humbled with blindnesse of minde hardnes of heart to beleue certainly the trueth of God his promises in generall and to reuerence the seruants of God which bring the glad tidings of saluation and to long after the comfortes vsing the meanes of the word and praier the Sacrament of the supper and the companie of gods children contrarie to hope vnder hope yea without anie present feeling all this is a certaine argument that gods spirit is with such therefore with you This estate although it bee verie grieuous yet it is neuer dangerous much lesse is it fearefull vnlesse any be so wilfull that they perseuere continue in desperate refusing al good meanes vnlesse they perseuere I say for that through the spirituall aduersarie his forceable power wherby God suffereth him sometime for a season to winnow them as wheate they are so be witched and intoxicated that they are carried by violent force of teÌ„ptation to waxe wearie of or to refuse all meanes of comfort by fittes yea almost to haue no desire at all vnto them yea sometimes to speake veie euill of them But all this is but temptation and therefore GOD will bee mercifull vnto them for Christ his sake Thus Iob cursed the day of his birth and wished to be strangled Ieremie almost repented that euer he preached in the name of the Lord both scarcely abstaine from blasphemie Dauid moued with the spirit of ambiâ—ion though dutifully admonished wilfully wâ—nt onin numbring the people Peter also vain gloriously presuming of his own strength being most wisely and effectually preadmonished of his weakenes euen by our Lord Iesus yet wittingly rusheth as a horse into the battell and then very cowardly yeeldeth yea doubly denieth yea strengtheneth his sinne with a threefold coard and fasteneth it with banning and cursings and yet all these obtained mercy most bountifully For why as Sathan had desired to winnow them so our Lord Iesus praied for them that their faith though it was vehemently assaulted yet shoulde not be ouercome although it was battered yet that it should not be destroyed and though it was oppressed yet that it should not be extinguished And heere bee you fully perswaded that albeit Luke 22.31 the words seeme to runne as belonging but to Peter Vz. I haue praide for thee that thy faiâ—h should not faile yet he praied for the rest of the Apostles yea for all the faithfull For first he saith not Simon sathan hath desired to winnow thee but you Why then saith hee I haue praied for thee Verelie because he should more grieuously offend than the rest although their offence was verie great therfore his and our most blessed Sauiour applied to him the promise but did not appropriate it vnto him only and restrained it from the rest Compare with this place Iohn 17.20 and you shall see that the heauenly verity affirmeth that he praied not onelie for the Apostles but for all those that should beleeue through their word yea farther Our lord Iesus Christ was yesterdaie is to day shalbe for euer And as the forefathers were baptised into him and did eate his flesh and did drinke his blood so was his praier effectuall euen to them vnder the law much more to vs vnder grace And when you can finde testimonie in your heart that when you would doe well euill is present with you and that you do the euill you would not then do not you it but sin in you when it leadeth you captiue Much more when sathan works with all buffeting you assure your selfe that God hath pittie on you that the vertue of his power shall be perfect in your weaknes If you beleeue according to your faith it shalbe done vnto you But you will say you cannot beleeue that this vile crooked hardnes of your heart can be remitted renued euen this was the seconde pointe which in the former part of my letter I gaue you to vnderstand was the cause of your excessiue distresse I beseech you I charge you in the name of our lord Iesus Christ that you wil not willingly lie nor offer iniurie to gods spirit nor to your selfe who hath receiued it Tel me what is the reasoÌ„ why you thinke you haue no faith Verely because you haue no feeling nor any other fruites thereof as you thinke Welâ— first then agree with me heerein as you must if you will not disagree with the truth that feeling is but an effect and fruite of faith and therefor theremay be faith without feeling as wel as thecause may be without the effect the tree without any appearance of fruit yea of sap for a season And as a man sore wounded and diseased may for a season be depriued almost of all operations of the naturall life to the outward shew and to his owne iudgement and feeling so may a spirituall man beâ—ore wounded by saâ—han and diseased by the present feeling of his sinful corruptions specially in temptations that he may thinke yea appeare to others that the life of the spirit is not in him Thus Peters faith did not wholly faile as you haue heard or else the praier of our Sauiour preuailed not Thus when Dauid declared that his heart was vncleane and his spirit crooked or vnstable and that he had lost the ioy of his saluation and the spirite of libertie or adoption yet hee praieth that God woulde not take his holy spirite from him therefore hee was not depriued of the spirite of sanctification Heere seemeth to bee repugnance but there is not anie hee was depriued indeede for a time of the graces of the sanctifying spirite but not of the holy Ghost where with hee was sanctified which graces as God restored vnto him so I am perswaded he will do vnto you Yea and I doubt whether you are depriued of them but onely that partlie Melancholy partly Sathan working therewith make you doe iniurie to your selfe and to the graces of the spirite in you which I beseech you to take heede of But the messenger cannot stay and therefore I cannot write as I would eyther of this or of the remedie which you should vse which heere after I will as God shall enable me and I pray you let me vnderstand as I requested in the beginning of your estate in perticular somewhat more and that by this Bearer if you can because he is of your acquaintance and will bring it to me faithfully Onelie I adde nowe vnto that I haue written of hardnesse of heart at large that you must diligently obserue the worde Create which Dauid vseth declaring that hee had no feeling of heart To this ioyne that which the Prophet Esay speaketh in the person of GOD. I create the fruite of the lippes to be peace peace as well to him that is farre off as to him that is neere Therefore in faith you may as well pray with hope to obtaine as did Dauid therfore say with him often and with
our selues of faith because he saith that we beleeue not knowing that he is not only a murderer but also a lieâ— from the beginning and the father of lying Now he that was neither ashamed nor afraide to charge God himselfe with vntrueth will make lesse scruple to deale falâ—ly with vs that therfore we vtterly reiecte his witnesse as the witnes of a notorious treacherous deceauer vnworthie all credit and whome we cannot beleeue euen in the truth it selfe without danger For which cause he was so oftentimes silenced by our Sauiour Christ and his Apostles euen then when after his deceiuable man the bare witâ—es vnto the truth Againe when the quâ—stion is of our faith in Christ wether we beleeue in him or not we must beware that we stand not here vpon perfection of knowledge which in the best Diuines is vnperfect nor vpon the perfection of our perswasion which in all flesh is mingled with imperfection It is enough for our present coÌ„fort to the silencinge of our aduersarie that we haue a coÌ„pitent knowledge of the misterie of our saluation by Christ far remoued from that ignorance and implicit vnderstanding which Sathan hath planted in the kingdome of Antichrist For perswasion also we acknowledge that partly by the corruption of nature and partly by his assalts by the grace of God it is such as the same is oftentimes assailed shaken Yet faileth not nor falleth vnto the ground but standeth inuincible against all his atteÌ„pts inuasions whatsoeuer And finally for that faith wherby we rest for our saluation vpon Christ Iesus we glory not in our own strength but we say euery one for himselfe whiâ—h him in the Gospell wee beleeue Lord helpe thou our vnbeliefe For if faith be as it is in deede a repose setling placing and putting of our trust and confidence for saluation in Christ whome the father hath sealed Then we doubt not to prooue against Sathan and all his instruments of inside litle that wee doe beleeue and that the weakenesse of our faith wich we willingly acknowledge and that remnant of vnbeliefe which yet hangeth vpon vs is so farre off from dismaing vs that it is both a warning and motiue vnto vs of great force to sturre vs vp and to set vs a worke by all good meanes to establish and to increase our faith wherein wee finde the good hand of the Lord not to bee wanting vnto vs and his eares not to bee shutte vp against our prayers in which wee alwaies say with the Apostles of Christ Lord increase our faith If it shall be obiected that because we haue not the same sence and feeling of faith which some times we had as Sathan himselfe could not then deny therefore wee haue nowe noe faith but haue vtterly lost the same wee may answere the argument followeth not for euen in many diseases of the bodie it is so with them that haue them that they seame little better then dead corses and yet there is life in them which hidden for a time after is recouered and raised vp againe so it is many times with the children of God that being ouerborne and distressed with extremitie of affliction and temptation they seeme for the time both to themselues and others to haue lost the life and light which once they enioyed Yet so it is that when the tempest is ouerblowne and the gratious countenance of the Lorde againe beginneth to shine vpon them the faith which was as it were hid for the time taketh life and sheweth forth it selfe plainly prooueth that as the trees when they bud in the spring time and bring fourth their fruit ware not dead in the winter as they seemed to be so the faith of Gods childreÌ„ springing a fresh after the stormy winter of temptation declareth manifestly that it was not dead when it seemed so to bee but was only respited for the time that afterward it might bring forth more fruit wheras the afflicted soule desireth nothing more then to beleeue though it feele not a present operation of comfort by faith euen that desire argueth a secret sence that caÌ„not easily be discerned together with assurance of better estate in time to come according to that of our sauiour Christ. Blessed are they that hunger thirst after righteousnes for they shall be satisfied that of the blessed virgin he filleth the huÌ„gry with good things but the rich he hath sent empty away Also that bewaling deploring of vnbeliefe which is found in the afflicted is not only a steppe vnto their former comfort but a certaine proofe demonstration of the returne thereof For the Lorde working by his spirit in the hearts of his children gronings that cannot be expressed therby assureth them that in his good time hee will heare them and grant their requestes And so much the more we may be perswaded hereof because the loue of God towards vs as it began not of vs as S. Iohn sayeth so it depeÌ„deth not vpoÌ„ vs but vpoÌ„ the truth constaÌ„cie of him with whom there is no change nor shadow of change Againe the temptation it selfe froÌ„ which our afflictioÌ„ doth arise though it haue of it selfe a most bitter sharp tast euen vnto the wounding of our soules neare vnto death yet hath it also in it argument of coÌ„fort the Lord himselfe out of darknes raising vp light vnto his children For euenby this that Sathan so busily and so fearcely assaileth vs it doth appeare that as once helost his possession in vs and was cast out by one more mighty then himselfe which is Chirst so now he findeth no peaceable entrance but a strong mighty resistance that therefore there yet remaineth such part of the former worke he could not hitherto ouerthrow nor shall be able foreuer which is the secret seede of faith still sustained nourished by the spirit of god when we would think it were vtterly extinguished For as the fire when it wrasteleth with the water throwne vpon it ceaseth not till it haue ouercome so this resistance of the spirit against the flesh will not cease vntil the full victory be obtained sathan himselfe troden vnder our feete Neither is there any more sure testimony either of our present deliuerance begun or of our full perfect victorie in time to come then this that by the worde of God we do though but weakly resist the tentations of the enimy continue in the battaile against him mourning in deed traualing vnder the bouâ— then of afflictioÌ„ but yet standing vpright before the enimie so that he caÌ„not fully preuaile against vs much lesse ouerthrow destroy vs. But here one thing must carefully be loked vnto that we be not so far discouraged either with want of feling or ouerborne with desire of that we haue not as we forget what mercy hertofore we haue receiued When Iob so earnestly as on would thinke impatiently wiseth the good
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
your estate when you seeme to mee rather to haue faith than when you seeme to your selfe to haue it for faith being the gift of God is then most obtained and increased of God when you thirsting after the increase of present feelings are humbled vnder the mightie and mercifull hande of God for it rather I suspect you when you say you haue faith because then you can least feare and suspect you selfe and by that meanes lie open to vnbeleefe againe And surely experience prooueth that then we shewe we haue beliefe when we mourne for our vnbeliefe and then our faith may be least when we thinke it to be most Besides herein you are to comfort your selfe with shewe of increase of faith because faith groweth by these two means either by some greate feeling by the worde and the spirite and humble thanksgiuing ioyned thereunto or else by humbling our selues before the mercye seate of GOD for wante of our faith 9 When one was troubled in minde he gaue this comfortable note that although it came to passe that after some trauell in newebirth Gods graces were not so sweet and our sinnes not so sowre and grieuous vnto to vs as they were in our first entrance into regeneration but we aâ—e now weaker in lesse assaultes hauing afore beene stronger in greater temptations yet we were not to dispaire but to consider from whence this gratious progresse did comâ— namely of God and not of our selues who shewed himselfe more fauorable in the beginning both because hee would not discourage vs newlie comming vnto him and for that wee forsaking our selues with a godly suspecting of our weaknes in the least temptations did flie vnto Gods helpe by prayer who in wisdome can hide himselfe vnder a cloude partly for that he will looke to see some triall of strength at our hands comming to some age in the newe birth partly for that wee nowe lesse forsake or suspect our selues euen in greater temptations and for that presumpteously wrestling with our owne strength and staying our selues with our owne staffe we do not call to God for helpe and not calling do not obtaine and not obtaining helpe we take the foile in the conflict that the Lorde may make knowne vnto vs that notwithstanding our proceeding in Christianitie we are still but men and God alone is God 10 He saide to one troubled in minde for a secret and small sinne I doe not so much feare this sinne in you as the pollicie of Sathan by it either in that he will not sticke to shewe you the leste sinnes hide from you the greater or else by the quick sight of your secret smal sins to cast vpon you an open grosse sin of vaine glorie and priuie pride 11 It is a most certaine thiâ—ge in Gods children that the more their afflictions growe the more their faith groweth the more Sathan striueth to draw them from God the more they draw neere to â—od although indeede in feeling they cannot see so much 12 Though we finde not the spirituall ioy which we should feele yet let vs not bee to much cast downe so that our conscience tell vs that we are readie to withdrawe somewhat from our outward pleasures for want of this inward pleasure and that we haue not preuented or smothered out these spirituall ioyes but are grieued that we haue them not waite for the time to feele them For of all things we must bewar that we draw not into their stead carnall ioys so driue aâ— it were in to exile the working of gods spirâ—t in vs by theÌ„ 13 Many despaire of help because of their owne vnworthines as though there were no hope of Gods mercy vnles we bring in our gifte pawne in our hands to him But this were to discredit the Lords mercie and to bring in credite our merits and rather to binde the Lord to vs than vs vnto him but if our sinnes be greate our redemption is greater though our merits be beggerlye Gods mercie is a rich mercie If our case be not desperate and we past hope of recouery our redemption should not be so plentifull But when all seemes to goe one way when Heauen and Earth the Sunne the Moone and the Starres goe against vs then to ransome vs and to make a perfect restitution is to drawe something out of nothing Euen as in sicknesse to haue either little daunger or in greate daunger deliuerance by present meanes is nothing but in extreame perril when Phisicke can doe nothing and nothing maketh for vs but the Graue then to be rescued from the graue and to recouer our life from the pitte is Redemption 14 There are two workings of Gods Spirite in vs the one inferiour which bringgeth but certaine fruites of the Spirite without any speciall fruite of grace the other superiour and more certaine when the spirite worketh an infallable sanctification The first may totally be darkened and fully quenched the other hath but particular Eclipse and in measure may be dimmed as it was in Dauid psal 51 but is not finally quenched As God made man so that he might fall though afterwardes he had mercie vpon him so he regenerateth vs so that wee may fall though afterwardes he may raise vs vp againe and will And it is fearefull inough that there may be such particular decaies of it in vs as to feele lesse comfort in the word lesse feare of sinne lesse care of well doing lesse zeale in praying lesse fruites in the meanes so that all our actions are turned to be bitter which were sweter vnto vs than any worldly increase to the worldly man or honie can be to them that loue it These are euident tokens of the sanctifying spirite to loue good because it is good and to hate sinne the more wee growe in giftes the more to hunger the more to complaine of our vnworthines the more to be humbled in our selues the more meekely to iudge of others when we are most quiet with all things then to think our selues least quiet and then most to feare our selues so to feele the grace of God in vs and yet our sence and feeling of sin is not lessened and to feare and quake at the first degrees and motions of sinne not lest they fully quench but lest they coole the heat of the spirit in vs. 15 In afflictions we must search the cause first by ascending to GOD then by descending into our selues Wee must ascende to GOD pleading guiltie crauing mercy and not stand quarelling with the malice of men or hatred of the deuill against vs for as it were no good wisdome for a man condemned to die to make any long suite to the Ialor or to the Executioner for they be but vnder officers can do nothing but he must labour to the Iudge who can either repriue or release him so it is no good pollicie to stande about Sâ—than in our temptations who doth all by constraint and restraint vnder the Lord but wee
desparing vnder the crosse then when Sathan perswadeth vs that neuer any were handled so roughlye or els woulde beare vs in hande that although GOD afflicted the faithfull that haue beene before vs yet they were not so weake as wee But let vs remember that GOD hath so pinched his seruantes euen them whome hee loued and whose welfare was deare and precious in his fight and hath often brought them to such extremities as they were not able to looke vp any more not wist how to speake nor how to houlde their peace Wherefore least our infirmities shoulde ouermaister vs and when temptations are fierce vppon vs wee knowe not where to become Let vs call too minde the Saintes of God who were constrained with sighes and grones to stoup vnder the hande of GOD whose martyrs and tormented children ought to bee our looking glasses to the ende that by them wee may learne that according as GOD dealeth forth the giftes of the Spirite thereafter doth hee sende greater afflictions both to make theÌ„ the more estemed and also to cast vp a more plentifull fruite of their faith How did God deale with Abraham not a common man but rather an Angell the tenth part of whose sufferings would make a stout heart to quaile How was Dauid the seruant of God exercised in Gods schole who felt all Gods darâ—s and had all his arrowes shot at him Thus it is requisite that Gods graces shoulde not bâ— idle in his children but set on worke by afflictions whereby they may be knowne in due time and place How did God play the Lion wiâ—h Ezechias who as with pawes teeth brused and crushed his bones not that wee may accuse God of crueâ—tie but that wee may see with what anguish the Lorde doth some times exercise his children and with what patience he doth arme them who notwithstanding his vehement trialles doe stay them selues vpon God accusing themselues Mat. 7.9 I will beare the wrath of the Lord because I haue sinned against him and exâ—using the Lord with all humblenes with Dauid Psal. 114 I know O Lord that thy Iudgements are right and that thou hast afflicted me iustly c. It is much auaileable to mortification and Christian patience also to occupie our heartes in the house of mourning euen in our greatest banquetting and to betake our selues vnto some serious meditation of aduersiâ—ie when present pleasures would most deuâ—rce vs from the remeÌ„brance thereof So though wee haue much in possession wee shall haue little in affection when God doth most aduance vs we shall feare our wantes of humilitie and â—hen espâ—cially be ransacking our infirmities when the Lord for ouâ— triall enricheth vs most with his benefits For if the Lord God by multiplying his mercies increaseth our account we are often to suspect to call to iudgement and to arraine our selues for the vsing of Gods creatures who often giueth that in iudgement which he might deny vs in mercy and often wayneth vs from some things in his loue which hee might giue vnto vs in his anger FINIS Sweete and sure signes of Election to them especially that are brought lowe A clearing of iudgement conceiuing of the truth and true meaning of the Scripture making for vs or against vs. A rebuking of sinne inwardlie a pouertie of spirite from thence and a mourning therfore A being cast dowe in our owne conceite a meeknes to beare our punishment therby wrought An hungring after the righteousnes which is in Christ and a prising and esteeming it aboue all eartly things A musing vpon and a desire to thinke and speake of heauenly thinges A conflict of the flesh and spirite and therin by practise the poweâ— of the spirite gettinge the vpper hand A fowing to the spirit by the vse of the means as of the word prayer c. A purpose vnfained vpon strength receiued of vowing ones selfe wholly to the glorie of God and good of our brethren A resignation of our selues into Gods hands An expecting of the daily increase of our soules health and our bodies resurrection The forgiuing of our enemies An acknowledging of our offences with a purpose truely to leaue them A delight in Gods Saints A desire that after death the Church of GOD may flourish and haue all peace A spirite without guile that is an vnfained purpose alwaies to doe well howsoeuer our infirmities put vs by it FINIS A letter from M. Richard Greeneham to a friend of his M. M. against hardnes of heart I Beseech God the Father of our Lord Iesus Christ giue mee his holy spirit in writing to giue aduice and you in reading to receiue it Amen Since the time I receiued M. S. his letter wherein hee declared his carefull compassion ouer your estate I haue beene not a litle grieued because partly for want of a conuenient messenger partly because of my manifould distractions with the like occurrances other waighty affairs I haue beene hindred hitherto from wrighting vnto you And albeit euen still I am in the same case yet conscience towards God compassion loue towards you forceth mee to ouercome lets which hardly I could otherwise preuaile against And albeit I cannot write as I would yet of that which I shall write proceeding froÌ„ the forenamed groundes I looke for some blessing from God through Iesus Christ if you will not too much faint in faith and yeeld to the aduersarie yea if you will but hope so well of your selfe as in the feare of GOD I doe write it I hope of you First whereas it seemeth you are sometimes grieued becaus you tarried not still at Cambridge according to mine aduise you must knowe I aduised it not as a thing necessary but more conuenient as I theÌ„ supposed but I aduised you to obey your father if his pleasure still continued to haue you home whereunto you yeelding I cannot see â—owe you offended it beeing your Fathers pleasure you shoulde so doe And who knoweth whether beeing there you might not haue beene as much troubled there beeing no priuiledge for persons and places in such cases And who knoweth whether it be the Lordes pleasure for the exsample and instruction and I hope the consolation of others in the ende And albeit you will nowe thinke that heere you were nearer the moe and stronger meanes yet knowe you and bee persâ—aded that God can and doth in such cases worke by fewer and weaker according to his good pleasure Besides it is in our corrupt nature to make much of such meanes as we cannot haue and not so to esteeme those which God doth offer vs as we should I beseech you therefore in the name of Iesus Christ humbly to praise God for those meanes he offereth in mercy vnto you and to vse them in faith accordingly and so God shall blesse you by them And then by such conference as you may haue from hence by letters wherein if I may stand you in any steede rather for the
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
vrge this argument no further I knowe that the benefites of this life are common for the most part both to the reprobate and to thé elect yet both in those which are common there is a great and large difference and there are some so singular as carry with them a stronger testimony of the fauour of God then that it may without impietie be denied In common benefits it holdeth that as thinges most aduerse are yet turned vnto our good so much more the good giftes and blessinges of God doe carry with them a testimonie of his loue and fauour towardes vs. For as the Lord speaketh vnto vs in the worde and by his spirit so his good and fatherly prouidence towardes vs is not without voyce but foundeth aloud vnto the declaration of his loue But there are as I saide some benefites so speciall that the vse of them is propper onely vnto his children Remember with me the first time of this trouble and dismaying of your conscience and remember with all howe many meanes the Lorde hath ministred vnto you for your comforte What shall I saye of those whom the Lorde hath put euen into your bosome the more nearelie to apply his mercie vnto you Master C. Master B. Master R. c. all so furnished vnto your comforte that you may well thinke they were as so many hands stretched out from heauen to supporte and strengthen your weakenesse withall if I shoulde set my selfe to remember howe mamy other the seruantes of God haue by diuine prouidence beene directed to minister comfort vnto you the number woulde be innumerable Master S Master F. Master D. Master B Master G. Master G and almost who not of those that haue beene trained and brought vp in that schoole Consider howe greate a mercy this hath beene that so many excellent Physitions of the soule shoulde at seuerall times apply themselues if not vnto the cure at the least vnto the mitigating of your disease I will not examine howe many and greate comfortes you haue receiued from them by worde in presence and by letters in absence this onely I aske of you whether you haue not knowne all these to beare vnto you the same testimonie to speake the same comforte and to confirme you in the same assurance of the loue of God towardes you Nowe what spirite must that be that shall contradicte the spirite of GOD in the mouthes of so many and faithfull witnesses My good friende marke that I will saye vnto you as the patient that is sicke in bodie willinglye resigneth himselfe vnto the sentence and direction of his skilfull and faithfull Physition so muste the Children of GOD in thir spirituall maladies yeelde them selues vnto the physitions of their soules so much the more because the Lord hath giuen vnto the ministers of his Gospell the power of binding and loosing both in the publique ministerie of his worde and also in the priuate consolation of his children I will not speake of that which is publique although not altogether vnfitt vnto my purpose considering that that which is publiquely spoken as vnto all hath also a particular addresse vnto those that are the Lordes As when the Lorde saith by his prophet Blessed are all they that mourne in Sion I will for the present rest in that vse of this power of binding and loosing which is priuate and perticular Remember that of Saint Iames who saith that vpon the praiers of the elders of the Church the sinnes of the diseased shall be forgiuen him which wordes can haue no other sense but that by them shall be pronounced vnto him the forgiuenes of sinnes A most excellent practise wherof we haue in our Sauiour himselfe Luke 7. where first he proueth by argument vnto Simon the Pharesie that the mourning sinner was pardoned all hir sinnes and therefore was now no sinner and wicked one as he vncharitably esteemed her to be theÌ„ turning himselfe vnto the distressed soule first saith thy sinnes are forgiuen thee and afterward thy faith hath saued thee go in peace Wherin though there be some thing extraordinarie in our SauiourChrist as the son of God yet is it that power which he hath communicated vnto all his seruantes saying whose sinnes you forgiue they are forgiuen c. which is nothing else but whose sinnes vpon due examination and triall of their repentance you pronounce to be forgiuen they are forgiuen Heere againe remember my deare friende howe many of the faithfull and expert seruants of Christ haue examined your estate by conference with your selfe and haue founde all signes vnto health and saluation Vnlesse therefore Sathan dare contradict the spirite of GOD speaking by the mouthes of so many witnesses hee cannot saye but you are the Lordes Nowe for your selfe I am assured that you will not nor dare not say but this hath beene the constant testimonie of all the seruantes of God sente vnto you and that they were such as you had no cause to suspect their partialitie or flatterie in anie sorte Howe is it then that the voyce of so many shoulde not bee vnto you as the voyce of GOD himselfe Who though hee doe not speake vnto vs nowe immediately from heauen as in some times past yet hee speaketh vnto vs by the mouthes of his seruantes his Prophets When Dauid saide in the horrour of his soule I haue sinned against the Lorde was it thinke you a small comforte that Nathan saide immediately vnto him the Lorde haâ—h pardoned thy sinne I will say nothing of the prayers of so many of the seruantes of Christ as haue commended your cause vnto the Lorde which cannot be frustrate the Lorde himselfe directing them to pray according to his worde and vppon the assurance of his promise Read Iob. 33.23 If there be present with him that is with the afflicted soule as verse 22. a messenger from God an interpreter of the will of God such as is one of a thousand who may signifie vnto man the equitie of the Lord and intreating him for fauour shall say Redeeme thou him that he goe not downe into the pit by that redemption which I haue founde when he hath humblie besought the Lord he doth graciously receiue him that he may beholde his face with ioy and he restoreth vnto man his righteousnesse In which words there are many excellent thinges to be noted for the comforte of those that are afflicted The first is that the anguished soule finding no comfort at home and in her selfe by reason of the strength of temptation must seeke reliefe abroade at the handes of those whom God hath appointed to make glad the sorrowfull minde and to giue rest vnto the wearied and distressed conscience Wherein you must consider with all thankefulnesse howe greate mercie the Lorde hath shewed vnto you for I doe perswade my selfe as before I haue saide that since the time of your affliction there hath not beene almost one that hath had any extraordinarie
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
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
Lorde woulde not take away his holy spirite from him howe can these two stande together first to pray that a new spirite may be created in him and then that the spirite of God may not be taken from him Surely the spirite it selfe was still in him and therfore he prayeth that it may not be taken froÌ„ him but the graces gracious working of the spirite they were deade and gone and therefore hee prayeth that they may bee renewed in him By this then we see that the very chiefe graces of the spirite may be quenched euen in the most godly when they fall into sinne But yet that no libertie may be taken hereby let vs a litle consider what griefe and punishment they procure to themselues that do by any means loose the graces of the spirite First of all we must know that though the spirite of God cannot be goâ—ten by our labour yet it causeth vs much labour and we must vndergoe much trauell and suffer much trouble before the spirite of God do take possession of vs now when the graces of the spirite are lost all this our labour seemeth to bee lost and what griefe is it to see the whole labour and trauaile of a man to vanish and come to nothing Secondly when a man receiueth the spirit of GOD and by the same spirite is assured that his sinne is forgiuen him and that hee is in the fauour of GOD there doth arise in his hearte a great ioy in the holy Ghost a ioy I say that is vnspeakeable and glorious and this ioy is lost and gone when the graces of Gods spirite are gone with how greate griefe and woe they know that in any measure haue tasted of it Againe when the graces of the spirite are choaked in men then they haue no hart to doe good they haue no affection to goodnesse but all is gone and they are made for the time as it were an vnprofitable burthen of the earth What griefe can be greater then this What sorrow can sinke more deepe then that a good man should be cleane withholden from doing good Moreouer it is sure that when the giftes of the spirit are in this sorte gone then hee that was most righteous before may soone fall into greate sinnes yea and which is more they shall also suffer the reproch of their sinnes For this is a part of the couenant that GOD made with his That though he will not take his mercies vtterly from them yet he will visite their sinnes with the rodde and their iniquities with scouâ—ges and what griefe this is the example of Gods children may shew vs what griefe was it to Noah become a laughing stocke to his owne sonne what heartbreaking to Dauid by his owne son to be thrust froÌ„ his kingdome so grieuous were those punishments laid vpon them that if without anye respect of hell or heauen we coulde consider of them wee had rather want all the pleasures of sinne which they enioyed then wee woulde beare the reproch and feele the paine which they suffered Last of all when the graces of the spirite of GOD are once decayed they can neuer be repaired and recouered but with much sorrowe and greate daunger for it cannot but breede much sorowe of hearte to remember his former sinnes to examine and see the greatnesse of them to apply Gods iudgements to them and to prouoke himselfe to sorrowe for them This is as it were to goe thorough the pikes and through a purgatorie in this present life and yet this must bee done before wee can recouer Gods graces againe Againe it is a very dangerous thing for in such cases men are brought as it were with Ionas into the bottome of the sea and as Dauid saith into the deepe waters so that all the surges and waues doe passe and flow ouer him Now wee know what danger it is for a man to bee thrust ouer heade and ears into the deepe waters and therefore they that are in such a case are in great danger wherefore all these things considered the losse of all our labour the losse of all true ioye the vnfitnesse to doe good the readinesse to sinne the griefe and danger that ensueth thereof will or at the least wise may cause vs to bee ware how wee quench the spirit And this is the vse of the Doctrine in humblinge of of vs which also doth furthermore serue to comfort vs knowing that we may suffer a greate decay of GODS graces yet by the rodde or by the worde of GOD or by both they shall bee renewed in vs againe And thus much of this commaundement that the Apostle giueth here that wee shoulde not quench the spirite FINIS The Seconde Sermon preached by M Richard Greenham It is thus written Acts 2. Vers. 37.38 37 Now when they heard it they were pricked in their hearts and said vnto Peter and the other Apostles Men and brethren what shall we doe 38 Then Peter saide vnto them amende your liues and be baptized every one of you in the name of Iesus Christ for the remission of sinnes c. IN this portion of the holy booke of God is set down to vs an effecte or rather a fruite of Peter his sermon which hee made for the answering of the sclanderous reports of the Iewes at what time they saw the wonderfull giftes of GOD sent downe vpon the Apostles In which sermon the Apostle had pricked their consciences whith shewing them their sinnes telling them of a suretie that their iniquities was the cause of Christ his death whereby a certaine care began to be wrought in them insomuch that being thus troubled they enquired and saide men and brethren what shall we doe whereupon afterward followed the second Sermon of Peter wherein he exhorteth theÌ„ to coÌ„tinue in their repeÌ„tance teacheth vs that if our sorrowe be good we must go forward therin Further he sheweth theÌ„ to this end that they must beleeue that beleuing they may be baptised that being baptised they might receiue the gifte of the holy Ghost Lastly it is manifest how they hearing that sermon first receiued the doctrine and after perseuered in the practise of the same Briefely therefore three thinges are here to bee noted First the fruite of the former Sermon of Peter contained in these wordes Now when they hearde it c. Scondely the summe of a new Sermon of Peter in these worde Then Peter saide vnto them amende your liues c. Thirdly is set downe the fruite of their obedience In the former part of this Chapter wee may knowe the wonderfull workes of GOD that the Apostles who were neuer brought vp in scholes speake with diuers tongues which when the multitude hearde some are saide to maruaile and to be astonied some mocked them and saide They are full of new wine But when Peter with greate boldenesse of spirite had in this Sermon which hee made set the truth of God against their false accusations and had preached against their