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A02178 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.; Works Greenham, Richard.; Holland, Henry, 1555 or 6-1603.; Hill, Robert, d. 1623. 1612 (1612) STC 12318; ESTC S120843 1,539,296 988

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is to say whether is the happiest I. Hall ANOTHER IN ENGLISH IN COMMENDATION of Maister Greenham and his godly and learned workes set forth by Maister Holland Preacher of Gods word GReene yet I am may Greenham say and greene shall flourish still Though World Sicknes Death and the Graue on me haue wrought their will The Apostate world me wore with griefe and troubles manifold Whilst that I sought with all my strength her pillers to vphold Then Sicknes came Deaths Sergeant grim my ●arkesse craz'd t' arrest And Death at sheeles with gaping graue receiu'd me for their guest But great Emmanuel mark'd and smilde to see them take this toyle To roote and race out Greenham quite and gaue them all the foyle My soule he plants in Paradise there greene to flourish aye And charg'd the graue my body safe to keepe till the last day And least Death should suppose on earth h 'had blotted out my name He stirs vp Hollands louing minde for to renue the same So that as oyntments precious my workes on earth doe smell Refreshing poore distressed soules whom Sathan seekes to quell Loe here the fruit of godly zeale and zealous pietie In Greenham who triumphs against all Sathans tyrannie In spite of world Sicknes Death Graue and all the powers of Hell With godly Men aliue and dead it alwaies shall goe well F. Hering TO THE RIGHT VVORSHIPFVLL SIR MARMADVKE DARRELL AND SIR THOMAS BLOOTHER KNIGHTS SVRVEYERS GENERALL FOR THE VICTVALING OF HIS MAIESTIES NAVIE Stephen Egerton wisheth increase of all true comfort in this life and euerlasting felicitie in the life to come through our Lord Iesus Christ. PVblius Virgilius Prince of Latine Poets being demaunded why he read the writings of old Ennius made this answere Aurum colligo ex Ennij stercore that is I gather golde out of Ennius his dunghill meaning thereby that though Ennius his Poems were not so exquisitely penned as they might haue been by Virgil himselfe yet much good matter might be picked out of them Surely right VVorshipfull if one heathen man could gather gold out of the writings of another how much more may we being Christians gather not gold only but pearles and pretious stones out of the religious and holy labours of Master Richard Greenham though not all polished by his owne penne being a most godly brother yea more than a brother euen a most painefull Pastor zealous Preacher and reuerend Father in the Church of God of whom I am perswaded that for practicall diuinity which ought worthily to haue the preheminence he was inferiour to few or none in his time VVherefore the same prouidence of God which moued that faithful Minister Master Henry Holland to collect and publish so many of his worthie labours for the good of the Church doth call and allure others to the reading of them and namely you right VVorshipfull who haue shewed singular kindnes as Naomi saith of Boaz both to the liuing and to the dead that is both to good Master Holland while he liued and to his desolate widow and fatherles children since his death In respect whereof shee desired by my hand to testifie hir thankfulnes to both your VVorships as it were by these two mites of this dedicatory Epistle which office of loue to my deare brother deceased and to his widow and children liuing I doe the more willingly tender to your VVorships because I am partly priuie to your kindnes and bountie both towards them towards others The Lord giue mercie saith Paul to the house of Onesiphorus for he often refreshed me c. The same might faithful Holland say and the same may his widow and children say The Lord giue mercie to your houses and posteritie for you haue often refreshed them which being done as I doubt not in faith and from loue out of a pure heart shall be put to your reckning and brought in as a cleare euidence for a comfortable sentence to passe on your side in the day of the Lord Iesus Christ To whose most gratious direction and blessing I commit you both with the vertuous and Christian Ladies your wiues and whole families From my house in the Black Friers this third day of Aprill 1605. Your VVorships readie to be commanded in the Lord STEPH EGERTON GRAVE COVNSELS AND GODLY OBSERVATIONS SERVING GENERALLY TO DIRECT ALL MEN IN THE WAIES OF TRVE GODLINES BVT PRINCIPALly applyed to instruct and comfort all afflicted consciences Affections HE vsed this triall of his affections as of anger griefe ioy or such like in this manner If by them he was made lesse fit to pray more vnable to do the good he should lesse carefull to auoid sin then he thought his affection carnall and euill and not of God but when his anger loue grief and other affectiōs prouoked him more to pray and made him fitter to do good then he thought his affections to be sent from God as a blessing vnto him 2 God sheweth vs often in our affections what we may doe in our outward actions 3 Some labour more for knowledge lesse for affection some more for affection lesse for knowledge some busie themselues in Church-discipline and are slender sighted in their priuie corruptions some be diligent to espie things in others abroad and negligent to trie themselues at home but it is good to match both together 4 Rare good things are pleasant but by vse they are lesse esteemed and rare euill things are fearefull but by vse they become lesse grieuous This comes to passe because we rather bring with vs naturall affections of ioy and sorrow and feare than spirituall meditations which are onely of the true ioy and sorrow 5 We must euer learne to suspect our owne opinion and affection when the case any thing concerneth vs. 6 He said that when for some causes naturall affection deceiued him yet the ordinance of God caused him to doe duties 7 He thought it not good at table to be extraordinarie either in ioy or sorrow vnlesse it were for some special cause but rather it were conuenient priuately to a godly friend or before the Lord to powre out our hearts and after the example of Ioseph to make our affections knowne as little in companie as may be Afflictions 1 HE thought all afflictions to be puttings of him to God from slothfulnes 2 It is a most certaine thing in Gods children that the more their afflictions grow the more their faith groweth the more Sathan striueth to draw them from God the more they draw neer to God although indeed in feeling they cānot see somuch 3 Many can speak faire things in the eares of God so long as they be in affliction but afterwards they will speake euill things in the eares of heauen and earth 4 He said to one complaining of sudden gripes and nips in the bodie Of sudden ●eares in the minde that we should make our vse of them and though it were hard to search the particular
the one and reiect the other but most principally respecteth in the whole to edifie the heart and conscience being well assured that this part hath most neede in most Christians of direction and consolation and as we be in this part affected so be we in substance and veritie before God For this cause hee desireth and laboureth most in all these workes to stirre vp the heart and to quicken the affections to embrace true godlines that so being freed from sin by the blood of Christ made the seruants of God we might haue our fruit in holines and in the end eternall life In this Impression I haue carefully reuised and corrected in the whole worke all the faults which either by mine owne priuate reading or by the helpe of other louing friends I could obserue in word or matter Here I rest for a time requesting thy prayers good Christian Reader that now all these holy workes thus knit together may serue to Gods glorie and to the further building of the Church of God in our Land Thine in the Lord Iesus HENRY HOLLAND CHristian Reader thou hast here all Maister GREENHAMS workes as they haue beene heretofore gathered and published by the industrie of that worthy and painefull Preacher Maister Henry Holland In this edition thus much is performed viz. the 119. Psalme perfected a praier of Maister GREENHAMS in the end of his workes added and the whole Booke reduced into a more methodicall order which would haue beene d●●e by Maister Holland if he had longer liued all which hath now beene thought fit to be published in this manner as may appeare in the contents following A SHORT AND GENERALL VIEVV OF ALL SVCH MATTERS AS ARE CONTAINED IN THE VVHOLE VVorkes of Mr. Greenham digested after a more Methodicall manner then heretofore The whole Booke is diuided into fiue seuerall parts as hereafter followeth with their particular Titles contained vnder euery one of the said Parts THE FIRST PART Wherein are contained these Titles hereunder following 1 THE first portion is of graue Counsels page 1 2 Another or second portion of an hundred and one and fifty graue Counsels or diuine Aphorismes page 44 3 A third portion likewise of an hundred graue counsels and diuine directions for the attaining and retaining of faith and a good conscience page 51 4 A short forme of catechising page 71 THE SECOND PART Wherein are contained these Treatises following 1 A Sweet comfort for an afflicted Conscience page 95 2 A second Treatise of the same argument page 112 3 The markes of a righteous man 118 4 Sweet and sure signes of Election to them that are brought low 122 5 A Treatise of Contract before marriage 122 6 A Treatise of the Sabaoth 128 7 Notes of saluation with the necessitie and notes of a true vpright hart 171. 172 8 A direction for the reading of the Scriptures page 173 9 A Treatise of the Resurrection 178 10 A Treatise of examination before and after the Lords Supper 187 11 A Treatise of Gods feare 194 12 A Treatise of Hypocrisie 200 13 A Treatise of Anger 204 14 A Treatise of Blessednesse 207 15 A Treatise of Fasting 210 16 A Treatise of sending the Holy Ghost 216 17 A short treatise of prayer vpon the words of the Prophet Ioel chap. 2. ver 32. alledged by Peter Acts 2. ver 21. 236 THE THIRD PART Wherein are contained these Sermons following 1 THE first Sermon of Quenching the the Spirit vpon 1 Thes. 5. ver 19. 241 2 Of murmuring on Exod. 16. v. 2. 249 3 Of Zeale Reue. 3. v. 19. 255 4 Of a Good name Prou. 22. v. 1. 259 5 Of Humilitie Prou. 18. v. 12. 268 6 Of the education of children Prou. 17. ver ●1 276 7 Of Repentance and true sorrow for sinne Acts 2. ver 37. 281 8. 9. 10. Of the heauenly purchase in three Sermons on Mat. 13. 44. 287 11 Of Christian warfare on Ephe. 6. ver 10. 11. 307 12 Of diuers Christian instructions on Psal. 16. 316 13 Of flying ill company Idolatry and Sweareing on Gen. 42. v. 9. 12. 14. 15. 21. 332 14 Of the mutuall duties betweene the Ministers and the people on Heb. 13. ver 17. 339 15 Of the Confession of sinnes how many kindes of Confession how truly to confesse and the necessary vse thereof on Pro. 28. 15. 359 16 Of the first effect of Christs crosse what is meant thereby how rightly to professe this Doctrine the loue that we should beare thereunto the ioy that ariseth therefrom on Gal. 6. ver 14. 15. 363 17 Of the latter or second effect of Christ his crosses which is the power of Christs Resurrection how and by what meanes men are made new creatures on Galat. 6. ver 15. 370 THE FOVRTH PART Wherein are contained certaine Meditations on diuers portions and parts of Scripture 1 MEditations on the. 119. Psal. 381 2 Meditations on Pro. 4. vers 13. to 23. 609 3 Meditations on Prou. 14. ver 5. 6. 7. 8. 622 4 The summe of the Epistle to the Hebrewes 627 5 A briefe summe of Ecclesiastes 628 THE FIFT PART Wherein are contained godly instructions for the due examination and direction of all men to the attayning and retayning of faith and a good conscience reduced into diuers Chapters and common places as followeth Chap. 1. OF Christian Admonition 629 Chap. 2. Of the Forme and Rules of Christian Admonition 631 Chap. 3. Of Adultery and youthfull affections 635 Chap. 4. Of Affection 638 Chap. 5. Of Affliction ibid. Chap. 6. Of Anger 641 Chap. 7. Of Angels ead Chap. 8. Of Baptisme 642 Chap. 9. Of Couetousnesse and the desire of Riches 643 Chap. 10. Of Care couetousnesse and Contentation 644 Chap. 11 Of our generall and speciall calling 645 Chap. 12. Of conference and godly wisedome in the gouernment of the tongue 647 Chap. 13. Of the Church ead Chap. 14. Of the confession of sinne 649 Chap. 15. Of Conscience 650 Chap. 16. Of censure and correstion 651 Chap. 17 Of ceremonies things indifferent and of turning Christian libertie into vnchristian licentiousnesse 652 Chap. 18. Godly Meditations concerning Christs power against Sathan loue to the faithfull and how hee is our wisedome righteousnesse holinesse and of our communion with him 654 Chap. 19 Of Death and Iudgement 656 Chap. 20. Of the shortnesse of our life and the Meditation of Death how profitable 659 Chap. 21. Of dulnesse of spirit and of feeling 662 Chap. 22. Of Catechizing and instruction of youth 662 Chap. 23. Of Examples and how wee must not sinne vpon Example 666 Chap. 24. Of Examination of our selues and of all things by their issues and how to gouerne the eyes 671 Chap. 25. Of the Exercises of Religion Fasting c. and of the carefull vse of the meanes at all times 673 Chap. 26. Of the Gouernment of the Eyes 675 Chap. 27. Of Faith Iustification by faith of Iustice and iust men and of Feeling 678 Chap. 28. Of Feare 682 Chap. 29. Of Friendship Familiaritie
saluation and of an vpright heart 8. Necessarie rules for the profitable reading of holy Scriptures 9. A treatise of the Resurrection 10. A treatise of Examination both before and after the Lords Supper 11. A treatise of Gods feare 12. A treatise of hypocrisie 13. A treatise of Anger 14. A treatise of blessednes 15. A treatise of Fasting 16. A treatise of sending the holy Ghost 17. A short treatise of Prayer vpon the wordes of the Prophet Ioel chapt 2. vers 32. alleadged by Saint Peter Acts 2. vers 21. 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 vs both the daunger and the cure of the greatest wound a man can haue on earth the rest differ in argument yet haue 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 vs 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 vpon 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 vs from all discomforts of this life and contrarily how the minde appalled no blessing can long cheere vs 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 onely 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 haue left them We must also heartily sorrow for them euen the sinnes of our youth for if we doe not truly repent vs of them they may againe rebound vpon vs 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 thou 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 haue much distempered Gods good children the negligent vse of the meanes of saluation and for the not putting of their gifts in practise many haue 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 vs voide of all feare he thinkes his assaults must be stronger because our resistance is the weaker but if he finde in vs a cowardly feare and fainting of heart before we strike one stroke against him he will suddenly stab vs to the heart and make a spoile of vs. 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 haue the greatest afflections 13. When any shall come to the cure of soules afflicted they must not begin with words of compassion onely 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 vnto 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 vnto si●ne we are not so much to dispute with our motions as to
I am I am sure he hath infirmities as others haue we are no Angels our nature is corrupt we are but flesh I am sure you would not haue vs Gods Thus the diuell commeth to tempt but he apparrelleth himselfe in another sute when he commeth to accuse and then of a flye he makes an Elephant of the very smallest pricke of a pinne a globe of the whole earth of a molehill a mountaine and presseth sillie soules with feares and terrors that they know not how to winde out themselues If he cannot bring them to make no conscience where they should make conscience he will labour to bring them to make conscience where they neede make no conscience He careth not whether thou wilt be remisse or superstitious so thou be one of them If he cannot get you to follow the Epicurisme of the world as Libertines in diet and apparell he will make you so precise as to thinke it a hainous sinne to eate one bit of meate or to weare one rag of cloath more than for necessitie How needfull therefore it is to saile with an euen course we may coniecture by other things which will bewray the corruption of our nature In the time of a plague we shall see some will be so bold that without any lawfull calling or godly warrant they will rush into places infected and then falling sicke their conscience prickes them for their tempting of God by an vnaduised boldnes in the houre of their death Others plunged as deepely in a quite contrarie extremitie are too fearefull when they doe but heare of the sicknesse and for very feare haue beene brought to deaths doore only by imagining thēselues to haue been infected when they haue been most free who oftentimes haue euen died and that without any naturall cause that euer could be knowne but onely through immoderate feare and the iudgement of God comming vpon them for their infidelitie and vnbeleefe Thus it is with vs in Christianitie in that as well the oppressing our selues with too much feare to be ouercome as the carnall securitie in not fearing to be ouercome may bring sinne vpon vs God his children must labour for a measure and that must be sought for in the word which will teach them how they shall neither decline on the right hand nor on the left but will guide them in the narrow way shewing in euery thing what is vertue what is vice what is the meane what is the extreame Among many examples let vs consider of zeale a most precious vertue in Christianity so long as it is free from the extremities Otherwise if we be cold in zeale it is a sinne on the left hand if we be zealous without knowledge it is preposterous and becommeth a sinne on the right hand But can we not come to some perfection No if you vnderstand it for an absolute vnspottednes albeit to that perfection which the Scripture taketh for soundnes trueth and sinceritie of heart which is voide of carelesse remisnes we may come Neither doth the Lord deale with vs after our sinnes nor reward vs after our iniquities in whose eyes the most glorious actions of men are but as waters flowing purely from the Conduit but defiled by passing through a filthy chanell Wherfore hauing these imperfections let vs not seeke to be more righteous than we can be saying for euery error of this life Oh I am none of God his sonnes I am none of his daughters for I cannot finde that perfection in me which is to be required But let vs comfort our selues in the truth of our hearts and singlenes of our desires to serue God because he is God and so we shall be accepted of God I speake this to this end that poore soules might haue comfort and know that if they abhorre sinne as sinne if they examine themselues for it if they grone vnder it if they mislike themselues for it if they feare to fall into it the Lord will not pursue them with the rigor of his law but will giue them the sweetnes of his promises they are no more vnder the curse but vnder grace But further to inforce our exhortation to auoyde too scrupulous a feare which hindereth the true examination of our hearts let vs thinke that it happeneth in the spirituall conflict as in ciuill warres We reade that many cities lying in great securitie haue suddenly both beene assaulted and ouerthrowne as also how some Countries too much negligent in the meanes through an excessiue fearefulnes haue incouraged their enemies with more greedy violence to pray vpon them With which kinde of stratagems our aduersarie me diuell being well acquainted doth often practise this policie If he see vs without all feare too quietly to rest in our selues he thinketh his assault must needes be the stronger because our resistance is the weaker Againe if he descrieth in vs a cowardly feare and fainting of heart before we once begin to ioyne battell with him he will set vpon our immoderate feare and as villainously as suddenly stab vs to the heart and make a present spoyle of vs. Common practise doth further teach vs that when we can heare the word without all trembling at God his iudgements when we can pray without all feare before the Maiestie of God when we can come to the discipline of the Church without all reuerence of the ordinance of the Lord all is in vaine Againe let vs heare with too much trembling and we shall learne nothing let vs pray with too seruile a feare and our worshipping of God will be without all comfort and vncheerefull Thus if we neither lessen sinne that is sinne indeede neither make sinne of that which is not sin in truth it is good to proceed to this three-fold examination to lay the edge of this doctrine more neere our affections because many will be sound in this ripenes of knowledge and barrennes of conscience to speake dispute and declaime of all these things very skilfully which flickring in the circumference of the braine and not sitting at the ground of the heart doe seale vp a more iust sentence of condemnation against them To helpe this euill we must meditate deeply of the Law and of the Gospel together with the appurtenances of them both that finding ourselues farre from Gods blessings promised to the keepers of the law and seeing our selues neere to the curses due to the breakers of the law we may raise vp some sense of sin in our selues Yet herein we must not stay our foote but giue a further stride for whereas many by a diligent view of the law haue come to the sense of sinne in themselues and saw plainly their owne condemnation yet because they laboured not to see the guiltinesse acquited by the remission of sinne in Christ they plunged themselues into a bottomlesse sea of sorrowes Others hauing passed these degrees and hitherto made these steps to auoyde the wound of conscience haue come
dangerous passages of naturall corruption and originall sinne the troublesome froth whereof doth almost ouerwhelme many poore pilgrims it shall be good to giue this caution that both in these and in the former troubles men would be still againe admonished patiently to beare with a wounded spirit albeit it fall out so that they be somewhat pettish seeing the holy Ghost speaketh so fauourably of them saying A wounded spirit who can beare And surely our practise in other things by the law of equitie may vrge this at our hands For if men by the light of reason can see it to be a dutie conuenient not furiously to controll but meekly to suffer and wisely to put vp the vnaduised speeches of a man distempered in braine by reason of some burning ague or such like violent and vehement sicknes we may easily gather euen by the same rule of reason not so seuerely to cēsure the impatiēt speeches of him who by reason of some parching feuer of the spirit is disquieted in all parts of his mind hath all the veines of his heart as it were in a spirituall agonie vexed Wherefore both vnsauourie for want of godly wisedome vncharitable for want of Christian loue are their murmuring obtrectations which say what Is this the godly man Is this he that is so troubled for his sinnes Why see how pettish he is nothing can please him no bodie can satisfie him Consider O man if thou canst beare with a ●raile bodie that thou must much more beare with a fraile mind Consider O man that this his pettishnes doth more wound him to the hart than any iniurie thou couldest presse him with And therfore seeing he afflicteth his owne soule for it thou needest not adde any thing to his affliction and to exasperate his grieuous smart Consider that it is a blessed thing mercifully to bethinke vs of the estate of the needie and that to rub a fresh wound and to straine a bleeding sore is nothing else but with Iobs friends to bring a new torment where there is no need of it As the wise father doth rather pitie thā rebuke his child whēby reason of sicknes the appetite is not easily pleased so if we purpose to doe any good with an afflicted minde we must not be austere in reprehēding euery infirmitie but p●tiful in considering of the tender frailtie of it Neither doe I speake this to nourish pe●●●shnes in any but would haue them to labour for patience and to seeke for peace which though they finde not at the first yet by prayer they must waite on the Lord and say Lord because there is mercy that thou maist be feared I will waite vpon thee as the eye of the seruant wai●●●● vpon the hand of his maister I will condemne my selfe of folly and say Oh my soule why art tho●o so h●a●●e Why art thou so cast downe within me Still trust in the Lord for he is thy health and thy saluation FINIS THE SECOND TREATISE BELONGING TO THE COMFORT OF AN AFFLICTED CONSCIENCE IN all afflictions Gods children must looke vnto the end they are to desire to profit by them and in them to seeke ●he way of sound comfort and consolation which that they may finde they must know that the afflictions of the godly last but a while they serue them but for salues and medicines the end of them is alwaies happie In them they are not onely preserued and purified from many sinnes but also much beautified with the image of Iesus Christ who is the eldest sonne in the house of God Againe the crosse of true Christians is the sweete and amiable call of God vnto repentance in that he putteth vs in minde therby to bethinke vs of our debts because we are giuen to thinke the day of payment is yet farre off yea we fall asleepe vntill our turne be ended and whilest God lengtheneth our daies waiting for our repentance we neuer thinke of our sinnes vntill the houre come wherein we perish with shame The best meeting then with the Lords visitation is without delay and in sinceritie to pray for our sinnes to be pardoned For therefore doth the Lord oftentimes shackle vs the more with the chaines of his chastisements because we are more carefull to be vnburthened of our sicknesse than to be freed from our sin which we the rather are loath to confesse because we would not be espied to be in the wrath of God Others there be that hearing of their sinnes in the time of their afflictions will acknowledge indeed their infirmities to be the mother of such a broode yet they haue no true remorse to restraine themselues from sinne because they haue but a confused conceite thereof and though their ship be neuer so much tossed and turmoyled yet thinke they not that God holdeth the sterne These men if God beare with them doe as it were settle in their lees and are as it were soked in their sinnes For prosperitie is a drunkennesse to cast our selues into a dead sleepe and when the Lord letteth vs alone we cease not to soothe vp ourselues bearing our selues in hand that we are in Gods fauour and that he loueth vs because he scourgeth vs not And thus retchles we are whilest we measure Gods loue according to our sense and humour Wherein we bewray our ignorance of the exercise of the crosse in that affliction is the mother of humilitie humilitie breedeth repentance and repentance obtaineth mercie Some also there are who vsually whilest the fearefull iudgement of God is before their eyes either in themselues or in others haue a few glancing motions and starting cogitations of their sinnes and of Christ his passion yet at all other times their minds are so clasped vp from thinking of temptations and their hearts so locked vp from foreseeing or forethinking of iudgements that they feele no godly sorrow They mocke the mourning dayes of the elect as of them that be of melancholy nature they make a sport of sinne as little remembring the sting which will either pricke them to the heart blood most fearefully in the houre of death or meete them with griping agonies in the day of their visitation more speedily But happily they think they haue giuen good testimony word of their repentance and remembrance of God when they giue one deepe sigh and away and passe ouer Gods heauie indignatiō as ouer burning coals So that whilest the Lord in prosperitie affoordeth large peniworths of his loue vnto them they dally with his Maiestie make a sport of his mercy Al which imperfections may be better corrected if in our deepest rest with a reuerent humble feare of Gods iudgements we did waite for the day of our trial and prepare our selues to the Lords visitations for the feeling of Gods mercie must come from the sight of our miserie by sinne which being pardoned we shall soone haue our infirmities healed Wherefore let vs first learne to cleanse our soules from
iudgement for a sinne in another man and wee can point out euery part of it lay this sinne to our selues and we can say nothing So that we see it is easie to know sinne but it is hard to feele the practise against it Let vs not then let the harnesse hang on the wal but let vs put it on Here marke one thing that it is a policie of the diuell to perswade vs there is no diuell as it is the policie of wizards to perswade vs that there are no witches And so as hee comes at the first as a sillie Serpent whilest he would creepe in but after hee prooues a roring Lion when he is once entred yet let vs beware wee feare not too much for that emboldeneth the enemie For as man feareth man keeping courage and is pursued without courage nay as bruite beasts are bolder by seeing one which feareth them so the diuell is the bolder if hee seeth vs afraide of them And besides that feare drieth vp the blood and weakeneth nature it doth also depriue vs of faith in God his prouidence which doth assure vs that Satans power is all by de●iuation and limitation it cannot touch the bodie without permission much lesse the soule which is manifest for that witches though they preuaile in pettie and little things yet when they come to great points they can doe nothing So singular a presaruatiue to the godly is the prouidence of God as the Vn●cornes horne to the inferiour beasts But we wil herein strengthē our faith that the crosse of Christ hath triumphed against Satan for the godly Coloss 2. and therefore if hee now a●sault vs he doth cure rather than slay vs. For as an enemy oft by Gods goodnesse thrusts his sword into an vlcer rather to purge that which would haue bred death than to kill so oft God purposeth to cure vs of the impostumation of pride euen by the malice of Satan so wonderfully can hee drawe good out of euill The diuell brings vnrighteousnesse wee alleage righteousnesse he brings terrour of conscience we meete him with peace he offers vanitie we refuse it with truth he comes roring we auoide it by praying Wherefore that proclamation must bee made here that was in the Israelities armie that is that those that are feareful returne home and beware how they come into this conflict And let vs oppose to the strength of Satan the strength of Christ who being our head shepheard wil not suffer vs to miscarrie though wee seeme to be in the wolues mouth and that in the deepe valley of death But what of all this harnesse It must be put on We shall see oft none so weake in affection as they that haue much knowledge Who will better declaime against anger generally than the angrie man Who is more seuere against wantonnes in education than a most shamelesse harlot Why doe men thinke others blessed being troubled in minde and count themselues cursed being in it All this is because wee haue harnesse but vse it not In the euill day The day of temptation is called an euill day because the temptation is euill Iames calleth it a good day and that wee must reioyce in it and it is so in respect of God his wisedome turning it to good So that this may bee a good day and euill day in diuers respects Hauing finished all Luk. 4. After Christ was tempted the diuell went away for a season though that temptation ceased yet he pursued him with afflictions And though as children of the mariage the dint and edge of temptation be blunted to vs yet the enemie still enuieth vs. And therefore we had aboue all neede of perseuerance no daunger like to that which is in the ende When thou hast ouercome the popish diuell the worldly diuell comes Hast thou ouercome the swearing diuell then the lying diuell comes Hast thou ouercome the filthie diuell the worldly diuel comes Hast thou ouercome all these diuels the proud diuels come That thou maist stand This is a promise and we shall not faile of this armour of proofe nor of the profit of it And so as wee are exhorted to put on the armour so wee shall haue the fruite of it by standing so we still pray Da Domine quod iubes iube quod vis Thus Christians by faith and standing fast in the euil day must change the other euill nature of affliction into a good qualitie still being mindfull to comfort themselues in this that the Euangelicall exhortations giue by promise through the holy Spirit a certaine strength to doe the thing commanded the Law leauing vs in our weakenes Againe to the armour Stand. We must alwaies be in a readines and at the first call what time of yeere moneth day or night soeuer the aduersarie prouokes vs. He begins with the girdle because in former ages as there were diuers manners of eating sitting or warring so Paul here speaks of such things as were vsed thē The girdle is not now which was thē vsed as we haue some armour familiar to vs vnknowne to them as gunnes c. The vse of the girlde was to gird fast the nether parts this is Truth which is not takē for the whole word as Ioh. 17. but for a sincere and vpright heart or for faithfulnes And as we take faith either for our faithfulnes to God or Gods faithfulnes to vs so truth meaneth sometime vpright dealing either from God ●o vs or from vs to God Truth is counted then for a true performance as Roman 2. The iudgements of God are with truth that is faithfulnes Al the waies of the Lord are mercie and truth that is a performāce of his mercie Well here it is not spoken of that truth which is the word but of vprightnes of heart and sinceritie Againe the truth of the word is after spoken of and here can be no vaine repetition Well as the girdle knits all together on the bodie so the vprightnes of heart is the band of all vertues and hypocrisie is as a wide or loose sacke wherein nothing can tarrie This vprightnes of minde is in diuers places as Psalm 32. Blessed is the man who with comfort in his remission of sinnes without guile laboureth for a godly life The same commendation is Psal. 15. and 24 and 119. This is a thing accompanied with blessednesse by Christ his owne words Matth. 5. The Author of the Hebrues willeth him that comes to God to come with a pure heart the want of which integritie is reprehended in the Iewes Iam. 4. But what of all these porches to such an house Surely because a true heart ●urseth all graces to the end and the false heart dissipateth all gifts and disgraceth such hypocrites Psal. 125. vprightnes of heart is such a thing that the Prophet specially prayes for such as haue it and leaues them in God his iudgement that want it Psal. 119. Then shall I not be confounded when my heart is vpright Portion 10. vers
we must learne that we set not our harts on these things so as our ioy in them should become either greater or equall with the reioycing in the crosse of Christ but rather that hauing wiues we be as though we had none buying as though we possessed not and vsing this world as though we vsed it not For otherwise the things of this world vanish away and therefore they are no such things as we should desire to stay our affections in them 1. Cor. 2. 2. the Apostle speaking of the like thing saith I esteemed not to know any thing among you saue Iesus Christ and him crucified purposeth not to shew that he knew not any thing else or that he would denie vnto men the knowledge of tongues learning or handicrafts for we know that he was a Pharisie brought vp in good learning at the feete of Gamaliel and how he reporteth of himselfe to speake as much in the tongues as any of the other Apostles and that he was a Tent-maker exhorting also in some of his Epistles men to get their liuings with some honest trade but his meaning is that he thought nothing worthie to be knowne or coueted no knowledge as excellent in