in which regard flesh is likest to flesh but the strength or vertue to releiue and nourish which is greater in bread the staffe of life then in the flesh of any creature whatsoeuer By Cup the Apostle vnderstandeth the wine in the cup. Now Christ instituted wine to bee the signe of his blood for the resemblance that is between the properties and effects of wine and his blood For First as wine is a most sweete liquor comming out of the vine so the blood of Christ is a most delicate drinke for the soule hee is the Vine from whence it came Iohn 15. 1. and the Grape ouâ— of which it was squized Secondly as wine slaketh the thirst of the body so the merite of Christs blood quencheth the thirst of the soule Thirdly as wine maketh the Psal 104. 15. heart merrie so the blood of Christ receiued by faith doth coÌ„fort the soule and maketh the heart ioyfull Fourthly as wine warmeth the body and driueth away cold so the blood of Christ expelleth the coldnesse of charitie and heateth our hearts with zeale and loue Fiftly as Wine causeth the countenance to shine remooueth palenesse so the merite of Christes blood taketh away the palenesse of the soule and makes it looke fresh and faire as a rose It layeth the stormie windes of the conscience and makes vs seeme comely and amiable in Gods sight Whatsoeuer a man seeth through red glasse will appeare red â—o whatsoeuer God beholdeth through CHRISTES blood seemes louely faire and beautifull Sixtly as wine makes a man cheerfull stirring and actiue so the blood of Christ receiued by faith stirreth vp the soule and makes it cheerefull quicke and nimble about good workes Seuenthly as wine procureth speach and causeth the heart to breake out into Songs so the blood of Christ makes vs â—loquent and musicall in the confession and commemoration of his benefits conferred freely to vs. Lastly as wine stirreth vp the spirits and maketh men bold and hardie so the blood of Christ applyed by faith to the heart will make men stout valorours and constant and fill them with spirituall fortitude and magnanimitie By this Bread and this Cuppe the Apostle meaneth sacramentall bread and wine that bread and wine which is appointed and set apart to be the sacrament the signe and seale of the body and blood of Christ and to bee receiued of the Church in memoriall of his bloody death for the redemption of the Church This shall suffice for the explication of these words The Doctrines which remaine to bee collected from them and to bee propounded are especially two CHAP. 20. FIrst I conclude out of these wordes of PAVL that they Doct. 6 which eate the bread ought also to drinke of the cup in the Supper of the Lord bee they what they may be Ministers or others men or women of what state place or countrey soeuer without exception of any prouided alwayes that they bee baptized and do prepare prooue and approoue themselues as hath beene heretofore deliuered The Apostle expresly saith let him eat of this bread and drinke of this cuppe Hee will haue them to drinke as well as to eate Secondly the Greeke word which in the beginning of the verse is traÌ„slated Man is commune to both Sexes signifying women as well as men Thirdly the Apostles writeth to all Christians in Corinth and reprooueth the vnworthy receiuing of many and prescribeth a remedie to them all But the greater number were of the Laity or people and not ministers it was not a church consisting wholly of Pastors or Praelates and Ministers Therefore not onely Ministers but others also whether men or women may receiue the wine as wel as the bread and the bread as wel as the wine Yea when they doe receiue the one they must receiue the other not one onely but both For so they are commanded Christ saith Take eate Mat. 26. 27 drinke yee all of it And according to his commandement They All Mar. 14. 23. dranke of it Fourthly Christ instituted an entire Sacrament consisting of two signes kindes or parts to wit bread and wine and according to Christs Institution our Apostle prescribeth the receiuing therof vnder both kinds But it is horrible rebellion to repeale impugne the ordinances of Christ no small sin not to follow so great an Apostle in that wherein he followeth his Lord but to disobey his prescript and precept giuen vnto vs by Gods speciall inspiratioÌ„ Fiftly the new Testament remission of sins and the commemoration of Christes death doth belong not onely to Ministers but to Laye men and women also why then should they not be partakers of the cup or the wine in the cup seeing it is a signe and pledge of the newe Luk. 22. 20 Matth. 26. 28. Testament of his blood which was shed for the remission of the sinnes of many and doth notably resemble the effusion thereof vpon the Crosse Sixtly it was the * Communicating vnder both kindes was in the Church 1300. years The Cuppe was first by publike decree taken from the people in the counsell of Constance 1484 custome of the ancient Church to minister and receiue both the elements Chrysostome saith Non est apud nos vt in lege veteri vbi aliae partes ex b Hom. 8. â—ri Cor. 11. victimis dabantur Sacerdotibus aliae vero cedebant offereÌ„tibus sed nobis Omnibus idem Christi corpus proponitur atque idem poculum Vnto vs All is proposed the same body of Christ and the same Cuppe Ignatius saith to the Philadelphians One bread is broken to All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one cup was distributed to All. Gelasius saith that the Diuision of one and the same mysterie cannot be made sine grandi sacrilegio without great sacriledge Licet Christus suis dâ—scipâ—lis administ rauer it sub â—traquâ— panis â—inâ— specie c. And the Councill of Constance though it tooke the Cup away coÌ„fesseth plainely that the Communion vnder one kind was neither instituted by Christ nor vsed in the Primitiue Chuch Therefore the Church of Rome committeth sacriledge in robbing the people of the cup and sheweth her selfe to be of a rebellious arrogant refractary spirit ill beseeming a loyall and obeent wife in ouerth warting and crossing the holy ordinance of Christ and the practise of the ancient Church Therefore â—et vs heerein giue care to him that saith Come out of her my people reu 18. 4 Her argumeÌ„ts are very feeble and ridiculous and cannot abide the touchstone of sound reason and the sun-light of the Lord. False Wares are not for light shops and a true Touchstone will discrie copper CHAP. 21. SEcondly in that the Apostle saith let him â—ate of this bread and drinke of this Cup I conclude Doct. 7 that the Bread and VVine in the Sacrament are not turned into the very body and blood of Christ but doe still remaine as they were before as touching their nature
and substance being changed onely in respect of their vse for so much as they are now consecrated to signifie and seale vnto vs the body and blood of Christ yea whole Christ with all his benefits For the confirmation of this conclusion wee haue first besides this other expresse phrases of Scripture secondly other arguments grounded vpon the word and vpon good reason thirdly the iudgement of the Primitiue Church for many hundred yeares together after Christ For the first Paul saith The cup of blessing which wee blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the body of Christ For wee that are many are one bread and one body because we are all partakers of one bread 1. Cor. 10. 16. 17. And againe As often as yee shall eate this Bread and drinke of this Cup ye shew the Lordes death till hee come Wherefore whosoeuer shall eate this Bread and drinke the Cup of the Lord unworthily shall he guâ—â—tie of the body and blood of the Lord. 1. Cor. 17. 26 27. Here is not a word of any transubstantiating or turning the bread and wine into the substantiall and true body and blood of our Lord but a plaine distinction made betwixt the signes and the things signified without annihilation or corporall alteration And Christ himselfe saith at his last Supper after that he had blessed the cup I will not drinke hencefoorth Matth. 26. 29. of this fruite of the vine c. By which it is euident that hee and his disciples dranke true wine It is true I confesse that Christ saith expresly This is my body but Matth. 26. 26. Christs body is threefold naturall mysticall and Sacramentall without doubt his meaning was not that the bread was truely turned into his body For first it were very absurde to imagine that Christ did eate his owne bodie and therefore also as absurde to say that the disciples did eate it Now the bread is his sacramentall bodie that is the Sacrament the signe and seale this bodie and the word Iâ— is as much as signifieth as in Luke 8. 21. For he and they did eat of one thing Secondly there are other places of the Scripture like vnto this which shew that his speech was not proper but figuratiue and it is strange that they which stand so much vpoÌ„ figures could perceiue none heere Gen. 17. 10. Circumcision is the Couenant that is a signe of the couenant Ex. 12. 11. The Lambe is the Lordes Passeouer that is a signe and pledge thereof 1. Cor. 10. 4. The rocke was Christ that is a signe of Christ Thirdly wee must needes vnderstand a figure in the word Cup and a figure is granted of all euen of the Aduersaries of this doctrine wherefore then should it sound against reason to hold that speech to bee vnderstood by a figure For the second It is against common sense that Christs bodie which is finite and circumscriptible should bee in so many places together so farre distant one from an other and that accidents should remaine without a subject as if the whitenesse of the snow should continue when the snow it selfe is melted It is true indeed that the power of God is great but yet hee neither doth nor wil doe whatsoeuer he is able by his power for to doe He can of stones make children vnto Abraham hee can consume the world at one instant but hee doth not neither will doe And againe there are some things which God cannot doe He cannot lie he cannot deny himselfe hee cannot breake his promise and goe against his word Hee hath said that the heauen must containe Act. 3. 27. Christ till the time that al thngs be restored therefore he shall bee there aboue is not here below Yea further God cannot make one thing to be not to be at one instant He cannot make the aire to be wholly both fire and water at one moment God cannot make the body of Christ to bee both a true bodie and not a true bodie circumscribed not circumscribed to haue dimensions and to bee without dimensions to bee in heauen and vpon the earth also in a thousand distinct places at one and the same Article of time and to be as long as broad and as thicke in a peece of bread as it was when it hanged vpon the Crosse Secondly wee beleeue that Christes bodie was conceiued in the wombe of the Virgine Marie therefore sure it is not made of Bakers bread Thirdly the nature of a Sacrament requireth that there should be an outward visible and corporall signe as well as an inward and spirituall thing signified but the doctrine of Transubstantiation doth ouerthrow the signe Fourthly if wee allow of transubstantiation wee shall not receiue the body that was deliuered to death for vs but some other thing which an houre before was not a bodie but plaine bread Fifthly when a Mouse eateth hallowed bread what eates she doth shee eate the shadow the shape and likenesse of bread For those Alchimists hold that the substance of the bread is gone Now it were absurd to say that a mouse could feed vpon naked accidents or mere colours What theÌ„ doth she eate the body of Christ How absurde and impious were it to imagine It remaineth therefore that the substance of the bread doth still continue If the bread after Consecration bee burnt to ashes and the wine cast into the fire whence come the ashes And whence is the smoke hizzing Surely they cannot come of mere accidents as shape colour dimensions c. Therefore it is safest to hold the continuance of the Elements as touching their substance For the third we haue herein also the consent of the ancient Church Ambrose saith that the signes are the same Quaeerant which they were De sacra l. 4. c. 4. Theoderet saith that those mysticall signes do not goe from their nature after consecration Post sanctificationeÌ„ noÌ„ receduÌ„t a natura sâ—a Diâ— 2. Gelasius saith that the signes remaine in the propertie of their owne nature Gelas-contra-Eutye Augustine saith we cannot with the hand touch Christ sitting in the heauens but by faith we can touch and apprehend him In Ioh. Tract 1. Irenaeus saith that a Sacrament requireth two things the one earthly and the other heauenly Walefridus saith that Christ deliuered the Sacraments or signes and seales of his body and blood to his disciples In panis vini substantia in the substance of bread wine cap. 16. And because many stand vpon the bare words of Christ saying This is my body will admit no exposition but the literall acknowledging no figure in them let vs obserue the iudgement of two or three ancient Doctours Augustine saith that the Lord stucke not to say This is my body in so much as hee did giue the signe of his body Contra Adimant c. 12. Cyprian saith that the SacrameÌ„ts haue the names of those things
not for any present future or foreseene merit of ours If we conquer our selues or offer vp any sacrifice acceptable vnto God we must giue the praise to Christ who hath made vs Kings Priests vnto his Father He is the Altar that sanctifieth all Reâ— 1. 6. our sacrifices he with the vaile of his most precious blood doth couer al their imperfections And by his death he hath changed the nature of our death so by the vertue of his death he doth conquer sin within vs the cause of death vnto vs. Thirdly we must knowe that those that are in this state of grace redeemed by Christ and sanctified by the Holy Ghost shal so continue without finall or totall falling away till they atteine to the full fruition of the state of glory For the guifts of God are giuen without repentance Christes Ro. 11. 29. sheepe shal neuer perish for he giueth them euerlasting life Satan may batter vs but he cannot beat vs downe Peccatem in est non praeest sin is in the regenerate but Io. 20. 28. not ouer them Viuit non vincit it liues but subdues not Remanetâ— non regnat it remaines but rules not Bellat non debellat it warres but winneth not For God vpholds Psalme 37. 17. 24. and defends them by his grace his loue is * Ieri 31. 3. â—2 40 constant his couenant euerlasting The Sun shineth alwaies though it be not alwaies seene so the light of Gods loue Iohn 13. 1 continueth constantly to all his children though they do not alwaies discerne it The graces of a man regenerated may be couered as a Rocke may be with water in a mightie tide and yet remaine as touching their habit or nature aswel as the Rocke dooth remaine a rocke A knife may scrape the adamant but not cut it and Sathan may vexe him but he cannot vanquish cut but not kill because the Lord of Heb. 13. 5. life will not forsake him CHAP. 7. THe third part of knowledge which becommeth euery coÌ„municant concerneth the sacrament it selfe And heere it is requisite for euery such person to know 1. What a Sacrament is 2. what this Sacrament is why it was ordained otherwise he shal take in hand he knoweth not what and come like an vnbidden guest to a banquet before he be inuited And yet it is to be feared that many do comming and know not well about what nor why like that confused concurse of people at Ephesus who for the greater part knew not wherefore they were come together Act. 19 32. But to the point in hand a sacrameÌ„t is a visible signe of Gods inuisible sauing grace or a corporall a visible outward signe seale instituted from aboue to represent and ratifie Gods grace vnto vs in Iesus Christ There be two * Sacrament is â—n a sacraÌ„do dicitur quia per sacramenta deo quasiceÌ„secramur Sacraments of the new TestameÌ„t Baptisme the Supper of the Lord. It is called a Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caena first in respect of the time when it was first instituted which was the night before Christ was crucified secondly because it is a sacred feast or banquet for the soule Now in olde time their feasts were vsually at night The Greeke Latine words aboue named signifie not onely a bare supper but also a solemne feast or night-banquet Furthermore it is called the Lords supper First because it was instituted by the Lord. Secondly because it was ordained for to be a memoriall of our Lords death Thirdly it may be also because it was wont to be celebrated on the Lords day Act. 20. 7. Now the Supper of the Lord is a Sacrament whereby God doth signifie vnto and assure euery one that commeth aright prepared vnto it that as he receaueth eateth and drinketh the bread and wine so surely he shall be made partaker of the body and blood of Christ yea of whole Christ with all his merrits for his preseruation spirituall sustentation and foode vnto eternall life The Author and principall efficient cause of this Sacrament is the Lord â—esus the high priest and the king of his church The ministrant Efficients are onely the Ministers of the word lawfully called to whome the Keies of the Church are committed The matter of this Sacrament whereof it doth consist is two-fold one earthly outward and visible the other is heauenly inward and spirituall That is commonly called the signe and this the thing signified By the signe we are to vnderstand both the element or corporal substance seene with the eyes also the actions or rites vsed according to the deuine institutioÌ„ The Elementary signes in this sacrament are two Bread and Wine which two make but one sacrament for they do declare but one action of Christ to wit our whole spirituall nourishment and we know that in one feast there may diuers dishes varietie of drinks be vsed One man hath two parts one body many members one tree sundry braÌ„ches moreouer that is not onely said to be one which is simple indiuisible or continued but that also which is perfect Now this sacrament is one as touching perfectioÌ„ in as much as by those two signes our perfect foode or reliefe is signified and sealed to vs. Moe signes need not because these are sufficient to shew perfect refection and again if one were wanting the sacrament of perfect nourishment were maimed defaced It is an hungry dinner where there is no meat and a dry feast where there is no drinke The Actions vsed in the lawfull administration of the Lords supper are of two sorts some are of the Minister some of the Receiuer and all significant and liuely The action of the Minister is fourefold the first is his taking of the bread and wine into his owne hands The second is his blessing of them The third is the breaking of the bread and powring out of the wine The fourth is destributing of them The action of the Receiuer is two-fold The first is his taking of the bread and wine of the Minister the second is the eating of the bread and drinking of the wine thus much for the signe The thing signified is that which is meant by the signe and it is two-fold the former answering to the corporall and elementary signes the latter answering to the foresaid actions Of the first sort are the body and blood of Christ signified by the bread and wine Neither must we exclude his whole person for neither the deuinitie without the humanitie nor the humanitie without the deuinitie can performe the worke of mediation But because he suffered only in his humane nature therfore it is only expresly resembled though whole Christ and all his merrits must be vnderstood and not excluded For the merrit and efficacy of his death floweth from his deity from the dignitie of his person as from their proper fountaine And the scriptures by the death
our cause and shal not see our case Therefore especially take heede of these three that followe trye not your selues by them neither in their sentence nor example The first is within thee but not of thee neither ouer thee if thou be Christes and if Christ bee in thee and that is thy Flesh thy Concupisence thy Corruption This seekes for shelter in thy soule and for harbour in thine heart and therfore cannot indure that thou shouldest search thy selfe least finding of her out and perceiuing her noy somnes thou shouldest either turne her out as a saucie guest or seeke to kill her as a secret foe Secondly Paul saith Rom. 8. 1. that those which are in Christ Iesus as we al professe our selues to be doe not walke after the flesh but after the spirit like men that are absolued by the Iudge and haue discharged what the lawe requireth who do now no more walke in the prison but in the open ayre and are no longer ruled by the Iaylor but liue at liberty yet perhapps sauouring of the Dungeon and carrying the prints of their Bolts and fetters and not wholye stripped of their prison garments Now if we be in Christ as we say and if wee either doe or at least ought to walke after the spirit and not after the flesh or corruption of our hearts what reason haue wee to make her our Iudge in the tryall of our states Thirdly wee promised God in our Baptisme that wee would forsake and detest the flesh but if wee make her our Iudge wee shewe that we doe not forsake her but fauour her and that we doe not hate her but rather harbour and hearten her Fourthly the wisdome euen the best part of the flesh is death Ro. 8. 6. and therfore her sentence can in no wise be iust and good Who would meddle with that which is the cause of death and make it his Iudge and if the wisdome of the flesh be folly with the Lord as sure it is then is the flesh a verie foole and makes those foolish that are ruled by her therefore wicked men are tearmed fooles in the Scripture Now who would bee iudged or examined by a foole whose wisedome is folly yea and death working death and destruction to those that subscribe vnto it and will not renounce it Fiftly Saint Paul saith Rom. 8. 5 That they that are after the flesh doe sauour the things of the flesh but they that are after the spirit the thinges of the spirit But if wee will needes be tryed by the flesh and wil be content with her determination we plainely demonstrate that we sauour not the thinges of the spirit but that we are bewitched with the flesh and therefore that we are not guided by the holy Ghost but gouerned of the flesh Sixtly the very wisedome of the flesh is not onely an enemie but enmity against God Rom. 8. 7. wherefore doubtlesse if the flesh be our iudge her sentence will be against God not for him but most odious in his sight Furthermore it is no childe-like affection nor property of a gracious sonne to rest in her who is a flat fierce and irrâ—â—onciliable eenemie to his father But such is our flesh to God yea and he also that in will and worke doth with a full resolution subscribe vnto it cannot but bee an enemy vnto him Seauenthly the wisedome of the flesh is not subiect to the law of God neither indeede can it be Rom. 8. 7. Now such is the tree as are the fruites the vvisedome of the flesh is an vtter and most desperat rebel against the law therefore also the flesh it selfe For for what any thing is thus or thus that thing for which the thing is so is it selfe much more so Now if the flesh rebell against the law and cannot be ruled by it vve must needes confesse that it is an vncompetent Iudge for vs for it will not condemne it selfe nor speake wel for the law it vvill not discouer her ovvne vvorkes vvhich are bastard plants set by sathan in the seminary of our soules and fructifiing in our liues no nor let vs see the vvorkes of God vvithin vs if any be nor commend them to our loue Eightly they that are in the flesh cannot please God Rom. 8. 8. But he that makes his flesh his Iudge or the Touchstone to try himself withall and doth with full consent of heart subscribe vnto her iudgement and liue acording vnto her lust this man is in the flesh therefore he cannot please God Now what true pleasure can any man take when God the fountaine of all true pleasures is not nay can not be pleased what pleasure caÌ„ Man take to liue in that estate wherin God the Lord of life cannot be pleased what peace can please or what ioy can any man enioy while he hath no peace with God while the wel-spring of all constant ioyes is grieued displeased with him If thou wouldest not be in the ranke and roll of those that can not please God and doe not serue him then make not thy flesh thy Iudge subscribe not to her sentence and liue not as she lusteth Ninthly the flesh makes vs doe that we wold not leaue vndon that we neither wold nor should omit Paul calleth it a body of death and cryeth out O wretched man that I am I who shall deliuer mee Ro. 7 24 from the body of this death It is the bane of the soule and the poyson of the sinner It is like the worme that eates the wood wherein it was bred Pliny writeth that the Leontophone breedeth in no countrie but where there bee Lyons Plin. Naet Hist 8. 38. sin among all corporal creatures is ingeÌ„dered in none but in man And as that little creature is so venemous that the Lyon king of beastes dieth presently if he taste neuer so little of his venome so our flesh the corruption of our natures is so corrupt and deadly that as so one as man the chiefest of creatures is polluted with it hee becomes obnoxious vnto death both temporall and aeternall Therefore as the Lyon dooth abhorre that beaste and crusheth him with his pawes so soone as he doth espye him so ought wee to detest and hate this Sinne abhor this Flesh accurse this corruption and labour to crush and kilâ— it so farre we ought to be from electing her to bee our iudge This were not to hate the flesh but to honour it and not to fighâ— against it but to foster it Moreouer Paul accounted himself wretched because he was turmoyled with his flesh as with a yoake about his necke a chaine about his legge and a burthen vpon his backe wished to bee deliuered from it as the tyred Oxe dooth from his yoke the prisoner from his fetters and as men wearied doe from their burthens which they beare It is therefore against reason right all religion for any man to giue consent vnto his flesh or to trye his
duety if we examine and prepare our selues before we receiue this sacrament yea that God if he pleased could finde matter enough for his iustice to worke vpon for the finall confusion of our soules out of our best preparation and strictest examination and that it is his grace and not our goodnes his mercy and not our merit that his wrath doth not kindle against vs while those creatures are in our mouthes and consume vs as it did against some of the Israelites whiles the flesh they coueted wâ—s yet betwene their teeth vnchewed as Nom. 11. 35 Moses hath recorded For our sins are great and grieuous and our worthines is worthy of no better CHAP. 12. THe sixt thing wherof we must examine our selues is thankefulnes For it is meete that we should thank God for ordeining his sonne to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price of our redemption from sin Sathan and hel-fire Secondly we ought to praise his name for proffering and offering his son vnto vs in the Sacrament and inuiting vs to come and feede vpon him for the preseruatioÌ„ of our soules Tâ—irdly we must giue thankes to christ for giuing himselfe voluntarily to death for vs and for being content to be eaten or receiued of vs by faith for our spiritual reliefe as also for instituting this sacrament for the manifestation of his loue the memoriall of his death and confirmation of our faith Fourthly we ought to thanke the Lord for directing vs in his word how we may receiue the Sacrament aright and shewing how great the daÌ„ger is of vnworthy receiuing thatso we may be terrified from offending in this businesse by vnworthy receiuing and also prouoked to prepare our selues in some acceptable manner Lastly we must search 〈◊〉 selues whether we come with a purpose to be truely thankfâ—ll vnto God for his kindenesse and vnto christ for his loue after we haue receiued and to manifest our thankefulnes afterwards by the reforming of our liues and coÌ„forming our selues to the will of God reuealed in his word Vnthankefulnes is * Inâ—raâ—â—tâ— dâ—â—sâ— mâ—â—â— ruin metropoâ—s et â—â—â—ouâ— fasciculus a mother of much euill As the roote conueieth nourishment to the branches so doth ingratitude affoord food to many sins which are as branches o bowes thereof He that is not thankefull for the foresaide benefits is like the Hog that eats the mast but lookes not vp to the Oake makes himselfe vnworthy to receiue christ who hath done so much so many and so great things for him CHAP. 13. THe seuenth thing wherof we must make our examination is whether wâ— do seriously purpose to serue and obey God This obedience must be sincere not hypocriticall therefore Dauid praieth 2. Chrâ—â—121 Psa 119. 80. Let my heart be vp right in thy statutes that â—be not a shamed Secondly it must be speedy without delay Dauid saith I made bast and delaied not to keepe thy commaundements Psa 119. 60. Thirdly it must be performed willingly and with delight Dauid commands 2. Chro. 139. his sonne Salomon to serue God with a perfect heart and a willing minde Blessed is the man saith the Psalmist that delighteth greatly in Psa 112. 1 Gods commaundements Dauid saith I haue had as great delight in the way of thy testimonies as in all riches Psâ— 119. 14 Fourthly when it is once begun it must be performed with al diligence Dauid saith thou hast commaunded to keepe thy precepts Psaâ— 119. 4 dilligently Fiftly it must be vniuer sall and absolute to all the Luke 1. 6 commaundements of God walk ye in all the waies which I haue commaunded you Ier. 7. 23. Dauid saith Psam 119. 6. Then should I not be confounded when I haue respect vnto All thy commaundements Lastly it must be constant continuing the whole course of our liues Blessed are they that do righteousnes at al times Ps 106. 3 Gods loue is constant towards vs therefore our obedience ought to be constant vnto him It is a shame to begin in the spirit and to end in the flesh disobedience doth deserue death at all times and rebellion is alwaies as the sin 1. Sam. 15 23 of wich-craft The obedience of children to their earthly parents so farre as it is in the Lord must be constant therfore much more ought our obedience to be to God our heauenly father CHAP. 14. THe eight and last duety wherof we ought to examine our selues is our Loue. We must proue our selues whether we be in loue with all men yea or nay For he is vnworthy to receiue the head that hateth any of his members If a man be out of loue with his neighboure his loue is crazed towards God himselfe do we thinke that he loueth Christ that coÌ„temneth his seruants that derideth maligneth or hateth them doth not the SacrameÌ„t pict ture out the death of Christ doth not his death declare his loue and doth not his loue vnto vs deserue that we should loue one another yea and all for whome he dyed and whome he loueth Are not those then forgetfull of his loue vnmindefull of his death therefore vnworthy of the sacrament that are not in loue with their bretheren We must therefore repent of this sin and turne our hatred or non-louè into true loue if we meane to keep in Gods loue or if we desire to be guests for the Lords Table It is the only debt which God would haue Rom. 13. 8 vs owe one to another therefore we ought to be continually paying it as we must coÌ„tinually owe it Moreouer our Sauiour Christ saith Mat. 5. 23. 44. If thou bring thy guift to the Altar and there remembrest that thy brother hath ought against thee leaue there thy offering before the Altar goe thy way first be recoÌ„ciled to thy brother then come offer thy guift The like we must performe before we offer vp our spirituall sacrifices of praier and thanksgiuing vnto God which we vse to make at the receiuing of the Lords supper With what face can we desire God to forgiue vs our sinnes while we lye in any knowne sinne and will not leaue it How darest thou sue to God for his loue to thee whilst thou art out of loue with thy neighbor How dare any come to this banquet of loue and there present himselfe before God who is Loue it selfe carrying a cankered and rancorous hart towards his brother the image of God the work of God and the redeemed of Christ How dare we pray forgiue vs our trespasses as we forgiue them that trespasse against vs if we shall with a spitefull spirit seeke to be reuenged of those haue iniured vs and will not forgiue them Let euery man therefore before he commeth to the Lords Table there to pray to God to praise him and to receiue the signes seales of Gods grace and Christs loue and the benefits proceeding from the same leaue lay down all hatred spleene and