Lord 28. Let a man therefore examine himselfe and so let him eate of this bread and drinke of this Cup. 29. For he that eateth and drinketh vnworthily eateth and drinketh his owne damnatiō because he discerneth not the Lords body c. Here the Apostle sheweth vs the danger of the vnworthy receiuing the Lordes body and blood and also the meanes how we may bée worthy receiuers of the same namely by examining our selues which examinatiō consisteth chiefly in foure pointes That is to say in Faith Kepentance Giuing of thanks to God and loue towards our neighbours First we must haue Faith that is to say a certaine and infallible assurance and firme perswasion that God is a mercifull Father vnto vs in the name of his Sonne Iesus Christ our Lord whom he deliuered to death for vs. Yea euery sinner must apply Christ his merites particularly vnto himselfe This Faith commeth not of vs neither is it grounded vpon vs or vpon any thing that is in vs but it commeth from God and is grounded vpon God the Father the Sonne and the holy Ghost and vpon the promises of the Gospell confirmed inwardly within vs by the working of the holy Ghost which cryeth in our hearts Abba Rom. 8 15 Gal. 4.6 that is to say Father Furthermore this faith is nourished confirmed and increased in vs by the holy Sacraments For in the Supper God as a good father after that he had once brought vs into his Church by Baptisme nourisheth vs spiritually with the proper substance of his Sonne Iesus Christ applying and making proper vnto euery one of vs the merit of his death and passion To this ende and purpose is it that Iesus Christ himselfe giueth vs the Bread and Wine that he commandeth vs Mat. 26.26 Mar. 14.21 Luke 22.19 1. Cor 11.14 to eate and drinke it that he saith that the Bread is his body which is giuen for vs and that the Wine is his blood which is shed for the remission of our sinnes by which words he giueth himselfe wholly vnto vs he will be out nourishment and spirituall life he wil dwell in vs by his holy Spirit and will that we abide in him by faith that through beliefe we may not perish but haue eternall life Iohn 3 36.18 Psal 8.7 Mat. 11. Heb. 1.2 Iohn 17.12.27 and 28. whereof he is the onely heyre and giuer In like sort the breaking of the Bread of the Supper serueth to the confirmation of our Faith and sure warranting of our saluation insomuch as it assureth vs and causeth vs to see with spirituall eyes that Iesus Christ was once broken with the paines of death in Hierusalem to deliuer vs from the same and to get vs eternall life Also in that that by the Commandement of Christ Iesus we take the Bread in our hands and then the Cup moreouer in that that we eate the Bread and drinke the Wine which turne into the nourishment of our bodies we are certified that by the hands of Faith we take and imbrace Iesus Christ our Lorde for our onely Sauiour and Redéemer and that by the same Faith we eate his body spiritually and drinke his blood to the hope of eternall life Nowe euery one of vs must liue by his owne faith according as wée may make our Confession in the Beliefe which is called the Apostles in that euery man saith by himselfe I beleeue in God and saith not Wée beléeue We must not here cast our braines or thinke vpon the beléeuing or vnbeléeuing vpon the worthynesse or vnworthynesse of an other man but vpon our owne For S. Paul doth not teach vs to examine other men or that other men should examine vs but he saith namely Let a man examine himselfe Therefore let euery one of vs for his owne part be assured in his heart that Iesus Christ the true Messias is come into the world to saue sinners amongst whom hée ought to account estéeme himselfe by the example of S. Paul the chiefest Let him beleeue that Iesus Christ came downe from Heauen into earth to lift him vp from earth to heauen that he was made the Sonne of man to make him the child of God that hée was conceyued by the holy Ghost and that he was borne of the Virgin Marie to purifie and cleanse his wicked conception and birth .. Let him perswade himselfe that the Sonne of God hath ourcome the Diuel to deliuer him from the tyranny and slauish subiection of the Diuell that he hath fulfilled all the Lawe louing God his Father with all his heart strength and might and his neighbour as himselfe to get him iustice that hée appeared before Pilate an earthly Iudge and receiued as an euill doer sentence of condemnation for this life to exempt him frō appearing before the terrible iudgement seate of Gods iustice to receiue sentence of death and euerlasting damnation for that he had offended one eternal and euerlasting God Let him assure himselfe Psal 22.1 that the same Iesus Christ went downe to Hell for him that is to say that hée suffered the sorrowes and terrours of the second death and of the sincere wrath of God to deliuer him that hée died a death accursed of God in that hée was hanged on the Crosse to purchase him life and blessing before God that hée rose againe for a gage and assurance of his resurrection that he ascended into Heauen for a certaine token that hée also shall ascend thither that hée sitteth on the right hand of God his Father to be for him an euerlasting Priest Teacher King defender reconciler and aduocate to be short that he shall come at his last comming for his comfort and full redemption We must also euery one of vs for his owne part make proper vnto our selues yea and make ours all the goodnesse and all the riches that is in Iesus Christ because that in giuing himselfe to vs he giueth vs also his benefits So then in that that Iesus Christ is God it is to make vs partakers of his Diuinitie in that that he is heyre and Lord of the world it is to make vs partakers of his Lordship and inheritance and that we recouer in him the gouernment of all things which we lost in Adam in that that he is well beloued of his Father it is that we may be acceptable vnto him in that that he is rich it is to make vs partakers of his riches in that that he hath all power against the Diuel Sinne Hell Antichrist the Worlde and all our enemies it is to defend and shield vs in that that he is iust and good it is to iustifie vs and make vs good in that that he is happy and immortall it is to make vs partakers of his blessednesse and immortalitie When we shall thus particularly apply all the actions and benefites of Iesus Christ our Lord and also all his essentiall qualities vnto our selues putting our whole trust in him and in his promises and distrusting
our selues then may we boldly come to the Lords Table whereat we shall enioy Iesus Christ God and man by the benefit of faith and shall feele moreouer a great increase and augmentation of the same But we must note that it is vnpossible for vs to be vnite and made one with Christ and to be made partakers of the treasures and riches which are in him vnlesse we first renounce Antichrist and his kingdome and vnlesse we detest all Idolatrie superstition and traditions of men directly contrary to the pure seruice of God bounded and limitted out in his word For séeing that God is our onely Creator and hée giueth himselfe wholy vnto vs in the person of his Sonne IESVS CHRIST the true Isaac Gene. 17.18 in whom all the nations of the earth are blessed it is great reason that likewise by Faith wee giue vp our selues Gen. 12.18 yéelde vs wholy vnto God And thence is it that God in his Lawe doth rightfully require of his people that they haue no other Gods but him Eccle. 20.2 And that they loue him with all their heart with all their soule with all their strength and vnderstanding that is to say with all their parts aswel inward as outward And thence is it also that God doth not only rebuke and reprooue al them that halt on both sides but commandeth also 1. Reg. 18.20 Deut. 13.1 and 17.5 that they which sacrifice vnto strange Gods should be put to death And to this purpose S. Paul minding to warne the Corinthians to flée from Idolatry vseth an argument taken from the knittting together and vnion that we haue with Iesus Christ our Lord in the Supper 1. Cor. 10.16 speaking after this sort The cup of blessing which wée blesse is it not the Communion of the blood of Christ And the bread which wée breake is it not the Commmunion of the body of Christ As if he would say that séeing the Corinthians came not to the Supper to bée partakers simply of earthly Elements but to be partakers really and in déede of the body and blood of our Lord Iesus Christ to bée made one with him by faith and to be made flesh of his flesh and bones of his bones that therefore it were too great wickednesse abhomination to be present in the assemblies of Infidels or to be partakers of their idolatrie And therefore the Apostle addeth afterward 1. Cor. 10.21 that the Corinthians cannot drinke of the cup of the Lord and of the cup of diuels and that they cannot bée partakers of the Lords Table and of the table of Diuels Whereby he signifieth that it is impossible to serue God and the diuel together and that whosoeuer doth communicate with Idolatrie doeth manifestly renounce our Lorde Iesus Christ Therefore seeing that darkenesse is no more contrarie to light vice to vertue death to life Paradice to Hell then the Pope and his doctrine is contrary to our Lord Iesus Christ and to his holy Gospel it behooueth all true faithfull people to withdraw themselues wholy from Poperie and cast off without delay the yoke of that Romish Antichrist that they may giue themselues wholy to the seruice of this Sauiour and Redéemer Iesus Christ But if so be that the CoÌ„munion that we haue with the sonne of God and the promises of the heauenly Father cannot intice perswade vs to yéeld our selues wholy to God to put our trust in him onely to serue and worship him onely according to his will but that we wil yet cleaue vnto Antichrist his seruants Ministers yet at the least let the threatnings iudgements of God hinder vs and feare vs so to doe as when it is sayde Goe out of her my people that ye bee not partakers in her sinnes and that ye receiue not of her plagues And againe Apoc. 14.9 â—0 11 If any man worship the beast and his image and receiue his marke in his foreheade or in his hand the same shal drink of the wine of the wrath of God yea of the pure wine which is powred into the cup of his wrath and he shall be tormented in fire and brimstone before the holy Angels and before the Lambe And that stinke of their torment shal ascend-euermore and they shal haue no rest day nor night which worship the beast and his image and whosoeuer receiueth the print of his name And againe The fearefull and vnbeléeuing the abhominable murtherers Apo. 21.8 whoremongers sorcerers idolatrors and all lyers shal haue their part in the Lake which burneth with fire and brimstone which is the second death Let this therefore be well printed in our hearts that we be not seduced and destroyed with the vaine seruers of this worlde which thinke it is a thing not impossible to serue God and the Diuell Iesus Christ and Antichrist to follow the commandements of God and of men and to satisfie the affections of the spirite and of the flesh all at once 2. We must haue repentance THe preparation whereof we spake before touching faith which applyed vnto euery one of vs particularly Iesus Christ with all his riches and blessings can haue no place in vs vnlesse it bring foorth also in vs a true repentance that is to say a true misliking of euill a burning loue and affection of goodnesse as we sée the example in Dauid Peter Paul and other holy men We must haue a sorrow and vnfeined grief for that we haue offended God for that wée haue before times wickedly abused our creation redemption and Baptisme for that wée haue prouoked God with all our members for that we haue abused our vnderstanding heart tongue féete and hands for that wée haue giuen and set foorth our soules and bodies which are the Temples wherein God would dwell to infidelitie idolatrie superstition filthinesse blasphemie whoredome extortion vsurie robberie gluttonie drunkennesse ambition excesse ryot other worldly vanities which is asmuch as if we would haue lodged God the father the sonne and the Ghost in a most stinking and filthy priuie Wée must therefore bée sorry for our wicked life passed vsing a true and seuere examining of our selues which may bring foorth in vs a displeasantnesse and horrour of our forepassed renting and breaking by al manner of meanes of the Lawe of God to follow the will of the Diuell of the world and of the flesh Nowe the breaking of the breade of the Supper which is omitted in the Passeouer of the Papists should cause vs to acknowledge and detest our wickednesse that is to say whatsoeuer is founde in vs contrary and repugnant to the pure and holy Lawe of GOD. For in that that the bread is broken for vs or rather in that that wée breake the bread of the Supper of our Lorde Iesus Christ it signifieth vnto vs that in déede it is we that it is our sinnes and iniquities which haue crucified and put to death the Lorde of life who is the very same
and seruice let vs not grow secure forgetting our duties vnto him in regard of so vnspeakable a blessing least he come shortly remoue our candlestick from vs. Apoc. 2. For he hath no lesse cause to execute this iudgement against vs now then he had of old time against the obstinate and vnthankful Iewes of whome he complayneth thus What shall I doe vnto thee 2. Esdr 1. O Iacob thou Iuda wouldest not obay I will turne me to other nations and to those will I giue my name For hee entreateth vs continually as a father doth his sonnes as a mother her daughters and as her nourse her young babes that we would be his people and loe by our disobedience wée refuse It is therefore to be feared that the kingdome of God shall be taken from vs and giuen to a nation Math. 21. which will bring forth fruites of the same For I am verily perswaded there is nothing that will more spéedily depriue vs of Gods fauour and that will sooner bring vppon vs his heauy iudgements then our vnthankfulnes in abusing his word and ministerie 14 It fareth with vs as it did with the Israelites after their mighty deliuerance out of Egypt in the wildernesse who at the first when Manna was strange vnto them liked it wonderfully so that they would runne out euen on the sabboth although they were forbiddeÌ„ to gather it but soone after waxed weary of it Euen so in the beginning of Quéene Elizabeth most happy raigne we al as meÌ„ almost hunger-starued for lack of the spirituall food of Gods word the Manna of our soule were right glad by what occasion or from what maner of persoÌ„ soeuer we might heare that Angelical tidings as it were from heaueÌ„ of our saluation in Christ of our iustification through faith in him yea how ioyful were we then to heare God serued in our vulgar tongue with that same forme of praier now vsed in the Church which some nice wantons at this day condemne saying Nauseat anima nostra wée loath this wée wil haue a better forme wee wil set vp a Temple in Gerezin in stead of that in Hierusalem 15 Through this fulnes some are growen so lasie and vnlusty towards the spiritual Manna that they wil no more goe seeke it abroad as in former time of néed but they wil haue it brought home to their houses and so make the publick minister a parlor preacher as if it were now a time of persecutioÌ„ wheras Ely hath his open place by one of the pillers of the Temple wher any man may find him which is desirous of knowledge For they which desired to be instructed by Christ asked him Rabbi vbi habitas Maister wher dwellest thou He answered Come and see And they came to him not he to them he himselfe commanding it should be so If any man thirst let him come to me 16 And as touching Religion many be of Gallios mind that it is nothing but a question of names or of Pharaos minde that it is but a vaine thing or at most of king Agrippas minde to be halfe Christians But Nazianzene to the Arrians saith Aut totum honora aut totum abijce Either honor Christ wholely or cast Christ wholly away 17 There be also many which deale with Gods word his religion as doth the Butter-flye with the swéet flowers and that is euen to dye their wings with them that they may séem to be of a fair painted cullor These thinke that holines consisteth in often much hearing how litle soeuer they practise They can endure the sowing of a Gomer although thy reape but an Epha To these it may bée said as Phocion said sometime to the Athenian haÌ„ds O quam multos duces quam pauces milites more teachers then followers 18 And as for the ministerie it serueth for nothing now adaies but euen for a whetstone to set the peoples tongs on edge withal Come say they let vs smite Ieremy with the toÌ„ng giue no héede vnto his words Gods Ministers haue cause to coÌ„plaine as Ezech. in his time that they be iudged condemned at the dores of mens houses or as christ and his apostles by the fire side and as Iohn Baptist that they receiue their iudgement at the tablecloth or carpet not from any iudiciall seat 19 Do we think that God wil suffer stil this coÌ„tempt of his word ministery vnpunished he hath already looked a long time for our amending hath long borne with our euil doing And although it is truly said of God in respect of his long sufferaÌ„ce that he hath leaâ—â—â— feete so as truly it may be said in respect of his any iudgemeÌ„ts following the same that he hath yron hands Hée commeth against vs slowly but when he comes he payeth home surely 20 For these forty and sixe yeares past who hath ledde the life of delights but wee What nation vnder heauen hath bene happy but our English nation Our God hath long loued vs Our God hath long suffered vs and with his chéerfull countenance hath most louingly looked vpon vs But euen as the Troians when their citie was beaten downe flat to the ground saide thus Troia fuit there was a Troy or we had a Troy so the time may come wherein we may say God was in this place and we wist it not we had once Gods fauour we acknowledged it not 21 Lt vs then in time recall our selues to a better consideration and let vs constantly and thankfully imbrace the word of God and perseuer in the way of godlinesse It was king Hezechias singular commendation that he did cleaue vnto the Lord and departed not from him And it was a Christian resolution of Policarpe to the Léefetenant of Anthony who incited him to deliuer himselfe from imprisonment and bonds by blaspheming Christ to whom he made this answer These eighty sixe yeares haue I serued him and yet did he neuer hurt me and sure Gal. 3. I will not forsake him now Euen so let vs resolue that for so much as we haue begun our pilgrimage in the spirit neuer to ende it in the fleshe And that if all the worlde would fall away from God and his word yet wée and ours will serue the Lorde Iosua 24. would admonish thee to enter into the Court of Conscience and examine thy selfe especially in these foure points following THE COVRT OF CONSCIENCE Wherein euery Sinner may examine and trie himselfe whether he be fitly prepared to receiue the blessed Sacrament of the Lords Supper DEarely beloued in our Lord and Sauiour Iesus Christ If we will be worthy receiuers of the holy Supper of our most blessed Sauiour and Redéemer it is necessarie that we hearken vnto the holy Apostle S. Paule in his first Epistle to the Corinthians Chapter 11. verse 27. Where he saith thus Whosoeuer shall eate this bread and drinke the Cuppe of the Lord vnworthyly shall be guiltie of the body and blood of the
thou mayest at the last obtaine the reward which our Sauiour Christ hath promised Come ye blessed of my Father c. Which Lord for thy mercie sake graunt vs Amen CHAP. III. Concerning the generall day of Doome FOrsomuch as the feare of the Lord is the beginning of wisedome and al for the most part are restrayned from sinne and wickednes by the feare of punishment paines and are brought to a good mind and purpose they which exclude this feare out of their hearts doe shut vp against themselues the true and wholesome repentance For as the Scripture testifieth the feare of the Lord expelleth sinne and he which is without feare cannot he iustified August in Ioan. Tract 9. The which St. Augustine by a very proper similitude setteth foorth If there be no feare there is no entrance for loue euē as we sée when a man soweth the thréed is brought in with a néedle the néedle first entereth but except the néedle goe out also the thréed followeth not Euen so feare first possesseth the minde but feare remaineth not there alone because it therefore entred to bring in loue Wherefore to awake vs sléeping in sinnes and to ingender feare in our minds the Lord doth oftentimes in the Gospel threaten vtter darknes gnashing of teeth euerlasting fire and other torments of hell that at the leastwise for feare of paines and torments we might bridle our mindes our eyes and our hands from sinne and wickednesse 2 This feare is not onely probable but also very necessarie For if now after so many threatnings of our Creator so fearefull and so greeuous we scarcely forsake our sins what would we do if God did not threaten at all Therefore I holde this that the feare of the Lord is as it were the parent and kéeper of righteousnesse temperance loue and of all vertues 3 But there is nothing that doeth more worke this feare in vs then the remembrāce of that great day wherein al the causes of al men are to be pleaded and their matters determined Insomuch that Saint Augustine affirmeth if Christian men should heare no other Gospel then that wherein the general iudgement is set foorth that one might suffice both to reuoke sinnefull men from their wickednesses and also being reuoked to cōteine them in their dutie 4 Wherefore in this Chapter wée will handle two notable points concerning the iudgement to come The first shal be concerning the greatnes horror of that day and of the fearefull signes that shall go before the same The second shal be concerning the raising vp of the dead bodies and the comming of the Iudge 5 The greatnesse and horror of that last day may be knowen hereby that it is called in holy Scripture a great day and the day of the Lord. And shall it not indéede be a very great day which shal cōprehend all the daies of all ages aswell those that are past as those that are to come For in that day men shall render an account of all the dayes that are past In that day God will poure out that infinite treasure of his wrath and indignation which he hath heaped vp in the space of al the worlds that are past In that day the motions of the heauens shall cease the course of the starres the reuolution of yéeres the vicissitude or returne of moneths and dayes the decay of mortal things al the cogitations of men al their studies al their Artes al their disciplines all their affaires shall rest in eternall silence 6 Also in that day it shal be decréed by the sentence and irreuocable constitution of the most high and eternal Iudge what state and condition euery one of vs shall haue and retaine in al eternitie of worlds 7 And not without cause the holy scriptures haue called it the day of the Lord. For as al the dayes of men going before are called their dayes because men watch in them and do whatsoeuer they will and God beareth suffereth endureth expecteth and after a sort sleepeth resteth in them Euen so then the day of the Lorde shal shine wherein hée shal be continually waking shal do whatsoeuer he wil and we whether we wil or no must suffer and endure 8 Thou now doest adde sin vnto sinnes and ceasest not to offend God dayly God is silent at al these things And why so Because this day is thy day But the day shall come beléeue me the day of the Lorde shall come which shal bring an ende to so long silence and wherein he wil take vengeaunce of all the iniuries that haue béene done vnto him 9 Thus we sée that al Eternitie comprehendeth two dayes onely The one of man the other of God In the one men shal watch and God shal sleepe In the other men shal sleepe and God shal watch 10 How horrible this day shall bée wée cannot plainly vnderstand and yet we may gesse at it by the present calamities For then the hoast of al punishments which their confederate battel of al offences shal assaile vs with maine force 11 But as in the warres of men before the last and general battel there are many excursions and short skirmishes euen so before that great and most fearefull conflict which shal be in the day of the Lorde God is wont with his seueral bands to make certaine excursions and one while to send vpon vs famine another while pestilence another while warre another while earth-quakes another while floods of waters and another while drougth as it were his horsemen to inuade vs who when they haue damnified vs retire and abide in their tents If therefore we so greatly feare pestilence warre famine earth-quakes and such like when as they are but the beginning of sorrowes and short excursions what I pray you wil wée doe when the last and general conflict shal come at what time al tribulations extremities calamities and miseries shal also fight against vs 12 And if wée doe yet more fully desire to know the greatnes and horror of that last day let vs consider those signes which shal a little while come before that day Therefore before the comming of that great day heauē and earth and all the Elements shall giue signes For there shal be signes in the Sun in the Moone and in the stars Luke 21. and vpon the earth trouble among the nations with perplexitie the Sea and waters shal roare and mens heartes shal faile them for feare and for looking after those things which shal come vpon the world 13 For as man which is a litle worlde when he draweth néere to his end the humors in him as certaine Elements are troubled and his eyes which are as the Sunne and Moone are obscured lose their light and the rest of the sences as the lesser Starres do by little little fall and faile and yet his minde and reason as the power of heauen is mooued from his seate wandereth erreth Euen so in the dissolution and fall
comparison of the glorie that shall be shewed vpon vs. 19 If the sicke man for the loue of his health is very willing to drinke most bitter potions If the husband-man in hope of the haruest to come setteth light by the scorching heate of Sommer and the pinching colde of Winter If the Marchaunt feareth not the danger of ship-wracke nor the lying in wait of Pirats when he aduentureth for gold If the souldier for vaine glory and a shadowe of honour thinketh the burthen of his armour light and is contented to vndergoe hunger thirst watchings labours wounds perils and death it selfe how can it be but that those things which God commandeth must bée easie and light to a Christian man especially if he consider that great and sempiternal glory which God promiseth to his souldiers 20 The holy Apostle writing to the Ephesians doth not without cause say that hée prayeth with so great carefulnesse Eph. 1.18 that the God of glory would vouchsafe to giue them the spirit of wisedom and illumined eyes of the heart that they might know what is the hope of his calling and what is the riches of his glory of his inheritance in the Saints For hée knew that the greatnes of the heauenly reward was such that the onely consideration thereof was able to make all grieuous and bitter things swéet and light These cogitations saith S. Cyprian what persecution Cyprian de exhor Martirij what torments can ouercome The minde which is setled vpon religious Meditations standeth firme stable and the same minde standeth immoueable against all the terrors of the diuel and the threatnings of the world being confirmed by a stedfast faith of the things to come 21 The punishments also and torments which are to come are so continual and greiuous that to escape them all the labours that we suffer here in earth are not to be accounted labours 22 But yet let vs see another answere to the former question The way of the Lord in the beginning is very straight but by little and little it is enlarged In the beginning it seemeth hard and bitter but by vse it groweth easie by little and little and by custome it is made light and swéete 23 Hereupon Saint Bernard saith The commaundements of God at the first seeme importable afterward not so heauie Then not heauy at at all And in the ende they delight To this agréeth the saying of Saint Hierom. Vertues are hard to him that first taketh them in hand easie to him that profiteth in them and sweete to him that exerciseth them And Saint Augustine saith The paths of equitie when a man first entreth to them are straight and narrowe but when hee hath gone foreward in them a time they seeme spacious and broade Pro. 4.11 Also Salomon in his Prouerbes saith I haue taught thee in the waye of Wisedome and leade thee in the pathes of righteousnesse wherein when thou goest thy gate shall not be straight and when thou runnest thou shalt not fall That is to say before thou entrest thou shalt be discouraged but when thou art entred thou shalt féele little difficultie or none at all 24 Homer the Prince of Gréeke Poets a Heathen man but yet wise writteth that when Vlisses should passe by those places where Circe a famous woman in inchauntments wherby she turned men into beasts dwelt caryed with him a certaine hearbe by the force whereof he fortified himself against her power the rootes of the which are most foule and stinking but the flowers most faire and white as milke The purpose of Homer is hereby to shew that wise men whom he describeth in the person of Vlisses are wont to guard and fortifie themselues with vertue which is stronger then any armour of proofe least being vanquished with diuers desires lustes they be transformed and made like vnto brute beastes and that vertue is like to the said hearbe which hath blacke rootes and white flowers for that the beginnings of vertue are hard and vnpleasant but the fruit thereof most swéete and good 25 Moreouer experience and daily vse proueth this For there are many to whom if we should say thus This must be your life hereafter ye shall abstaine frō pastimes and pleasures ye shal seldome walke abroad out of your houses ye shall not hunt after feasts and banquets ye shal not vse wanton daliaunce with women but yée shall followe your vocation at home wherein ye shall be conuersant hereunto ye shal ioyne prayer reading and godly Meditation To this they would answere we can in no wise performe this without God should worke a great myracle in vs this is no humane life but a life for Angels 26 But if these men would begin to enter the kingdome of heauen as it were with strong hand to resist their euill customes to exercise themselues in good workes and willingly to vse those remedies which helpe to roote out sin and wickednes as often prayer and fasting the receiuing of the blessed Sacrament of the body and blood of Christ the diligent reading of the Scriptures and other good bookes the companie and fellowship of good men who doubteth but that vpon these religious exercises there will follow such good successe that the way of the Lord shal be opened vnto them more and more and that in a short time they shall sée themselues in that place with excéeding ioy of minde wherunto afore they thought they should neuer come And thus they shal not only without labour and paine but also with delight and pleasure abstaine from sin and wickednesse and liue a holy and blessed life 27 For the Philosopher though an Ethnicke saw this plainely and so taught that it is a pleasure to a vertuous man to liue vertuously and Salomon expresseth the same thing in others words The righteous man reioyceth to deale righteously 28 Moreouer this question may be answered another way If wée say with Theophilact that Christ is a straight gate and narrow way so called not so much because he is so but because hee séemeth so to the louers of the worlde to wealthie and riche men For in very déede if men were humble if they would lay aside many vnprofitable burthens and put off the garment of the flesh they should peraduenture finde no straites in the way and gate of the Lord Whereas now they think vpon nothing but how they may rise continually howe they may waxe fat in body swell in minde howe they may extend inlarge their possessions how they may abound and flow in wealth neither doe they cease at any time to lade themselues with the heauie burthens of the cares of this life And what maruel then if to such men the gate of the heauenly kingdome seeme to be straite and narrowe 29 It séemed not a hard and straite way to the Apostles of our Lord It séemed not so to them which succéeded them in profession who forsooke all that they possessed would néedes follow
but God sent his sonne for vs to suffer most méekely of wicked men euil sayings reproaches spitting vpon buffetings whipping crowning with thornes wounding and at last death it selfe Thou contemnest great things and magnifiest smal trifles if thou sinnest thou sayest it is nothing if thy head doe ake but a little thou thinkest it to bée a great matter To loose thy soule thou makest no great reckoning but if thou be in perill to loose but a finger thou wilt call together all the Physitions and Chirurgians in the Cittie But Christ with his true example of life taught that there is no euil so much to bée feared as sinne and hel that nothing was so much to be desired as God the glorie of God saluation and vertue and that he is rich noble wise and beautifull indéede which is indued with patience humilitie charity chastity and with other vertues that he is a poore man vile deformed and witlesse which is a fornicator a drunkard a couetous and proude person and which is polluted with other vices as with a leprie and scabbe For Christ being God and hauing all thing in his power to choose what manner of life hée would during the time that hée liued on earth chose the most vile and abiect state of life and therfore for his house had a stable for his bed a manger for clothes of Tapistry hay and the same none of his owne a poore mother thin and a spare diet apparel suteable to bée short he sought no manner of pompe riches or pleasure of this world And contrariwise he refused no labours no afflictions no miseries nor any euils sauing onely sinne only which euil hée would haue his Disciples and professors vtterly to abhorre 9 And thou canst not say that he neither could nor knew how to choose a better state For hée which was God most mightie was also most wise And what other thing doth Isaias commend in him more Isaia 7. then that hée should bée called Emanuel and hée should know how to shun the euill and choose the good Hath not Christ then plainely and euidenly by his example of life taught that there is no euil so much to be eschewed thée as with a shielde who hath saide I am the way the truih and the life him therfore follow in this pilgrimage here on earth so shalt thou neuer erre CHAP. XI Concerning the crosse and tribulations of this life IF in all other things it behooueth a wise man to haue skill to behaue and gouerne himselfe how much more in aduersity the which is of such force to shake discomfort the mind of man that thereof come heresies desperation thefts homicides and all manner of wickednesse with the which all men doe so abound that whether we be small or great rich or poore noble or base or whatsoeuer else we haue more calamity then felicity 2 The efficient cause of these calamities is God himselfe as he testifieth by the mouth of Isay the Prophet saying Isay 45.7 I am the Lord and there is no other I forme the light and create darkenesse I make peace and create euill I the Lord doe all these things And holy Iob whenin one day he had lost all his riches all his children and the health of his body vnderstanding that hée was thus afflicted partly by the Sabeians and partly by the Chaldeans partly by the winde and partly by fire which the diuell in his malice raised and therewithall consumed and spoiled his goods did hée say the Lord hath giuen and the diuell hath taken No verily but hée saide The Lord hath giuen Iob. 1. and the Lord hath taken blessed bee the name of the Lord. And in another place Shall we receiue good from the handes of the Lord and not euill also 3 Wherefore whatsoeuer befall vs whether storme or tempest théeues or murderers losses at the sea or on the land famin or pestilence sicknesses or imprisonment or whether we be afflicted with heretiques or scismatiques with Angels or diuels with heauen or earth or from whence soeuer any tribulation doth come God alone is to be feared to be prayed vnto to be pacified to his will and commaundement all things obey For fire water haile snowe frost raine winde storme and tempest these when they séeme to be grieuous vnto men what do they else but fulfil his word 4 There are two gates then to be considered by which tribulations doe enter into the worlde the one is Gods prouidence the other is sinne Concerning his prouidence Salomon saith Wisdo 6. Chap. 14. Hee hath made the small and great and careth for all alike And againe Thy prouidence O Father gouerneth it And our Sauiour Christ himselfe saith Are not two sparrowes sold for a farthing and one of them falleth not to the ground without your heauenly father Math. 6. The very haires of your head are numbred 5 Not only the scriptures but that most excellent and comely order by which we sée so many seuerall things gouerned being so different so diuers and so disagréeing in natures and in places doth proue vnto vs that all things in the world are gouerned and ruled not by fortune and chance but by the prouidence of God Euen as if thou heare a harpe sound pleasantly or if thou sée a wagon or a ship to goe forward by arte reason and order although thou sée not the harper wagoner or maister of the ship yet thou art out of doubt that there is a harper which causeth the hary to sound in good tune a wagoner and a shipmaister which maketh both the wagon and ship to moue and goe 6 We are two maner of waies afflicted by God For sometimes we are troubled by those things which without any fault of their owne doe hurt vs and sometime by those things which hurt vs not without their fault and sinne The first followe the lawes of nature by which it is ordained that among mortall creatures the weaker shal alwaies giue place vnto the stronger The other doe breake the lawe of God As when we suffer and sustaine any thing at the hands of wicked men God hath a worke therein so farreforth as it may be to our good and therefore suffereth the euil to be done drawing out of the euil a greater good 7 For God is said to work in that which is good for there is nothing so euill which hath not some good ioyned with it And there is no good so small whereof God cānot make a bottomlesse fountaine and as it were an Ocean of all good things As for example behold a lame man What is it to halt To halt is to walke but yet not without a maladie To walke is good but the maladie is euil Whereof or from whence hath the man that walking which is good From the power of his wil and mouing instrument of the mind From whence commeth the maladie commeth it from his will No verily but either of the shortnesse or
Iesus in the supper in that we are made flesh of his flesh and bones of his bones in that we liue by his holy spirit ought not this vpon good cause to exhort vs to conforme our selues to the Image and likenesse of the holines of our Lord Iesus Christ Can he dwel in vs nourish vs with his own substance quicken vs with his holy spirit ioyne vs vnto himself by the bond of Faith yet so that he his holy spirit and faith bring not forth in vs good holy works Moreouer for so much as he doth not giue himselfe vnto vs halfemeale and destitute of his qualities and riches accompanied with all spirituall giftes and blessings adorned with righteousnesse and perfection accompanied with innocencie sanctification how can we receiue Iesus Christ enriched with all his graces that the righteousnesse of our head may not shine in vs which are members yea shine in all our parts as well inward as outward Must it needs be that the two partes of our soule that is to say our mind and heart which ought to apprehende and take hold of the promises of God which ought to receiue by faith the body and blood of our lord Iesus Christ that is to say whole Iesus Christ true God equal in euery respect to God his father and true man made of humane body and soule that this minde heart I say must be applyed to the meditation and loue of worldly and wicked things being destitute of the knowledge and loue of God and of the loue of our neighbour Doth it behoue our body which is the temple of God to be prophaned That our eares which were created of God to heare his voice shuld be stopped against it and be opened to vanities wanton talke vnchast worldly songes Doth it behooue our tongue which is bound by the right of creation to sing the praises of God and by the right of redemption to shew forth the Lords death till he come h That this tongue which is so proper an instrument of the glory of God should be mute to goodnesse incessantly occupied in backbiting slaundering blaspheming or at the least in speaking idle words whereof one day wée shal yéeld an account before the throne of the Maiesty of God i Mat. 12.36 Doeth it behoue our mouth which ought to receiue the blessed signe of the body and blood of our Lord Iesus to suppresse the benefit of our redemption and to haue adders poyson in it Doeth it behooue our hands which ought to take at the supper the assured gage of the loue of God the infallible pledges of his league with vs the earnest penny of our saluation to be voide of goodnesse beside that be giuen to extortion theft murther oppression violence Doth it behooue our féete which ought to runne and make hast to goodnesse to be ready and light to runne to mischiefe No surely but as he which calleth vs is holy so likewise must we also be wholy holy as he hath brought vs by holy Baptisme into his holy house which is his Church the Cōmunion of Saints Euen so likewise must we lead therein a good holy conuersation as he hath washed vs from our sinnes by the precious blood of his sonne Iesus Christ so must we dye to them liue in righteousnesse as he hath called vs to the the incorruptible hope of the blessed resurrection eternal life so must we lift vp our harts on high and not be buried like Moles in this fraile and transitorie earth To be short séeing that the grace of God is set before vs euery day and his holy word soundeth in our eares l Tit. 2.11 12.13.14 to this onely end that it may be saluation vnto vs and that renouncing all vngodlinesse worldly desires we should liue soberly iustly and godly in this present world looking for the blessed hope and appearing of the glory of the mighty God and of our Sauiour Iesus Christ We must pray vnto this good God that he would giue vs grace so to behaue our selues towardes him in liuing godly so towards our neighbours in liuing iustly so towards the poore in reléeuing them charitably so towards our selues in liuing soberly that we may be found at the day irreprehensible by the meanes of that his wel beloued Sonne our Lord Iesus Christ 3 Thirdly Of thankes giuing we must giue thanks to this good God for the benefit of our redemption for this cause it is that the Auncients called the holy supper Eucharistia that is to say gratefulnesse good grace giuing of thankes For if so be that our ordinary food and daily bread which GOD giueth vs for the nourishmēt of our bodies ought to be sanctified by the word receiued with thankesgiuing ought we not much more to thanke God for the heauenly bread for the nourishment of our soules which is offered vnto vs really giuen vs in the holy Supper of Iesus Christ And we sée also how Iesus Christ himselfe sheweth vs an example hereof For when he tooke the bread of the Supper S Matthewe and S. Marke say that Iesus Christ blessed And S. Luke expoundeth this word to blesse when he saith that he gaue thankes Now then séeing that we sée that Iesus Christ when he tooke the bread of the supper gaue thankes to God his father as he did also when he tooke the cup that for the redemption of mākind it is our duty to do the like And that we may be the better moued to giue thanks to God we haue to consider the greatnesse of the benefit of our redemption and the excellency of the gift which God giueth vs at his holy table which cannot bée done vnlesse we consider our miserable condition which was before figured by the temporall captiuitie of Egypt We see there how Pharaoh was strong and mighty how he knew not the generall how he went about to kill all the séede of the Israelites Exe 1.3 by the suppression and death of their men children we sée also how excessiuely he caused the Israelites to worke without any hope of wages how he would not suffer them by any meanes to sacrifice to the Lord nor to goe forth of the land of Egypt Which thing continued not for one yeare or two but for the space of foure hundred and thirtie f Exo. 12.30 yeares Here may we liuely beholde a draught of our misery We were all lost and destroyed in Adam Wee were holden captiues in the helly Egypt vnder the Tyranny of a spirituall Pharaoh which is the Diuell This Tyrant was strong and mighty hee suffered vs not to serue our GOD. He made vs to labour incessantly in slauish and vnfruitfull workes of sinne to the establishment of his owne kingdome He slew not onely our men children but he led vs all indifferently to vtter ruine and destruction And this Tyranny had not onely continued for a certaine time but had béene eternall and
their own saluation and the saluation of their brethren but rather to make themselues greater in their goods and honours and to satisfie their owne affections And therefore it commeth to passe that as soone as the diuell lifteth vp his hornes against the Church of God and persecutions be at hand they melt away by and by in afflictions as doth waxe before the fire they are offended and parched with the Sunne of the crosse they are sorie for the good they haue done they repent themselues that they were so hasty to confesse the name of our Lord Iesus Christ in the assembly of the faithful they wish they had neuer known GOD nor his word nor his Church nor his Ministers because they make greater account as Esau did of one messe of pottage q Ge. 25.38 than of the birth-right and blessing of the heauenly father But let such manner of persons knowe that it shall no more profit them that they made a faire beginning and iolly holding vp of their buckler then it did Cain Esau Saule Iudas For séeing that sentence is generall that whosoeuer continueth vnto the end he shall be saued it followeth by the contrary that all they which doe not continue constantly in the confession of the sonne of God are hindered by their goods and honours loue of the world ease of their flesh to set forth and declare with a continuall traine the benefit of our redemption it followeth I say that such persons shal goe to ruine and euerlasting destruction Last of all this acknowledging must not onely be priuate but publike in the face and presence of the whole Church and therefore as Dauid saith r Psa 116 12.13.14 What shall I render vnto the Lord for all his benefites towardes me I wil take the cuppe of saluation and cal vpon the name of the Lord. I wil pay my vowes vnto the Lord euen now in the presence of all his people ſ Psal 40.9.10 And againe I haue declared thy righteousnesse in the great congregation Loe I haue not refrained my lips O Lord thou knowest I haue not hid thy righteousnesse within my heart but I haue declared thy truth and thy saluation I haue not concealed thy mercy thy truth from the great congregation So then this ought to be wel printed in the heart of the weake those that are ashamed to confesse and praise openly our Lord Iesus Christ For séeing that God doeth auouch vs openly for his people and giueth himselfe fréely vnto vs and to our children in the person of his welbeloued Sonne our Lorde Iesus Christ wee can doe no lesse then auouche him publikely for our God and Sauiour in the person of that same his welbeloued sonne Iesus Christ our Lord. 4. Of Loue. FAith Repentance and Acknowledging of GODS benefits cannot haue place in vs and in vaine are we called Christians or that we bragge of our selues for the practise of the Commandements of the first Table which concerne the seruice of God before mentioned vnlesse we shew the effects by the kéeping of the Cōmandements of the second Table which concerne the loue of our neighbor without which wée cānot worthily present our selues to the holy Table of Iesus Christ our Lord. And therefore it is that Iesus Christ himselfe in the Sermon of the Supper which he made to his Apostles the same night that he was betrayed and deliueuered to death for vs did diligently beat this point into their heads saying By this shall all men knowe that yee are my Disciples a Iohn 13 35. if yee haue loue one to another b Iho. 15.12.13.14 And againe This is my commandement that yee loue one another as I haue loued you Greater loue than this hath no man when any man bestoweth his life for his friendes Yee are my friendes if yee doe whatsoeuer I commaunde you To this same ende tendeth also that that the same night IESVS CHRIST washed the féete of the Apostles c Ihon. 13.12.13.14 15. after which washing hée said vnto them Knowe yee what I haue done to you yee call mee Maister and Lorde and yee say well for so I am If I then your Lorde and Maister haue washed your feete yee also ought to wash one anothers feete For I haue giuen you an example that yee should doe euen as I haue done to you Wee must therefore according to the commaundement and example of the Sonne of GOD be furnished with true and hote loue that we may worthily present our selues to the Lordes Table If wée will haue a true description of this loue wée must take it of Saint Paule which painteth it out in liuely colours writing to the Corinthians in this sorte d 1. Co 13 4. Loue saith hée suffreth long and is bountifull Loue enuyeth not loue doeth not boast it selfe it is not puffed vp it disdaineth not it seeketh not her owne things it is not prouoked to Anger it thinketh not euill it reioyceth not in iniquitie but reioyceth in the trueth It suffereth all things it beleeueth all things it hopeth all things it endureth all things Sée what manner of loue ours ought to bee euerie one of vs must endeuour that all the partes of this description may rightly agree vnto vs. Wée are many wayes and in sundrie sortes exhorted to this loue and brotherly concorde in the holy Supper of our Lorde Iesus Christ First in that that wée must waite one for another e 1. Cor. 1.35 and that it is not lawful for euery one of vs to celebrate the Supper particularlie and aparte but when the whole congregation is assembled together all the faithfull together must take eate and drinke the Bread and Wine of the Supper according to the commandement of Iesus Christ f Mat. 26.26 Mark 14.21 Luk. 22.19 1. Cor. 11 14. Take yee eat yee and drinke yee all of thit It is a true figure anst testimonie of the vanitie that ought to bee among vs. Moreouer in that that wée béeing all gathered togeather in one house of God which is his Church wée do there all call vpon one selfe same father which is in Heauen wée haue all one selfe same heade Aduocate and intercessour g Mat. 12. Iohn 11.17 1. Tim. 2. 1. Iohn 2. which is Iesus Christ We are all quickened with his holy Spirit which dwelleth in vs in that that we all haue one selfe same Word of God in that that we all eate of one selfe same Spiritual meate and drinke all of the selfesame spirituall drinke in that also that we all pretend as brethren to one selfesame inheritance which is the kingdome of heauen ought not this to enflame vs with true and hote loue Finally the making of the bread and Wine of the Supper doth teach vs also what vnitie and concord we ought to haue one with another for as we sée that the bread is made of many cornes and yet notwithstanding afterwardes is but one selfe same lumpe of bread as wée
sée also that the Wine is made of many clusters of grapes yet after it is made is but one onely wine in like sort must the Christians which are many in themselues bée ioyned together throught loue into one body which is the Church whereof Iesus Christ ought to bée the onely head and leader But wée must note that this loue whereunto we are exhorted by so many reasons of the Supper cannot bee where there is enuie brawling contentions rancour debate and diuision and therefore before wée come to the Supper which is a witnes of our agréement as well with Christ as with his congregation if wee haue had any strife and contention with our brethren wée must louinglie reconcile our selues vnto them If any man haue offended vs wée must franckely and fréely forgiue our brethren h Mat. 5.23.44 yea our enemies as wée would that our good GOD should pardon vs and as wée sée how IESVS CHRIST our Lorde hath left vs an example of his loue when he praied to GOD his Father for his enemies which put him to death i Luke 23.34 as wée read also that Saint Stephen did the same k Acts. 7.60 Againe wée must also marke that this loue ought to bee practised in all estates Kings must loue their subiects they must be Nurces l Esai 49.23 of the Churche of GOD louers of common peace they must vse their people with all moderation and clemencie So likewise must the people honor the King m 1. Pet. 2.13 14.15 Ro. 13.2.3 they must pay him their tribute faithfullie they must be obedient to all his Lieftenants and Officers The Pastour must loue his flocke n Acts. 20.28.31 1. Pet. 5.2.3 hée must watch take paines and pray incessantly for it o. Sa. 12.13 So likewise must the shéepe loue their Pastour the fathers their children the children their fathers and mothers the wife the husband and the husband the wife the maisters their seruantes and the seruants their maisters and euery one in his calling must endeuour to exercise loue in that vocation wherevnto God hath called him For otherwise it wil be impossible for vs to doe our dueties faithfully aswel towards God as towards men if the rule of loue doe not guide and gouerne vs in all our doings Other necessarie obseruations for them that will come to the Lordes Table IN the foure Articles aforesaid consisteth the true examining of our selues notwithstanding we must take good héede to these poynts and notes which follow First wée haue to note that wée must not cast our heads and bende our braines to examine curiously another mās life as many do which stretch out and scanne so narrowly the blemishes of their brethren that they forget their owne It is to be wished and wée must procure it as much as lyeth in vs that the Church of God may be maintained in purity without shew of offence But forsomuch as in this world corne shall alwaies be mixed with chaffe wéedes with wheate Mat. 3.12 Mat. 13 24 Mat. 13.47 Mat 10. Mat. 25. good fishe with bad Iudas with true Apostles foolishe Virgins with wise yet none of vs must be affended therefore And moreouer let euery man indeuour to finde that perfection in himselfe which he desireth to bring into an other Secondly we must not thinke that faith repentance giuing of thankes and loue and other vertues which GOD requireth of vs can be perfect here in this worlde for there will be alwaies in vs what regenerate and newe borne soeuer wée be some remnantes of sinne of incredulitie of lacke of repentance of vnthankfulnesse selfe loue which is directly contrary and opposite to the true loue of our neighbour As long as we liue the flesh will fight against the Spirit Rom. 7.23.8.6.7 Galat. 5.1 1. Pet. 5.8 the Diuel and the worlde will make warre against vs as the life of the Patriarches Prophettes and Apostles doe sufficiently witnesse vnto vs so that euen to the last breath of our life we shall haue néede to craue of our God that he would forgiue vs our sinnes through his sonne Iesus Christ Notwithstanding so farre it is that the imperfections which are in vs should cause vs to drawe backe from God and from this holy banquet that rather so that we are displeased with our selues for them they ought to cause vs to come the sooner to the intent that as poore famished creatures we might more gréedily with greater desire receiue Iesus Christ which is the true shepheard of our soules Thirdly although it be not required of the worthy comming to the Supper to haue a perfect faith perfect repentance perfect giuing of thanks perfect Loue yet must they be notwithstanding true and procéede from the heart and from the spirit Our faith must not be feigned our repentance must not bée counterfeit and painted as that of hipocrites the thanks which we giue to GOD must not come onely from the mouth neither must we loue our brethren in word onely and not in déede but let the whole profession of our faith and Christian life aboue all things bée farre from ostentation and hypocrisie so that we take more paines to be good Christians in déede and before God then to be so counted and taken before men Of those that refuse wilfully BVt as there are many which do amisse in presenting themselues vnworthily to the Communion so there are manie which doe amisse on the contrary side in that they wil by no meanes come nor present themselues to this holie banket for feare of communicating as they say vnwoorthily and so consequently to be culpable of the body and blood of Iesus Christ But let them that abstaine of set purpose from the Lordes holy table knowe that it is no lesse faulte vpon an vnthankfulnesse and contempte to abstaine from the holie and sacred meates which God presenteth to vs at the Supper then to receiue it vnworthily as we see that a Patient which being very sicke maketh no account of the receyte and dyet which the Phisitian hath prescribed is no lesse faultie then hee which abuseth or vseth it not competently as the Phisitian hath appointed Therefore let not this sorte of people flatter themselees as though by this meanes they could be excused doth before God men seeing that it is a most certaine truthe that so hainous an ingratitude is in no wise to be admitted or worthy excuse For first of all such men doe willingly contemne the commandement of Iesus Christ which saith to all his Do this take yee eate yee Secondlie they contemne the blessed remembraunce of the death and Passion of the Sonne of GOD who commaundeth all the faithfull to celebrate the Supper in remembraunce of him Thirdly they contemne the price of their redemption that is to say the precious body and blood of Iesus Christ which are giuen distributed to all faithfull Christians in the Supper according as it is saide This is my body