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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.
A Sermon preached by M. Richard Greenham, upon these words. Quench not the Spirit. 1. Thessa 5.19. ALl the Doctrine of the Scriptures may be briefly referred to these two Heads.
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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.
First how we may be prepared to receive the Spirit of God. Secondly, how the Spirit may be retained when we have once received it.
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And therefore Saint Paul hauing laboured to instruct the Thessalonians, in the former part of this Epistle,
And Therefore Saint Paul having laboured to instruct the Thessalonians, in the former part of this Epistle,
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how they may receiue the spirit, doth here teach them how to keepe and continue this spirit vnto the ende:
how they may receive the Spirit, does Here teach them how to keep and continue this Spirit unto the end:
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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 shūning of euill, is the first steppe vnto goodnes;
and this the Apostle does by giving them a charge and Commandment, that in no wise they do quench the Spirit: thereby doubtless teaching, that as the shunning of evil, is the First step unto Goodness;
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so the readie way to continue the spirite of God in our heartes, is to labour that it bee not quenched.
so the ready Way to continue the Spirit of God in our hearts, is to labour that it be not quenched.
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Now the Apostle vpon greate and weightie consideration, doth here deliuer this precept.
Now the Apostle upon great and weighty consideration, does Here deliver this precept.
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For first of all, though all those be worthely and iustly condemned, that neuer tasted of the spirite of God:
For First of all, though all those be worthily and justly condemned, that never tasted of the Spirit of God:
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yet as our sauiour Christ saith;
yet as our Saviour christ Says;
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A more iust and fearefull condemnation is like to come vppon them, that hauing once receiued it, doth afterwardes loose the same againe.
A more just and fearful condemnation is like to come upon them, that having once received it, does afterwards lose the same again.
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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;
Moreover, without this Spirit of God, no holy exercise can have his full Effect: For the word works not, where the Spirit of GOD is wanting;
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prayers haue no power to pearce into the presence of God;
Prayers have no power to pierce into the presence of God;
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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.
the Sacraments seem small and silly things in our eyes, and all other order, and exercises which God hath granted and ordained for man, they Are unprofitable to man, where the Spirit is not present to convey them into our hearts, there to seal up the fruit of of them.
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Last of all, we are fitte to receiue no good grace at Gods handes:
Last of all, we Are fit to receive no good grace At God's hands:
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nay, wee doe not esteeme Gods graces, when we haue not the spirit to teach vs to set a due price vpon them:
nay, we do not esteem God's graces, when we have not the Spirit to teach us to Set a due price upon them:
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for speake of the Law, or of the Gospell; of sinne, or of righteousnes: speake of Christ, or of our redemption, & iustification by him:
for speak of the Law, or of the Gospel; of sin, or of righteousness: speak of christ, or of our redemption, & justification by him:
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yea, speake of that huge, and heauy waight of glory wher with the elect of God shall bee crowned;
yea, speak of that huge, and heavy weight of glory where with the elect of God shall be crowned;
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all this mooueth not, wee are little affected therewith, vnlesse God giue vs of his good spirit, to profit by the same.
all this moveth not, we Are little affected therewith, unless God give us of his good Spirit, to profit by the same.
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The Apostle ther forewith good reason, gaue this precept, and wee, for many greate causes, are to listen vnto it,
The Apostle there forewith good reason, gave this precept, and we, for many great Causes, Are to listen unto it,
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least by any meanes the spirit of God be quenched in vs, & so we depriue our selues of all these fruites.
lest by any means the Spirit of God be quenched in us, & so we deprive our selves of all these fruits.
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Now, whereas the Apostle saith, Quench not the spirit, it may appeare he speaketh to those that had alredy receiued the spirit.
Now, whereas the Apostle Says, Quench not the Spirit, it may appear he speaks to those that had already received the Spirit.
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For, as the fire cānot be said to be quēched, where it is not:
For, as the fire cannot be said to be quenched, where it is not:
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so they cannot be sayd to quench or loose the spirit, which haue not as yet receiued it.
so they cannot be said to quench or lose the Spirit, which have not as yet received it.
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Then knowe, that this precept doeth properly beelong to them, that haue receiued the spirit of God,
Then know, that this precept doth properly belong to them, that have received the Spirit of God,
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and they especially are to make a special vse of it:
and they especially Are to make a special use of it:
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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;
for the other, it cannot profit them, unless that, as the seed lying in the ground a long time does afterward bud and become fruitful;
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so this continue in their mindes, tyll they haue tasted (in some good sorte) of the spirite of GOD,
so this continue in their minds, till they have tasted (in Some good sort) of the Spirit of GOD,
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and then breede in them some carefulnesse that they doe not quench it.
and then breed in them Some carefulness that they do not quench it.
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Well then, to them that haue felt and founde the spirite of GOD in them, to them saith Sainte Paul in this place.
Well then, to them that have felt and found the Spirit of GOD in them, to them Says Saint Paul in this place.
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Take heede, that yee quench not the spirite. Of this, if wee doe somewhat seriouslye consider;Take heed, that ye quench not the Spirit. Of this, if we do somewhat seriously Consider;
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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:
these two questions will offer them selves, and soon arise in our mind. First, how we may know whither we have the Spirit of God, or no:
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Secondly, if wee haue it, whether it may bee lost againe or no:
Secondly, if we have it, whither it may be lost again or no:
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which if they bee well and sufficiently answered, they will doubtlesse giue greate force vnto this precept.
which if they be well and sufficiently answered, they will doubtless give great force unto this precept.
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For the first then, if wee will know whether wee haue the spirit or no;
For the First then, if we will know whither we have the Spirit or no;
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wee must surely vnderstande, that as hee knoweth best that he hath life, which feeleth it in himselfe:
we must surely understand, that as he Knoweth best that he hath life, which feeleth it in himself:
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so he best knoweth whether we haue the spirit of God, that feeleth the spirit working in him.
so he best Knoweth whither we have the Spirit of God, that feeleth the Spirit working in him.
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And if wee will further know, by the peculiar working and effectes of the spirite, then let vs marke these.
And if we will further know, by the peculiar working and effects of the Spirit, then let us mark these.
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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,
First of all, if there be nothing in man but the nature of man; if nothing but that may be attained by the art and industry of a man,
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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:
then surely in that man, is not the Spirit of God: for the Spirit is from God, it is from above, it is above nature:
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and therefore the Apostle doth set the spirit of God, against the spirit of the world, when he saith:
and Therefore the Apostle does Set the Spirit of God, against the Spirit of the world, when he Says:
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we haue receiued the spirit, not of the worlde, but of God, Besides, the spirit of God is eternall, and endureth for euer:we have received the Spirit, not of the world, but of God, Beside, the Spirit of God is Eternal, and Endureth for ever:
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but all the doings and deuises of men they perish, and in time they haue an ende.
but all the doings and devises of men they perish, and in time they have an end.
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Therefore though a man haue wisedome with greate knowledge, though in wit and skill hee passe and excell the common sort of men:
Therefore though a man have Wisdom with great knowledge, though in wit and skill he pass and excel the Common sort of men:
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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.
yet, if from above he have not been enlightened, if from heaven his Wisdom hath not be sanctified, his knowledge shall decay, his Wisdom shall wyther like grass, he hath not as yet tasted of the Spirit of God, that Endureth for ever. And Therefore Says.
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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. S. Paul: We teach the Mysteres of God, which none, no not the Princes, and the men of this world, which Are above Others most excellent, Are able to understand.
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Secondly consider, whether in hee, there bee any alteration or change.
Secondly Consider, whither in he, there be any alteration or change.
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For the wise men which were exper•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:
For the wise men which were exper•e in nature, could say, that in every generation there is a corruption ▪ And we see, that the seed sown is much changed before it grow up and bear fruit:
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Then needfull it is that in regeneration, there be a corruption of sinne, so that as seede in the ground,
Then needful it is that in regeneration, there be a corruption of sin, so that as seed in the ground,
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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.
so sin in our Mortal bodies may decay, that the new man may be raised up, the Spirit of God taking possession of our Souls.
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Therefore the Euangelist Iohn doth make this, the first worke of the spirit, that it shal rebuke the worlde of sinne:
Therefore the Evangelist John does make this, the First work of the Spirit, that it shall rebuke the world of sin:
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and this so needefull, that without it, there is not the spirit of God, neither yet can Christ come and enter into that man.
and this so needful, that without it, there is not the Spirit of God, neither yet can christ come and enter into that man.
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Hereof it was that Christ compared the Iewes to Children in the market place, who would not daunce though they were piped vnto:
Hereof it was that christ compared the Iewes to Children in the market place, who would not dance though they were piped unto:
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and the reason was, because they had not first learned with Ioh• to mourne :
and the reason was, Because they had not First learned with Ioh• to mourn:
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for they that by the preaching of Iohn, learned to lament their sinnes, and for their sinnes were •pensiue in their owne soules, they receiued Christ, they daūced and did reioyce to heare the ioyfull tydings of the Gospell.
for they that by the preaching of John, learned to lament their Sins, and for their Sins were •pensiue in their own Souls, they received christ, they danced and did rejoice to hear the joyful tidings of the Gospel.
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Therefore Christ saith, That whores and harlots entred into the kingdom of heauen (seeing they lamēted their sins) before the proud Pharisies, which were tuched with no remorce for their sinnes.
Therefore christ Says, That whores and harlots entered into the Kingdom of heaven (seeing they lamented their Sins) before the proud Pharisees, which were tuched with no remorse for their Sins.
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And for the same cause it is, that Christ calleth vnto him, them onely, that labour and are heauie laden :
And for the same cause it is, that christ calls unto him, them only, that labour and Are heavy laden:
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teaching, •hat if they finde not sinne to bee a heauie loade and burthen to them, they haue not the spirit of God,
teaching, •hat if they find not sin to be a heavy load and burden to them, they have not the Spirit of God,
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neyther are they fitt to receiue Christ. Then to be rebuked of sinne, is the first worke of the spirite;
neither Are they fit to receive christ. Then to be rebuked of sin, is the First work of the Spirit;
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which the spirite worketh in vs by these degrees.
which the Spirit works in us by these Degrees.
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First it raiseth vp in vs a great and generall astonishment, by reason of all those greate and enormous sinnes that wee haue committed,
First it Raiseth up in us a great and general astonishment, by reason of all those great and enormous Sins that we have committed,
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and this doth strike vs downe, it doth terrifie vs, and houlde vs amazed woonderfully: then it dealeth with vs more perticularly;
and this does strike us down, it does terrify us, and hold us amazed wonderfully: then it deals with us more particularly;
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and besides that, it bringeth vs vnto a speciall griefe for speciall sinnes, it doth bereaue vs of our cheefe desires,
and beside that, it brings us unto a special grief for special Sins, it does bereave us of our chief Desires,
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and bringeth vs out of conceite and liking with the best thinges that are in vs:
and brings us out of conceit and liking with the best things that Are in us:
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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:
for, then it does display before us the vanity and darkness of our understanding, how unfit and unmeet we Are to understand and conceive those things, that do above all Others especially concern us:
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then doth it let vs see the peruerse corruption of our iudgement, that before God,
then does it let us see the perverse corruption of our judgement, that before God,
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and in thinges belonging to GOD, wee bee as bruite beastes, not able to discerne thinges that differ,
and in things belonging to GOD, we be as bruit beasts, not able to discern things that differ,
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nor to put a sound difference betweene good ad euill;
nor to put a found difference between good and evil;
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then doth it let vs see that our reason is vnreasonable, nay, that it is hurtfull vnto vs, a greate enimie to faith,
then does it let us see that our reason is unreasonable, nay, that it is hurtful unto us, a great enemy to faith,
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and a greate patrone of infidelitie and vnbeliefe.
and a great patron of infidelity and unbelief.
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When it commeth to our affections, it turneth them vpside downe, it turneth our myrth into mourning, our pleasure into painefulnesse,
When it comes to our affections, it turns them upside down, it turns our mirth into mourning, our pleasure into painfulness,
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and our greatest delight into most bitter griefe:
and our greatest delight into most bitter grief:
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If it doe proceede further, and come once to the hearte, and to the stomacke and courage that is in vs,
If it do proceed further, and come once to the heart, and to the stomach and courage that is in us,
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then it cutteth vs to the quicke, then doth it at once throwe vs downe in humilitie vnder the hande of GOD:
then it cutteth us to the quick, then does it At once throw us down in humility under the hand of GOD:
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for while wee had to deale with men, wee were as stoure as any, and woulde not starte for the best, Wee had reason to say for our selues,
for while we had to deal with men, we were as stour as any, and would not start for the best, we had reason to say for our selves,
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& courage to defend our selues against all them that did deale with vs:
& courage to defend our selves against all them that did deal with us:
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but now the spirite draweth vs into the presence of God, it letteth vs see that we haue to doe with God,
but now the Spirit draws us into the presence of God, it lets us see that we have to do with God,
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and that our strength is weakenesse in respect of him.
and that our strength is weakness in respect of him.
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Then doth our harte beginne to fayle vs, then doe wee lay our handes on our mouthes,
Then does our heart begin to fail us, then do we lay our hands on our mouths,
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and dare not answere, nay, then doe wee quickly take vp our crosse, because the Lord himselfe hath done it.
and Dare not answer, nay, then do we quickly take up our cross, Because the Lord himself hath done it.
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Beholde here how the spirit worketh, beholde how sinne is corrupted:
Behold Here how the Spirit works, behold how sin is corrupted:
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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,
and who so can behold Here this in himself, may assuredly say, that the Spirit of God is in him, that it is not in vain within him,
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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:
nay, that it is mighty and lively in operation in his heart. The third note and Effect, is the bringing on forward of this work unto justification:
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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:
for when the Spirit hath brought us thus Far, then does it begin to open unto us a door unto the graces and favour of God:
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it doth put into our mindes, that there is mercie with God, and therefore stirreth vs vp to seeke mercie at his handes:
it does put into our minds, that there is mercy with God, and Therefore stirs us up to seek mercy At his hands:
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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,
afterward, it does let us see how christ suffered, to take away the Sins of the world, that in the righteousness of christ, we may look to be justified before God ▪ And this it does not let us see only,
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but doth effectually worke a sure perswasion of it in our heartes, and confirmeth the same by two notable effectes.
but does effectually work a sure persuasion of it in our hearts, and confirmeth the same by two notable effects.
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The first is, a ioy most vnspeakeable and glorious, wherewith our hearts must needs be wholly taken vp and rauished,
The First is, a joy most unspeakable and glorious, wherewith our hearts must needs be wholly taken up and ravished,
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when wee see our selues by the righteousnes of Christ of the free mercy and grace of God, redeemed from death, deliuered from hell,
when we see our selves by the righteousness of christ of the free mercy and grace of God, redeemed from death, Delivered from hell,
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and freede from the fearefull condemnation of the wicked. The second is the peace of conscience: which indeede, passeth all vnderstanding.
and freed from the fearful condemnation of the wicked. The second is the peace of conscience: which indeed, passes all understanding.
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While sinne, and the guilt of sinne remained there was no peace, nor rest, no quietnesse to be founde,
While sin, and the guilt of sin remained there was no peace, nor rest, no quietness to be found,
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but feare within, terrours without, and troubles on euery side:
but Fear within, terrors without, and Troubles on every side:
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But when sinne is once nailed to the crosse of Christ, when the guilt of sinne is taken out of our consciences,
But when sin is once nailed to the cross of christ, when the guilt of sin is taken out of our Consciences,
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and the puninshment thereof farre remoued, then must needes ensue great peace:
and the puninshment thereof Far removed, then must needs ensue great peace:
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for our accusers dare not proceed against vs, our sinnes are forgiuen vs, and God is at one with vs:
for our accusers Dare not proceed against us, our Sins Are forgiven us, and God is At one with us:
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and for this, we haue the warrant and testimonie of the spirit.
and for this, we have the warrant and testimony of the Spirit.
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Can flesh and bloode perswade vs of it? can any creature assure vs how God is affected towardes vs? no doublesse.
Can Flesh and blood persuade us of it? can any creature assure us how God is affected towards us? no Doublesse.
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And therefore where this ioy and peace is, there must needes be the holy ghost, the author and worker of the same:
And Therefore where this joy and peace is, there must needs be the holy ghost, the author and worker of the same:
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for as no man knoweth what is in man, but the spirit of man which is in him:
for as no man Knoweth what is in man, but the Spirit of man which is in him:
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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.
so none Knoweth the will of God, but the Spirit of God, and Therefore it is the Spirit of God that must certify our hearres and spirits of the same.
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And hereof there doth arise that, which wee take as the fourth note, when we finde it in our selues, to wit;
And hereof there does arise that, which we take as the fourth note, when we find it in our selves, to wit;
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The life and nemblenes that is in vs to doe good:
The life and nemblenes that is in us to do good:
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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,
for when a man does find favour from God, for the forgiveness of Sins, then the love of God constrains him, that joy which he conceiveth enforceth him,
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and putteth life into him, for the performance of those thinges, which are pleasing vnto God:
and putteth life into him, for the performance of those things, which Are pleasing unto God:
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then hee beginneth to finde himselfe not onely reclamed from euill, but also applyed and framed to that which is good;
then he begins to find himself not only reclaimed from evil, but also applied and framed to that which is good;
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then is his vnderstanding inlyghtened, to see into the mysteries of godlinesse, and into that great worke of his redemption,
then is his understanding inlyghtened, to see into the Mysteres of godliness, and into that great work of his redemption,
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and into whatsoeuer concerneth the sauing health of his soule:
and into whatsoever concerns the Saving health of his soul:
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then is his iudgement reformed, and he is made able to iudge betweene false religion and trewe, betweene the workes of the fleshe,
then is his judgement reformed, and he is made able to judge between false Religion and true, between the works of the Flesh,
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and of the spirit, betwene that which is good, and that which is euill and displeasing in the sight of God.
and of the Spirit, between that which is good, and that which is evil and displeasing in the sighed of God.
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Then are his affections in some good measure altered, his desire is set, not vpon earthly,
Then Are his affections in Some good measure altered, his desire is Set, not upon earthly,
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but vpon heauenly thinges, his ioyes are not in the ea•th, but in the heauens, his anger is wasted and spent, not vpon his owne priuae cause and quarrels,
but upon heavenly things, his Joys Are not in the ea•th, but in the heavens, his anger is wasted and spent, not upon his own priuae cause and quarrels,
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but vpon his owne sinnes, and vpon whatsoeuer hindereth the glory of his God: This is the life of God in him;
but upon his own Sins, and upon whatsoever hindereth the glory of his God: This is the life of God in him;
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thus he liueth that hath receiued the spirite, and thus he leadeth his life continually:
thus he lives that hath received the Spirit, and thus he leads his life continually:
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for they that haue receiued the spirite, are led by the spirit and do liue accordingly, bringing forth the fruites of the spirite.
for they that have received the Spirit, Are led by the Spirit and do live accordingly, bringing forth the fruits of the Spirit.
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But this hath weakenes ioyned with it, and men through frailtie may sone fal, and therefore their life:
But this hath weakness joined with it, and men through frailty may soon fall, and Therefore their life:
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is sayde To be hid in Christ, because in full and perfect manner it doth not appeare:
is said To be hid in christ, Because in full and perfect manner it does not appear:
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Therefore, if notwithstanding these frailties and falles, wee will know whether wee still retaine the spirite of God, wee must search our selues,
Therefore, if notwithstanding these frailties and falls, we will know whither we still retain the Spirit of God, we must search our selves,
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and trye our hearts by these rules.
and try our hearts by these rules.
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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,
First, if when through frailty we have fallen (for who is he that falls not?) We will then know whither by our fallen we have lost the Spirit of God or no, let us see what liking,
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or mislykinge wee haue of sinne:
or misliking we have of sin:
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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:
for it After our fallen, we do hold our former hatred of sin, and the oftenner we fallen, the more thorough and deadly hatred we conceive against sin, undoubtedly that frailty hath not as yet deprived us of the Spirit. Secondly:
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come and see how it standeth with thy sorrow:
come and see how it Stands with thy sorrow:
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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:
for so long as thy sorrow increases for thy Sins, it cannot be Thought that sin and the Flesh, have overcome and utterly quenched the Spirit in thee, Thirdly, try thy care:
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and if thou grone in a godly care, both how thou mayst bee able to wage battaile against sinne in the plaine fielde,
and if thou groan in a godly care, both how thou Mayest be able to wage battle against sin in the plain field,
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and how thou mayst preuente sinne in all his pollicies, thou hast a further assurance that sinne,
and how thou Mayest prevent sin in all his policies, thou hast a further assurance that sin,
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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:
although it be as great as Goliath, yet it hath not hitherto prevailed against thy poor and little David, I say, against those few and small graces, which the good Spirit of God hath bestowed upon thee:
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but the last is most certaine, and that is this.
but the last is most certain, and that is this.
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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:
When thou art careful to Redeem that, which by thy fallen thou hast lost, & hast a care to run so much faster forward, by how much more thou hast been letted by thy fallen:
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then it doth appeare that the spirite is in thee, yea liuely and mighty in operation,
then it does appear that the Spirit is in thee, yea lively and mighty in operation,
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and such as shall neuer be taken from the, vntill the day of Christ.
and such as shall never be taken from thee, until the day of christ.
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Thus may wee in some good and competent measure try and prooue, whether wee haue the spirite of GOD or noe:
Thus may we in Some good and competent measure try and prove, whither we have the Spirit of GOD or no:
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for where these fruits are to bee founde, there is also the spirite of GOD.
for where these fruits Are to be found, there is also the Spirit of GOD.
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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,
For further confirmation whereof, we may note the manner of speech, where he Says, Quench not the Spirit. we do commonly use to say, the fire is quenched,
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when the light and heate thereof is taken away; and indeede nothing can properly be saide to be quenched, but the fire.
when the Light and heat thereof is taken away; and indeed nothing can properly be said to be quenched, but the fire.
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Now whereas the Apostle saith, Quench not the spirite, he giueth vs to vnderstande, that the spirite is in some respect like vnto fire:
Now whereas the Apostle Says, Quench not the Spirit, he gives us to understand, that the Spirit is in Some respect like unto fire:
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therfore if we do but a litle consider of the nature of fire ▪ we shal a greate deal better iudge of the spirite,
Therefore if we do but a little Consider of the nature of fire ▪ we shall a great deal better judge of the Spirit,
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And among others, these properties we finde to be in the fire.
And among Others, these properties we find to be in the fire.
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First of all it will burne vp, and consume things that may b• burned and consumed:
First of all it will burn up, and consume things that may b• burned and consumed:
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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.
and Therefore lighting upon shawe, stubble, sticks, or such like, it brings them to Ashes, and does make them as though they had not been At all.
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Secondly, it doth purge and purifie those things that can abide to be purged:
Secondly, it does purge and purify those things that can abide to be purged:
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and this it doth, first by taking away the superfluity of drosse, that hath ouer couered the thing to be purged.
and this it does, First by taking away the superfluity of dross, that hath over covered the thing to be purged.
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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:
Then by fyning the thing it self, and by making it Purer and Purer: Thirdly, it gives Light even in the most dim & Darkest places:
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And last of all, it giueth heate, and with all doth as it were put life into those thinges which are capable of life:
And last of all, it gives heat, and with all does as it were put life into those things which Are capable of life:
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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 h•tt, he is reuiued, he is cheared,
for whilst a man is frozen and starved for cold, he is numbde, and as it were without life ▪ but being broughtto the fire, he is h•tt, he is revived, he is cheered,
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and then becometh actiue & nimble.
and then Becometh active & nimble.
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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:
These Are the properties of fire, and these do in Some manner sort, resemble and shadow out unto us the works and effects of the Spirit:
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for first of all, when the spirit of God seaseth vpon a man, and entreth into his soule,
for First of all, when the Spirit of God seizeth upon a man, and entereth into his soul,
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then it beginneth to burne to wast and consume in him, those things that will be wasted:
then it begins to burn to wast and consume in him, those things that will be wasted:
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after this sort euill affections, noysome lustes, & other stuble which is in man, by the spirite of God are consumed and burned.
After this sort evil affections, noisome lusts, & other stubble which is in man, by the Spirit of God Are consumed and burned.
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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.
Secondly, it does purge us from gross Sins, and daily more and more does purify us, that we may be a clean and holy vessel and Temple for him to rest and dwell in.
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Thirdly, it is a shining lampe, euer burning and continually giuing light vnto vs, in that way which we haue to walke.
Thirdly, it is a shining lamp, ever burning and continually giving Light unto us, in that Way which we have to walk.
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And lastly, it doth set vs on heate, and inflameth vs with a zeale of Gods glorie, with a care of our duety,
And lastly, it does Set us on heat, and inflames us with a zeal of God's glory, with a care of our duty,
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and with a loue of all mankinde:
and with a love of all mankind:
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yea, withall it putteth life and lust into vs, to walke in that good way which it doth leade vs,
yea, withal it putteth life and lust into us, to walk in that good Way which it does lead us,
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and to doe all those good workes which may glorifie God, or be commodious vnto men.
and to do all those good works which may Glorify God, or be commodious unto men.
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Thus we see what likelihoode there is betweene the •pirite and fire, for which cause the spirite in the scripture is compared vnto fire:
Thus we see what likelihood there is between the •pirite and fire, for which cause the Spirit in the scripture is compared unto fire:
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nay it is sometimes called fire: for Iohn saith. That our Sauiour Christ shoulde baptise with the holy ghost, & with fire:
nay it is sometime called fire: for John Says. That our Saviour christ should baptise with the holy ghost, & with fire:
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that is, with the holy ghost, which is like vnto the fire:
that is, with the holy ghost, which is like unto the fire:
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Therefore, as truely and as certainly as we may say that there is fire, where we see strawe and such like thinges consumed,
Therefore, as truly and as Certainly as we may say that there is fire, where we see straw and such like things consumed,
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or golde and siluer finely purged, or great light in darke places, or great heate in bodies that were nummed before;
or gold and silver finely purged, or great Light in dark places, or great heat in bodies that were numbed before;
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euen so truely wee may say, and so certainly we may perswade our selues, that the spirit of God is in vs,
even so truly we may say, and so Certainly we may persuade our selves, that the Spirit of God is in us,
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when we see our coruption consumed, our soules purged from the drosse of sinne, our heartes in•ightened and made hot in walking,
when we see our corruption consumed, our Souls purged from the dross of sin, our hearts in•ightened and made hight in walking,
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and working according to that light.
and working according to that Light.
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The second question to be considered is, whether that man which hath once tasted of the spirite, may loose it,
The second question to be considered is, whither that man which hath once tasted of the Spirit, may lose it,
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and haue it quenched in him.
and have it quenched in him.
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To this it may be saide, that because the spirite of God commeth to, and worketh in diuers men, diuerselie, in diuerse measures:
To this it may be said, that Because the Spirit of God comes to, and works in diverse men, diversely, in diverse measures:
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therefore wee must consider of the diuerse woorking of the spirite, and then frame our answere accordingly.
Therefore we must Consider of the diverse working of the Spirit, and then frame our answer accordingly.
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First then, there is a lighter and lesser worke of the spirite, which may be quenched in them that haue it:
First then, there is a lighter and lesser work of the Spirit, which may be quenched in them that have it:
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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,
and that this inferior or lesser kind of working may be taken away ▪ appears plainly by the parable of the seed which our Saviour CHRIST propoundeth,
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for there, besides them that receiue the worde into good grounde, and bring foorth fruites, some an hundreth, some thirtie, some sixtie folde :
for there, beside them that receive the word into good ground, and bring forth fruits, Some an Hundredth, Some thirtie, Some sixtie fold:
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he doth also make mention of some others that receiued the worde and yet continued not.
he does also make mention of Some Others that received the word and yet continued not.
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And what, had not these the spirite of God in them? yes doubtlesse, for they receiued the worde ▪ yea, they receiued it gladly,
And what, had not these the Spirit of God in them? yes doubtless, for they received the word ▪ yea, they received it gladly,
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& 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:
& that which is more, they believed that which they had received. Behold then three fruits of God's Spirit in these men, and yet they continued not:
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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 they believed indeed, but their faith was temporary, it lasted but for a time, and After a time it vanished away, and the Spirit departed from them:
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for, eyther the pleasures and profites of this life did drawe out the graces of God,
for, either the pleasures and profits of this life did draw out the graces of God,
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and drie them vp, or else the fierie heate of persecution did quite consume them.
and dry them up, or Else the fiery heat of persecution did quite consume them.
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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,
More plain and notable for this purpose is that, in the sixt to the Hebrews, for there the Apostle faith, That Some may taste of the holy ghost,
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and thereby be made to taste of the good worde of God, to be inlightned, to receiue heauenly giftes,
and thereby be made to taste of the good word of God, to be enlightened, to receive heavenly Gifts,
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yea, and to tast of the power of the life to come :yea, and to taste of the power of the life to come:
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and what then? surely the Apostle saith, That if such fall, it is impossible they should be renewed:
and what then? surely the Apostle Says, That if such fallen, it is impossible they should be renewed:
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giuing vs to vnderstand, that euen they which haue receiued the holy ghost, that haue beene inlightned, that haue receiued heauenly giftes,
giving us to understand, that even they which have received the holy ghost, that have been enlightened, that have received heavenly Gifts,
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& haue tasted of the power of the life to come euē such may fall away,
& have tasted of the power of the life to come even such may fallen away,
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and the spirite may be quenched in such.
and the Spirit may be quenched in such.
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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.
There is a second kind of working of the Spirit, which is a more thorough and effectual working, which can never be taken away from them that have received it.
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This the Apostle Peter describeth, when he saith, That the chosen of God, are begotten againe of the immortall seede of the worde:
This the Apostle Peter Describeth, when he Says, That the chosen of God, Are begotten again of the immortal seed of the word:
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This is not a bare receiuing, or a light tasting of the word;
This is not a bore receiving, or a Light tasting of the word;
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but it is a deepe tast of the same, whereby we are begotten and borne againe.
but it is a deep taste of the same, whereby we Are begotten and born again.
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The Apostle Iohn setteth downe an other note of it, saying, That they that are thus borne againe, cannot sinne:
The Apostle John sets down an other note of it, saying, That they that Are thus born again, cannot sin:
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that is, they cannot make an occupation of sin, they c•nnot fall flat away by sinne:
that is, they cannot make an occupation of since, they c•nnot fallen flat away by sin:
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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,
and why? Even Because the the seed of God Abideth in them, even that seed, wherewith they were begotten to a lively hope of life,
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euen that seede doth abide, and will abide vnto the ende.
even that seed does abide, and will abide unto the end.
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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:
Who so is begotten again by this seed, and hath this seed, abiding in him, the Spirit hath wrought that in him, which shall not be taken from him:
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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,
and Therefore our Saviour christ Says, The word that I speak, is Spirit and life: And in an other place he Says, that none shall take his sheep from him,
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for the father is mightier then all;
for the father is Mightier then all;
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and therfore in another place he saith, That it is impossible that the elect should be seduced.
and Therefore in Another place he Says, That it is impossible that the elect should be seduced.
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Thus then we see the question is answered: namely, that there is an inferiour working which may be lost;
Thus then we see the question is answered: namely, that there is an inferior working which may be lost;
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and a more effectuall woorking of the spirite which can neuer be taken away from them that haue it:
and a more effectual working of the Spirit which can never be taken away from them that have it:
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And this must not seeme strange to vs, neyther must we bee offended that the Lorde should take some, and leue others:
And this must not seem strange to us, neither must we be offended that the Lord should take Some, and leave Others:
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or that he shoulde beginne in some, and not bring his worke to perfection: For so he dealeth with other thinges in the world.
or that he should begin in Some, and not bring his work to perfection: For so he deals with other things in the world.
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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:
some corn is sown and never Riseth: Some springs, and yet shortly withereth: Some grows up to an ear, and yet then is stricken or blasted:
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and other some (at his good pleasure) doth come to a timelie ripenesse. In like manner, some trees are planted and neuer take roote:
and other Some (At his good pleasure) does come to a timely ripeness. In like manner, Some trees Are planted and never take root:
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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.
Some take root but yet not blossom, Some blossoms, and yet never bring forth fruit: & other Some through his Goodness do bring forth fruit in good season.
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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:
If the Lord deal so with the plant and herb of the field, why may he not deal so with us, the Sons of men? If we cannot conceive the reason of this, we must hold our peace:
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for all the workes of GOD are done in righteousnesse, and all our knowledge is vnperfect;
for all the works of GOD Are done in righteousness, and all our knowledge is unperfect;
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therefore we must heerein rather accuse our selues of ignorance, then the Lord of vnrighteousnesse:
Therefore we must herein rather accuse our selves of ignorance, then the Lord of unrighteousness:
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nay, we our selues doe deale in like sort with those thinges which are vnder our handes.
nay, we our selves do deal in like sort with those things which Are under our hands.
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In Colledges, Fellowes are first chosen to be probationers; and if they be then approued, they be made full Fellowes, otherwise they are not.
In Colleges, Fellows Are First chosen to be probationers; and if they be then approved, they be made full Fellows, otherwise they Are not.
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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 a man (being childless) do take unto him Some Friends child, to make him heir of all his goods, he will keep him upon liking;
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if his manners be honest, he shall be preferred, yea it may be, set ouer all his house,
if his manners be honest, he shall be preferred, yea it may be, Set over all his house,
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and yet afterward for some fault be quit cast off.
and yet afterwards for Some fault be quit cast off.
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Some other man taketh an other childe for the same ende, and maketh him his heire indeed:
some other man Takes an other child for the same end, and makes him his heir indeed:
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Therfore we must thinke it righteous in the Lorde to deale thus with vs, seeing we are in his hande:
Therefore we must think it righteous in the Lord to deal thus with us, seeing we Are in his hand:
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and we must not be offended, though he call some, and doe not inlighten them:
and we must not be offended, though he call Some, and do not inlighten them:
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and although hee inlighten some, and do not continue them, and doe of his greate mercy continue some euen vnto the ende:
and although he inlighten Some, and do not continue them, and doe of his great mercy continue Some even unto the end:
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let vs rather see what vse we must make of this doctrine.
let us rather see what use we must make of this Doctrine.
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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:
First, we must take heed that we never quench any grace, or gift that GOD bestoweth upon us Secondly, we must still labour to have greater measure of Gifts:
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for the wicked may come to haue some small giftes, and such as may bee quite taken away from them.
for the wicked may come to have Some small Gifts, and such as may be quite taken away from them.
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Lastly it doth put a playné difference betweene the Godly, and the Godlesse, beweene them that beare a shew of holinesse,
Lastly it does put a playné difference between the Godly, and the Godless, beweene them that bear a show of holiness,
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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.
and them that Are indeed the holy ones of the Lord: for the one Endureth but for a time, and the other lasteth for ever.
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Now if we require a further tryall, whereby we may knowe whether we haue receiued that spirit which lasteth but for a time,
Now if we require a further trial, whereby we may know whither we have received that Spirit which lasteth but for a time,
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or that which will abide for euer with vs: then let vs marke these rules, which put a plaine difference betweene them.
or that which will abide for ever with us: then let us mark these rules, which put a plain difference between them.
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First we must marke that inlightning and insight wee haue in to the worde of God, Ce•taine it is, that both the godly and wicked are inlightned,
First we must mark that enlightening and insight we have in to the word of God, Ce•taine it is, that both the godly and wicked Are enlightened,
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but the inlightning of the godly is one, and the insight of the wicked is an other:
but the enlightening of the godly is one, and the insight of the wicked is an other:
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for that knowledge and insight which the godly haue receiued, is certaine and distinct:
for that knowledge and insight which the godly have received, is certain and distinct:
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and therefore in particuler thinges, they be able to apply the threatning of Gods iudgements to the humbling of themselues,
and Therefore in particular things, they be able to apply the threatening of God's Judgments to the humbling of themselves,
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and the promises of God to comfort themselues. Againe, their knowledge is sufficient to direct them both generally, and in euery particular deuty.
and the promises of God to Comfort themselves. Again, their knowledge is sufficient to Direct them both generally, and in every particular duty.
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And last of all, it neuer sayleth them, but directeth them vnto the ende:
And last of all, it never saileth them, but directeth them unto the end:
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But the knowledge of the wicked is not so, for it is confused, general, and vncertaine.
But the knowledge of the wicked is not so, for it is confused, general, and uncertain.
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And therfore though they haue a general knowle•ge of the threatnings, and of the promises of God,
And Therefore though they have a general knowle•ge of the threatenings, and of the promises of God,
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yet can they not make perticular vse of the same.
yet can they not make particular use of the same.
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Their knowledge is insufficient, nor able to direct them in their particular actions, and therfore it doth leaue them in the ende.
Their knowledge is insufficient, nor able to Direct them in their particular actions, and Therefore it does leave them in the end.
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Therfore as the knowledge of the godly for the clearenes, the certaintie, and the sufficiencie of it, is compared to the Sunne:
Therefore as the knowledge of the godly for the clearness, the certainty, and the sufficiency of it, is compared to the Sun:
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so the knowledge of the wicked, is compared to the lightning, which doth not giue any certaine light, it doth not continue any time;
so the knowledge of the wicked, is compared to the lightning, which does not give any certain Light, it does not continue any time;
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and when it is gone, men are worse then they were before. So doth it fall out with the wicked;
and when it is gone, men Are Worse then they were before. So does it fallen out with the wicked;
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for beside that their knowledge doth soone vanish, there is also in them afterwardes, greater and more dangerous darkenes then there was before:
for beside that their knowledge does soon vanish, there is also in them afterwards, greater and more dangerous darkness then there was before:
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heerein then we do see one plaine and manifest note of difference. Secondly, we come to our affections.
herein then we do see one plain and manifest note of difference. Secondly, we come to our affections.
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Certaine it is, that the wicked doe desire the helpe and the fauor of God:
Certain it is, that the wicked do desire the help and the favour of God:
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but looke to the cause, and that will shewe a difference betweene them and the godly.
but look to the cause, and that will show a difference between them and the godly.
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The wicked doe onely seeke helpe, because of some extremitie which they suffer? they onely desire to be in the fauour of God,
The wicked do only seek help, Because of Some extremity which they suffer? they only desire to be in the favour of God,
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because they woulde be freed from griefe; and therfore it is common with them to say:
Because they would be freed from grief; and Therefore it is Common with them to say:
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Oh that I were out of this payne, Oh that this my sorrowe were taken from me. O that I were out of this pain, O that this my sorrow were taken from me.
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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.
By which Speeches they show, that so they might be At rest, or live At their case, they would little weigh of the help or favour of God.
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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,
But the godly find such sweetness in the favour of God that for the desire thereof ▪ they can be content to forgo all the pleasures of this life,
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yea they can be content to suffer much, and endure the crosse patiently, so that at the last, they may assuredly enioy Gods fauour.
yea they can be content to suffer much, and endure the cross patiently, so that At the last, they may assuredly enjoy God's favour.
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Not the godly onely, but the wicked also, are grieued when they haue sinned but the wicked do therefore sorrowe,
Not the godly only, but the wicked also, Are grieved when they have sinned but the wicked do Therefore sorrow,
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because their sinne hath, or will bring some punishment vppon them:
Because their sin hath, or will bring Some punishment upon them:
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And the godly sorrowe, because they haue offended God, and giuen him occasion to drawe his fauour from them,
And the godly sorrow, Because they have offended God, and given him occasion to draw his favour from them,
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therefore his correction doe they beare patiently: but the remembrance of their sinne, that toucheth them still at the verie quicke.
Therefore his correction do they bear patiently: but the remembrance of their sin, that touches them still At the very quick.
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Then in their ioy, and in thei• sorrow, may appeare a seconde difference.
Then in their joy, and in thei• sorrow, may appear a seconde difference.
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The thirde difference is in loue, for though both of them doe loue GOD, yet it is after a diuerse manner;
The Third difference is in love, for though both of them do love GOD, yet it is After a diverse manner;
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the one of sinceritie, the other for wages.
the one of sincerity, the other for wages.
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A poore childe that is taken vp, fedde, and cloathed, will loue him that doth thus feede and cloath him:
A poor child that is taken up, fed, and clothed, will love him that does thus feed and cloth him:
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but if he receiued no more of that man then of another, he woulde like him,
but if he received no more of that man then of Another, he would like him,
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and loue him no better then another: Euen so is it with the wicked, if their bellies be filled, their barnes stuffed,
and love him no better then Another: Even so is it with the wicked, if their bellies be filled, their Barns stuffed,
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and they haue their heartes desire, they loue God indeede, but yet onely for their belly, and their barnes.
and they have their hearts desire, they love God indeed, but yet only for their belly, and their Barns.
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Thus did Saule loue God, but it was for his kingdome:
Thus did Saule love God, but it was for his Kingdom:
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Thus did Achitophell loue God, but it was because he was aduanced to be a councellour:
Thus did Achitophel love God, but it was Because he was advanced to be a counselor:
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And thus did Iudas loue God, but it was because he was chosen to be an Apostle, and caried the bagg:
And thus did Iudas love God, but it was Because he was chosen to be an Apostle, and carried the bag:
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But what became of their loue the histories doe testifie. Saule was a little afflicted, and forsooke God:
But what became of their love the histories do testify. Saule was a little afflicted, and forsook God:
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Achitophell somewhat crossed in his deuises, hangeth himselfe: and Iudas for againe of money, betrayed Christ.Achitophel somewhat crossed in his devises, hangs himself: and Iudas for again of money, betrayed christ.
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Some experience of this wee may see among vs;
some experience of this we may see among us;
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Courtiers will be professours, and Schollers of ripe wittes will be religious, if Courtiers may come to be Counsellers,
Courtiers will be professors, and Scholars of ripe wits will be religious, if Courtiers may come to be Counsellers,
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and if Schollers may be preferred to the chiefest places: but if promotion come not, then their profession is forsaken, and their Religion laide aside.
and if Scholars may be preferred to the chiefest places: but if promotion come not, then their profession is forsaken, and their Religion laid aside.
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And yet that is not all, for eyther they waxe prophane in their life or haereticall in their opinions.
And yet that is not all, for either they wax profane in their life or heretical in their opinions.
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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,
Doe the children of God love on this manner? No, the holy Ghost which they have received in effectual manner, does shed the seed of love in their hearts,
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and doth worke in them a speciall liking of his goodnesse, of his righteousnesse, and of his holines:
and does work in them a special liking of his Goodness, of his righteousness, and of his holiness:
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and therefore of sincere affection they loue him.
and Therefore of sincere affection they love him.
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As the naturall childe loueth his father naturally, and though his father beate him, yet beareth he it, and still loueth him:
As the natural child loves his father naturally, and though his father beat him, yet bears he it, and still loves him:
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so do the children of God deale.
so do the children of God deal.
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They haue powred into them as (Saint Peter saith) a godly nature, so that they do freely loue God their father:They have poured into them as (Saint Peter Says) a godly nature, so that they do freely love God their father:
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and though he afflict them, or crosse them in their desires, yet they loue him, and in loue performe their obedience vnto him continually:
and though he afflict them, or cross them in their Desires, yet they love him, and in love perform their Obedience unto him continually:
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therefore Iob sayeth, Though he kill me, yet will I trust in him: They therefore are saide to haue receiued a free spirite,
Therefore Job Saith, Though he kill me, yet will I trust in him: They Therefore Are said to have received a free Spirit,
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and to serue God in the liberty of the spirite. And who seeth not this to be a plaine and manifest difference betweene them:
and to serve God in the liberty of the Spirit. And who sees not this to be a plain and manifest difference between them:
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therfore we may well take it as a thirde marke or rule, whereby to proue and try our selues.
Therefore we may well take it as a Third mark or Rule, whereby to prove and try our selves.
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The fourth and last rule is, in considering the worke and effect which Gods mercie receiued, doth worke in vs:
The fourth and last Rule is, in considering the work and Effect which God's mercy received, does work in us:
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for, heerein doe the wicked shewe their wickednesse two waies.
for, herein do the wicked show their wickedness two ways.
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First, on the right hande, the mercies of God do work in thē a wonderfull contentation ▪ but not such as causeth them to returne the glory vnto God,
First, on the right hand, the Mercies of God do work in them a wonderful contentation ▪ but not such as Causes them to return the glory unto God,
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nay rather it is such, as causeth them to take all glory to themselues:
nay rather it is such, as Causes them to take all glory to themselves:
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for the graces of God doe puffe them vp, and make them proude, and conceyted in themselues.
for the graces of God do puff them up, and make them proud, and conceited in themselves.
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Heereof there ariseth a greate securitie, which bringeth first neglect, and afterwarde contempt of all good meanes, wherby they shoulde growe vp in goodnes.
Hereof there arises a great security, which brings First neglect, and afterward contempt of all good means, whereby they should grow up in Goodness.
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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.
On the left hand Others offend, being never pleased nor contented with that they have: nay, indeed forgetting and lightly esteeming that they have, and still desiring new.
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These men besides that they be vnthankfull, they doe also murmure and grudge against God, & are neuer pleased with him.
These men beside that they be unthankful, they do also murmur and grudge against God, & Are never pleased with him.
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Between these two, doe the children of God holde a middle and euen course: and therefore wee shall see these thinges in them.
Between these two, do the children of God hold a middle and even course: and Therefore we shall see these things in them.
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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,
First, a sighed and an acknowledging of the Wants which do move them, as Saint Peter Says, Like new born babes, to desire the sweet and sincere milk of the word, that thereby the graces they have, may be increased,
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and their other wantes may be supplied:
and their other Wants may be supplied:
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and so farre are they from beeing puffed vp with pride, that they reioyce when their pride may be pulled downe,
and so Far Are they from being puffed up with pride, that they rejoice when their pride may be pulled down,
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or their hautinesse abated, eyther by some sharpe rebuke, or by some fearefull threatning, or by some moderate correction from the Lorde.
or their haughtiness abated, either by Some sharp rebuke, or by Some fearful threatening, or by Some moderate correction from the Lord.
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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:
For they know, that if it were needful for Saint Paul to be buffited, and that by the minister of Sathan, to the intent that his pride might be beaten down:
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then it is much more needfull for them, after sundry waies to be humbled.
then it is much more needful for them, After sundry ways to be humbled.
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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:
Beside they do not only desire the word ▪ but they also wait upon the Lord, until it pleased him to work further in them thereby:
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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.
and this waiting is as earnest as is theirs, who having watched all the night, do wait and look for the dawning of the day.
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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:
Secondly, as they see their Wants, so also they see that grace they have received, and Are for that time will appayde, and contented therewith:
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and therefore as their wantes do humble them, so the graces of God receiued do comfort them:
and Therefore as their Wants do humble them, so the graces of God received do Comfort them:
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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.
and as their Wants do call upon them, and cause them to seek more: so that they have, does provoke them to be thankful for that they have received.
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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.
See then a quite contrary course of the wicked, and those that of sincerity do worship God, See I say how contrarily the graces and Gifts of GOD do work in them.
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And therfore from the consideration heereof, we may well draw a fourth rule, wherby to make triall and examination of our selues:
And Therefore from the consideration hereof, we may well draw a fourth Rule, whereby to make trial and examination of our selves:
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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,
So to conclude this point in a word, when a man by the Spirit of GOD hath been enlightened unto a certain and sufficient knowledge of God's will,
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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,
when he finds his affection, chiefly and above all other things Set upon GOD, when he finds a pure and sincere love of God in his heart, not for wages,
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but for the worke of grace, which after an vnspeakable manner doth moue him thereunto:
but for the work of grace, which After an unspeakable manner does move him thereunto:
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and when hee doth thankefully acknowledge mercies receiued, as he doth carefully attend and wa•te vppon the Lord, till he bestow some greater measure of graces vpon him;
and when he does thankfully acknowledge Mercies received, as he does carefully attend and wa•te upon the Lord, till he bestow Some greater measure of graces upon him;
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Then may he be vndoubtedly perswaded, that he hath found the spirite working in him, in a more effectuall manner,
Then may he be undoubtedly persuaded, that he hath found the Spirit working in him, in a more effectual manner,
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and that therefore it shall neuer be taken from him.
and that Therefore it shall never be taken from him.
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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.
But what then? may such men cast off all care? No, for unto them does saint Paul give this charge That they do not quench the Spirit.
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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,
And not with out cause does he give them this charge: for though the Spirit it self can never be taken utterly from them, yet doubtless,
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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,
if they wax proud, if they grow secure, if they fallen into sin, the graces and Gifts of the Spirit, may decay and die in them, their clear understanding, their feeling, their affection,
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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.
and all may be gone, so that in their own judgement, and in the judgement of Others, it may seem that they have quite quenched, and put out the Spirit.
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Neyther must this seeme so strange:
Neither must this seem so strange:
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for if the image of God, which was more perfectly placed in Adam, then it is now in vs,
for if the image of God, which was more perfectly placed in Adam, then it is now in us,
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If I say, th•s image might quite be lost and blotted out, as we see it was,
If I say, th•s image might quite be lost and blotted out, as we see it was,
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then no maruell if the graces of the spirit of God be for a time,
then no marvel if the graces of the Spirit of God be for a time,
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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 it were dead and drowned in us And that we may be the less offended herewith, the Scriptures do offer unto us such Examples of men,
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as hauing bene once effectually called and truely borne againe, haue yet a•terwarde through some sinnes, lost the graces of the spirite:
as having be once effectually called and truly born again, have yet a•terwarde through Some Sins, lost the graces of the Spirit:
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such were the Galathians, for they were truely called, and effectually regenerate by the spirite and Gospell of God,
such were the Galatians, for they were truly called, and effectually regenerate by the Spirit and Gospel of God,
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as may appeare by this, that for the wordes sake they reuerenced the Apostle as the Angell of God;
as may appear by this, that for the words sake they reverenced the Apostle as the Angel of God;
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yet they were shared with false doctrine, and fell very dangerously to the choaking and quenching of the graces of Gods spirite in them.
yet they were shared with false Doctrine, and fell very dangerously to the choking and quenching of the graces of God's Spirit in them.
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The spirit it selfe was not taken from them, nay, Christ did still continue in their heartes,
The Spirit it self was not taken from them, nay, christ did still continue in their hearts,
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but yet for want of godly graces, he was as it were without fashion and forme,
but yet for want of godly graces, he was as it were without fashion and Form,
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so that the Apostle did as it were trauell againe, vntill Christ was fashioned a newe in them.
so that the Apostle did as it were travel again, until christ was fashioned a new in them.
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Dauid also vppon the committing of his sinne, was brought into the like case, therefore in the 51. Psal. he prayeth:David also upon the committing of his sin, was brought into the like case, Therefore in the 51. Psalm he Prayeth:
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That God will create in him a newe spirit :That God will create in him a new Spirit:
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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:
What? was the Spirit quite gone? no, for by and by in the same Psalm he Prayeth, That the Lord would not take away his holy Spirit from him:
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howe can these two stande together, first to pray, that a new spirite may be created in him,
how can these two stand together, First to pray, that a new Spirit may be created in him,
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and then, that the spirite of God may not be taken from him? Surely the spirite it selfe was still in him,and then, that the Spirit of God may not be taken from him? Surely the Spirit it self was still in him,
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and therfore he prayeth, that it may not be taken frō him:
and Therefore he Prayeth, that it may not be taken from him:
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but the graces, & gracious working of the spirite they were deade and gone, and therefore hee prayeth that they may bee renewed in him.
but the graces, & gracious working of the Spirit they were dead and gone, and Therefore he Prayeth that they may be renewed in him.
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By this then we see, that the very chiefe graces of the spirite may be quenched,
By this then we see, that the very chief graces of the Spirit may be quenched,
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euen in the most godly, when they fall into sinne.
even in the most godly, when they fallen into sin.
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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.
But yet that no liberty may be taken hereby, let us a little Consider, what grief and punishment they procure to themselves, that do by any means lose the graces of the Spirit.
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First of all we must know, that though the spirite of God cannot be go•ten by our labour,
First of all we must know, that though the Spirit of God cannot be go•ten by our labour,
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yet it causeth vs much labour, and we must vndergoe much trauell, and suffer much trouble,
yet it Causes us much labour, and we must undergo much travel, and suffer much trouble,
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before the spirite of God do take possession of vs;
before the Spirit of God do take possession of us;
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now when the graces of the spirite are lost, all this our labour seemeth to bee lost,
now when the graces of the Spirit Are lost, all this our labour seems to be lost,
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and what griefe is it to see the whole labour and trauaile of a man to vanish and come to nothing.
and what grief is it to see the Whole labour and travail of a man to vanish and come to nothing.
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Secondly, when a man receiueth the spirit of GOD, and by the same spirite is assured that his sinne is forgiuen him,
Secondly, when a man receiveth the Spirit of GOD, and by the same Spirit is assured that his sin is forgiven him,
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and that hee is in the fauour of GOD;
and that he is in the favour of GOD;
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there doth arise in his hearte a great ioy in the holy Ghost, a ioy I say, that is vnspeakeable and glorious:
there does arise in his heart a great joy in the holy Ghost, a joy I say, that is unspeakable and glorious:
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and this ioy is lost and gone, when the graces of Gods spirite are gone:
and this joy is lost and gone, when the graces of God's Spirit Are gone:
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with how greate griefe and woe, they know, that in any measure haue tasted of it.
with how great grief and woe, they know, that in any measure have tasted of it.
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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;
Again, when the graces of the Spirit Are choked in men, then they have no heart to do good, they have no affection to Goodness, but all is gone;
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and they are made for the time, as it were an vnprofitable burthen of the earth.
and they Are made for the time, as it were an unprofitable burden of the earth.
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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,
What grief can be greater then this? What sorrow can sink more deep, then that a good man should be clean withholden from doing good? Moreover it is sure, that when the Gifts of the Spirit Are in this sort gone,
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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:
then he that was most righteous before, may soon fallen into great Sins, yea and which is more, they shall also suffer the reproach of their Sins:
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For this is a part of the couenant that GOD made with his, That though he will not take his mercies vtterly from them,
For this is a part of the Covenant that GOD made with his, That though he will not take his Mercies utterly from them,
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yet he will visite their sinnes with the rodde, and their iniquities with scou•ges :yet he will visit their Sins with the rod, and their iniquities with scou•ges:
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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 frō his kingdome,
and what grief this is, the Exampl of God's children may show us ▪ what grief was it to Noah become a laughing stock to his own son? what heartbreaking to David, by his own son to be thrust from his Kingdom,
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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,
so grievous were those punishments laid upon them that if without any respect of hell or heaven, we could Consider of them, we had rather want all the pleasures of sin, which they enjoyed,
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then wee woulde beare the reproch and feele the paine which they suffered.
then we would bear the reproach and feel the pain which they suffered.
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Last of all, when the graces of the spirite of GOD are once decayed, they can neuer be repaired and recouered,
Last of all, when the graces of the Spirit of GOD Are once decayed, they can never be repaired and recovered,
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but with much sorrowe and greate daunger:
but with much sorrow and great danger:
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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,
for it cannot but breed much sorrow of heart, to Remember his former Sins, to examine and see the greatness of them, to apply God's Judgments to them,
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and to prouoke himselfe to sorrowe for them:
and to provoke himself to sorrow for them:
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This is as it were to goe thorough the pikes, and through a purgatorie in this present life;
This is as it were to go through the pikes, and through a purgatory in this present life;
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and yet this must bee done, before wee can recouer Gods graces againe.
and yet this must be done, before we can recover God's graces again.
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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:
Again, it is a very dangerous thing ▪ for in such cases men Are brought as it were with Ionas, into the bottom of the sea:
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and as Dauid saith, into the deepe waters, so that all the surges, and waues doe passe and flow ouer him.
and as David Says, into the deep waters, so that all the surges, and waves do pass and flow over him.
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Now wee know what danger it is for a man to bee thrust ouer heade and ears into the deepe waters:
Now we know what danger it is for a man to be thrust over head and ears into the deep waters:
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and therefore they that are in such a case, are in great danger:
and Therefore they that Are in such a case, Are in great danger:
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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;
Wherefore all these things considered, the loss of all our labour, the loss of all true joy, the unfitness to do good, the readiness to sin;
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the griefe and danger that ensueth thereof, will, or at the least wise may, cause vs to bee ware,
the grief and danger that ensueth thereof, will, or At the least wise may, cause us to be aware,
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how wee quench the spirit. And this is the vse of the Doctrine, in humblinge of of vs:
how we quench the Spirit. And this is the use of the Doctrine, in humbling of of us:
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which also doth furthermore serue to comfort vs, knowing that we may suffer a greate decay of GODS graces;
which also does furthermore serve to Comfort us, knowing that we may suffer a great decay of GOD'S graces;
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yet by the rodde, or by the worde of GOD or by both, they shall bee renewed in vs againe.
yet by the rod, or by the word of GOD or by both, they shall be renewed in us again.
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And thus much of this commaundement that the Apostle giueth here, that wee shoulde not quench the spirite. FINIS.
And thus much of this Commandment that the Apostle gives Here, that we should not quench the Spirit. FINIS.
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The Seconde Sermon preached by M Richard Greenham. It is thus written Acts 2. Vers. 37.38.
The Seconde Sermon preached by M Richard Greenham. It is thus written Acts 2. Vers. 37.38.
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37 Now when they heard it, they were pricked in their hearts, and said vnto Peter, and the other Apostles.
37 Now when they herd it, they were pricked in their hearts, and said unto Peter, and the other Apostles.
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Men and brethren, what shall we doe?
Men and brothers, what shall we do?
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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.
38 Then Peter said unto them, amend your lives, and be baptised every one of you in the name of Iesus christ for the remission of Sins etc.
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IN this portion of the holy booke of God is set down to vs an effecte,
IN this portion of the holy book of God is Set down to us an Effect,
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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.
or rather a fruit of Peter his sermon, which he made for the answering of the slanderous reports of the Iewes, At what time they saw the wonderful Gifts of GOD sent down upon the Apostles.
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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:
In which sermon, the Apostle had pricked their Consciences vuhith showing them their Sins, telling them of a surety, that their iniquities was the cause of christ his death:
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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 thē to cōtinue in their repētance & teacheth vs that if our sorrowe be good, we must go forward therin.
whereby a certain care began to be wrought in them, insomuch that being thus troubled, they inquired and said men and brothers, what shall we do? whereupon afterwards followed the second Sermon of Peter, wherein he exhorteth them to continue in their Repentance & Teaches us that if our sorrow be good, we must go forward therein.
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Further he sheweth thē 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.
Further he shows them to this end, that they must believe, that believing they may be baptised, that being baptised they might receive the gift of the holy Ghost.
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Lastly it is manifest, how they hearing that sermon first receiued the doctrine, and after perseuered in the practise of the same.
Lastly it is manifest, how they hearing that sermon First received the Doctrine, and After persevered in the practice of the same.
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Briefely therefore three thinges are here to bee noted: First the fruite of the former Sermon of Peter contained in these wordes.
Briefly Therefore three things Are Here to be noted: First the fruit of the former Sermon of Peter contained in these words.
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Now when they hearde it, &c. Scondely the summe of a new Sermon of Peter in these worde.Now when they heard it, etc. Scondely the sum of a new Sermon of Peter in these word.
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Then Peter saide vnto them, amende your liues, &c. Thirdly is set downe the fruite of their obedience.Then Peter said unto them, amend your lives, etc. Thirdly is Set down the fruit of their Obedience.
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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.
In the former part of this Chapter we may know the wonderful works of GOD, that the Apostles, who were never brought up in Schools, speak with diverse tongues ▪ which when the multitude heard, Some Are said to marvel and to be astonished, Some mocked them and said, They Are full of new wine.
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But when Peter with greate boldenesse of spirite had in this Sermon which hee made, set the truth of God against their false accusations,
But when Peter with great boldness of Spirit had in this Sermon which he made, Set the truth of God against their false accusations,
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and had preached against their sinnes, then they lefte of mocking ▪ & were pricked in their harts.
and had preached against their Sins, then they left of mocking ▪ & were pricked in their hearts.
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Where first we may note the power of Gods word, which onely is able to touch our consciences for sinne.
Where First we may note the power of God's word, which only is able to touch our Consciences for sin.
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For neither the diuersitie of tongues, nor other giftes of the holy Ghost coulde pricke their •eartes,
For neither the diversity of tongues, nor other Gifts of the holy Ghost could prick their •eartes,
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as being able onely to cast them into an admiration.
as being able only to cast them into an admiration.
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What more forcible thinge then to cause a go•ly sorrow, thē to haue our conscience pricked? What so able to pricke our conscience as the worde of GOD? Indeede many feele sorrowe and are inwardly pricked,
What more forcible thing then to cause a go•ly sorrow, them to have our conscience pricked? What so able to prick our conscience as the word of GOD? Indeed many feel sorrow and Are inwardly pricked,
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but because therewith is not ioyned the power of Gods word, They be either senceles•e as blocks,
but Because therewith is not joined the power of God's word, They be either senceles•e as blocks,
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or in their feeling they are murmurers.
or in their feeling they Are murmurers.
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This commeth vnto vs by the dignitie of GOD his worde, in that no wonders from heauen, no miracles on earth can touch our heartes,
This comes unto us by the dignity of GOD his word, in that no wonders from heaven, no Miracles on earth can touch our hearts,
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and worke in vs any fruite without the same.
and work in us any fruit without the same.
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For though the Lorde shoulde shewe vnto vs al the wonders from heauen, which he shewed on the olde worlde,
For though the Lord should show unto us all the wonders from heaven, which he showed on the old world,
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and on Sodome, although hee shoulde lay all the plagues vpon vs, which he laide on Pharaoh and on the Aegyptians, without the word of God, we should be as vnprofitable beholders,
and on Sodom, although he should lay all the plagues upon us, which he laid on Pharaoh and on the egyptians, without the word of God, we should be as unprofitable beholders,
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as euer were the Sodomites, & should become as hardeharted as euer were Pharaoh, & the Aegyptians. so that no iudgement from heauen, no trouble from earth can humble vs, noe blessing from aboue, no benefite from beneath can ▪ profite vs,
as ever were the Sodomites, & should become as hardeharted as ever were Pharaoh, & the egyptians. so that no judgement from heaven, no trouble from earth can humble us, no blessing from above, no benefit from beneath can ▪ profit us,
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vntil the worde of GOD commeth, which teacheth the olde way to forsake it, the newe way to enter into it,
until the word of GOD comes, which Teaches the old Way to forsake it, the new Way to enter into it,
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and the perfecte way to continue in it. And thus much for the generall scope of this doctrine.
and the perfect Way to continue in it. And thus much for the general scope of this Doctrine.
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Now more particularly we may obserue in this first part three things. First the power of the worde to pricke our conscience.
Now more particularly we may observe in this First part three things. First the power of the word to prick our conscience.
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Secondly that this pricke must not cause in vs a more rebelling againste the worde or ministers thereof:
Secondly that this prick must not cause in us a more rebelling against the word or Ministers thereof:
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but rather a greater reuerence to them both. Thirdly such prickes must prepare vs to a greater desire to profit.
but rather a greater Reverence to them both. Thirdly such pricks must prepare us to a greater desire to profit.
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For the first wee must knowe, that this is the beginning of repentance, and this is the ente•ie to godlines,
For the First we must know, that this is the beginning of Repentance, and this is the ente•ie to godliness,
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euen to conceiue a sorrow for our sinnes, and so bee wounded with a feeling of our euils.
even to conceive a sorrow for our Sins, and so be wounded with a feeling of our evils.
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For as long as men are secure, it is not possible, that they should seriously apply their minde vnto doctrine,
For as long as men Are secure, it is not possible, that they should seriously apply their mind unto Doctrine,
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neither without the knowledge, and feeling of our sinnes can wee hartily longe for Christ. To this agree the lawe, the Prophets, and the Apostles.
neither without the knowledge, and feeling of our Sins can we heartily long for christ. To this agree the law, the prophets, and the Apostles.
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The lawe, because in all their sacrifices, wherein Christ was prefigured, was manifested also vnder darke signes, the contrition of hart, and acknowledging their vnworthinesse.
The law, Because in all their Sacrifices, wherein christ was prefigured, was manifested also under dark Signs, the contrition of heart, and acknowledging their unworthiness.
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The Prophets as Dauid and Esay. Dauid in the fourth psalme and fi•t verse •ayeth, Tremble and sinne not, where the Prophet sheweth, that this is an effectuall thing to trew repentance, to quake and tremble for feare of Gods iudgements.
The prophets as David and Isaiah. David in the fourth psalm and fi•t verse •ayeth, Tremble and sin not, where the Prophet shows, that this is an effectual thing to true Repentance, to quake and tremble for Fear of God's Judgments.
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That wee may then truly examine our selues, wee must feare and humble our selues,
That we may then truly examine our selves, we must Fear and humble our selves,
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because before trouble, terrour, and quaking at the iudgementes of GOD, we will neuer be brought to offer our selues to Christ alone.
Because before trouble, terror, and quaking At the Judgments of GOD, we will never be brought to offer our selves to christ alone.
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In the Psal. 51. Vers. 18.19.
In the Psalm 51. Vers. 18.19.
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the Prophet like wise sheweth, that no sacrifice is acceptable to God without a contrite heart, that is,
the Prophet like wise shows, that no sacrifice is acceptable to God without a contrite heart, that is,
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neither prayer, neither almes-giuing, neitheir praise or thanksgiuing, vnlesse we bringing an humble and contrite spirit with vs, cast our selues downe before his iudgement seate,
neither prayer, neither almsgiving, neither praise or thanksgiving, unless we bringing an humble and contrite Spirit with us, cast our selves down before his judgement seat,
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and sue for mercy in Christ.
and sue for mercy in christ.
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And here marke, that he saith, the sacrifices of God, are a troubled spirit &c. where he vsing the plurall number sheweth, that the sacrifices of repentance, which must not be one,
And Here mark, that he Says, the Sacrifices of God, Are a troubled Spirit etc. where he using the plural number shows, that the Sacrifices of Repentance, which must not be one,
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but many, are humblenes of spirite and contrition of hearte.
but many, Are humbleness of Spirit and contrition of heart.
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For the affliction of the soule & contrition of the minde, doe so cast vs downe, wounded with our sinnes & humbled with a feeling of Gods wrath,
For the affliction of the soul & contrition of the mind, do so cast us down, wounded with our Sins & humbled with a feeling of God's wrath,
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as that it maketh vs to acknowledge, that we are nothing of our selues, and to seeke for our saluation wholly at the mercie of God.
as that it makes us to acknowledge, that we Are nothing of our selves, and to seek for our salvation wholly At the mercy of God.
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Noe maruaile then, if by this means we being confounded and ashamed of our selues,
Noah marvel then, if by this means we being confounded and ashamed of our selves,
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and staying our selues on the only promises of God, doe confesse our owne nakednes and wreatchednes,
and staying our selves on the only promises of God, do confess our own nakedness and wreatchednes,
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why the Prophet should say, that the Lord is pleased with this sacrifice as with the sacrifice of sacrifices.
why the Prophet should say, that the Lord is pleased with this sacrifice as with the sacrifice of Sacrifices.
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The Prophet Esai. cap 40. V. 6.7.8. saith.
The Prophet Isaiah. cap 40. V. 6.7.8. Says.
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All flesh is grasse, & the beautie therof as the flower of grasse, the grasse withereth, All Flesh is grass, & the beauty thereof as the flower of grass, the grass withereth,
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& the flower falleth, when the breath of the Lord falleth vpon it. & the flower falls, when the breath of the Lord falls upon it.
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where the Prophet painting out man in his proper couliers, and driuing him to seeke our saluation not in himselfe but in Christ, describeth the outward part of man to be as grasse and by the flower of grasse, he sheweth his gifts of minde being vnregenerate,
where the Prophet painting out man in his proper couliers, and driving him to seek our salvation not in himself but in christ, Describeth the outward part of man to be as grass and by the flower of grass, he shows his Gifts of mind being unregenerate,
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as wisdōe memorie, knowledge, and vnderstāding.
as wisdone memory, knowledge, and understanding.
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So that, when Gods spirit doth but breath on vs, all our wisdome, all our knowledge, riches,
So that, when God's Spirit does but breath on us, all our Wisdom, all our knowledge, riches,
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and authoritie fall before the presence of the Lord of hosts, neither can we remaine, but only by the word of God, whereby wee are borne againe.
and Authority fallen before the presence of the Lord of hosts, neither can we remain, but only by the word of God, whereby we Are born again.
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Wherefore the considering & meditating of our trāsitory estate driu•th vs to a contrition & humblenes of spirit.
Wherefore the considering & meditating of our transitory estate driu•th us to a contrition & humbleness of Spirit.
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Besides, the Lord God, saith Esai, whom the heauens cannot containe, nor the earth hold, wil come and dwell with a lowly, poore,
Beside, the Lord God, Says Isaiah, whom the heavens cannot contain, nor the earth hold, will come and dwell with a lowly, poor,
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and troubled spirit, and which standeth in awe of his word. and troubled Spirit, and which Stands in awe of his word.
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God doth not accept our sacrifices, which are offered without trembling at his word, no more then if we should kill a man,
God does not accept our Sacrifices, which Are offered without trembling At his word, no more then if we should kill a man,
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& choke a dog, or offer swines flesh, which was counted an abhominable thing among the Iews,
& choke a dog, or offer Swine Flesh, which was counted an abominable thing among the Iews,
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or praise the thing that is vnright. Lastly to this accordeth the Gospel, and the Apostles. Our sauiour Christ Mat. 9.13.
or praise the thing that is unright. Lastly to this accords the Gospel, and the Apostles. Our Saviour christ Mathew 9.13.
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saith, I came not to cal the righteous, but sinners to repentance, not euerie sinner,
Says, I Come not to call the righteous, but Sinners to Repentance, not every sinner,
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but that sinner, which condēneth sinne in him, & is weary and laden with his sinnes. Mat. 11.28. Mat. 21.32.
but that sinner, which Condemneth sin in him, & is weary and laden with his Sins. Mathew 11.28. Mathew 21.32.
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our Sauiour Christ preferreth the harlotts & Publicans before the Pharises, for they being pricked for their sins & conuicted, did sorrow,
our Saviour christ preferreth the harlots & Publicans before the Pharisees, for they being pricked for their Sins & convicted, did sorrow,
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& heard Iohn preaching vnto them.
& herd John preaching unto them.
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So then Christ giueth reliefe to those that want, righteousnes to thē that feele themselues sinners, ease to them, which are burthened, lightto them, which are in darknes, life to them which are dead,
So then christ gives relief to those that want, righteousness to them that feel themselves Sinners, ease to them, which Are burdened, lightto them, which Are in darkness, life to them which Are dead,
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& saluation to them, which condēne thēselues. 1. Cor. 14. the Apostle declareth, how the Corrinthians were moued with strāge tongues:
& salvation to them, which condemn themselves. 1. Cor. 14. the Apostle Declareth, how the Corinthians were moved with strange tongues:
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but yet had not in admiration the word.
but yet had not in admiration the word.
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Besides he sheweth by comparing the gifte of tongues & prophecying together, that if an Infidell or vnlearned man should come,
Beside he shows by comparing the gift of tongues & prophesying together, that if an Infidel or unlearned man should come,
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and heare them speake with strange tongues, he would say, they were out of the witts,
and hear them speak with strange tongues, he would say, they were out of the wits,
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but if he should heare them speake the word of god plainly, he wold be rebuked of all mē & iudged of all men,
but if he should hear them speak the word of god plainly, he would be rebuked of all men & judged of all men,
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& so the secrete of his heart shold be mad manifest, he wold fal down on his
& so the secret of his heart should be mad manifest, he would fall down on his
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<1^PAGE^MISSING> and worshippe God and say plainely, when he feeleth his sinnes, they rifle mine hearte, they shewe my secret sinnes, doubtlesse, this is Gods doing, God is in them, I will follow this religion.
<1^PAGE^MISSING> and worship God and say plainly, when he feeleth his Sins, they rifle mine heart, they show my secret Sins, doubtless, this is God's doing, God is in them, I will follow this Religion.
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Wherefore in this appeareth the power of the worde, in that it citeth and sommoneth our consciences before the tribunall of God,
Wherefore in this appears the power of the word, in that it citeth and sommoneth our Consciences before the tribunal of God,
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and woundeth vs with a liuely feeling of Gods iudgement, that he, who before thorough securitie did despise sounde doctrine, may now be constreained to giue the glory vnto God. This appeareth more plainely: Heb. 4.12.
and wounds us with a lively feeling of God's judgement, that he, who before thorough security did despise sound Doctrine, may now be constreained to give the glory unto God. This appears more plainly: Hebrew 4.12.
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where it is saide, that the word of God is liuelie, m•ghty in operation, and sharper then any two edged sword,
where it is said, that the word of God is lively, m•ghty in operation, and sharper then any two edged sword,
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& it pearceth thought frō thought ; & all holinesse shall seme hypocrisie, all our righteousnes shall seeme as a defiled cloath:& it pierceth Thought from Thought; & all holiness shall seem hypocrisy, all our righteousness shall seem as a defiled cloth:
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we shall finde with Paul, that in vs, that is, in our flesh dwelleth no righteousnes.
we shall find with Paul, that in us, that is, in our Flesh dwells no righteousness.
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For mens consciences are coulde, neither are they touched and displeased with their euils, so long as they be in ignorance,
For men's Consciences Are could, neither Are they touched and displeased with their evils, so long as they be in ignorance,
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but when the worde of God pearceth into the vttermost corners of their consciences, and telleth them, that they haue to doe with the Lorde;
but when the word of God pierceth into the uttermost corners of their Consciences, and Telleth them, that they have to do with the Lord;
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they are thoroughlye touched and beginne to feare, and entering into themselues examining their conscience, they come to the knowledge of that, which before they had forgotten.
they Are thoroughly touched and begin to Fear, and entering into themselves examining their conscience, they come to the knowledge of that, which before they had forgotten.
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We can neuer bee offered to God without his spirite Iohn. 16.8. For he reprooueth the world of sinne, and awaketh our consciences, that those sins, which before were hid, should be made manifest.
We can never be offered to God without his Spirit John. 16.8. For he Reproveth the world of sin, and awakes our Consciences, that those Sins, which before were hid, should be made manifest.
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Dauid did lye an whole ye•re without this pricke of conscience, and thought, that all was well, vntill Nathan came, David did lie an Whole ye•re without this prick of conscience, and Thought, that all was well, until Nathan Come,
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neither did he finde comfort of conscience, vntill he had thus beene pricked.
neither did he find Comfort of conscience, until he had thus been pricked.
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Iosephes brethren were thirteene yeares, and neuer remembred their sinnes, vntill, after such time the Lorde laide it before them.Joseph's brothers were thirteene Years, and never remembered their Sins, until, After such time the Lord laid it before them.
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The Prophet Dauid, Psal. 32 (which he intituled a Psalme of instruction concerning the free remission of sinnes) •eacheth how wee shall finde the same.
The Prophet David, Psalm 32 (which he entitled a Psalm of instruction Concerning the free remission of Sins) •eacheth how we shall find the same.
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For many perswade themselues, that their sinnes are forgiuen, when they be not.
For many persuade themselves, that their Sins Are forgiven, when they be not.
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He also sheweth, that vntill trouble of minde did driue him to GOD, he founde no comfort, Man•sses which did eate the breade of sorrow,
He also shows, that until trouble of mind did driven him to GOD, he found no Comfort, Man•sses which did eat the bread of sorrow,
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and did drinke the water of griefe; vntill he had lamented and sorrowed, felt no rest nor peace.
and did drink the water of grief; until he had lamented and sorrowed, felt no rest nor peace.
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The woman of Samaria Iohn 4. was pleasant, and iested with our Sauiour Christ, vntill hir sinnes were opened,
The woman of Samaria John 4. was pleasant, and jested with our Saviour christ, until his Sins were opened,
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and then shee beganne to answere with more reuerence.
and then she began to answer with more Reverence.
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For vntill shee was willed to call hir husbande, shee thought all was safe, but after that he had tolde hir, that shee had plaide the adulteresse, shee acknowledged him, that hee was a Prophet.
For until she was willed to call his husband, she Thought all was safe, but After that he had told his, that she had played the adulteress, she acknowledged him, that he was a Prophet.
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Wherefore wee may see by this, which hath beene spoken, that the word of God onely pricketh our consciences,
Wherefore we may see by this, which hath been spoken, that the word of God only pricks our Consciences,
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as plainly may here appeare by the Iewes, who cared not for the Apostles nor made any conscience, vntill their hearts were pricked.
as plainly may Here appear by the Iewes, who cared not for the Apostles nor made any conscience, until their hearts were pricked.
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In the second place we must note, that they were rightly pricked.
In the second place we must note, that they were rightly pricked.
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For many often times are pricked, which kicke against the pricke, and hauing their consciences galled by the word, they murmur eyther against the preacher of the word, or against the word itselfe.
For many often times Are pricked, which kick against the prick, and having their Consciences galled by the word, they murmur either against the preacher of the word, or against the word itself.
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Here then is the difference betweene the godly and the wicked, the one is pricked and is made more carefull in a godly conscience;
Here then is the difference between the godly and the wicked, the one is pricked and is made more careful in a godly conscience;
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the other more hardened then before.
the other more hardened then before.
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But this is a godly sorrowe, when we loue the man, that rebuketh vs, and reuerence the word the more being by it reprooued in our conscience.
But this is a godly sorrow, when we love the man, that Rebuketh us, and Reverence the word the more being by it reproved in our conscience.
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Doe we loue him then that rebuketh vs? then we heare profitably. Let vs examine our selues in this sort:
Do we love him then that Rebuketh us? then we hear profitably. Let us examine our selves in this sort:
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I see God hath wounded me by him, he is the instrument, whereby God doth humble me, I will therfore loue him.
I see God hath wounded me by him, he is the Instrument, whereby God does humble me, I will Therefore love him.
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Contrary if we be often touched & amende not, we are in danger of Gods wrath.
Contrary if we be often touched & amend not, we Are in danger of God's wrath.
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Many indeed are pricked, with pouerty, many with sicknes, & some with other like afflictiōs,
Many indeed Are pricked, with poverty, many with sickness, & Some with other like afflictions,
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but few with their sins, which is the cause of their pouerty, sicknes, and other afflictions.
but few with their Sins, which is the cause of their poverty, sickness, and other afflictions.
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Let vs then learne a willingnesse to offer our selues to be taught and to be pricked for sinne, as these men were.
Let us then Learn a willingness to offer our selves to be taught and to be pricked for sin, as these men were.
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The wicked also are pricked somtimes for sinne:
The wicked also Are pricked sometimes for sin:
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but it is rather for feare of punishment, then for conscience to displease God, as were Caine and Iudas. Some men are pricked,
but it is rather for Fear of punishment, then for conscience to displease God, as were Cain and Iudas. some men Are pricked,
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and to put away their sorrow, they will goe sleepe, they will go play, they will goe sport, they wil get to merie company,
and to put away their sorrow, they will go sleep, they will go play, they will go sport, they will get to merry company,
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and passe away the time, and so, as they terme it, they will purge & driue away the rage of melancholy, they neuer goe to any Preacher, to aske of the Lord,
and pass away the time, and so, as they term it, they will purge & driven away the rage of melancholy, they never go to any Preacher, to ask of the Lord,
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or at the mouth of his spirite. They neuer respect to prayer, nor seeke any comforte in the word of GOD.
or At the Mouth of his Spirit. They never respect to prayer, nor seek any Comfort in the word of GOD.
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But to put away sorrow on this sort is to call it againe, and to feele it more freshly either in the hower of death, or in hell.
But to put away sorrow on this sort is to call it again, and to feel it more freshly either in the hour of death, or in hell.
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Contrariwise if our sorrow doth driue vs to praier or to the worde of God, it is good.
Contrariwise if our sorrow does driven us to prayer or to the word of God, it is good.
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As for the wicked and prophaine worldlinges, though as the wise man saith, Ecclesiact. 11. hee spende all his daies without any euill,
As for the wicked and Profane worldlings, though as the wise man Says, Ecclesiact. 11. he spend all his days without any evil,
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yet his darknes wilbe greater then the light, his sorrowe greater then his pleasure, his losse greater then his gaine, his trouble greater then his vanitie, in hell.
yet his darkness will greater then the Light, his sorrow greater then his pleasure, his loss greater then his gain, his trouble greater then his vanity, in hell.
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Let vs not then so carnally shake off this godly sorrow, For the worde will send vs often an vnquiet spirite, that wee may seeke to be quiet in Christ. To examine our selues herein.
Let us not then so carnally shake off this godly sorrow, For the word will send us often an unquiet Spirit, that we may seek to be quiet in christ. To examine our selves herein.
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Haue wee heard the worde of God? were we pricked by it? then haue wee profited, haue we not been pricked thereby? then as yet are we not a sacrifice for the Lord.
Have we herd the word of God? were we pricked by it? then have we profited, have we not been pricked thereby? then as yet Are we not a sacrifice for the Lord.
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For, as was saide before, Christ comforteth them that are troubled, he helpeth them that doubt, he caseth them, which are in distresse, he setteth their feete in the way of peace and gladnes, that haue long beene in darkenes and sorrow.
For, as was said before, christ comforts them that Are troubled, he Helpeth them that doubt, he caseth them, which Are in distress, he sets their feet in the Way of peace and gladness, that have long been in darkness and sorrow.
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Haue ye not beene sorrowfull, & will ye learne a salue for this sore? be sorrowfull, that ye were not sorrowfull, be pricked in your hearts,
Have you not been sorrowful, & will you Learn a salve for this soar? be sorrowful, that you were not sorrowful, be pricked in your hearts,
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because you were not more pricked.
Because you were not more pricked.
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Haue we heard the word? Let vs examin our selues? if our knowledge be the beter;
Have we herd the word? Let us examine our selves? if our knowledge be the beter;
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If our affectiōs be the holier; As hauing heard the expositiō of the law of God;
If our affections be the Holier; As having herd the exposition of the law of God;
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do we feare God? do we know how to loue God? do we pray to God? do we worship God in our soules,
do we Fear God? do we know how to love God? do we pray to God? do we worship God in our Souls,
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& in our bodies more carfully & in greater cōscience thē we haue don hertofore? Are we not now as profaine & carelesse stil in giuing the right worship to the true God,
& in our bodies more carefully & in greater conscience them we have dONE heretofore? are we not now as profaine & careless still in giving the right worship to the true God,
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as before we were to superstitious, in seruing Angels, Sāts & other false Gods; nether sorrowing for our idolatry, nor careing for true religiō? haue we not blasphemed,
as before we were to superstitious, in serving Angels, Sants & other false God's; neither sorrowing for our idolatry, nor caring for true Religion? have we not blasphemed,
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& profaned the name of god in vnreuerēt hearing his word, in vnprofitable talking of his works & abusing his owne maiesty with swearing and cursing as much as we euer did before? Haue we kept holie the saboth? or haue we not prophaned it, by open neglect of the worde, by playing, sporting, drinking,
& profaned the name of god in unreverent hearing his word, in unprofitable talking of his works & abusing his own majesty with swearing and cursing as much as we ever did before? Have we kept holy the Sabbath? or have we not Profaned it, by open neglect of the word, by playing, sporting, drinking,
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and other vanities doe we not still send forth our seruantes to dispatch our busines on that day,
and other vanities do we not still send forth our Servants to dispatch our business on that day,
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as if it were the market day, when they may do such thinges most lawfully? Are not parentes, hous-holders,
as if it were the market day, when they may do such things most lawfully? are not Parents, householders,
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and gouernours, as slacke in prouoking obedience;
and Governors, as slack in provoking Obedience;
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and children, seruantes and subiectes, as flow in yeelding obedience as euer they were? parents in the meane time, not seeing that children therefore rebell against thē, because they rebell against God;
and children, Servants and Subjects, as flow in yielding Obedience as ever they were? Parents in the mean time, not seeing that children Therefore rebel against them, Because they rebel against God;
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nor hous-holders perceiue that seruants doe not their dueties to them, because they doe not their duety to God? Are we lesse wrathfull,
nor householders perceive that Servants do not their duties to them, Because they do not their duty to God? are we less wrathful,
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and more mercifull? are we lesse riotous, and filthy defilers of our flesh? and are we more sober, chast,
and more merciful? Are we less riotous, and filthy defilers of our Flesh? and Are we more Sobrium, chaste,
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and holy? are we lesse giuen to oppression, to hard dealing one with another,
and holy? Are we less given to oppression, to hard dealing one with Another,
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and more iust, righteous, and carefull to maintaine the good estate of our brethren? Are we not backbiters, slaunderers,
and more just, righteous, and careful to maintain the good estate of our brothers? are we not backbiters, slanderers,
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or sowers of discord, causers of contention •mong our neighbours? beeing farre off from mainteyning loue vnited,
or sower's of discord, causers of contention •mong our neighbours? being Far off from maintaining love united,
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and the good name of our brethren? The cause, why we cannot see further into these things, is because we flatter our selues,
and the good name of our brothers? The cause, why we cannot see further into these things, is Because we flatter our selves,
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and because we compaire our selues with our selues & with others, but not with the rule of Gods word.
and Because we compare our selves with our selves & with Others, but not with the Rule of God's word.
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Let vs then learne to accuse our selues and to iudge our owne consciences.
Let us then Learn to accuse our selves and to judge our own Consciences.
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For if God see vs condemne ourselues, he will not condemne vs, if we accuse our selues, God will not suffer Sathan to accuse vs,
For if God see us condemn ourselves, he will not condemn us, if we accuse our selves, God will not suffer Sathan to accuse us,
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if we iudge our selues, God will acquite vs from the fearefull iudgment to come, if we be displeased for our sins, God will be pleased in Christ his righteousnesse.
if we judge our selves, God will acquit us from the fearful judgement to come, if we be displeased for our Sins, God will be pleased in christ his righteousness.
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On the contrary, whilest we lie in our sinnes, we lie in our owne blood,
On the contrary, whilst we lie in our Sins, we lie in our own blood,
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if we iudge not our selues, God will both iudge vs, and be reuenged of our sinne, he wil set our house on fire, he will send enemies, he will sende earthquakes, he will sende famines to make vs to consume our goods, he will make friends foes, he will sende sicknes and sorenes vpon our bodies,
if we judge not our selves, God will both judge us, and be revenged of our sin, he will Set our house on fire, he will send enemies, he will send earthquakes, he will send famines to make us to consume our goods, he will make Friends foes, he will send sickness and soreness upon our bodies,
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& a troubled spirit into our soules, he will send vs an ill name, thus will he bring plague vpon plague vntill we repent,
& a troubled Spirit into our Souls, he will send us an ill name, thus will he bring plague upon plague until we Repent,
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& come to a feeling of our sinnes.
& come to a feeling of our Sins.
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And why doth God all this? because we wil not come to iudge our selues.
And why does God all this? Because we will not come to judge our selves.
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For this cause, saith the Apostle. 1. Cor. 11.30. that is, because we iudge not our selues many are weake, & sicke among you,
For this cause, Says the Apostle. 1. Cor. 11.30. that is, Because we judge not our selves many Are weak, & sick among you,
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& many sleepe. 31. for if we would iudge our selues, we should not be iudged, 32. but when we are iudged, we are chastined of the Lord, that we shoulde not be condemned with the worlde.
& many sleep. 31. for if we would judge our selves, we should not be judged, 32. but when we Are judged, we Are chastined of the Lord, that we should not be condemned with the world.
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Likewise the Prophet Psal. 89. & 30.31.32.33.
Likewise the Prophet Psalm 89. & 30.31.32.33.
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But if his children forsake my lawe, and walke not in my iudgments, if they breake my statutes and keepe not my commandementes.
But if his children forsake my law, and walk not in my Judgments, if they break my statutes and keep not my Commandments.
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Then will I visite their transgression with the sword, and their iniquitie with strokes, yet my louing kindnes will I not take from him,
Then will I visit their Transgression with the sword, and their iniquity with Strokes, yet my loving kindness will I not take from him,
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neyther will I falsifie my trueth.
neither will I falsify my truth.
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For as a father withdraweth from his child sometimes his loue, & whippeth him with the rod of correction,
For as a father withdraweth from his child sometime his love, & whippeth him with the rod of correction,
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so the Lord dealeth often with his children & scourgeth their naked conscience.
so the Lord deals often with his children & scourges their naked conscience.
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God doth iudge his here, but his enemies will he iudge in the world to come,
God does judge his Here, but his enemies will he judge in the world to come,
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if we be not punished here, the punishment wil be as a thunderbolt in the day of iudgmēt.
if we be not punished Here, the punishment will be as a thunderbolt in the day of judgement.
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Hast thou bene afflicted, & not profited? will not a litle crosse serue thee? a greater shall come to thee, will not a few troubles turne thee to God,
Hast thou be afflicted, & not profited? will not a little cross serve thee? a greater shall come to thee, will not a few Troubles turn thee to God,
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then many shall come vpon thee? If a man be not troubled for sin here, it is the way to hell,
then many shall come upon thee? If a man be not troubled for since Here, it is the Way to hell,
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if he be troubled here, it is the way to heauen.
if he be troubled Here, it is the Way to heaven.
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And as they which haue not bene troubled, hauing had a little ioy shall haue eternall paine,
And as they which have not be troubled, having had a little joy shall have Eternal pain,
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so they which here haue had a little paine, shall after haue euerlasting ioye.
so they which Here have had a little pain, shall After have everlasting joy.
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They that are corrected and haue profited by it, are afflicted of the Lord in mercy,
They that Are corrected and have profited by it, Are afflicted of the Lord in mercy,
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but they that be vexed and amende not, receiue a token of Gods further wrath.
but they that be vexed and amend not, receive a token of God's further wrath.
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Wherefore we must not looke to feele comforte in the remission of sinnes, vnlesse we also haue sorrowe for committing our sinnes.
Wherefore we must not look to feel Comfort in the remission of Sins, unless we also have sorrow for committing our Sins.
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For neuer any of gods children were comforted throughly, but they were first humbled for their sinne lawfully.
For never any of God's children were comforted thoroughly, but they were First humbled for their sin lawfully.
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To the working of which humiliation, wee must remember Gods iudgements shewed on others:
To the working of which humiliation, we must Remember God's Judgments showed on Others:
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hath God destroyed the whole world for sinne, and can he not, or will he not destroy thee for sinne? hath he ouerthrowen whole nations,
hath God destroyed the Whole world for sin, and can he not, or will he not destroy thee for sin? hath he overthrown Whole Nations,
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and will he suffer thee to lie still in thy sinnes? See how full Hell is alreadie,
and will he suffer thee to lie still in thy Sins? See how full Hell is already,
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and yet daily we runne headlong thither.
and yet daily we run headlong thither.
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Consider also, how great thy sinne was, that could not be cleansed but by the bloode of Iesus Christ;
Consider also, how great thy sin was, that could not be cleansed but by the blood of Iesus christ;
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Oh how soule was that sinne, that nothing else could wash it, but Christ his hart blood? oh how great was our guiltines, that were ransomed by such a price? How greate was the sore, that needed such a salue? howe deepe was the wound, that needed such a medicine? O louing kindnes, and vnspeakeable loue towards vs!
O how soul was that sin, that nothing Else could wash it, but christ his heart blood? o how great was our guiltiness, that were ransomed by such a price? How great was the soar, that needed such a salve? how deep was the wound, that needed such a medicine? O loving kindness, and unspeakable love towards us!
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Shall Christ be slaine for our sinnes, and we not slaye sinne in our selues? Shall Christ die for our sinnes,
Shall christ be slain for our Sins, and we not slay sin in our selves? Shall christ die for our Sins,
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and sinne as yet is not dead in vs? Shall Christ be crucified for vs,
and sin as yet is not dead in us? Shall christ be Crucified for us,
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and will we not crucifie sinne in our selues? Shall Christ haue his hearte pricked with a speare,
and will we not crucify sin in our selves? Shall christ have his heart pricked with a spear,
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and shall not we haue our harts pricked with sorrow? This is the true vse and meditating of Christ his passion.
and shall not we have our hearts pricked with sorrow? This is the true use and meditating of christ his passion.
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We are wont to defy the Iewes for accusing Christ, we spit at Iudas for betraying Christ,
We Are wont to defy the Iewes for accusing christ, we spit At Iudas for betraying christ,
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and we condemne Pilate for condemning Christ, but we are much more to be at defiance with our sinnes, which accused him before the iudgement seat of God, we are to accuse our selues, who haue and daily doe, betray him;
and we condemn Pilate for condemning christ, but we Are much more to be At defiance with our Sins, which accused him before the judgement seat of God, we Are to accuse our selves, who have and daily doe, betray him;
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we must condemne our selues, whose sinnes haue condemned him.
we must condemn our selves, whose Sins have condemned him.
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But if neither the iudgements of God, hell, nor the crosse of Christ can moue vs,
But if neither the Judgments of God, hell, nor the cross of christ can move us,
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then let vs examine our selues how we can reioyce in Christ. It followeth to speake of the counsell of Peter, Repent, as if he should say.
then let us examine our selves how we can rejoice in christ. It follows to speak of the counsel of Peter, repent, as if he should say.
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I know your heartes are pricked, how be it I will shewe you, how it is the pollicy of the Diuell, to make these good motions quickly to waxe dry in you, he will stay you from perseuering, you must therfore endeuoure to continue in this godly sorrow.
I know your hearts Are pricked, how be it I will show you, how it is the policy of the devil, to make these good motions quickly to wax dry in you, he will stay you from persevering, you must Therefore endeavour to continue in this godly sorrow.
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The Apostle saw, that this sorrow, which as Paule witnesseth is not to be repented of, was well begunne in them,
The Apostle saw, that this sorrow, which as Paul Witnesseth is not to be repented of, was well begun in them,
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but in continuing his sermon still to that effect, he sheweth that our sorrow must be also continuall.
but in Continuing his sermon still to that Effect, he shows that our sorrow must be also continual.
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Many sorrow, as hath beene shewed, but in a worldly sorrowing, which bringeth eternal death, not in a godly griefe which bringeth repentance.
Many sorrow, as hath been showed, but in a worldly sorrowing, which brings Eternal death, not in a godly grief which brings Repentance.
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Wherfore we are to note that repentance beginneth in vs, continueth and endeth with sorrow. Now, if it might be, it were expedient to shew what repentance is.
Wherefore we Are to note that Repentance begins in us, Continueth and Endeth with sorrow. Now, if it might be, it were expedient to show what Repentance is.
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In one word, Repentance is not a bare leauing of sinne, but an vtter condemning and misliking of that sinne, which we haue left.
In one word, Repentance is not a bore leaving of sin, but an utter condemning and misliking of that sin, which we have left.
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For though we haue left it, yet Sathan may make vs to sorrow for it many yeares after,
For though we have left it, yet Sathan may make us to sorrow for it many Years After,
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yea euen at the point of death.
yea even At the point of death.
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' Dauid had left his sinne, but it caused him to sorrow an whole yeare after.
' David had left his sin, but it caused him to sorrow an Whole year After.
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Iosephs brethren had forsaken and almost forgotten their sinne, yet it troubled them and grieued them thirteene yeares after.Joseph's brothers had forsaken and almost forgotten their sin, yet it troubled them and grieved them thirteene Years After.
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Our pricking of heart therfore must be continued and daily renued.
Our pricking of heart Therefore must be continued and daily renewed.
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This repentance is figured in baptisme, both in that we must die to sin, and bury it,
This Repentance is figured in Baptism, both in that we must die to since, and bury it,
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and also that we must rise againe to newnes of life, for a man cannot die to sin but by the vertue of Christ his death,
and also that we must rise again to newness of life, for a man cannot die to sin but by the virtue of christ his death,
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neyther can he rise to righteousnes without the power of his resurrection.
neither can he rise to righteousness without the power of his resurrection.
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Now we must know that as our sinnes are forgiuen, so we must also receiue Gods spirit.
Now we must know that as our Sins Are forgiven, so we must also receive God's Spirit.
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If God promiseth mercy to our children much more to vs, if we beleue and receiue his promises,
If God promises mercy to our children much more to us, if we believe and receive his promises,
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if to them, which are a farre of, much more to them that are neare.
if to them, which Are a Far of, much more to them that Are near.
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And yet though we haue been baptised an hundred yeares, and haue not receiued the holy Ghost:
And yet though we have been baptised an hundred Years, and have not received the holy Ghost:
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we may die in our sinnes.
we may die in our Sins.
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Some vnderstand by the gift of the holy Ghost the graces of God bestowed on the Apostles,
some understand by the gift of the holy Ghost the graces of God bestowed on the Apostles,
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but in my iudgement, their opinion is not sound, because, that was a particular thing giuen only to them of that time, this promise is generall and respectes all posterities.
but in my judgement, their opinion is not found, Because, that was a particular thing given only to them of that time, this promise is general and respects all Posterities.
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We are then to note, that repentance is a continuall course of sorrowe, and if we haue this in trueth,
We Are then to note, that Repentance is a continual course of sorrow, and if we have this in truth,
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then may we boldly seeke for comfort out of Gods wo•d, and from his ministers,
then may we boldly seek for Comfort out of God's wo•d, and from his Ministers,
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and looke what comfort they giue vs on earth, the same shal be sealed also in heauen.
and look what Comfort they give us on earth, the same shall be sealed also in heaven.
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Wherefore as it is requisite continually to till the ground, if we will haue fruite, and daily to eate, if we will liue:
Wherefore as it is requisite continually to till the ground, if we will have fruit, and daily to eat, if we will live:
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so in spirituall things, we must be humbled with continuall sorrow, that we may be refreshed with daily comfort in Christ, in whose name let vs pray. Our father, &c. FINIS.
so in spiritual things, we must be humbled with continual sorrow, that we may be refreshed with daily Comfort in christ, in whose name let us pray. Our father, etc. FINIS.
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