Works, Dedication 2
TO THE RIGHT WORSHIPFVLL SIR DRV DRVRIE KNIGHT, GENTLE-MAN-VSHER OF HER MAIESTIES PRIVIE CHAMBER: AND MAISTER THOMAS FANSHAW Esquire, the Queenes Remembrancer in her Highnesse Court of Exchequer: H. H. wisheth the increase of all mercies and comforts, in Iesus Christ for euer.
SOme of these Treatises (Right Worshipfull,) serue well to teach vsus both the daunger and▪ the cure of the greatest *The wound of the spirit.wound a man can hauehave on earth: the rest differ in argument, yet hauehave one generall scope, as namely the building of Gods people in the faith and obedience of Christ. Herein first I request your worships patience, to take some view of a short representation of the whole booke, by speciall branches, couching the authors owne very words and matter in this compendious forme following.
The first treatise is of a wounded spirit, wherein this faithfull seruant of Christ teacheth vsus: 1. How great an euill the wound of the spirit is: for that the very Pagans and Papists can beare great afflictions till their spirits be wounded, but if their minds be deiected, they will disp…tch themselues with any violent death: and the faithfull also cast downe with Gods arrowes▪ and sight of their sinnes and the feeling of Gods hand vponupon their mindes, Iob, Dauid, Ezekiah, Ieremiah, mourned heauily for the wound of the spirit. 2. What comfort the true peace of conscience carries with it, able to free vsus from all discomforts of this life: and contrarily how the minde appalled, no blessing can long cheere vsus in this present life. 3. How mad they be which by violent death seeke to end their afflictions of minde: for that this is the onelyonly way to increase their torments: for if their burthen be great here, it is intollerable in hell. 4. How most men seeme actiue, painfull, and prudent to preuent and foresee other troubles and euils: but few regard with any care a… all to preuent the troubles of minde. How many trauell with great skill for riches, and honour, &c. but few take any paines for the precious treasure of the peace of a good conscience. 5. Preseruatiues against afflictions of minde are the searching of our sinnes past and present, great and small: and the examination of our faith. 6. In examination for sinne, we may not content our selues to hauehave left them. We must also heartily sorrow for them, euen the sinnes of our youth: for if we doe not truly repent vsus of them, they may againe rebound vponupon vsus (saith he) after many yeeres to the great affliction and tormenting of our minds. 7. Examination of sinnes, must be as well of sinnes committed after our calling as before: for these sinnes of all other bite sorest and pearce deepest. Couer them not, but confesse them to God in time least thouBy the often checkes of conscience we may know what sinnes sway most in vsus. be constrained to blaze them abroad to thine exceeding griefe and torment. 8. After knowledge and light receiued from God, note euer what sinnes sway most in thee, by the often checks of thy conscience, and so labour to auoide them, being grieued for them: which if thou doe not, thou canst not escape either hardnes of heart▪ or afflictions of minde. 9. Sinnes of omission hauehave much distempered Gods good children, the negligent vse of the meanes of saluation, and for the not putting of their gifts in practise; many hauehave beene whipoed afterwards in their naked consciences, and the Lord hath euen pearced them in their secret bowels. 10. Some are troubled for their priuate pride, and this is a good preparatiue to receiue Christ▪ Some for doing more in shew than in truth, abusing their knowledge, in that they make it but a maske to iuggle in, and for that they make but the…r affections to fight with their owne iudgement. Some righteous men are troubled when they offend not (for they are their owne greatest accusers) for some secret corruptions in other matters: so that there is nothing more difficult, than to search our hearts to the bottome for sinnes past and present, for priuie pride, hidden wants, and secret corruptions. 11. That we must carefully auoide too scrupulous a feare, as well as carnall securitie. If the aiuell finde vsus voide of all feare, he thinkes his assaults must be stronger, because our resistance is the weaker: but if he finde in vsus a cowardly feare and fainting of heart, before we strike one stroke against him, he will suddenly stab vsus to the heart, and make a spoile of vsus. 12. If we see the godly afflicted in their consciences, either before or in the issues of death, we may not conclude therefore they are hypocrites, or great sinners before God: for that the Lord may as well make triall of their faith, as take punishment of their sinnes, as we see in Iob and others: for (saith he) if such affli…tion come principally for sinne, then the greatest sinners should hauehave the greatest afflections. 13. When any shall come to the cure of soules afflicted, they must not begin with words of compassion onelyonly; God is mercifull, &c. but first with a gentle searching of their sores, labouring to draw out of them the confession of some speciall and secret sinnes. 14. All griefes are either confused or distinct …rising of knowne or vnknowne causes. The spirituall Physition must wisely consider of the originall of the euill, whether it be in soule or bodie, or both: for this cause he warneth that in this distemper, the Physitions counsell be neuer seuered, nor the godly ministers labour neglected. 15. The persons ministring in this affliction must be men learned, of sound iudgement, wise, and of good experience, meeke and of most louing spirits. I counsell thee (saith he) if thou canst not come to the particular sight of sinne i… and by thy selfe, vse the helpe of such men, vntounto whom thou must offer freely thine heart to be g…ged an… searched, and the whole course of thy life to be examined by the bright shining glasse of the law of God. 16 A certaine cause or knowne sinne is either alreadie committed, and not repented: or a sinn… not committed, but whereunto we be tempted. If troubles come for some speciall sinne committed, say thus: Doth this one sinne so displease thee? and deserue I thus to be punished and farre more grieuously for this one? how great then should my punishment be, if thou shouldest so deale with me for all my other sinnes? If the heart be terrified with feare of the commission of sinne, for temptations and motions vntounto si…ne: we are not so much to dispute with our motions, as to resist them strongly by instant and extraordinarie watchfulnes in prayer. 17. If thou labourest in this due examination of thy selfe▪ thou shalt in time be able to discouer the veines, bodie, age, and strength of many temptations in others, by an holy experience which God hath taught thee, thou shalt see into mens secret corruptions and be able to beget an inspeakeable ioy in others, who may be tempted as thou ar… ▪ or hast beene, 18. Againe, when men proceed in this cure, they must remember two speciall groundes: first▪ to labour that the afflicted may be perswaded their sinnes are pardonable, and their sores curable. Secondly, that their visitations is not so much a signe of Gods wrath and anger, as a seale of his mercy and fauour: for that it is not blinde and barren, but like to be plentifull in good effects, & fruitfull in godly issues. 19. Albeit some in this cure, suppresse the Law and applie the Gospell onelyonly: yet I see not▪ but that there must bee a sound sorrow for sinne, before the pardon of sinne be sealed, and men must know and acknowledge themselues sicke, before they seeke the Physition: yet here is wisedome required, neither to presse the Conscience too seuerely, nor to release it too vnaduisedly 20. Lastly, in applying the Law to some persons afflicted, hee warneth vsus wisely to obserue: First▪ whet…er wee speake to man or woman, for that wee may vrge the Law more strictly to the man as being the stronger. Secondly, whether they hauehave knowledge or no: for the ignorant in this case, thinkes neuer any so tempted, and Sathan perswades him that hath knowledge, that he hath sinned against the holie Ghost. Thirdly, whether strong or weake, more or lesse wounded for their sinne. Fourthly, whether by nature they are more fearefull and melancholike. Fifthly, whether it bee a signe of infirmitie, or of custome. Sixthly, consider well the persons age▪ estate, and condition of life; for Temptations and Afflictions doe varie according to all these. And yet remember well how there be many (of what condition, sexe, & knowledge soeuer they are) which be more troubled for the v…xation of t…eir mindes distempered, then for the vilenes and horriblenes of their sinnes committed: as fearing some outward shame, rather then humbled for their inward sinne. Seuenthly, the time is to be obserued: to be more milde in the burning ag… of their fit…es, but more sh…rpe in admo…ition in their intermission and rest. Eightly and lastly, to beare patiently the impatiencie of the sicke: remembring alwaies the wordes of Gods blessed spirit: A wounded spirit who can beare? And thus farre concerning the principall contents and rules of the first Treatise.
The second is of the very same argument: and here hee commendeth these holy obseruations following: First he willeth vsus, in afflictions not so much to fasten our eyes vponupon them, as vponupon the ende which is most sweete and comfortable. 2. That the Lord shackleth vsus the more wit… the chaine of his chastisements, because wee are more carefull to …ee vn… urthened of our afflictions, than to be freed from our sinnes. 3. How the godly should reioyce in their godly sorrowe for sinne, for that it is an earnest of their regeneration. And that they take heede to disqui…t themselues, because they are pestered with wicked motions, suspitions, delusions, vaine phantasies and imaginations: for that the bodie of sinne will euer send forth some filthie froth, which is not onelyonly (saith he) detestable to the minde rege…erate, but also would make abashed the very naturall man and vnbeleeuer, if he could see into that sea of sinne and sinke-hole of iniquitie. 4. Though wee finde in our selues manifold infirmities: though we know not whether we striue for feare of punishment, or for louelove of so good a father: yet if wee feele this in our selues that we would faine louelove the Lord, and be better, and being wearied and tired with our sinnes, long gladly to enioy the peace of righteousnesse, and desire to please God in a simple obedience of faith: then let vsus be comforted, there is no time too late to repent in. 5. If any say his faith is weake and cold, and my conscience is as a burning furnace. I feare the Lord will pursue me with his wrath. I answere, thou doest w…ll to feare: but feare and sinne not. For that feare which sul dueth the securitie of the flesh is in all most requisite: but fight euer against that feare which hindereth the certain…y of faith, for that will encourage our enemies more fiercely to set vponupon vsus, 6. Hee saith, that some are vtterly ignorant of the afflictions of minde: and when they heare any speech of any such matter, they suppose they heare a man speake in a strange language. But he counselleth vsus to runne vntounto the Lord in this life with a troubled minde, least wee tarie with such men to be loc…t vp with the heauie fetters of desperation, when he shall summon vsus to the b…rre of his iudgement in the sight of his Angels, &c. 7. In prosperitie many thinke Gods blessings are their own… right, and binde God (as it were) in this life to entertaine them at full charges; and sue him as it were by an obligation, if he seeme to withdraw his hand from them: So they prouokt him, to proue to their faces by some speciall crosse and affliction, that all they hauehave is but lent and borrowed. But Gods children acknowledge continually that God hath rods in a readines (though they see no present euils) to beate them from their sinnes: and bend all their care how they may rather suffer aduersi…ie to Gods glorie, than to sleepe securely in prosperitie to enioy the pleasures of sinne for a season. For they knowe Gods graces must not bee idle in his children, but well exercised by afflictions. Thus farre for the second treatise.
The third treatise teacheth vsus what be the speciall markes of a righteous man. Here first hee sheweth that true righteousnesse doth not consist of any inherent qualitie, be it neuer so excellent, but is onelyonly by imputation: for the obtaining whereof a man must feele and finde himselfe naked, and voide of all righteousnesse, and full of all vnrighteousnesse, by reason of that sinne which dwelleth in vsus. 2. A man must desire to l…aue his sinnes, and to escape the punishment due vntounto them. 3. To commit himselfe by faith vntounto Christ, and trusting in him and in his al-sufficient merits for his full reconciliation with God. 4. A man thus iustified and reconciled, is also sanctified to walke with an vpright heart before the Lord. 5. This vprightnesse is tried by foure speciall notes. First, we must louelove all good things as well as one, and hate all sins as well as one: hauing respect to all Gods commandements: Yet this rule may hauehave some exceptions (saith he) for we doe not at the first know all good, nor all euill, much lesse louelove the one and hate the other as wee ought: yet let eueryevery man walke according to that measure of grace and light receiued. For of this be assured, in that measure we like of sinne▪ in that measure is hypocrisie in vsus. Secondly, we must hauehave a single care to approue our selues vntounto God himselfe, and to set forth his glorie in wel-doing without hope of reward, alb…it trouble come vponupon vsus for it. And here (saith hee) where as Pharisaicall Papists which neuer knewe the the true efficient, nor matter, nor forme, nor ende of a good worke, hauehave in elder ages farre past many of our cold Gospel…ers, it is a signe there be but a fewe righteous men on earth. And if here wee shall finde in our selues much rebellion and hypocrisie, yet marke euer our chiefest drift in all our actions: for it is one thing to doe a thing for hypocrisie, and another thing mixt with hypocrisie. The third marks is euen to proceede on, in eueryevery good grace and in all obedience▪ not to stay in the beginning, or to …ide backe, when we are gone somewhat forward. And here yet Go…s children may both linger and f…ll: but they mislike and mourne for their lingering; and if they fall, they take better hold of Christ in a new repentance: and because by their fall they hauehave lost much ground, they runne the faster and cheerefuller in the rest of their ra…e. The fourth note of a righteous man is to louelove righteous manners, and righteous matters, as wel in others as in our selues: we must louelove our superiours before vsus, to follow them; our equals to confirme them, and to be confirmed by them; our inferiours to instruct them, and to helpe them forward in the waies of godlines. And thus farre this treatise.
The fourth portion of this booke containeth his short notes of election. The fift treatise is of a contract before mariage. And here first for the commendation of this holy contract he vseth these arguments: 1. That it seemeth the light of nature commends it, for that the very Heathen did like it and approue it. 2. Our b…essed presidents set before vsus in holy Scripture, they likewise recommend it in their practise. 3. The holy law instituting the same punishment for the pollution of parties contracted which it doth vponupon adulterers, argueth a contract to bee a speciall promise greatly respected of God. In the next place hee sheweth, that a contract is a preparation of the parties contracted, by prayer and instruction, to present themselues for mariage in a speciall time appointed publikely before God and his congregation. Lastly, he giueth the parties contracted many holy instructions and exhortations, all grounded vponupon the articles of faith and the decalogue. Thus …at the contract: an argument greatly desired (I am well assured) of many, because so fewe in our age hauehave written of it.
Now the sixth part followeth, and that is a very large and learned treatise of the Sabbath: the principall contents whereof (as briefly as I could contract them) I hauehave disposed in this order: First he sheweth the necessitie of this argument from the inconuenience of breaking and the commodities and blessings of keeping the same. …. Inconueniences are many set downe, in respect of the wicked and vnbeleeuers, as also the true beleeuers in the Church of God, which moue many scruples concerning it, for that they are not throughly taught nor perswaded of it. The commodities and fruites also which follow the right vnderstanding and obseruation of the Sabbath, are m…ny and great: for that this day is the Lords market day, wherein he laies open the manifold graces of his holy spirit.
2. The method of handling this argument may be thus:
1. This Commandement is 1. Affirmatiue: and 2. Negatiue. The rest not so.
2. The reasons for confirmation:
1. From the end, in the word Remember.
2. From the authoritie of the Law-giuegive…: The seuenth day is the Sabbath of the Lord.
3. From the equitie of it: Sixe dayes thou shalt worke.
4. From proportion of the Lords owne example in the creation: For in sixe dayes, &c.
A fift reason may be couched vnderunder all: from the time of the first institution: if before the law it was so effectuall to keepe out sinne, then much more needfull now, to recouer vsus from sinne, and to keepe vsus being recouered.
3. Generally he noteth how this commaundement is for words larger, and for reasons fuller than any other commaundement: because men will neither in reason so soone admit it, nor in affection be so readie to embrace and practise it. For thus hath hee done with all the rest of the Commandements, which finde entertainment and louelove among men.
4. This Commandement alone hath a preface in the word Remember: where wee be taught in this first reason, that if we desire to knowe and to obey God according to the first and second tables, remember this law set (as it were) betweene both. Secondly, that this law was giuen before, and alwaies practised in the Church of God▪ Exod, 16. before the promulgation in Sina…. Wherefore it is not ceremoniall, as some phant…stically hauehave conceiued. He addeth many reasons, this speciall argument is one. The first ende is the principall, sanctifie the Sabbath was the first end, and it is the principall.
5. The secōd reason is, from the equitie of the law, that the Lord granting vsus freely sixe dayes to trauell & to merchā …ize for our selues, we should not presume to intermeddle …or inuade the Lords owne day the seuenth day reserued for himselfe. And here againe (against the ad…saries) he s…ith, if these Commaundements be ceremoniall, then the permission of sixe daies for worke als… is but of the same nature.
6. The third reason is taken from the authoritie of the law giuer, The Sabbath of the Lord: because it must be wholy spent vponupon the Lord, or attending and waiting …n him. If the Iewe… had neede of this whole day for their instruction, &c. then hauehave we neede as well as they, that being freed from the manifold distraction of our callings, we might wholy giuegive our selues to the worship of God commanded in the Gospell.
7. The fou…th and last reason is drawne from the proportion of Gods owne example, In sixe daies God made &c. where he sheweth that God hath promised a speciall blessing to this day in the true sanctification of it.
8. After all this he meetes with very speciall obiections▪ which are brought by aduersaries to preiudice the doctrine of the Sabbath, against the morall obseru…ion of it. And here to know what is morally and ceremonially commanded in the Old Testament, he giueth vsus this speciall rule, when aLike reason like law. thing is vrged to the Iewes, and hath a peculiar reason made properly to the I…w, then as it begun with the Iewes, it ceased with the Iewes; but when the reason of the thing v…ged is not peculiar to the Iewes, but also belongeth to the Christians, then the thing commande… is common to Iew and Gentile.
9. The Gentiles by the light of nature can no more see the true Sabbath of the Lord, than the pure meanes and manner which the Lord hath appoynted for his worship. The morall law and the naturall law differ: for al…eit the morall law be the explaining of the natural… l…w, yet it doth not follow, that th…t which is in the morall law, is no more than that which is in the law of nature.
10. Hauing shewed the morall vse of the Sabbath to concerne the Gentiles as well as Iewes, and answered all obiections to the contrarie. In the next place he teacheth the obseruation of i…: how it is to be kept and how it is broken: what are the publike exercises of the Sabbath: with what care and conscience we should prepare our selues to meete the Lord on the Sabbath: how we must attend vponupon him, for the time present in the congregation: and lastly, what our priuate exercises must be after our departure from the publike assemblie.
11 In the second part or negatiue, …e sheweth vsus in this law what workes are forbidden: and them all he referreth to these two heads: First, all workes of our ordinarie calling. Secondly, all lawfullStrange workes, as Iron mils & such like, must rest on the Sabbath. recreations. Concerning the first kind, be they more vsuall or lesse vsuall, … question would be made, if men were as wise to serue God in di…i…ing the times and seasons for the …asements of their bodies, and refreshing their soules on the Sabbath, as they b… politike for the increase of their worldly substance. And as concerning lawfull recreation on the Sabbath day: If labour be for…i…den in seede time and haruest, much more pleasu… all the yeere long: i… things more needfull for the preseruation of lif… ▪ to the glorie of God be disallowed; then assuredly, these lesse needfull cannot be allowed. Againe, (saith he) the zeale of worldlings may shame vsus in our securitie: for so long as any profit drops on them, they giuegive no place to pleasure. Behold the policie and painfulnes of the world may teach vsus what we ought to doe for our seules. And thus farre of the compendious summe of the treatise of the Sabbath. Of this argument I found three very good copies: after due examination and conference had, I hauehave here published the best in my iudgement, both for matter and forme, in the best manner that I can. This worke hath beene in many hands for many yeeres, and hath giuen light to some, and I trust shall giuegive further occasion to others to trauaile yet more herein for the good of posteritie. And whereas so many in all Churches I wish that these two arguments, of the Sabbath, and of Tithe, were more fully handled by some godly learned Diuines.in these daies passe by this argument of the Sabbath, and that other of Tit…e, is meere shadowes and ceremonies: it were to be wished, that as this reuerend man of God, and Maister D. B. hauehave painfully trauailed in the one: so the learned and faithfull seruants of Christ, would communicate their knowledge and iudgement of the other, vntounto the Church and people of God.
The seuenth portion is short, but containeth very good notes of saluation, and of an vpright heart.
The eighth and last part o… treatise, teacheth vsus very profitable and necessarie rules for the reading and vnderstanding of the holy Scripture, which be these:
1. That Gods people which will profit by pr…ing▪ must … the reading of the holy Scriptures▪ for that none (saith he) …ar so w…ll profit by preaching, as they that h…e beene i…i…d vp in reading the Scriptures, or hearing th…m r…d.
2 Next to profit by reading of the Scripture, …e requireth … speciall things to be obserued: 1. Diligence. 2. Wisedome. 3. Preparation. 4. Meditation. 5. Conference. 6. Faith. 7. Practise. 8. Prayer.
1. Diligence maketh a rough way plaine and easie: here keepe an euen course, and perseuere without wearines or starting from it.
2. With diligence desire to ioyne wisedome: for choise of matter what, of order how, of time when, to reade. For matter search things reuealed, and hunt not after things not reuealed. In things reuealed, seeke after things most necessarie, and then*G…ealogies things lesse necessarie. For order, first desire to lay the foundation of Christian religion, then build vponupon it, as God giues thee increase of faith and knowledge. For time, we must not reade alwaies, but keepe our appointed times. The Sabbath day we may sp…d a great part of it in reading▪ the n… daies, in the morning, at noone, and euening, when we may redeem▪ the day from the workes of our calling.
3. Againe, a due preparation is required: whereunto appertaine: first the feare of Gods mai…s… w…ich serues well to correct the pride of reason and to subdue our …ff…ctions, …nd so to fit vsus forLuk …4. 45. the ch…le of Christ▪ Secondly▪ faith in Christ, for that he alone op…th …ur vnderstanding, that we may vnderstand the Scriptures. Thirdly▪ great desire in the heart … vponupon the good word of God.
4. The fourth propertie is meditation, which is the life of all good learning, and makes that we hauehave heard to be our owne: and this is two-fold: first of the minde or vnderstanding, discoursing of things read or heard. Secondly, of the affection, when liking any thing in iudgement, we labour that it may worke also vponupon our affections. Here this rule is to be noted, that meditation without reading … c…r…neous, and reading without meditation, barren.
5. The fifth helpe here is conference. For if in naturall things, and in all things appertaining to this life man standeth in neede of the helpe of other men, much more in spirituall things.
6. The sixt propertie after reading, meditation▪ and conference is faith which he requires as an increase of that aforegoing preparation. We must beleeue in Iesus Christ by a generall faith going before: but we must vse (saith he) all the meanes before named, to increase our knowledge and faith in all particulars after.
7. The seuenth is practise: for this is a good way to increase our store, to put to good vse that mediocritie of knowledge, and gifts we hauehave receiued. And assuredly according to Christs words, we see by daily experience their gifts decay, which put them not in practise.
8. The eight rule or propertie is prayer and thankesgiuing. With this he wil… vsus to begin, to continue, and to end this whole worke. Like as we hauehave no title to meate and drinke without our prayer: so (saith he) they be impudent that doe touch Gods booke without prayer. And here he requires also a spirituall thank sgiuing: for (saith he) if this be needfull for corporall foode, how much more for spirituall, be thankefull for any light and for eueryevery good motion which proceedeth from Gods spirit. And thus farre the compendious summe of all these treatises.
Now (Right Worshipfull) this holy worke I recommend to your protection: first, because I knew not any in heart more affected towards that reuerend man Maister R. Greenham, who was the author of them all. Againe, this worke in part appertaines to one of your Worships by a former dedication. And therefore I am the more bold to recommend it thus amplified and inlarged vntounto you both. And the rather, for that Gods good spirit hauing so knit your hearts together in the holy faith of Christ, I may not doubt, but that this and the like blessings proceeding from the same spirit, must delight your spirits, and finde grace & acceptation with you. I hauehave much presumed on your Christian patience: I commend you with all yours to the tuition of the Almightie.
Anno Dom. 1599. Aprill 30. Yours to vse in Iesus Christ: HENRY HOLLAND.