Hitherto concerning the greatnes and goodnes of God in generall Now Dauid in the seuenth verse proceedes intimating that the Lord of all in common is our God in speciall Hee is the Lord our God as being the people of his pasture and the sheepe of his hands that is himselfe doth feede and fauour the Church in a more particular sort committing this charge to none other See preface of the Decalogue The last reason is from iudgement for God vseth all meanes to winne men vnto him The summe whereof is that wee must not harden our hearts and obstinately settle our selues in sinne as our forefathers in the wildernesse but rather heare the voice of the Lord speaking vnto vs out of his word all the day long the whole time of our life generally but on the Sabbath day more specially leâ—t in his anger hee sweare that wee shall not enter into his rest Reade this historie Numb 14. Exod. 17 for as Paul doth teach these things are written for our ensample vpon whom the ends of the world are come Lege historiâ—m ne fias historia The iudgements of God are like thunder claps poena ad vnum terror adomâ—es As in a Common-weale places of execution are publike ad terrorem populi because as Plato said Nemo prudens punit quia peccatum est sed ne peccetur And another ancient Philosopher to the same purpose Malefici non pereunt vt pereant sed vt pereundo alios deterreant That the State which had no benefit by their life should make vse of their death In like manner almightie God in this huge Theater of the world doth make some spectacles vnto other all of vs being either actors or spectators and so by consequence must take example by other or else make example to other See Epist. Dom. 9. post Trin. Te Deum THat Hymnes accurately framed by deuout men according to the word may be sung in the Church with the Psalmes of Dauid and other spirituall songs taken out of the word we can alleage precept and example Precept Colos. 3. 16. Admonish your selues in Psalmes and Hymnes c. Marlorat doth construe this of singing in the Church and Haymo that Hymnes were godly songs inuented by the Christians of that age For Gods holy Church hath vsed this custome from the Primitiue times euen vnto this present day Concerning Te Deum in particular it is approued by Luther and held by our Martyrs a good Creed as it is thought generally composed by those two great lights of the Church Ambrose who was the most resolute Bishop and Augustine who was the most iudicious Doctor of all the Fathers It is reported by Dacius a reuerend Bishop of Millane that in his time who liued vnder Iustinian anno 538. this Hymne was receiued and vsed in the Church which argueth it of greater antiquity then vpstart Popery The Nouelist as Augustine writes of Faustus the Manichee Vel non intellâ—gendâ— repreâ—endit vel reprehendendo non intelligit Either too much passion or else too little knowledge Benedicite omnia opera THâ—â— Cantiâ—â—e is a rapsodie gathered here and there from diuâ—â—s Psalmes of Dauid as the marginall notes indigitate cited often by the learned and ancient fathers and not censured for it by the Lutheran Historiographers Cent. 5. colum 219. Imprinted at Mâ—â—elburgh with the Dauidicall Psalmes in English meeter an honour denied vnto the Church Psalter in prose In a word I finde this Hymne lesse martyred then the rest and therefore dimisse it as Christ did the woman Iohn 8. Where be thine accusers Hath no man condemned thee no more doe I goe thy way Benedictus LVKE 1. 68. THe Benedictus Magnificat and Nunc dimittis are said in the Church daily whereas other Psalmes of Dauid Asaph Moses are read but monethly The reasons hereof are manifest and manifold I will onely name two First these most excellent Hymnes as gratulations wherewith our Lord and Sauiour was ioifully receiued at his entrance into the world concerne vs so much more then the Psalmes of Dauid as the Gospell more then the Law and the new Testament more then the old For the one are but prophecies of Christ to come whereas the other are plaine discoueries of Christ already present Secondly these songs are proper onely to Christianitie whereas other Psalmes are common to the Iewes as well as to the Christians wherewith they praise God in their Synagogue so well as we praise God in our Church A Iew will sing with Asaph and Dauid that the Messias of the world shall come but he cannot he will not acknowledge with Zacharias and Simeon that he is come So that the Nouelist herein misliking the Churches custome doth seeme to play the Iew which I rather ascribe to the lightnes of his folly then to the waight of his malice Sententiam Ecclesiae non intelligit sedamat suam non quia vera est sed quia sua est It is fitly placed after the second Lesson as an Hymne of praise to magnifie God for the comfort we receiue by the sweet tidings of the Gospell Blessed be the Lord God of Israel for visiting and redeeming his people It hath two principall parts 1. Concerning Christ and his kingdome 2. Touching Iohn the Baptist and his office vers 76. c. It is very remarkable that Zacharias who was dumbe vers 20 doth now not onely speake but also prophecie He was made speechlesse because he was faithlesse but now belieuing his lips are opened and his mouth doth shew forth Gods praise saying Blessed be the Lord. Let no man in his affliction despaire for as Ambrose notes if we change our manners Almightie God will alter his mind Nec solum ablata restituit sed etiam insperatâ— concedit He will not onely restore that which was taken a way but also giue more then we can expect So he blessed the last daies of Iob more then the first for whereas he had but 7000 sheepe 3000 comels 500 yoke of oxen and 500 shee asses afterward the Lord gaue him 1400 sheep 6000 camels 1000 yoke of oxen and 1000 asses In the second of Ioel If you will turne to me saith the Lord with all your heart with fasting weeping and mourning I will render vnto you the yeeres which the grashopper hath eaten the canker worme and the caterpiller And moreouer I will powre out my spirit vpon all flesh and your sonnes and your daughters shall prophecie c. In the 9. of Matth. when Christ saw the faith of the palsie man he did not onely cure the sores of his body but also the sinnes of his soule Sonne be of good cheere thy sinnes are forgiuen thee In the first part two points are to be considered especially 1. Who to be blessed the Lord God of Israel 2. Why first for promising then for performing redemption vnto the world Blessed That is praised as
name Catholike my surname So Rome was England is a Catholike Church But it properly signifieth vniuersall as here because extended to all places and all times and all persons not only those who are now liuing but also those who haue been from the beginning and shall be to the end of the world So that to say the Roman Catholike Church is like the by-word of Kent and Christendome all one as to say the particular or the speciall generall Church From this naturall acception ariseth that other borowed as in the Creed of Athanasius Haec est fides Catholica that is quod vbique quod semper quod ab omnibus creditum est The Catholike faith is that which is taught all men Matth. 28. 19. Mark 16. 15. in all places Rom. 10. 18. at all times 2. Cor. 1. 19. And Psal. 119. Thy word O Lord indureth for euer and thy truth also from generation to generation Fides est vides in vs quae non vides an euidence of things not euident So that the Church we must beleeue is Catholike not sensible subiect to view but inuisible an object of faith Communion of Saints The Churches third propertie which expoundeth the two former I beleeue the Catholike Church to wit the communion of Saints If a communion then Catholike if Saints then holy This communion hath two parts fellowship Of the members with the head because euery Christian hath interest in all the benefits of Christ who is not a garden flower priuate for a few but the Rose of the field common to all and therefore S. Iude calles his grace the Common saluation Of the meÌ„bers one with another and it is either of the Liuing with the liuing Dead with the liuing As in the naturall body so in the Church Christs mysticall body there is a peâ—petuall sympathie betwen ethe parts if one member suffer all suffer with it if one be had in honour all reioice with it Martin Luther said well and wittâ—â—y that a Christian is a freeman and bound vnto none And againe that he is a diligent seruant and vassall vnto all Vere vir omnium hâ—rarum omnium operum omnium personarura becoming all things vnto all men that he may winne them vnto Christ. As that Antichristian in stile so the Christian is in deed Serâ—us seruorum Dei There is a knot of fellowship also betweene the dead Saints and the liuing They pray to God for our good in generall and we praise God for their good in particular I say we praise God in his Saints particularly for giuing Mary Peter Paul such eminent graces on earth and now such vnspeakable glory in heauen In affection and heart we conuerse with them alway desiring to be dissolued and to be with Christ. Remission of sinnes All of vs are borne in sinne orius damnati quam nati saith Bernard and after increasing we grow from euill to worse vntill our sinnes are remitted by Gods grace conueied vnto vs in the Church by his holy word and Sacraments it is a remission not a satisfaction a worke not of our merit but of Gods mercy who beholding vs in Christ reputes our sinnes as no sinnes I haue put away thy transgressioÌ„s as a cloud thy sins as a mist so remitted as if they neuer were committed Agaus Dâ—i qui tollit peccata mundi dimittendo quae facta sunt adiuuando ne fiant perducendo ad vitam vbi emnino fieri non possunt Sinnes in the plurall be they neuer so many for quantitie neuer so grieuous for qualitie Say not with Caiâ—e My sinne is greater then can be pardoned but with Paul All things worke for the best vnto them who loue God Remember saith Luther the speech of God to Rebecca Maior seruiet minori The greater shall serue the lesser Our spirituall enemies are stronger and our sinnes are greater then we yet they shall serue for our good the greater shall serue the lesser I beleeue the râ—mission of sinnes A very great benefit because this pardon is our soules life Where the wages of sin is death of Bodie which is the temporall Soule which is the â—â—â—rituall Body soule which is eternall death See the Epistle Dom. 7. post Trinit Resurrection of the bodie The whole Creed in grosse and euery parcell argueth a resuâ—rection as Erasmus aptly This one article is the Basis of all the rest for if there be a God almightie then hee is iust and if iust then another reckoning in another world where good men shall be rewarded and euill condignely punished If a Iesus Christ who is our Sauiour then hee must dissolue the workes of Satan which are sinne and death if an holy Ghost then all his hallowed temples who did glorifie him heere shall bee glorified of him hereafter If a Church which is holy then a remission of sinnes a resurrection of the bodie a life euerlasting that all such as haue been subiects in his kingdome of grace may likewise bee Saints in his kingdome of glory for as God is principium effectiuum in creatione refectiuum in redemptione so perfectiuum in retributione Life euerlasting The chiefe good and last end which we gaine by being in the Church All men on earth haue life but not euerlasting the damned in hell endure that which is euerlasting yet not a life but an eternall death as being perpetually tied vnto torments enforced euer to suffer that they would not neither can they doe any thing that they would only the Church elected by the Father redeemed by the Sonne sanctified by the holy Ghost shall enioy life euerlasting not by purchase or inheritance but by donation and franke almaine The spirituall hand which apprehends this deede of gift is faith and therefore begin well with I beleeue in God and continue well in being a member of his Holy Catholike Church and thou shalt be sure to end well with euerlasting life Amen Our assent to the Creed signifying hereby that all which we haue said is true and certaine O Lord increase our faith Ruth 2. 4. THe Nouelists haue censured this and other like Suffrages as short cuts or shreddings rather wishes then prayers A rude speech which sauoureth of the shop more then of the schoole for our Church imitated herein the meeke Publicane O God be mercifull to me a sinner and the good womaÌ„ of Cannan Haue mercie on me O Lord and deuout Bartiâ—â—us O sonne of Dauid take pitie on me These short shreddings and lists are of more value then their Northren broad cloath the which as wee see shrinkes in the wetting whereas our ancient custome hath continued in the Church aboue 1200 yeeres for Augustine writes epist. 121 that the ChristiaÌ„s of Egypt vsed in their Liturgy many prayers euery one of theÌ„ being very short raptim quodammodo
mentis not so toothsome as wholsome not corporall meate but spirituall Manna The Lords Supper in three respects 1. Because it was ordained by the Lord 1. Cor. 11. 23. 2. Because it was instituted in remeÌ„brance of the Lord Luk. 22. 19. 3. Because it was in the Primitiue Church vsuallie receiued on the Lords day Acts 20. 7. It is called a Communion in respect of the common vnion among our selues hauing at that time more specially perfect peace with all men or a Communion in respect of the publike participation as being a common messe not a priuate Masse proper to one as the Popish priests vse it or a Communion as being a signe and seale of our communion with Christ for his graces are conueied vnto vs by the preaching of the Word and administration of the Sacraments Hence the Sacraments as Paschasius obserues haue their name Sacramenta dicuntur à secreto eò quòd in re visibili diuinitas intus aliquid vlâ—ra secretius efficit In the words of our Church Sacraments are visible signes of inuisible grace ordained of God as badges and sure witnesses of his good will towards vs. It is meete euery Christian should vnderstand these and the like plaine principles of holy faith but exact knowledge to discusse controuerted points about the Sacraments is not required according to that of Chrysostome The table of the Lord is not prepared for chattering â—ayes but for high towring Eagles who flei thither where the dead bodie lieth It is not for subtle Sophisters but for simple beleeuers ascending vp to Christ vpon the wings of faith and therefore the Communicant must not only know but applie that in particular which he beleeueth in generall as that Christs body was crucified for him and his bloud shed for him Hee that vnderstands and beleeues and applies these things examineth his faith as he should In our repentance we must examine two points especially to wit our Contrition for sinne past Resolution to preuent so farre as we can all sinne to come For the first Poenitentia est quasi punientia Poenitere saith Augustine is poenam tenere Wee must therefore weepe with Peter and water our couch with Dauid and put on sackcloth with Nineueh nay we must rent our heart For a broken spirit is an acceptable sacrifice to the Lord. O magnum donum quod in poenam dedit in salutem vertit peccatum tristitiam peperit tristitia peccatum contriuit As the worme bred in the tree deuoures the tree so sorrow brought into the world by sinne doth ouerthrow sinne so good is God to turne curses into blessings and griefe into grace If thy heart be not throughly touched for sinne become sorrie because thou art no more sorrie resolue to be more resolued For as one wittily factum infectum si non sit cor affectum If Ioseph of Arimathea wrapped the bodie of Christ in cleane linnen how darest thou receiue it with an vncleane soule If thou wilt not kisse a Princes hand with a foule mouth eate not the Lords bodie with a foule minde Let a man therefore examine him selfe c. And so let him eate of this bread and drinke of this 〈◊〉 Hauing thus examined examination I come now to the participation And so let him eate c. Of which words I purpose to speake first ioyntly then seuerally Considered ioyntly they confute three popish conclusions as first the reseruation eleuation circumgestation adoration of the bread Our Apostle saith here plainly that the bread must be taken and eaten Ergo not to be reserued nor carried about not lifted vp nor kept in a box to be worshipped Secondly to take to eate to taste to drinke to doe this in remembrance of Christ are actions of the liuing only pertaining to the liuing and therefore the Papists are deceiued holding the Masse to bee a propitiatorie sacrifice both for the quick and the dead How can the dead eate or drinke taste or take Ergo neither the dutie nor the benefit belongs vnto them but only to those aliue who first examine themselues and after eate of this bread and drinke of this cup. Thirdly the coniunction of these two Let him eate of this bread and drink of this cup abundantly proues that both parts of the Lords Supper ought to be ministred vnto all Ergo the Papists in denying the cup vnto the Laitie wrong both God and his people by defrauding them of this comfort As euery one must examine so euerie one both eate and drinke not onely drinke and not eate or eate and not drinke but both eate and drinke Christ foreseeing this Papisticall error said in his first institution Drinke ye all of it he tooke the bread and said only take eate indefinitely but when he tooke the cup he did adde an vniuersall note Bibâ—â—e omnes Drinke ye drinke all ye We conclude therefore with Cyprian Adulterum est impium est sacrilegum est quodcunque humano furore instituitur vt dispositio diuina violetur Christ is the truth and the way to the truth Ergo non aliud fiat à nobis quà m quod pro nobis prior fecit Thus much of the words iointly Now of euery one seuerally And so Let there be first preparation and then participation when a man is thus examined let him thus eate Let him eate The which are not words of permission only leauing it to his choice whether he will eate or not eate but they are words of Pauls commission insinuating that hee must eate necessarily not vpon custome but vpon conscience For it is not said here let him if hee haue no let at home or occasion of absence abroad if he be neither displeased with his Pastor nor angry with the people but let him without all let examine and then let him without all let eate of this bread Eate Christ in his first institution hath take and eate First take then eate take not onely into your mouthes but into your hands hereby representing the soule and faith for the taking of the bread and wine into our hand sealeth our apprehension of Christ by the finger of faith Ioh 1. 12. As many as receiued him to them he gaue power to be the sonnes of God euen to them that beleeued in his name Eating of the bread and drinking of the wine sealeth our application of Christ incorporated into vs mystically 1. Cor. 10. 16. For by the strength of faith wee chew the cud as it were and make Christ our owne Yet herein obserue a great difference betweene corporall food and this heauenly bread for the one digested is made like vs but the other receiued into our soule maketh vs like it This action then of taking is very significant and therefore I see no reason why the Priest altering Christs ordinance should giue the bread into the peoples mouth only not into their hand First the word 〈◊〉 〈◊〉