Two Treatises Comforting an Afflicted Conscience, Sermon 1
A Sermon preached by M. Richard Greenham, vponupon these wordes.
Quench not the spirit.
1. Thessa. 5.19.
ALl the doctrine of the Scriptures may be briefely referred to these two heades. First how we may bee prepared to receiue the spirit of God. Secondly, how the spirite may bee retained when 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 ende: and this the Apostle doth by giuing them a charge and commaundement, that in no wise they doe quench the spirit: thereby doubtlesse teaching, that as the shū ning of euill, is the first steppe vntounto goodnes; so the readie way to continue the spirite of God in our heartes, is to labour that it bee not quenched. Now the Apostle vponupon greate and weightie consideration, doth here deliuer this precept. For first of all, though all those be worthely and iustly condemned, that neuer tasted of the spirite of God: yet as our sauiour Christ saith; A more iust and fearefull condemnation is like to come vppon them, that hauing once receiued it, doth afterwardes loose the same againe. Moreouer, without this spirit of God, noe holy exercise can hauehave his full effecte: For the worde 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 seely thinges in our eyes, and all other orders, and exercises which God hath graunted and ordained for man, they are vnprofitable to man, where the spirit is not present to conuey them into our hearts, there to seale vp the fruite of of them. Last of all, we are fitte to receiue no good grace at Gods handes: nay, wee doe not esteeme Gods graces, when we hauehave not the spirit to teach vsus to set a due price vponupon them: for speake of the Law, or of the Gospell; of sinne, or of righteousnes: speake of Christ, or of our redemption, & iustification by him: yea, speake of that huge, and heauy waight of glory wher with the elect of God shall bee crowned; all this mooueth not, wee are little affected therewith, vnlesse God giuegive vsus of his good spirit, to profit by the same. The Apostle ther forewith good reason, gaue this precept, and wee, for many greate 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 fruites. Now, whereas the Apostle saith, Quench not the spirit, it may appeare he speaketh to those that had alredy receiued the spirit. For, as the fire cānot be said to be quē ched, where it is not: so they cannot be sayd to quench or loose the spirit, which hauehave not as yet receiued it. Then knowe, that this precept doeth properly beelong to them, that hauehave receiued the spirit of God, and they especially are to make a special vse of it: for the other, it cannot profite them, vnlesse that, as the seede lying in the ground a long time doth afterwarde budde and become fruitfull; so this continue in their mindes, tyll they hauehave tasted (in some good sorte) of the spirite of GOD, and then breede in them some carefulnesse that they doe not quench it. Well then, to them that hauehave felt and founde the spirite of GOD in them, to them saith Sainte Paul in this place. Take heede, that yee quench not the spirite. Of this, if wee doe somewhat seriouslye consider; these two questions will offer them selues, and soone arise in our minde. First, how wee may know whether we hauehave the spirit of God, or no: Secondly, if wee hauehave it, whether it may bee lost againe or no: which if they bee well and sufficiently answered, they will doubtlesse giuegive greate force vntounto this precept. For the first then, if wee will know whether wee hauehave the spirit or no; wee must surely vnderstande, that as hee knoweth best that he hath life, which feeleth it in himselfe: so he best knoweth whether we hauehave the spirit of God, that feeleth the spirit working in him. And if wee will further know, by the peculiar working and effectes of the spirite, then let vsus marke these. First of all, if there bee nothing in man but the nature of man; if nothing but that may bee attained by the art and industry 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 worlde, but of God, Besides, the spirit of God is eternall, and endureth for euer: but all the doings and deuises of men they perish, and in time they hauehave an ende. Therefore though a man hauehave wisedome with greate knowledge, though in wit and skill hee passe and excell the common sort of men: yet, if from aboue he hauehave not beene inlightned, if from heauen his wisedome hath not bene sanctified, his knowledge shall decay, his wisdome shall wyther like grasse, hee hath not as yet tasted of the spirit of God, that endureth for euer. And therefore saith. S. Paul: We teach the misteries of God, which none, no not the Princes, and the men of this worlde, which are aboue others most excellent, are able to vnderstande. Secondly consider, whether in hee, there bee any alteration or change. For the wise men which were exper…e in nature, coulde say, that in eueryevery generation there is a corruption▪ And wee see, that the seede sowen is much changed before it growe vp and beare fruite: 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 decaye, that the new man may be raised vp, the spirit of God takeing possession of our soules. Therefore the Euangelist Iohn doth make this, the first worke of the spirit, that it shal rebuke the worlde of sinne: and this so needefull, that without it, there is not the spirit of God, neither yet can Christ come and enter into that man. Hereof it was that Christ compared the Iewes to Children in the market place, who would not daunce though they were piped vntounto: and the reason was, because they had not first learned with Ioh… 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 daū ced and did reioyce to heare the ioyfull tydings of the Gospell. Therefore Christ saith, That whores and harlots entred into the kingdom of heauen (seeing they lamēted their sins) before the proud Pharisies, which were tuched with no remorce for their sinnes. And for the same cause it is, that Christ calleth vntounto him, them onelyonly, that labour and are heauie laden: teaching, …hat if they finde not sinne to bee a heauie loade and burthen to them, they hauehave not the spirit of God, neyther are they fitt to receiue Christ. Then to be rebuked of sinne, is the first worke of the spirite; which the spirite worketh in vsus by these degrees. First it raiseth vp in vsus a great and generall astonishment, by reason of all those greate and enormous sinnes that wee hauehave committed, and this doth strike vsus downe, it doth terrifie vsus, and houlde vsus amazed woonderfully: then it dealeth with vsus more perticularly; and besides that, it bringeth vsus vntounto a speciall griefe for speciall sinnes, it doth bereaue vsus of our cheefe desires, and bringeth vsus out of conceite and liking with the best thinges that are in vsus: for, then it doth display before vsus the vanitie and darkenesse of our vnderstanding, how vnfit and vnmeete wee are to vnderstande and conceiue those things, that do aboue all others especially concerne vsus: then doth it let vsus see the peruerse corruption of our iudgement, that before God, and in thinges belonging to GOD, wee bee as bruite beastes, not able to discerne thinges that differ, nor to put a sound difference betweene good ad euill; then doth it let vsus see that our reason is vnreasonable, nay, that it is hurtfull vntounto vsus, a greate enimie to faith, and a greate patrone of infidelitie and vnbeliefe. When it commeth to our affections, it turneth them vpside downe, it turneth our myrth into mourning, our pleasure into painefulnesse, and our greatest delight into most bitter griefe: If it doe proceede further, and come once to the hearte, and to the stomacke and courage that is in vsus, then it cutteth vsus to the quicke, then doth it at once throwe vsus downe in humilitie vnderunder the hande of GOD: for while wee had to deale with men, wee were as stoure as any, and woulde not starte for the best, Wee had reason to say for our selues, & courage to defend our selues against all them that did deale with vsus: but now the spirite draweth vsus into the presence of God, it letteth vsus see that we hauehave to doe with God, and that our strength is weakenesse in respect of him. Then doth our harte beginne to fayle vsus, then doe wee lay our handes on our mouthes, and dare not answere, nay, then doe wee quickly take vp our crosse, because the Lord himselfe hath done it. Beholde here how the spirit worketh, beholde how sinne is corrupted: and who so can beholde 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 forwarde of this worke vntounto iustification: for when the spirite hath brought vsus thus farre, then doth it beginne to open vntounto vsus a doore vntounto the graces and fauour of God: it doth put into our mindes, that there is merciemercy with God, and therefore stirreth vsus vp to seeke merciemercy at his handes: afterwarde, it doth let vsus see how Christ suffered, to take away the sinnes of the worlde, that in the righteousnesse of Christ, wee may looke to be iustified before God▪ And this it doth not let vsus see only, but doth effectually worke a sure perswasion of it in our heartes, and confirmeth the same by two notable effectes. The first is, a ioy most vnspeakeable and glorious, wherewith our hearts must needs be wholly taken vp and rauished, when wee see our selues by the righteousnes of Christ of the free mercy and grace of God, redeemed from death, deliuered from hell, and freede from the fearefull condemnation of the wicked. The second is the peace of conscience: which indeede, passeth all vnderstanding. While sinne, and the guilt of sinne remained there was no peace, nor rest, no quietnesse to be founde, but feare within, terrours 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 puninshment 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 testimonie of the spirit. Can flesh and bloode perswade vsus of it? can any creature assure vsus how God is affected towardes vsus? no doublesse. And therefore where this ioy and peace is, there must needes be the holy ghost, the author and worker of the same: for as no man knoweth what is in man, but the spirit of man which is in him: so none knoweth the will of God, but the spirit of God, and therefore it is the spirit of God that must certifie our hearres and spirites of the same. And hereof there doth arise that, which wee take as the fourth note, when we finde it in our selues, to wit; The life and nemblenes that is in vsus to doe good: for when a man doth finde fauoure from God, for the forgiuenesse of sinnes, then the louelove of God constraineth him, that ioy which hee conceiueth inforceth him, and putteth life into him, for the performance of those thinges, which are pleasing vntounto God: then hee beginneth to finde himselfe not onelyonly reclamed from euill, but also applyed and framed to that which is good; then is his vnderstanding inlyghtened, 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 trewe, betweene the workes of the fleshe, and of the spirit, betwene that which is good, and that which is euill and 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 thinges, his ioyes are not in the ea…th, but in the heauens, his anger is wasted and spent, not vponupon his owne priuae cause and quarrels, but vponupon his owne sinnes, and vponupon whatsoeuer hindereth the glory of his God: This is the life of God in him; thus he liueth that hath receiued the spirite, and thus he leadeth his life continually: for they that hauehave receiued the spirite, are led by the spirit and do liue accordingly, bringing forth the fruites of the spirite. But this hath weakenes ioyned with it, and men through frailtie may sone fal, and therefore their life: is sayde To be hid in Christ, because in full and perfect manner it doth not appeare: Therefore, if notwithstanding these frailties and falles, wee will know whether wee still retaine the spirite of God, wee must search our selues, and trye our hearts by these rules. First, if when through frailtie wee hauehave fallen (for who is hee that falleth not?) We will then know whether by our fall we hauehave lost the spirite of God or no, let vsus see what liking, or mislykinge wee hauehave of sinne: for it after our fall, wee doe holde our former hatred of sinne, and the oftenner wee fall, the more thorough and deadly hatred wee conceiue against sinne, vndoubtedly that frailetie hath not as yet depriued vsus of the spirite. Secondly: come and see how it standeth with thy sorrow: for so long as thy sorrow encreaseth for thy sinnes, it cannot bee thought that sinne and the fleshe, hauehave ouercome and vtterly quenched the spirite in thee, Thirdly, try thy care: and if thou grone in a godly care, both how thou mayst bee able to wage battaile against sinne in the plaine fielde, and how thou mayst preuente sinne in all his pollicies, 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 fewe and small graces, which the good spirite of God hath bestowed vppon thee: but the last is most certaine, and that is this. When thou art carefull to redeem that, which by thy fall thou hast lost, & hast a care to runne so much faster forwarde, by how much more thou hast beene letted by thy fall: then it doth appeare that the spirite is in thee, yea liuely and mighty in operation, and such as shall neuer be taken from the, vntill the day of Christ. Thus may wee in some good and competent measure try and prooue, whether wee hauehave the spirite of GOD or noe: for where these fruits are to bee founde, there is also the spirite of GOD. For further confirmation whereof, wee may note the manner of speach, where hee saith, Quenche not the spirite. Wee doe commonly vse to say, the fire is quenched, when the light and heate thereof is taken away; and indeede nothing can properly be saide to be quenched, but the fire. Now whereas the Apostle saith, Quench not the spirite, he giueth vsus to vnderstande, that the spirite is in some respect like vntounto fire: therfore if we do but a litle consider of the nature of fire▪ we shal a greate deal better iudge of the spirite, And among others, these properties we finde to be in the fire. First of all it will burne vp, and consume things that may b… burned and consumed: and therefore lighting vponupon shawe, 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 superfluity of drosse, that hath ouer couered the thing to be purged. Then by fyning the thing it selfe, and by making it purer and purer: Thirdly, it giueth light euen in the most dimme & darkest places: And last of all, it giueth heate, and with all doth as it were put life into those thinges which are capable of life: for whilest a man is frozen and starued for colde, hee is numbde, and as it were without life▪ but being broughtto the fire, he is h…tt, he is reuiued, he is cheared, and then becometh actiue & nimble. These are the properties of fire, and these doe in some manner sort, resemble and shadowe out vntounto vsus the workes and effectes of the spirite: for first of all, when the spirit of God seaseth vponupon a man, and entreth into his soule, then it beginneth to burne to wast and consume in him, those things that will be wasted: after this sort euill affections, noysome lustes, & other stuble which is in man, by the spirite of God are consumed and burned. Secondly, it doth purge vsus from grosse sinnes, and daily more and more 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 and continually giuing light vntounto vsus, in that way which we hauehave to walke. And lastly, it doth set vsus on heate, and inflameth vsus with a zeale of Gods glorie, with a care of our duety, and with a louelove of all mankinde: yea, withall it putteth life and lust into vsus, to walke in that good way which it doth leade vsus, and to doe all those good workes which may glorifie God, or be commodious vntounto men. Thus we see what likelihoode there is betweene the …pirite and fire, for which cause the spirite in the scripture is compared vntounto fire: nay it is sometimes called fire: for Iohn saith. That our Sauiour Christ shoulde baptise with the holy ghost, & with fire: that is, with the holy ghost, which is like vntounto the fire: Therefore, as truely and as certainly as we may say that there is fire, where we see strawe and such like thinges consumed, or golde and siluer finely purged, or great light in darke places, or great heate in bodies that were nummed before; euen so truely wee may say, and so certainly we may perswade our selues, that the spirit of God is in vsus, when we see our coruption consumed, our soules purged from the drosse of sinne, our heartes in…ightened and made hot in walking, and working according to that light. The second question to be considered is,The secōd Question. whether that man which hath once tasted of the spirite, may loose it, and hauehave it quenched in him. To this it may be saide, that because the spirite of God commeth to, and worketh in diuers men, diuerselie, in diuerse measures: therefore wee must consider of the diuerse woorking of the spirite, and then frame our answere accordingly. First then, there is a lighter and lesser worke of the spirite, which may be quenched in them that hauehave it: and that this inferiour or lesser kinde of woorking may bee taken away▪ appeareth plainelye by the parable of the seede which our Sauioure CHRIST propoundeth, for there, besides them that receiue the worde into good grounde, and bring foorth fruites, some an hundreth, some thirtie, some sixtie folde: he doth also make mention of some others that receiued the worde and yet continued not. And what, had not these the spirite of God in them? yes doubtlesse, for they receiued the worde▪ yea, they receiued it gladly, & that which is more, they beleeued that which they had receiued. Beholde then three fruites of Gods spirite in these men, and yet they continued not: for they beleeued indeede, but their faith was temporarie, it lasted but for a time, and after a time it vanished away, and the spirite departed from them: for, eyther the pleasures and profites of this life did drawe 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 Hebrewes, for there the Apostle faith, That some may taste of the holy ghost, and thereby be made to taste of the good worde of God, to be inlightned, to receiue heauenly giftes, yea, and to tast 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 beene inlightned, that hauehave receiued heauenly giftes, & hauehave tasted of the power of the life to come euē such may fall away, and the spirite may be quenched in such. There is a second kinde of working of the spirite, which is a more thorough and effectuall working, which can neuer be taken away from 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 worde: This is not a bare receiuing, or a light tasting of the word; but it is a deepe tast of the same, whereby we are begotten and borne againe. The Apostle Iohn setteth downe an other note of it, saying, That they that are thus borne againe, cannot sinne: that is, they cannot make an occupation of sin, they c…nnot fall flat away by sinne: and why? Euen because the 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 ende. Who so is begotten again by this seed, and hath this seede, abiding in him, the spirite hath wrought that in him, which shall not be taken from him: and therefore our Sauiour Christ saith, The worde that I speake, is spirite and life: And in an other place he saith, that none shall take his sheepe from him, for the father is mightier then all; and therfore in another place he saith, That it is impossible that the elect should be seduced. Thus then we see the question is answered: namely, that there is an inferiour working which may be lost; and a more effectuall woorking of the spirite which can neuer be taken away from them that hauehave it: And this must not seeme strange to vsus, neyther must we bee offended that the Lorde should take some, and leue others: or that he shoulde beginne in some, and not bring his worke to perfection: For so he dealeth with other thinges in the world. Some corne is sowen and neuer riseth: some springeth, and yet shortly withereth: some groweth vp to an eare, and yet then is stricken or blasted: and other some (at his good pleasure) doth come to a timelie ripenesse. In like manner, some trees are planted and neuer take roote: some take roote but yet not blossome, some blossoms, and yet neuer bring forth fruit: & other some through his goodnesse do bring foorth fruite in good season. If the Lorde deale so with the plant and herbe 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 heerein rather accuse our selues of ignorance, then the Lord of vnrighteousnesse: nay, we our selues doe deale in like sort with those thinges which are vnderunder our handes. In Colledges, Fellowes are first chosen to be probationers; and if they be then approued, they be made full Fellowes, otherwise they are not. If a man (beeing childlesse) do take vntounto him some friendes childe, to make him heire of all his goods, he will keepe him vppon liking; if his manners be honest, he shall be preferred, yea it may be, set ouer all his house, and yet afterward for some fault be quit cast off. Some other man taketh an other childe for the same ende, and maketh him his heire indeed: Therfore we must thinke it righteous in the Lorde to deale thus with vsus, seeing we are in his hande: and we must not be offended, though he call some, and doe not inlighten them: and although hee inlighten some, and do not continue them, and doe of his greate mercy continue some euen vntounto the ende: let vsus rather see what vse we must make of this doctrine. First, we must take heede that wee neuer quench any grace, or gift that GOD bestoweth vppon vsus. Secondlye, wee must still laboure to hauehave greater measure of giftes: for the wicked may come to hauehave some small giftes, and such as may bee quite taken away from them. Lastly it doth put a playné difference betweene the Godly, and the Godlesse, beweene them that beare a shew of holinesse, and them that are indeede the holy ones of the Lorde: for the one endureth but for a time, and the other lasteth for euer. Now if we require a further tryall, whereby we may knowe 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 wee hauehave in to the worde of God, Ce…taine it is, that both the godly and wicked are inlightned, but the inlightning of the godly is one, and the insight of the wicked is an other: for that knowledge and insight which the godly hauehave receiued, is certaine and distinct: and therefore in particuler thinges, they be able to apply the threatning of Gods iudgements to the 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 deuty. And last of all, it neuer sayleth them, but directeth them vntounto the ende: But the knowledge of the wicked is not so, for it is confused, general, and vncertaine. And therfore though they hauehave a general knowle…ge of the threatnings, and of the promises of God, yet can they not make perticular vse of the same. Their knowledge is insufficient, nor able to direct them in their particular actions, and therfore it doth leaue them in the ende. Therfore as the knowledge of the godly for the clearenes, 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 then they were before. So doth it fall out with the wicked; for beside that their knowledge doth soone vanish, there is also in them afterwardes, greater and more dangerous darkenes then there was before: heerein then we do see one plaine and manifest note of difference. Secondly, we come to our affections. Certaine it is, that the wicked doe desire the helpe and the fauor of God: but looke to the cause, and that will shewe 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 they woulde be freed from griefe; and therfore it is common with them to say: Oh that I were out of this payne, Oh that this my sorrowe were taken from me. By which speaches they shewe, that so they might be at rest, or liue at their case, they woulde little weigh of the helpe or fauour of God. But the godly finde such sweetenes in the fauour of God that for the desire thereof▪ they can be contente 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 they hauehave sinned but the wicked do therefore sorrowe, because their sinne hath, or will bring some punishment vppon them: And the godly sorrowe, because they hauehave offended God, and giuen him occasion to drawe 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 thei… sorrow, may appeare a seconde difference. The thirde difference is in louelove, for though both of them doe louelove GOD, yet it is after a diuerse manner; the one of sinceritie, the other for wages. A poore childe that is taken vp, fedde, and cloathed, will louelove him that doth thus feede and cloath him: but if he receiued no more of that man then of another, he woulde like him, and louelove him no better then another: Euen so is it with the wicked, if their bellies be filled, their barnes stuffed, and they hauehave their heartes desire, they louelove God indeede, but yet onelyonly for their belly, and their barnes. Thus did Saule louelove God, but it was for his kingdome: Thus did Achitophell louelove God, but it was because he was aduanced to be a councellour: And thus did Iudas louelove God, but it was because he was chosen to be an Apostle, and caried the bagg: But what became of their louelove the histories doe testifie. Saule was a little afflicted, and forsooke God: Achitophell somewhat crossed in his deuises, hangeth himselfe: and Iudas for againe of money, betrayed Christ. Some experience of this wee may see among vsus; Courtiers will be professours, and Schollers of ripe wittes will be religious, if Courtiers may come to be Counsellers, and if Schollers may be preferred to the chiefest places: but if promotion come not, then their profession is forsaken, and their Religion laide aside. And yet that is not all, for eyther they waxe prophane in their life or haereticall in their opinions. Doe the children of God louelove on this manner? No, the holie Ghost which they hauehave receiued in effectuall manner, doth shedde the seede of louelove in their heartes, and doth worke in them a speciall liking of his goodnesse, of his righteousnesse, and of his holines: and therefore of sincere affection they louelove him. As the naturall childe loueth his father naturally, and though his father beate him, yet beareth he it, and still loueth him: so do the children of God deale. They hauehave powred into them as (Saint Peter saith) a godly nature, so that they do freely louelove God their father: and 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 sayeth, Though he kill me, yet will I trust in him: They therefore are saide to hauehave receiued a free spirite, and to serue God in the liberty of the spirite. And who seeth not this to be a plaine and manifest difference betweene them: therfore we may well take it as a thirde marke or rule, whereby to proue and try our selues. The fourth and last rule is, in considering the worke and effect which Gods merciemercy receiued, doth worke in vsus: for, heerein doe the wicked shewe their wickednesse two waies. First, on the right hande, the mercies of God do work in thē a wonderfull contentation▪ but not such as causeth them to returne the glory vntounto God, nay rather it is such, as causeth them to take all glory to themselues: for the graces of God doe puffe them vp, and make them proude, and conceyted in themselues. Heereof there ariseth a greate securitie, which bringeth first neglect, and afterwarde contempt of all good meanes, wherby they shoulde growe vp in goodnes. On the left hande others offende, beeing neuer pleased nor contented with that they hauehave: nay, indeede forgetting and lightly esteeming that they hauehave, and still desiring newe. These men besides that they be vnthankfull, they doe also murmure and grudge against God, & are neuer pleased with him. Between these two, doe the children of God holde a middle and euen course: and therefore wee shall see these thinges in them. First, a sight and an acknowledging of the wantes which doe mooue them, as Saint Peter saith, Like newe borne babes, to desire the sweete and sincere milke of the worde, that thereby the graces they hauehave, may be increased, and their other wantes may be supplied: and so farre are they from beeing puffed vp with pride, that they reioyce when their pride may be pulled downe, or their hautinesse abated, eyther by some sharpe rebuke, or by some fearefull threatning, or by some moderate correction from the Lorde. For they knowe, that if it were needfull for Saint Paule to be buffited, and that by the minister of Sathan, to the intent that his pride might be beaten downe: then it is much more needfull for them, after sundry waies to be humbled. Besides they doe not onelyonly desire the worde▪ but they also waite vppon the Lorde, vntill it pleased him to worke further in them thereby: and this wayting 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 wantes, so also they see that grace they hauehave receiued, and are for that time will appayde, and contented therewith: and therefore as their wantes do humble them, so the graces of God receiued do comfort them: and as their wantes do call vponupon them, and cause them to seeke more: so that they hauehave, doth prouoke them to be thankefull for that they hauehave receiued. See then a quite contrarye course of the wicked, and those that of sinceritie doe worship God, See I say howe contrarily the graces and giftes of GOD doe worke in them. And therfore from the consideration heereof, we may well draw a fourth rule, wherby to make triall and examination of our selues: So to conclude this poynte in a worde, when a man by the spirite of GOD hath beene inlightned vntounto a certaine and sufficient knowledge of Gods will, when he findeth his affection, chiefly and aboue all other things set vppon GOD, when he findeth a pure and sincere louelove of God in his heart, not for wages, but for the worke of grace, which after an vnspeakable manner doth moue him thereunto: and when hee doth thankefully acknowledge mercies receiued, as he doth carefully attend and wa…te vppon the Lord, till he bestow some greater measure of graces vponupon him; Then may he be vndoubtedly perswaded, that he hath found the spirite 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, for vntounto them doth saint Paule giuegive this charge That they doe not quench the spirite. And not with out cause doth he giuegive them this charge: for though the spirite it selfe can neuer be taken vtterly from them, yet doubtles, if they waxe proude, if they grow secure, if they fall into sinne, the graces and giftes of the spirite, may decaye and die in them, their cleare vnderstanding, their feeling, their affection, and all may be gone, so that in their owne iudgement, and in the iudgment of others, it may seeme that they hauehave quite quenched, and put out the spirite. Neyther must this seeme so strange: for if the image of God, which was more perfectly placed in Adam, then it is now in vsus, If I say, th…s image might quite be lost and blotted out, as we see it was, then no maruell 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 bene once effectually called and truely borne againe, hauehave yet a…terwarde through some sinnes, lost the graces of the spirite: such were the Galathians, for they were truely called, and effectually regenerate by the spirite and Gospell of God, as may appeare by this, that for the wordes sake they reuerenced the Apostle as the Angell of God; yet they were shared with false doctrine, and fell very dangerously to the choaking and quenching of the graces of Gods spirite in them. The spirit it selfe was not taken from them, nay, Christ did still continue in their heartes, but yet for want of godly graces, he was as it were without fashion and forme, so that the Apostle did as it were trauell againe, vntill Christ was fashioned a newe in them. Dauid also vppon the committing of his sinne, was brought into the like case, therefore in the 51. Psal. he prayeth: That God will create in him a newe spirit: What? was the spirit quite gone? no, for by and by in the same Psalme he prayeth, That the Lorde woulde not take away his holy spirite from him: howe can these two stande together, first to pray, that a new spirite may be created in him, and then, that the spirite of God may not be taken from him? Surely the spirite it selfe was still in him, and therfore he prayeth, that it may not be taken frō him: but the graces, & gracious working of the spirite they were deade and gone, and therefore hee prayeth that they may bee renewed in him. By this then we see, that the very chiefe graces of the spirite 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 litle consider, what griefe and punishment they procure to themselues, that do by any means loose the graces of the spirite. First of all we must know, that though the spirite of God cannot be go…ten by our labour, yet it causeth vsus much labour, and we must vndergoe much trauell, and suffer much trouble, before the spirite of God do take possession of vsus; now when the graces of the spirite are lost, all this our labour seemeth to bee lost, and what griefe is it to see the whole labour and trauaile of a man to vanish and come to nothing. Secondly, when a man receiueth the spirit of GOD, and by the same spirite is assured that his sinne is forgiuen him, and that hee is in the fauour of GOD; there doth arise in his hearte 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 spirite are gone: with how greate griefe and woe, they know, that in any measure hauehave tasted of it. Againe, when the graces of the spirite are choaked in men, then they hauehave no hart 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 then this? What sorrow can sinke more deepe, then that a good man should be cleane withholden from doing good? Moreouer it is sure, that when the giftes of the spirit are in this sorte gone, then hee that was most righteous before, may soone fall into greate 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 he will visite their sinnes with the rodde, and their iniquities with scou…ges: and what griefe this is, the example of Gods children may shew vsus▪ what griefe was it to Noah become a laughing stocke to his owne sonne? what heartbreaking to Dauid, by his owne son to be thrust frō his kingdome, so grieuous were those punishments laid vponupon them that if without anye respect of hell or heauen, we coulde consider of them, wee had rather want all the pleasures of sinne, which they enioyed, then wee woulde beare the reproch and feele the paine which they suffered. Last of all, when the graces of the spirite of GOD are once decayed, they can neuer be repaired and recouered, but with much sorrowe and greate daunger: for it cannot but breede much sorowe of hearte, to remember his former sinnes, to examine and see the greatnesse of them, to apply Gods iudgements to them, and to prouoke himselfe to sorrowe for them: This is as it were to goe thorough the pikes, and through a purgatorie in this present life; and yet this must bee 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 wee know what danger it is for a man to bee thrust ouer heade and ears 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 ioye, the vnfitnesse to doe good, the readinesse to sinne; the griefe and danger that ensueth thereof, will, or at the least wise may, cause vsus to bee ware, how wee quench the spirit. And this is the vse of the Doctrine, in humblinge of of vsus: which also doth furthermore serue to comfort vsus, knowing that we may suffer a greate decay of GODS graces; yet by the rodde, or by the worde of GOD or by both, they shall bee renewed in vsus againe. And thus much of this commaundement that the Apostle giueth here, that wee shoulde not quench the spirite.
FINIS.