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Two learned and godly Sermons, preached by that reuerende and zelous man, M. Richarde Greenham: and the first of them is of this text folowing.
Two learned and godly Sermons, preached by that reverend and zealous man, M. Richard Greenham: and the First of them is of this text following.
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A good name is to he desired aboue great riches, and louing fauour aboue siluer and golde. Prouerbes. 22.1.
A good name is to he desired above great riches, and loving favour above silver and gold. Proverbs. 22.1.
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ALl that is to be desired of a man, is this, that he be vertuous, godly, and truly religious:
ALl that is to be desired of a man, is this, that he be virtuous, godly, and truly religious:
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this because it is in it selfe most excellent, & most contrary to our nature, therfore the Scripture vseth many argumentes and reasons to perswade vs thereunto:
this Because it is in it self most excellent, & most contrary to our nature, Therefore the Scripture uses many Arguments and Reasons to persuade us thereunto:
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as in this place, where the Wise man would stirre vs vp to the loue of Vertue, by settyng before our eyes two principall effectes and fruites, which we may receiue by it.
as in this place, where the Wise man would stir us up to the love of Virtue, by setting before our eyes two principal effects and fruits, which we may receive by it.
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The first of these is, A good name. The seconde is, Louing fauour: both which,
The First of these is, A good name. The seconde is, Loving favour: both which,
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as they do proceede from vertue and godlynes, so they do mainteyne and encrease one another:
as they do proceed from virtue and godliness, so they do maintain and increase one Another:
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for, as a man findeth much fauour with those which do speake and report well of him,
for, as a man finds much favour with those which do speak and report well of him,
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so those that wyll shew a man louing fauour, wil, or at the least ought to shew it in this, that they can willingly afforde him good report.
so those that will show a man loving favour, will, or At the least ought to show it in this, that they can willingly afford him good report.
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Now, that both these are preferred to great Riches, both these are accompted better then Golde and much Siluer: and surely, who so euer is truely wyse, will make this accompt of them:
Now, that both these Are preferred to great Riches, both these Are accounted better then Gold and much Silver: and surely, who so ever is truly wise, will make this account of them:
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who so euer doth rightly know to discerne what is good, he wil first and especially labour for them:
who so ever does rightly know to discern what is good, he will First and especially labour for them:
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for, a good name, doth commende vs to God, and to his holy Angels, in whose eyes those vertues, wherof a good name doth arise, are most acceptable:
for, a good name, does commend us to God, and to his holy Angels, in whose eyes those Virtues, whereof a good name does arise, Are most acceptable:
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but Riches are not able to do this, no, the abundance of siluer, is often an occasion of sinne, whereby we are cast out of the fauour of God.
but Riches Are not able to do this, no, the abundance of silver, is often an occasion of sin, whereby we Are cast out of the favour of God.
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Againe, where as riches (especially if they be euilly gotten) doe cause men many times to hate vs:
Again, where as riches (especially if they be evilly got) do cause men many times to hate us:
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this good name, and this louing fauour, doth win the hartes of many, yea, it doth sometimes cause our enemies to be at peace with vs. And this euer hath been,
this good name, and this loving favour, does win the hearts of many, yea, it does sometime cause our enemies to be At peace with us And this ever hath been,
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and euer wilbe most certaine and true, whether we loke to prosperity or aduersity, whether we loke to the cōmon callinges of this ciuill life,
and ever will most certain and true, whither we look to Prosperity or adversity, whither we look to the Common callings of this civil life,
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or the calling of the Church:
or the calling of the Church:
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for such is the corruption of mans nature, that naturally they do not loue the Magistrates that God hath placed ouer them,
for such is the corruption of men nature, that naturally they do not love the Magistrates that God hath placed over them,
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but when the Magistrate hath gotten a good report by the due execution of iustice, by his pitifull dealing with the poore,
but when the Magistrate hath got a good report by the due execution of Justice, by his pitiful dealing with the poor,
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and by his fatherly fauour to all that be good;
and by his fatherly favour to all that be good;
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then will his subiectes loue him, then will they imbrace him, then wyll they wyllyngly commit their matters into his handes,
then will his Subjects love him, then will they embrace him, then will they willingly commit their matters into his hands,
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and then will they with faythfull and friendly hartes cleaue and sticke fast vnto him.
and then will they with faithful and friendly hearts cleave and stick fast unto him.
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To be short, that Lawyer hath most clyantes, that Phisitian hath most patientes, and that Merchant hath most customers, whose vertuous and godly dealing hath gottē them a good report.
To be short, that Lawyer hath most Clients, that physician hath most Patients, and that Merchant hath most customers, whose virtuous and godly dealing hath got them a good report.
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In the callinges of the Church this also is true:
In the callings of the Church this also is true:
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for, if any Preacher by the faythfull discharge of his duetie, and by his godly lyfe, haue once gotten the fauour and friendshyp of men,
for, if any Preacher by the faithful discharge of his duty, and by his godly life, have once got the favour and friendship of men,
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how gladly will men heare him, how quietly will they be ruled by him, in what simplicitie will they make their griefes knowen vnto him,
how gladly will men hear him, how quietly will they be ruled by him, in what simplicity will they make their griefs known unto him,
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and how carefull will they be to procure his good. That Schoolemaister also that hath the name of learning to teach, of discretion to rule,
and how careful will they be to procure his good. That Schoolmaster also that hath the name of learning to teach, of discretion to Rule,
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and of godlines to trayne vp his Scholers in the feare of God, he neuer wants Scholers,
and of godliness to train up his Scholars in the Fear of God, he never Wants Scholars,
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but the best men of all sides will flocke vnto him.
but the best men of all sides will flock unto him.
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Contrary wise, yf any of them be discredited through an euyll name, yf the Magistrate be accompted an oppressour, or a tyrant:
Contrary wise, if any of them be discredited through an evil name, if the Magistrate be accounted an oppressor, or a tyrant:
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yf the Lawyer be reported to deale deceitefully, yf the Minister be corrupted eyther in doctrine or in lyfe,
if the Lawyer be reported to deal deceitfully, if the Minister be corrupted either in Doctrine or in life,
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yf the Scholemaister be once knowen to be vnsufficient in learning, vnwise in gouerning, prophane and of no religion,
if the Schoolmaster be once known to be unsufficient in learning, unwise in governing, profane and of no Religion,
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then wil all men be afrayde to haue any dealinges with thē: those things are often found true in peace and prosperitie;
then will all men be afraid to have any dealings with them: those things Are often found true in peace and Prosperity;
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but in aduersitie, as in the time of warre, in the time of sicknes, and in the time of want and pouertie, they be found most true.
but in adversity, as in the time of war, in the time of sickness, and in the time of want and poverty, they be found most true.
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Wil not all the poore commonly, in the time of warre seeke some ayde at the Magistrate, who in the time of peace did good vnto them:
Wil not all the poor commonly, in the time of war seek Some aid At the Magistrate, who in the time of peace did good unto them:
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nay rather, will they not al with one consent come togeather to helpe and defende with all their might,
nay rather, will they not all with one consent come together to help and defend with all their might,
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and with life it selfe, seeing he hath vsed all good meanes to saue and defende their liues? Contrariwise,
and with life it self, seeing he hath used all good means to save and defend their lives? Contrariwise,
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how many Kinges, how many Captaynes, how many Magistrates, haue euen in their greatest needes been left and forsaken of their Subiectes and souldiers,
how many Kings, how many Captains, how many Magistrates, have even in their greatest needs been left and forsaken of their Subjects and Soldiers,
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because they haue too sharply and vnmercifully ruled them? And which is more then this, the Subiectes haue procured the death of their Princes, the Souldiers haue layde violent handes vpon their Captaynes,
Because they have too sharply and unmercifully ruled them? And which is more then this, the Subjects have procured the death of their Princes, the Soldiers have laid violent hands upon their Captains,
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and the Tenantes haue been the first that haue layde violent hands vpon their Land-lordes; because no pittie, no compassion, no friendshyp, nor louyng fauour, hath been shewed vnto them.
and the Tenants have been the First that have laid violent hands upon their Landlords; Because no pity, no compassion, no friendship, nor loving favour, hath been showed unto them.
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Agayne, if Magistrate, Minister, or Maister, or any other man, by exerciseing or executing the dueties of loue, haue won the hartes of the people,
Again, if Magistrate, Minister, or Master, or any other man, by exercising or executing the duties of love, have wone the hearts of the people,
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and gotten a good name, among them:
and got a good name, among them:
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then, in his sicknes they wyll pray for him, they will visite him, and they will beare with him a part of his griefe.
then, in his sickness they will pray for him, they will visit him, and they will bear with him a part of his grief.
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Agayne, what can be more comfortable to a man, then this? This wyll glad him at the hart,
Again, what can be more comfortable to a man, then this? This will glad him At the heart,
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and this wyll turne his bed in all his sicknes:
and this will turn his Bed in all his sickness:
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in pouertie also he is most & sonest holpen, which hath the best name, and hath obteyned through vertue, most fauour with men:
in poverty also he is most & soonest helped, which hath the best name, and hath obtained through virtue, most favour with men:
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for, good men do consider their owne cause in him; therefore are most ready to helpe him:
for, good men do Consider their own cause in him; Therefore Are most ready to help him:
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the euyl and vngodly men, although they bare him no great goodwill, yet they are forced to helpe him, partly,
the evil and ungodly men, although they bore him no great goodwill, yet they Are forced to help him, partly,
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because his godly lyfe doth witnes vnto their soules, that he doth deserue to be holpen,
Because his godly life does witness unto their Souls, that he does deserve to be helped,
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& partly, because the Lord doth turne their hartes to fauour him.
& partly, Because the Lord does turn their hearts to favour him.
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The Widowe therefore that came to Elisha for helpe, vsed this argument to perswade Elisha, O man of God, sayth she, my husbande is dead, and dyed in debt, but he feared God:
The Widow Therefore that Come to Elisha for help, used this argument to persuade Elisha, Oh man of God, say she, my husband is dead, and died in debt, but he feared God:
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therfore helpe, I pray thee, seeing the creditours are come: and immediately Elisha did helpe her.Therefore help, I pray thee, seeing the creditors Are come: and immediately Elisha did help her.
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On the other side, yf a man be euilly reported of, yf he be a theefe,
On the other side, if a man be evilly reported of, if he be a thief,
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an adulterer, an athist, an idolalour, a riotous person, or a man of hard dealing;
an adulterer, an Atheist, an idolalour, a riotous person, or a man of hard dealing;
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if such a man be once brought to some low sayle, if he once fall into pouertie and neede,
if such a man be once brought to Some low sail, if he once fallen into poverty and need,
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then the hartes of men are shut vp agaynst him, no man doth pittie him, & all men will see, and say, that his owne sinne is brought vppon him:
then the hearts of men Are shut up against him, no man does pity him, & all men will see, and say, that his own sin is brought upon him:
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and this hath the testimony of the Prophets, who did often threaten such kinde of punishment to vngodly men,
and this hath the testimony of the prophets, who did often threaten such kind of punishment to ungodly men,
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so that no man shall say, Ah my father, or, ah my mother: but the whole should be glad of their departure.
so that no man shall say, Ah my father, or, ah my mother: but the Whole should be glad of their departure.
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This did the heathen people see in some part, and therefore all of them did greatly desire a good name:
This did the heathen people see in Some part, and Therefore all of them did greatly desire a good name:
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and as euery one of them excelled in strength, and in corage, or in wit,
and as every one of them excelled in strength, and in courage, or in wit,
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or any kind of knowledge, so they did labour by that thing, to get some credite to thēselues.
or any kind of knowledge, so they did labour by that thing, to get Some credit to themselves.
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And to conclude this poynt, though a man haue many good thinges in him, though a Magistrate doe feare God greately,
And to conclude this point, though a man have many good things in him, though a Magistrate do Fear God greatly,
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though a Minister be excellent in many poyntes, though a Phisitian or Lawyer be skilfull in their professiō,
though a Minister be excellent in many points, though a physician or Lawyer be skilful in their profession,
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yet if they haue not a good name, they can doe lytle good with their gyftes.
yet if they have not a good name, they can do little good with their Gifts.
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All this doth teach vs, that in deede it is true which Salomon sayth here, that a good name, is to be chosen aboue great Riches:
All this does teach us, that in deed it is true which Solomon say Here, that a good name, is to be chosen above great Riches:
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and that louing fauour, is better then siluer and golde. Now the instructions that we may gather out of this place, be these two:and that loving favour, is better then silver and gold. Now the instructions that we may gather out of this place, be these two:
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The fiirst is, that we ought not to hurt our neighbour aboue all things in his good name: and therefore the Lord in his law ordeyned, that he which doth such a thing, should haue the same punishmēt which he purposed to bring vpon an other.
The fiirst is, that we ought not to hurt our neighbour above all things in his good name: and Therefore the Lord in his law ordained, that he which does such a thing, should have the same punishment which he purposed to bring upon an other.
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Men would be loth to steale the goodes of any man from him;
Men would be loath to steal the goods of any man from him;
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and yet the good name of a man, is more worth then all the Riches in the world:
and yet the good name of a man, is more worth then all the Riches in the world:
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therfore, if any man by raysing vp false reportes, do impaire his brothers credite, he doth hurt him more,
Therefore, if any man by raising up false reports, do impair his Brother's credit, he does hurt him more,
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and sinneth more grosly & greeuously, then if he had taken away his landes and his lyuinges, his corne or his cattle,
and Sinneth more grossly & grievously, then if he had taken away his Lands and his livings, his corn or his cattle,
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or any other thyng that he hath:
or any other thing that he hath:
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and though the things be false which he reporteth, he sinneth neuer the lesse, for after that time,
and though the things be false which he Reporteth, he Sinneth never the less, for After that time,
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euen good men will be more suspitious, and the wicked will not let it go out of their mindes:
even good men will be more suspicious, and the wicked will not let it go out of their minds:
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but if it be agaynst a Preacher, or a professour of the trueth, then it is a great sinne,
but if it be against a Preacher, or a professor of the truth, then it is a great sin,
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because the very gospel of God is discredited thereby.
Because the very gospel of God is discredited thereby.
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The second instruction is this, That we must be carefull by all good meanes, to get and maynteyne our owne good name. For,
The second instruction is this, That we must be careful by all good means, to get and maintain our own good name. For,
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if it be a sinne to discredite an other man; then much more is it a sinne to discredite our selues.
if it be a sin to discredit an other man; then much more is it a sin to discredit our selves.
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If we be charged to further the good name of our brother, then are we straightly commaunded to helpe forwarde our owne,
If we be charged to further the good name of our brother, then Are we straightly commanded to help forward our own,
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as much as we be able:
as much as we be able:
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then it can not be without great sinne, that a man should cast off al care of his owne credite.
then it can not be without great sin, that a man should cast off all care of his own credit.
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The very heathen saw this to be a fault, & they did commonly say, That who so euer regardeth not the report of men, he is dissolute in deede,
The very heathen saw this to be a fault, & they did commonly say, That who so ever Regardeth not the report of men, he is dissolute in deed,
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and hath in effect, lost the nature of man.
and hath in Effect, lost the nature of man.
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And therefore we may well say, that he is without all hope of amendement, which is not brought to some remorse or sorow, which with a shamelesse face, can face out sinne,
And Therefore we may well say, that he is without all hope of amendment, which is not brought to Some remorse or sorrow, which with a shameless face, can face out sin,
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and which hath addars eares and will not heare, charme the charmer neuer so wysely:
and which hath Adders ears and will not hear, charm the charmer never so wisely:
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as then, a shamelesse face openeth a doore to all vngodlinesse, so due care of credite, causeth a man to be carefull of his wayes.
as then, a shameless face Openeth a door to all ungodliness, so due care of credit, Causes a man to be careful of his ways.
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Who so euer therefore will lyue godly, he must safely prouide for his good name. Seeing these thinges be so, it shalbe profitable to consider how this good name may be gotten, and preserued.
Who so ever Therefore will live godly, he must safely provide for his good name. Seeing these things be so, it shall profitable to Consider how this good name may be got, and preserved.
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And agayne, if we be discredited, what vse and profite we must make of it. For the first, it is certayne, that seeing fame and honest report be good thinges,
And again, if we be discredited, what use and profit we must make of it. For the First, it is certain, that seeing fame and honest report be good things,
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and therefore they must needes arise and spring of those thinges that are good; as of vertue, godlynes, & good religion.
and Therefore they must needs arise and spring of those things that Are good; as of virtue, godliness, & good Religion.
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Now, whereas here Turkes, and such vngodly men haue great fauour amongst the people, and be well reported of, this in deede is no good name,
Now, whereas Here Turks, and such ungodly men have great favour among the people, and be well reported of, this in deed is no good name,
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because it ariseth not of goodnesse, it is only a vaine applause of the simple people:
Because it arises not of Goodness, it is only a vain applause of the simple people:
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Nay, it is the great and fierce wrath of God vpon them, though they neyther see nor perceiue that,
Nay, it is the great and fierce wrath of God upon them, though they neither see nor perceive that,
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when they be well spoken off for their euyll deedes:
when they be well spoken off for their evil Deeds:
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for, by this meanes, they be hardoned in their sinne, by this meanes they be hindered and holden from repentance:
for, by this means, they be hardoned in their sin, by this means they be hindered and held from Repentance:
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then the which, there is not a greater punishment vnder the Sunne:
then the which, there is not a greater punishment under the Sun:
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Such a name then is not to be desired, nay, we ought rather to pray agaynst such a name. And if we wilbe famous and of good report,
Such a name then is not to be desired, nay, we ought rather to pray against such a name. And if we will famous and of good report,
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then let vs take heede that we seeke it by goodnesse and vertue, and then it wilbe a good name in deede.
then let us take heed that we seek it by Goodness and virtue, and then it will a good name in deed.
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But let vs weigh these thinges more particulerly, and let vs know, that the first step vnto a good name, is the carefull and continuall auoydance of euil, both outward & inward:
But let us weigh these things more particularly, and let us know, that the First step unto a good name, is the careful and continual avoidance of evil, both outward & inward:
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in outward and grosse euilles, we must first beware of all euill generall:
in outward and gross evils, we must First beware of all evil general:
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which thing if we be not careful to do, then wil our good name be soone impayred.
which thing if we be not careful to do, then will our good name be soon impaired.
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Secondly, we must narowly looke vnto some special sinnes, whereunto our nature is most inclinable and subiect:
Secondly, we must narrowly look unto Some special Sins, whereunto our nature is most inclinable and Subject:
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for, as one dead Flie corrupteth one whole boxe of oyntment, though it be most precious:
for, as one dead Fly corrupteth one Whole box of ointment, though it be most precious:
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so, some one sinne, doth often cracke the credite of a man, though otherwyse he hath been well reported off.
so, Some one sin, does often Crac the credit of a man, though otherwise he hath been well reported off.
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And if it behoueth all men thus nearely to looke to their wayes, then much more it is needefull, that euery chylde of God should do so:
And if it behooves all men thus nearly to look to their ways, then much more it is needful, that every child of God should do so:
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for, the worlde through the hatred it beareth to them, dealeth with them as it doth with Witches & Phisitions:
for, the world through the hatred it bears to them, deals with them as it does with Witches & Physicians:
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the Witch though she fayle in twentie thinges, yet if she do some one thing aright,
the Witch though she fail in twentie things, yet if she do Some one thing aright,
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though it be but small, the worlde loueth and commendeth her for a good and a wyse woman:
though it be but small, the world loves and commends her for a good and a wise woman:
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but the Phisitian, though he worke fiue hundred cures, yet yf through the waywardnes of his patient,
but the physician, though he work fiue hundred cures, yet if through the waywardnes of his patient,
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or for the punishment of his patientes sinnes, he fayle but in one, that one fayle, doth more turne to his discredite,
or for the punishment of his Patients Sins, he fail but in one, that one fail, does more turn to his discredit,
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then his manifolde, goodly, and notable cures, do get him prayse: in this maner doth the worlde deale with men.
then his manifold, goodly, and notable cures, do get him praise: in this manner does the world deal with men.
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If a worldly man haue but an outward gyft of strength, of speach, of comelinesse, he shalbe greatly praysed,
If a worldly man have but an outward gift of strength, of speech, of comeliness, he shall greatly praised,
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& compted a goodly man, though he swimme and flow ouer in all maner of vices.
& counted a goodly man, though he swim and flow over in all manner of vices.
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But let the childe of God be truely zelous in true religion, let him be honest & holy in conuersation,
But let the child of God be truly zealous in true Religion, let him be honest & holy in Conversation,
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yet if there be but some one infirmitie in him;
yet if there be but Some one infirmity in him;
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or, if he haue through weaknesse fallen once into some one sinne, that one infirmitie against which he striueth, that one sinne for the which he is greeued, shall drowne all the graces of God in him, be they neuer so great,
or, if he have through weakness fallen once into Some one sin, that one infirmity against which he strives, that one sin for the which he is grieved, shall drown all the graces of God in him, be they never so great,
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and the worlde will accompt him a most wicked man.
and the world will account him a most wicked man.
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Seeing then that this is the enmitie of the world against Gods people, how warily ought they to walke in so crooked and so froward a generation:
Seeing then that this is the enmity of the world against God's people, how warily ought they to walk in so crooked and so froward a generation:
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and hereof they must be so much the more carefull, because the wicked by such slippes and infirmities, will not onely take occasion to discredite them,
and hereof they must be so much the more careful, Because the wicked by such slips and infirmities, will not only take occasion to discredit them,
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but euen to speake euill of al their profession, yea, and to blaspheme the glorious worde of God, and his eternall trueth.
but even to speak evil of all their profession, yea, and to Blaspheme the glorious word of God, and his Eternal truth.
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Then, if we be carefull of our owne good name, if we haue any zeale of God his glory,
Then, if we be careful of our own good name, if we have any zeal of God his glory,
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if we haue any care of the worlde, if we haue any loue of the sainctes,
if we have any care of the world, if we have any love of the Saints,
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then let vs carefully shun all and euery infirmitie whereby Gods name is dishonored, his glorious Gospel blasphemed, his children greeued,
then let us carefully shun all and every infirmity whereby God's name is dishonoured, his glorious Gospel blasphemed, his children grieved,
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and we our selues discredited amongst the wicked. And thus much for the open and outward sinne.
and we our selves discredited among the wicked. And thus much for the open and outward sin.
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As open and outwarde sinne, committed in the sight of man, hath alwayes the punishment of an ill name ioyned with it:
As open and outward sin, committed in the sighed of man, hath always the punishment of an ill name joined with it:
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so also secret sinnes, which are hidden as it were, in the darke corners of our hartes, do bryng vs out of fauour and credite with God,
so also secret Sins, which Are hidden as it were, in the dark corners of our hearts, do bring us out of favour and credit with God,
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and when we are out of credite with him, then doth he further make our sinnes knowen vnto men, for our further discredite:
and when we Are out of credit with him, then does he further make our Sins known unto men, for our further discredit:
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For, nothing is so hidden, which shall not be brought to light, and nothing so secret, which shal not be discouered,
For, nothing is so hidden, which shall not be brought to Light, and nothing so secret, which shall not be discovered,
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euen in the sight of the worlde.
even in the sighed of the world.
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And that we may be the further perswaded of this, let vs all know of a suretie, that the Lord hath many meanes to bryng such thynges to light.
And that we may be the further persuaded of this, let us all know of a surety, that the Lord hath many means to bring such things to Light.
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For, he can make the fieldes to haue eyes to see our wickednesse, he can make the woodes to haue eares to heare our vngodly counselles:
For, he can make the fields to have eyes to see our wickedness, he can make the woods to have ears to hear our ungodly Counsels:
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yea, he can cause the walles of our bedchambers, to beare witnesse against vs of our sinnes committed vpon our beddes:
yea, he can cause the walls of our bedchambers, to bear witness against us of our Sins committed upon our Beds:
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if this will not serue, he can go further, and cause our friendes to fall out with vs,
if this will not serve, he can go further, and cause our Friends to fallen out with us,
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and the men of our counsell to bewray our wickednesse, and though we had not any such purpose,
and the men of our counsel to bewray our wickedness, and though we had not any such purpose,
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when we make him priuie to our deuises, yet in displeasure, the Lord doth cause him all at once to breake out the matter:
when we make him privy to our devises, yet in displeasure, the Lord does cause him all At once to break out the matter:
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yea, rather then thou shouldest beare no reproch for thy secret sinnes, the Lord will cause thine owne mouth to testifie agaynst thee,
yea, rather then thou Shouldst bear no reproach for thy secret Sins, the Lord will cause thine own Mouth to testify against thee,
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and thine owne wordes shall get thee discredite:
and thine own words shall get thee discredit:
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For, eyther vnawares thou shalt bewray thy selfe, or, in thy sleepe by dreames, thou shalt make the thing knowen,
For, either unawares thou shalt bewray thy self, or, in thy sleep by dreams, thou shalt make the thing known,
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or, in thy sicknesse thou shalt raue of it, or in some fransie, thou shalt vomit it out,
or, in thy sickness thou shalt rave of it, or in Some fransie, thou shalt vomit it out,
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or els the torment of thy euyll conscience shalbe so sharpe, that euen to thine owne shame and confusion, thou shalt confesse thy fault.
or Else the torment of thy evil conscience shall so sharp, that even to thine own shame and confusion, thou shalt confess thy fault.
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Last of all, when thou thinkest or deuisest euyll agaynst thy neighbour, though it be neuer so secretly,
Last of all, when thou Thinkest or deuisest evil against thy neighbour, though it be never so secretly,
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yet besides all the former, the Lord hath an other meanes, whereby he will bring thee to discredite for it;
yet beside all the former, the Lord hath an other means, whereby he will bring thee to discredit for it;
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and this is a very vehement suspition, raysed vp in the hart of him, of whom thou deemest this euyll ▪ for,
and this is a very vehement suspicion, raised up in the heart of him, of whom thou deemest this evil ▪ for,
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as it often commeth to passe, that good motions which aryse secretly in the minde, for the good of others, do cause that other men do thinke wel of thee,
as it often comes to pass, that good motions which arise secretly in the mind, for the good of Others, do cause that other men do think well of thee,
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though they did neuer heare of thē: so doubtlesse doth it come to passe in euyl motions.
though they did never hear of them: so doubtless does it come to pass in evil motions.
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Thou deuisest euyll agaynst another, he in some strange maner hath a hart burning, and ielowsie ouer thee.
Thou deuisest evil against Another, he in Some strange manner hath a heart burning, and ielowsie over thee.
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Thou thinkest hardly of another man, & he also is hardly perswaded of thee:
Thou Thinkest hardly of Another man, & he also is hardly persuaded of thee:
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Thus the lord doth cause thee to be discredited in the hartes of others, as thou meanest euil against others in thy hart.
Thus the lord does cause thee to be discredited in the hearts of Others, as thou Meanest evil against Others in thy heart.
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True it is, that the partie may sinne, and doe very ill, if he suspect without iust cause:
True it is, that the party may sin, and do very ill, if he suspect without just cause:
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and in as much as he doth thus suspect, through an immoderate loue of himselfe:
and in as much as he does thus suspect, through an immoderate love of himself:
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yet, the worke of the Lord is here somtime to be considered, who seeing the cause to be iust, doth stirre vp such suspitions in his minde.
yet, the work of the Lord is Here sometime to be considered, who seeing the cause to be just, does stir up such suspicions in his mind.
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Then, to returne to our purpose;
Then, to return to our purpose;
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If we wyll auoyde an euyll name, then we must auoyde all euyll surmises and deuises agaynst others:
If we will avoid an evil name, then we must avoid all evil surmises and devises against Others:
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and this the Scripture doth also forbid vs. For, Eccle. 7. the Wyse man, from the moūth of God, doth forbid vs, to thinke yll of the King in our bed chambers,
and this the Scripture does also forbid us For, Eccle. 7. the Wise man, from the Monn of God, does forbid us, to think ill of the King in our Bed chambers,
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because that byrdes, and other dumme creatures, shall disclose the thing, rather then it shalbe kept close. Because that Birds, and other dumb creatures, shall disclose the thing, rather then it shall kept close.
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This then must make vs afrayde to do euyll, or imagine ill on our bed, or to declare our deepe counselles, euen vnto them that lie in our bosomes:
This then must make us afraid to do evil, or imagine ill on our Bed, or to declare our deep Counsels, even unto them that lie in our bosoms:
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and this, as it is a good meanes to prouide for a good name, so it is a speciall rule of all godlynesse,
and this, as it is a good means to provide for a good name, so it is a special Rule of all godliness,
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when we be afrayde, not of open sinnes alone, but euen of the secrete cogitations of the hart.
when we be afraid, not of open Sins alone, but even of the secret cogitations of the heart.
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Thus we haue heard the first step that leadeth to a good name. The second remayneth to be declared,
Thus we have herd the First step that leads to a good name. The second remaineth to be declared,
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and that is, a godly ielowsie ouer a mans owne doinges, that they may not breede suspition of euill.
and that is, a godly ielowsie over a men own doings, that they may not breed suspicion of evil.
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For it doth often come to passe, that albeit a man doe not that, which is simply euill:
For it does often come to pass, that albeit a man do not that, which is simply evil:
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yet he may iustly be suspected, and suffer some blemysh in his good name: and for this cause doth the Apostle charge vs, To procure honest things in the sight of God and man.
yet he may justly be suspected, and suffer Some blemish in his good name: and for this cause does the Apostle charge us, To procure honest things in the sighed of God and man.
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For this cause he commaundeth vs, that If there be any thing honest, or, If there be any thing of good report, that we must folow, and that we must imbrace.
For this cause he commandeth us, that If there be any thing honest, or, If there be any thing of good report, that we must follow, and that we must embrace.
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It is not enough therefore, that men do say, I did thinke no euyll, I meane no harme.
It is not enough Therefore, that men do say, I did think no evil, I mean no harm.
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For if through want of care, or of discretion, thou haue ventured vpon the occasion, thou hast geuen great matter of euill speaches, to thy great discredite.
For if through want of care, or of discretion, thou have ventured upon the occasion, thou hast given great matter of evil Speeches, to thy great discredit.
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If then we will auoyde this euill name, we must auoyde all thinges that bryng it:
If then we will avoid this evil name, we must avoid all things that bring it:
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For, when men wyll care lytle to giue occasion, then the Lord doth cause an euyll report to be layde vpon them, that those which in deede are desperate, may suffer iust discredite,
For, when men will care little to give occasion, then the Lord does cause an evil report to be laid upon them, that those which in deed Are desperate, may suffer just discredit,
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and they that be otherwise, may be reclaimed from the same.
and they that be otherwise, may be reclaimed from the same.
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And surely, such is the crookednesse of mans nature, that yf the Lord should not take this course,
And surely, such is the crookedness of men nature, that if the Lord should not take this course,
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euen his chyldren woulde fall into many sinnes:
even his children would fallen into many Sins:
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therefore it is most requisite, that men be mindfullto auoyde occasions, and so much the rather,
Therefore it is most requisite, that men be mindfullto avoid occasions, and so much the rather,
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because, as it is commonly sayd, Eyther God or the Deuil stand at thy elbow to worke vpon thee.
Because, as it is commonly said, Either God or the devil stand At thy elbow to work upon thee.
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Let vs see this in some example of our common lyfe. Thou art a night goer, walking abrode at incōuenient times;
Let us see this in Some Exampl of our Common life. Thou art a night goer, walking abroad At inconvenient times;
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at that time some thing is stolen, and thou art burthened & charged with it.
At that time Some thing is stolen, and thou art burdened & charged with it.
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Agayne, thou vsest to deale too familiarly and lightly with a Mayde, she is gotten with chylde,
Again, thou usest to deal too familiarly and lightly with a Maid, she is got with child,
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and the fault is layde on thee:
and the fault is laid on thee:
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hereof thou hast giuen suspition, because thou hast bin a night goer, and such a one as hast dealt wantonly with the Mayde,
hereof thou hast given suspicion, Because thou hast been a night goer, and such a one as haste dealt wantonly with the Maid,
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albeit thou be free from the very fact.
albeit thou be free from the very fact.
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Now, yf thou be the chylde of God, and yf thou be guyded by his good spirit,
Now, if thou be the child of God, and if thou be guided by his good Spirit,
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then will he teach thee to take profite by this false report, and to say thus with thy selfe:
then will he teach thee to take profit by this false report, and to say thus with thy self:
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Lord, thou knowest that I am cleare from this very acte, yet it was my sinne to giue any such occasion, whereby men might suspect me;
Lord, thou Knowest that I am clear from this very act, yet it was my sin to give any such occasion, whereby men might suspect me;
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this sinne, O Lorde, I am guyly of, and I know, thou, for this sinne hast afflicted me iustly,
this sin, Oh Lord, I am guily of, and I know, thou, for this sin hast afflicted me justly,
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yet deare father, I see thy mercie in this, that whereas in deede, I haue committed many sinnes, thou hast passed ouer them,
yet deer father, I see thy mercy in this, that whereas in deed, I have committed many Sins, thou hast passed over them,
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and taken this, whereof I am not so much guyltie:
and taken this, whereof I am not so much guilty:
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so that now mercifull father, I do rather suffer for righteousnesse, then for my transgression and my sinne:
so that now merciful father, I do rather suffer for righteousness, then for my Transgression and my sin:
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yea, holy father, I do beholde thy tender mercy in this towardes me, that by this euyll report, thou goest about to stay me from the sinne,
yea, holy father, I do behold thy tender mercy in this towards me, that by this evil report, thou goest about to stay me from the sin,
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and to preuent me, that I may neuer fall into the same: wherefore, seeing it hath bin thy good pleasure to deale thus with me:
and to prevent me, that I may never fallen into the same: Wherefore, seeing it hath been thy good pleasure to deal thus with me:
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beholde Lord, I do repent me of my former sinnes, and promyse before thee, euen in thy feare,
behold Lord, I do Repent me of my former Sins, and promise before thee, even in thy Fear,
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neyther to do this, nor the like sinne hereafter.
neither to do this, nor the like sin hereafter.
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See heere, I beseech you, the good profite which a good chylde of God, through Gods spirite, will take of this slanderous reproch,
See Here, I beseech you, the good profit which a good child of God, through God's Spirit, will take of this slanderous reproach,
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after he hath receiued some godly sorow, for geuing the occasion of that report.
After he hath received Some godly sorrow, for giving the occasion of that report.
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But beholde the contrarie worke of Satan in the hart of vnbeleeuers, for he will soone teach them their lesson,
But behold the contrary work of Satan in the heart of unbelievers, for he will soon teach them their Lesson,
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and cause them to say thus:
and cause them to say thus:
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What, doth the churle accuse me without a cause, doth he father such a villanous acte vpon me, who neuer deserued it at his handes? surely he shal not say so for nought, I will make his saying true,
What, does the churl accuse me without a cause, does he father such a villainous act upon me, who never deserved it At his hands? surely he shall not say so for nought, I will make his saying true,
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and wil do the thing in deede.
and will do the thing in deed.
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Consider then this, you that feare the Lord, and see in how tickelysh state they do stande, which haue geuen occasion,
Consider then this, you that Fear the Lord, and see in how tickelysh state they do stand, which have given occasion,
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and in what great danger they be to be brought to, to commit the same, or lyke sinne afterwarde.
and in what great danger they be to be brought to, to commit the same, or like sin afterward.
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Therefore, yf any man wilbe sure to keepe his good name, then must he keepe him selfe from all such occasions,
Therefore, if any man will sure to keep his good name, then must he keep him self from all such occasions,
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as in any wyse might impayre or hinder it. And this much for this second step, whereby we ryse to a good name.
as in any wise might impair or hinder it. And this much for this second step, whereby we rise to a good name.
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Thus we haue heard of two degrees towarde a good name, in the auoyding of euil, and the occasions thereof.
Thus we have herd of two Degrees toward a good name, in the avoiding of evil, and the occasions thereof.
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And these in deede, haue a great force to stay an euil name:
And these in deed, have a great force to stay an evil name:
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but surely, they be not able to buylde vp a good name, & credite among men.
but surely, they be not able to build up a good name, & credit among men.
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To these therefore there must be added a third thing, which hath most speciall force to this purpose,
To these Therefore there must be added a third thing, which hath most special force to this purpose,
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and that is, that we be plentifull in good workes.
and that is, that we be plentiful in good works.
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This doth our sauiour charge vs to be carefull of, when he sayth, Let your lyght so shyne before men, that they may see your good workes.
This does our Saviour charge us to be careful of, when he say, Let your Light so shine before men, that they may see your good works.
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Many men repine at the good report of an other mā, and they be greatly greeued,
Many men repine At the good report of an other man, and they be greatly grieved,
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because they them selues be not in the lyke, or some greater credite:
Because they them selves be not in the like, or Some greater credit:
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But alas, they shoulde rather be greeued at them selues, because the fault is in them:
But alas, they should rather be grieved At them selves, Because the fault is in them:
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For, they regarde not to doe good, they are carelesse of good workes, and therefore the Lord is carelesse of them and their credite.
For, they regard not to do good, they Are careless of good works, and Therefore the Lord is careless of them and their credit.
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Well then, he that wylbe commended, must do the thynges that be commendable; he must doe good workes, yea, he must do good, and pursue it:
Well then, he that wylbe commended, must do the things that be commendable; he must do good works, yea, he must do good, and pursue it:
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yet we must know, that it is not one good worke, nor two, nor three, that can gayne vs a good name in deede:
yet we must know, that it is not one good work, nor two, nor three, that can gain us a good name in deed:
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but it is required of vs, that we be Riche in well doing, and continually geuen to euery good worke.
but it is required of us, that we be Rich in well doing, and continually given to every good work.
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For as pretious oyntment (whereunto a good name is lykoned) is made of many and most excellent simples:
For as precious ointment (whereunto a good name is lykoned) is made of many and most excellent simples:
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so a good name cannot be gotten, but by many and most excellent vertues. Now when we feele our selues affected to good, and to all maner of goodnesse,
so a good name cannot be got, but by many and most excellent Virtues. Now when we feel our selves affected to good, and to all manner of Goodness,
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then are we warely to see to two thynges. First, that all our workes be done with a simple and sinceere affection:
then Are we warily to see to two things. First, that all our works be done with a simple and sincere affection:
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secondly, that they be done with good discretion.
secondly, that they be done with good discretion.
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For when a thyng is done vndiscreetely, and without aduice, it looseth the grace and beautie of the deede:
For when a thing is done undiscreetly, and without Advice, it loses the grace and beauty of the deed:
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and therefore, though the thing be good, yet no great prayse doth come of it, because it was not done with good discretion:
and Therefore, though the thing be good, yet no great praise does come of it, Because it was not done with good discretion:
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likewise, when men do things with sinister affections, and to some other ende, then to the glorie of God, they do commonly loose the price of their doinges:
likewise, when men do things with sinister affections, and to Some other end, then to the glory of God, they do commonly lose the price of their doings:
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and hereof it commeth to passe, that many men, which do good workes to merite by them,
and hereof it comes to pass, that many men, which do good works to merit by them,
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or to win the fauour of their superiours, or to be of good report amongst the people,
or to win the favour of their superiors, or to be of good report among the people,
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or to some such other ende:
or to Some such other end:
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when I say, men do things to this ende, the Lord punisheth them with the contrary:
when I say, men do things to this end, the Lord Punisheth them with the contrary:
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and in steade of deseruing glory, he powreth confusion vpon them: in steade of honour, he geueth contempt:
and in stead of deserving glory, he poureth confusion upon them: in stead of honour, he Giveth contempt:
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and in steade of riches, beggarie.
and in stead of riches, beggary.
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And albeit men may pretende the glory of God, and face out their wickednesse with a fresh colour, yet the Lord will bring their wickednesse to lyght.
And albeit men may pretend the glory of God, and face out their wickedness with a fresh colour, yet the Lord will bring their wickedness to Light.
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And truely it is marueylous to see, how the Lord layeth folly vpon such men,
And truly it is marvelous to see, how the Lord Layeth folly upon such men,
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so that although that in their wysedome, they thinke to bleare the eyes of all men,
so that although that in their Wisdom, they think to blear the eyes of all men,
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yet the simple sort doth beholde their foolysh shyftes, to their discredite:
yet the simple sort does behold their foolish shifts, to their discredit:
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therefore when thou hast done well, and yet art ill reported off, do not straight way storme agaynst him which hath raysed vp this report on the:
Therefore when thou hast done well, and yet art ill reported off, do not straight Way storm against him which hath raised up this report on thee:
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neyther do thou ouer hastely cleare thy selfe;
neither do thou over hastily clear thy self;
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but rather before the Lord examine thine owne hart, and see with what affection thou hast done it.
but rather before the Lord examine thine own heart, and see with what affection thou hast done it.
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And if we finde wickednesse in our hartes, then let vs be humbled before the Lord,
And if we find wickedness in our hearts, then let us be humbled before the Lord,
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and know, that he hath caused vs to be thus euill spoken off: first, to correct, and secondly to try vs. For, when the Lord doth see vs,
and know, that he hath caused us to be thus evil spoken off: First, to correct, and secondly to try us For, when the Lord does see us,
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lyke Scribes and Pharisees seeking rewardes, then he doth punish vs, with the losse of our labour,
like Scribes and Pharisees seeking rewards, then he does Punish us, with the loss of our labour,
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and with shame among men, to see if thereby he can bring vs to the fight of sinne, which before, we neither woulde, nor could see.
and with shame among men, to see if thereby he can bring us to the fight of sin, which before, we neither would, nor could see.
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And agayne, when we haue thus done, he doth trie vs, whether there be any goodnesse in our harts, which may moue vs to continue in well doing, notwithstandyng we be euyll spoken off.
And again, when we have thus done, he does try us, whither there be any Goodness in our hearts, which may move us to continue in well doing, notwithstanding we be evil spoken off.
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Heere then we see what fruite we must make of such reportes, namely, they must first bring vs to a sight and feelyng of our sinnes:
Here then we see what fruit we must make of such reports, namely, they must First bring us to a sighed and feeling of our Sins:
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and secondly, they must cause vs with great vprightnesse to continue in well doing.
and secondly, they must cause us with great uprightness to continue in well doing.
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True it is, that a man may be accused, to haue had this or that purpose in his doinges,
True it is, that a man may be accused, to have had this or that purpose in his doings,
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although he haue done the thinges in the simplicitie of his hart:
although he have done the things in the simplicity of his heart:
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but when a man through examination doth finde his hart vpright, then he receyueth great comfort by it,
but when a man through examination does find his heart upright, then he receiveth great Comfort by it,
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then he may commend him selfe vnto the Lord, and his cause into his handes, for the Lorde maynteyneth good tongues and hartes:
then he may commend him self unto the Lord, and his cause into his hands, for the Lord maynteyneth good tongues and hearts:
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but he will cut out the tongue that speaketh lyes.
but he will Cut out the tongue that speaks lies.
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He will cause the ryghteousnesse of the ryghteous to shyne as the noone day, and as the Sunne after a cloude:
He will cause the righteousness of the righteous to shine as the noon day, and as the Sun After a cloud:
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but the wicked shalbe couered with their owne confusion, as with a cloake. This shall the godly see, and reioyce therein:
but the wicked shall covered with their own confusion, as with a cloak. This shall the godly see, and rejoice therein:
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but the mouth of the wicked shalbe stopped. Thus we haue runne through these thynges, whereby a good name may be gotten:
but the Mouth of the wicked shall stopped. Thus we have run through these things, whereby a good name may be got:
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and not only that, but wherby a man may be preserued in a good name, and credite:
and not only that, but whereby a man may be preserved in a good name, and credit:
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and therfore surely more to be regarded and obserued of vs. For, first of all we see what force the good credite of the reformed Churches hath to perswade men to imbrace trueth,
and Therefore surely more to be regarded and observed of us For, First of all we see what force the good credit of the reformed Churches hath to persuade men to embrace truth,
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and how soone men wilbe moued to continue stedfast, when they see the steadfast continuance of good men in all godlynesse.
and how soon men will moved to continue steadfast, when they see the steadfast Continuance of good men in all godliness.
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Agayne, we know what great offence is geuen to the weake, when whole churches, or some perticuler persons, do not stande in credite,
Again, we know what great offence is given to the weak, when Whole Churches, or Some particular Persons, do not stand in credit,
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nor maynteyne by goodnes their good name, which they had gotten by great vertues.
nor maintain by Goodness their good name, which they had got by great Virtues.
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The very heathen did see this, and therefore they say, it was as great a prayse to keepe prayse, as to get it:
The very heathen did see this, and Therefore they say, it was as great a praise to keep praise, as to get it:
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yea, and when they saw what great inconuenience it would aryse, when men did not satisfie the expectation of the people, they thought much better neuer to haue any good report among men,
yea, and when they saw what great inconvenience it would arise, when men did not satisfy the expectation of the people, they Thought much better never to have any good report among men,
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then to loose it after it had bin gotten: therefore, to shut vp this whole matter in one word;
then to lose it After it had been got: Therefore, to shut up this Whole matter in one word;
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if any man, if any household, if any towne, if any countrey, be carefull to haue an honest report amongst men,
if any man, if any household, if any town, if any country, be careful to have an honest report among men,
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then they must eschew euyll and doe good, then must they seeke peace, and pursue it:
then they must eschew evil and doe good, then must they seek peace, and pursue it:
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and if once hauing gotten a good name, they would gladly keepe it, thē they must vse the same meanes. &c. so shall they haue it both of God and man.
and if once having got a good name, they would gladly keep it, them they must use the same means. etc. so shall they have it both of God and man.
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Now, because men do suffer much discredite, and are very yll reported of amongst men, it shalbe good to consider what profite and vse we may make of such reproches, and euill reportes;
Now, Because men do suffer much discredit, and Are very ill reported of among men, it shall good to Consider what profit and use we may make of such Reproaches, and evil reports;
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and this we shall do the better, if we consider and know, vpon what groundes these reproches do arise.
and this we shall do the better, if we Consider and know, upon what grounds these Reproaches do arise.
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First therefore we must learne, that men may be ill reported of, eyther for euill, or well doing.
First Therefore we must Learn, that men may be ill reported of, either for evil, or well doing.
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When men therefore are euill spoken of, they must trie first whether it be for euil, or good:
When men Therefore Are evil spoken of, they must try First whither it be for evil, or good:
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and, if it be for euill, then must they go a degree further, to finde whether it be for some euill worke which they haue committed,
and, if it be for evil, then must they go a degree further, to find whither it be for Some evil work which they have committed,
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or for some occasion which they haue giuen:
or for Some occasion which they have given:
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When a man is euill reported of for some euil deede he hath done, that euyll deene of his is eyther manifestly knowen, or els vnknowen.
When a man is evil reported of for Some evil deed he hath done, that evil deene of his is either manifestly known, or Else unknown.
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And sure it is a thyng most common amongst men, to suffer discredite for open and grosse sinnes,
And sure it is a thing most Common among men, to suffer discredit for open and gross Sins,
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yet very fewe doe rightly profite by it:
yet very few doe rightly profit by it:
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For, some are shamelesse, and care not what men say of them, and therefore in deede are vnfitte to receyue any profite by suche reportes:
For, Some Are shameless, and care not what men say of them, and Therefore in deed Are unfit to receive any profit by such reports:
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therefore after the most sharpe and seueere censure of the Churche, they must be committed to the handes of the Magistrate, to be punished in the purse and the body:
Therefore After the most sharp and seueere censure of the Church, they must be committed to the hands of the Magistrate, to be punished in the purse and the body:
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and yet surely, suche are their whoryshe faces, that there is small hope of amendement in them.
and yet surely, such Are their whorish faces, that there is small hope of amendment in them.
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For, it doth often come to passe, that they which wyll not profite by the Churche, can not receyue profite by the Magistrate.
For, it does often come to pass, that they which will not profit by the Church, can not receive profit by the Magistrate.
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Therefore after all this, they must be left to the Lorde to worke, yf it be his wyll, by some extraordinarie meanes vpon their hartes, which are exceedyngly hardoned.
Therefore After all this, they must be left to the Lord to work, if it be his will, by Some extraordinary means upon their hearts, which Are exceedingly hardoned.
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Other some there be, who being put to open shame, are sorowful in deede:
Other Some there be, who being put to open shame, Are sorrowful in deed:
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but this sorow is, because they susteine open shame, rather then for this, that they haue sinned agaynst the Lorde.
but this sorrow is, Because they sustain open shame, rather then for this, that they have sinned against the Lord.
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These are in some degree better then the former, and yet they come not so far as they ought to do:
These Are in Some degree better then the former, and yet they come not so Far as they ought to do:
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For the deuill hauing bewitched thē, doth perswade them, that it is no such matter as men would make it,
For the Devil having bewitched them, does persuade them, that it is no such matter as men would make it,
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and that as a wonder lasteth but nine dayes, so this shame shalbe of no longer cōtinuance.
and that as a wonder lasteth but nine days, so this shame shall of no longer Continuance.
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Thus they are letted, so that the shame can not sinke into their hartes, there to worke godly sorrowe, which may bryng foorth vnfeygned repentance.
Thus they Are letted, so that the shame can not sink into their hearts, there to work godly sorrow, which may bring forth unfeigned Repentance.
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This is dayly seene in Theeues and Whores, and suche lyke malefactours, who though they make large promises of amendement,
This is daily seen in Thieves and Whores, and such like malefactors, who though they make large promises of amendment,
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yet the punishment being passed, they fall into their former filthinesse agayne: but some thynke, that they do dissemble, and deale deceitefully:
yet the punishment being passed, they fallen into their former filthiness again: but Some think, that they do dissemble, and deal deceitfully:
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but I thinke, that they thinke as they speake, and that they speake with sorow and griefe.
but I think, that they think as they speak, and that they speak with sorrow and grief.
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For, will a Theefe purpose to steale agayne, when he is to be hanged? Will a childe purpose to play the wanton,
For, will a Thief purpose to steal again, when he is to be hanged? Will a child purpose to play the wanton,
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when he is a beating? no doubtlesse: but in the one, there is chyldishnesse to speake without aduice;
when he is a beating? no doubtless: but in the one, there is chyldishnesse to speak without Advice;
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in the other, is seruilenesse, to be mooued with nothyng but present feare. I graunt in deede, that there is hipocrasie in them:
in the other, is servileness, to be moved with nothing but present Fear. I grant in deed, that there is hipocrasie in them:
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yet that grosse hipocrasie, whereby men labour to deceyue others, is not in them:
yet that gross hipocrasie, whereby men labour to deceive Others, is not in them:
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but that most close and most dangerous hipocrasie, whereby the deuill hath beguyled their owne hartes through his subtiltie.
but that most close and most dangerous hipocrasie, whereby the Devil hath beguiled their own hearts through his subtlety.
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This witcherie of the deuill, I say, is the cause why many promysing amendement, doe not performe the same.
This witchery of the Devil, I say, is the cause why many promising amendment, do not perform the same.
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Thus we see how men doe misse of that profite, which ought to be reaped of open shame.
Thus we see how men do miss of that profit, which ought to be reaped of open shame.
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We therefore are to take a better course, and to labour, that as our faces do blushe before men,
We Therefore Are to take a better course, and to labour, that as our faces do blush before men,
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so our soules may be confounded before the Lord:
so our Souls may be confounded before the Lord:
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that being throughly humbled vnder his hande by godly sorow, it may please him in mercie, to rayse vs vp.
that being thoroughly humbled under his hand by godly sorrow, it may please him in mercy, to raise us up.
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Now, if we doubt whether our sorow be sounde or no, let vs try it by these two rules.
Now, if we doubt whither our sorrow be sound or no, let us try it by these two rules.
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First, whether we can with contented myndes, take the punishment as a correction from the Lord,
First, whither we can with contented minds, take the punishment as a correction from the Lord,
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and yet mourne and be greeued for the sinne:
and yet mourn and be grieved for the sin:
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and yet in such maner, as geuing place to Gods iustice in punishyng, we can labour for mercie in the forgiuenesse of sinnes.
and yet in such manner, as giving place to God's Justice in punishing, we can labour for mercy in the forgiveness of Sins.
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Secondly, eyther when we could keepe the sinne close, we can yet with Dauid, freely confesse,
Secondly, either when we could keep the sin close, we can yet with David, freely confess,
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and say, Agaynst thee O Lord, haue I sinned. This if we can do, it is a sure argument that our sorow is godly,
and say, Against thee Oh Lord, have I sinned. This if we can do, it is a sure argument that our sorrow is godly,
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and that we haue profited well by that reproch which our sinne did bryng vppon vs. As the sinne is sometyme so euident, that it can not be couered:
and that we have profited well by that reproach which our sin did bring upon us As the sin is sometime so evident, that it can not be covered:
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so agayne, the sinne in deede may be committed, and yet eyther not knowen, nor suspected, or els probable by suspitions:
so again, the sin in deed may be committed, and yet either not known, nor suspected, or Else probable by suspicions:
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when the sinne is in this case, the Lorde may cause a man that hath so sinned, to be accused,
when the sin is in this case, the Lord may cause a man that hath so sinned, to be accused,
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or euyll spoken of for that sinne.
or evil spoken of for that sin.
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Heere the partie offendyng, must first learne to deale wysely, and in suche maner, as the sinne may be kept close styll,
Here the party offending, must First Learn to deal wisely, and in such manner, as the sin may be kept close still,
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yf it may be done without any other sinne.
if it may be done without any other sin.
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But yf an othe of the Lorde be required, then yf we giue God the glory,
But if an other of the Lord be required, then if we give God the glory,
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though it be with our owne shame, and confesse the fault.
though it be with our own shame, and confess the fault.
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Secondly, that for the profite that must be made of such reportes, we must learne with thankefull hartes to receyue this mercifull chastisement of the Lorde,
Secondly, that for the profit that must be made of such reports, we must Learn with thankful hearts to receive this merciful chastisement of the Lord,
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and acknowledge it to his prayse, for he might haue punished vs for those sinnes, which were manifest,
and acknowledge it to his praise, for he might have punished us for those Sins, which were manifest,
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yet he hath passed ouer them: he might haue made these knowen, but he spared our name and our credite:
yet he hath passed over them: he might have made these known, but he spared our name and our credit:
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therefore, for a seconde fruite, this mercie of the Lorde, must leade vs to repentaunce, and to an earnest sorow for all our sinnes.
Therefore, for a seconde fruit, this mercy of the Lord, must lead us to Repentance, and to an earnest sorrow for all our Sins.
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For it were too too grosse, that we shoulde continue in sinne, because we can not be conuicted of sinne:
For it were too too gross, that we should continue in sin, Because we can not be convicted of sin:
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For if the Lorde did not myslyke thy sinne, why shoulde he rayse suche a report on thee? Why shoulde he saue thy good name,
For if the Lord did not mislike thy sin, why should he raise such a report on thee? Why should he save thy good name,
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yf he were not minded to shew thee mercy? And yf he woulde not haue thee, with all thy hart to repent thee of all thy sinnes,
if he were not minded to show thee mercy? And if he would not have thee, with all thy heart to Repent thee of all thy Sins,
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why doth he whippe thy naked conscience for sinne? Therefore if by this louing kindnesse, we be not ledde vnto repentance, verely it wylbe a sinne that shal not escape vnpunished.
why does he whip thy naked conscience for sin? Therefore if by this loving kindness, we be not led unto Repentance, verily it wylbe a sin that shall not escape unpunished.
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Thus we haue heard, how an euyll name doth arise of sinne committed, and what profite must be taken hereof.
Thus we have herd, how an evil name does arise of sin committed, and what profit must be taken hereof.
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Now let vs further consider, how a man must profite by an euyll name, not when he hath deserued it by some sinne,
Now let us further Consider, how a man must profit by an evil name, not when he hath deserved it by Some sin,
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but when he hath onely fayled in this, that he hath geuen occasion to be suspected of any euyll.
but when he hath only failed in this, that he hath given occasion to be suspected of any evil.
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This occasion is of two sort: First, when eyther good dueties are eyther altogeather omitted, or done with a grudging minde,
This occasion is of two sort: First, when either good duties Are either altogether omitted, or done with a grudging mind,
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or as it were of constraynt.
or as it were of constraint.
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This report must teach thee, that although thou be not so euyll as men woulde make thee,
This report must teach thee, that although thou be not so evil as men would make thee,
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yet thou art not so good, as thou oughtest to be.
yet thou art not so good, as thou Ought to be.
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Therefore by this thou must learne to be more carefull of doing good, so to do it with greater and better corage:
Therefore by this thou must Learn to be more careful of doing good, so to do it with greater and better courage:
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for the Lord loueth a chearefull giuer.
for the Lord loves a cheerful giver.
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The seconde occasion is inwarde, which although no man can finde out, yet the Lord for thy good, doth cause me to speake euyll of thee for it.
The seconde occasion is inward, which although no man can find out, yet the Lord for thy good, does cause me to speak evil of thee for it.
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This inwarde occasion is, when thy hart hath eyther giuen some full consent to do euyll,
This inward occasion is, when thy heart hath either given Some full consent to do evil,
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or at least hath much wandered in thinking of it.
or At least hath much wandered in thinking of it.
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Heere the Lord doth take the time, and suffereth men to report of thee, that thou hast done that, which in deene thou hast not done;
Here the Lord does take the time, and suffers men to report of thee, that thou hast done that, which in deene thou hast not done;
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yet in thy hart thou hast taken pleasure in it.
yet in thy heart thou hast taken pleasure in it.
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Then the way to profite by this, is, to confesse the goodnesse of the Lord, who will not haue thee to fall into such sinne, as myght deserue discredite.
Then the Way to profit by this, is, to confess the Goodness of the Lord, who will not have thee to fallen into such sin, as might deserve discredit.
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For, such is the nature of man, that yf an euyll thought do long tary in the minde, it wilbe hardly restrayned,
For, such is the nature of man, that if an evil Thought do long tarry in the mind, it will hardly restrained,
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before it come to the outwarde acte.
before it come to the outward act.
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Agayne, by this report thus raysed on vs, we must take occasion to call backe our selues,
Again, by this report thus raised on us, we must take occasion to call back our selves,
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yf we haue consented to euyll, and with griefe to be sorowfull for it:
if we have consented to evil, and with grief to be sorrowful for it:
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or, yf we haue not as yet consented, we must labour to represse the heate of our affections,
or, if we have not as yet consented, we must labour to repress the heat of our affections,
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and quench them by the moysture of the worde.
and quench them by the moisture of the word.
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And thus muche shalbe sufficient for those reportes, which aryse of some iust groundes and occasions.
And thus much shall sufficient for those reports, which arise of Some just grounds and occasions.
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The last poynt to be handled in this whole case is, to see what vse must be made of those reportes, which be altogeather false,
The last point to be handled in this Whole case is, to see what use must be made of those reports, which be altogether false,
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and haue neyther grounde nor good beginning.
and have neither ground nor good beginning.
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For, it may come to passe, that when a man hath auoyded euyll, and done good:
For, it may come to pass, that when a man hath avoided evil, and done good:
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when he hath shunned the occasion of euyll, and done all good with a chearefull hart,
when he hath shunned the occasion of evil, and done all good with a cheerful heart,
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yet he may be very yll reported of, and his good name hyndered.
yet he may be very ill reported of, and his good name hindered.
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Now if this doth befall any man, he must know, that it is the Lorde his doing,
Now if this does befall any man, he must know, that it is the Lord his doing,
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and that the Lorde doth it, eyther to correct sinne, or els to preuent it:
and that the Lord does it, either to correct sin, or Else to prevent it:
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the Lorde I say, doth by this meanes, sometyme correct sinne, eyther in the same kynde, or in some other.
the Lord I say, does by this means, sometime correct sin, either in the same kind, or in Some other.
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In the same kynde he dealeth thus:
In the same kind he deals thus:
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he suffereth thee to be compted an adulterer, yet thou doest now lyue chastly, and hatest that filthy sinne.
he suffers thee to be counted an adulterer, yet thou dost now live chastely, and Hatest that filthy sin.
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But, then he seeth that thou hast eyther been an adulterer, and hast not repented at all:
But, then he sees that thou hast either been an adulterer, and hast not repented At all:
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Or, yf thou hast sodaynely repented, yet now thou beginnest to fayle, and to coole in the hatred of that sinne.
Or, if thou hast suddenly repented, yet now thou beginnest to fail, and to cool in the hatred of that sin.
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Agayne, yf after examination, thou finde thy selfe cleere in that sinne:
Again, if After examination, thou find thy self clear in that sin:
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yet knowe, that the Lorde, by that report, doth correcte some sinne quite contrarie vnto it:
yet know, that the Lord, by that report, does correct Some sin quite contrary unto it:
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as, yf thou shouldest be accused, because thou louest not thy wyfe, whereas in deede thou louest her too well. Or els otherwyse:
as, if thou Shouldst be accused, Because thou love not thy wife, whereas in deed thou love her too well. Or Else otherwise:
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He causeth thee to be counted an adulterer, that thou mightest be brought to see thy couetous hart:
He Causes thee to be counted an adulterer, that thou Mightest be brought to see thy covetous heart:
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and to say all in one worde, we shall neuer make true vse of reportes,
and to say all in one word, we shall never make true use of reports,
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vntill we haue bin brought to see, and repent of some perticular sinne, which either we saw not besore,
until we have been brought to see, and Repent of Some particular sin, which either we saw not besore,
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or els had not throughly repented of.
or Else had not thoroughly repented of.
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Furthermore, it may come to passe, that we hauing done all good dueties, auoyded all euyll,
Furthermore, it may come to pass, that we having done all good duties, avoided all evil,
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and examined our repentance, euen for perticular sinnes, yet shall we be euyll spoken of amongst men:
and examined our Repentance, even for particular Sins, yet shall we be evil spoken of among men:
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Here we must know, that the Lord by reportes, doth forewarne vs of euyll to come.
Here we must know, that the Lord by reports, does forewarn us of evil to come.
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We are reported to be of the Family of loue: hereby we are warned to take heede, that we fall not into the sinne:
We Are reported to be of the Family of love: hereby we Are warned to take heed, that we fallen not into the sin:
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And so foorth of other reportes, when any such reportes are caried about of vs, we must be made so much the more warie, that we fall not into that sinne:
And so forth of other reports, when any such reports Are carried about of us, we must be made so much the more wary, that we fallen not into that sin:
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and according to the Apostles rule, We must labour to finish the course of our saluation in feare.
and according to the Apostles Rule, We must labour to finish the course of our salvation in Fear.
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Which, that we may do, the Lord graunt for his Christes sake, to whom be prayse for euer in the Churche. Amen. FINIS. Richarde Greenham.
Which, that we may do, the Lord grant for his Christ's sake, to whom be praise for ever in the Church. Amen. FINIS. Richard Greenham.
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Here foloweth the seconde Sermon, as it was preached by M. Richard Greenham. The text as foloweth.
Here Followeth the seconde Sermon, as it was preached by M. Richard Greenham. The text as Followeth.
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Quench not the spirit. 1. Thessa. 5.19. ALl the doctrine of the Scriptures may be briefly referred to these two heades.
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 be prepared to reciue the spirite of God. Secondly, how the spirite may be retayned when we 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 S. Paul hauing labored to instruct the Thessalonians, in the former part of this Epistle,
And Therefore S. Paul having laboured to instruct the Thessalonians, in the former part of this Epistle,
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how they may receiue the spirite, doth heere teach them how to keepe and continue this spirite 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 geuing them a charge and commaundement, that in no wise they do quench the spirit: therefore doublesse teaching, that as the sunnyng of euyll, is the first steppe vnto goodnesse;
and this the Apostle does by giving them a charge and Commandment, that in no wise they do quench the Spirit: Therefore Doublesse teaching, that as the sunning of evil, is the First step unto Goodness;
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so the readie way to continue the spirite of God in our hartes, is to labour that it be 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 a great and weighty consideration, doth here deliuer this precept.
Now the Apostle upon a 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 Christe sayth, A more iust and fearefull condemnation is like to come vppon them, that hauyng once receyued it, doth afterwardes loose the same.
yet as our Saviour Christ say, A more just and fearful condemnation is like to come upon them, that having once received it, does afterwards lose the same.
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Moreouer, without this spirit of God, no holy exercise can haue his full effect:
Moreover, without this Spirit of God, no holy exercise can have his full Effect:
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For, the worde worketh not, where the spirit is wantyng, prayers haue no power to pearce before the presence of God, the sacraments seeme small and seely thinges in our eyes,
For, the word works not, where the Spirit is wanting, Prayers have no power to pierce before the presence of God, the Sacraments seem small and silly things in our eyes,
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and all other orders, & exercises which God hath graunted and ordeyned for man.
and all other order, & exercises which God hath granted and ordained for man.
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They are vnprofitable to man, where the spirit is not present to conuey them into our harts, there to sceale vp the fruite of them.
They Are unprofitable to man, where the Spirit is not present to convey them into our hearts, there to sceale up the fruit of them.
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Last of all, weare fitte to reciue no good grace at Gods handes:
Last of all, wear fit to receive no good grace At God's hands:
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nay, we do not esteeme Gods graces, when we haue not the spirit to teach vs, to set a due price of them:
nay, we do not esteem God's graces, when we have not the Spirit to teach us, to Set a due price of them:
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for, speake of the Law, of the Gospell, of sinne, of righteousnesse: speake of Christ, or of our redemption, & iustification by him:
for, speak of the Law, of the Gospel, of sin, of righteousness: speak of christ, or of our redemption, & justification by him:
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yea, speake of that high and waighty heauens, of glory wherewith the elect shalbe crowned;
yea, speak of that high and weighty heavens, of glory wherewith the elect shall crowned;
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all this moueth not, we are litle affected therewith, vnlesse God giue vs of this good spirite, to profite by the same.
all this moves not, we Are little affected therewith, unless God give us of this good Spirit, to profit by the same.
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The Apostle therefore with good reason, gaue this precept, and we for many causes, are to lysten vnto it,
The Apostle Therefore with good reason, gave this precept, and we for many Causes, Are to listen unto it,
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least by any meanes the spirit of God be quenched in vs, and so we depriue our selues of all the fruites.
lest by any means the Spirit of God be quenched in us, and so we deprive our selves of all the fruits.
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Now whereas the Apostle sayth, Quench not the spirit, it may appeare he speaketh to those that had already receyued it.
Now whereas the Apostle say, Quench not the Spirit, it may appear he speaks to those that had already received it.
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For, as the fire can not be sayd to be quenched, where it is not:
For, as the fire can not be said to be quenched, where it is not:
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so they can not be sayde to quench or loose the spirit, which haue not as yet receyued the spirit.
so they can not be said to quench or lose the Spirit, which have not as yet received the Spirit.
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Then know, that this precept doth properly belong to them, that haue receyued the spirit of God,
Then know, that this precept does properly belong to them, that have received the Spirit of God,
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and they especially are to make a speciall vse of it:
and they especially Are to make a special use of it:
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for the other, it can not profite them, vnlesse that, as the seede lying in the grounde a long time, doth afterwarde budde and become fruitefull,
for the other, it can not 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 they continue in their myndes, tyll they haue tasted (in some good sort) of the spirit of God,
so they 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 carefulnes, that they do 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 sayth S. Paul in this place:
Well then, to them that have felt and found the Spirit of God in them, to them say S. Paul in this place:
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Take heede, that ye quench not the spirite. Take heed, that you quench not the Spirit.
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Of this, if we do somewhat seriously consider, these questions will offer them selues, and soone arise in our mindes.
Of this, if we do somewhat seriously Consider, these questions will offer them selves, and soon arise in our minds.
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First, how we may know whether we haue the spirit of God, or no. Secondly, if we haue it, whether it may be lost or no:
First, how we may know whither we have the Spirit of God, or no. Secondly, if we have it, whither it may be lost or no:
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which if they be well and sufficiently considered, wil doubtlesse giue great force to this precept.
which if they be well and sufficiently considered, will doubtless give great force to this precept.
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For the first, yf we will know whether we haue the spirit or no, we must surely vnderstand, that as he knoweth that he hath lyfe, which feeleth it in himselfe:
For the First, if we will know whither we have the Spirit or no, we must surely understand, that as he Knoweth that he hath life, which feeleth it in himself:
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so he best knoweth whether he haue the spirit of God, that feeleth the spirit working in him.
so he best Knoweth whither he have the Spirit of God, that feeleth the Spirit working in him.
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If we will further know, by the peculiar working and effectes of the spirite, then let vs marke these.
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 be nothing in man, but the nature of man; if nothing but that may be obteyned by the nature and industrie of a man,
First of all, if there be nothing in man, but the nature of man; if nothing but that may be obtained by the nature 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 worlde, 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 spirite not of the worlde, but of God. Beside, the spirit of God is eternal, 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 doinges and deuises of men they perish, and in time haue an ende.
but all the doings and devises of men they perish, and in time have an end.
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Therefore though a man haue wysedome with great knowledge, though in wit and skill he 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 bin inlyghtned, if from heauen his wysedome be not sanctified, his knowledge shall decay, his wysedome wyther like grasse,
yet, if from above he have not been inlyghtned, if from heaven his Wisdom be not sanctified, his knowledge shall decay, his Wisdom wyther like grass,
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and as yet he hath not tasted of the spirite of God, that endureth for euer.
and as yet he hath not tasted of the Spirit of God, that Endureth for ever.
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And therefore sayth S. Paul: We teach the mysteries of God, which none, no not the Princes,
And Therefore say S. Paul: We teach the Mysteres of God, which none, no not the Princes,
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and the men of this worlde, which are aboue others most excellent, are not able to vnderstande. and the men of this world, which Are above Others most excellent, Are not able to understand.
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Secondly, consider whether there be in thee any alteration or change:
Secondly, Consider whither there be in thee any alteration or change:
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for the wyse men that were expert in nature, coulde say, That in euery generation there is a corruption:
for the wise men that were expert in nature, could say, That in every generation there is a corruption:
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so that as seede in the grounde, so sinne in our natural body should decay, that the new man might be raysed vp, the spirit of God taking possession in our soules.
so that as seed in the ground, so sin in our natural body should decay, that the new man might be raised up, the Spirit of God taking possession in our Souls.
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Therefore the Euangelist Iohn doth make this, the first worke of the spirit, that it shall 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 spirite of God, neyther 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 Chyldren in the market place, who woulde 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 Iohn to mourne: for they that by the preaching of Iohn, learned to lament their sinnes,
and the reason was, Because they had not First learned with John to mourn: for they that by the preaching of John, learned to lament their Sins,
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for their sinnes were pensiue, nay rather their owne soules, they receyued Christ, they daunced and reioyced to heare the ioyfull tydinges of the Gospel.
for their Sins were pensive, nay rather their own Souls, they received christ, they danced and rejoiced to hear the joyful tidings of the Gospel.
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Therefore Christ saith, That the Whores and Harlots entred into the kingdome of heauen (seeing they lamented their sinnes) before the proude Pharisees, which with no remorce were touched for their sinnes.
Therefore christ Says, That the Whores and Harlots entered into the Kingdom of heaven (seeing they lamented their Sins) before the proud Pharisees, which with no remorse were touched for their Sins.
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And for the same cause it is, that Christ calleth vnto him, them onely that laboure, and are heauie loden:
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 them, that yf they finde not sinne a heauy loade and burthen to them, they haue not the spirit of God,
teaching them, that if they find not sin a heavy load and burden to them, they have not the Spirit of God,
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neyther are they fitte to receiue Christ.
neither Are they fit to receive christ.
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Then to be rebuked of sinne, is the first worke of the spirit, which the spirit worketh in vs by these degrees.
Then to be rebuked of sin, is the First work of the Spirit, which the Spirit works in us by these Degrees.
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First, it rayseth vppon vs a great and generall astonishment, because of all these great and greeuous sinnes that we haue committed,
First, it raises upon us a great and general astonishment, Because of all these great and grievous Sins that we have committed,
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and this doth strike vs downe, it doth terrifie vs, and holde 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, doth bereaue vs of our chiefe desires,
and beside that, it brings us unto a special grief for special Sins, does bereave us of our chief Desires,
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and bringeth vs out of conceite of the best thinges that are in vs:
and brings us out of conceit of the best things that Are in us:
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for, then it doth display vnto vs the vanitie and darkenesse of our vnderstanding, how vnfit and vnmeete we are to vnderstande and conceaue the thynges, that do aboue all others especially concerne vs:
for, then it does display unto us the vanity and darkness of our understanding, how unfit and unmeet we Are to understand and conceive the 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 thynges belongyng to God, we be bruite beastes, not able to discerne thinges that differ,
and in things belonging to God, we be bruit beasts, not able to discern things that differ,
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nor to put a sounde difference betweene good and euyll:
nor to put a sound 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 great enemie to fayth,
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 great 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 thē vpside downe, it turneth our myrth into mourning,
When it comes to our affections, it turns them upside down, it turns our mirth into mourning,
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and pleasure into paynefulnesse, and our great delyght into most bitter griefe:
and pleasure into painfulness, and our great delight into most bitter grief:
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If it proceede further, and come once to the hart, and to the stomacke and courage that is in vs,
If it 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 throw vs downe in humility vnder the hand 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, whyle we had to deale with men, we were as stoute as any, and would not start for the best.
for, while we had to deal with men, we were as stout as any, and would not start for the best.
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We had reason to see for our selues, and courage to defende our selues agaynst all them that dyd deale with vs:
We had reason to see for our selves, and 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 do 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 our hartes begin to fayle vs, then do we lay our handes on our mouthes,
Then our hearts begin to fail us, then do we lay our hands on our mouths,
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and dare not answere, then do we quickly take vp our crosse, because the Lord himselfe hath done it.
and Dare not answer, then do we quickly take up our cross, Because the Lord himself hath done it.
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Beholde here now the spirite worketh, beholde how sinne is corrected:
Behold Here now the Spirit works, behold how sin is corrected:
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and who so can beholde here this in him selfe, may assuredly say, that the spirit of God is in him, that it is not in vayne in him, it is myghtie and liuely in operation in his hart.
and who so can behold Here this in him self, may assuredly say, that the Spirit of God is in him, that it is not in vain in him, it is mighty and lively in operation in his heart.
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And the thirde note and effect, is the bringing forwarde of this worke vnto iustification:
And the Third note and Effect, is the bringing forward of this work unto justification:
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for when as the spirite hath brought vs thus farre, then doth it beginne to open vnto vs a doore vnto the graces & fauour of God:
for when as the Spirit hath brought us thus Far, then does it begin to open unto us a door unto the graces & favour of God:
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it doth put it into our mindes, that there is mercie with God, and therefore styrreth vs vp to seeke mercie at his handes:
it does put it into our minds, that there is mercy with God, and Therefore stirreth us up to seek mercy At his hands:
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after that, it doth let vs see how Christ suffered, to take away the sinnes of the worlde, that in the righteousnesse of Christ, we may looke to be iustified before God:
After that, 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:
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And this it doth not let vs see only, but doth effectually worke a sure perswasion of it in our hartes,
And this it does not let us see only, but does effectually work a sure persuasion of it in our hearts,
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and confirmeth the same by two notable effectes.
and confirmeth the same by two notable effects.
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The first is, a ioy vnspeakable and glorious, wherwith our hartes must needes be taken vp and rauished,
The First is, a joy unspeakable and glorious, wherewith our hearts must needs be taken up and ravished,
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when we see our selues by the righteousnesse of Christ, the free mercie and grace of God, redeemed from death, delyuered from hell,
when we see our selves by the righteousness of christ, the free mercy and grace of God, redeemed from death, Delivered from hell,
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and freed from the condition of the wicked. The second is the peace of cōscience: which in deede, passeth all vnderstanding.
and freed from the condition of the wicked. The second is the peace of conscience: which in deed, passes all understanding.
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While sinne, and the guilt of sinne remayned, there was no peace, no rest, no quietnesse to be founde,
While sin, and the guilt of sin remained, there was no peace, no rest, no quietness to be found,
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but feare, with terrours without, and troubles on euery side:
but Fear, with terrors without, and Troubles on every side:
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But when sinne is once nayled 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 punishment thereof far remoued, then must needes ensue great peace:
and the punishment thereof Far removed, then must needs ensue great peace:
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for our enemies dare not proceede against vs, our sinnes are forgiuen vs, and God is at one with vs:
for our enemies 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 blood perswade vs of it? can any creature assure vs how God is affected towardes vs? no doubtless.
Can Flesh and blood persuade us of it? can any creature assure us how God is affected towards us? no doubtless.
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And therefore where this ioy and this peace is, there must needes be the holy ghost, the author and worker of the same:
And Therefore where this joy and this 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 spirite of God that must certifie our hartes 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 hearts and spirits of the same.
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And hereof doth aryse that, which we take as the note, when we see in our selues, to wit, the basenesse and vnablenesse that is in vs to do good:
And hereof does arise that, which we take as the note, when we see in our selves, to wit, the baseness and unableness that is in us to do good:
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for when a man doth finde fauoure with God, from the forgiuenesse of sinnes, then the loue of God cōstrayneth him, that ioy which he conceiueth inforceth him,
for when a man does find favour with God, from the forgiveness of Sins, then the love of God constraineth him, that joy which he conceiveth enforceth him,
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and putteth lyfe into him, for the performance of these thinges, which are pleasing vnto God:
and putteth life into him, for the performance of these things, which Are pleasing unto God:
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then he beginneth to finde himselfe not onely retayned from euyll, but applyed and framed to that which is good,
then he begins to find himself not only retained from evil, but applied and framed to that which is good,
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then is his vnderstanding inlyghtened, to see into the mysteries of godlynesse, and into the great rocke of his redemption,
then is his understanding inlyghtened, to see into the Mysteres of godliness, and into the great rock 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 pure, betweene the workes of the fleshe and the spirite, that which is good and that which is euyll,
then is his judgement reformed, and he is made able to judge between false Religion and pure, between the works of the Flesh and the Spirit, that which is good and that which is evil,
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and displeasing in the syght of God.
and displeasing in the sight 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 earth, but in the heauens, his anger is wasted and spent, not vpon his owne priuate cause and quarrels,
but upon heavenly things, his Joys Are not in the earth, but in the heavens, his anger is wasted and spent, not upon his own private cause and quarrels,
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but vpon his owne sinnes, and whatsoeuer hindereth the glory of his God: This is the lyfe of God in him;
but upon his own Sins, and whatsoever hindereth the glory of his God: This is the life of God in him;
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thus he lyueth that hath receyued the spirite, and thus he leadeth his lyfe continually:
thus he liveth that hath received the Spirit, and thus he leads his life continually:
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for they that haue receyued the spirit, are led by the spirit, and do lyue accordingly, brynging foorth the fruites of the spirit.
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 frayltie may fall, and therefore their lyfe is sayd To be hid in Christ, because in full and perfect maner it doth not appeare:
But this hath weakness joined with it, and men through frailty may fallen, and Therefore their life is said To be hid in christ, Because in full and perfect manner it does not appear:
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therefore yf notwith standing these fraylties and falles, we will know whether we styll retayne the spirite of God, we must search our selues,
Therefore if notwith standing 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 try our hartes by these rules.
and try our hearts by these rules.
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First, if through frayltie we haue fallen (for who is he that falleth not?) If we will then know whether by our fall we haue lost the spirite of God, let vs see what lyking,
First, if through frailty we have fallen (for who is he that falls not?) If we will then know whither by our fallen we have lost the Spirit of God, let us see what liking,
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or mislyking we haue of sinne:
or misliking we have of sin:
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for, if after our fall, we do holde our formed hatred of sinne, and the more we fall, the more through deadly hatred we conceaue agaynst sinne, vndoubtedly the frayletie hath not as yet depriued vs of the spirite.
for, if After our fallen, we do hold our formed hatred of sin, and the more we fallen, the more through deadly hatred we conceive against sin, undoubtedly the frayletie hath not as yet deprived us of the Spirit.
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Secondly, come and see how it standeth with thy sorow:
Secondly, come and see how it Stands with thy sorrow:
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for so long as this sorow encreaseth for thy sinnes, it cannot be thought that sinne and the fleshe, hath vtterly quenched the spirit in thee. Thirdly, try thy care:
for so long as this sorrow increases for thy Sins, it cannot be Thought that sin and the Flesh, hath 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 be able to wage battayle in the playne fielde with sinne,
and if thou groan in a godly care, both how thou Mayest be able to wage battle in the plain field with sin,
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and how thou mayst preuent him in all his policies, thou hast a further assurance that sinne,
and how thou Mayest prevent him 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 preuayled agaynst thy poore and litle Dauid, I say, agaynst those fewe and small graces, which the good spirtie of God hath bestowed vppon thee:
although it be as great as Goliath, yet it hath not prevailed against thy poor and little David, I say, against those few and small graces, which the good spirtie of God hath bestowed upon thee:
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but the last, it is most certayne: and that is this.
but the last, it is most certain: and that is this.
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When thou art carefull to redeeme that, which by thy fall thou hast lost, and hast a care to runne so much faster forwarde, by how much more thou hast been letted by thy fall:
When thou art careful to Redeem that, which by thy fallen thou hast lost, and 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 lyuely 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, vntyll the day of Christ.
and such as shall never be taken from thee, until the day of christ.
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Thus may we in some good and competent measure proue, whether we haue the spirit of God or no:
Thus may we in Some good and competent measure prove, whither we have the Spirit of God or no:
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for where the fruites are to be founde, there is also the spirit of God.
for where the fruits Are to be found, there is also the Spirit of God.
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For further confirmation whereof, we may note the manner of speache, where he sayth, Quench not the spirit. We do commonly say, the fire is quenched, where the light and heate there of is taken away, and in deede nothyng can properly be sayd to be quenched, but the fire.
For further confirmation whereof, we may note the manner of speech, where he say, Quench not the Spirit. We do commonly say, the fire is quenched, where the Light and heat there of is taken away, and in deed nothing can properly be said to be quenched, but the fire.
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Now wheras the Apostle saith, quench not the spirite, he giueth vs to vnderstande, that the spirit is in some respect lyke 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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therefore if we do but a lytle consider of the nature of fire, we shall the better iudge of the spirit.
Therefore if we do but a little Consider of the nature of fire, we shall the better judge of the Spirit.
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And among others, we finde these properties of fire. First, it wil consume thynges consumeable: and therefore lyghting vpon straw or stubble, or such lyke, it bryngeth them to ashes.
And among Others, we find these properties of fire. First, it will consume things consumable: and Therefore lighting upon straw or stubble, or such like, it bringeth them to Ashes.
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Secondly, it doth purge and purifie those thinges 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, fyrst by taking away the superfluitie of drosse, that hath ouer couered the thing to be purged.
and this it does, fyrst by taking away the superfluity of dross, that hath over covered the thing to be purged.
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Secondly, by making the thing it selfe purer & purer: Thirdly, it geueth light in the darkest places:
Secondly, by making the thing it self Purer & Purer: Thirdly, it Giveth Light in the Darkest places:
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But last of all, it geueth heate, and doth as it were withall, put lyfe into those thynges, which are capable of lyfe:
But last of all, it Giveth heat, and does as it were withal, put life into those things, which Are capable of life:
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for whilest a man is frozen and starued for colde, he is numbde, and as it were without lyfe:
for whilst a man is frozen and starved for cold, he is numbde, and as it were without life:
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but being brought to the fire, he is hot, he is reuiued, he is cheared, and then become actiue and nimble:
but being brought to the fire, he is hight, he is revived, he is cheered, and then become active and nimble:
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these are the properties of fire, and these do in some maner part resemble vnto vs the workes of the spirite:
these Are the properties of fire, and these do in Some manner part resemble unto us the works of the Spirit:
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for when the spirite of God seaseth vpon a man, and then entreth into his soule,
for when the Spirit of God seizeth upon a man, and then entereth into his soul,
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then it beginneth to wast and consume in him those noysome lustes, and other stubble which is in him.
then it begins to wast and consume in him those noisome lusts, and other stubble which is in him.
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Secondly, it doth purge vs from grosse sinnes, and dayly more and more fume vs, that we may be a cleane and holy Temple for him to dwell in.
Secondly, it does purge us from gross Sins, and daily more and more fume us, that we may be a clean and holy Temple for him to dwell in.
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Thirdly, it is a shynyng lyght, euer burning and continually giuing light vnto vs, in that way which we haue to walke.
Thirdly, it is a shining Light, ever burning and continually giving Light unto us, in that Way which we have to walk.
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And lastly, heateth and inflameth in vs zeale of Gods glorie, with a care of our duetie,
And lastly, heateth and inflames in us 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 lyfe and lust into vs, to walke in that good way in which it doth leade vs,
yea, withal it putteth life and lust into us, to walk in that good Way in which it does lead us,
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and do all those good workes by the which we may glorifie God, and be commodious to men.
and do all those good works by the which we may Glorify God, and be commodious to men.
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Thus we see what lykelihood there is betweene the spirite and fire, nay it is called fire:
Thus we see what lykelihood there is between the Spirit and fire, nay it is called fire:
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for Iohn sayth, That Christ should baptise with the holy ghost, and with fire: that is, with the holy ghost, which is lyke fire:
for John say, That christ should baptise with the holy ghost, and with fire: that is, with the holy ghost, which is like fire:
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Therefore, as truely as we may say there is fire, where we see strawe and such lyke thynges consumed,
Therefore, as truly as we may say there is fire, where we see straw and such like things consumed,
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or gold and siluer finely purged, or great lyght in darke places, or great heate in bodyes 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 certainely we may perswade our selues, that the spirit of God is in vs,
even so Certainly we may persuade our selves, that the Spirit of God is in us,
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when we see the corruption that is in vs consumed, our soules purged from the drosse of sinne, our harts inlyghtned and made hot in walking, and working according to the lyght.
when we see the corruption that is in us consumed, our Souls purged from the dross of sin, our hearts inlyghtned and made hight in walking, and working according to the Light.
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The seconde question to be considered is, whether that man which hath once tasted of the spirite, may loose it,
The seconde 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 sayd, that because the spirite of God commeth to, & worketh in diuers men, diuesly, in diuers measures:
To this it may be said, that Because the Spirit of God comes to, & works in diverse men, diuesly, in diverse measures:
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therefore we must consider of the working of the spirite, and frame our answere accordingly.
Therefore we must Consider of the working of the Spirit, and frame our answer accordingly.
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First then, there is a lyghter and a lesser working of the spirite, which may be quenched in them that haue it:
First then, there is a lighter and a lesser working of the Spirit, which may be quenched in them that have it:
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and that this inferiour or lesser kinde of working, may be taken away, appeareth playnely by the parable of the seede which our sauiour 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 that besides them that receaue the worde into good grounde, and bring foorth fruites, some an hundreth, some thirtie, some sixtie folde:
for that 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 receaued 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 doubtles:
and what, had not these the Spirit of God in them? yes doubtless:
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for they receaued the worde, yea, they receaued it gladly, and that which is more, they beleeued it,
for they received the word, yea, they received it gladly, and that which is more, they believed it,
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when as they had receaued it. Beholde then three fruites of good spirites in these men, and yet they continue not:
when as they had received it. Behold then three fruits of good spirits in these men, and yet they continue not:
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for they beleeued in deede, but their fayth was temperacie, it lasted but for a tyme,
for they believed in deed, but their faith was temperancy, it lasted but for a time,
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and after a tyme it vanished away, and the spirit departed from them:
and After a time it vanished away, and the Spirit departed from them:
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for, eyther the pleasures or the profites of this lyfe did draw out the graces of God,
for, either the pleasures or the profits of this life did draw out the graces of God,
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and dry them vp, or els 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 & notable for this purpose is that, in that other to the Hebrewes, for there the Apostle sayth, That some may taste of the holy ghost,
More plain & notable for this purpose is that, in that other to the Hebrews, for there the Apostle say, 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 receaue heauenly giftes, yea,
and thereby be made to taste of the good word of God, to be enlightened to receive heavenly Gifts, yea,
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and the taste of the lyfe to come: and what then: surely the Apostle sayth, That if such fall, it is impossible they shoulde be renewed: and the taste of the life to come: and what then: surely the Apostle say, That if such fallen, it is impossible they should be renewed:
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geuing vs to vnderstande, that euen they that haue bin inlyghtned, and that haue receaued heauenly gyftes,
giving us to understand, that even they that have been inlyghtned, and that have received heavenly Gifts,
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and haue tasted of the power of the lyfe to come, euen such may fall away,
and have tasted of the power of the life to come, even such may fallen away,
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and haue the spirite quenched in them.
and have the Spirit quenched in them.
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There is a seconde kinde of working of the spirite, which is a more effectuall working, which is neuer taken from them that haue receaued it, this the Apostle describeth,
There is a seconde kind of working of the Spirit, which is a more effectual working, which is never taken from them that have received it, this the Apostle Describeth,
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when he sayth, That the chosen of God, are begotten agayne of the immortall seede of the worde:
when he say, That the chosen of God, Are begotten again of the immortal seed of the word:
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that is, not a bare receauing, or lyght tasting of the worde;
that is, not a bore receiving, or Light tasting of the word;
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but it is the deepe tasting of the same, whereby we are begotten and borne agayne.
but it is the deep tasting of the same, whereby we Are begotten and born again.
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The Apostle Iohn setteth downe an other note of that, saying, That they that are thus borne agayne, can not sinne:
The Apostle John sets down an other note of that, saying, That they that Are thus born again, can not sin:
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that is, can not make an occupation of sinne, they can not fall flat away by sinne:
that is, can not make an occupation of sin, they can not fallen flat away by sin:
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and why? Because the seede of Gods worde abydeth in them, euen that seede wherwith they were begotten to a lyuely hope of life,
and why? Because the seed of God's word Abideth in them, even that seed wherewith they were begotten to a lively hope of life,
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euen that seede doth abyde, and will abyde, euen to the ende.
even that seed does abide, and will abide, even to the end.
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Who so is begotten agayne by this seede, and hath it abyding in him, that the spirite hath wrought in him, which shall not be taken from him,
Who so is begotten again by this seed, and hath it abiding in him, that the Spirit hath wrought in him, which shall not be taken from him,
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for that the father is mightier then all: and therefore our sauiour Christ sayd, The wordes that I speake, are spirite and lyfe:
for that the father is Mightier then all: and Therefore our Saviour christ said, The words that I speak, Are Spirit and life:
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Therefore in an other place he sayth, It is impossible that the elect shoulde be seduced.
Therefore in an other place he say, It is impossible that the elect should be seduced.
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Then we see the question is answered: namely, that there is an inferiour working, which may be lost;
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 working, which can not be taken from them that haue it:
and a more effectual working, which can not be taken from them that have it:
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And this must not seeme strange to vs, neyther must we be offended that the Lord doth take some, and leaue some:
And this must not seem strange to us, neither must we be offended that the Lord does take Some, and leave Some:
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or that he should begin in some, and not bryng his worke to perfection: For he dealeth with them, as with Corne.
or that he should begin in Some, and not bring his work to perfection: For he deals with them, as with Corn.
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Some Corne is sowen & neuer ryseth: some springeth, and yet shortly wythereth: some groweth vp in the eare, and yet is striken and blasted:
some Corn is sown & never Riseth: Some springs, and yet shortly wythereth: Some grows up in the ear, and yet is stricken and blasted:
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and other some (at his good pleasure) come to a timely ripenesse. In lyke maner, some trees are planted, and neuer take roote:
and other Some (At his good pleasure) come to a timely ripeness. In like manner, Some trees Are planted, and never take root:
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some take roote, and yet not blossome: some blossome, & neuer bring foorth fruite: and other some through his goodnesse do bring foorth fruite in good season.
Some take root, and yet not blossom: Some blossom, & never bring forth fruit: and 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 hearbe of the fielde, why may he not deale so with vs, the sonnes of men? If we can not conceaue 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 can not 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, and therefore we must accuse our selues rather of ignorance, then the Lord of vnrighteousnesse:
for all the works of God Are done in righteousness, and all our knowledge is unperfect, and Therefore we must accuse our selves rather of ignorance, then the Lord of unrighteousness:
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nay, our selues do deale in lyke sort with those thynges which are vnder our handes.
nay, 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 Fellowes, otherwyse not.
In Colleges, Fellows Are First chosen to be probationers, and if they be then approved, they be made Fellows, otherwise not.
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If a man (being chyldlesse) do take vnto him some friendes chylde, to make him heyre of all his goodes, he wyll keepe him vpon lyking;
If a man (being chyldlesse) 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 shalbe preferred, he may be set ouer all his familie,
if his manners be honest, he shall preferred, he may be Set over all his family,
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and yet afterward for some fact, be cast off.
and yet afterwards for Some fact, be cast off.
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Some other man taketh an other chylde for the same ende, and maketh him heyre in deede:
some other man Takes an other child for the same end, and makes him heir in deed:
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Therfore we must thinke that it is righteous with the Lorde to deale thus with vs, seeing we are in his hande:
Therefore we must think that it is righteous with 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, & do not inlightē them:
and we must not be offended, though he call Some, & do not inlighten them:
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and although he do not inlyght them, and do not continue them, and do of his great mercie continue some vnto the ende:
and although he do not inlyght them, and do not continue them, and doe of his great mercy continue Some unto the end:
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let vs rather see what vse we may haue of this doctrine.
let us rather see what use we may have of this Doctrine.
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First, we must take heede that we neuer quench any grace, or gyft that God bestoweth vppon vs. Secondly, we must labour to haue greater measure of gyftes:
First, we must take heed that we never quench any grace, or gift that God bestoweth upon us Secondly, we must labour to have greater measure of Gifts:
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for the wicked may come to haue some small gyftes, and such may be quite taken away from vs. Tastly, it doth put a plaine difference betweene the godly,
for the wicked may come to have Some small Gifts, and such may be quite taken away from us Tastly, it does put a plain difference between the godly,
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and the godles, betweene them that beare a shew of holynesse, and them that are the Lordes holy ones:
and the godless, between them that bear a show of holiness, and them that Are the lords holy ones:
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for the one endureth but a time, and the other lasteth for euer.
for the one Endureth but a time, and the other lasteth for ever.
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Now if we require a further tryall, whereby we may know whether we haue receaued the spirite of God, which lasteth but for a tyme,
Now if we require a further trial, whereby we may know whither we have received the Spirit of God, which lasteth but for a time,
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and that which lasteth for euer with vs: then let vs marke those rules, which put a plaine difference betweene them.
and that which lasteth for ever with us: then let us mark those rules, which put a plain difference between them.
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First we must marke the inlightnyng and insight we haue into the worde of God.
First we must mark the enlightening and insight we have into the word of God.
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Certaine it is, that both the godly and wicked are inlightned, but the inlyghtning of the godly is one,
Certain it is, that both the godly and wicked Are enlightened, but the inlyghtning of the godly is one,
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and the insight of the wicked is an other: for, the knowledge and insight which the godly haue receaued, is certayne and distinct:
and the insight of the wicked is an other: for, the knowledge and insight which the godly have received, is certain and distinct:
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therfore in particuler thinges, they be able to apply the threatning of Gods iudgementes, to the humbling of them selues,
Therefore in particular things, they be able to apply the threatening of God's Judgments, to the humbling of them selves,
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and the promises of God to comfort them selues. Agayne, their knowledge is sufficient to direct them generally, and particulerly.
and the promises of God to Comfort them selves. Again, their knowledge is sufficient to Direct them generally, and particularly.
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And last of all, it neuer fayleth them, but directeth them to the end:
And last of all, it never Faileth them, but directeth them to the end:
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but the knowledge of the wicked is not so, for it is a confused and a generall knowledge of the threatninges,
but the knowledge of the wicked is not so, for it is a confused and a general knowledge of the threatenings,
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and of the promises of God, yet can they not make perticuler vse of the same.
and of the promises of God, yet can they not make particular use of the same.
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Their knowledge is not sufficient, nor able to direct them in particulars, and therefore doth leaue them in the ende.
Their knowledge is not sufficient, nor able to Direct them in particulars, and Therefore does leave them in the end.
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Therfore the knowledge of the godly for the clearenes, the certaintie, and the sufficiencie of it, is compared to the Sunne:
Therefore 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 lyghtnyng, which doth not giue any lyght, it doth not continue any time,
so the knowledge of the wicked, is compared to lightning, which does not give any 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 cloth soone vanish, there is in them greater and more dangerous darknes, then there was before:
for beside that their knowledge cloth soon vanish, there is in them greater and more dangerous darkness, then there was before:
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therein then we see our playne and manifest note of difference. Secondly, we must come to our affections.
therein then we see our plain and manifest note of difference. Secondly, we must come to our affections.
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Certayne it is, that the wicked do desire the helpe of God:
Certain it is, that the wicked do desire the help of God:
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but looke to the cause, & it wil shew a difference betweene the wicked and the godly.
but look to the cause, & it will show a difference between the wicked and the godly.
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The wicked do onely seeke helpe, because of some extremitie which they suffer, they onely defire 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;
Because they would be freed from grief;
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and therefore it is common with them to say (Oh that I were out of this payne, Oh that this sorow were taken from me:) by which speach they shew, that so they myght be at rest,
and Therefore it is Common with them to say (O that I were out of this pain, O that this sorrow were taken from me:) by which speech they show, that so they might be At rest,
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or at their ease, they would lytle weigh of the helpe and fauour of God.
or At their ease, they would little weigh of the help and 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 content to suffer much,
But the godly find such sweetness in the favour of God, that for the desire thereof, they can be content to suffer much,
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and endure the crosse patiently, so that at the last, they may enioy Gods fauour. Not the godly onely, but the wicked also, are greeued when they haue sinned:
and endure the cross patiently, so that At the last, they may enjoy God's favour. Not the godly only, but the wicked also, Are grieved when they have sinned:
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but the wicked do therefore sorow, because their sinne hath, or will, bryng some punishment vppon them:
but the wicked do Therefore sorrow, Because their sin hath, or will, bring Some punishment upon them:
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And the godly sorow, because they haue offended God, and geuen him occasion to draw 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 do they beare patiently: but the remembrance of their sinne, that toucheth them styll at the quicke:
Therefore his correction do they bear patiently: but the remembrance of their sin, that touches them still At the quick:
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and so then in their ioy, and in their sorrowe, may appeare a seconde difference.
and so then in their joy, and in their sorrow, may appear a seconde difference.
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The thirde difference is in loue, for though both of them loue God, yet it is after a diuers maner;
The Third difference is in love, for though both of them love God, yet it is After a diverse manner;
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the one of sinceritie, the other of wages, A poore chylde that is taken vp, fedde,
the one of sincerity, the other of wages, A poor child that is taken up, fed,
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and clothed, wyll loue him that doth thus feede & cloth him:
and clothed, will love him that does thus feed & cloth him:
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but if he receaued no more of that man then of another, he woulde lyke 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:
and love him no better then Another:
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Euen so is it with the wicked, if their bellies be filled, if their barnes stuffed,
Even so is it with the wicked, if their bellies be filled, if their Barns stuffed,
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and they haue their hartes desire, they loue God in deede, but it it onely for their belly, and their barnes.
and they have their hearts desire, they love God in deed, but it it only for their belly, and their Barns.
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Thus did Saule loue God, but it was for his kingdome: Thus did Achitophel loue God, but it was because he was a counsellour:
Thus did Saule love God, but it was for his Kingdom: Thus did Ahithophel love God, but it was Because he was a counselor:
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Thus did Iudas loue God, but it was because he was chosen to be an Apostle, and caried the bagg:
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, histories do testifie. Saule was a lytle afflicted, and forsooke God:
But what became of their love, histories do testify. Saule was a little afflicted, and forsook God:
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Achitophel somewhat crossed in his deuises, hangeth himselfe: Iudas for gayne of money, betrayed Christe his maister.Ahithophel somewhat crossed in his devises, hangs himself: Iudas for gain of money, betrayed Christ his master.
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Some experience we may see of this among vs;
some experience we may see of this among us;
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Courtiers wilbe professours, and Schollers wilbe religious, if Courtiers may come to be Counsellours, and Schollers may be preferred to chiefest places:
Courtiers will professors, and Scholars will religious, if Courtiers may come to be Counsellors, and Scholars may be preferred to chiefest places:
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but if promotion come not, then their profession is forsaken, and Religion layde aside.
but if promotion come not, then their profession is forsaken, and Religion laid aside.
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Do the chyldren of God loue on this manner? No, the holy Ghost which they haue receaued in effectuall maner, doth shedde the seede of loue in their hartes,
Do 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 lyking of his goodnes, of his righteousnes, and of his holynes:
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 sinceere affection they loue him, as the naturall chylde loueth his father naturally,
and Therefore of sincere affection they love him, as the natural child loves his father naturally,
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although he beate him, yet beareth he it, and styll loueth him: so do the children of God deale.
although he beat him, yet bears he it, and still loves him: so do the children of God deal.
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They haue powred into them, as S. Peter sayth, a godly nature, so that they freely loue God the father:They have poured into them, as S. Peter say, a godly nature, so that they freely love God the father:
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and though he afflict them, or crosse them in their desires, yet they loue him, and in loue performe obedience vnto him continually:
and though he afflict them, or cross them in their Desires, yet they love him, and in love perform Obedience unto him continually:
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therefore Iob sayth, Though he kill me, yet will I trust in him:
Therefore Job say, Though he kill me, yet will I trust in him:
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they therefore are sayde to haue receaued a free spirite, and to serue God in the libertie of the spirite.
they Therefore Are said to have received a free Spirit, and to serve God in the liberty of the Spirit.
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And who seeeth not this to be a playne and manifest difference betweene them:
And who seeth not this to be a plain and manifest difference between them:
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therefore we may take it as a thirde marke or rule, to proue and try our selues.
Therefore we may take it as a Third mark or Rule, 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 receaued, 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, herein do the wicked shew their wickednesse two wayes. First, on the right hande the mercies of God doe worke in them wonderfull contentation:
for, herein do the wicked show their wickedness two ways. First, on the right hand the Mercies of God do work in them wonderful contentation:
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but not such as causeth them to returne all glory to God, nay, rather, it is such as causeth them to take all glorie to them selues:
but not such as Causes them to return all glory to God, nay, rather, it is such as Causes them to take all glory to them selves:
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for the graces of God do puffe them vp, and make them proude, and conceyted in them selues.
for the graces of God do puff them up, and make them proud, and conceited in them selves.
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Hereof ariseth great securitie, which bryngeth neglect and contempt of all good meanes, whereby they should grow vp in godlines.
Hereof arises great security, which bringeth neglect and contempt of all good means, whereby they should grow up in godliness.
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On the left hand others offend, being neuer pleased nor cōtended with the they haue in deede, forgettyng and lightly esteeming that they haue, and still desiring new.
On the left hand Others offend, being never pleased nor contended with thee they have in deed, forgetting and lightly esteeming that they have, and still desiring new.
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These men besides that they be vnthankeful, do also murmure and grudge agaynst God, and are neuer pleased with him.
These men beside that they be unthankful, do also murmur and grudge against God, and Are never pleased with him.
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Betweene these two, the chyldren of God holde a middle and euen course: and therefore we shall see these things in thē.
Between these two, 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 & an acknowledging of the wantes which do moue thē, as S. Peter sayth, Like new borne babes, to desire the sweete and sinceere mylke of the worde, that thereby the graces they haue, may be increased,
First, a sighed & an acknowledging of the Wants which do move them, as S. Peter say, 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 supplyed:
and their other Wants may be supplied:
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and so farre are they from being puffed vp with pride, that they reioyce whē their pripe may be pulled downe,
and so Far Are they from being puffed up with pride, that they rejoice when their pripe may be pulled down,
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or their haughtines abated, eyther by some sharpe rebuke, or by some fearefull threatning, or by some moderate correction from the Lord:
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 know, if it were needefull for S. Paul to be buffited, and that by the minister of Satan, to the ende that his pride may be beaten downe:
for they know, if it were needful for S. Paul to be buffited, and that by the minister of Satan, to the end that his pride may be beaten down:
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then it is much more needeful for thē, after more wayes so to be humbled.
then it is much more needful for them, After more ways so to be humbled.
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Besides that, they do not onely desire the word, but they also wayte vpon the Lord,
Beside that, they do not only desire the word, but they also wait upon the Lord,
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vntil it pleased the lord to worke further in them thereby:
until it pleased the lord to work further in them thereby:
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and this wayting is as earnest as theirs, who haue watched all the night, do wayte and looke for the dawning of the day.
and this waiting is as earnest as theirs, who have 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 for that time well appayde, & contented therewith:
Secondly, as they see their Wants, so also they see that grace they have received, and for that time well appayde, & contented therewith:
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and therfore as their wantes do humble them, so the graces of God do comfort them:
and Therefore as their Wants do humble them, so the graces of God do Comfort them:
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and as their wantes do cal vpon them, & cause them to seeke more: so that they haue, doth prouoke them to be thankfull for that they haue receiued.
and as their Wants do call upon them, & 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 contrary course of the wicked, & those that do of sinceritie worshyp God, I say how contrary the graces & gyftes of God do worke in them,
See then a quite contrary course of the wicked, & those that do of sincerity worship God, I say how contrary the graces & Gifts of God do work in them,
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& therefore from the consideraton hereof, we may well draw a fourth rule, whereby to make triall & examinatiō of our owne selues:
& Therefore from the consideration hereof, we may well draw a fourth Rule, whereby to make trial & examination of our own selves:
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therfore to conclude this poynt in a word, when a man by the spirit of God hath bin inlightned vnto a certaine & sufficient knowledge of Gods will,
Therefore to conclude this point in a word, when a man by the Spirit of God hath been enlightened unto a certain & sufficient knowledge of God's will,
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when he findeth his affection, chiefly & aboue al other things set vpō God, whē he findeth a pure & sinceere loue of God in his hart, not for wages,
when he finds his affection, chiefly & above all other things Set upon God, when he finds a pure & sincere love of God in his heart, not for wages,
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but for that worde of grace, which after an vnspeakable maner doth moue him therevnto:
but for that word of grace, which After an unspeakable manner does move him thereunto:
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and when he doth thankfully acknowledge mercies receaued, as he doth carefully attende & wayte vpon the Lord, till he bestow some great measure of graces vpon him, he may be vndoubtedly perswaded, that he hath found the spirit working in him, in a more effectuall maner,
and when he does thankfully acknowledge Mercies received, as he does carefully attend & wait upon the Lord, till he bestow Some great measure of graces upon him, he may be undoubtedly persuaded, that he hath found the Spirit working in him, in a more effectual manner,
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& therefore it shal neuer be taken from him.
& 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 S. Paul giue this charge:
But what then, may such men cast off all care? No, for unto them does S. Paul give this charge:
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for though that the spirite can neuer be taken vtterly from them, yet doubtles, if they waxe proud,
for though that the Spirit can never be taken utterly from them, yet doubtless, if they wax proud,
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if they grow secure, if they fall into sinne, the graces & giftes of the spirite may decay and die in them, their cleare loue, their feeling, their affectiō,
if they grow secure, if they fallen into sin, the graces & Gifts of the Spirit may decay and die in them, their clear love, their feeling, their affection,
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and all may be gone, so that in their owne iudgement, & in the iudgement of others, it may seeme that they haue quite quenched, & put out the spirite. Neither must this seeme strange:
and all may be gone, so that in their own judgement, & in the judgement of Others, it may seem that they have quite quenched, & put out the Spirit. Neither must this seem strange:
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for if the image of God, which was more perfectly placed in Adam, thē it is now in vs. If I say, this image might quite be blotted out & lost, as we see in was;
for if the image of God, which was more perfectly placed in Adam, them it is now in us If I say, this image might quite be blotted out & lost, as we see in was;
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then no maruell if the graces of the spirit be for a time, as it were dead & drowned in vs:
then no marvel if the graces of the Spirit be for a time, as it were dead & drowned in us:
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and that we may be the lesse offended herewith, the Scriptures do offer vnto vs examples of men,
and that we may be the less offended herewith, the Scriptures do offer unto us Examples of men,
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as hauing bin once effectually and truly borne againe, haue yet afterwarde through some sinnes, lost the graces of the spirit:
as having been once effectually and truly born again, have yet afterward through Some Sins, lost the graces of the Spirit:
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such were the Galathians, for they were truely called, & effectually regenerate, by the spirit & Gospell of God,
such were the Galatians, for they were truly called, & effectually regenerate, by the Spirit & Gospel of God,
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as may appeare by this, that for the words sake they reuerenced the Apostle as the angel 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 snared with false doctrine, & fell very dangerously to the choaking & quenching the spirit in them, the spirit it selfe was not taken from them,
yet they were snared with false Doctrine, & fell very dangerously to the choking & quenching the Spirit in them, the Spirit it self was not taken from them,
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nay, Christ did still continue in their hartes, yet for want of godly graces they were as it were without fashion & forme,
nay, christ did still continue in their hearts, yet for want of godly graces they were as it were without fashion & Form,
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so that the Apostle did as it were trauell agayne, vntill Christ was fashioned a new 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 vpon the committing of his sinne, was brought into the like case, & therfore in the. 51. Psal. he prayeth, That God wil create in him a new spirit :David also upon the committing of his sin, was brought into the like case, & Therefore in thee. 51. Psalm he Prayeth, That God will create in him a new Spirit:
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What, was the spirite quite gone? no, for by and by in the same Psalme he prayeth, That the Lord would 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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how can these two stand together, first to pray, that a new spirite may be created in him, and, that the spirit of God may not be taken from him? Surely the spirit it selfe was stil in him,
how can these two stand together, First to pray, that a new Spirit may be created in him, and, that the Spirit of God may not be taken from him? Surely the Spirit it self was still in him,
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& therfore he prayeth, that it may not be taken from him:
& Therefore he Prayeth, that it may not be taken from him:
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but the graces, & gratious working of the spirit they were dead & gone, and therefore he prayeth that they may be renewed in him.
but the graces, & gracious working of the Spirit they were dead & 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 spirit 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 sin.
even in the most godly, when they fallen into since.
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But yet that no libertie may be taken hereby, let vs consider what griefe they bring to them selues, that do by any meanes loose the graces of the spirit.
But yet that no liberty may be taken hereby, let us Consider what grief they bring to them selves, 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 gotten by our labour,
First of all we must know, that though the Spirit of God cannot be got by our labour,
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yet it costeth vs much labour, and we must vndergoe much trauel, & suffer much trouble,
yet it costeth us much labour, and we must undergo much travel, & suffer much trouble,
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before the spirite of God do take possession of vs. Now when the graces of the spirit are lost, all our labour seemeth to be lost, & come to nothing.
before the Spirit of God do take possession of us Now when the graces of the Spirit Are lost, all our labour seems to be lost, & come to nothing.
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Secondly, when a man receaueth the spirit of God, and by the same spirit 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 he is in the fauour of God, there doth arise in his hart a great ioy in the holy ghost, a ioy I say, that is vnspeakable & glorious:
and he is in the favour of God, there does arise in his heart a great joy in the holy ghost, a joy I say, that is unspeakable & glorious:
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and this ioy is lost & gone, when the graces of Gods spirite are gon:
and this joy is lost & gone, when the graces of God's Spirit Are gone:
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with how great griefe & wo they know it, that in any measure haue tasted of it.
with how great grief & woe they know it, that in any measure have tasted of it.
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Againe, whē the graces of the spirit are choaked in men, they haue no haste to do good, they haue no affection to goodnesse,
Again, when the graces of the Spirit Are choked in men, they have no haste to do good, they have no affection to Goodness,
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but all is gone, and they are made for the time, as it were an vnprofitable burthen of earth.
but all is gone, and they Are made for the time, as it were an unprofitable burden of earth.
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What griefe can be greater then this? What sorowe cap sinke more deepe, then that a good man should be cleane withholden from doing good? Moreouer it is sure, that whē the gyftes of the spirit are in this sort gone, that he that was more righteous before, may soone fal into greater sins,
What grief can be greater then this? What sorrow cap 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, that he that was more righteous before, may soon fall into greater Sins,
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yea and which is more, they shall also suffer the reproch of their sinnes:
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 scourges: and what griefe is this. The example of Gods childrē.yet he will visit their Sins with the rod, and their iniquities with scourges: and what grief is this. The Exampl of God's children.
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What hart breaking to Dauid, by his owne sonne to be thrust from his kingdome,
What heart breaking to David, by his own son to be thrust from his Kingdom,
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so greeuous, that if without any respect of hell or heauen, we could consider of them, we had rather want all the pleasure of sinne, which Dauid enioyed,
so grievous, that if without any respect of hell or heaven, we could Consider of them, we had rather want all the pleasure of sin, which David enjoyed,
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then we would feele the payne which Dauid suffered.
then we would feel the pain which David suffered.
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Last of all, when the graces of the spirit of God are decaied, they can neuer be repaired and recouered,
Last of all, when the graces of the Spirit of God Are decayed, they can never be repaired and recovered,
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but with much sorow and great danger:
but with much sorrow and great danger:
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for it can not but breede much sorow of hart, to examine & see the greatnesse of them, to apply Gods iudgementes to them,
for it can not but breed much sorrow of heart, to examine & see the greatness of them, to apply God's Judgments to them,
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and to prouoke himself to sorow for them:
and to provoke himself to sorrow for them:
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This is as it where to go through the pikes, and through purgatorie in this present lyfe;
This is as it where to go through the pikes, and through purgatory in this present life;
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& yet this must be done, before we can recouer Gods grace.
& yet this must be done, before we can recover God's grace.
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Agayne, 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 surge and waues do passe ouer him.
and as David Says, into the deep waters, so that all the surge and waves do pass over him.
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Now we know what danger it is for a man to be thrust ouer head and eares 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 thinges considered, the losse of all our labour, the losse of all true ioy, the vnfitnesse to do 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 wyse may cause vs to be 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 we quench the spirite. And this is 〈 ◊ 〉 vse of the doctrine, in humblyng vs:
how we quench the Spirit. And this is 〈 ◊ 〉 use of the Doctrine, in humbling us:
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which also doth further serue to ••mfort vs, knowing that we may suf••• a great decay of Gods graces;
which also does further serve to ••mfort us, knowing that we may suf••• a great decay of God's graces;
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yet the rodde, or worde of God, they •ay be renewed in vs agayne.
yet the rod, or word of God, they •ay be renewed in us again.
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702
And thus much of this commaundement that the Apostle giueth heere, that we should 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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