Christ and seeke some easier kinde of life for flesh bloud Neither can we truely repent vntill by some crosse we know this world to be a place of sorrowe and not of mirth and delight For so long as we make our prosperitie a bulwarke to beate downe all harmes we are to looke for aduersitie to beate downe the high saile of our proude hearts whereby we gadde after our owne lustes and leaue the anchor of peace which is our trust in God Let vs learnâ— then when the world beginneth to fauour vs and we haue as it were an hundreth thousand soldiers to beare vs vp not to be secure for there is nothing more easie for a man then for to make him selfe beleeue that he shall alwaies continue in happy estate and thinke he shall die in the nest But we must be as birds on a bough to remoue at Gods pleasure and that without resistance when the Lord shall visite vs. And because we are giuen to much to thinke that wee haue the things in our owne right which we houlde of the free goodnes of God wee are taught in affliction how hainous vnthankfulnes it were to binde the Lord continually to intertaine vs in this life at so full Charge and cost without respect of his free vndeserued giftes or to holde plee against and sue him as it were by an obligation at whose handes we ought to begge daily and at whose gate we receiue all our mainteinance or to make a rent charge of all that which he giueth of his hee liberalitie Thus in the end wee make a chalendge of ownershippe of Gods giftes and make accompt to haue their companie to the graue whereby wee prouoke the Lord often to prooue to our faces that all that wee haue is but lent and borrowed Let vs then haue such an eye to euery blow that whensoeuer the Lord shall lay any crosse vpon vs wee bee ready to receiue it to yeelde vp our bonds vnto him the condition whereof is that wee be readie to remooue whensoeuer he pleaseth knowing that Gods prouidence forceth vs alwaies to the best and as most may make for the hastening of our soules to our euerlasting inheritance Let vs learne not to reckeÌ„ without our host that we hold our prosperitie of the Lord not in â—ee simple but as tenants at will that is from day to day resigning to God the soueraignetie of reuoking vs when it pleaseth him Thus it becommeth the Lord to change our estate that wee be come not snatled in the giftes of prosperitie and become so folish as not to keepe on our way to the heauenly life Our natural inclination is to forget that we are on earth as pilgrimes to leape vp into the clouds and to promise vnto our selues the whole course of our liues to be in prosperitie and so long as God letteth vs alone at our ease we take our selues as it were to be petty Gods But when we see our selues shut vp and know not what will be the end of our misery findeing our selues to be intertained in this life but as iorney men waged for the present day but not knowing what will become of vs the day following we desire to take our â—est in the bosome of Gods prouidence and so much we strike our sailes the lower when the Lord proclameth warre with our secure prosperitie which perswadeth vs that we shall liue for euer and driueth vs from bethinking vs of our miseries and frailâ—iâ—s Wherefore let vs cut out our prosperitie by the patterne of humilitie and in our best estate putte our selues in readinesse to suffer aduersitie and wheÌ„ we are well to looke for worse keepe a good watch when God handleth vs most gently that in abounding we may foresee our wants in health our sicknes and in prosperitie our calamitie concerning things of this life the faithfull are to stande in a doubt that that which they holde with one hande may be taken away with the other Wee must not thinke that we shall euer be shut vp in a mewe so that we should see noe crosse but we must lay open our selues to receaue stripes from the Lord knowing that our least cryes will stay his greatest scourges Let vs loue to bee assaulted but not vnmeasurably because God will assist vs. Let vs looke to fal but on our knees because Gods hand doth hold vs vp Let vs looke to bee humbled but in mercy because the Lord sustaineth vs and as we are asâ—ured where misery hemmeth vs about on euery side to haue an ouâ—-gate in euery danger so it is our part continually to confesse before the Lord that wee euer giue new occasions that hee should follow vs with newe punishmentes and that our sinnes doe often shake of the wings of Gods mercy vnder the which we haue beene long comforted For Gods children acknowledge themselues without ceasing that God hath roddâ—s in a readines though they see noe present euill to beat them from their sinnes and bende all their care how they may rather suffâ—r adâ—ersitie to Gods glory then to steepe securely in prosperitie vnto their owne pleasure Now when the Lord doth as it were holde vs on the racke for these causes before named we must pray vnto him that howsoeuer he keepeth vs in the presse wee may haue a breathing while to consider our daies spent in pleasure and to examine our vnthankfulnes which shutteth vp the doore of Gods mercy from vs. And because our afflictions are the sorer when they come the nearer to the soule we may with our selues conclude to hold on the way of our thorough-â—aire and though wee see nothing but thornes of temptations and bryers of euill affeâ—â—ions so as wee must bee faine to leape ouer hedges rockes and ditches yet must we not cease to continue in Gods seruice For if that were not what triall and examination of our faith should there bee weare wee as in a faire medowe that wee might runne on a longe by the water side in a shade and that there might be nothing but pleasure and ioy all our life time who could vant that he had serued God with good affection But when GOD doth send vs things cleane contrary to our desires that we must bee faine one while to enter into a quagmire and another while to march vpon ragged rocks stones then wee shall haue the vse of a well ex-excised minde in prayer in repentance and in contempt of this life And why doeth the Lorde some time suffer vs to pyne away and to languishe in continuance of griefe seeinge that hee coulde cleane ridde vs at the first doubtlesse to this end that wee might confesse his mercy more freely and bite of his iuststice more sharpely Let vs now learne to holde all the passions of impacientie in bondage both by comparing our euils which the wonderfull mercies of GOD and our smale sufferings with the intollerable conflictes of our forefathers For there is noe greater cause of our
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
which in her child is wanting by occasion in like manner the Lorde God our most gracious father doth not cast vs off because through our imperfections we are vnable or afraide to drawe neerer to the throne of grace but rather pitieth vs and seing vs a farre of desirous to come vnto him meeteth vs by the way by grace strength of his owne hand directeth our steps vnto his kingdom And as he which freely purposeth to giue a wedge of gold will not withdrawe his gift because the hand of him that should receiue it is weak troubled with the gout palsy or leaprosie so that by any meanes though in greate weakenes he be able to holde it euen so the Lorde purposing in free mercie to bestowe on vs an immortall weight of glory will not depriue vs of it though many filthy blemishes haue poluted and weakened or faith so that in any small measure we be able to take holde of his promises neither are we â—o loke on our faith which the Gospell hath called vs vnto because we neuer beleeue as we ought but rather on that which the Gospell offereth giueth that is on Gods mercy and peace in Christ in whose lappe if we can lay our heads with Saint Iohn then we are in felicitie securitie and perfect quietnes Contrariwise there be some who notwithstanding that a tormented conscience is a stinging Serpent that it were much better that all the creaturs rose vp against vs euery one bringnig their bane then once to come before the dreadful face of God are so blockish that they are wholy resolued into hardnes If they bee pricked with sicknes they crye alas if they be pinched with pouertie thy can complaine but as for the torment of minde they caÌ„not skil of it And eueÌ„ to talke of abrused coÌ„trite broken hart is a strange laÌ„guage For profe whereof our consciences are rocked aslepe so that not one amongest a thousand knoweth what it is to be pressed and harrowed with the rake of Gods iudgements But blessed are they that to their owne saluation feele this in their bodies whilest sinne may be both punished and purged For though God spare vs for a time yet we know what he keepeth for our end Wherefore it is the best for vs to runne to the Lord in this life with a troubled minde least we tarry till the Lord haue locked vs vp with the heauie fetters of desperation when he shall sommon vs to the barre of his iudgement in the sight of his Angels and impannelling the great inquest of his Saintes against vs shall denounce our fearefull and finall sentence of eternall condemnation for we see many that haue beene carelesse and haue made good cheare all their life long yea and when men haue laboured to make them feele the iudgements of God they haue turned all to mockery but whose iolytie the Lorde hath so abated when they drawe towardes death that in steade of resting and sporting whereunto they had bene giuen they haue felt the terrour of death hell and damnation and lapping vp their ioyes in finall desperation haue forced out cursinges against their filthie pleasures Wherefore if wee in the tempest of our temptations will saile a right course neither shrinking nor slipping into the gulfe of desperation neither battering our barke against the rocke of presumption Let vs in a contrite spiriâ—e cry vnto the Lorde Haue mercy vpon mee heale my soule for I haue sinned against thee forgiue all mine iniquities and heale all mine infirmities Thou healest those that are broken in hearte and byndest vp their soares why art thou cast downe my soule and why art thou disquieted within mee waite on God for I will yet giue him thanks he is my present helpe my God Yet my soule keepe thou silence before God of him commeth my saluation he is my strength therefore I shall not much be moued his mightines is enough to giue me courage yea and shalbe euen when I am forlorne I knowe that the diminishing of my body goods friendes or any other thing is a calling of me to that which neuer shall diminish nor decay I beleeue that my Lord and my God allureth me daly thither that I might not doubt that when my body is laide in the graue and there consumed as it were to nothing yet notwithstanding my soule resting in the bosome of the Lord shall returne vnto me and shall rise to glory euen as it resting in this life in the mercies of Christ did rise to grace verely I see that with ioy that my flesh must go to decay for looke what freshnes soeuer was in it it diminished day by day And I neede not goe farre to seeke for death for I feele not so smale an infirmitie in my bodie but the same is vnto me a messenger of dissolution Yet for all this I shall see my God and when I am couered in the belly of the graue with mouldes I am assured that he will reach me his hande to lift me vp againe to the beautie of his inheritance so that this smale cottage and shed of leaues being brought to the graue shall be caried into an incorruptible tabernacle Thus communing with our owne harts and being still in the peace of a good conscience concerning our outward sufferings we shall finde that the Lord by his fatherly and louing chastismeÌ„ts intendeth nothing more then to proue our obedience as good reason it is that he should and to confirme our faith as also is most necessarie Howbeit still as I saide he vseth a fatherly correction that is in mercy measure and iudgement For as he striketh vs downe in anger for our sinnes with the one hande so he raiseth vs vp againe in loue for our saluation with the other hand For albeit his corrections be wearisome woundes to flesh and bloude yet are they soueraine medicines to the soule and conscience especially when the Lorde giueth vs that priuiuiledge of his children that by his holy spirite he doth ouermaister vs least that finally we should be his Iudge and he not ours And for this cause the Lord is often times prouoked to put on as it were a contrary face to locke vs vp in a prison of aduersitie to restraine vs from the libertie of our sinnes which Sathan faine would make vs violently to rush into And surely though the wisdome of the flesh perswadeth vs that nothing is better then to be spared and not to be espied when the Lord calleth vs to reckoning yet the spirit shewing our desperate estate without the syre of affliction and boulter of aduersitie teacheth vs that we cannot of all the blessings of God sufficiently esteeme this being the mother of humilitie and nource of true repentance Againe the Lorde fitteth vs often by inward temptations and outwarde crosses to flitte vs from the stake of securitie and vntowardnes to good workes least in time we should loose the experience of our knowledge and faith in
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
worke to perfection For so he dealeth with other thinges in the world Some corne is sowen and neuer riseth some springeth and yet shortly withereth some groweth vp to an eare and yet then is stricken or blasted and other some at his good pleasure doth come to a timelie ripenesse In like manner some trees are planted and neuer take roote some take roote but yet not blossome some blossoms and yet neuer bring forth fruit other some through his goodnesse do bring foorth fruite in good season If the Lorde deale so with the plant and herbe of the field why may he not deale so with vs the sonnes of men If we cannot conceiue the reason of this we must holde our peace for all the workes of GOD are done in righteousnesse and all our knowledge is vnperfect therefore we must heerein rather accuse our selues of ignorance then the Lord of vnrighteousnesse nay we our selues doe deale in like sort with those thinges which are vnder our handes In Colledges Fellowes are first chosen to be probationers and if they be then approued they be made full Fellowes otherwise they are not If a man beeing childlesse do take vnto him some friendes childe to make him heire of all his goods he will keepe him vppon liking if his manners be honest he shall be preferred yea it may be set ouer all his house and yet afterward for some fault be quit cast off Some other man taketh an other childe for the same ende and maketh him his heire indeed Therfore we must thinke it righteous in the Lorde to deale thus with vs seeing we are in his hande and we must not be offended though he call some and doe not inlighten them and although hee inlighten some and do not continue them and doe of his greate mercy continue some euen vnto the ende let vs rather see what vse we must make of this doctrine First we must take heede that wee neuer quench any grace or gift that GOD bestoweth vppon vs. Secondlye wee must still laboure to haue greater measure of giftes for the wicked may come to haue some small giftes and such as may bee quite taken away from them Lastly it doth put a playné difference betweene the Godly and the Godlesse beweene them that beare a shew of holinesse and them that are indeede the holy ones of the Lorde for the one endureth but for a time and the other lasteth for euer Now if we require a further tryall whereby we may knowe whether we haue receiued that spirit which lasteth but for a time or that which will abide for euer with vs then let vs marke these rules which put a plaine difference betweene them First we must marke that inlightning and insight wee haue in to the worde of God Ceâ—taine it is that both the godly and wicked are inlightned but the inlightning of the godly is one and the insight of the wicked is an other for that knowledge and insight which the godly haue receiued is certaine and distinct and therefore in particuler thinges they be able to apply the threatning of Gods iudgements to the humbling of themselues and the promises of God to comfort themselues Againe their knowledge is sufficient to direct them both generally and in euery particular deuty And last of all it neuer sayleth them but directeth them vnto the ende But the knowledge of the wicked is not so for it is confused general and vncertaine And therfore though they haue a general knowleâ—ge of the threatnings and of the promises of God yet can they not make perticular vse of the same Their knowledge is insufficient nor able to direct them in their particular actions and therfore it doth leaue them in the ende Therfore as the knowledge of the godly for the clearenes the certaintie and the sufficiencie of it is compared to the Sunne so the knowledge of the wicked is compared to the lightning which doth not giue any certaine light it doth not continue any time and when it is gone men are worse then they were before So doth it fall out with the wicked for beside that their knowledge doth soone vanish there is also in them afterwardes greater and more dangerous darkenes then there was before heerein then we do see one plaine and manifest note of difference Secondly we come to our affections Certaine it is that the wicked doe desire the helpe and the fauor of God but looke to the cause and that will shewe a difference betweene them and the godly The wicked doe onely seeke helpe because of some extremitie which they suffer they onely desire to be in the fauour of God because they woulde be freed from griefe and therfore it is common with them to say Oh that I were out of this payne Oh that this my sorrowe were taken from me By which speaches they shewe that so they might be at rest or liue at their case they woulde little weigh of the helpe or fauour of God But the godly finde such sweetenes in the fauour of God that for the desire thereof they can be contente to forgoe all the pleasures of this life yea they can be content to suffer much and endure the crosse patiently so that at the last they may assuredly enioy Gods fauour Not the godly onely but the wicked also are grieued when they haue sinned but the wicked do therefore sorrowe because their sinne hath or will bring some punishment vppon them And the godly sorrowe because they haue offended God and giuen him occasion to drawe his fauour from them therefore his correction doe they beare patiently but the remembrance of their sinne that toucheth them still at the verie quicke Then in their ioy and in theiâ— sorrow may appeare a seconde difference The thirde difference is in loue for though both of them doe loue GOD yet it is after a diuerse manner the one of sinceritie the other for wages A poore childe that is taken vp fedde and cloathed will loue him that doth thus feede and cloath him but if he receiued no more of that man then of another he woulde like him and loue him no better then another Euen so is it with the wicked if their bellies be filled their barnes stuffed and they haue their heartes desire they loue God indeede but yet onely for their belly and their barnes Thus did Saule loue God but it was for his kingdome Thus did Achitophell loue God but it was because he was aduanced to be a councellour And thus did Iudas loue God but it was because he was chosen to be an Apostle and caried the bagg But what became of their loue the histories doe testifie Saule was a little afflicted and forsooke God Achitophell somewhat crossed in his deuises hangeth himselfe and Iudas for againe of money betrayed Christ. Some experience of this wee may see among vs Courtiers will be professours and Schollers of ripe wittes will be religious if Courtiers may come to be Counsellers and if Schollers may
raging is the strength of sin Neither for all this must we cease to sorrowe for our sins nor dispaire on the other side although our sorrow bee but small For if we be sorrowfull for the hardnes of our hearts if we can be grieued for that we are no more grieued for our sins if we can but sigh and groone because we feele our iniquities it is so much a greater comfort vnto vs as it is a greater testimony that our heartes are not altogether hardened so that if we feele â—orrowe indeede although wee weepe not yet we may gather comfort considering that this sorrow is for sinne with a loue and hunger after righteousnes yea if our assaults be distrust pride arrogancy ambition enuie concupiscence as whoâ—e as the fyre in the furnace all our daies and though Sathan layeth out oyle in great measure out of measure that it is the wonderfull mercy of the Lorde that we stand and though our prayers be dull and full of wearisomenes if the striuing and strayning of our selues to goodnesse be so hard that we knowe not whether we striue for feare of punishment or for loue of so good a Father yet if we feele this in our selues that we would faine loue the Lord and be better and beeing wearied and tyred with our sinnes long gladly to enioye the peace of righteousnes and desire to please God in a simple obedience of faith then let vs comfort our selues there is no time to late to repent in For he commeth quickly to Christ although in the houâ—e of death that commeth willingly and in a desire of a better life howsoeuer sinne and Sathan at that time would especially perswade him For as the humming Bee hauing lost her sting in an other doth still notwithstanding make a fearfull and grieuous noyse by her often buzzing about vs but is nothing able to hurt vs so sin death hauing lost their stings in Christ Iesus do not cease at all euen in the height of the parching heat of our consciences to make a murmuring and with furious stormes of temptations to terrifie vs and our consciences albeit they can neuer sting vs. Wherfore if Sathan charge our consciences with sin if we can feele the things a little before mentioned in our consciences let vs bid him not tell vs what we haue beene but what we woulde be For such we are by imputation as we be in affection and he is now no sinner who for the loue he beareth to righteousnes would be no sinner Such as we be in desire and purpose such we be in reckoning and account with God who giueth that true desire and holy purpose to none but to his children whom he iustifieth Neyther vndoubtedly can the giltines of sinne breake the peace of our conscience seeing it is the worke of an other who hath commended vs as righteous before God and saued vs. It must indeed be confessed that our owne works wil do nothing in the matter of iustification which from Christ in Christ is freely giuen vnto vs it must be granted that in our selues we are weaker then that we can resist the least sinne so farre of is it that we can encounter with the law sinne death hell and Sathan and yet in Christ we are more then conquerers ouer them all When the law accuseth thee because thou hast not obserued it send it to Christ say there is a man that hath fulfilled the law to him I cleaue he hath fulfilled it for me and hath giuen the fulfilling of it vnto mee I haue nothing to do with thee I haue another law which striketh thee down euen the law of liberty which through Christ hath set me free For my conscience which henceforth serueth the law of grace is a glorious prince to triumph ouer thee If sin come and would haue thee by the throat send it to Christ say as much as thou maist do against him so much right thou shalt haue against me For I am in him he in me wherfore O sin I am righteous through my Christ which is a condemning sin to condemne thee which art a condemned sinner If death creepe vpon thee attempt to deuoure thee say vnto it Christ hath ouercome thee opened to me the gates of euerlasting life thou wouldest haue killed him with the sting of sin but the same being of no force thy purpose O death hath failed and he being my life is become thy death If Sathan sommon thee to answer for thy debts send him also to Christ and say that the wife is not suable but the husband enter thine action against Christ mine husband and he will make thee a sufficient answere who then shall condemne vs or what iudge shall daunt vs syth God is our iudge and accquited vs and Christ was condemned iustifieth vs he is our iudge that willeth not the death of a sinner he is our man of law who to excuse vs suffered himselfe to be accused for vs. O gluttonous hell where is thy defence O cruell sin where is thy tyrannous power O rauening death where is thy bloody sting O roaring Lion why doest thou freete and foame Christ my lawe fighteth against thee O lawe and is my liberty Sinne against thee O sinne and is my righteousnes Christ against thee O diuell and is my sauiour Death against thee O death is my life Thou diddest desire to paue my way to the burning lake of damned soules but contrarie to thy will thou art constrained to lift vp the ladder wherby I must ascend into the new Ierusalem Wherfore if we shal finde our selues forsaken of God so as we perceiue nothing but matter of dispaire let vs still hold our owne in the certainty of our faith stay our selues sith Christ is giuen vs of God that he might extinguish sin triumph ouer the law vanquish death ouercome the diuell and destroy hell for our onely comfort and consolation But peraduenture some will say my faith is weake and colde and my conscience is as a â—laming lampe and burning furnace I feare the Lorde will still pursue mee with his wrathfull indignation Thou doest well to feare but feare and sinne not For feare which subdueth the securitie of the flesh is in all most requisite in that the weaker we are in our selues the stronger we are in God But that feare is dangerous which hindereth the certainty of faith in that it incourageth our enemy more fearcely to set vpoÌ„ vs when we comming into the campe will cast away our armour especially which should defend vs. Comfort thy selfe the Lord will not quench the smoking flaxe nor breake the brused reede he looketh not on the quantitie but on the qualitie of our faith For as a good mother doth not reiect hir childe because through some infirmitie it is weake feeble and not able to go alone but rather doth pitie and supporte it least peraduenture it should fal recompenseth that with more motherly affection
vrge this argument no further I knowe that the benefites of this life are common for the most part both to the reprobate and to thé elect yet both in those which are common there is a great and large difference and there are some so singular as carry with them a stronger testimony of the fauour of God then that it may without impietie be denied In common benefits it holdeth that as thinges most aduerse are yet turned vnto our good so much more the good giftes and blessinges of God doe carry with them a testimonie of his loue and fauour towardes vs. For as the Lord speaketh vnto vs in the worde and by his spirit so his good and fatherly prouidence towardes vs is not without voyce but foundeth aloud vnto the declaration of his loue But there are as I saide some benefites so speciall that the vse of them is propper onely vnto his children Remember with me the first time of this trouble and dismaying of your conscience and remember with all howe many meanes the Lorde hath ministred vnto you for your comforte What shall I saye of those whom the Lorde hath put euen into your bosome the more nearelie to apply his mercie vnto you Master C. Master B. Master R. c. all so furnished vnto your comforte that you may well thinke they were as so many hands stretched out from heauen to supporte and strengthen your weakenesse withall if I shoulde set my selfe to remember howe mamy other the seruantes of God haue by diuine prouidence beene directed to minister comfort vnto you the number woulde be innumerable Master S Master F. Master D. Master B Master G. Master G and almost who not of those that haue beene trained and brought vp in that schoole Consider howe greate a mercy this hath beene that so many excellent Physitions of the soule shoulde at seuerall times apply themselues if not vnto the cure at the least vnto the mitigating of your disease I will not examine howe many and greate comfortes you haue receiued from them by worde in presence and by letters in absence this onely I aske of you whether you haue not knowne all these to beare vnto you the same testimonie to speake the same comforte and to confirme you in the same assurance of the loue of God towardes you Nowe what spirite must that be that shall contradicte the spirite of GOD in the mouthes of so many and faithfull witnesses My good friende marke that I will saye vnto you as the patient that is sicke in bodie willinglye resigneth himselfe vnto the sentence and direction of his skilfull and faithfull Physition so muste the Children of GOD in thir spirituall maladies yeelde them selues vnto the physitions of their soules so much the more because the Lord hath giuen vnto the ministers of his Gospell the power of binding and loosing both in the publique ministerie of his worde and also in the priuate consolation of his children I will not speake of that which is publique although not altogether vnfitt vnto my purpose considering that that which is publiquely spoken as vnto all hath also a particular addresse vnto those that are the Lordes As when the Lorde saith by his prophet Blessed are all they that mourne in Sion I will for the present rest in that vse of this power of binding and loosing which is priuate and perticular Remember that of Saint Iames who saith that vpon the praiers of the elders of the Church the sinnes of the diseased shall be forgiuen him which wordes can haue no other sense but that by them shall be pronounced vnto him the forgiuenes of sinnes A most excellent practise wherof we haue in our Sauiour himselfe Luke 7. where first he proueth by argument vnto Simon the Pharesie that the mourning sinner was pardoned all hir sinnes and therefore was now no sinner and wicked one as he vncharitably esteemed her to be theÌ„ turning himselfe vnto the distressed soule first saith thy sinnes are forgiuen thee and afterward thy faith hath saued thee go in peace Wherin though there be some thing extraordinarie in our SauiourChrist as the son of God yet is it that power which he hath communicated vnto all his seruantes saying whose sinnes you forgiue they are forgiuen c. which is nothing else but whose sinnes vpon due examination and triall of their repentance you pronounce to be forgiuen they are forgiuen Heere againe remember my deare friende howe many of the faithfull and expert seruants of Christ haue examined your estate by conference with your selfe and haue founde all signes vnto health and saluation Vnlesse therefore Sathan dare contradict the spirite of GOD speaking by the mouthes of so many witnesses hee cannot saye but you are the Lordes Nowe for your selfe I am assured that you will not nor dare not say but this hath beene the constant testimonie of all the seruantes of God sente vnto you and that they were such as you had no cause to suspect their partialitie or flatterie in anie sorte Howe is it then that the voyce of so many shoulde not bee vnto you as the voyce of GOD himselfe Who though hee doe not speake vnto vs nowe immediately from heauen as in some times past yet hee speaketh vnto vs by the mouthes of his seruantes his Prophets When Dauid saide in the horrour of his soule I haue sinned against the Lorde was it thinke you a small comforte that Nathan saide immediately vnto him the Lorde haâ—h pardoned thy sinne I will say nothing of the prayers of so many of the seruantes of Christ as haue commended your cause vnto the Lorde which cannot be frustrate the Lorde himselfe directing them to pray according to his worde and vppon the assurance of his promise Read Iob. 33.23 If there be present with him that is with the afflicted soule as verse 22. a messenger from God an interpreter of the will of God such as is one of a thousand who may signifie vnto man the equitie of the Lord and intreating him for fauour shall say Redeeme thou him that he goe not downe into the pit by that redemption which I haue founde when he hath humblie besought the Lord he doth graciously receiue him that he may beholde his face with ioy and he restoreth vnto man his righteousnesse In which words there are many excellent thinges to be noted for the comforte of those that are afflicted The first is that the anguished soule finding no comfort at home and in her selfe by reason of the strength of temptation must seeke reliefe abroade at the handes of those whom God hath appointed to make glad the sorrowfull minde and to giue rest vnto the wearied and distressed conscience Wherein you must consider with all thankefulnesse howe greate mercie the Lorde hath shewed vnto you for I doe perswade my selfe as before I haue saide that since the time of your affliction there hath not beene almost one that hath had any extraordinarie
beginneth in the hart theÌ„ce floweth into our whole life wee nothing doubt but God who hath giuen vs ioy in the holy Ghost and thereby a loue vnto him and vnto his Lawe will further confirme and strengthen vs that we may be vessels of honoure vnto his name and glorifie the Gospell of our profession with fruites agreable and according thereunto Yea the thoughts meditations and desires of the hearte are deedes before God and principall parts of that obedience which he requireth at our handes And therefore if the faithfull man should be taken awaye by death before he hath done any of the outward workes of the Lawe yet shoulde not his faith be without fruites in that being sanctified in the inward man he doth now in soule and spirit serue the Lorde and desireth abilitie and opportunitie in acte to doe his will and to honour his namâ— as appeared in that penitent malefactor that died with our Sauiour Christ. Another thing I am to admonish you of that you be not as the couetous men of the world who so gape vpoÌ„ that they further desire as they consider not but rather forget that which they alreadie haue and hauing much indeede in ther opinion haue nothing and to all purposes and vses doe as well want that which they haue as that which they haue not So it oftentimes happenneth to the deare children of God that whilest they looke and breath after that which they haue not yet attained vnto they forget and neglect that which they haue receiued and vse it not to their comfort and reioycing as otherwise they should This ouerreaching and importunite of theirs Sathan abuseth against them from the opinion of hauing nothing to blinde their eies not to see the present grace and goodnes of God towardes them It is true that the Apostle saith that in the course of Godlines and religion we may not thinke we haue attained the goale or are come vnto the ende of our rase but forgetting that which is behinde vs and preassing on vnto that which is before must contende as to a marke vnto the reward of that most high calling of God in Christ Iesus But he speaketh it not to this ende that we should not in thankfulnes acknowledge the former mercies of GOD bestowed vpon vs or not vse them vnto our comfort as testimonies of his loue and fauour toward vs But that we may not stay in our present profiting but add dayly a new and fresh increase that as from a larger and greater heape of benefits we may more and more assure our selues that we are beloued of God and shall inioy the inheritance of his kingdome When the Apostle saith work your saluation c. and laboure to make your callinge and election sure though the meaning be not that we should put confidence of saluation in workes yet it telleth vs that the workes and fruites of our faith are testifications of Gods spirit dwelling in our hearts more eâ—ident and pregnant then that Sathan himselfe can or dare deny them We may not suffer our selues to be so ouerborne of the enimie vnder the colour of zeale and desire to doe well as not to remember wherein the Lorde hath alreadie giuen vs some parte of well doing not so to striue vnto that wee haue not as to forget that which by his grace we alredy haue But rather with all thankfulnesse acknowledging the goodnes of God from thence assure our selues of the continuance and finishing of the worke begun In the courses of the worlde as slownesse getteth nothing so preposterous hast looseth all It is the subtiltie and malice of the enimie when hee cannot houlde vs with himselfe to hasten and push vs on so fast and so headelong as by rashnes wee may fall into that which by forwardnesse wee had escaped Good thinges to come therefore wee must holde them in hope and pursue them in peace but the good wee haue already attained vnto we must so farr reioice and comfort our selues in as from thence wee may be able to sustaine and support our cause against the enemy and from that we haue to let him vnderstand that wee doubt not of that which remaineth that the Lord wil both coÌ„tinue and confirme the woorke of his owne handes not forsake the same vntil it be accomplished in his kingdome of glory Thus I haue in great hast and confusedly set down so much as presently came vnto minde of those thinges which often heretofore I haue written vnto you humbly beseching the father of all mercy and God of al consolation who hath annointed you with the oyle of his grace sealed you with his spirit of adoption and geuen you a sure earnest and pledge of euerlastinge â—aluation to increase vppon you and in your heart the measure of faith and multiplie your fruites in all maner of well doeing make you stronge against the face of your enemie and crowne you with victorie in the daye of battaill that you may praise his name in the day of your deliuerance glorifie him in the whole course of your life and finally enioye with the rest of his saincts that eternall kingdom of glorie prepared for all those that loue and feare him Amen A Sermon preached by M. Richard Greenham vpon these wordes Quench not the spirit 1. Thessa. 5.19 ALl the doctrine of the Scriptures may be briefely referred to these two heades First how we may bee prepared to receiue the spirit of God Secondly how the spirite may bee retained when wee haue once receiued it And therefore Saint Paul hauing laboured to instruct the Thessalonians in the former part of this Epistle how they may receiue the spirit doth here teach them how to keepe and continue this spirit vnto the ende and this the Apostle doth by giuing them a charge and commaundement that in no wise they doe quench the spirit thereby doubtlesse teaching that as the shuÌ„ning of euill is the first steppe vnto goodnes so the readie way to continue the spirite of God in our heartes is to labour that it bee not quenched Now the Apostle vpon greate and weightie consideration doth here deliuer this precept For first of all though all those be worthely and iustly condemned that neuer tasted of the spirite of God yet as our sauiour Christ saith A more iust and fearefull condemnation is like to come vppon them that hauing once receiued it doth afterwardes loose the same againe Moreouer without this spirit of God noe holy exercise can haue his full effecte For the worde worketh not where the spirit of GOD is wanting prayers haue no power to pearce into the presence of God the sacraments seeme small and seely thinges in our eyes and all other orders and exercises which God hath graunted and ordained for man they are vnprofitable to man where the spirit is not present to conuey them into our hearts there to seale vp the fruite of of them Last of all we are fitte to receiue no good
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
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