Two Learned and Godly Sermons, Sermon 2
Here foloweth the seconde Sermon, as it was preached by M. Richard Greenham. The text as foloweth.
Quench not the spirit.
1. Thessa. 5.19.
ALl the doctrine of the Scriptures may be briefly referred to these two heades. First how we may be prepared to reciue the spirite of God. Secondly, how the spirite may be retayned when we hauehave once receiued it. And therefore S. Paul hauing labored to instruct the Thessalonians, in the former part of this Epistle, how they may receiue the spirite, doth heere teach them how to keepe and continue this spirite vntounto the ende: and this the Apostle doth by geuing them a charge and commaundement, that in no wise they do quench the spirit: therefore doublesse teaching, that as the sunnyng of euyll, is the first steppe vntounto goodnesse; so the readie way to continue the spirite of God in our hartes, is to labour that it be not quenched. Now the Apostle vponupon a great and weighty 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 Christe sayth, A more iust and fearefull condemnation is like to come vppon them, that hauyng once receyued it, doth afterwardes loose the same. Moreouer, without this spirit of God, no holy exercise can hauehave his full effect: For, the worde worketh not, where the spirit is wantyng, prayers hauehave no power to pearce before the presence of God, the sacraments seeme small and seely thinges in our eyes, and all other orders, & exercises which God hath graunted and ordeyned for man. They are vnprofitable to man, where the spirit is not present to conuey them into our harts, there to sceale vp the fruite of them. Last of all, weare fitte to reciue no good grace at Gods handes: nay, we do not esteeme Gods graces, when we hauehave not the spirit to teach vsus, to set a due price of them: for, speake of the Law, of the Gospell, of sinne, of righteousnesse: speake of Christ, or of our redemption, & iustification by him: yea, speake of that high and waighty heauens, of glory wherewith the elect shalbe crowned; all this moueth not, we are litle affected therewith, vnlesse God giuegive vsus of this good spirite, to profite by the same. The Apostle therefore with good reason, gaue this precept, and we for many causes, are to lysten vntounto it, least by any meanes the spirit of God be quenched in vsus, and so we depriue our selues of all the fruites. Now whereas the Apostle sayth, Quench not the spirit, it may appeare he speaketh to those that had already receyued it. For, as the fire can not be sayd to be quenched, where it is not: so they can not be sayde to quench or loose the spirit, which hauehave not as yet receyued the spirit. Then know, that this precept doth properly belong to them, that hauehave receyued the spirit of God, and they especially are to make a speciall vse of it: for the other, it can not profite them, vnlesse that, as the seede lying in the grounde a long time, doth afterwarde budde and become fruitefull, so they continue in their myndes, tyll they hauehave tasted (in some good sort) of the spirit of God, and then breede in them some carefulnes, that they do not quench it. Well then, to them that hauehave felt and founde the spirite of God in them, to them sayth S. Paul in this place: Take heede, that ye quench not the spirite. Of this, if we do somewhat seriously consider, these questions will offer them selues, and soone arise in our mindes. First, how we may know whether we hauehave the spirit of God, or no. Secondly, if we hauehave it, whether it may be lost or no: which if they be well and sufficiently considered, wil doubtlesse giuegive great force to this precept. For the first, yf we will know whether we hauehave the spirit or no, we must surely vnderstand, that as he knoweth that he hath lyfe, which feeleth it in himselfe: so he best knoweth whether he hauehave the spirit of God, that feeleth the spirit working in him. If we will further know, by the peculiar working and effectes of the spirite, then let vsus marke these. First of all, if there be nothing in man, but the nature of man; if nothing but that may be obteyned by the nature 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 worlde, when he saith: We hauehave receiued the spirite not of the worlde, but of God. Beside, the spirit of God is eternal, and endureth for euer: but all the doinges and deuises of men they perish, and in time hauehave an ende. Therefore though a man hauehave wysedome with great knowledge, though in wit and skill he passe and excell the common sort of men: yet, if from aboue he hauehave not bin inlyghtned, if from heauen his wysedome be not sanctified, his knowledge shall decay, his wysedome wyther like grasse, and as yet he hath not tasted of the spirite of God, that endureth for euer. And therefore sayth S. Paul: We teach the mysteries of God, which none, no not the Princes, and the men of this worlde, which are aboue others most excellent, are not able to vnderstande. Secondly, consider whether there be in thee any alteration or change: for the wyse men that were expert in nature, coulde say, That in eueryevery generation there is a corruption: so that as seede in the grounde, so sinne in our natural body should decay, that the new man might be raysed vp, the spirit of God taking possession in our soules. Therefore the Euangelist Iohn doth make this, the first worke of the spirit, that it shall rebuke the worlde of sinne: and this so needefull, that without it, there is not the spirite of God, neyther yet can Christ come and enter into that man. Hereof it was that Christ compared the Iewes to Chyldren in the market place, who woulde not daunce, 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, for their sinnes were pensiue, nay rather their owne soules, they receyued Christ, they daunced and reioyced to heare the ioyfull tydinges of the Gospel. Therefore Christ saith, That the Whores and Harlots entred into the kingdome of heauen (seeing they lamented their sinnes) before the proude Pharisees, which with no remorce were touched for their sinnes. And for the same cause it is, that Christ calleth vntounto him, them onelyonly that laboure, and are heauie loden: teaching them, that yf they finde not sinne a heauy loade and burthen to them, they hauehave not the spirit of God, neyther are they fitte to receiue Christ. Then to be rebuked of sinne, is the first worke of the spirit, which the spirit worketh in vsus by these degrees. First, it rayseth vppon vsus a great and generall astonishment, because of all these great and greeuous sinnes that we hauehave committed, and this doth strike vsus downe, it doth terrifie vsus, and holde vsus amazed woonderfully: then it dealeth with vsus more perticularly; and besides that, it bringeth vsus vntounto a speciall griefe for speciall sinnes, doth bereaue vsus of our chiefe desires, and bringeth vsus out of conceite of the best thinges that are in vsus: for, then it doth display vntounto vsus the vanitie and darkenesse of our vnderstanding, how vnfit and vnmeete we are to vnderstande and conceaue the thynges, 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 thynges belongyng to God, we be bruite beastes, not able to discerne thinges that differ, nor to put a sounde difference betweene good and euyll: then doth it let vsus see that our reason is vnreasonable, nay that it is hurtfull vntounto vsus, a great enemie to fayth, and a great patrone of infidelitie and vnbeliefe. When it commeth to our affections, it turneth thē vpside downe, it turneth our myrth into mourning, and pleasure into paynefulnesse, and our great delyght into most bitter griefe: If it proceede further, and come once to the hart, and to the stomacke and courage that is in vsus, then it cutteth vsus to the quicke, then doth it at once throw vsus downe in humility vnderunder the hand of God: for, whyle we had to deale with men, we were as stoute as any, and would not start for the best. We had reason to see for our selues, and courage to defende our selues agaynst all them that dyd deale with vsus: but now the spirite draweth vsus into the presence of God, it letteth vsus see that we hauehave to do with God, and that our strength is weakenesse in respect of him. Then our hartes begin to fayle vsus, then do we lay our handes on our mouthes, and dare not answere, then do we quickly take vp our crosse, because the Lord himselfe hath done it. Beholde here now the spirite worketh, beholde how sinne is corrected: and who so can beholde here this in him selfe, may assuredly say, that the spirit of God is in him, that it is not in vayne in him, it is myghtie and liuely in operation in his hart. And the thirde note and effect, is the bringing forwarde of this worke vntounto iustification: for when as the spirite hath brought vsus thus farre, then doth it beginne to open vntounto vsus a doore vntounto the graces & fauour of God: it doth put it into our mindes, that there is merciemercy with God, and therefore styrreth vsus vp to seeke merciemercy at his handes: after that, it doth let vsus see how Christ suffered, to take away the sinnes of the worlde, that in the righteousnesse of Christ, we 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 hartes, and confirmeth the same by two notable effectes. The first is, a ioy vnspeakable and glorious, wherwith our hartes must needes be taken vp and rauished, when we see our selues by the righteousnesse of Christ, the free merciemercy and grace of God, redeemed from death, delyuered from hell, and freed from the condition of the wicked. The second is the peace of cōscience: which in deede, passeth all vnderstanding. While sinne, and the guilt of sinne remayned, there was no peace, no rest, no quietnesse to be founde, but feare, with terrours without, and troubles on eueryevery side: But when sinne is once nayled to the crosse of Christ, when the guilt of sinne is taken out of our consciences, and the punishment thereof far remoued, then must needes ensue great peace: for our enemies dare not proceede 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 blood perswade vsus of it? can any creature assure vsus how God is affected towardes vsus? no doubtless. And therefore where this ioy and this 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 spirite of God that must certifie our hartes and spirites of the same. And hereof doth aryse that, which we take as the note, when we see in our selues, to wit, the basenesse and vnablenesse that is in vsus to do good: for when a man doth finde fauoure with God, from the forgiuenesse of sinnes, then the louelove of God cōstrayneth him, that ioy which he conceiueth inforceth him, and putteth lyfe into him, for the performance of these thinges, which are pleasing vntounto God: then he beginneth to finde himselfe not onelyonly retayned from euyll, but applyed and framed to that which is good, then is his vnderstanding inlyghtened, to see into the mysteries of godlynesse, and into the great rocke 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 pure, betweene the workes of the fleshe and the spirite, that which is good and that which is euyll, and displeasing in the syght 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 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 whatsoeuer hindereth the glory of his God: This is the lyfe of God in him; thus he lyueth that hath receyued the spirite, and thus he leadeth his lyfe continually: for they that hauehave receyued the spirit, are led by the spirit, and do lyue accordingly, brynging foorth the fruites of the spirit. But this hath weakenes ioyned with it, and men through frayltie may fall, and therefore their lyfe is sayd To be hid in Christ, because in full and perfect maner it doth not appeare: therefore yf notwith standing these fraylties and falles, we will know whether we styll retayne the spirite of God, we must search our selues, and try our hartes by these rules. First, if through frayltie we hauehave fallen (for who is he that falleth not?) If we will then know whether by our fall we hauehave lost the spirite of God, let vsus see what lyking, or mislyking we hauehave of sinne: for, if after our fall, we do holde our formed hatred of sinne, and the more we fall, the more through deadly hatred we conceaue agaynst sinne, vndoubtedly the frayletie hath not as yet depriued vsus of the spirite. Secondly, come and see how it standeth with thy sorow: for so long as this sorow encreaseth for thy sinnes, it cannot be thought that sinne and the fleshe, hath vtterly quenched the spirit in thee. Thirdly, try thy care: and if thou grone in a godly care, both how thou mayst be able to wage battayle in the playne fielde with sinne, and how thou mayst preuent him in all his policies, thou hast a further assurance that sinne, although it be as great as Goliah, yet it hath not preuayled agaynst thy poore and litle Dauid, I say, agaynst those fewe and small graces, which the good spirtie of God hath bestowed vppon thee: but the last, it is most certayne: and that is this. When thou art carefull to redeeme that, which by thy fall thou hast lost, and hast a care to runne so much faster forwarde, by how much more thou hast been letted by thy fall: then it doth appeare that the spirite is in thee, yea lyuely and mighty in operation, and such as shall neuer be taken from the, vntyll the day of Christ. Thus may we in some good and competent measure proue, whether we hauehave the spirit of God or no: for where the fruites are to be founde, there is also the spirit of God. For further confirmation whereof, we may note the manner of speache, where he sayth, Quench not the spirit. We do commonly say, the fire is quenched, where the light and heate there of is taken away, and in deede nothyng can properly be sayd to be quenched, but the fire. Now wheras the Apostle saith, quench not the spirite, he giueth vsus to vnderstande, that the spirit is in some respect lyke vntounto fire: therefore if we do but a lytle consider of the nature of fire, we shall the better iudge of the spirit. And among others, we finde these properties of fire. First, it wil consume thynges consumeable: and therefore lyghting vponupon straw or stubble, or such lyke, it bryngeth them to ashes. Secondly, it doth purge and purifie those thinges that can abide to be purged: and this it doth, fyrst by taking away the superfluitie of drosse, that hath ouer couered the thing to be purged. Secondly, by making the thing it selfe purer & purer: Thirdly, it geueth light in the darkest places: But last of all, it geueth heate, and doth as it were withall, put lyfe into those thynges, which are capable of lyfe: for whilest a man is frozen and starued for colde, he is numbde, and as it were without lyfe: but being brought to the fire, he is hot, he is reuiued, he is cheared, and then become actiue and nimble: these are the properties of fire, and these do in some maner part resemble vntounto vsus the workes of the spirite: for when the spirite of God seaseth vponupon a man, and then entreth into his soule, then it beginneth to wast and consume in him those noysome lustes, and other stubble which is in him. Secondly, it doth purge vsus from grosse sinnes, and dayly more and more fume vsus, that we may be a cleane and holy Temple for him to dwell in. Thirdly, it is a shynyng lyght, euer burning and continually giuing light vntounto vsus, in that way which we hauehave to walke. And lastly, heateth and inflameth in vsus zeale of Gods glorie, with a care of our duetie, and with a louelove of all mankinde: yea, withall it putteth lyfe and lust into vsus, to walke in that good way in which it doth leade vsus, and do all those good workes by the which we may glorifie God, and be commodious to men. Thus we see what lykelihood there is betweene the spirite and fire, nay it is called fire: for Iohn sayth, That Christ should baptise with the holy ghost, and with fire: that is, with the holy ghost, which is lyke fire: Therefore, as truely as we may say there is fire, where we see strawe and such lyke thynges consumed, or gold and siluer finely purged, or great lyght in darke places, or great heate in bodyes that were nummed before; euen so certainely we may perswade our selues, that the spirit of God is in vsus, when we see the corruption that is in vsus consumed, our soules purged from the drosse of sinne, our harts inlyghtned and made hot in walking, and working according to the lyght. The seconde question to be considered is, whether that man which hath once tasted of the spirite, may loose it, and hauehave it quenched in him. To this it may be sayd, that because the spirite of God commeth to, & worketh in diuers men, diuesly, in diuers measures: therefore we must consider of the working of the spirite, and frame our answere accordingly. First then, there is a lyghter and a lesser working of the spirite, which may be quenched in them that hauehave it: and that this inferiour or lesser kinde of working, may be taken away, appeareth playnely by the parable of the seede which our sauiour Christ propoundeth, for that besides them that receaue 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 receaued the worde, and yet continued not: and what, had not these the spirite of God in them? yes doubtles: for they receaued the worde, yea, they receaued it gladly, and that which is more, they beleeued it, when as they had receaued it. Beholde then three fruites of good spirites in these men, and yet they continue not: for they beleeued in deede, but their fayth was temperacie, it lasted but for a tyme, and after a tyme it vanished away, and the spirit departed from them: for, eyther the pleasures or the profites of this lyfe did draw out the graces of God, and dry them vp, or els the fierie heate of persecution did quite consume them. More plaine & notable for this purpose is that, in that other to the Hebrewes, for there the Apostle sayth, That some may taste of the holy ghost, and thereby be made to taste of the good worde of God, to be inlightned to receaue heauenly giftes, yea, and the taste of the lyfe to come: and what then: surely the Apostle sayth, That if such fall, it is impossible they shoulde be renewed: geuing vsus to vnderstande, that euen they that hauehave bin inlyghtned, and that hauehave receaued heauenly gyftes, and hauehave tasted of the power of the lyfe to come, euen such may fall away, and hauehave the spirite quenched in them. There is a seconde kinde of working of the spirite, which is a more effectuall working, which is neuer taken from them that hauehave receaued it, this the Apostle describeth, when he sayth, That the chosen of God, are begotten agayne of the immortall seede of the worde: that is, not a bare receauing, or lyght tasting of the worde; but it is the deepe tasting of the same, whereby we are begotten and borne agayne. The Apostle Iohn setteth downe an other note of that, saying, That they that are thus borne agayne, can not sinne: that is, can not make an occupation of sinne, they can not fall flat away by sinne: and why? Because the seede of Gods worde abydeth in them, euen that seede wherwith they were begotten to a lyuely hope of life, euen that seede doth abyde, and will abyde, euen to the ende. Who so is begotten agayne by this seede, and hath it abyding in him, that the spirite hath wrought in him, which shall not be taken from him, for that the father is mightier then all: and therefore our sauiour Christ sayd, The wordes that I speake, are spirite and lyfe: Therefore in an other place he sayth, It is impossible that the elect shoulde be seduced. Then we see the question is answered: namely, that there is an inferiour working, which may be lost; and a more effectuall working, which can not be taken from them that hauehave it: And this must not seeme strange to vsus, neyther must we be offended that the Lord doth take some, and leaue some: or that he should begin in some, and not bryng his worke to perfection: For he dealeth with them, as with Corne. Some Corne is sowen & neuer ryseth: some springeth, and yet shortly wythereth: some groweth vp in the eare, and yet is striken and blasted: and other some (at his good pleasure) come to a timely ripenesse. In lyke maner, some trees are planted, and neuer take roote: some take roote, and yet not blossome: some blossome, & neuer bring foorth fruite: and other some through his goodnesse do bring foorth fruite in good season. If the Lorde deale so with the plant and hearbe of the fielde, why may he not deale so with vsus, the sonnes of men? If we can not conceaue 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, and therefore we must accuse our selues rather of ignorance, then the Lord of vnrighteousnesse: nay, our selues do deale in lyke sort with those thynges which are vnderunder our handes. In Colledges, Fellowes are first chosen to be probationers, and if they be then approued, they be made Fellowes, otherwyse not. If a man (being chyldlesse) do take vntounto him some friendes chylde, to make him heyre of all his goodes, he wyll keepe him vponupon lyking; if his manners be honest, he shalbe preferred, he may be set ouer all his familie, and yet afterward for some fact, be cast off. Some other man taketh an other chylde for the same ende, and maketh him heyre in deede: Therfore we must thinke that it is righteous with the Lorde to deale thus with vsus, seeing we are in his hande: and we must not be offended, though he call some, & do not inlightē them: and although he do not inlyght them, and do not continue them, and do of his great merciemercy continue some vntounto the ende: let vsus rather see what vse we may hauehave of this doctrine. First, we must take heede that we neuer quench any grace, or gyft that God bestoweth vppon vsus. Secondly, we must labour to hauehave greater measure of gyftes: for the wicked may come to hauehave some small gyftes, and such may be quite taken away from vsus. Tastly, it doth put a plaine difference betweene the godly, and the godles, betweene them that beare a shew of holynesse, and them that are the Lordes holy ones: for the one endureth but a time, and the other lasteth for euer. Now if we require a further tryall, whereby we may know whether we hauehave receaued the spirite of God, which lasteth but for a tyme, and that which lasteth for euer with vsus: then let vsus marke those rules, which put a plaine difference betweene them. First we must marke the inlightnyng and insight we hauehave into the worde of God. Certaine it is, that both the godly and wicked are inlightned, but the inlyghtning of the godly is one, and the insight of the wicked is an other: for, the knowledge and insight which the godly hauehave receaued, is certayne and distinct: therfore in particuler thinges, they be able to apply the threatning of Gods iudgementes, to the humbling of them selues, and the promises of God to comfort them selues. Agayne, their knowledge is sufficient to direct them generally, and particulerly. And last of all, it neuer fayleth them, but directeth them to the end: but the knowledge of the wicked is not so, for it is a confused and a generall knowledge of the threatninges, and of the promises of God, yet can they not make perticuler vse of the same. Their knowledge is not sufficient, nor able to direct them in particulars, and therefore doth leaue them in the ende. Therfore 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 lyghtnyng, which doth not giuegive any lyght, 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 cloth soone vanish, there is in them greater and more dangerous darknes, then there was before: therein then we see our playne and manifest note of difference. Secondly, we must come to our affections. Certayne it is, that the wicked do desire the helpe of God: but looke to the cause, & it wil shew a difference betweene the wicked and the godly. The wicked do onelyonly seeke helpe, because of some extremitie which they suffer, they onelyonly defire to be in the fauour of God, because they woulde be freed from griefe; and therefore it is common with them to say (Oh that I were out of this payne, Oh that this sorow were taken from me:) by which speach they shew, that so they myght be at rest, or at their ease, they would lytle weigh of the helpe and fauour of God. But the godly finde such sweetenes in the fauour of God, that for the desire thereof, they can be content to suffer much, and endure the crosse patiently, so that at the last, they may enioy Gods fauour. Not the godly onelyonly, but the wicked also, are greeued when they hauehave sinned: but the wicked do therefore sorow, because their sinne hath, or will, bryng some punishment vppon them: And the godly sorow, because they hauehave offended God, and geuen him occasion to draw his fauour from them, therefore his correction do they beare patiently: but the remembrance of their sinne, that toucheth them styll at the quicke: and so then in their ioy, and in their sorrowe, may appeare a seconde difference. The thirde difference is in louelove, for though both of them louelove God, yet it is after a diuers maner; the one of sinceritie, the other of wages, A poore chylde that is taken vp, fedde, and clothed, wyll louelove him that doth thus feede & cloth him: but if he receaued no more of that man then of another, he woulde lyke him, and louelove him no better then another: Euen so is it with the wicked, if their bellies be filled, if their barnes stuffed, and they hauehave their hartes desire, they louelove God in deede, but it it onelyonly for their belly, and their barnes. Thus did Saule louelove God, but it was for his kingdome: Thus did Achitophel louelove God, but it was because he was a counsellour: 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, histories do testifie. Saule was a lytle afflicted, and forsooke God: Achitophel somewhat crossed in his deuises, hangeth himselfe: Iudas for gayne of money, betrayed Christe his maister. Some experience we may see of this among vsus; Courtiers wilbe professours, and Schollers wilbe religious, if Courtiers may come to be Counsellours, and Schollers may be preferred to chiefest places: but if promotion come not, then their profession is forsaken, and Religion layde aside. Do the chyldren of God louelove on this manner? No, the holy Ghost which they hauehave receaued in effectuall maner, doth shedde the seede of louelove in their hartes, and doth worke in them a speciall lyking of his goodnes, of his righteousnes, and of his holynes: and therefore of sinceere affection they louelove him, as the naturall chylde loueth his father naturally, although he beate him, yet beareth he it, and styll loueth him: so do the children of God deale. They hauehave powred into them, as S. Peter sayth, a godly nature, so that they freely louelove God the father: and though he afflict them, or crosse them in their desires, yet they louelove him, and in louelove performe obedience vntounto him continually: therefore Iob sayth, Though he kill me, yet will I trust in him: they therefore are sayde to hauehave receaued a free spirite, and to serue God in the libertie of the spirite. And who seeeth not this to be a playne and manifest difference betweene them: therefore we may take it as a thirde marke or rule, to proue and try our selues. The fourth and last rule is, in considering the worke and effect which Gods merciemercy receaued, doth worke in vsus: for, herein do the wicked shew their wickednesse two wayes. First, on the right hande the mercies of God doe worke in them wonderfull contentation: but not such as causeth them to returne all glory to God, nay, rather, it is such as causeth them to take all glorie to them selues: for the graces of God do puffe them vp, and make them proude, and conceyted in them selues. Hereof ariseth great securitie, which bryngeth neglect and contempt of all good meanes, whereby they should grow vp in godlines. On the left hand others offend, being neuer pleased nor cōtended with the they hauehave in deede, forgettyng and lightly esteeming that they hauehave, and still desiring new. These men besides that they be vnthankeful, do also murmure and grudge agaynst God, and are neuer pleased with him. Betweene these two, the chyldren of God holde a middle and euen course: and therefore we shall see these things in thē. First, a sight & an acknowledging of the wantes which do moue thē, as S. Peter sayth, Like new borne babes, to desire the sweete and sinceere mylke of the worde, that thereby the graces they hauehave, may be increased, and their other wantes may be supplyed: and so farre are they from being puffed vp with pride, that they reioyce whē their pripe may be pulled downe, or their haughtines abated, eyther by some sharpe rebuke, or by some fearefull threatning, or by some moderate correction from the Lord: for they know, if it were needefull for S. Paul to be buffited, and that by the minister of Satan, to the ende that his pride may be beaten downe: then it is much more needeful for thē, after more wayes so to be humbled. Besides that, they do not onelyonly desire the word, but they also wayte vponupon the Lord, vntil it pleased the lord to worke further in them thereby: and this wayting is as earnest as theirs, who hauehave watched all the night, do wayte and looke for the dawning of the day. Secondly, as they see their wantes, so also they see that grace they hauehave receiued, and for that time well appayde, & contented therewith: and therfore as their wantes do humble them, so the graces of God do comfort them: and as their wantes do cal vponupon them, & cause them to seeke more: so that they hauehave, doth prouoke them to be thankfull for that they hauehave receiued. See then a quite contrary course of the wicked, & those that do of sinceritie worshyp God, I say how contrary the graces & gyftes of God do worke in them, & therefore from the consideraton hereof, we may well draw a fourth rule, whereby to make triall & examinatiō of our owne selues: therfore to conclude this poynt in a word, when a man by the spirit of God hath bin inlightned vntounto a certaine & sufficient knowledge of Gods will, when he findeth his affection, chiefly & aboue al other things set vpō God, whē he findeth a pure & sinceere louelove of God in his hart, not for wages, but for that worde of grace, which after an vnspeakable maner doth moue him therevnto: and when he doth thankfully acknowledge mercies receaued, as he doth carefully attende & wayte vponupon the Lord, till he bestow some great measure of graces vponupon him, he may be vndoubtedly perswaded, that he hath found the spirit working in him, in a more effectuall maner, & therefore it shal neuer be taken from him. But what then, may such men cast off all care? No, for vntounto them doth S. Paul giuegive this charge: for though that the spirite can neuer be taken vtterly from them, yet doubtles, if they waxe proud, if they grow secure, if they fall into sinne, the graces & giftes of the spirite may decay and die in them, their cleare louelove, their feeling, their affectiō, and all may be gone, so that in their owne iudgement, & in the iudgement of others, it may seeme that they hauehave quite quenched, & put out the spirite. Neither must this seeme strange: for if the image of God, which was more perfectly placed in Adam, thē it is now in vsus. If I say, this image might quite be blotted out & lost, as we see in was; then no maruell if the graces of the spirit be for a time, as it were dead & drowned in vsus: and that we may be the lesse offended herewith, the Scriptures do offer vntounto vsus examples of men, as hauing bin once effectually and truly borne againe, hauehave yet afterwarde through some sinnes, lost the graces of the spirit: such were the Galathians, for they were truely called, & effectually regenerate, by the spirit & Gospell of God, as may appeare by this, that for the words sake they reuerenced the Apostle as the angel of God, yet they were snared with false doctrine, & fell very dangerously to the choaking & quenching the spirit in them, the spirit it selfe was not taken from them, nay, Christ did still continue in their hartes, yet for want of godly graces they were as it were without fashion & forme, so that the Apostle did as it were trauell agayne, vntill Christ was fashioned a new in them. Dauid also vponupon the committing of his sinne, was brought into the like case, & therfore in the. 51. Psal. he prayeth, That God wil create in him a new spirit: What, was the spirite quite gone? no, for by and by in the same Psalme he prayeth, That the Lord would not take away his holy spirite from him: how can these two stand together, first to pray, that a new spirite may be created in him, and, that the spirit of God may not be taken from him? Surely the spirit it selfe was stil in him, & therfore he prayeth, that it may not be taken from him: but the graces, & gratious working of the spirit they were dead & gone, and therefore he prayeth 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 sin. But yet that no libertie may be taken hereby, let vsus consider what griefe they bring to them selues, that do by any meanes loose the graces of the spirit. First of all we must know, that though the spirite of God cannot be gotten by our labour, yet it costeth vsus much labour, and we must vndergoe much trauel, & suffer much trouble, before the spirite of God do take possession of vsus. Now when the graces of the spirit are lost, all our labour seemeth to be lost, & come to nothing. Secondly, when a man receaueth the spirit of God, and by the same spirit is assured that his sinne is forgiuen him, and he is in the fauour of God, there doth arise in his hart a great ioy in the holy ghost, a ioy I say, that is vnspeakable & glorious: and this ioy is lost & gone, when the graces of Gods spirite are gon: with how great griefe & wo they know it, that in any measure hauehave tasted of it. Againe, whē the graces of the spirit are choaked in men, they hauehave no haste to do 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 earth. What griefe can be greater then this? What sorowe cap sinke more deepe, then that a good man should be cleane withholden from doing good? Moreouer it is sure, that whē the gyftes of the spirit are in this sort gone, that he that was more righteous before, may soone fal into greater sins, 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 scourges: and what griefe is this. The example of Gods childrē. What hart breaking to Dauid, by his owne sonne to be thrust from his kingdome, so greeuous, that if without any respect of hell or heauen, we could consider of them, we had rather want all the pleasure of sinne, which Dauid enioyed, then we would feele the payne which Dauid suffered. Last of all, when the graces of the spirit of God are decaied, they can neuer be repaired and recouered, but with much sorow and great danger: for it can not but breede much sorow of hart, to examine & see the greatnesse of them, to apply Gods iudgementes to them, and to prouoke himself to sorow for them: This is as it where to go through the pikes, and through purgatorie in this present lyfe; & yet this must be done, before we can recouer Gods grace. Agayne, 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 surge and waues do passe 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 thinges considered, the losse of all our labour, the losse of all true ioy, the vnfitnesse to do good, the readinesse to sinne; the griefe and danger that ensueth thereof, will, or at the least wyse may cause vsus to be ware, how we quench the spirite. And this is … vse of the doctrine, in humblyng vsus: which also doth further serue to …mfort vsus, knowing that we may suf… a great decay of Gods graces; yet the rodde, or worde of God, they …ay be renewed in vsus agayne. And thus much of this commaundement that the Apostle giueth heere, that we should not quench the spirite.
FINIS.
End of the text · Richard Greenham, Two Learned and Godly Sermons (1595)