lacking where GOD himselfe will be the soule of our soules Yea all the strength wit pleasures vertues colours beauties harmony goodnesse that are in men beasts fishes fowles trees hearbes and all creatures are nothing but sparkles of those things which are in infinite perfection in GOD. And in him we shall enioy them in a farre more perfect and blessed manner Hee himselfe will then supply â—heiâ— vse nay the best creatures vvhich serue vs now shall not haue the honour to serue vs then There will be no neede of the Sunne nor of the Moone to shine in that Citie for the glory of God doth light it No more will there be any neede or vse of any creature when we shall enioy the Creator himselfe When therefore wee behold any thing that is excellent in any Creatures let vs say to our selues how much more excellent is hee vvho gaue them this excellencie When wee behold the wisedome of men who ouer-rule creatures stronger then themselues out-runne the Sunne and Moone in discourse prescribing many yeeres before in what courses they shall be eclipsed let vs say to our selues how admirable is the wisedome of GOD who made men so wise When we consider the strength of Whales and Elephants the tempests of Windes terror of Thunder let vs say to our selues how strong how mighty how terrible is that GOD that makes these mighty fearefull Creatures When wee taste things that are delicately sweete let vs say to our selues oh how sweete is that GOD from vvhom all these Creatures haue receiued this sweetnesse When we behold the admirable colours which are in Flowers and Birds and the louely beauty of Women let vs say how faire is that GOD that made these so faire And if our louing GOD hath thus prouided vs so many excellent delights for our passage through this Bochim or valley of teares what are those pleasures which he hath prepared for vs when wee shall enter into the pallace of our Masters ioy How shall our Soules be there rauished with the loue of so louely a GOD So glorious is the obiect of heauenly Saints So amiable is the sight of our gratious Sauiour 3 Of the Prerogatiues which the Elect shall enioy in Heauen BY reason of this communion with GOD the elect in Heauen shall haue foure super-excellent prerogatiues 1 They shall haue the Kingdome of heauen for their inheritance and they shall be free Denizons of the heauenly Ierusalem S. Paul by being a free citizen of Rome escaped whipping but they who are once free Citizens of the heauenly Ierusalem shall euer be freed from the whips of eternall torments For this freedome vvas bought for vs not with a great summe of money but with the precious bloud of the Sonne of God 2 They shall be all Kings and Priests Spirituall Kings to raigne vvith Christ and to triumph ouer Sathan the World and Reprobates and spirituall Priests to offer vnto God the spirituall Sacrifice of Praise and Thankesgiuing for euermore And therefore they are said to vveare both Crownes and Roabes Oh what a comfort is this to poore Parents that haue many Children If they breede them vp in the feare of God to be true Christians then are they Parents to so many Kings and Priests 3 Their bodies shall shine as the brightnesse of the Sun in the Firmament like the glorious Body of CHRIST which shined brighter then the Sunne at noone when it appeared to Paul A glimpse of which glorious brightnesse appeared in the bodies of Moses and Elias transfigured with our Lord in the holy Mount Therefore saith the Apostle it shall rise a glorious body yea a spirituall body not in substance but in qualitie preserued by spirituall meanes and hauing as an Angell agilitie to ascend or descend Oh vvhat an honour is it that our bodies falling more vile then a carrion should thus arise in glory like vnto the body of the Sonne of God! 4 Lastly they together with all the holy Angels there keepe without any labour to distract them a perpetuall Sabbath to the glory honour and praise of the aye-blessed Trinitie for the creating redeeming and and sanctifying of the church and for his power wisedome iustice mercy and goodnes in the gouernment of Heauen and Earth When thou hearest a sweet Consort of Musicke meditate how happy thou shalt be when vvith the Quire of heauenly Angels and Saints thou shalt sing a part in that spirituall Alleluiah on that eternall blessed Sabbath where there shall be such varietie of pleasures and satietie of ioyes as neuer know tediousnesse in doing nor end in delighting 4 Of the effects of those prerogatiues From these prerogatiues there will arise to the Elect in heauen fiue notable effects 1 THey shall know GOD vvith a perfect knowledge so farre as Creatures can possibly comprehend the Creator For there wee shall see the Word the Creatour and in the Word all creatures that by the Word were created so that wee shall not neede to learne of the things which were made the knowledge of him by whom all things were made The excellentest creatures in this life are but as a darke vaile drawne betwixt GOD and vs but when this vaile shall be drawne aside then shall we see GOD face to face and know him as wee are knowne We shall know the power of the Father the wisdome of the Sonne the grace of the holy Ghost and the indiuisible nature of the blessed Trinity And in him we shall know not onely all our friends who dyed in the faith of Christ but also all the faithfull that euer were or shall be For 1 Chirst tels the Iewes that they shall see Abraham Isaac and Iacob and all the Prophets in the kingdome of God therefore wee shall know them 2 Adam in his innocency knew Eue to be bone of his bone and flesh of his flesh assoone as he awaked Much more then shall we know our kindred when we shall awake perfected and glorified in the resurrection 3 The Apostles knew Christ after his resurrection and the Saints which rose with him and appeared in the holy City 4 Peter Iames and Iohn knew Moses and Elias in the transfiguration how much more shall wee know one an other when wee shall be all glorified 5 Diues knew Lazarus in Abrahams bosome much more shall the Elect know one another in heauen 6 Christ saith that the twelue Apostles shall sit vpon twelue thrones to iudge at that day the 12. Tribes therfore they shal be known and consequently the rest of the Saints 7 Paul saith that at that day we shall know as wee are knowne of God and Augustine out of this place comforteth a Widow assuring her that as in this life shee saw her husband with externall eyes so in the life to come shee should know his heart and what
those are reckoned tenne in number If this were now but an abrogated ceremony then there were but nine commandements The Ceremoniall that were to be abrogated by Christ were written all by Moses But this of the Sabbath with the other nine written by GOD himselfe were put into the Arke where no Ceremoniall Law was put to shew that they should bee the perpetuall rules of the Church yet such as none could perfectly fulfill and keepe but onely Christ. 4 Because Christ professeth that hee came not to destroy the morall law and that the least of them should not bee abrogated in his kingdome of the new Testament Insomuch that Whosoeuer breaketh one of the least of these tenne commandements and teacheth men so hee should be called the least in the kingdome of heauen that is hee should haue no place in his Church Now the Morall Law commandeth one day of seuen to bee perpetually kept a holy Sabbath And Christ himselfe expresly mentioneth the the keeping of a Sabbath among his Christians at the destruction of Ierusalem about 42. yeeres after his Resurrection By which time all the Mosaical ceremonies except eating of bloud and things strangled were by a publike decree of all the Apostles quite abolished and abrogated in Christian Churches And therefore Christ adomonished his Disciples to pray that their flight bee not in the Winter nor on the Sabbath day Not in the winter for that by reason of the foulnesse of the waies and weather their flight should be more painefull and troublesome vnto them not vpon the Sabath because it would bee more grieuous to their hearts to spend that day in toyling to saue their liues which the Lord had commanded to be spent in holy exercises to comfort their soules Now if the sanctifying of the Sabaoth on this day had bene but ceremoniall it had beene no griefe to haue fled on this day no more then on any other day of the weeke But in that Christ doth tender so much this feare and griefe of being driuen to flye on the Sabath day and therefore wisheth his to pray vnto God to preuent such an occasion hee plainely demonstrates that the obseruation of the Sabbath is no abrogated ceremony but a Morall commandement confirmed and established by Christ among Christians If you would know the day whereupon Christ appointed Christians to keepe the Sabbath Saint Iohn will tell you that it was on the Lords day Apoc. 1.10 If you will know on what day of the weeke that was Saint Paul will tell you that it was on euery first day of the weeke 1 Cor. 16.1 As Christ admonished so Christians pray and according to their praiers GOD a little before the warres beganne warneth by an Oracle all the Christians in Ierusalem to departe thence and to goe to Pella a little Towne beyond Iorden and so to escape the wrath of GOD that should fall vpon that City and Nation If then a Christian should not without griefe of heart flye for the safety of his life on the Lords day with what ioy or comfort can a true Christian neglect the holy exercises of Gods worship in the Church to spend the greatest part of the Lords day in prophane and carnall sports or seruile labour And seeing the destruction of Ierusalem was both a type and an assurance of the destruction of the world who seeeth not but that the holy Sabbath must continue till the very end of the world 5 Because that all the ceremoniall Law was inioyned to the Iewes onely and not to the Gentiles but this commandement of the holy Sabbath as Matrimony was instituted of God in the state of innocency when there was but one state of all men and therfore inioyned to the Gentiles as well as to the Iewes So that all Magistrates and Housholders were commanded to constraine all strangers as well as their own Subiects and Family to obserue the holy Sabath as appeares by the fourth commandement and practise of Nehemiah All the Ceremonies were a partition wall to separate Iewes and Gentiles But seeing the Gentiles are bound to keepe this commandement as well as the Iewes it is euident that it is no Iewish ceremony And seeing the same authority is for the Sabbath that is for marriage a man may as well say that marriage is but a ceremonial law as the Sabath And remember that where mariage is termed but once the couenant of GOD because instituted by GOD in the beginning So the Sabbath is euery where called the Sabbath of the Lord thy God because ordained by God in the same beginning both of time state and perpetuity therefore not ceremoniall The corruption of our nature found in the manifest opposition of wicked men and in the secret vnwillingnesse of good men to sanctifie sincerely the Sabbath sufficiently demonstrateth that the commandement of the Sabbath is spirituall and morall 7 Because that as God by a perpetuall decree made the the Sunne the Moone and other lights in the Firmament of Heauen not onely to diuide the day from the night but also to bee for signes and for seasons and for daies and for yeeres so hee ordained in the Church on Earth the holy Sabbath to be not onely the appointed season for his solemne worship but also the perpetual rule and measure of time So that as seauen daies make a weeke foure weekes a moneth twelue moneths a yeere so seuen yeeres make a Sabbath of yeeres seuen Sabbaths of yeeres a Iubilie or 80. Iubilies or 4000 yeeres or after Ezechiel 4000 cubits the whole time of the old Testament til Christ by his Baptisme and preaching began the state of the new Testament Neither can I here passe ouer without admiration how the Sacrament of circumcision continued in the Church 39. Iubilies from Abraham to whom it was first giuen vnto the Baptisme of Christ in Iordan which was iust so many Iubilies after Bucholcerus compt as the world had continued before from Adam to the birth of Abraham Moses began his Ministry in the 80. yeere of his age Christ enters vpon his Office in the 80. Iubile of the worlds age Ioseph was 30. yeere olde when he began to rule ouer Egypt Gen. 41.46 and the Leuites began to serue in the Tabernacle at 30. yeeres old so Christ likewise to answere these figures beganne his Ministrie in the 30. Iubile of Moses and when he began to be 30. yeeres of age Luk. 3.23 in the middest of Daniels last weeke and so continuing his ministry on earth 3. yeeres and a halfe finished our redemption and Daniels period by his innocent death vpon the Crosse. The most of all the great alterations and strange accidents which fell out in the Church came to passe either in a Sabaticall yeere or in a yeere of Iubilie For example The 70. weekes of Daniel beginning the first yeere of Cyrus and 3430. yeere of the World containe so
oath of fidelity to serue the one onely true God and to admit no other propitiatory sacrifice for sinnes but that one reall sacrifice which by his death Christ once offered and by which he finished the sacrifice of the Law and effected eternall redemption and righteousnesse for all beleeuers And so to remaine for euer a publike marke of profession to distinguish Christians from all sects and false religions And seeing that in the Masse there is a strange Christ adored not hee that was borne of the Vigin Marie but one that is made of a wafer Cake and that the offering vp of this breaden-god is thrust vpon the Church as a propitiatorie sacrifice for the Quicke and the dead all true Christians vpon the danger of wilfull periury before the Lord chiefe-Iustice of heauen and earth are to detest the Masse as that Idoll of indignation which is most derogatory to the all-sufficient World-sauing-merits of Christs death and passion For by receiuing the Sacrament of the Lords Supper we al sweare that all reall sacrifices are ended by our Lords death and that his body and bloud once crucified and shed is the perpetuall food and nourishment of our Soules 2. How to consider thine owne vnworthinesse A Man shall best perceiue his owne vnworthinesse by examining his life according to the tenne Commandements of Almighty GOD. Search therefore what duties thou hast omitted and what vices thou hast committed contrary to euery one of the Commandements remembring that without repentance and Gods mercy in Christ the Curse of God containing all the miseries of this life and euerlasting torments in Hel fire when this is ended is due to the breach of the least of Gods commandements And hauing taken a due surueigh both of thy sins miseries retire to some secret place and there putting thy selfe in the sight of the Iudge as a guilty malefactor standing at the Barre to receiue his sentence bowing thy knees to the earth smiting thy breast with thy fists and bedewing thy cheekes with thy teares confesse thy sins and humbly aske him mercie and forgiuenesse in these or the like wordes An humble Confession of sins to be made vnto God before the receiuing of the holy Communion O GOD and heauenly Father when I consider the goodnesse which thou hast euer shewed vnto me and the wickednesse which I haue committed against heauen and against thee I am ashamed of my selfe and confusion seemes to couer my face as a vaile for which of thy commandements haue I not transgressed Oh Lord I stand heere guilty of the breach of all thy holy Lawes For the loue of my heart hath not so entirely cleaued vnto thy Maiesty as to vaine and earthly things I haue not feared thy iudgements to deterre me from sinnes nor trusted to thy promises to keepe from doubting of my temporall or from despairing of mine eternall state I haue made the rule of thy diuine worship to be what my minde thought fit not what thy word prescribed finding my heart more proane to remember my blessed Sauiour in a painted picture of mans deuise rather then to behold him crucified in his Word and Sacraments after his owne ordinance Where I should neuer vse thy name whereat all knees doe bow but with religious reuerence nor any part of thy worship without due preparation and zeale I haue blasphemously abused thy holy name to rash and customary oathes yea I haue vsed oathes by thy sacred name as false couers of my filthy sinnes And I haue been present at thy seruice oft times more for ceremony then conscience and to please men more then to please thee my gracious GOD. Where I should sanctifie thy Sabath day by being present at the publike exercises of the Church and by meditating priuately on the word and workes of GOD and by visiting the sicke and relieuing of my poore brethren Alas I haue thought those holy Exercises a burden because they hindred my vaine sports yea I haue spent many of thy Sabbaths in my owne prophane pleasures without being present at any part of thy diuine worship Where I should haue giuen all due reuerence to my Naturall Ecclesiasticall and Politique Parents I haue not shewed that measure of duetie and affection to my Parents which their care and kindnesse hath deserued I haue not had thy Ministers in such singular loue for their workes sake as I ought but I haue taunted at their zeale and hated them because they reproued mee iustly And I haue carryed my selfe contemptuously against my Magistrates Ministers though I knew that it is thine ordinance that I should be obedient vnto them Where I should be slow to wrath and ready to forgiue offences and not suffered the Sunne to goe downe vpon my wrath but to doe good for euill louing my very enemies for thy sake I alas for one sory word haue burst out into open rage harbouring thoughts of mischiefe in my heart I haue preferred to feede on mine owne malice rather then to eate of thy holy Supper Where I should keepe my minde from all filthy lusts and my body from all vncleannesse O Lord I haue defiled both and made my heart a Cage of all impure thoughts and my minde a very Stie of the vncleane Spirit Yea the remedie which thou Lord hast ordained for continencie could not containe me vvithin the bounds of Chastitie for by doating on beautie whose ground is but dust Sathan hath bewitched my flesh to lust after strange flesh Where I should haue liued in vprightnesse giuing euery man his due being contented vvith mine owne estate and liuing conscionably in my lawfull calling should be ready according to mine abilitie to lend and giue vnto the poore ô Lord I haue by oppression extortion Bribes cauilation and other indirect dealings vnder pretence of my Calling and Office robbed and purloyned from my fellow Christians yea I haue deceiued and suffered Christ where I vvas trusted many a time in his poore members to stand hungry cold naked at my dore and hungry cold and naked to goe away succourlesse as hee came and when the leanenesse of his cheekes pleaded pitty the hardnes of my hart would shew no compassion Where I should haue made conscience to speake the truth in simplicitie vvithout any falshood prudently iudging aright and charitably construing all things in the best part and should haue defended the good name and credit of my neighbour alas vile wretch that I am I haue belyed and slaundered my fellow-Brother and as soone as I heard an ill report I made my tongue the instrument of the Diuell to blazon that abroad vnto others before I knew the truth of it my selfe I was so farre from speaking a good word in defence of his good name that it tickled my heart in secret to heare one that I
and more meanes to comfort thee The spirituall sigh vpon the seauenth thought O Lord my sinnes haue deserued the paines of hell and eternall death much more these fatherly corrections wherewith thou doest afflict me But O blessed Lambe of God which takest away the sinnes of the world haue mercy vpon me and wash away all my filthy sinnes with thy most precious blood and receiue my soule into thy heauenly kingdome for into thy handâ— O Father I commend my spirit and thou hast redeemed me O Lord thou God of truth The sicke person ought now to send for some Godly and Religious Pastor IN any wise remember if conueniently it may be to send for some godly and religious Pastor not onely to pray for thee at thy death for GOD in such a case hath promised to beare the Praiers of the righteous Prophets and Elders of the Church But also vpon thy confession and vnfaigned repentance to absolue thee of thy sinnes For as Christ hath giuen him a calling to baptize thee vnto repentance for the remission of thy sinnes so hath he likewise giuen him a calling and power and authority vpon repentance â—o absolue thee from thy sinnes I will giue thee the keyes of the Kingdome of Heauen and whatsoeuer thou shalt bind vpon earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shall be lâ—â—sed in heauen And againe Verily I say vnto you whatsoeuer yee bind in earth shall be â—ound in heauen whatsoeuer yee loose in earth shall be loosed in heauen And againe receiue yee the holy Ghost whosoeuer sinnes yeare◠〈◊〉 they are remitted vnto them and whosoeuer sinnes yee retaine they are retained This doctrine was as ancient in the Church of God as Iob for Elihu tels him That when God strikes a man with malady â—n his bed so that his soule draweth neere the graue and his life to the buriâ—rs If there beâ— any messenger with him or an interpreter one of a thousand to declare vnto man his righteousnesse then will hee haue mercy vpon him c. And answerable heereunto saith Saint Iames if the sicke 〈◊〉 committed sinnes vpon his repentance and the praier of the Elders they shall be forgiuen him These haue power â—o shut heauen and to deliuer the scandalous impenitent sinner 〈◊〉 Satan For the weaponâ— of their war faâ—â— are 〈◊〉 carnall but mighty through God to cast downe c. and to haue vengeance in readinesse against all disobedience They haue the key of loosing therefore the power of absoluing The Bishops and Pastors of the Church doe not forgiue sinnes by any absolute power of their owne for so onely Christ their master forgiueth sinnes but ministerially as the seruants of Christ and stewards to whose fidelity their Lord and Master hath committed his keyes and that is when they doe declare and pronounce either publikely or priuately by the word of God what bindeth what looseth and the 〈◊〉 of God to penitent 〈◊〉 or his iudgement to impenitent and obstinate personâ— and so doe apply the generall promiseâ— or threatnings to the penitent or impenitent For CHRIST from heauen doth by them as by his Ministers on Earth declare whom hee remitteth and bindeth and to whom he will open the gates of heauen and against whom he will shut them And therefore it is not said whose sinne yee signifie to be remitted but whose sinnes yee remit they then doe remit sinnes because Christ by their ministry 〈…〉 aâ— Christ by his Disciples loâ—sed Lazarus Iob. â—â— 44 And as no water could wash away 〈…〉 but the waters of 〈…〉 though other riuers 〈◊〉 cleare because the promise was annexed vnto the 〈◊〉 of Iordane and not of â—â—ther Riuers so though another man may pronounce the same words yet haue they not the like efficacie and power to worke on the conscience as vvhen they are pronounced from the mouth of Christs Ministers because that the promise is annexed to the Word of God in their mouthes for them hath he chosen separated and set apart for this worke and to them hee hath committed the ministerie and word of reconciliation by their holy calling and ordination they haue receiued the holy Ghost and the Ministeriall power of binding and loosing They are font forth of the holy Ghost for this worke wherunto he hath called them And Christ giues his Ministers power to forgiue sins to the penitent in the same words that he teacheth vs in the Lords Prayer to desire God to forgiue vs our sins to assure all penitent sinners that God by his Ministers absolution doth fully through the merits of Christs bloud forgiue them all their sinnes So that what Christ decreeth in heauen in foro Iudicij the same hee declareth on earth by his reconciling Ministers in foro paenitentiae So that as GOD hath reconciled the world to himselfe by Iesus Christ so hath he saith the Apostle giuen vnto vs the ministery of this reconciliation Hee that sent them to baptise saying Goe and teach all nations baptising them c. sent them also to remit sinnes saying As my Father sent mee so send 〈…〉 whosoeuer sinnes yee remit they are remitted vnto them c. As therefore none can baptise though he vse the same Water words but onely the lawfull Minister whom Christ hath called and authorised to this diuine and Ministeriall Function So though others may comfort vvith good words yet none can absolue from sinne but onely those to whom Christ hath committed the holy ministerie and word of reconciliation and of their absolution Christ speaketh he that heareth you heareth me In a doubtfull title thou wilt aske the counsell of thy skilfull Lawyer in perill of sickenesse thou wilt know the aduise of thy learned Physitian and is there no danger in dread of damnation for a sinner to be his owne Iudge Iudicious Caluin teacheth this point of doctrine most plainely Etsi omnes mutuò nos debeamus consolari c. Although saith he we ought to comfort and confirme one another in the confidence of Gods mercy yet we see that the Ministers are appointed as witnesses and sureties to acertaine our consciences of the remission of sinnes insomuch as they are said to remit sinnes and to loose soules Let euery faithfull man therefore remember that it is his duty if inwardly he be vexed and afflicted with the sence of his sins not to neglect that Remedy which is offered vnto him by the Lord to wit that for the easing of his Conscience he make priuate confession of his sinnes vnto his Pastor and that he desire his priuate indeuour for the application of some comfort vnto his soule whose office it is both publikely and priuately to administer Euangelicall Consolation to Gods people Beza highly commendeth this practise and Luther saith
that he had rather lose 1000. worlds then suffer priuate confession to be thrust out of the Church Our church hath euer most soundly maintained the truth of this doctrine but most iustly abolished the tyrannous and Antichristian abuse of Popish auricular confession vvhich they thrust vpon the Soules of Christians as an Expiatorie Sacrifice and a meritoâ—ious satisfaction for sinne racking their Consciences to confesse when they feele no distresse and to enumerate all their sinnes which is impossible that by this meanes they might diue into the secrets of all men which oft times hath proued pernitious not onely to priuate persons but also to publike states But the truth of Gods vvord is that no person hauing receiued Orders in the Church of Rome can truely absolue a sinner for the Keyes of absolution are two the one is the Key of Authoritie and that onely Christ hath the other is the Key of Ministerie and this hee giues to his Ministers who are therefore called the Ministers of Christ The Stewards of Gods Mysteries The Ambassadours of reconciliation Bishops Pastors Elders c. But Christ neuer ordayned in the New Testament any Order of sacrificing Priests neyther is the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Sacerdos or sacrificing Priest giuen to any Officer of Christ in all the New Testament Neyther doe we reade in all the New Testament of any who confessed himselfe to a Priest but Iudas Neyther is there any reall Priest of the New Testament but onely Christ. Neyther is there any part of his Priesthood to be now accomplished on Earth but that which hee fulfilleth in Heauen by making intercession for vs. Seeing therefore Christ neuer ordayned any Order of sacrificing Priests and that Popish Priests scorne the name of Ministers of the Gospell to whom onely Christ committed his Keyes it necessarily followeth that no Popish Priest can truely eyther excommunicate or absolue any sinner or haue any lawfull right to meddle with Christs Keyes But the Antichristian abuse of this diuine Ordinance should not abolish the lawfull vse thereof twixt Christians and their Pastors in cases of distresse of Conscience for which it was chiefely ordayned And verily there is not any meanes more excellent to humble a proud heart nor to raise vp an humble spirit then this spirituall conference betwixt the Pastors and the People committed to their charge If any sinne therefore troubleth thy conscience confesse it to Gods Minister aske his counsell and if thou dost truely repent receiue his Absolution And then doubt not in foro Conscientiae but thy sinnes be as verily forgiuen on earth as if thou didst heare Christ himselfe in foro iudicij pronouncing them to be forgiuen in Heauen Qui vos audit me audit hee that heareth you heareth mee Try this and tell mee whether thou shalt not finde more ease in thy Conscience then can be expressed in words Did prophane men consider the dignitie of this diuine calling they would the more honour the Calling and reuerence Persons The sicke man hauing thus eased his Conscience and receiued his Absolution may doe well hauing a conuenient number of faithfull Christians ioyning with him to receiue the holy Sacrament of the Lords Supper to encourage him in his Faith to discourage the Diuell in his assaults In this respect the Councell of Nice tearmeth this Sacrament Viaticum the soules prouision for her iourney And albeit the Lords Supper be an Ecclesiasticall action yet for as much as our Lord the first institutor celebrated it in a priuate house and that Saint Paul tearmeth the houses of Christians the Churches of Christ. And that Christ himselfe hath promised to be in the middest of the faithfull where but two or three are gathered together in his Name I see no reason but if Christians desire it vvhen they are not through sickenesse able to come to the church but that they should receiue and Pastors ought to administer vnto them the Sacraments at home Hee sheweth more simplicitie then knowledge who thinks that this sauours of a priuate Masse For a Masse is called priuate not because it is said in a priuate house but because as Bishop Iewel teacheth out of Aquinas the Priest receiueth the Sacrament himselfe alone without distribution made vnto others and then it is priuate although the vvhole Parish be present and looke vpon him There is as much difference betweene such a Communion and the Antichristian Idol of a priuate Masse as there is betwixt Heauen and Hell For at a Communion in a priuate family vpon such an extraordinary occasion Christ his institution is obserued Many faithfull brethren meet together and tarry one for anothâ—r Christ his death is remembred and shewed and the Minister together with the faithfull and the sicke party do communicate Master Caluin saith That he doth very willingly admit administring of the Communion to them that are sicke when the case and opportunity so requireth And in another place hee saith That hee hath many waighty reasons to compell him not to deny the Lords Supper vnto the sicke Yet I would wish all Christians to vse to receiue often in their health especially once euery moneth with the whole Church for then they shall not neede so much to assemble their friends vpon such an occasion nor so much to be troubled themselues for want of the Sacrament For as Master Perkins saith very well The fruit and efficacy of the Sacrament is not to be restrained to the time of receiuing but it extends it selfe to the whole time of mans life afterward the efficacy whereof did men throughly vnderstand they should not neede to be often exhorted to receiue it Pastores omnes hic exoratâ—s vellem vt in huius controuersiae statum penitius introspiciant nec fideles ex hac vita migrantes panem vitae petentes viatico suo fraudari sinaâ—t ne lugubris ista in â—ijs adimpleatur lamentatio Parvâ—li panem petunt non sit qui frangat eis As therefore when a wicked liuer dyeth he may say to death as Ahab said to Eliah Hast thou found me O mine enemy So on the other side when it is told a penitent sinner that death knocks at the doore and beginnes to looke him in the face he may say of death as Dauid said of Ahimaaz Let him come and welcome for he is a good man and commeth with good tidings he is the messenger of Christ and bringeth vnto me the ioyfull newes of eternall life And as the Redde Sea was a gulfe to drowne the Aegyptians to destruction but a passage to the Israelites to conuey them to Canaans possession so death to the wicked is a sincke to hell and condemnation but to the godly the gate to euerlasting life and saluation And one day of a blessed death will make an amends for all the sorrowes of a bitter
as one of thy children of light to walke in all holy obedience before thy face this day and that I may endeauour to keepe faith and a cleere conscience towards thee and towards all men in all my thoughts words and dealings And so good Lord blesse all my studies and actions which I shall take in hand this day as that they may tend to thy glory the good of others and the comfort of mine owne soule and conscience in that day when I shall make my finall accounts vnto thee for them O my God keepe thy seruant that I doe no euill vnto any man this day and let it be thy blessed will not to suffer the Diuell nor his wicked Angels nor any of his euill members or my malicious enemies to haue any power to doe mee hurt or violence But let the eye of thy holy prouidence watch ouer me for good and not for euill and command thy holy Angels to pitch their tents round about me for my defence and safetie in my going out and comming in as thou hast promised they should doe about them that feare thy name for into thy hands O Father I doe heere commend my soule and body my actions and all that euer I haue to bee guided defended and protected by thee being assured that whatsoeuer thou takest into thy custody cannot perish nor suffer any hurt or harme And if I at any time this day shall through frailtie forget thee yet Lord I beseech thee doe thou in mercy remember me And I pray not vnto thee O Father for my selfe alone but I beseech thee also be merciful vnto thy whole Church and chosen people wheresoeuer they liue vpon the face of the earth Defend them from the rage and tyranny of the Diuel the world and Antichrist Giue thy Gospell a free and a ioyfull passage through the world for the conuersion of those who belong to thine election and kingdome Blesse the Churches and kingdomes wherein wee liue with the continuance of peace iustice and true Religion Defend the Kings Maiesty from all his enemies and grant him a long life in health and all happinesse to raigne ouer vs. Blesse the Queene Prince Charles the Prince Palatine of Rhene and the Gratious Lady Elizabeth his Wife Increase in them all heroycall gifts and spirituall graces which may make them fit for those places for which thou hast ordained them Direct all the Nobilitie Bishops Ministers and Magistrats of this Church common-wealth to gouerne the commons in true Religion iustice obedience and tranquillity Be mercifull vnto all the Brethren which feare thee and call vpon thy name And comfort as many among them as are sicke and comfortlesse in body or in minde especially be fauourable to all such as suffer any trouble or persecution for the testimonie of thy truth and holy Gospell And giue them a gracious deliuerance out of al their troubles which way it shall seeme best to thy wisdome for the glory of thy Name the further enlarging of the truth and the more ample encrease of their owne comfort and consolation Hasten thy comming O blessed Sauiour and end these sinnefull daies and giue me grace that like a wise Virgin I may be prepared with oyle in my Lampe to meete thee the sweet Bride-groome of my Soule at thy comming whether it be by the day of death or of iudgement And then Lord Iesus come when thou wilt euen Lord Iesus come quickelie These and all other graces which thou knowest needefull and necessary for me this day and euermore I humbly beg and craue at thy hands O father giuing thee thy glory in that forme of Praier which Christ himselfe hath taught me to say vnto thee Our Father which art in heauen Hallowed be thy name c. Meditations IF when thou art about to pray Satan shall suggest that thy praiers are too long and that therefore it were better either to omit praiers or else to cut them shorter meditate that praier is thy spirituall sacrifice wherewith God is wel pleased And therefore it is so displeasing to the Diuel and so irkesome to thy flesh Bend therefore thy Affections will they nill they to so holy an exercise assuring thy selfe that it doth by so much the more please God by how much the more it is vnpleasing to thy flesh 2 Forget not how the holy Ghost puts it downe as a speciall note of reprobates They call not vpon the Lord They call not vpon God And when Eliphaz supposed that Iob had cast off the feare of God and that God had cast Iob out of his fauour hee chargeth him that hee restrained prayer before God making that a sure note of the one and a sufficient cause of the other On the other side that GOD hath promised that whosoeuer shall call on his Name shall be saued It is certaine that hee who maketh no conscience of the dutie of Prayer hath no grace of the holy Spirit in him For the spirit of Grace and of Prayer are one and therefore Grace and Prayer goe together But he that can from a penitent heart morning and euening pray vnto GOD it is sure that he hath his measure of grace in this world and he shall haue his portion of glory in the life which is to come 3 Remember that as loathing of meate and painefulnesse of speaking are two Symptomes of a sicke body so irkesomnesse of praying when thou talkest with GOD and carelesnesse in hearing when GOD by his Word speakes vnto thee are two sure signes of a sicke soule 4 Call to minde the zealous deuotion of the Christians in the Primitiue Church who spent many vvhole nights and vigils in watching and praying for the forgiuenesse of their sinnes and that they might be found readie at the comming of Christ. And how that Dauid vvas not content to pray at morning at euening and at noone but hee would also rise vp at mid-night to pray vnto GOD. And if CHRIST did chide his Disciples because they would not watch vvith him one houre in praying vvhat chiding dost thou deserue who thinkest it too long to continue in Prayer but one quarter of an houre If thou hast spent diuers houres in seeing a vaine Maske or a Play yea whole dayes and nights in carding and dicing to please thy flesh be ashamed to thinke a Prayer of a quarter of an houre long to be too long an exercise for the seruice of GOD. 5 Consider that if the Papists in their blinde superstition doe in an vnknowne and therefore vnedifying Tongue fit onely for the children of mysticall Babylon mutter ouer vpon their Beades euery morning and euening so many scores of Aue-Maries Pater-nosters and Idolatrous Prayers how shall they in their superstitious deuotion rise vp in Iudgement against thee professing thy selfe to be a true Worshipper of Christ If
promises of the Gospell and our repentance from dead workes the assurance of our hope in thy promises our feare of thy name the hatred of all our sinnes and our loue vnto thy children especially those whom we shall see to stand in neede of our helpe and comfort That so by the fruits of piety and a righteous life we may bee assured that thy holy spirit doth dwell in vs and that wee are thy children by grace and adoption And grant vs good Father the continuance of health peace maintenance and all other outward things so farre forth as thy diuine wisdome shall thinke meet and necessary for euery one of vs. And heere O Lord according to our bounden dutie we confesse that thou hast beene exceeding mercifull vnto vs all in things of this life but infinitely more mercifull in the things of a better life and therefore wee doe heere from our very soules render vnto thee all humble and hearty thankes for all thy blessings and benefits bestowed vpon our soules bodies acknowledging thee to be that Father of lights from whom we haue receiued all these good and perfect gifts and vnto thee alone for them wee ascribe to be due all glory honour and praise both now and euermore But more especially wee praise thy diuine maiesty for that thou hast defended vs this day from all perils and dangers so that none of those iudgements which our sinnes haue deserued haue fallen vpon any one of vs. Good Lord forgiue vs the sinnes which this day wee haue committed against thy diuine Maiesty and our Brethren and for Christ his sake be reconciled vnto vs for them And wee beseech thee likewise of the same thine infinite goodnesse and mercy to defend and protect vs and all that belong vnto vs this night from all danger of fire robbery terrours of euill Angels or any other feare or perill which for our sinnes might iustly fall vpon vs. And that wee may be safe vnder the shadow of thy wings we heere commend our bodies and soules and all that wee haue vnto thine Almighty protection Lord blesse and defend both vs and them from all euill And whilest wee sleepe doe thou O Father who neuer slumbrest nor sleepest watch ouer thy children and giue a charge to thy holy Angels to pitch their tents round about our house and dwelling to guard vs from all dangers That sleeping with thee wee may in the next morning be wakned by thee and so being refreshed with moderate sleepe we may be the fitter to set foorth thy glory in the conscionable duties of our callings And we beseech thee O Lord to bee mercifull likewise to thy whole Church and to continue the tranquillity of these Kingdomes wherin we liue turning from vs those plagues which the crying sinnes of this Nation doe cry for Preserue our religious King Iames from all dangers and conspiracies blesse and prosper the Queene our hopefull Prince Charles The Princely Palsgraue of Rhene and the gracious Princesse Elizabeth his deare wife all our Magistrates and Ministers all that feare thee and call vpon thy name all our Christian brethren and sisters that suffer sickenesse or any other affliction or misery especially those who any where doe suffer persecution for the testimony of the holy Gospell grant them patience to beare thy crosse and deliuerance when and which way it shall seeme best to thy diuine wisdome And Lord suffer vs neuer to forget our last endes and those reckonings which then we must render vnto thee In health and prosperity make vs mindefull of sickenesse and of the euill day that is behinde that these things may not ouertake vs as a snare but that we may in good measure likewise Virgins be found prepared for the comming of Christ the sweet bridegroome of our soules And now O Lord most holy and iust we confesse that there is no cause why thou who art so much displeased with sinne shouldest heare the praier of sinners but for his sake onely who suffered for sinne and sinned not In the onely mediation therefore of thine eternall Sonne Iesus our Lord and Sauiour wee humbly begge these and all other graces which thou knowest to be needfull for vs shutting vp those our imperfect requests in that most holy praier vvhich Christ himselfe hath taught vs to say vnto thee Our Father c. Thy grace O Lord Iesus Christ thy loue O heauenly Father thy comfort and consolation O holy and blessed Spirit be with vs and remaine with vs this night and for euermore Amen Then saluting one another as becommeth Christians who are the vessels of Grace and temples of the holy Ghost Let them in the feare of God depart euery one to his rest vsing some of the former priuate meditations for Euening Thus farre of the Householders publike practise of Piety with his Family euery day Now followeth his practise of Piety with the Church on the Saboth day Meditations of the true manner of practising Pietie on the Sabbath day ALmighty God will haue himselfe worshipped not onely in a priuate manner by priuate persons and Families but also in a more publike sort of all the godly ioyned together in a visible Church that by this meanes he may be knowne not onely to be God and Lord of euery singular person but also of the Creatures of the whole vniuersall world Quest. But why doe not we Christians vnder the new keepe the Sabbath on the same seauenth day vvhereon it was kept vnder the Old Testament I answere because that our Lord Iesus who is the Lord of the Sabbath and whom the Law it selfe commands vs to heare did alter it from that seauenth day to this first day of the vveeke whereon wee keepe the Sabbath For the holy Euangelist notes that our Lord came into the middest of the holy assembly on the two first dayes of the two weekes immediately following his Resurrection and then blessed the Church breathed on the Apostles the holy Ghost and gaue them the ministeriall Keyes and power of binding and remitting sinnes And so it is most probable he did in a solemne manner euery first day of the weeke during the fortie dayes hee continued on earth betweene his Resurrection and Ascention for the fiftieth day after being the first of the weeke the Apostles were assembled during which time hee gaue Commandements vnto the Apostles and spake vnto them those things which appertaine to the Kingdome of God that is instructed them how they should throughout the Churches vvhich were to be conuerted change the Sabbath to the Lords day the bodily sacrifices of beasts to the spirituall sacrifices of praise prayer and contrite hearts the Leuiticall Priesthood of the Law to the Christian Ministry of the Gospell the Iewish Temples and Sinagogues to Churches and Oratories the olde Sacraments of Circumcision and Passeouer to Baptisme and the Lords Supper c. as may appeare by the like phrase Acts 19.8 and Acts 28.23
Wine therefore are not bare signifying Signes but such as vvherewith Christ doth indeede exhibite and giue to euery worthy Receiâ—er not onely his diuine vertue and efficacie but also his very Body and Bloud as verely as hee gaue to his Disciples the Holy Ghost by the signe of his sacred Breath or Health to the diseased by the word of his Mouth or touch of his hand or garment And the apprehension by faith is more forcible then the exquisitest comprehension of Sense or Reason To conclude this point this holy Sacrament is that Blessed Bread vvhich being eaten opened the Eyes of the Emauites that they knew Christ. This is that Lordly Cup by vvhich wee are all made to drinke into one Spirit This is that Rocke flowing with hony that reuiueth the fainting spirits of euery true Ionathan that tastes it vvith the mouth of Faith This is that Barly Loafe vvhich tumbling from aboue strikes downe the Tents of the Midianites of infernall darkenesse Elias Angelicall Cake and Water preserued him fortie dayes in Horeb and Manna Angels foode fed the Israelites forty yeeres in the Wildernesse but this is that True Bread of life and heauenly Manna which if vvee shall duely eate will nourish our Soules for euer vnto life eternall How should then our Soules make vnto Christ that request from a spirituall desire which the Capernaites did from a carnall motion Lord euermore giue vs this Bread The fift end of the Lords Supper 5 To be an assured pledge vnto vs of our Resurrection The Resurrection of a Christian is two-folde first the spirituall Resurrection of our Soules in this life from the death of Sinne called the first Resurrection because that by the Trumpet-voyce of Christ in the preaching of the Gospell we are raysed from the death of sinne to the life of grace Blessed and holy is he saith Saint Iohn who hath part in the first Resurrection for on such the second death hath no power The Lords Supper is both a meane and a pledge vnto vs of this spiâ—rituall and first Resurrection Hee that eateth mee euen hee shall liue by mee And then are we fit Guests to sit at the Table with Christ when like Lazarus wee are raysed from the death of sinne to newnesse of life The truth of this first resurrection vvill appeare by the motion vvherewith they are internally moued for if when thou art moued to the duties of Religion and practise of Pietie thy heart answereth vvith Samuell Here I am Speake Lord for thy seruant heareth And vvith Dauid O God my heart is ready And vvith Paul Lord what wilt thou haue mee to doe Then surely thou art raysed from the death of sinne and hast thy part in the first Resurrection but if thou remainest ignorant of the true grounds of Religion and findest in thy selfe a kinde of secret loathing of the exercises thereof and must be drawne as it were against thy will to doe the workes of Pietie c. then surely thou hast but a name that thou liuest but thou art dead as Christ tolde the Angell of the Church of Sardis and thy Soule is but as salt to keepe thy body from stincking Secondly the corporall Resurrection of our bodies at the last day which is called the second resurrection which freeth vs from the first death Hee that eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day For this Sacrament signifieth and sealeth vnto vs that Christ died and rose againe for vs and that his flesh quickneth and nourisheth vs vnto eternall life and that therefore our bodies shall surely be raised to eternall life at the last day For seeing our head is risen all the members of the body shall likewise surely rise againe For how can those bodies which being the weapons of Righteousnesse Rom. 16 13. Temples of the holy Ghost 1 Cor. 6.19 and Members of Christ. haue bin fedde and nourished vvith the body and blood of the Lord of life but be raised vp againe at the last day And this is the cause that the bodies of the Saints being dead are so reuerently buried and laid to sleepe in the Lord. And their buriall places are termed the beddes and dormitories of the Saints The reprobates shall arise at the last day But by the Almighty power of Christ as he is Iudge bringing them as malefactors out of the goale to receiue their sentence and deserued execution but the Elect shall arise by vertue of Christs resurrectiâ—n and of the Communion which they haue with him as with their head And his resurrection is the cause and assurance of ours The Resurrection of Christ is a Christians particuler faith the Resurrection of the dead is the childe of Gods chiefest confidence Therefore Christians in the Primitiue Church were wont to salute one another in the morning with these phrases The Lord is risen and the other would answere True The Lord is risen indeede The sixt end of the Lords Supper 6 To seale vnto vs the assurance of euerlasting life Oh what more wished or loued then life Or what doe all men more either feare or abhorre then death Yet is this first death nothing if it be compared with the second death neither is this life any thing worth in comparison of the life to come If therefore thou desirest to be assured of eternall life prepare thy selfe to be a worthy receiuer of this blessed Sacrament For our Sauiour assureth vs That if any man eate of this bread he shall liue for euer and the bread that I will giue is my flesh which I will giue for the life of the world Hee therefore who duely eateth of this holy Sacrament may truely say not onely Credo vitam aeternam I beleeue the life euerlasting but also Edo vitam aeternam I eate life euerlasting And indeed this is the true tree of life which GOD hath planted in the middest of the Paradise of the Church And whereof hee hath promised to giue euery one that ouercommeth to eate And this tree of life by infinite degrees excelleth the tree of life that grew in the Paradise of Eden for that had his roote in the earth this from heauen that gaue but life to the body this to the soule that did but preserue the life of the liuing this restoreth life to the dead The leaues of this tree healeth the Nation of beleeuers and it yeelds euery moneth a new manner of fruit which nourisheth them to life euerlasting Oh blessed are they who often eate of this Sacrament at lest once euery moneth taste anew of this renewing fruit which Christ hath prepared for vs at his Table to heale our infirmities and to confirme our beleefe of life euerlasting The seauenth end of the Lords Supper 7 To binde all Christians as it were by an