of God not only bridling sinne in vs but also mortifying and killing the same Indeed both of them are the good gifts of Gods spirit but yet the mortification of sinne is the chiefest being an effectuall signe of grace and proper to the elect The fifth grace and gift of the holy Ghost is to heare and receiue the word of God with ioy In the parable of the sower one kind of badde ground are they which when they haue heard receiue the worde with ioy And this is that which the authour of the Hebrues calls the the tasting of the good word of God and of the powers of the world to come We knowe that there is great difference betweene tasting of meate and eating of it They that sit down at the table do both tast and eate but they that dresse the meate do onely see and taste thereof so it is at the Lords table Many there be that haue this gift truely both to tast and eate of the bodie and blood of Christ offered in the word and Sacraments and some againe doe onely taste and feele the sweetnesse of them and reioice therein but yet are not indeede partakers thereof Nowe if this be so then all those which heare the word of God must take heede how they heare and labour to finde these two things in themselues by hearing I. that in heart and conscience they be throughly touched and humbled for their sinnes II. that they be certenly assured of the fauour and loue of God in Christ and that the sweete promises of the Gospel doe belong to them and in consideration hereof they must make conscience of all sinne both in thought worde and deed through the whole course of their liues And this kind of hearing bringeth that ioy which vanisheth not away Thus much of the benefits of the holy Ghost common to all men both good and badde nowe followe such as are proper to the elect all which may be reduced vnto one namely the inhabitation of the spirit whereby the elect are the temples of the holy Ghost who is said to dwell in men not in respect of substance for the whole nature of the holy Ghost cannot be comprised in the bodie or soule of man but in respect of a particular operation and this dwelling standes in two things The first that the holy Ghost doth abide in them not for a time onely but for euer for the word dwelling noteth perpetuitie Secondly that the holy Ghost hath the full disposition of the heart as whē a man commeth to dwell in an house whereof he is lord he hath libertie to gouerne it after his owne will Nowe this disposition of the hearts of the faithfull by the holy Ghost stands in fiue special and notable gifts euery one worthie our obseruation The first is a certen knowledge of a mans owne reconciliation to God in Christ. As it is said in Esai By his knowledge my righteous seruant shall iustifie many And Christ saith This is life eternall that they knowe thee to be the onely verie God and whome thou hast sent Iesus Christ. This knowledge is not generall for then the deuils might be saued but it is particular whereby a man knoweth God the father to be his father and Christ the redeemer to bee his redeemer and the holy Ghost to bee his sanctifier and comforter And it is a speciall worke of the holy Ghost as Paul saith The spirit of God beareth witnesse to our spirits that we are the children of God And we haue receiued the spirit which is of God that we might know the things that are giuen vnto vs of God The second gift is regeneration whereby a man of a limme of the deuill is made a member of Christ and of a child of Satan whome euery one of vs by nature doe as liuely resemble as any man doeth his owne parent is made the child of God Except a man saith our Sauiour Christ be borne againe by water and the spirit he cannot enter into the kingdome of heauen Iohn Baptist in saying that Christ baptized with the holy Ghost and fire compares the spirit of god to fire and water To fire for two causes I. as it is the nature of fire to warme the body that is benummed and frozen with colde so when a man is benummed and frozen in sinne yea when he is euen starke dead in sinne it is the property of the Holy Ghost to warme and quicken his heart and to reuiue him II. Fire doth purge and eate out the drosse from the good mettall now there is no drosse nor canker that hath so deepely eaten into any mettall as sinne into the nature of man and therefore the Holy Ghost is as fire to purge and eate out the hidden corruptions of sinne out of the rebellious heart of man Againe the holy Ghost is compared to cleare water for two causes I. man by nature is as drie wood without sappe and the property of the holy Ghost is as water to supple and to put sap of grace into the dead and rotten heart of man II. the propertie of water is to clense and purifie the filth of the bodie euen so the holy Ghost doth spiritually wash away our sinnes which are the filth of our nature and this is the second benefit of the Holy Ghost By this we are taught that he which would enter into the kingdome of God and haue the Holy Ghost to dwell in him must labour to feele the worke of regeneration by the same spirit and if a man would knowe whether hee haue this worke wrought in him or no let him marke what Saint Paul saith They that are of the spirit sauour the things that are of the spirit but they that liue after the flesh sauour the things of the flesh If therefore a man haue his heart continually affected with that which is truely good either more or lesse it is a certaine token that his wicked nature is changed and he regenerate but contrariwise if his heart be alwaies set on the pleasures of sinne and the things of this world hee may iustly suspect himselfe that he is not regenerated As for example if a man haue all his minde set vpon drinking and gulling in of wine and strong drink hauing little delight nor pleasure in any thing els it argues a carnall minde vnregenerate because it affects the things of the flesh and so of the rest And on the contrarie he that hath his minde affected with a desire to doe the will of God in practising the workes of charitie and religion he I say hath a spirituall and a renued heart and is regenerate by the holy Ghost The third worke of the holy Ghost is to gouerne the hearts of the elect this may be called spirituall regiment A man that dwelleth in a house of his owne orders and gouerns it according to his own will euen so the holy ghost gouerns all them in whome he dwelleth as Paul saith
loue In these daies it is hard to finde these duties performed in any place For both practise and prouerb is commonly this Euery man for himselfe and God for vs all but it is a graceles saying and the contrarie must be practised of all that desire to be guided by the spirit The seuenth fruit is faith Faith or fidelitie standeth in these two duties One to make conscience of a lie and to speake euery thing whereof we speake as we thinke it is and not to speake one thing and thinke an other A rare thing it is to finde this vertue in the world now adaies who is he that maketh conscience of a lie and is not truth banished out of our coasts considering that for gaines and outward commodities men make no bones of glosing and dissembling but alas the practise is damnable and the contrarie is the fruit of the holy Ghost namely to speake the truth from the heart he that can doe this by the testimonie of God himselfe shall rest in the mountaine of his holines euen in the kingdome of heauen The second point wherein fidelitie consisteth is when a man hath made a promise that is lawfull and good to keepe and performe the same Some thinke it is a small matter to breake promise but indeede it is a fruit of the flesh and contrariwise a fruit of the spirit to performe a lawfull promise and a mans word should be as sure as an obligation and in conscience a man is bound to keepe promise so farre forth as he will to whome the promise is made Indeede if a man be released of his promise he is then free otherwise if we promise and doe not performe we doe not onely cracke our credit before men but also sinne before God The eight fruit of the spirit is meekenesse which is a notable grace of God when a man prouoked by iniuries doth neither intend nor enterprise the requitall of the same And it stands in three duties The first is to interpret the sayings and doings of other men in better part as much as possibly may be The second when men mistake and misconsture our sayings and doings if the matter be of smaller moment to be silent patient as Christ was when he was accused before the high priests Pharises this being withal remembred that if the matter be of weight and moment we may defend our selues by soft and mild answers The third is not to contend in word or deed with any man but when we are to deale with others to speake our minde and so an ende The last fruit of the spirit is temperance whereby a man bridleth his appetite or lust in meate drinke and apparell In bridling the lust these rules must be obserued I. Eating and drinking must be ioyned with continuall fasting after this manner We must not glut our selues but rather abstaine from that which nature desireth and as some vse to speake leaue our stomackes crauing II. A man must so eate and drinke as afterward he may the better be inabled for Gods worship Creatures are abused when they make vs vnfit to serue God The common fault is on the Sabbath day men so pamper themselues as that they are made vnfit both to heare and learne Gods word and fitte for nothing but to slumber and sleepe but following this rule of temperance these faults shall be amended III. This must be a caueat in our apparell that we be attired according to our callings in holy comelinesse The Lord hath threatned to visit all those that are cloathed in strange apparrell And holy comelinesse is this when the apparell is both for fashion and matter so made and worne that it may expresse shew forth the graces of God in the heart as sobrietie temperance grauitie c. and the beholder may take occasion by the apparell to acknowledge and commend these vertues But lamentable is the time looke on men and women in these daies and you may see and read their sinnes written in great letters on their apparell as intemperance pride and wantonnesse Euery day new fashions please the world but indeede that holy comelines which the holy Ghost doth commend to vs is the right fashion when all is done And these are the nine fruits of the spirit which we must put in practise in our liues and conuersations Fourthly if we beleeue in the holy Ghost and thereupon doe perswade our selues that he will dwell in vs we must daily labour as we are commaunded to keepe our vessells in holinesse and honour vnto the Lord and the reason is good If a man be to entertaine but an earthly prince or some man of state he would be sure to haue his house in a readines and all matters in order against his comming so as euery thing might be pleasing vnto so worthy a guest well now behold we put our confidence and affiance in the holy Ghost and doe beleeue that he wil come vnto vs and â—anctifie vs and lodge in our hearts He is higher then all states in the world whatsoeuer and therefore we must looke that our bodies and soules be kept in an honourable and holy manner so as they may be fit temples for him to dwell in S. Paul biddeth vsâ— not to grieue the holy spirit where the holy Ghost is compared to a guest and ouâ— bodies and soules vnto Innes and as men vse their guests friendly and courteously shewing vnto them all seruice and dutie so must we doe to Gods spirit which is come to dwell and abide in vs doing nothing in any case which may disquiet or molest him Now there is nothing so grieuous vnto him as our sinnes and therefore we must make conscience of all manner of sinne least by abusing of our selues we doe cause the holy Ghost as it were with greefe to depart from vs. When the arke of the couenant which was a signe of the presence of God was in the house of Obed Edom the text saith that the Lord blessed him and all his house but when the holy Ghost dwels in a mans heart there is more then the arke of the Lord present euen God himselfe and therfore may we looke for a greater blessing Now then shall we grieue the holy Ghost by sinning seeing we reape such benefit by his aboad It is said that our Sauiour Christ was angrie when he came into the temple at Ierusalem and saw the abuses therein Now shall he be angrie for the abuses that are done in a temple of stone and seeing the temples of our bodies which are not made of stone but are spirituall figured by that earthly temple seeing them I say abused by sinne will he not be much more angrie Yea we may assure our selues he can not abide that And therefore if we beleeue in the holy Ghost we must hereupon be mooued to keepe our bodies and soules pure and cleane And further to perswade vs hereunto we must remember this that when
vnto me with all your heart with fasting and prayer vers 13. Rent your hearts and not your garments and turne vnto the Lord your God for he is gratious and mercifull long â—uffering and of great kindnes that he might repent him of this euill vers 15. Blow the trumpet in Sion sanctifie a fast call a solemne assemblie vers 16. Gather the people sanctifie the Congregation gather the Elders assemble the children and those that sucke the breasts Let the bridegrome goe forth of his chamber and the bride out of her bride chamber vers 17. Let the Priests the ministers of the Lord weepe between the porch and the altar and let them say Spare thy people O God c. A fast is sometime priuate sometimes publike 2. Chron. 20.3 Iehosaphat feared and set himselfe to seeke the Lord and proclaimed a fast throughout all Iudah Hest. 4. 16. Fast ye for me and neither eate nor drinke for the space of three daies and nights I also and my maides will fast A fast is either for one day alone or for many daies together Each of them is as occasion serueth an abstinence from meate at dinner alone or supper alone or both dinner and supper Iudg. 20.23 The children of Israel had gone vp and wept before the Lord vnto the euening c. Dan. 10.3 I Daniel was in heauines for three weekes of daies I ate no pleasant bread neither came flesh nor wine in my mouth c. IV. Leagues of amitie among such as feare God according to his wordeâ— are lawfull as contracts in matrimonie league in warre especially if the warre be lawefull and without confidence in the power of man 2. Chro. 19.2 Mal. chap. 2. vers 11. To these may be added that couenant which the magistrate and people make among themselues and with God for the preseruation of Christian religion 2. Chr. 15.12 And they made a couenant to seeke the Lord God of their fathers with all their heart with all their soule c. v. 14. And they sware vnto the Lord with a loud voice and with shouting and with trumpets and with cornets CHAP. 22. Of the third commandement THe third commandement concerneth the glorifying of God in the affaires of our life without the solemne seruice of God Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine The Resolution Name This word properly signifieth Gods title here figuratiuely it is vsed for any thing whereby God may be knowne as men are by their names so it is vsed for his word workes iudgements Act. 9.15 He is an elect vessell to conuey my name among the Gentiles Psal. 8.1 O Lord our God how great is thy name through all the world which settest thy glory aboue the heauens Take That is vsurpe this word is translated from pretious things which may not be touched without licence And in trueth men which are no better then wormes creeping on the earth are vtterly vnworthie to take or as I may say touch the sacred name of God with minde or mouth neuerthelesse God of his infinite kindnes permitteth vs so to doe In vaine Namely for noâ—cause any matter and vpon each light and fonde occasion For The reason of this coÌ„mandement is taken from the penaltie annexed He that abuseth Gods name is guiltie of sinne before Gods iudgement seate and therefore is most miserable Psal. 32.1,2 Blessed is the man whose iniquitie is forgiuen and whose sinne is couered blessed is the man to whome God imputeth not sâ—nne Guiltlesse That is he shall not be vnpunished The negatiue part Thou shalt not bereaue God of that honour that is due vnto him Here is included each seuerall abuse of any thing that is vsed in the course of our liues out of the solemne seruice of God I. Periurie when a man performeth not that which he on his own accord sware to doe Math. 5. 33. Thou shalt not forsweare thy selfe but performe thine oath to the Lord. Periurie containeth in it foure capitall sinnes 1. Lying 2. False inuocation on Gods name because a forswearer calleth on God to confirme a lye 3. CoÌ„tempt of Gods threatnings that he will most grieuously punish periurie 4. A lye in his couenant with God for the forswearer bindeth himselfe to God and lieth vnto God II. To sweare that which is false This is to make god and the diuell both alike Ioh. 8.44 Ye are of your father the diuel c. when he speaketh a lie he speaketh of himselfe because he is a lyer and the father of lies Zach. 5.4 It shall enter into the house of him that sweareth falsely by my name III. To sweare in common talke Matth. 5.37 Let your communication be yea yea and nay nay for whatsoeuer is more then these commeth of euill IV. To sweare by that which is no God Matth. 5. 34 35. But I say vnto you sweare not at all neither by heauen for it is Gods throne neither by the earth for it is his footstoole neither by Hierusalem for it is the citie of the great king 1. King 19.2 Iesabel sent a messenger to Elias saying Thus doe the gods and so let them deale with me if I by to morrow this time make not thy life as is the life of euery one of them Iere. 12.16 They taught my people to sweare by Baal Iere. 5.7 Thy sonnes forsake me and sweare by them which are no gods This place condemneth that vsuall swearing by the masse faith and such like Matth. 23.22 He that sweareth by heauen sweareth by Gods throne and him that sitteth thereon But for a man to sweare by Christs death wounds blood other parts of his is most horrible is as much as to crucifie Christ againe with the Iewes or account Christs members as God himselfe V. Blasphemie which is a reproch against God and the least speech that sauoureth of contempt to his maiestie Leuit. 24.15 16. Whosoeuer curseth his God shall beare his sinnes And he that blasphemeth the name of the Lord shall be put to death 2. King 19.10 So shall ye say to the king of Iudah let not thy God deceiue thee in whome thou trustest saying Ierusalem shal not be giuen into the hand of the King of Ashur Aiax in the Tragedie hath this blasphemous speech that euery coward may ouercome if he haue God on his side as for him he can get the victorie without Gods assistance That slie taunt of the Pope is likewise blasphemous wherein he calleth himselfe the seruant of all Gods seruants when as in trueth he maketh himselfe Lord of Lords and God subiect to his vaine fantasie VI. Cursing our enemies as Goe with a vengeance or the diuel goe with thee Or our selues as I would I might neuer stirre or as God shall iudge my soule c. To this place we may referre the execrations of Iob 3. Ier. 15. VII To vse the name of God carelesly in our
of the image of a corruptible man c. 24. Wherefore God gaue them vp vnto their hearts lusts vnto vncleannes Yea this sinne is more hainous then theft Prou. 6.30 Men doe not despise a theefe when he stealeth to satisfie his soule when he is hungrie 32. But he that committeth adulterie with a woman is destitute of vnderstanding he that doth it destroyeth his owne soule Againe the adulterer breaketh the couenant of marriage which is Gods couenant Prou. 2.17 Which forsaketh the guide of her youth and forgetteth the couenant of her God Adulterers dishonest their owne bodies 1. Cor. 6.18 Flee fornication euery sinne that a man doth is without the bodie but he that committeth fornication sinneth against his owne bodie And bereaue their neighbours of a great and vnrecouerable benefit namely of chastity As for the children which are begotten in this sort they are shut out from that preheminence which they otherwise might obtaine in the congregation Deut. 23.2 A bastard shall not enter into the Congregation of the Lord euen to his tenth generation shall he not enter into the congregation of the Lord. He maketh his familie a stewes as appeareth in Dauid whose adultery was punished by Absoloms lying with his fathers cōcubines 2. Sam. 16.21 Achitophel said to Absolom Goe to thy fathers concubines which he hath left to keepe the house Iob. 31.9 If mine heart haue beene deceiued by a woman or if I haue laide waite at the doore of my neighbour let my wife grind vnto another man and let other men bowe downe vpon her Mans posteritie feeleth the smart of this sinne Iob. 31. 12. This adulterie is a fire that shall deuoure to destruction and which shall roote out all mine increase To conclude though this sinne be committed neuer so closely yet God will reueale it Numb 5. from the 12. verse to the 23. And it vsually hath one of these two as companions namely dulnesse of heart or a marueilous horror of conscience Hose 4.11 Whordome and wine take away their heart As for the Patriarkes Polygamie or marrying of many wiues albeit it cannot be defended yet it may be excused either because it serued to the enlarging of the number of mankind when there were but fewe or at the least to the propagation of the Church of God VII With man and wife They abuse their libertie if they know each other so long as the woman is in her flowers Ezech. 22.10 In thee haue they discouered their fathers shame in thee haue they vexed her that was polluted in her flowers Leuit. 18.19 Thou shalt not goe vnto a woman to vncouer her shame as long as she is put apart for her disease Ezek. 8.6 If a man hath not lien with a menstruous woman Ambros. lib. de Philos. which Augustine citeth lib. 2. contra Iulian saith that he committeth adulterie with his wife who in the vse of wedlocke hath neither regard of seemelines nor honestie Hierome in his 1. book contra Iulianum saith A wise man ought to rule his wife in iudgement not in affection He will not giue the bridle vnto headstrong pleasure not headily company with his wife Nothing saith he is more shamelesse then to make a strumpet of his wife VIII Nocturnall pollutions which arise of immoderate diet or vnchaste cogitations going before in the day Deutr. 23.10 Onans sinne Gen. 38.8 was not much vnlike these IX Effeminate wantonnesse wherby occasions are sought to stir vp lust Galat. 5.19 The workes of the flesh are manifest which are adulterie fornication vncleannesse wantonnesse Of this kind are 1. eyes full of adulterie 2. Pet. 3.14 Hauing eies full of adulterie and that cannot cease to sinne 2. Idlenes 2. Sam. 11. 2. When it was euening tide Dauid arose out of his bed and walked vpon the roofe of the kings palace and from the roofe he sawe a woman washing her selfe and the woman was very beutiful to looke vpon 3. And Dauid sent and inquired what woman it was and one said Is not this Bethsheba the daughter of Elian wife to Vriah the Hittite Then Dauid sent messengers and tooke her away and shee came vnte him and he lay with her 3. Riotous and lasciuious attire 1. Tim. 2.9 The women shall array themselues in comely apparell with shamefastnes and modestie not with broydered haire or gold or pearles or costly apparell but as becommeth women that professe the feare of God with goodworkes Esay 3.16 Because the daughters of Zion are hautie and walke with stretched out necks and with wandring eies walking and minsing as they goe and making a tinkeling with their feete 17. Therefore shall the Lord make the heades of the daughters of Zion balde and the Lord shall discouer their secret parts 18. In that day shall the Lord take away the ornament of the slippers and the caules and the round tyers 19. The sweete balles and the bracelets and the bonnets 20. The tyers of the head and the sloppes and the headbands and the tablets and the earings 21. The rings and the mufflers 22. The costly apparell and the vailes and the wimples and the crisping pinnes 23. And the glasses and the fine linnen and the hoodes and the launes And no maruaile if the Prophet be so sharp against excessiue and wanton apparell for this is I. a lauish and prodigall wasting of the benefits of God which might well be employed vpon better vses II. It is a testimonie and as it were the cognisance or ensigne of pride whereby a man would haue himselfe in greater reputation then an other III. It is a note of great idlenesse and slouthfulnesse For commonly such as bestow much time in tricking and trimming themselues vp doe quite neglect other busines of all things can not away with paines IV. It argueth leuitie in deuising euery day some new fashion or imitating that which others deuise V. It maketh a confusion of such degrees and callings as God hath ordained when as men of inferiour degree and calling cannot be by their attyre discerned from men of higher estate 4. Fulnesse of bread and meate which prouoke lust Ezech. 16.45 This was the iniquitie of thy sister Sodome pride fulnesse of bread and idlenesse was in her and in her daughters Luk. 16.19 There was a certaine rich man which was cloathed in purple and fine linnen and fared well and delicately euery day Rom. 13.13 Walke honestly as in the day time not in gluttonie and drunkennesse neither in chambring and wantonnesse 5. Corrupt dishonest and vnseemely talke 1. Cor. 15.33 Erre not euill talke corrupteth good manners Such are vaine loue-songs ballades enterludes and amorous bookes This is the thing we are carefully to shunne in the reading of Poets yet so as mariners doe in nauigation who forsake not the sea but decline and flie from the rockes 6. Lasciuious representations of loue matters in Playes and Comedies Eph. 5.3,4 Fornication and all vncleannesse let it not once be named among you as it becommeth Saints
two kind of hearers one which heareth onely the outward sound of the word with his bodily eares and he hauing eares to heare doth not heare the secoÌ„d is he that doth not only receiue the doctrine that is taught with his eares but also hath his heart opened to feele the power of it and to obey the same in the course of his life This distinction is notably set forth by Dauid saying Sacrifice and burnt offerings thou wouldest not haue but my eares hast thou pierced whereby he insinuates as it were two kinds of eares one that is deafe and cannot heare and thus are the eares of all men by nature in hearing the doctrine of saluation the other is a newe eare pierced and bored by the hand of God which causeth a mans heart to heare the sound and operation of the word and the life to expresse the truth of it Now the subiects of Christs kingdom are such as with the outward hearing of the word haue an inward hearing of the soule grace also to obey therefore all those that make no conscience of obedience to the word of god preached vnto them are no lesse then rebels to Christ. We may perswade our selues that we are good subiects because we heare the word receiue the Sacraments but if our liues abound with sinne and if our hearts be not pierced through by the sword of Gods spirit whether we be high or low rich or poore let vs be what we will be we are no right subiects indeed but rebells traytours vnto the euerliuing God It may be hereafter God will giue further grace but as yet all impenitent persons though liuing in the midst of Gods church are no obedient and faithfull subiects therfore while we haue time let vs labour to performe in deede that which we doe in word professe Thus much of the examination and confession of Christ. Now followeth the third point concerning the pollicies which Pilate vsed to saue Christ and they are three First when he heard that Christ was of Galilee he tooke occasion to send him to Herod thinking thereby to shift his hands of him and not to shed his blood In which pollicie though he seeme vnwilling to put Christ to death yet herein he is a most vniust iudge for hauing giuen testimonie of Christ that he is innocent he ought to haue acquitted him and not haue sent him to Herod for further iudgemeÌ„t In Herods dealing with Christ we may obserue these points The first that he is wonderfully glad of his coÌ„ming Why so the text saith because he was desirous to see him of a long season because he had heard many things of him and trusted to haue seene some signe done by him Here marke how he reioyced not in Christ because he was Christ that is his Messias and redeemer but because he wrought myracles signes wonders And so it is among vs at this day it is a rare thing to finde a man that loueth Christ because he is Christ some loue Christ for honour some for wealth others for praise that is because they get honour wealth and praise by confessing his name Againe many professe Christ onely because it is the law and custome of their nation But we must learne to be of this minde to loue Christ because he is Christ euen for himselfe and not for any other sinister respect we must reioyce in Christ for himselfe though we neuer haue profit nor pleasure neither honour or wealth by him And if we loue him for wealth or pleasure or for any other ende but for himselfe alone when these things are taken away then we shall vtterly forsake Christ in like manner The second point is that Herod desires Christ to worke a miracle He can be content to see the works of Christ but he cannot abide to heare his word and to beare his yoke Like to him are many in these daies which gladly desire to heare the Gospel of Christ preached onely because they would here speach of some strange things laying aside all care and conscience to obey that which they heare Yea many in England delight to read the straunge histories of the Bible therefore can rehearse the most part of it and it were to be wished that all could doe the like yet come to the practise of it the same persons are commonly found as bad in life conuersation yea rather worse then others Let vs therfore labour that with our knowledge we may ioyne obedience practise with our learning as well to be affected with the word of Christ as with his works The third point is that Herod derides Christ sends him away cloathed in a white garment This is that Herod whom Christ called a foxe who also when he heard Iohn Baptist preach did many things and heard him gladly How then comes Herod to this outrage of wickednes thus to abuse Christ Ans. We must know that although Herod at the first heaâ—d Iohn preach yet withall he followed his owne affections and sought how to fulfill the lusts of his flesh For when Iohn told him that it was not lawfull â—or him to haue his brother Philips wife he cast him in prison and afterward â—ut off his head for it after which offence he is growne to this height of impietie that he now despiseth Christ can not abide to heare him Where we learne that as we are willing to heare Gods word preached so withall we must take heede that we practise no manner of sinne but make conscience of euery thing that may displease God Thou maist I graunt be one that feareth and fauoureth Iohn Baptist for a time wallowing in thy olde sinnes but after a while yeilding to the swinge of thy corrupt heart thou wilt neuer heare Iohn nor Christ himselfe but hate and despise them both This is the cause why some which haue beene professours of religion heretofore and haue had great measure of knowledge are now become very loose persons and can not abide to heare the word preached vnto them the reason is because they could not abide to leaue their sinnes Therefore that we may begin in the spirit and not ende in the flesh let euery one that calls on the name of the Lord depart from iniquitie Now follows the second pollicie of Pilate For when he saw the first would not preuaile then he tooke a new course for he tooke Iesus into the common hall and sâ—ourged him and the souldiers platted a crowne of thornes and puâ— it on his head and they put on him a purple garment and said Haile King of the Iewes and smote him with their roddes And thus he brought him forth before the Iewes perswading himselfe that when they saw him so abased and so ignominiously abused they would be content therewith and exact no greater punishment at his hands thinking thus to haue pacified the rage of the Iewes and so to haue deliuered Christ from death
how shall he not with him giue vs all things also And touching it sundrie points must be considered The first is what is meant by this giuing Ans. It is an action or worke of God the Father by the holy ghost whereby Christ as redeemer in the appointed time is really communicated to al ordained to saluation in such manner that they may truely say that Christ himselfe withall his benefits is theirs both in respect of right thereto and in respect of all fruit redounding thence and that as truely as any man may say that house and land giuen him of his ancetours is his owne both to possesse and to vse The second point is what is the very thing giuen Answ. Whole Christ God and man is giuen because his humanitie without his godhead or the godhead without the humanitie doth not reconcile vs to God Yet in this giuing there must be a diuers consideration had of the two natures of Christâ— for the communication of the godhead is merely energeticall that is onely in respect of operation in that it doth make the manhood personally vnited vnto it to be propitiatorie for our sinnes and meritorious of life eternall And to auouch any communication of the godhead in respect of essence were to bring in the heresie of the Maniches and to maintaine a composition and a commixtion of our natures with the nature of God Againe in the manhood of Christ wee must distinguish betweene the subiect it selfe the substance of body and soule and the blessings in the subiect which tend to our saluation And the communication of the aforsaid manhood is in respect of both without separation for no man can receiue sauing vertue from Christ vnlesse first of all he receiue Christ himselfe as no man can haue the treasure hid in the fielde vnlesse first of all he haue the fielde and no man can be nourished by meate and drinke vnlesse first of all he receiue the substance of both And this is the cause why not onely in the preaching of the worde but also in the institution of the Lords supper expresse mention is made not onely of Christs merit but also of his verie bodie and blood whereby the whole humanitie is signified as appeares by that place where it is said that the Word was made flesh And though the flesh of it selfe profit nothing as S. Iohn saith yet as it is ioyned to the godhead of the sonne and doth subsist in his person it receiueth thence quickening vertue to reuiue and renue all those to whome it shall be giuen Lastly among the blessings that are stored vp in the manhood of Christ for our saluation some are giuen vnto vs by imputation as when wee are iustified by the righteousnesse indeede inherent in his manhoode but imputed vnto vs some by infusion as when holinesse is wrought in our heartes by the spirit as a fruite of that holinesse which is in the manhood of Christ and deriued from it as the light of one candle from another The third point is in what manner Christ is giuen vnto vs. Ans. God the father giueth Christ vnto his Church not in any earthly or bodily manner as when a king bestoweth a gift with his owne hand and putteth it into the hand of his subiect but the manner is altogether celestiall and spirituall partly because it is brought to passe by the meere diuine operation of the holy Ghost partly because in respect of vs this gift is receiued by an instrument which is supernaturall namely faith whereby we lay hold on and applie vnto our selues the Euangelicall promises And this manner of giuing may be conceiued thus A man that neuer stirred foote out of England holds and enioyes land in Turkie but how comes it to be his Thus the Emperour was willing and content to bestow it and the man for his part as willing to accept and receiue it and by this meanes that which at the first was the Emperours by mutuall consent becomes the mans In the same manner God the Father hath made an Euangelicall couenant with his Church in which of his mercie he hath made a graunt of his owne sonne vnto vs with righteousnesse and life euerlasting in him and we againe by his grace accept of this graunt and receiue the same by faith thus by mutuall consent according to the tenour of the couenant any repentant sinner may truly say though I now haue mine aboad vpon earth and Christ in respect of his manhood be locally in heauen yet is he truly mine to haue and to enioy his bodie is mine his blood is mine As for the giuing receiuing of the bodie blood of Christ in bodily manner which the Papists maintaine in auouching the reall transubstantiation of bread and wine in the sacrament into the bodie and blood of Christ and the Lutherans also in teaching that his bodie and blood is substantially either in or with or vnder the bread and wine is an erroneous conceit flat opposite to sundrie points of the Cbristian faith For Christ to this very houre retaineth still the essence and essentiall properties of a true bodie and we beleeue that really and visibly he ascended into heauen and there abides till his second comming to the last iudgement who then hauing but common reason would imagine a communication of the bodie of Christ pent vp in the element of bread and conueyed into our bodies by the mouth and stomacke The third point is whether we are not lords of Christ he being thus giuen vnto vs. Ans. No for this donation is not single but mutuall As Christ is giuen to vs so we againe are giuen to Christ as he himselfe saith Those whome thou hast giuen me Father I haue kept And we are giuen vnto him in that our bodies and soules are made his not onely as he is God but also as he is our redeemer and our sinnes with the guilt thereof are made his by imputation and the punishment thereof is wholly laid vpon him This is all the dowrie which the Church beeing the spouse of Christ hath brought vnto him The fifth point is how any man in particular may know that Christ is giuen vnto him of the Father Ans. When God giues Christ to man he withall giues man grace and power to receiue Christ and to apprehend him with all his benefits and this we doe when we vtterly renounce our selues this world and all things therein bewaile our sinnes past resting on the death of Christ for the pardon of them al and as it were with both the armes of faith catching holde vpon him in all estates both in life and death When the heart of any man is truely disposed and inclined to doe these and the like things wee may truely say that God hath giuen him grace to receiue Christ. The second thing required to make vs one with Christ is the Mysticall vnion which is a Coniunction wherby Christ his Church are actually coupled
not that I am none of his child and therfore that I haue no faith Minister You are in no other case then Dauid himself who made the same complaint I am weary of crying my throat is drie mine eies faile whiles I waite for my God Christian. But Dauid neuer praied so many yeares without receiuing an answer as I haue done Minister Good Zacharie waited longer on the Lord before he granted his request then euer you did it is like he praied for a child in his younger yeres yet his praier was not heard before hee was olde And further you must note that the Lord may heare the praiers of his seruants and yet they be altogither ignorant of it For the maner that God vseth in granting their requests is not alwaies known as may appeare in the example of our Sauiour Christ Who in the daies of his flesh did offer vp praiers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared And yet wee knowe that hee was not freed from that cursed death but must needes suffer it How then was he heard On this manner hee was strengthened to beare the death he had an Angel to comfort him he was afterward freed frō the sorrowes of death And so it is with the rest of Christs bodie as it was with the head Some beeing in want pray for temporall blessings God keepes them in this want and yet he heares their prayers in giuing them patience to abide that want Some beeing in wealth and aboundance pray for the continuing of it if it be the will of God The Lord flings them into a perpetuall miserie and yet he heares their praiers by giuing them blessednes in the life to come You pray for the increase of faith and repentance and such like graces you feele no increase after long praier yet the mercifull God hath no doubt heard your praier in that by delaying to performe your request he hath stirred vp in you the spirit of praier he hath humbled you made you feele your owne wants the better to depend on his mercie for the beginning and increasing of euery spirituall grace Christian. The fourth thing that troubles me is that I cannot feele faith purifie my heart and to worke by loue in bringing forth liuely fruits Minister If this be so continually that faith brings forth no fruite it is very dangerous and argueth a plaine want of faith yet for a certaine time it may be so faith hath not onely a spring time and a summer season but also a winter when it beareth no fruite And there is many a true Christian like the bruised reed that is ouerturned with euery blast of wind and like the flaxe that hath fire in it which by reason of weakenes giues neither heat nor light but only a smoke Christian. Thus much shall suffice for my first temptation wherein I take my selfe satisfied now if you please I will be glad to rehearse the second Minister I am content let vs heare it Christian. I am afraid least I haue not truely repented and therefore that all my profession is onely in hypocrisie Minister What mooueth you to thinke so Christian. Two causes especially the first is they which repent leaue off to sinne But I am a miserable sinner I doe continually displease God by my euil thoughts words and deedes Minister You need not feare For where sinne aboundeth that is the knowledge and feeling of sinne there grace aboundeth much more Christian. I find not this in my selfe Minist But yet you find thus much in your selfe those corruptions which you feele and those sinnes that you commit you hate them you are displeased with your selfe for them and you endeauour your selfe to leaue them Christian. Yea that I doe with all my heart Minister Then how miserable soeuer you feele your selfe by reason of the masse of your sin yet you are not subiect to condemnation but shall most certainly escape the same Take this for a most certaine trueth that the man that hates and dislikes his sinnes both before and after he hath done them shal neuer be damned for them Christian. I am euen heart sicke of my manifold sinnes and infirmities and these good words which you speake are as flaggons of wine to refresh my weary laden and weltring soule I haue begun to flee sinne and to detest it long agoe I haue beene oft displeased with mine infirmities and corruptions when I offend God my heart is grieued I desire to leaue sinne I flee the occasions of sin I would faine fashion my life to Gods word I pray vnto God that hee would giue me grace so to doe yet which is my griefe by the strength of the flesh by the sleights power of Sathan I am often ouertaken fal maruellously both by speech and by deede Minister Haue courage my good brother for whereas you haue an affection to doe the things that are acceptable vnto God it argueth plainely that you are a member of Christ according to that of Paul They which are of the spirit sauour the the things of the spirit Well then if Sathan euer obiect any of your sins to you make answer thus that you haue forsaken the first husband the flesh haue espoused your selfe to Christ Iesus who as your head husband hath taken vpon him to answer your debts and therefore if he vrge you for thē refer him ouer vnto Christ. For there is no sute in law against the wife the husband liuing yea I adde further if you be ouercarried with Satans tēptations and so fall into any sinne you shall not answer for it but Sathan it shal surely be reckoned on his score at the daie of iudgemēt for he was the author of it if you fall by the frailtie of your flesh it shal perish therefore but you shal still haue Christ your aduocate Christian. Indeede as you say I haue in me an affection to please God but when I come to performe my obedience there I faile Minister Therfore marke this further As long as the children of god are i◠this life God regardeth more the affection to obey then the obediēce itself And they shall be vnto me saith the Lord of hosts in that day I shall doe this for a flocke and I will spare them as a man spares his own sonne that serueth him The father when he shall set his child to doe any busines though he doe it neuer so vntowardly yet if he shewe his good will to doe the best he can his father wil be pleased and so it is with the Lord toward his children you looke to haue some perfection in your selfe but in this life you shall receiue no more but the first fruits of the spirit which are but as a handfull of corne in respect of the whole corne fielde and as for the accomplishment of your
and washed himselfe seauen times in Iordan When any shall in this manner be admonished of a fault they are to yeelde themselues tractable and thankfull and heartily glad of so good a friend Notable is the speech of the Psalmist Let the righteous smite me it is a benefit and let him reprooue me it is the chiefe ointment let it not be wanting to my head And Salomon saith A reproofe entreth more into him that hath vnderstanding then an hundred stripes into a foole And Open rebuke is better then secret loue CHAP. VII Of Sobrietie Vrbanitie Fidelitie and care of others good name SObrietie in iudgement is when a man either suspendeth his opinion of his neighbours sayings or doings or else speaketh as charitably as hee can by saying as little as may bee if the thing bee euil or by interpreting all in better part if the speech or action be doubtfull Therefore doe thus despise not thy neighbour but thinke thy selfe as bad a sinner and that the like defects may befall thee If thou canst not excuse his doing excuse his intent which may be good or if the deede be euill thinke it was done of ignorance if thou canst no way excuse him think some great temptation befel him that thou shouldst be worse if the like temptation befel thee and giue God thanks that the like as yet hath not befallen thee Despise not a man beeing a sinner for though hee be euil to day he may turne to morrowe Here is condemned all headie and rash iudgement whereby men make things either worse then they are or else they take and turne all things to the worse part Thus the deuil dealt with Iob saying Doeth Iob feare God for nought c. but stretch out thine hand now and touch all that hee hath to see if hee will not blaspheme thee to thy face Such was the dealing of Doeg with Dauid I saw the sonne of Ishai saith he when hee came to Abimelech the sonne of Ahitub who asked counsell of the Lord for him and gaue him victuals and he gaue him also the sword of Goliah the Philistim Here the backebiter concealeth the necessary circumstances whereby Abimelech might haue bene excused as that Dauid asked bread beeing hungrie and that he told not Abimelech that hee was out of Sauls fauour but he turneth al his speech to this end to bring the priest into suspition with Saul Thus the Pharises dealt Iohn came neither eating nor drinking and they say he hath a deuill The sonne of man came eating and drinking they say Behold a glutton and a drinker of wine and a friend of Publicans and sinners Contrarie to this Sobrietie is Flatterie whereby for hope either of fauour or gaine men and especially such as are of dignitie and place are soothed vp in their sinnes and extolled aboute measure euen to their faces As when Herod arrayed in royall apparell and sate on the iudgement seat and made an oration the people gaue a shout saying The voice of God and not of man But marke what Salomon saith Hee that praiseth his friend with a loud voice rising early in the morning it shall be counted to him for a curse One being asked which was the worst of all beasts answered Of wild beasts the tyrant of tame beasts the flatterer And another said that flatterers were worse then crowes for they eate onely dead carrion these feede on liuing men And of all kinds of Flatterie that is the worst when a man shall speak faire to his neighbours face and praise him but behind his backe speake his pleasure and euen cut his throat Dauid complaineth of his familiar friendâ— that the words of his mouth were softer then butter yet warre was in his heart that his words were more gentle then oile yet they were swordes The Pharises behinde Christs backe tooke counsell howe they might intangle him in talke but before his face they say Master we knowe that thou art true and teachest the way of God truely neither carest thou for any man for thou considerest not the person of men Vrbanitie is a grace of speech whereby men in seemely manner vse pleasantnesse in talke for recreation or for such delight as is ioyned with profit to themselues and others The Preacher saith There is a time to laugh and a time to weepe When the Lord brought againe the captiuitie of Sion wee were like them that dreame Then was our mouth filled with laughter and our tongue with ioy Nowe this mirth must bee ioyned with the feare of God otherwise Salomon saith well I haue said to laughter thou art mad and of ioy what is that thoâ— doest And Christ saieth Woe to you that now laugh for ye shall weepe Secondly with compassion and sorrow for Gods people in affliction and miserie They drinke wine in bowles and annoint themselues with cheiefe ointments but no man is sorry for the affliction of Ioseph Thirdly it must be sparing and moderate Paul condemneth such as are louers of pleasures more then of God Fourthly it must be voide of the practise of sinne Moses is commended that he refused the pleasures of sinne The vsuall time of mirth is at meates And here Sampsons practise may be followed who at his marriage feast propounded a riddle or hard question to his friends And Ambrose thinketh that hee did this to stoppe the mouthes of talkers and to occupie their wits With all it must be remembred to be a Christian dutie euen at the table to maintaine talke of religion and of duties of godlinesse after the practise of our Sauiour Christ though many vpon little ground thinke otherwise Tertullian recordeth of the Christians of his time that they vsed in their loue-feasts to talke togither as considering with themselues that they had God himselfe as an eare-witnesse to them Chrysostome of this point saith well I would to God saith he that in tauerns and feasts and at bathes men would talke and dispute of hell for the remembring of hell would hinder a man from falling to hell And it was the manner of the primitiue Church at Dinner and supper to vse the reading of the Scriptures When yee come to the table saith Augustine heare that which is read according to custome without any stirre or striuing that your mouthes may not onely receiue the meat but your eares may hunger after the word of God And this ancient custome is to this day retained in the Colledges of the Vniuersitie of Cambridge And this holy reioycing at meates is specially to bee vsed with such as are godly As Salomon saith that he which eateth at the couetous mans table shal vomit his morsells and shall loose his sweete wordes The faithfull at Ierusalem did breake bread togither with gladnes and singlenes of heart Question Whether iesting be tollerable in any sort or not Answer That iesting which standeth in quippes taunts and girdes which