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
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
be preferred to the chiefest places but if promotion come not then their profession is forsaken and their Religion laide aside And yet that is not all for eyther they waxe prophane in their life or haereticall in their opinions Doe the children of God loue on this manner No the holie Ghost which they haue receiued in effectuall manner doth shedde the seede of loue in their heartes and doth worke in them a speciall liking of his goodnesse of his righteousnesse and of his holines and therefore of sincere affection they loue him As the naturall childe loueth his father naturally and though his father beate him yet beareth he it and still loueth him so do the children of God deale They haue powred into them as Saint Peter saith a godly nature so that they do freely loue God their father and though he afflict them or crosse them in their desires yet they loue him and in loue performe their obedience vnto him continually therefore Iob sayeth Though he kill me yet will I trust in him They therefore are saide to haue receiued a free spirite and to serue God in the liberty of the spirite And who seeth not this to be a plaine and manifest difference betweene them therfore we may well take it as a thirde marke or rule whereby to proue and try our selues The fourth and last rule is in considering the worke and effect which Gods mercie receiued doth worke in vs for heerein doe the wicked shewe their wickednesse two waies First on the right hande the mercies of God do work in theÌ„ a wonderfull contentation but not such as causeth them to returne the glory vnto God nay rather it is such as causeth them to take all glory to themselues for the graces of God doe puffe them vp and make them proude and conceyted in themselues Heereof there ariseth a greate securitie which bringeth first neglect and afterwarde contempt of all good meanes wherby they shoulde growe vp in goodnes On the left hande others offende beeing neuer pleased nor contented with that they haue nay indeede forgetting and lightly esteeming that they haue and still desiring newe These men besides that they be vnthankfull they doe also murmure and grudge against God are neuer pleased with him Between these two doe the children of God holde a middle and euen course and therefore wee shall see these thinges in them First a sight and an acknowledging of the wantes which doe mooue them as Saint Peter saith Like newe borne babes to desire the sweete and sincere milke of the worde that thereby the graces they haue may be increased and their other wantes may be supplied and so farre are they from beeing puffed vp with pride that they reioyce when their pride may be pulled downe or their hautinesse abated eyther by some sharpe rebuke or by some fearefull threatning or by some moderate correction from the Lorde For they knowe that if it were needfull for Saint Paule to be buffited and that by the minister of Sathan to the intent that his pride might be beaten downe then it is much more needfull for them after sundry waies to be humbled Besides they doe not onely desire the worde but they also waite vppon the Lorde vntill it pleased him to worke further in them thereby and this wayting is as earnest as is theirs who hauing watched all the night doe waite and looke for the dawning of the day Secondly as they see their wantes so also they see that grace they haue receiued and are for that time will appayde and contented therewith and therefore as their wantes do humble them so the graces of God receiued do comfort them and as their wantes do call vpon them and cause them to seeke more so that they haue doth prouoke them to be thankefull for that they haue receiued See then a quite contrarye course of the wicked and those that of sinceritie doe worship God See I say howe contrarily the graces and giftes of GOD doe worke in them And therfore from the consideration heereof we may well draw a fourth rule wherby to make triall and examination of our selues So to conclude this poynte in a worde when a man by the spirite of GOD hath beene inlightned vnto a certaine and sufficient knowledge of Gods will when he findeth his affection chiefly and aboue all other things set vppon GOD when he findeth a pure and sincere loue of God in his heart not for wages but for the worke of grace which after an vnspeakable manner doth moue him thereunto and when hee doth thankefully acknowledge mercies receiued as he doth carefully attend and waâ—te vppon the Lord till he bestow some greater measure of graces vpon him Then may he be vndoubtedly perswaded that he hath found the spirite working in him in a more effectuall manner and that therefore it shall neuer be taken from him But what then may such men cast off all care No for vnto them doth saint Paule giue this charge That they doe not quench the spirite And not with out cause doth he giue them this charge for though the spirite it selfe can neuer be taken vtterly from them yet doubtles if they waxe proude if they grow secure if they fall into sinne the graces and giftes of the spirite may decaye and die in them their cleare vnderstanding their feeling their affection and all may be gone so that in their owne iudgement and in the iudgment of others it may seeme that they haue quite quenched and put out the spirite Neyther must this seeme so strange for if the image of God which was more perfectly placed in Adam then it is now in vs If I say thâ—s image might quite be lost and blotted out as we see it was then no maruell if the graces of the spirit of God be for a time as it were dead and drowned in vs. And that we may be the lesse offended herewith the scriptures doe offer vnto vs such examples of men as hauing bene once effectually called and truely borne againe haue yet aâ—terwarde through some sinnes lost the graces of the spirite such were the Galathians for they were truely called and effectually regenerate by the spirite and Gospell of God as may appeare by this that for the wordes sake they reuerenced the Apostle as the Angell of God yet they were shared with false doctrine and fell very dangerously to the choaking and quenching of the graces of Gods spirite in them The spirit it selfe was not taken from them nay Christ did still continue in their heartes but yet for want of godly graces he was as it were without fashion and forme so that the Apostle did as it were trauell againe vntill Christ was fashioned a newe in them Dauid also vppon the committing of his sinne was brought into the like case therefore in the 51. Psal. he prayeth That God will create in him a newe spirit What was the spirit quite gone no for by and by in the same Psalme he prayeth That the
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
griefe he was heauye and nowe may commende the Image of a wounded spirite to all that come after Dauid a man chosen according to the Lordes owne heart Ezekiah a pure worshipper of God and carefull restorer of true Religion Ieremiah the Prophet of the Lorde sanctified and ordained to that Office before hee was formed in his mothers wombe were rare and singular in the graces and fauour of God yet when they felt this wounde pearcing them with griefe of heart they were as Sparrowes mourning as Cranes chattering as as pellicans casting out fearefull cries they thought themselues as in the graue they wished to haue dwelt solitary they were as bottels parched in the smoke they were as Doues mourning not able without sighes and grones to vtter their wordes their hearts cloue to the dust and their tongues to the roofe of their mouthes But aboue all if these were not not sufficient to perswade vs in this doctrine there remaineth one example whome we affirme to be the perfect anatomie of an afflicted minde This is the Lorde and Sauiour Iesus Christ the Image of the father the heade of the bodie the myrrour of all graces the wisedome righteousnes holines and redemption of all the Saints who sustained the Crosse euen from his youth vpward and besides pouertie basenes hunger did willingly goe vnder the greate trouble of contempt and reproch and that among them where he should haue had a right deserued honour in respect of the doctrine he taught them and in regard of the manifolde myracles be wrought among them as the healing of the sicke the giuing sight to the blind the restoring of life to the dead This vnkindnes neuertheles did not so much strike into him But at what time hee was set as a Sacrifice for al wheÌ„ he was to beare our infirmities carry our sorrowes at what time hee was plagued smitten of God humbled wounded for our transgressions when hee should be broken for our iniquities and the chastisement of our peace was vpon him then he cried out My soule is heauie euen vnto the death Then he prayeth Lord if it he possible let this Cup passe from mee But howe praieth hee euen with sweating how sweateth hee euen droppes of blood how long praieth hee Three times when endes his agonie not vntill he was dead What said hee beeing readie to depart My God my God why hast thou forsaken mee Was this for his humane death as some haue imagined No no wicked men haue died withthout complaint whose patience then might seeme to exceede his it was his suffering in his humane Spirite which incountred with the wrath of God his Godhead suppressing it selfe for a while he suffered indeede many tormentes in bodie but much more heuily did the wrath of God lie vpon his soule If this consideration of an afflicted spirit in these examples doe not sufficiently shew what a grieuous thing it is to sustaine a wounded conscience Let vs proceede to the comparing of this with other euils which fal into the nature of man There is no sicknes but Phisicke prouideth for it a remedy there is no fore but Chirurgery wil afford it a salue Friendship helpeth pouertie There is noe imprisonment but there is hope of libertie Suite and fauour recouer a man from banishment Authoritie and time weare away reproch But what Phisicke cureth what Chirurgerie salueth what riches ransometh what countenance beareth out what authoritie asswageth what fauour relieueth a troubled Conscience All these banded together in league though they would conspire a confederacy cannot help this one distresse of a troubled minde And yet this one comfort of a quiet minde doth wonderfully cure and comfortably asswage al other griefes whatsoeuer For if our assistance were as an host of armed soldiers If our frinds where the Princes and the Gouernours of the earth If our possessions were as large as betweene the East and the west If our meate were as Manna from heauen If our apparrell were as costly as the Ephod of Aaron If euery day were as glorious as the day of Christs resurrection yet if our mindes bee appalled with the iudgements of God these thinges would little comfort vs. Let experience speake If a troubled minde impareth not health drieth not vp the blood wasteth not the marrowe pineth not away the flesh consumeth not the bones if it maketh not all pleasures painfull and shortneth not the life surely no wisdome can councell it no counsell can aduise it no aduise can aswage it no asswagement can cure it no eloquence can perswade it no power can ouercome it no Scepter wil affray it nor inchaunter can charme it And yet on the contrary if a man languish in sicknes so his hart be whole and is perswaded of the health of his soule his sicknes doth not grieue him If a man bee reproched so he be pâ—ecious in the sight of God and his Angels what losse hath hee If a man be banished and yet doubteth not that heauen is his Country and that hee is a Citizen among the Saints it doth not appall him If a man be in trouble and findeth peace of conscience hee will quietly digest his trouble But if the minde be troubled who dareth meete with the wrath of the Lorde of Hoasts who can put to silence the voice of desperation who will step out and make agreement with the hells to spare vs who dare make a couenant with the Diuell that hee woulde not lay claime vnto vs If then a good Conscience helpeth all euills and all other benefits in this life in themselues cannot help a troubled coÌ„science we se it true in proofe which here is in prouerbe The spirit of a man will susteine his infirmitie But a wounded Spirit Who can beare it Againe in all other afflictions we may haue some comfort against sinne this is euer accompanied with the accusation of sinne A man may be sicke reproched impouerished imprisoned and banished and yet in all these haue a cleare conscience his owne heart telling him that there is noe speciall cause of these crosses in him but that he may suffer them for the triall of his faith or for righteousnes sake and well doing But when the spirit is wounded there is stil a guiltines of sin and when a mans spirit is troubled he suspecteth all his waies he feareth al his sins he knowes not what sinne to begin with it breeds such hurly burlyes in him that when it is day he wisheth for night when itis night he would haue it day his meat doth not norish him his dreames are fearefull to him his sleepe oftimes forsaketh him If he speaketh he is little eased if he keepeth silence hee boileth in disquietnes of heart the light doth not coÌ„fort him the darkenes doth terify him To prosecute our comparisons where al other euils are the more tolerable because they be temporal pursue vs but to death this not being cured endeth not in death
owne condemnation yet because they labored not to se their guiltinesse acquited by the remission of sinne in Christ they plunged themselues into a bottomlesse sea of sorrowes Others hauing passed these degrees hitherto made these steps to auoyd the wounde of Conscience haue come also too short and missed of the marke when because besides the sence of sinnes pardoned by the death of Christ they felt not also the vertue of his passion crucifying sinne in them but saw that with the remission of sinne was not ioined the mortification of sin they feared that there was no forgiunesse for them but still languishing with sorrow they thought themselues to stand charged with their former guiltines Yea and which is more for that such men haue not truely beene instructed nor surely haue beene grounded in the doctrine of Christes death and resurrection that is for that they sawe not as well power flowing from his death to slay sinne in them as vertue to pardon sinne in them for that they felt not as well strength to Sanctification streaming from the rising againe of Christ as they were perswaded of iustification and righteousnes therein They haue lyne still bleeding at the heart in such sort as the wound of griefe coulde hardly or neuer bee staide and staunched Wherefore let vs strengthen our weake soules with this sixe-fold coarde of consolation against these bitter assaultes Let vs first labour to know sinne then to sorrow for sinne after to feele our sinnes in Christ forgiuen further to looke for power to crucifie the same then to lay holde on iustification by his resurrection and lastly hope for strength to proceede from thence to further vs in sanctification and holinesse of life euen vnto the ende And thus much briefly for the second thing which we matched in company with the examination of sinne euen the triall of faith both which rightly vsed shall in some measure sauegard vs from the trouble of an afflicted minde Now let vs hasten to the third parte of our deuision to shew howe Gods children beeing fallen into this wounde of spirite may be helped out of it which God willing wee will also performe after we haue answered a necessarie obiection which in the former part might seeme to encounter against vs. There is no man but will grant that Dauid Iob and others of the Saintes of God had a sight of their sins a sorrow for their sinnes and a taste of the remission of their sinnes how then commeth it to passe that these men were so troubled in minde To this I answere that their trouble so befell them either for failing in some of these former things or els they were rather afflicted for triall of their faith than for punishing of sinne in them And therefore be it alwaies prouided that wee thinke not euery conflict of Conscience continuallye and chiefely to bee for the pursuing of our sinnes but sometimes and principally that it commeth for the triall of our faith and yet secondarily or lesse principally for the scourging of sinne as we may see in Iob. Whereuppon let all men be admonished when they see good men thus humbled throwne downe in minde to lay their handes on their mouthes from saying Surely these men are but hypocrites doubtlesse these men be great sinners the Lord hath founde out their hypocrisie For good reason there is that such silence should be vsed for that the Lorde may as well make trial of their faith as take punishment on their sins For if such affliction should alwaies and chiefely be sent for sinne then it should follow that all others as they exceeded them in sinne should also exceede them in the punishment of sinne But now comming to the saluing of this soare I shall seeme very strange in my cure and so much the more bee wondered at by how much in manner of proceeding I differ from the most sort of men herein I am to vs and vncertaine To them which are troubled with such blinde griefes whereof they can see no reason as often it happeneth to Gods Children in secret prouidence vvho either neuer knew God or else had but a generall knowledge of him I answere that as I denie not Phisicke to be ministered if it in part proceede from a naturall cause so I require the word especially to shewe the principall and originall cause to beginne in the soule And this I doe the rather because I would haue wisdome both in considering the state of the bodie if neede so require and in looking chiefely to the â—oule which so fewe thinke of If a man troubled in Conscience come to a Minister it may be he will looke all to the soule and nothing to the bodie if hee come to a Phisition hee onely considereth of the bodie and neglecteth the soule For my part I would neuer haue the Phisitions counsell seuered nor the Ministers laboure neglected because the soule and bodie dwelling together it is conuenient that as the soule should be cured by the word by prayer by fasting by threatening or by comforting so the bodie also shoulde bee brought into some temperature by Physicke by purging by dyet by restoring by musicke and by such like meanes prouiding alwaies that it bee done so in the feare of God and wisdome of his spirite as we thinke not by these ordinarie meanes to smoother or smoke out our troubles but as purposing to vse them as preparatiues wherby both our soules and bodies may be made more capable of the spirituall meanes to follow after As we require these thinges to bee the matter of our Ministerie in such a perplexitie so we woulde wishe the persons ministring to be men learned and of sounde iudgement wise and of Godly experience meeke and of most louing spirites For when the troubled patient shall be well perswaded of our knowledge and discretion there with all shall perceiue vs to come in tender and louing affection I thinke an enterance is made and all preiudice is taken avvay so as wee may the more freely worke vppon the Conscience first bringing them to the sight of sinne as to some cause of their trouble Heerein wee must labour to put awaye all confusion and blindenesse of sorrrowe endeuoring by wisdome to bring the parties wounded to some certaine obiect matter of their trouble and so draw out of them the confession of some seuerall especiall and secret sinne I say seuerall secret sinne because I know how many through a palpable blindnes or disordered discerning of sinne talke nothing so much as of sinne and yet they eyther can not discry seuerall sinnes or they will not be brought to acknowledge their secrete sinnes wherof the one proceedeth of the ignorance of the Lawe of God and the other of selfe loue which maketh vs loath euen in our trauell of minde to shame our selues Now that the confession of particular sins is requisite it may appeare by the two and thirtieth Psalme wherein beeing a Psalme of
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
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
things he had somtimes inioyed he doth not only expresse the great affection he had to be restored vnto his former estate but also giueth the atteÌ„tiue reader to vnderstand a secret worke of that grace of God from the remembrance of that which had been insinuating an hope of that which shold be as the eueÌ„t it self afterward declared which issue of his troubles S. Iames would haue vs diligently to consider when he saith Ye haue heard of the sufferings of Iob and haue seene the ende of the Lord. But it fareth in this case with the afflicted soule many times as it doth with those that gredily striue for the goods of this world Their affection of hauing more is so strong doth so violently possesse and carry them as it not only depriueth them of the vse of that they haue but also maketh them forget the same which is yet moâ—e protest against it as if they had it not at all So the humbled afflicted spirit ouerborne for the time with present griefe and anguish of minde not onely vseth not the comforts it hath cannot presently discerne but also causeth an vtter forgetfulnes of them and which more is protesteth against them as if they were not yea as we se often in Iob he so complaneth of the contrary as if the Lord had not only forsaken his seruant but had armed himselfe and did fight against him to destroy him Here therfore we must bridle chastise our impatient and murmuring spirit and remember that of Iob so farre contrary to the other that though the Lord should destroy him yet he will trust in him Neither must we so much vexe and vnquiet our haâ—ts for that we want as labour to make vse of that we haue which though it seeme little vnto vs for the present yet in truth is more then Sathan by all his force is able to ouercome as may appeare vnto vs by that endles resistance which the spirit of god dwelling in vs maketh against him For he that so fighteth is not yet captiue he that standeth in face of the enimie and endureth all his assaults is not yet vanquished Yet that he holdeth out in so great weaknes of his owne against so strong furious assaults of the enimy it plainely argueth that he standeth by a greater strength then his owne by which as he is presently preserued that hee fals not into the hand of his aduersary so nede he no doubt therby to be finally deliuered be crowned with victory tryumph in despite of Sathan all hee is able to worke against him But if the enimie whose quarrelling with vs is endles as his malice is vnsatiable will not thus leaue vs giue vs rest then as I said before it is our best safest way at once to end all disputation with him And we cannot better shake him of theÌ„ by exercising our selues in prayer reading and meditâ—tion of the word of God by diligent walking in the works labours of our callings for there is no greater oportunitie nor aduantage that can be giuen vnto the aduersary then if he shal finde vs idle vnoccupied If the minde be alreadie possessed of occupied in good things it cannot so easily be trsaÌ„ported vnto that which is euill But if he finde the house emptie and fit for him he then entreth without difficultie In the question of faith wee haue comfort also from the works effects therof in our selues For as the tree is knowne by the fruits so faith wanteth not her fruites wherby she may be discerned These are of diuers sorts sorow for sinne past hatred of euill care and indeauor to auoide it both in generall and in particular the loue of God of his righteousnes desire care with labour contention to please him both in generall perticular duties And here againe wee haue a lawful necessary recorse vnto the time past For albeit wee haue nothing to glory in before God when the question is of the cause of our saluation yet the effects of this grace and fauour of God towards vs in the former fruites of our faith may yeeld vs noe small comfort in the time of our heauinesse and of the anguish of our spirites here of it is that the Prophet in the psalmes doth so often protest his obedience vnto God care to doe his commaundements hereof it is that Iob vnto the comforting of his distressed conscience remembreth the course of his former life led in the feare of God and obedience of righteousnes For although we may not attribute any merit vnto our workes but must giue the whole glorie of our saluation vnto Christ alone yet our works doe witnes for vs that we are the children of God because wee are guided by his spirite and as the Apostle saith though the body be deade in respect of sinne yet the spirite is life for righteousnes sake Also the gratious effectes of Christ himselfe dwelling in our heartes by faith are sure and certaine testimonies that we are members of his bodie doe belong vnto him because as branches implaÌ„ted into him which is the vine we bring forth fruite according vnto the nature of the vine If it be said we doe yet sin our answere is that that happeneth vnto vs not from the new creature but from that other part yet remaining in vs stil subdued vnder sin in which the Lord of mercy doth not esteeme vs but in that new man which is fashioned againe according vnto his own image In so much as S. Paul doubteth not to say that the sins of the faithful proceding froÌ„ the remaÌ„der of corruption yet abiding in theÌ„ are not their workes but the works of the flesh which being already wouÌ„ded vnto death by the power of the death of Christ languisheth more more shal finally be abolished by death which is the end accomplishment of our mortification fully endeth the battell betweene the flesh the spirit What shall I say of the loathing of this life and the vanitie thereof of that desire which is in the children of God to be dissolued to be with Christ of conteÌ„meÌ„t in all estates patience in afflictions constancie in the truth loue towards those that loue the Lorde pitie towardes those that are in misery and the desiring of the good euen of their enimies and those that hate them Which vertues though they beare not an equall saile by reason of the weaknes of the flesh and of the malice and resistance of the enimie yet are they vndoubted testimonies of our loue towards God which is not but in those who are first beloued of him and haue tasted how good and gratious hee is If wee shall looke vnto the exercises of pietie and of the worshippe of GOD though wee may here as els where complaine of our wants and defectes yet wee shal through
Gods goodnes finde matter of comfort Remember therefore what mercie the Lord hath shewed you in this parte whiâ—h what desire and affection you haue heard the word of God Howe pretious it hath bene vnto you aboue gold euen the most fine golde how sweete and comfortable euen aboue the hony and the honie combe Remember with what fruite of knowledge in the will of God increase of faith in his promises purpose and indeauour of amendment of life you haue often times hearde the same Call to minde with what zeale earnestnes of spirit you haue somtimes called vpon the name of God both publikely priuately with others alone by yourselfe with what ioy reioicing of the soule you haue praised the lord for his mercies towards his Church and towardes you selfe Call to minde what hath beene in you at any time the power of those Sacramentes which are annexed as seales vnto the promise of saluation by Christ and howe farre they haue by the blessing of God erected your minde in hope and assurance of his goodnes towardes you If your present discouragement resist the comfort of these meditations it is no newe thing that in our weaknes we shoulde after the manner of those that be sicke disaduantage our selues of that which might doe vs most good yet remember howe iniurious a thing it were to esteeme the children of God by their present agonies and conflict of conscience rather then by the comfort of that estate wherein the grace of God shined plentifully vpon them and in them For as when men are diseased it cannot therof be concluded that they were neuer in health so the present discomfortures of the children of God though they take away the sense of his mercie for a time yet they are no repeale of his former goodnes and fauour towardes them nor denie them to haue beene euen in their owne iudgement and feeling deare vnto the Lord and still to be though the storme and tempest of their present affliction suffer them not so liuelie and comfortably to enioy the same as before For which cause they must with Iob and Dauid call to remeÌ„brance the comfortes of times past from thence to assure themselues of the returne of the good hande of the Lorde in due time I doubt not but you can be witnesse vnto God and to your owne selfe that the time hath beene when your comfort and assurance of Gods fauour was such as Sathan himselfe coulde not denie the testimonie which then the spirite of God did beare vnto your spirite Nowe the giftes and calling of God are without repentance and whome hee loueth he loueth vnto the ende neyther doth our saluation depend vppon any thing of our owne for then wee shoulde a thousande times perish and fall before the enemie but vppon that eternall and euerlasting loue of God wherewith hee hath loued vs in Iesus Christ before the foundations of the worlde were laide which loue of his if it hath at anie time beene made knowen vnto vs and apprehended of vs wee haue assurance greater then the testimonie of men and Angels But you will say that which sometimes I felt is now gone and in steade thereof I am perpetually opprested with the horror of the wrath of God iust against me for my sinnes It is true that the power and sence of faith is not alwaies alike in the children of God yet is it a false and sophisticall conclusion suggested from him that is a lyar from the beginning and the father of lying to say wee feele not faith therefore there is no faith in vs. For in many diseases of the bodie wee haue no sence of life and yet we liue The sunne shineth not in the night season nor when it is obscured with cloudes shall wee say therefore that there is no sunne or that it hath vtterlie no operation Admitte also which yet may not bee admitted that the Lorde had for a time vtterlie giuen vs ouer can wee conclude thereof that hee will neuer againe be mercifull vnto vs Nay hee that founde vs when we sought him not will surelie returne vnto the worke which hee hath begunne though he seemeth for a while to haue forsaken it There is somtime as it were an ecclips of our faith and of the feeling of the grace of GOD towardes vs but let vs assure our selues that as the Sunne and Moone doe not perish in their ecclipses nor loose their lighte for euer soe in this ecclips which happeneth for a time vnto our fayth and sence of Gods goodnes the same shall not perish or loose his vertue for euer but shall in good time be restored or rather quickened in vs againe vnto our further and more assured comfort This you haue seene in many the deare children of God whose heauines hath beene knowne vnto you that they haue not beene forgotten for euer but that the Lord who seemed for a while to frowne vpon them did in the ende cause his most gracious and louing countenance to shine vpon them againe you haue felt it in your selfe that there hath beene an interchangeable course of sorrow and comfort of faith and feare and that the one hath contially succeeded the other that the same hand that humbled you did raise you vp againe that he that inflicted the wounde into your soule applied thereunto the most sweete and soueraigne remedie of his grace So ancient and so experienced a soldiour as you are in this spirituall battaile should now be valiant and strong vnto the combat our victorie wherein though it be not to be hoped from the weakenes of flesh yet the experience we haue had of the goodnes of God in our former troubles ought to assure vs of the returne of his helping hand in al our necessities Shall I put you in minde of the grace of God towardes you in your comforting of others euen then when your selfe haue beene in some discouragement If others haue receiued comfort from you raise vp the same comfortes vnto your selfe Neither is there anie cause you shoulde feare least that spirite which in you was able to erect and confirme others should not be able to refresh comfort your owne soule In other things we loue our â—elues too much and doe well vnto our selues rather then to others but heere many times by the fraude of the enemie we are made cruell vnto our owne bowels and become his abused instruments to torment our selues who will put a sworde into the hande of his aduersarie to wounde himselfe with all And who will strengthen his enemie that is alreadie too strong for him Yet this is our folly that we will conspire with Sathan against our selues and arme him with weapons vnto our owne destruction Saint Peter saith resist the Diuell beeing strong in faith We must not therefore yeald our selues vnto his tyrannie nor cast away that weapon of faith by which alone we may be able to ouercome But I will
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
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
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
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
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