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 bâ— burned and consumed and therefore lighting vpon 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 hâ—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 vnto vs the workes and effectes of the spirite for first of all when the spirit of God seaseth vpon 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 vs from grosse sinnes and daily more and more doth purifie vs 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 vnto vs in that way which we haue to walke And lastly it doth set vs on heate and inflameth vs with a zeale of Gods glorie with a care of our duety and with a loue of all mankinde yea withall it putteth life and lust into vs to walke in that good way which it doth leade vs and to doe all those good workes which may glorifie God or be commodious vnto men Thus we see what likelihoode there is betweene the â—pirite and fire for which cause the spirite in the scripture is compared vnto 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 vnto 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 vs when we see our coruption consumed our soules purged from the drosse of sinne our heartes inâ—ightened and made hot in walking and working according to that light The second question to be considered is whether that man which hath once tasted of the spirite may loose it and haue 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 haue 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 vs to vnderstand that euen they which haue receiued the holy ghost that haue beene inlightned that haue receiued heauenly giftes haue tasted of the power of the life to come eueÌ„ 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 haue 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 câ—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 vnto 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 haue it And this must not seeme strange to vs 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
in yeelding obedience as euer they were parents in the meane time not seeing that children therefore rebell against theÌ„ because they rebell against God nor hous-holders perceiue that seruants doe not their dueties to them because they doe not their duety to God Are we lesse wrathfull and more mercifull are we lesse riotous and filthy defilers of our flesh and are we more sober chast and holy are we lesse giuen to oppression to hard dealing one with another and more iust righteous and carefull to maintaine the good estate of our brethren Are we not backbiters slaunderers or sowers of discord causers of contention â—mong our neighbours beeing farre off from mainteyning loue vnited and the good name of our brethren The cause why we cannot see further into these things is because we flatter our selues and because we compaire our selues with our selues with others but not with the rule of Gods word Let vs then learne to accuse our selues and to iudge our owne consciences For if God see vs condemne ourselues he will not condemne vs if we accuse our selues God will not suffer Sathan to accuse vs if we iudge our selues God will acquite vs from the fearefull iudgment to come if we be displeased for our sins God will be pleased in Christ his righteousnesse On the contrary whilest we lie in our sinnes we lie in our owne blood if we iudge not our selues God will both iudge vs and be reuenged of our sinne he wil set our house on fire he will send enemies he will sende earthquakes he will sende famines to make vs to consume our goods he will make friends foes he will sende sicknes and sorenes vpon our bodies a troubled spirit into our soules he will send vs an ill name thus will he bring plague vpon plague vntill we repent come to a feeling of our sinnes And why doth God all this because we wil not come to iudge our selues For this cause saith the Apostle 1. Cor. 11.30 that is because we iudge not our selues many are weake sicke among you many sleepe 31. for if we would iudge our selues we should not be iudged 32. but when we are iudged we are chastined of the Lord that we shoulde not be condemned with the worlde Likewise the Prophet Psal. 89. 30.31.32.33 But if his children forsake my lawe and walke not in my iudgments if they breake my statutes and keepe not my commandementes Then will I visite their transgression with the sword and their iniquitie with strokes yet my louing kindnes will I not take from him neyther will I falsifie my trueth For as a father withdraweth from his child sometimes his loue whippeth him with the rod of correction so the Lord dealeth often with his children scourgeth their naked conscience God doth iudge his here but his enemies will he iudge in the world to come if we be not punished here the punishment wil be as a thunderbolt in the day of iudgmeÌ„t Hast thou bene afflicted not profited will not a litle crosse serue thee a greater shall come to thee will not a few troubles turne thee to God then many shall come vpon thee If a man be not troubled for sin here it is the way to hell if he be troubled here it is the way to heauen And as they which haue not bene troubled hauing had a little ioy shall haue eternall paine so they which here haue had a little paine shall after haue euerlasting ioye They that are corrected and haue profited by it are afflicted of the Lord in mercy but they that be vexed and amende not receiue a token of Gods further wrath Wherefore we must not looke to feele comforte in the remission of sinnes vnlesse we also haue sorrowe for committing our sinnes For neuer any of gods children were comforted throughly but they were first humbled for their sinne lawfully To the working of which humiliation wee must remember Gods iudgements shewed on others hath God destroyed the whole world for sinne and can he not or will he not destroy thee for sinne hath he ouerthrowen whole nations and will he suffer thee to lie still in thy sinnes See how full Hell is alreadie and yet daily we runne headlong thither Consider also how great thy sinne was that could not be cleansed but by the bloode of Iesus Christ Oh how soule was that sinne that nothing else could wash it but Christ his hart blood oh how great was our guiltines that were ransomed by such a price How greate was the sore that needed such a salue howe deepe was the wound that needed such a medicine O louing kindnes and vnspeakeable loue towards vs Shall Christ be slaine for our sinnes and we not slaye sinne in our selues Shall Christ die for our sinnes and sinne as yet is not dead in vs Shall Christ be crucified for vs and will we not crucifie sinne in our selues Shall Christ haue his hearte pricked with a speare and shall not we haue our harts pricked with sorrow This is the true vse and meditating of Christ his passion We are wont to defy the Iewes for accusing Christ we spit at Iudas for betraying Christ and we condemne Pilate for condemning Christ but we are much more to be at defiance with our sinnes which accused him before the iudgement seat of God we are to accuse our selues who haue and daily doe betray him we must condemne our selues whose sinnes haue condemned him But if neither the iudgements of God hell nor the crosse of Christ can moue vs then let vs examine our selues how we can reioyce in Christ. It followeth to speake of the counsell of Peter Repent as if he should say I know your heartes are pricked how be it I will shewe you how it is the pollicy of the Diuell to make these good motions quickly to waxe dry in you he will stay you from perseuering you must therfore endeuoure to continue in this godly sorrow The Apostle saw that this sorrow which as Paule witnesseth is not to be repented of was well begunne in them but in continuing his sermon still to that effect he sheweth that our sorrow must be also continuall Many sorrow as hath beene shewed but in a worldly sorrowing which bringeth eternal death not in a godly griefe which bringeth repentance Wherfore we are to note that repentance beginneth in vs continueth and endeth with sorrow Now if it might be it were expedient to shew what repentance is In one word Repentance is not a bare leauing of sinne but an vtter condemning and misliking of that sinne which we haue left For though we haue left it yet Sathan may make vs to sorrow for it many yeares after yea euen at the point of death ' Dauid had left his sinne but it caused him to sorrow an whole yeare after Iosephs brethren had forsaken and almost forgotten their sinne yet it troubled them and grieued them thirteene yeares after Our pricking of heart therfore must be continued and
no maruel we shall see many men at some times not so much grieued for their sicknesse it selfe as for that that they haue either willingly neglected the meanes which might haue preserued their health or that they haue abused the Phisicke that might haue restored their health to them againe in like manner I say it fareth with them who eyther vnreuerentlie haue refused the meanes which shoulde keepe their soules from surfetting or else vnthankfully haue abused those helpes which might haue recouered them againe From hence it commeth that some men are as much grieued for not vsing their good giftes to the benefit of Gods Church as others are troubled for pestering the Church with vnprofitable corruptions or as we shall see a rich man sometimes as much humbled for not giuing money to the poore which hee might haue done as for heaping vp riches falselie which hee ought not to haue done And thus many hauing receiued good giftes and graces from the Lord are seasoned and sanctified by afflictions whereby they are taught to put their giftes in vre and to offer their seruice to Christ and others are forced to hide their giftes which cannot bee without some decay of Gods glory without offence to the weake without the losse of many soules which otherwise might be wonne to the gospell and without strengthening the hande of the aduersarie to slaunder our darke and dumbe profession All which thinges will in the ende bring terrour of minde because if the Lord cannot worke vpon vs by taking away goods friendes credit wife children or such like to bring vs to Repentance he will surely whippe our naked consciences he will enter euen into our very entrailes and pierce our secret boweles As wee must examine our selues thus for sinnes of time past and present so must we vse this practise in sinne to come and this is very needefull For were it so that our life and conuersation were such as neither before not after our calling man could iustly accuse it Yet the hidden corruption of our nature may threaten some haynous downefall in time to come Which hath made men of very good report and conuersation to hang downe their heades and feare their secret hypocrisie as that which may breake foorth to the shame of all their former life in time to come But because we forgatte to speake of them that in the examining of their liues past are much grieued for the want of sinceritie and for priuie vaineglorie in themselues let vs before we go to the searching of our heartes in sinne to come speake somewhat of this Men troubled for this priuie pride are eyther touched or not touched If the veyle of sinne was so great in them that it hid Christ from them it is the good will of God that by this sight of their most secret sinnes they should come to see the righteousnes that is in Christ Iesus and so they shall the better be kept from being Iusticiarie Pharises For when being a long time well brought vp and leading a ciuill life the Diuell woulde perswade vs of some inherent righteousnes in vs It is the wisedome of our God to touch vs with the conscience of most hidden corruptions as also to certifie and make knowen vnto vs that euen for our birth there was a secret seede of sinne in vs which without the Lord watching ouer vs woulde surely haue broken forth to his dishonour As for them which haue had some woorking in them and yet are often plunged with sore distresses this trouble commeth to them for two especiall causes eyther for some hypocrisie that they did more in showe than in truth wherfore the Lord bringeth theÌ„ back againe to see their corrupt proceedinges and that they may knowe all their religion to be but hypocrisie all their righteousnes to bee but vnrighteousnes or for the abusing of their knowledge in that they made it but a maske to iuggle in that they made their affections to fight with their own iudgements We must remedy this by not thinking of our selues aboue that which is meete and by labouring to embrace the truth in trueth And heere let vs note that many of Gods ChildreÌ„ accuse themselues of hypocrisie when indeed they offend not in it for the most righteous persons are their own greatest accusers And yet the accusation doth iustlye arise from some fault on their partes for though they haue done things in trueth yet because with trueth they labored not to see their secret corruptions in some other matters they sustain this trouble of mind So that there is nothing harder thaÌ„ to sist serch our harts to the bottom whether we respect our sins past or our sins present whether we looke to our priuy pride hidden wants or secret corruptions And to returne from whence we digressed to the examinatioÌ„ of our harts in sins to come let vs obserue that in Gods children there is such a iealousy as they treÌ„ble at the very first motions quake at the least occasioÌ„ of sinne although because vice wil sit in residence very neere vnto vertue there may be in them sometime too much scrupulousnes This feare causeth the dearest of the Saintes of God to reason on this sorte O Lord I see now manye excellent in gifts and constant in profession for a longe time whose end hath not answered their beginnings whose deathes were not like to their liues This is true whether wee looke into the word or into the world and it is a thing that may much humble vs. For though we may remember what we haue beene and knowe what we are yet who can tell what may come vnto him heereafter Oh that the serious meditation heereof would dwell long vpon our consciences that with an holy iealozie wee might preuent the sinne that is to come But alas there bee some venture some knights which thinke it no masterie to offer themselues to masking minstrelsie and dauncing nor to runne into quarrells braules and contentions as though they had their eares their eyes their hands and their feete in their own power and at commaundement to vse and gouerne as themselues list Howbeit GODS Children better fenced with his grace than those bold buxzards are afraide of these occasions as knowing full well that their eyes maye soone bee prouoked to lust their eares may quickly listen vnto vnchast delightes their handes may sodainly strike a deadly blow and their feete may easily be snared in carnall pleasures Beware O man bee circumâ—pect O woman that thou prostitute not thy selfe to too much libertie for although in comming to such lasciuious and contentious places thou diddest purpose none euill yet for thy ventring without warrant thou maist bee ouer thy shoes in sinne and plunged in some wicked attempt ouer head and eares ere thou beest aware And because vice is so confine vnto vertue beware also of superstition for still the enemie laboureth either to make thee too hardy in sinne or else he will cause
good opinion you haue of me then for any greate matter I am able to performe I shalbe ready to offer any office of loue vnto you as God shall inable mee and so farre forth as I shall bee at any time instructed in your perticular estate in some letters sente from you by conuenient messengers That which I perceiue presently by M. S. letter is that you are afflicted with the blindnes of your mind and hardnes of your heart which cannot be moued either with the promises of Gods mercies or feare of his iudgements nor affected with the loue delight of the things which bee good nor with the hatred and loathing of the euill Great cause you haue of griefe I confesse but no cause of dispaire dare I grant because I am perswaded that your perswation is somewhat false partly for wante of a sounde iudgement of your estate and partly for some defect of faith somewhat through your owne default First therefore know you for a certaintie that this is no other tentation than such as diuers of Gods children haue beene humbled with and afterwarde haue had a good issue out of it and if it please God to moue ye to credit me I my selfe haue knowen others as deepely this way plunged as you can be Remember therfore that God is faithfull and will not suffer you to be tempted aboue that which you shall be able to beare And yet farther to confirme you heerein the holy scriptures do recorde that this way God heeretofore hath humbled his owne people in whose person the Prophet Esay lamentably complaineth O Lord looke down from heauen behold from thy dwelling place of thy holines and of thy glorie Where is thy zeale and thy strength the multitude of thy mercies and of thy compassions They are restrained from me And afterwardes O Lord why hast thou made vs to erre from thy waies and hardened our heartes from thy feare And in the next chapt Wee haue beene alas an vncleane thing and all our righteousnesse is as filthy cloutes and we all doe fade as a leafe and our iniquities as the winde doth take vs away and there is none that calleth vpon thy name neither that stirreth vp himselfe to take hold on thee for thou hast hid thy face from vs and hast consumed vs because of our iniquities And before Wee grope for the wall like the blinde and we grope as one without eies we rore like beares and mourne like doues So complaineth Ezechias in the bitternes of his soule Like a crane or a swallow so did I chatter I did mourne as a doue And when Dauid crieth Create in me O God a cleane heart renue in me a right spirit Restore to me the ioy of my saluation establish me with thy free spirit doth he not declare that his heart was vncleane his spirit crâ—ked the ioy of his saluation lost and himselfe subiect to â—he spâ—rit of bondage so that wanting the spirit of liberty or adoption he could nâ—yther cry Abba Father nor haue any power against sinne Tâ—us you see how Gods children may be blinded in minde and hardened in heart for a time so that they feele in themselues the grace of the holy spirite to be as it were perished and dead Faâ—ther to releeue the infirmitie of your iudgement in this case because I know it may much distresse you you must vnderstand that there bee two kindes of hardnes of heart the one which is not felt nor perceiued The other which is perceiued felt and of the former that there be two sortes the first which is most fearefull when any doe purposely resist the motions of Gods spirite and wilfully refuse the meanes of their saluation of which the Prophet Zachary speaketh 7.11 They refused to harken and pulled away their shoulder and stopped their eares that they should not heare yea they made their heartes as an Adamant stone least they should heare the law and the wordes which the Lord of hostes sent in his spirit by the ministery of the former Prophets The outragious sinne of these men the Prophet Esay expresseth in these their owne fearefull termes we haue made a couenant with death and with hell we are at aâ—reement though a scourge runne ouer and passe through it shall not come at vs for we haue made falshoode our refuge and vnder vanitie are we hidden This was a fearefull estatâ— indeede yet for all that no man can say but some of those hauing hardened their â—eartes might bee and were afâ—erward conuerted The other kinde of hardnes of heart which is not felt not perceiued or if percâ—iued yâ—t not felt which albeit it is lesse fearefull yet it is dangerous enough is in such as although they wilfully resist not Godâ— spirite in good meanes yet securely carâ—lesly and willingly they lie in sinne without any â—emorse of iâ— or true tast of good thinges Such was Dauid his estate for the space of a yeare before Nathan the Prophet ame to reproue him and rouse him from his lulled sleepe Both these kindes I am perswaded you are free from otherwise than in temptation Sathan may sometimes mooue yee thereunto The other kinde of hardnes of heart which is perceiued and felt is of two sortes the one in them which are desirous of meanes whereby they may be releeued although they do finde small or no ease at all in themselues for a time Of this kinde the Prophet Esay in the name of some of gods people complained And such was Dauids state Afâ—er that Nathan had reproued him and gods spirit began to to worke wiâ—h him yet he crieth out as ye heard before of the losse of gods graces and when he saith that God will accept of no sacrifices be they neuer so many nor precious without a contrite heart and broken spirit he sheweth that for a time euen aâ—ter the prophâ—t had reproued him he wanted both This is your case and therefore you are in the state of saluation for Dauid was in this case euen after he had confessed his sinne and had receiued absolution and pardon from God by the ministerie of Nathan although he neuer felt ioy thereof nor true griefe for the other yet because in trueth of heart he confessed his finne as my trust is you doe and was certainlie perswaded of the pardonablenesse of iâ— by gods mercie athough he was farre off from the feeling it or applying it to his wofuâ—l conscience his state was good verie well to be hoped of And you must know be perswaded that those things which are written of gods saints namelie of Dauid Peter such others are examples for vs if we will stay our selues vpon the word of God in the ministerie of his seruants wait vpon the Lords good time till he come neerer vnto vs by his spirit neerer I saie for he is come alreadie vnto you or it may be he neuer went from you because to be grieued
make no more application the holy annointing which you haue receiued will bring the old mercies of God vpon others and vppon your owne soule vnto remembrance and leade you into all truth which shall bee requisite for your saluation Put your trust in the Lord and be you assured beleeue his ministers you shall prosper The Lord Iesus came not to breake the brused reede nor to quench the smoaking flaxe his grace shall bee euer more sufficient for you and his vertue shal vnto the end manifest it selfe in your weakenes Now therfore I beseech him to preserue your body soule spirit vnto his most glorious appearing Faithfull is he that hath called you promised who wil also performe it Amen From my house in London in Warwicke lane Anno 1591. Feb. 24. Yours in Iesus Christ as he haâ—h beene Richard Greenham A letter consolatory written to a friende afflicted in Conscience for sinne Grace and peace in Iesus Christ. MY very good and louing friend in the Lord Iesus I vnderstand by M. H. who ofte trauelleth into those parts that you require of mee letters of comfort for reliefe of your afflicted and distressed conscience Wherein I could bee glad to performe any deutie that is within the compasse of my poore abilitie But your best and soundest comfort as I take it lieth in those that haue them selues bene exercised with that triall who from the comforts of Christ that haue abounded in them are best able to comfort those that are in like sort afflicted by the hand of God Agine I haue written vnto you many times of this argument If my letters remaine with you they may alwaies speake for mee that which I am able to say to that point If you require more then I haue written before this then were it reason you should sende mee my former letters that I might knowe where to begin that which remaineth My leasure is not great as you knowe and there is nothing whereinto I enter more vnwillingly then into this labour of writing Yet that you may vnderstand that I haue not altogether forgotten your ould loue towardes me nor haue suffered mine affection towards you vtterly to decaye I will indeauour at once as briefelye as I may to remember vnto you so far as I can call to minde the summe of all that I haue written vnto you heretofore The question as I take it that that lieth in controuersie betweene your coÌ„science and the enimie is of the assurance of your saluation Wherein I would haue you first to consider what is or at any time past hath beene the testimony of the Spirit of God vnto your spirit and then I doubt not but either from present sence of the same spirit of God crying in your heart Abba Father or from the remeÌ„brance of the daies of old wherin you had a coÌ„fortable assurance of Gods fauor you shal be able to repel the force of this temptation coÌ„sidering that the holy Ghost caÌ„notly that God whom he loueth vnto the end he loueth because his gifts calling as the Apostle saith are such as whereof he doth not nor caÌ„not repeÌ„t him TheÌ„ coÌ„sider the nature of faith which how weak vnperfect soeuer it be it caÌ„not be denied eueÌ„ by Sathan himselfe to be faith according to that which is saide I beleeue Lord helpe thou my vnbeliefe And if you haue faith euen as a graine of mustard seede c. that Faith apprehendeth Christ Iesus in whome there is all sufficiency of saluation and in whome wee are compleat so that whatsoeuer scruple ariseth from our selues or is inforced of the enimie from any imperfection that is in vs it neede not at all to dismay vs because wee saue not our selues but are saued by him who is made vnto vs from God wisdome righteousnes sanctification and redemption that who so glorieth should glorie in him And in deede there is no surer refuge when the enimie distresseth vs then renouncing our selues to professe the onely name of Christ Iesus who died for our sinnes and rose againe for our iustification For if the enemie shall say wee haue sinned our answere is Christ hath died for vs yea is risen againe yea is ascended into heauen c. If he say we want the righteousnes of the law we must answere Christ hath fulfilled the lawe that wee by him might be made the righteousnes of God If hee say wee are in nature corrupt and therefore both vnworthy and vnfit for the kingdome of heauen we must answere him with the wordes of Christ himselfe for there sakes haue I sanctified my selfe Fynally whatsoeuer shalbe obiected against vs by the enimie our answere must bee that in Christ all the promises of God are yea and in him they are Amen That all fulnes dwelleth in him and that in him wee are perfected so that wee may boldly say with Saint Paul there is no damnation to those which are in Christ Iesus If Sathan his importunitie and impudencie will not thus bee answered we must ende all disputation with him by our selues and send him vnto Christ who amongst other parts of his office towardes vs performeth also this for vs both before his heauenly father and against all our aduersaries that he is our aduocate to pleade and defende our cause which yet is not so much ours as his owne because the question is not of our merits or satisfactions which we freely renounce but of the merite of his obedience and of the value of his death vnto the saluation of those that beleeue in him So shall wee at once stoppe vp the mouth of the enimie when refusing to pleade our own cause we referre our selues vnto Christ whome wee knowe to bee the wisdome of God and able to answere all that can possibly be obiected against vs. For seeing Sathan is a wrangling and subtill sophister it is our furest and safest dispatch to break of all dispute with him and to send him thither where he may receiue his best answere and we neede not to doubt but he that hath answered the iustice of God and canceled the obligation that was against vs before his heauenly father will easily defeate whatsoeuer the olde serpent our accuser the Deuill is able to alledge against vs. But if wee cannot so auoide his assault but needes we must enter the combat with him let vs take vnto our selues that courage that becommeth the souldiors of Christ and in the name of the Lorde Iesus manfully oppose our selues knowing that hee which hath brought vs into the battell will both saue vs and deliuer vs out of all dangers Then if the enimie shall say that wee haue no faith and therefore haue no interest in Christ we may answere that our beleeuing dependeth not vpon his testimony it is enough that our selues doe know and feele by the grace of God that wee doe beleeue As for him we doe the rather perswade
beginneth in the hart theÌ„ce floweth into our whole life wee nothing doubt but God who hath giuen vs ioy in the holy Ghost and thereby a loue vnto him and vnto his Lawe will further confirme and strengthen vs that we may be vessels of honoure vnto his name and glorifie the Gospell of our profession with fruites agreable and according thereunto Yea the thoughts meditations and desires of the hearte are deedes before God and principall parts of that obedience which he requireth at our handes And therefore if the faithfull man should be taken awaye by death before he hath done any of the outward workes of the Lawe yet shoulde not his faith be without fruites in that being sanctified in the inward man he doth now in soule and spirit serue the Lorde and desireth abilitie and opportunitie in acte to doe his will and to honour his namâ— as appeared in that penitent malefactor that died with our Sauiour Christ. Another thing I am to admonish you of that you be not as the couetous men of the world who so gape vpoÌ„ that they further desire as they consider not but rather forget that which they alreadie haue and hauing much indeede in ther opinion haue nothing and to all purposes and vses doe as well want that which they haue as that which they haue not So it oftentimes happenneth to the deare children of God that whilest they looke and breath after that which they haue not yet attained vnto they forget and neglect that which they haue receiued and vse it not to their comfort and reioycing as otherwise they should This ouerreaching and importunite of theirs Sathan abuseth against them from the opinion of hauing nothing to blinde their eies not to see the present grace and goodnes of God towardes them It is true that the Apostle saith that in the course of Godlines and religion we may not thinke we haue attained the goale or are come vnto the ende of our rase but forgetting that which is behinde vs and preassing on vnto that which is before must contende as to a marke vnto the reward of that most high calling of God in Christ Iesus But he speaketh it not to this ende that we should not in thankfulnes acknowledge the former mercies of GOD bestowed vpon vs or not vse them vnto our comfort as testimonies of his loue and fauour toward vs But that we may not stay in our present profiting but add dayly a new and fresh increase that as from a larger and greater heape of benefits we may more and more assure our selues that we are beloued of God and shall inioy the inheritance of his kingdome When the Apostle saith work your saluation c. and laboure to make your callinge and election sure though the meaning be not that we should put confidence of saluation in workes yet it telleth vs that the workes and fruites of our faith are testifications of Gods spirit dwelling in our hearts more eâ—ident and pregnant then that Sathan himselfe can or dare deny them We may not suffer our selues to be so ouerborne of the enimie vnder the colour of zeale and desire to doe well as not to remember wherein the Lorde hath alreadie giuen vs some parte of well doing not so to striue vnto that wee haue not as to forget that which by his grace we alredy haue But rather with all thankfulnesse acknowledging the goodnes of God from thence assure our selues of the continuance and finishing of the worke begun In the courses of the worlde as slownesse getteth nothing so preposterous hast looseth all It is the subtiltie and malice of the enimie when hee cannot houlde vs with himselfe to hasten and push vs on so fast and so headelong as by rashnes wee may fall into that which by forwardnesse wee had escaped Good thinges to come therefore wee must holde them in hope and pursue them in peace but the good wee haue already attained vnto we must so farr reioice and comfort our selues in as from thence wee may be able to sustaine and support our cause against the enemy and from that we haue to let him vnderstand that wee doubt not of that which remaineth that the Lord wil both coÌ„tinue and confirme the woorke of his owne handes not forsake the same vntil it be accomplished in his kingdome of glory Thus I haue in great hast and confusedly set down so much as presently came vnto minde of those thinges which often heretofore I haue written vnto you humbly beseching the father of all mercy and God of al consolation who hath annointed you with the oyle of his grace sealed you with his spirit of adoption and geuen you a sure earnest and pledge of euerlastinge â—aluation to increase vppon you and in your heart the measure of faith and multiplie your fruites in all maner of well doeing make you stronge against the face of your enemie and crowne you with victorie in the daye of battaill that you may praise his name in the day of your deliuerance glorifie him in the whole course of your life and finally enioye with the rest of his saincts that eternall kingdom of glorie prepared for all those that loue and feare him Amen A Sermon preached by M. Richard Greenham vpon 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 haue 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 vnto 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 shuÌ„ning of euill is the first steppe vnto 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 vpon 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 haue his full effecte For the worde worketh not where the spirit of GOD is wanting prayers haue 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 haue not the spirit to teach vs to set a due price vpon 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 giue vs 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 vnto it least by any meanes the spirit of God be quenched in vs 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 caÌ„not be said to be queÌ„ched where it is not so they cannot be sayd to quench or loose the spirit which haue not as yet receiued it Then knowe that this precept doeth properly beelong to them that haue 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 haue 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 haue 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 haue the spirit of God or no Secondly if wee haue it whether it may bee lost againe or no which if they bee well and sufficiently answered they will doubtlesse giue greate force vnto this precept For the first then if wee will know whether wee haue 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 haue 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 vs 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 haue 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 haue an ende Therefore though a man haue wisedome with greate knowledge though in wit and skill hee passe and excell the common sort of men yet if from aboue he haue 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 experâ—e in nature coulde say that in euery 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 vnto and the reason was because they had not first learned with Iohâ— to mourne for they that by the preaching of Iohn learned to lament their sinnes and for their sinnes were â—pensiue in their owne soules they receiued Christ they dauÌ„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 lameÌ„ted 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 vnto him them onely that labour and are heauie laden teaching â—hat if they finde not sinne to bee a heauie loade and burthen to them they haue 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 vs by these degrees First it raiseth vp in vs a great and generall astonishment by reason of all those greate and enormous sinnes that wee haue committed and this doth strike vs downe it doth terrifie vs and houlde vs amazed woonderfully then it dealeth with vs more perticularly and besides that it bringeth vs vnto a speciall griefe for speciall sinnes it doth bereaue vs of our cheefe desires and bringeth vs out of conceite and liking with the best thinges that are in vs for then it doth display before vs 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 vs then doth it let vs 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 vs see that our reason is vnreasonable nay that it is hurtfull vnto vs 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 vs then it cutteth vs to the quicke then doth it at once throwe vs downe in humilitie vnder 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 vs but now the spirite draweth vs into the presence of God it letteth vs see that we haue to doe with God and that our strength is weakenesse in respect of him Then doth our harte beginne to fayle vs 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 vnto iustification for when the spirite hath brought vs thus farre then doth it beginne to open vnto vs a doore vnto the graces and fauour of God it doth put into our mindes that there is mercie with God and therefore stirreth vs vp to seeke mercie at his handes afterwarde it doth let vs 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 vs 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 euery 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 vs our sinnes are forgiuen vs and God is at one with vs and for this we haue the warrant and testimonie of the spirit Can flesh and bloode perswade vs of it can any creature assure vs how God is affected towardes vs 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 vs to doe good for when a man doth finde fauoure from God for the forgiuenesse of sinnes then the loue 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 vnto God then hee beginneth to finde himselfe not onely 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 vpon earthly but vpon heauenly thinges his ioyes are not in the eaâ—th but in the heauens his anger is wasted and spent not vpon his owne priuae cause and quarrels but vpon his owne sinnes and vpon 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 haue 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 haue fallen for who is hee that falleth not We will then know whether by our fall we haue lost the spirite of God or no let vs see what liking or mislykinge wee haue 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 vs 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 haue 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 haue 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 vs to vnderstande that the spirite is in some respect like vnto
pride and hautinesse of minde which is a priuie euill and hardly will be beaten into the head of them that are infected therwith But sure it is that we wold neuer be so grieued for the losse of a thing if we did not too much desire it and too immoderately vse it whilst wee had it Iohn 12 42. Which sinne of haughtines the Lord seeing in his children that they are more humbled with the losseof worldly credit then with the sence of their sinnes and the losse of their glory â—ee striketh them with the wante of that thing which is most precious vnto them because they made no conscience of that honor which is most precious vnto him Wherefore this is the best remedie rather to be grieued that we feele not our sinnes to be pardoned with God then that we are knowne to be sinners amongst men and that we be ready to shame our selues that God may haue the glory acknowledging shame and confusion and the whole hell of temptations to be due vnto vs and glory praise compassion to be only the Lords For this is a speciall marke of the child of God by temptations rightly humbled when he is ready to shame himselfe for his sin that he may glorifie God in his mercy 3 Vnto one that thought himselfe to haue â—inned against the holy Ghost he saide Sathans temptations follow our affections For if we lightly account of sinne he bleares our eyes still with Gods mercies if we beginne to make a conscience of sinne he loadeth vs with the iudgements of God being as ready now to aggrauate the sinne more then it is in it selfe as before he woulde extenuate it to make it seeme lesse then it was Howbeit said he to the man thus afflicted I will saye vnto you as Samuel saide to the people after they had confessed themselues to haue sinned against God with a great sinne True it is said Samuel not flattering them in their iniquities Ye haue sinned greatly notwithstanding if ye will feare the Lord and serue him and heare his voice and not disobey the word of the Lorde ye shall follow the Lord your God But if ye will not obey the voyce of the Lorde but disobeye the Lordes mouth then shall the hand of the Lord be vpon you 1. Sam. 12.14 So I will not lessen your sine but I say you haue sinned with a great sinnne before the Lord in that you made a mocke of the worde which you knew yet if you turne to the Lord in feare and serue him your sinne is remissible howsoeuer Sathan chargeth your conscence that you haue done euill against your owne knowledge For although euery sinne against the holy Ghost is against a mans conscience knowledge yet euery sinne against our knowledge and conscience is not against the holy Ghost For then Dauid and Peter had sinned against the holy Ghost for they sinned after the holy Ghost was come vpon them which is not true as may appeare by their godly repentance ensuing Some sins are against knowledge but of humane frailty some are against knowledge of a rebellious obstinacy These last are the persecutions of the spirit of God as he is the power of God Those first are not so precisely against the holy ghost but against God the Father the Sonne the holy Ghost the one which may be repented of is remissible the other which is without repentance is irremissible wherfore in that you quake and are affraid least this sin be in you would reioice in God if it were not in you If you purpose to leaue your former sins in trueth henceforth turne vnto the Lord I dare assure you that as yet you are free from this sinne 4 Vnto one afflicted in mind he gaue this coÌ„fort First if you haue knowledge be thankful for it desire the lord to giue you faith if you haue faith which vndoubtedly you may haue though not rightly discerning your selfe you presently perceiue it not you must wait on the Lord for feeling of it And though it may be you shal tarry the lords leasure long yet surely he wil giue it you in time In the meane time assure your self that the greatest faith is when there is least feeling Because it is easy for euery one in glorious feelings ioies vnspeakable to beleue but when a man feeling no sensible coÌ„fort in the Lord can notwithstanding beleeue in the Lord by saith wait on him this mans faith is very great 5 He gaue this aduise to one against the deadnes of the mind that ouertaketh the godly first search the cause whether it be for some euill thing done or for some good thing not done so leauing some means of saluatioÌ„ vnused whether for some sin seene but not repented of or some sin repented of but not souÌ„dly or for vnthankfulnes Secondly vse the remedy please not your selfe in it but rouse vp your selfe as froÌ„ a sluÌ„ber which willingly you would shake from you cal to mind the special greatest mercy of God vse the means Thirdlie in the meanes offer your selfe to God waiting â—umbly patiently for the time of deliuerance neither esteming to much or to little of your afflictions 6 To one that coÌ„plained of the hardnes of his hart he said You must wait for coÌ„fort know that you can now no more iudge of your selfe than a man sleeping can iudge of thinges which he did waking or a man wandring in the darke can discerne of bright colours For as the one may whilest he was waking doe exccellent things and yet nowe neyther himselfe knoweth of them nor any other can espie them in him the other may be enuironed with fresh and flourishing colours yet for want of light can haue no vse of his eies nor pleasure in the obiects so you haue done great good things whilst god gaue you a waking heart to put them in practise and the light of his spirit to discerne his graces in you though now you haue neyther the sight nor sence of them And this is the thing that deceiueth and disquieteth many they look for that discerning of theÌ„selues wheÌ„ the graces of God are more cold which they had when gods spirit wrought in the swetest fullest measure in them And because there is some intermission of the work of their new birth they thinke there is a â—lat amission in theÌ„ of the spirit of God But as it is a token of a mind to presumpteous infatuated in time of a dead security to perswade our selues still of that safety in hauing those graces which somtimes we had so it is a signe of a minde abiect too much dispairing to thinke that because we haue not in present feelings these ioyes glorious vnspeakable which we haue had therfore we neuer had theÌ„ heretofore or that we shall neuer haue theÌ„ again hereafter 8 He saide to a godly Christian much inuaying against our vnbeleefe I doe not now suspect