Works, Part 3 · Sermon 1
THE FIRST SERMON.
Quench not the spirit.
1. Thess. 5. 19.
ALl the doctrine of the Scriptures may be briefly referred to these two heads. First, how wee may be prepared to receiueTwo heads of all the doctrine of the Scripture. the spirit of God. Secondly, how the spirit may be retained when as wee hauehave once receiued it. And therefore Saint Paul hauing laboured to instruct the Thessalonians, in the former part of this Epistle, how they may receiue the spirit, doth here teach them how to keepe and continue this spirit vntounto the end. And this the Apostle doth by giuing them a charge and commaundement, that in no wise they doe Quench the spirit: thereby doubtles teaching, that as the shunning of euill, is the first step vntounto goodnes; so the readie way to continue the spirit of God in our hearts, is to labour that it be not quenched. Now the Apostle vponupon great & waightie cōsideration, doth here deliuer this precept: For first of all, though al those be worthily and iustly condemned, that neuer tasted of the spirit of God: yet as our Sauiour Christ saith; A more iust and fearefull condemnation is like to come vponupon them, that hauing once receiued it, doe afterward lose the same againe. Moreouer, without this spirit of God, no holy exercise can hauehave his full effect: for the wordThe spirit of sanctification is effectual in all meanes which profit vsus. worketh not, where the spirit of God is wanting; prayers hauehave no power to pearce into the presence of God: the Sacraments seeme small and sillie things in our eyes, and all other orders, and exercises which God hath graunted & ordained for man, they are vnprofitable to man, where the spirit is not present to cōuey them into our hearts, there to seale vp the fruit of them. Last of all, we are fit to receiue no good grace at Gods hand: nay, we doe not esteeme Gods graces, when we hauehave not the spirit to teach vsus to set a due price vponupon them:Exercises of religion vnprofitable to them which wāt the spirit for speake of the Law, or of the Gospel; of sinne, or of righteousnesse: speake of Christ, or of our redemption, and iustification by him: yea, speake of that huge and heauie waight of glorie, wherewith the elect of God shall be crowned, all this moueth not, we are little affected therewith, vnlesse God giuegive vsus of his good spirit, to profit by the same. The Apostle therefore with good reason, gaue this precept, and we, for many great causes, are to listen vntounto it, least by any meanes the spirit of God be quenched in vsus, & so we depriue our selues of all these fruits. Now, whereas the Apostle saith, Quench not the spirit, it may appeare thatThe precept of not quenching the spirit, belongs to thē which hauehave receiued the spirit. he speaketh to those that had alreadie receiued the spirit: For, as the fire cannot be said to be quenched, where it is not: so they cānot be said to quench or lose the spirit, which hauehave not as yet receiued it. Then know, that this precept doth properly belong to thē that hauehave receiued the spirit of God, and they especilly are to make a speciall vse of it: for the other, it cannot profit them, vnlesse that, as the seede lying in the ground a long time, doth afterward budde and become fruitfull; so this continue in their mindes, till they hauehave tasted (in some good sort) of the spirit of God, and then breed in them some carefulnes that they doe not quench it. Well then, to them that hauehave felt and found the spirit of God in them, to them saith S. Paul in this place, Take heede that ye quench not the spirit. Of this, if we doe somewhat seriously consider, these two questions will offer themselues, and soone arise inTwo questiō, concerning the quēching of the spirit. our minde. First, how we may know whether we hauehave the spirit of God, or no. Secondly, if we hauehave it, whether it may be lost againe, or no: which if they bee well and sufficiently answered, they will doubtlesse giuegive great force vntounto this precept For the first then, if we will knowe whether we hauehave the spirit or no; we must surely vnderstand, that as he knoweth best that he hath life, which feeleth it in himselfe: so he best knoweth whether he hauehave the spirit of God, that feeleth the spirit working in him. And if wee will further know this by the peculiar working and effects of the spirit, then let vsus marke these.
First of all, if there bee nothing in man but the nature of man; if nothing but that mayA spirituall man is indued with supernaturall gifts. be attained by the art and industrie of a man; then surely in that man is not the spirit of God: for the spirit is from God, it is from aboue, it is aboue nature: and therefore the Apostle doth set the spirit of God against the spirit of the world, when he saith: We hauehave receiued the spirit, not of the world, but of God. 1. Cor. 2. 14.
Besides, the spirit of God is eternall, and endureth for euer: but all the doings and deuices of men they perish, and in time they hauehave an end. Therefore though a man hauehave wisedome with great knowledge, though in wit and skill he passe and excell the common sort of men: yet, if from aboue he hath not been inlightened; if from heauē his wisedome hath not been sanctified, his knowledge shall decay, his wisedome shall wither like grasse; he hath not as yet tasted of the spirit of God, that endureth for euer. And therefore saith Saint Paul: We teach the mysteries of God, which none, no not the Princes, and the men of this world, which are aboue others most excellent, are able to vnderstand.
Secondly consider, whether there bee in thee any alteratiō or change. For the wise menA spirituall man must hauehave an alteration or change. Ioh. 16. which were expert in nature, could say, that in eueryevery generation there is a corruption. And we see, that the seede sowen is much chaunged before it grow vp and beare fruit: Then needfull it is that in regeneration, there be a corruption of sinne, so that as seede in the ground, so sinne in our mortall bodies may decay, that the new man may be raised vp, the spirit of God taking possessiō of our soules. Therfore the Euangelist Iohn doth make this, the first worke of the spirit, that it shall rebuke the world of sinne: and this is so needfull, that without it, there is not the spirit of God, neither yet can Christ come and enter into that man. Here of it was that Christ compared the Iewes to children in the market place, who would not dance, though they were piped vntounto: and the reason was, because they had not first learned with Iohn to mourne: for they that by the preaching of Iohn, learned to lament their sinnes, and for their sinnes were pensiue in their owne soules, they receiued Christ, they danced and did reioyce to heare the ioyfull tidings of the Gospell. Therefore Christ saith, That whores and harlots entred into the kingdome of heauen, seeing they lamented theirMatth. 11. sinnes) before the proud Pharisies, which were touched with no remorse for their sinnes. And for the same cause it is, that Christ calleth vntounto him, them onelyonly that labour and a…e heauie lad…: teaching, that if they finde not sin to be a heauie loade and burthen to them, they hauehave not the spirit of God, neither are they fit to receiue Christ. Then to be rebuked of sin, is the first worke of the spirit; which the spirit worketh in vsus by these degrees. First,1 A generall astonishment for sinne. it raiseth vp in vsus a great and generall astonishment, by reason of all those great and enormous sinnes that we hauehave committed, and this doth strike vsus downe, it doth terrifie vsus, and hold vsus amazed wonderfully: then it dealeth with vsus more particularly; it bringeth vsus vntounto a speciall griefe for speciall sinnes, it doth bereaue vsus of our chiefe desires, and bringeth2 A speciall griefe for speciall sinnes. vsus out of conceit and liking with the best things that are in vsus: for then it doth display before vsus the vanitie and darknes of our vnderstanding, how vnfit and vnmeete wee are to vnderstand and conceiue those things, that do aboue al others especially concerne vsus: then doth it let vsus see the peruerse corruption of our iudgement, and that before God,1. Cor. 2. 14. Phil. 1. 9. 10. and in things belonging to God, we be as bruit beasts, not able to discerne things that differ, nor to put a sound difference betweene good and euill: then doth it let vsus see that our reason is vnreasonable, nay, that it is hurtfull vntounto vsus, a great enemie to faith, and a great patrone of infidelitie and vnbeleefe. When it commeth to our affections, it turneth them3 Reason against faith. vpside downe, it turneth our mirth into mourning, our pleasure into painfulnes, and our greatest delight into most bitter griefe. If it doe proceede further, and come once to the heart, and to the stomacke and courage that is in vsus, then it cutteth vsus to the quicke, then4 How the spirit renueth affections. doth it at once cast vsus downe in humilitie vnderunder the hand of God: for while we had to deale with men, we were as stoute as any, and would not start for the best. We had reason to say for our selues, and courage to defend our selues against all them that did deale with vsus: but now the spirit draweth vsus into the presence of God, it letteth vsus see that we hauehave to doe with God, & that our strength is weaknes in respect of him. Then doth our heart begin to faile vsus, then doe we lay our hands on our mouthes, and dare not answere: nay, then doe we quickly take vp our crosse, because the Lord himselfe hath done it. Behold here how the spirit worketh, behold how sinne is corrected: and who so can behold here this in himselfe, may assuredly say, that the spirit of God is in him, that it is not in vaine within him, nay, that it is mightie and liuely in operation in his heart.
The third note and effect is, the bringing on forward of this worke vntounto iustification:The 3. note. for when the spirit hath brought vsus thus farre, then doth it begin to open vntounto vsus a doore vntounto the grace and fauour of God: it doth put into our mindes, that there is merciemercy withHow the spirit leades vsus to Christ. Psalm. 130. 4. God, and therefore stirreth vsus vp to seeke merciemercy at his hands: afterward, it doth let vsus see how Christ suffered, to take away the sinnes of the world, that in the righteousnes of Christ, we may looke to be iustified before God. And this it doth not let vsus see onelyonly, but doth effectually worke a sure perswasion of it in our hearts, and confirmeth the same by two notable effects. The first is, a ioy most vnspeakable and glorious, wherewith ourTwo arguments of our iustification. Rom. 5. 1. 2. Rom. 9. 1. Phil. 4. 3. 4. 5. hearts must needes be wholy taken vp and rauished, when we see our selues by the righteousnes of Christ, of the free merciemercy and grace of God, redeemed from death, deliuered from hell, & freed from the fearfull condemnation of the wicked. The second is the peace of conscience: which indeed passeth all vnderstanding: While sinne, and the guilt of sinne remained, there was no peace, nor rest, nor quietnes to be found, but feare within, terrors without, and troubles on eueryevery side: but when sinne is once nailed to the crosse of Christ, when the guilt of sinne is taken out of our consciences, and the punishment thereof farre remoued, then must needes ensue great peace: for our accusers dare not proceed against vsus, our sinnes are forgiuen vsus, and God is at one with vsus: and for this, we hauehave the warrant and testimony of the spirit. Can flesh & blood perswade vsus of this? can any creature assure vsus how God is affected towards v…? no doubtlesse. And therfore where this ioy and peace is, there must needes be the holy Ghost, the author & worker of the saine. For as no man knoweth what is in man, but the spirit of man which is in him: so none knoweth the will1. Cor. 2. 14. 15 of God, but the spirit of God, and therefore it is the spirit of God that must certifie our hearts and spirits of the same.
And hereof there doth arise that, which we take as the fourth note, when we finde it inThe 4. note. our selues: to wit, the life and nimblenes that is in vsus to doe good: for when a man doth finde fauour from God, for the forgiuenes of sinnes, then the louelove of God constraineth him, that ioy which he conceiueth inforceth him, & putteth life into him, for the performance of those things, which are pleasing vntounto God: then he beginneth to finde himselfe not onelyonly reclaimed from euill, but also applied and framed to that which is good; then isReadines to obey. his vnderstanding inlightened, to see into the mysteries of godlinesse, and into that great worke of his redemption, and into whatsoeuer concerneth the sauing health of his soule: then is his iudgement reformed, and he is made able to iudge betweene false religion and true, betweene the workes of the flesh, and of the spirit, betweene that which is good, and that which is euill & displeasing in the sight of God. Then are his affections in some good measure altered, his desire is set, not vponupon earthly, but vponupon heauenly things; his ioyes areGodly anger. not in the earth, but in the heauens; his anger is wasted and spent, not vponupon his owne priuate cause and quarrels, but vponupon his owne sinnes, and vponupon whatsoeuer hindreth the glorie of his God. This is the aEphes. 4. 1….life of God in him; thus he liueth that hath receiued the spirit, and thus he leadeth his life continually: for they that hauehave receiued the spirit, bRom. 8. 2.are led by the spirit, & do liue accordingly, bringing forth the fruits of the spirit. But this hath weaknesGal. 5. 22. ioyned with it, and men through frailtie may soone fall, and therefore their life is said to be hid in Christ, because in full & perfect manner it doth not appeare. Therefore, if notwithstanding these frailties and falles, wee will know whether we still retaine the spirit of1 God, we must search our selues, and trie our hearts by these rules. First, if through frailtie we hauehave fallen (for who is he that falleth not?) we will then know whether by our fall weRules to know whether we hauehave the spirit. hauehave lost the spirit of God or no, let vsus see what liking, or misliking we hauehave of sinne: for if after our fall, we doe hold our former hatred of sinne, and the oftner we fall, the more thorough & deadly hatred we conceiue against sinne, vndoubtedly that frailtie hath not as yet depriued vsus of the spirit. Secondly, come and see how it standeth with thy sorrow:2 for so long as thy sorrow encreaseth for thy sinnes, it cannot be thought that sinne and the flesh, hauehave ouercome & vtterly quenched the spirit in thee. Thirdly, trie thy care: and3 if thou growe in a godly care, both how thou maist be able to wage battell against sinne in the plaine field, & how thou maist preuent sinne in all his policies, then thou hast a further assurance, that sinne, although it be as great as Goliah, yet it hath not hitherto preuailed against thy poore and little Dauid, I say, against those few and small graces, which the good spirit of God hath bestowed vponupon thee. But the last is most certaine, and that is this: When thou art carefull to redeeme that, which by the fall thou hast lost, and hast a4 care to runne so much faster forward, by how much more thou hast been letted by thySimile. fall; then it doth appeare that the spirit is in thee, yea it is liuely and mightie in operation, and such as shall neuer be taken from thee, vntill the day of Christ.
Thus may we in some good and competent measure trie and proue, whether we hauehave the spirit of God or no: for where these fruites are to be found, there is also the spirit of God. For further confirmation whereof, we may note the manner of speech, where he saith, Quench not the spirit, We doe commonly vse to say, the fire is quenched, when the light and heate thereof is taken away: and indeed nothing can properly be said to be quenched, but the fire. Now whereas the Apostle saith, Quench not the spirit, he giueth vsus to vnderstand, that the spirit is in some respect like vntounto fire: therefore if we doe but a little consider of the nature of fire, we shall a great deale better iudge of the spirit And amongThe properties of fire, whereby the graces and effects of the spirit are resembled. others, these properties we finde to be in the fire. First of all it will burne vp, & consume things that may be burned and consumed: and therefore lighting vponupon straw, stubble, stickes, or such like, it bringeth them to ashes, and doth make them as though they had not beene at all. Secondly, it doth purge and purifie those things that can abide to be purged: and this it doth, first by taking away the superfluitie of drosse, that hath ouercouered2 the thing to be purged. Then by fining the thing it selfe, and by making it purer & purer. Thirdly, it giueth light euen in the most dimme and darkest places. And last3 of all, it giueth heate, and withall, doth as it were put life into those things which are capable4 of life: for whilest a man is frozen and starued for cold, he is numbed, and as it were without life: but being brought to the fire, he is heat, he is reuiued, he is cheered, & then becommeth actiue & nimble. These are the properties of fire, and these do in some manner resemble and shadow out vntounto vsus the workes and effects of the spirit. For first of all, when the spirit of God seazeth vponupon a man, and entreth into his soule, then it beginnethFoure effects of the spirit. to burne, to waste and consume in him, those things that will be wasted: after this sort euill affections, noysome lusts, and other stubble which is in man, by the spirit of God are consumed1 and burned. Secondly, it doth purge vsus from grosse sins, and daily more and more2 doth purifie vsus, that we may be a cleane and holy vessell and temple for him to rest and dwell in. Thirdly, it is a shining lampe, euer burning & continually giuing light vntounto vsus, in3 that way which we hauehave to walke. And lastly, it doth set vsus on heate, & inflameth vsus with4 a zeale of Gods glorie, with a care of our dutie, and with a louelove of all mankinde: yea, withall it putteth life and lust into vsus, to walke in that good way which leadeth vntounto life, and to doe all those good workes which may glorifie God, or be commodious vntounto men.
Thus we see what likelihood there is betweene the spirit and fire, for which cause the spirit in the Scripture is compared vntounto fire: nay it is sometimes called fire: for Iohn saith, That our Sauiour should baptize with the holy Ghost, and with fire: that is, with the holy Ghost, which is like vntounto the fire. Therefore, as truly and as certainly as we may say that there is fire, where we see straw and such like things consumed, or gold and siluer finely purged, or great light in darke places, or great heate in bodies that were nummed before: euen so truly we may say, and so certainly we may perswade our selues, that the spirit of God is in vsus, when we see our corruption consumed, our soules purged from the drosse of sinne, our hearts inlightened and made hot in walking, and working according to that light.
The second question to be cōsidered is, whether that man which once throughly tastedThe second question, whether the spirit may be lost. of the spirit, may lose it, and hauehave it quenched in him. To this it may be said, that because the spirit of God commeth to, and worketh in diuers men, diuersly, in diuers measures: therefore we must consider of the diuers working of the spirit, & then frame our answere accordingly. First then, there is a lighter & lesser worke of the spirit, which may be quenched in them that hauehave it: and that this inferiour or lesser kinde of working may be taken1 The lighter and lesser worke of the spirit. Matth. 1 3. Luk 8. Mark. 4. Heb. 6. away, appeareth plainly by the parable of the seede which our Sauiour Christ propoundeth, for that, besides them that receiue the word into good ground, and bring foorth fruites, some an hundreth, some thirtie, some sixtie folde: he doth also make mention of some others that receiued the word and yet continued not. And what, had not these the spirit of God in them? Yes doubtlesse, for they receiued the word: yea, they receiued it gladly, and that which is more, they beleeued that which they had receiued. Behold then three fruites of Gods spirit in these men, and yet they continued not: for they beleeued indeed, but their faith was temporarie, it lasted but for a time, and after a time it vanished away, and the spirit departed from them: for either the pleasures and profits of this life did driue out the graces of God, and drie them vp, or else the fierie heate of persecution did quite consume them.
More plaine and notable for this purpose is that, in the sixt to the Hebrues, for there theHebr. 6. 1. 2. 3. 4. 5. Apostle saith, That some may taste of the holy Ghost, and thereby be made to taste of the good word of God, to be inlightened to receiue heauenly gifts, yea, and to taste of the power of the life to come. And what then? surely the Apostle saith, That if such fall, it is impossible they should be renewed: giuing vsus to vnderstand, that euen they which hauehave receiued the holy Ghost, that hauehave been inlightened, that hauehave receiued heauenly gifts, and hauehave tasted of the power of the life to come, euen such may fall away, and the spirit may be quenched in such.
There is a second kinde of working of the spirit, which is a more thorough & effectuall2 Spirit of faith and regeneration, not vtterly quenched. That the regenerate leese not the spirit of sanctification. Ioh. 3. 7. 8. Ioh. 10. 28. 29. working, which can neuer be taken away frō them that hauehave receiued it. This the Apostle Peter describeth when he saith, That the chosen of God, are begotten againe of the immortall seede of the word. This is not a bare receiuing, or a light tasting of the word: but it is a deepe taste of the same, whereby we are begotten and borne againe. The Apostle S. Iohn setteth downe another note of it, saying, That they that are thus borne againe, cannot sin: that is, they cannot make an occupation of sinne, they cannot fall flat away by sinne: and why? Euen because the seede of God abideth in them, euen that seede, wherewith they were begotten to a liuely hope of life, euen that seede doth abide, and will abide vntounto the end. Who so is begotten againe by this seede, and hath this seede abiding in him, the spirit hath wrought that in him, which shall not be taken from him: and therefore our Sauiour Christ saith, The word that I speake, is spirit and life. And in another place he saith, That none shall take his sheepe from him, for the father is mightier than all: and therefore in another place he saith, That it is impossible that the elect should be seduced.Note.
Thus then we see the question answered: namely, that there is an inferiour working which may be lost; and a more effectuall working of the spirit which can neuer be taken away from them that hauehave it. And this must not seeme strange to vsus, neither must we be offended that the Lord should take some, and leaue others: or that he should begin in some, and not bring his worke to perfection: for so he dealeth with other things in the world. Some corne is sowen and neuer riseth: some springeth, and yet shortly withereth:Simile. some groweth vp to an eare, & yet then is stricken or blasted: and othersome (at his good pleasure) doth come to a timely ripenes. In like manner, some trees are planted and neuerSimile. take roote: some take roote, but yet not blossome: some blossome, & yet neuer bring forth fruite: and othersome through his goodnesse doe bring forth fruit in good season. If the Lord deale so with the plant and hearbe of the field, why may he not deale so with vsus, the sonnes of men? If we cannot conceiue the reason of this, we must holde our peace: for all the workes of God are done in righteousnesse, and all our knowledge is vnperfect: therefore we must herein rather accuse our selues of ignorance, than the Lord of vnrighousnesse: nay, we our selues doe deale in like sort with those things which be vnderunder our hand. In Colledges, Fellowes are first chosen to be Probationers, and if they be then approoued, they be made full fellowes, otherwise they are not. If a man being childles, doe take some friends childe to make him heire of all his goods: he will keepe him vponupon liking, if his manners be honest he shall be preferred, yea it may be set ouer all his house, and yet afterwards for some fault committed, quite cast off. Some other man taketh another childe to the same end, and maketh him heire indeed: so then wee must thinke it righteous in the Lord to deale thus with vsus, seeing we are in his hand: and we must not be offended, though he call some, and do not inlighten them: and although he inlighten some, and doe not continue them, and doe of his great merciemercy continue some euen vntounto the end: let vsus rather see what vse we must make of this doctrine.
First, we must take heede that we neuer quench any grace or gift that God bestowethVse of the doctrine of quenching the spirit. 1vponupon vsus. Secondly, we must still labour to hauehave greater measure of gifts: for the wicked2 may come to hauehave some small gifts, & such as may be quite taken away from them. Lastly, it doth put a plaine difference betweene the godly, and the godlesse, betweene them that beare a shew of holinesse, and them that are indeed the holy ones of the Lord: for3 the one endureth but for a time, and the other lasteth for euer. Now if we require a furtherThe notes of the spirit of sanctificatiō. triall, whereby we may know whether we hauehave receiued that spirit which lasteth but for a time, or that which will abide for euer with vsus: then let vsus marke these rules, which put a plaine difference betweene them. First, we must marke that inlightning and insight we1 First difference is in illumination. hauehave into the word of God. Certaine it is, that both the godly and wicked are inlightened, but the inlightening of the godly is one, and the insight of the wicked is another: for that knowledge and insight which the godly hauehave receiued, is certaine and distinct: and therefore in particular things, they be able to apply the threatning of Gods iudgements to the2 humbling of themselues, and the promises of God to comfort themselues▪ Againe, their knowledge is sufficient to direct them both generally, and in eueryevery particular dutie. And last of al, it neuer faileth them, but directeth them vntounto the end: but the knowledge of the3 wicked is not so; for it is confused, generall, & vncertaine. And therfore though they hauehave a generall knowledge of the threatnings, and of the promises of God, yet can they not make particular vse of the same. Their knowledge is insufficiēt, not able to direct them inKnowledge of the godly like the Sun: & of the wicked like lightening. their particular actions, and therefore it doth leaue them in the end. Therefore as the knowledge of the godly for the cleerenes, the certaintie, and the sufficiencie of it, is compared to the Sunne: so the knowledge of the wicked, is compared to the lightning, which doth not giuegive any certaine light, it doth not continue any time; and when it is gone, men are worse than they were before. So doth it fall out with the wicked: for beside that their knowledge doth soone vanish, there is also in them afterwards, greater and more dangerous darknes than there was before: herein then we doe see one plaine and manifest note of difference. Secondly, we come to our affections. Certaine it is, that the wicked doe desireSecond difference in affections. the helpe and the fauour of God: but looke to the cause, and that will shew a difference betweene them and the godly. The wicked doe onelyonly seeke helpe, because of some extremitie which they suffer; they onelyonly desire to be in the fauour of God, because they1 would be freed from griefe: and therefore it is common with them to say; Oh that I were out of this paine! Oh that this my sorrow were taken from me! By which speeches they shew, that so they might be at rest, or liue at their ease, they would little weigh of the helpe or fauour of God. But the godly finde such sweetnes in the fauour of God, that for the desire thereof, they can be content to forgoe all the pleasures of this life, yea they can be content to suffer much, and endure the crosse patiently, so that at the last they may assuredly enioy Gods fauour. Not the godly onelyonly, but the wicked also, are grieued when they2 hauehave sinned: but the wicked doe therefore sorrow, because their sinne hath, or will bring some punishment vponupon them: and the godly sorrow, because they hauehave offended God, and giuen him occasion to draw his fauour from them, therefore his correction doe they beare patiently: but the remembrance of their sinne, that toucheth them still at the verie quicke. Then in their ioy, and in their sorrow, may appeare a second difference.
The third difference is in louelove: for though both of them doe louelove God, yet it is after a diuers manner; the one of sinceritie, the other for wages. A poore childe that is taken vp, fed, and cloathed, will louelove him that doth thus feede and clothe him: but if he receiued no more of that man than of another, hee would like him, and louelove him no better than another: euen so it is with the wicked, if their bellies he filled, their barnes stuffed, and they hauehave their hearts desire, they louelove God indeede, but yet onelyonly for their bellie, and their barnes. Thus did Saul louelove God, but it was for his kingdome: thus did Achitophel louelove God, but it was because he was aduanced to bee a Counsellour: and thus did Iudas louelove God, but it was because he was chosen to be an Apostle, and carried the bagge. But what became of their louelove the histories doe testifie: Saul was a little afflicted, and forsooke God:Example. Achitophel somewhat crossed in his deuises, hanged himselfe: and Iudas for gaine of money, betrayed Christ. Some experience of this wee may see among vsus; Courtiers will be professors, and Schollers of ripe wits will be religious, if that Courtiers may become Counsellors, and if Schollers may be preferred to the chiefest places: but if promotion come, then their profession is forsaken, and their religion laide aside. And yet that is not all, for either they waxe prophane in their life, or hereticall in their opinions. Doe the children of God louelove on this manner? No, the holy Ghost which they hauehave receiued in effectuall manner, doth shedde the seede of louelove in their hearts, and doth worke in them a speciall liking of his goodnesse, of his righteousnesse, and of his holinesse: and thereforeHow the faithfull louelove God. of sincere affection they louelove him. As the naturall childe loueth his father naturally, and though his father beare him, yet beareth he it, and still loueth him: so doe the children of God deale; They hauehave powred into them (as Saint Peter saith) a godly nature, 2. Pet. 1. 2. 3. 4.so that they doe freely louelove God their father: & though he afflict them, or crosse them in their desires, yet they louelove him, and in louelove performe their obedience vntounto him continually: therefore Iob saith, Though he kill me▪ yet will I trust in him: They therefore are said to hauehave receiued a free spirit, and to serue God in the libertie of the spirit. And who seeth not this to be a plaine and manifest difference betweene them? therefore we may well take it as a third marke or rule, whereby to proue and trie our selues.
The fourth and last rule is, in considering the worke and effect which Gods merciemercy receiued,The fourth rule. doth worke in vsus: for, herein doe the wicked shewe their wickednesse two wayes, First, on the right hand, the mercies of God do worke in them a wonderfull contentation:The mercies of God, how they worke in the wicked. but not such as causeth them to returne the glory vntounto God, nay rather it is such, as causeth them to take all glorie to themselues: for the graces of God doe puffe them vp, and make them proud, and conceited in themselues. Here of there ariseth a great securitie, which bringeth first neglect, and afterwarde contempt of all good meanes, whereby they should grow vp in goodnesse. On the left hand others offēd, being neuer pleased nor contented with that they hauehave: nay indeede forgetting and lightly esteeming that they hauehave, and still desiring new. These men besides that they be vnthankful, they doe also murmureNotes of sanctification. and grudge against God, & are neuer pleased with him Betweene these two, doe the children of God hold a middle and euen course: and therefore wee shall see these things in them. First, a sight & an acknowledging of the wants which doe moue them, as S. Peter 1saith, Like new borne babes, to desire the sweete and sincere milke of the word, that thereby the graces they hauehave may be increased, and their other wants may be supplied▪ and so farre are they from being puffed vp with pride, that they reioyce when their pride may be pulledNote. downe, or their haughtinesse abated, either by some sharpe rebuke, or by some fearefull threatning, or by some moderate correction from the Lord. For they know, that if it were needefull for S. Paul to be buffeted, and that by the minister of Satan, to the intent that his pride might be beaten down: then it is much more needful for them, after sundrie waies to be humbled. Besides, they doe not only desire the word, but they also waite vpō the Lord,Simile. vntill it please him to worke further in them thereby: and this waiting is as earnest as is theirs, who hauing watched all the night, doe waite and looke for the dawning of the day.
Secondly, as they see their wants, so also they see that grace they hauehave receiued, and are for that time well appayed, and contented therewith: and therefore as their wants doe humble them, so the graces of God receiued doe comfort them: and as their wants doe call vponupon them, & cause them to seeke more, so that they hauehave, doth prouoke them to be thankefull for that they hauehave receiued. See then a quite contrarie course of the wicked, and those that of sinceritie doe worship God: see I say, how contrarily the graces and gifts of God doe worke in them. And therefore from the consideration hereof, wee may well draw a fourth rule whereby to make triall and examination of our selues.
So to conclude this point in a word, when a man by the spirit of God hath been inlightned1 vntounto a certaine and sufficient knowledge of Gods will: when he findeth his affection,2 chiefly and aboue all other things set vponupon God: when he findeth a pure and sincere3 louelove of God in his heart, not for wages, but for the worke of grace, which after an vnspeakeable manner doth moue him thereunto: & when he doth thankfully acknowledge4 mercies receiued, as he doth carefully attend and waite vponupon the Lord: til he bestow some greater measure of graces vponupon him; then may he bee vndoubedly perswaded, that hee hath found the spirit working in him in a more effectuall manner, and that therefore it shall neuer be taken from him. But what then? may such men cast off all care? No, forWhat the godly are to feare. vntounto them doth S. Paul giuegive this charge, That they doe not quench the spirit. And notwithout cause doth he giuegive them this charge: for though the spirit it selfe can neuer be taken vtterly from them, yet doubtlesse if they waxe proud, if they grow secure, if they fall into sinne, then the graces and gifts of the spirit may decay and dye in them, their cleere vnderstanding, their feeling, their affection and all may be gone; so that in their own iudgement and in the iudgement of others, it may seeme that they hauehave quite quenched, & put out the spirit. Neither must this seeme so strange; for if the image of God, which was more perfectly placed in Adam, than it is now in vsus: If I say, this image might quite be lost and blotted out, as we see it was; then no marueile if the graces of the spirit of God be for a time, as it were dead and drowned in vsus. And that we may be the lesse offended herewith, the Scriptures doe offer vntounto vsus such examples of men, as hauing been once effectually called and truly borne againe, hauehave yet afterward through some sinnes, lost the graces of the spirit: such were the Galathians, for they were truly called, and effectually regenerate by the spirit and Gospell of God, as may appeare by this, that for the words sake they reuerenced the Apostle as the Angell of God; yet they were snared with false doctrine, and fel very dangerously to the choking and quenching of the graces of Gods spirit in them. The spirit it selfe was not tak…n from them, nay, Christ did still continue in their hearts: but yet for want of godly graces, hee was as it were without fashion or forme: so that the Apostle did as it were trauell againe, vntill Christ was fashioned anew in them. Dauid also vponupon the committing of his sinne, was brought into the like …ase: therefore in the 51. Psalme he prayeth, That God will create in him a new spirit. What? was the spirit quite gone? No, for by and by in the same Psalme he prayeth, That the Lord would not take away his holy Dauids feeling lost.spirit from him. How can these two stand together, first to pray, that a new spirit may bee created in him; and then, that the spirit of God may not be taken from him? Surely the spirit it selfe was still in him, and therfore he prayeth, that it may not be taken from him: but the graces, and gracious working of the spirit they were dead and gone; and therefore he praieth that they may be renewed in him. By this then we see that the very chiefe graces of the spirit may be quenched, euen in the most godly, when they fall into sinne. But yet that no libertie may be taken hereby, let vsus a little consider what griefe and punishmentNote. they procure to themselues, that do by any meanes lose the graces of the spirit. First of all we must know, that though the spirit of God cānot be gotten by our labour, yet it costeth vsus much labour, and wee must vndergoe much trauell, and suffer much trouble, before the spirit of God doe take possession of vsus: now when the graces of the spirit are lost, all this our labour seemeth to be lost, and what griefe is it to see the whole labour and trauell of a man to vanish and come to nothing? Secondly, when a man receiueth the spiritOur ioy may be lost. of God, and by the same spirit is assured that his sinne is forgiuen him, & that he is in the fauour of God; there doth arise in his heart a great ioy in the holy Ghost; a ioy I say, that is vnspeakeable and glorious: and this ioy is lost and gone, when the graces of Gods spirit are gone, with how great griefe and woe, they knowe, that in any measure hauehave tasted of it. Againe, when the graces of the spirit are choked in men, then they hauehave no heart to doe good, they hauehave no affection to goodnesse, but all is gone; and they are made for the time, as it were an vnprofitable burthen of the earth. What griefe can be greater than this? what sorrow can sinke more deepe, than that a good man should bee cleane withholden from doing good Moreouer it is sure, that whē the gifts of the spirit are in this sort gone, then he that was most righteous before, may soone fall into great sinnes, yea and which is more, they shall also suffer the reproch of their sinnes. For this is a part of the couenant that God made with his. That though he will not take his mercies vtterly from them, yet hee will visite their sinnes with the rodde, and their iniquities with scourges: and what griefe this is, theExample. example of Gods children may shew vsus. What griefe was it to Noah to become a laughing stocke to his owne son? What heart-breaking to Dauid, by his owne sonne to bee thrust from his kingdome? So grieuous were those punishments laid vponupon them, that if without any respect of hell or heauen, we could consider of them, we had rather want all the pleasures of sinne, which they enioyed, then wee could beare the reproch and feele the paine which they suffered. Last of all, when the graces of the spirit of God are once decayed, they can neuer bee repayred and recouered, but with much sorrowe and great danger: for itTheir state after arelapse. cannot but breede much sorrow of heart, to remember his former sinnes, to examine and see the greatnes of them, to apply Gods iudgements to them, and to prouoke himselfe to sorrow for them. This is as it were to goe through the pikes, and through a purgatorie in this present life; and yet this must be done, before wee can recouer Gods graces againe. Againe, it is a very dangerous thing: for in such cases men are brought as it were with Ionas, into the bottome of the sea: and as Dauid saith, into the deepe waters, so that all the surges and waues doe passe and flow ouer him. Now we know what danger it is for a man to be thrust ouer head and eares into the deepe waters: and therefore they that are in such a case, are in great danger. Wherefore all these things considered, the losse of all our labour, the losse of all true ioy, the vnfitnes to doe good, the readines to sinne; the griefe and daunger that insueth thereof, will, or at the least wise may cause vsus to beware how we… quench the spirit. And this is the vse of the doctrine, in humbling of vsus: which also doth furthermore serue to comfort vsus, knowing that we may suffer a great decay of Gods graces; yet by the rod, or by the word of God, or by both, they shall be renewed in vsus againe. And thus much of this commaundement that the Apostle giueth here, that we should not quench the spirit.