regenerate man saith, O wretched man that I am, who shall deliver me from the body of this death? ¹Here he crieth out against himself from the truth of his heart, as he findeth himself corrupt within, even so must the children of God do, and they must make a conscience to keep down their corruption, or else that filthy fountain will grow up still, and they shall see that it will so work with them, that even (if Satan were away and should do nothing) it would pull and draw them from God, except they do suppress it, and continually meditate upon it.

The Apostle Paul, Rom. 7. saith of himselfe. I see another Law in my members rebelling against the Law of my minde, and leading me captiue vnto the Law of sinne which is in my members. Heere the Apostle sheweth his captiuitie vnto sinne, by reason of his inward corruption, now when men are in imprisonment or captiuitie, then they are fed with the bread of aduersitie and affliction, and therefore the Apostle viewing the miserie wherein he was by nature, in the type of a true regenerate man saith, O wretched man that I am, who shall deliuer me from the body of this death? ¹Here he crieth out against himselfe from the truth of his heart, as he findeth himselfe corrupt within, euen so must the children of God doe, and they must make a conscience to keepe downe their corruption, or else that filthy fountaine will grow vp still, and they shall see that it will so worke with them, that euen (if Sathan were away and should doe nothing) it would pull and draw them from God, except they do suppresse it, and continually meditate vpon it.

1Note.

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This is painful unto the wicked, but very joyful and pleasant unto the children of God, when they shall sell all their sins for ever, for the more of them they sell, the more sweet and comfortable it will be unto them. Besides this, we have an adversary within us, even the prick of the flesh, the messenger of Satan, for so the Apostle witnesseth of himself.¹ 2. Cor. 12. 7. Least I should be exalted out of measure through the abundance of our revelations, there was given unto me a prick in the flesh, the messenger of Satan, to buffet me, because I should not be exalted out of measure. Who or what man was more in taking pains than the Apostle Paul? Who went through more perils for the testimony of Christs truth? Who was more zealous in advancing the Gospel of Christ Jesus? Could not all the Apostles watchings, all his fastings, his dangers, his continual prayers: finally could not all his gifts and graces which were in him abundantly beat down and cure this pride and arrogance of the spirit in him? Who therefore, or what are we that think we can get so easily a victory of sin, seeing the Apostle, who was carried up to the third heaven cannot do it. When all other sins are ended in a man, and when he thinketh himself safe from sin, then cometh pride, for it ariseth of well doing, and² therefore the Apostle said that the prick of the flesh did buffet and box him. Where he showeth that this sin was so grievous unto his soul, that he fought against sin and Satan, even as Christ did fight against him, when after he was baptised he was tempted of him: Even so it cometh to pass with the children of God, when they are delivered as it were wholly from sin, and think themselves most far off from offending God, then Satan cometh like an Angel of light, seeking by this means to deceive them, that in well doing they should please themselves overmuch, and so displease God; wherefore the virtue of God must appear in our infirmities. For as the Apostle saith,³ Gods power is made perfect through weakness: and therefore when any temptation shall happen unto us, we are to beware that we neither make a light account of them, neither be too much afraid of them, for as it is with the bodily enemy, so is it likewise with the spiritual: if thou be careless, then thine adversary setteth upon thee at unawares;

This is painefull vnto the wicked, but very ioyfull and pleasant vnto the children of God, when they shall sell all their sinnes for euer, for the more of them they sell, the more sweet and comfortable it will be vnto them. Besides this, we haue an aduersarie within vs, euen the pricke of the flesh, the messenger of Sathan, for so the Apostle witnesseth of himselfe.¹ 2. Cor. 12. 7. Least I should be exalted out of measure through the aboundance of our reuelations, there was giuen vnto mee a pricke in the flesh, the messenger of Sathan, to buffet mee, because I should not be exalted out of measure. Who or what man was more in taking paines than the Apostle Paul? Who went through more perils for the testimonie of Christs truth? Who was more zealous in aduancing the Gospell of Christ Iesus? Could not all the Apostles watchings, all his fastings, his dangers, his continuall prayers: finally could not all his giftes and graces which were in him aboundantly beate downe and cure this pride and arrogancie of the spirit in him? Who therefore, or what are we that thinke we can get so easily a victorie of sinne, seeing the Apostle, who was carried vp to the third heauen cannot doe it. When all other sinnes are ended in a man, and when he thinketh himselfe safe from sinne, then commeth pride, for it ariseth of well doing, and² therefore the Apostle saide that the pricke of the flesh did buffet and boxe him. Where hee sheweth that this sinne was so grieuous vnto his soule, that hee fought against sinne and Sathan, euen as Christ did fight against him, when after he was baptised he was tempted of him: Euen so it commeth to passe with the children of God, when they are deliuered as it were wholy from sinne, and thinke themselues most farre off from offending God, then Sathan commeth like an Angell of light, seeking by this meanes to deceiue them, that in well doing they should please themselues ouermuch, and so displease God; wherefore the vertue of God must appeare in our infirmities. For as the Apostle saith,³ Gods power is made perfect through weakenesse: and therefore when any temptation shall happen vnto vs, we are to beware that we neither make a light account of them, neither be too much afraide of them, for as it is with the bodily enemie, so is it likewise with the spirituall: if thou be carelesse, then thine aduersary setteth vpon thee at vnawares;

1The messenger of Satan within us.The messenger of Sathā within vs.
2Pride.
3How to carry-ourselves in a temptation.How to carri-ourselues in a temptation.

THE TENTH SERMON, PREACHED ON PART OF the 44. verse of the 13▪ Chapter according to Saint Matthew.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

THE TENTH SERMON, PREACHED ON PART OF the 44. verse of the 13▪ Chapter according to Saint Matthew.