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
for euer permanent if the mercy and power of our God had not plucked vs out of it by the ministery of the true Moses which is our Lord Iesus Christ who is the true Lambe which the heauenly father hath deliuered to death to deliuer vs from it and purchase vs eternall life As it is saide that God so loued the world Ioh. 3.16 that he hath giuen his onely begotten sonne that whosoeuer beléeueth in him should not perish but haue euerlasting life Now then séeing this good God hath done in vs so great a pleasure as to frée vs from the tyranny of the Diuel of sinne of death of hel séeing that his loue was so great that he deliuered his onely Sonne to the cruel and ignominious death of the Crosse for vs which were the seruants and bondslaues of Sathan his welbeloued for vs which were his enemies the iust and the Lambe without spotte for vs which were sinners and corrupt the onely heire of Paradice for vs which were worthily heires of hel ought we not to be rauished with admiration of this great and vnspeakeable loue of God towards vs our tongues to be for euer displayed to publish with a loud voyce the praise of the benefit of our redemption It is very reasonable and therefore we sée that Iesus Christ admonisheth vs of our dutie in this behalfe Luk. 22.19 1. Cor. 11.24 speaking of the celebration of the holy Supper Doe this in remembrance of me And S. Paul expresseth what remembrance this is when he aduertiseth vs 1. Cor. 11. that as often as wée shall eate this bread and drinke this cuppe wée shewe the Lords death till he come Séeing thē that God requireth of vs a true acknowledging of his benefits which wée receiue at his hands bountifulnesse by the meanes of our Lord Iesus Christ let vs take heede that we be not spotted with the fault of ingratitude especially if we will not incurre the wrathful displeasure of God and acknowledge him for Iudge whom we would not acknowledge for a gentle and mercifull father as Saint Paul also to this purpose threatneth the ingrate and forgetful when he saith Whosoeuer shal eate this bread and drinke the cup of the Lord vnworthily eateth and drinketh his owne damnation And rightfully is the vengeance of God displayed against them which wickedly suppresse the glory of God in that that concerneth their owne saluation For if so be that a murtherer ready to be hanged for his wicked déedes casting away and reiecting his princes gratious pardon and not vouchsafing to thanke him for it deserueth worthily the gallowes or if a childe deserue the rod for not giuing once I thanke you to his father when he hath receiued at his handes great and singular benefits much more wee which for our sinfull and wicked déedes deserue to bée hanged in hell if wée contemne the grace of God our soueraigne Prince and make no count of this euerlasting benefite which our heauēly father presenteth vs withal in Iesus Christ who is offered to vs in the supper by good right and reason we are worthy to perish for our vnkindnesse vnthankfulnesse But here must we diligently marke the pointes that followe First this acknowledging must be made to one onely God by his onely sonne Iesus Christ For euen as God by his onely sonne hath created vs redéemd vs frō euerlasting death so wil he that to him alone and by him alone in whom he is well pleased we render thanks for all his benefits As we sée how S. Paul setteth this forth vnto vs in many places and precisely in the Epistle to the Ephesians where he saith Blessed be God euen the father of our Lord Iesus Christ which hath blessed vs with all his spirituall blessing in Heauenly things in Christ as hee hath chosen vs in him before the foundation of the world but they which call vpon Saints and put their trust in them or in their merites they also which make them patrons and aduocates to GOD warde and likewise they which trust in their owne strength in their owne frée will or good workes robbe God of his glorie and cannot giue him true thankes for the benefit of redemption For we cannot giue to any creature the least ioy that may be in the matter of our saluation but we commit sacriledge against God the Creator And therefore renouncing our selues and euery liuing creature let vs say with the Apostle Vnto the king euerlasting immortall 1. Tim. 1.17 inuisible vnto God only wise be honour and glory for euer and euer Secondly thanks must be giuen not with the mouth onely but with the hart also For séeing that God is a spirit he requireth a seruice of vs that is agréeable to his nature that is to say he will be serued of vs in spirit and truth And therefore when that praysing of God for the benefit of redemption commeth in question we must haue our hearts lift vp on high and there must be a consent and mutuall agréement betwéen our inward affections and our tongues as we sée how Dauid exhorteth himselfe to the same when he saith My soule praise thou the Lord and all that is within mee praise his holy name My soule I say praise thou the Lord Psa 103.1 and forget not all his benefits And the blessed Virgin singeth the selfe same in her song Luke 1.46 saying My soule magnifieth the Lord and my spirit reioyceth in God my Sauiour Now all hypocrites and wicked persons also they that sing and praise in an vnknowne tongue are here reproued For where there is no vnderstanding there is no affection nor wil and consequently no faith without which whatsoeuer we doe bee it neuer so faire and glorious before men it is but sinne and abhomination before God Let vs take héede therefore that in this behalfe we wander not and goe astray least we be condemned with the Iewish people which honoured and serued God in vaine insomuch as they came neare vnto him onely with their mouthes Esa 29.13 Mat. 15.8 and honoured him with their lips but not with their hearts Thirdly it must be done at all times and seasons Psal 34.1 that is to say aswel in affliction as in prosperity to this purpose Dauid protesteth That he will alwaies giue thanks vnto his Lord 1. Thes 5.18 and that his prayse shall be in his month continually And Saint Paul admonisheth the Thessalonians To giue thanks in all things adding For this is the wil of God in Christ Iesus But this is cleane contrarie to time seruers and to all them which in time of prosperity lawn vpon the Gospell and are wel cōtent for that time to praise God whom afterward in time of affliction they defie and set at naught The cause of this mischiefe is for that they haue not yéelded themselues to the Church of GOD for a good end and purpose as to extoll the glory of God to séeke
euen so few shal be saued out of the nubmer of men Who wil not tremble who wil not forget his sport mirth and delights if he begin to thinke vpon this thing 5 Againe in Esdras it is saide The most highe made this world for many 2. Esd 8.1 but the world to come for fewe The earth yeeldeth great store of clay to make pots but little golde So it is with the worke of this world There bee many created but fewe shal be saued Wee see hereby that euen in natural things those that be most excellent are most rare much clay but little gold great plenty of common stones but of precious stones very fewe vnprofitable hearbes spring euery where but wholesome mâ—dicinable hearbs are more geason 6 How many millions of Infidels Barbarians Turkes Iewes which remaine in the darknes of their own ignoraÌ„ce are damned and among Christians so many as hold not their profession truly or otherwise are euil liuers therein Also before the comming of Christ all the world went the broad way to damnation for many thousand yeares together excepting a few Iewes which were a peculiar people vnto God and yet amongst them also it seemeth the greater part were not saued 7 If this be so that God damneth so many thousands for one that he saueth Psal 144. Iames. 2. how is it true that his mercie is aboue al his works and doe surmount his iudgements For if the number of the damned do so much excéed the number that are saued it may séeme that the worke of iustice doeth excéede the worke of mercy 8 To this obiection it may thus bée answered First that mercy may bée saide to excéede his iustice 2. Esdr 7.69 for that our whole saluation is of his mercy and our damnation of our selues as from the first and principall cause thereof Ose 13. Thy onely perdition is from thy selfe O Israel and thine assistance to doe good is onely from me 9 Secondly in that hée desireth that all men might be saued Whereby it appeareth that hee offereth his mercy to all willingly and fréely and is constrained to execute his iustice by our obstinate behauiour onely Mat. 23.37 10 Thirdly in that hee vseth many meanes to saue the damned in this life 1. Tim. 2.9 Iere. 3. First by calling them and assisting them somtimes with his grace to doe good by mouing them inwardly with infinite good inspirations secondly by alluring them outwardly with exhortations promises and examples of others thirdly by aduersities forthly by prosperities fiftly by giuing speace to repent lastly by threatnings This must néedes make the very damned confesse in hel that his iudgements are nothing comparable with the greatnesse of his mercies 11 But to returne to our purpose Séeing they are so few that shall be saued if they bee compared with those which shal perish Isaias saith full truly Isaias 24. These shall lift vp their voyce they shall shout for the magnificence of the Lord. That is to say when the kingdome of Antichrist being finished Christ shal come in the clowdes of Heauen with power maiesty when hee hath cast innumerable multitudes of the wicked into hel fire when he hath iudged all blasphemers all fornicators all drunkards and al vncleane persons to eternal torments and when he hath tumbled downe headlong all proud persons then those few which are left shal lift vp their voices and shal breake forth into the praises of the Lord. 12 Now let men which are louers of themselues eate drinke play laugh liue in security and giue themselues to delights and they shall sée what wil come vpon them soone after Verily if there bee but a fewe that be saued these are not like to be in that number but are rather to to bée reckoned among those which play vpon the Simphony and Harpe liuing in prosperitie and pleasure all their dayes and at last descende into their graues 13 Thus haue we the meaning and purpose of our Sauiour Christ in the former sentence now we will begin briefly to expound the same Striue saith hee to enter by the straight gate one moued the question but the Lord maketh answere not to one onely but to many Striue ye to enter in at the straight gate For although one had propounded the question yet there were many which desired to heare the solution of the question 15 But what is that straight gate by which we are commanded to enter Surely no other thing then Christ himselfe For in another place he saith plainly I am the doore Iohn 10.9 by me if any man enter he shall be safe And againe I am the way Iohn 14.6 the truth and the life 16 After what manner then do men enter by Christ Two things are required for this entrance by Christ into Heauen The one is on the behalfe of Christ the other is on our behalfe That which is required on Christs part is Apoc. 3.7 that he open the gate for hée hath the key of Dauid and openeth and no man can shut and he shutteth and no man openeth this is done long since For Christ then opened vnto vs the gate of euerlasting life when liuing here vpon earth hée was obedient to his Father humbling himselfe to the death the most shamefull death of the Crosse For as the disobedience and pride of the first Adam did shut vp the gate of the kingdome of Heauen so the obedience of the second Adam and his humilitie opened the same againe Therefore that which is required on the part of Christ is already done For the gate standeth wide open and shall so stand vnto the end of the world 17 But on our part this is required that we striue and labour by Gods assistance to enter in at this gate which as is said standeth open And we enter when wée vse and receiue those meanes to obtaine saluation which Christ hath appointed Faith commeth by hearing the word of God preached Gael 5.22 namely Faith and Repentance For this was the first sermon the preached Repent and beleeue the Gospell These two doe worke hope charity humility chastitie patience c. But because these things are hard to the carnall man and vnregenerate therefore the gate of saluation is called the straight gate 18 But some man peraduenture will say if the Law of the Lord be a straight way or gate why doth the same Lord in another place affirme that his yoake is sweet and his burden light How doe these things agrée Striue yee to enter by the straite gate Math. 11.30 and my yoake is sweete and my burthen light This knot may be vndone many wayes S. Chrisostome expounding the seuenth Chapter of S. Mathewes Gospel affirmeth that the law of the Lord in it selfe is grieuous and hard but yet also that it is light and swéete if the rewards to come and the torments to come be coÌ„sidered Rom. 8.18 For the sufferings of this life are nothing in
botches and sores hath no whole part What man will be coupled with this monster who hath no other dowrie and portion of her father the diuell but hell fire Lette him then that hath béene inchanted with her adulterous eyes diuorce himselfe betimes from her company without delay for delay is perilous Her handmaide Security will peraduenture flatter vs say It is yet too soone to depart and so to craue further companie much like vnto Swetonius Tranquillus crowe which in the Emperour Domitians dayes stoode vppon the Capitoll and saide thus All shall be well It is the diuels voyce which saith Cras Cras to morrowe hereafter but God saith Hodie Today if ye will heare his voyce harden not your heartes If we harken to the diuels voice he wil serue vs as he serued Adam Eue and wil lay open our nakednesse and shame 5 A third cause of our delaied repentance is the absence of the holy Ghost from vs. For as the spirite of the Lorde dwelling in our heartes maketh the way of vertue easie and swéete insomuch that the Prophet Dauid saith Psal 119. I haue as great delight in the way of thy commaundementes as in all maner of riches and againe I haue runne the way of thy commandementes when thou hast set my heart at libertie Euen so contrariwise the absence of the holy Ghost maketh the same way hard and vnpleasant And as the light of the Sun chéereth vp mens spirits to goe to their labour euen so the sonne of righteousnesse shining in our heartes with the bright beames of his grace maketh vs to haue a delight in the way of his commandementes The first outward meane of Paules conuersion was the great light which he saw from heauen then he was cast down to the ground and humbled he heareth a voice and acknowledgeth it to be Gods voice Act. 9 3. Act. 26. and 22. And then ariseth vp and saith Quid faciam Domine What shall I doe It is the celestiall illumination that worketh our conuersion vnto God and which frameth our hearts to his obedience And therefore the Lord saith by the mouth of the Prophet Ose thus to sinful men Ose 9.12 Woe vnto them when I shall depart away from them And by the Prophet Ieremie Vnderstand and know what a grieuous thing it is that the Lord thy God hath forsaken thee 6 The last cause is a certaine sicknesse and languishing of all the faculties of our soule For the apple is not so eaten of worms nor the garment with moathes as the powers of the soule are corrupted with sins and wickednesses as the vnderstanding is darkned the iudgement dulled and the wil depraued Whereof it commeth that now to liue a holy and godly life is a very hard and painfull matter Who seeth it not then in what perill and error they are in who putting off their repentunce and conuersion from day to day doe thinke that the same which is now hard vnto them they shall finde afterwardes more easie when all the causes of difficulty and hardnesse are increased when they haue increased the causes of their labour and difficultie by adding sinnes vnto sinnes when an euil custome hath taken more déepe roote Shall not the Diuell then more fortifie his castle which is thy soule Shall not GOD whirh is thy light depart further off from thée Shall not the powers of thy soule then hauing receiued many woundes bée made more weake and insufficient to goodnes Beside this thou must greatly hazard the losse of heauenly treasures by thy long delay God hath thought vpon and loued vs from euerlasting and hath prepared for vs an eternal reward with what face then canst thou holde from God a little momentarie seruice which owest vnto God all that thou art able to doo for euer 7 God hath giuen vnto thée the life of his onely begotten sonne the which is of greater price then the life of all men and of the Angels and by what right and prerogatiue darest thou denie vnto him the flower of thy youth and to spend the same in other things then in the seruice of God and to offer vnto him the dregs and rottennes of old age onely Mala. 1. Consider what the Prophet Malachie saith If yee offer the blinde for sacrifice is it not euill and if yee offer the lame and sicke is it not euill Offer it now vnto thy Prince will hee bee content with thee or accept thy person saith the Lord of hostes But cursed be the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the Lord a corrupt thing All that we haue and our selues wholy are not sufficient to serue the Lord. Therefore let our youth bee dedicated to his seruice as well as our age Let vs serue him not onely in sicknesse but also in health Let vs turne vnto him not onely when we are in affliction vnder the crosse but also in prosperity For forced holinesse is of no great account Pharaos repentance Festus trembling and Iudas sorrowe auailed them nothing Saint Augustine in his second booke of true and false Repentance speaking of that Repentance which affliction wringeth frō men saith Vis dicam liberaliter c. Wilt thou haue me speake my minde fréely I do neither say nor will say that he shall be damned But saith he will ye put the matter out of doubt Repent then whilest thou art in health otherwise whether a man doe safely depart out of this life I my selfe am not sure And the same Author in another place saith us Wilt thou repent thee when thou canst sinne no longer Thy sinnes then haue forsaken thee and not thou thy sinnes 8 Sinne is common to all times ages of mans life yea to fraile youth more then to olde age which caused King Dauid to say Remember not O Lord the sinnes of my youth There is then at no time want of matter in vs for repentance and yet our sinnes are much more then our sacrifices Sinne is common to all but timely and spéedy repentance to fewe 9 But let the exhortation of our Sauiour mooue vs which hée so oftentimes repeateth Math. 24. Mar. 13. Watche watche because yee knowe not the day nor the howre For I demaund of thée whosoeuer thou bée which assurest thy selfe that after a fewe yéeres be past thou wilt repent thée who made thée an vndoubted promise I will not say of yéeres and moneths but of the morow which is but one day nay who can assure thée of one hower And what greater follie and rashnesse can there bée deuised then for a worme of the earth to determine anie thing certaine concerning the times and seasons which the Father hath set in his owne power Art thou ignorant how many this vaine confidence hath deceiued euen to this day 10 But thou wilt say the Lorde is full of compassion and mercy who hath made large promises to those that trust in him who sent his
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
wil. Is this that fleshe for the which I haue committed so many fornications so many wickednesses For the which I haue so many times giuen my selfe to gluttonie and carnal pleasures Is this that face which with so great care I haue kept from sunburning O vnhappy pallace for thy sake I haue wearied my selfe by land and by seas O vnfortunate belly how became I such a foole that I would worship thée for God Haue I lost the kingdome of heauen for this most abiect body for this most foule stinke of al filthinesse and haue purchased to my selfe euerlasting torments O ye furies O ye spirits of hel why doe ye stay why teare ye me not in péeces why doe ye not bring me to nothing These such like words shal the soule vtter against the flesh with excéeding rage and hatred the which notwithstanding it liued so wel when it was here vppon earth that it worshipped the same for a Lady and God and to fulfil the lustes thereof if feared not to violate and breake the lawe and commandements of God 23 And when all are risen againe and are gathered together into the place which God hath appointed for this iudgement then shal hée appeare in the clowdes of heauen with power and great maiestie whom God hath appointed to be the iudge of the quicke and dead And he shal not come alone but accompanied with an innumerable multitude of heauenly Princes 24 The feare which shal come by reason of that maiestie shal be so great that the prophet Isaias saith Isay 2. They shall goe into the holes of rockes into the caues of the earth from before the face of the Lord and from the glory of his maiestie when he shal arise to destroy the earth Apoc. 20. And the Apostle Saint Iohn addeth I sawe a great white throne and one that sat on it fron whose face fledde away both the earth and heauen For as when the flood of the Ocean swelleth they are wont to tremble which dwel vpon the shore and yet can take no harme euen so when the Lord beginneth to poure foorth his wrath and indignation vpon wicked men the Saints also and the Angels and men which are in no peril shal after a sort tremble and feare If therefore the iust shal feare and the pillers of heauen shal shake what shal the wicked and vngodly doe 25 And in very déed so soone as the Lord shal appeare there shal be heard immediatly a great cry and howling among the Nations Mat. 24. Apoc. 1. Zach. 12. for then as the Lord himselfe saith shal al the kinreds of the earth mourne and they shal sée him whom they pearced and they shal lament for him as one mourneth for his onely son and he sorie for him as one is sorry for his first borne O how many causes of wéeping howling shal miserable and vnhappy men then haue They shal wéepe because they shal sée that their euils and miseries are past all remedy They shal wéepe because they shal sée that their repentance is too late and vnprofitable They shal weepe because they cannot appeale from Gods sentence neither can flée the iudgement at hand and it shal séeme a thing intollerable to bée at the iudgement and to heare the sentence of euerlasting condemnation They shal wéepe because when they liued here on earth they despised those which forewarned them They shal wéepe because the pleasures which are gone as a shadow haue brought vpon them endlesse sorrowes and torments To be briefe as men beset on euery side and brought into ineuitable straights destitute of al counsaile and hope they shal wéepe because they shal sée that they cannot preuaile any thing at all neither with wéeping nor yet with scratching and tearing of themselues 26 Neither wil the Iudge bée moued by any meanes with these cries and sorrowes but wil rather seperate the wéepers from those that reioyce that is to say the wicked from the godly euen as a Shepheard diuideth the Sheepe from the Goates and shal set the godly on his right hand and the wicked on his left 27 And then hée wil beginne to discusse the cause of euery one and hee wil not forget any one offence For wée shal sée all things registred in perfect bookes by which bookes all men shal be iudged I sawe saith Saint Iohn the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life the dead were iudged of those things which were written in the bookes according to their workes So that al our workes are written in those euerlasting bookes Thou hast scarcely committed an adulterous thought but the same wickednesse is written in Gods booke 28 And not onely Church-robbings and sacrileges parricides periuries and such like faults but also impure thoughtes and idle wordes the neglecting of good workes or the same done to no good ende shal bée brought into iudgement For so great is the excellencie estimation of Christian integritie purity that no one or the very least vice that may be is not permitted to Christian men 29 The cafe standing thus whereof I beséech you commeth it that there is in vs so great loosenesse so great carelesnesse so great sloothfulnesse and such securitie Do we not flatter our selues when so great iudgement hangeth ouer our heades Holy was the prophet Dauid a man after Gods own hart and yet he so feared this iudgement that hée saide Enter not into iudgement with thy seruant O Lord for no man liuing shal bée iustified in thy sight Holy was the Apostle Paul and yet he saith I knowe nought by my selfe and yet hereby I am not iustified it is the Lord that iudgeth me as if he should say therefore I dare not pronounce my selfe iust because he that iudgeth me is the Lord. For such are the eyes of the Lord that the starres are not cleane in his sight and many times his eyes doe beholde wickednesse where we sée nothing but holines Holy also was the friende of God Iob. 31. Iob and yet he said What shall I doe when God ariseth to iudgement and when he maketh inquisition what answere shal I giue him Why doeth this man of God so commended of Gods owne mouth who was so iust and simple that hee could say without lying I was an eye to the blinde and a foote to the lame Iob. 29.27 and againe My heart doeth not reproue mee in all my life why I say is a man of such singular innocencie so afearde of Gods iudgement namely because he knoweth that God hath no eyes of flesh and that he iudgeth far otherwhise then men doe 30 Moreouer when all mens causes are diligently discussed and examined the Iudge wil pronounce against the wicked the irreuocable sentence of eternall damnation Depart from me yee cursed into euerlasting fire which is prepared for the diuell and his Angels O bitter word which wil
make the eares of them that heare it to tingle O sentence intollerable which depriueth sinners of all good things and bringeth them to all woe The Lord sometime accursed the Fig-trée and immediately not onely the leaues but also the body and rootes were wholy withered Euen so that feareful curse of the last day shal be no lesse effectual For on whomsoeuer it falleth it shal so scortch them and shal so make them destitute of Gods grace that they shal neuer more be able to doe to speake to thinke or to hope for any good thing 31 Then therefore the wicked being stricken with this thundering sentence will lift vp their mouthes towards heauen wil spue foorth their shamefull blasphemies against God the Iudge they will curse this day and the houre wherein they were borne and their Parents which begat them and the wombs which bare them the aier which gaue them breath and the Earth which hath borne them but they shal not be suffered any long time to speake these things against the Iudge 32 For suddenly the Spirite of the Lord shal ouerwhelm them and shal with great violence caste them downe headlong into the déepe Apoc. 18. as in Saint Iohns Reuelation appeareth in these wordes Then a mightie angell tooke vp a stone like a great Milstone and cast it into the Sea saying With such violence shall the Citie of Babilon bee cast Apoc. 20. and be found no more And againe Whosoeuer was not found written in the booke of life was cast into the Lake of fire And this déepe shal be shut vp with gates of brasse and with yron barres which cannot bee broken with any force nor cut in sunder by any arte and there they shal drinke of the cup of the Lords wrath and the smoke of their torments shal ascend worlde wtout end they shal not rest day nor night 33 On the contrarie part the iust being in the fruition of ful blessednesse and of euerlasting glorie shall haue in their mouthes the prayses of the Lorde and giuing of thankes and shal with singing and with mirth extol the name of their Lorde and God with whom they shal reigne without ende 34 But although wée heare of those things often yet neuerthelesse wée are not awaked from the sléepe of sinne before wee be ouerwhelmed with the night of death and of darkenes Why doe we which haue this time now looke for another time which peraduenture wée shal neuer haue Now is the accepted time now is the day of saluation There is nothing more profitable for a man then to knowe his time and therefore in our worldly businesse wée obserue times and seasons as a conuenient time to eare a fitte time to sowe to plant and such like Yea the brute beast by the instinct of nature can make choyce of his time for benefite The Swallowe when winter approacheth prepareth himselfe to take his flight into a warmer Countrey The Bée and the Ant in the time of summer prepare their foode against winter And the Prophet Ieremie saith that the Storke knoweth his appointed time If brute beastes deuoide of reason haue this foresight to make choise of time for their good and if man him selfe in a worldly regarde can make choyse of a fitte and due time to gette earthly and transitorie things how much more prouident ought hee to bee for heauenly things that to attaine these hée lose not his fittest time to attaine saluation 35 The olde worlde that liued in the dayes of Noah knewe not their time that was the cause they then perished with the flood The Cities of Sodome and Gomer knew not their time that brought fire and brimstone from heauen vpon their heads to their destruction The foolish Virgins knewe not their time therefore when their Lorde came they being altogether vnready were shut out of the Lords ioy Let vs then knowe the season how it is time now that wee should awake out of sleepe Rom. 13.36 1. Thes 5. Let vs watch and be sober for they that sleepe sleepe in the night and they that are drunken are drunken in the night But let vs which are of the day be sober least the darkenesse come vpon vs wherein we can neither walke nor worke Let vs alwayes haue before our eyes that day and time wherein we shall appeare before God and his Angels and before the whole worlde to answere our cause and either to receiue a Crown of glory or else perpetual shame and confusion Let vs know that we haue here a very short time limitted vnto vs. wherein wée must so endeuour our selues that for short and transitory things we lose not that which is eternall If wee haue this consideration of that great day of the Lorde wée shal not only be the more secure in death but also be the better prepared to méet with our Lord and Sauiour when he shal come to iudgement CHAP. IIII. Concerning Hell and the torments thereof THere is nothing that the Diuell laboureth more then to perswade men that there is no hel that so the more easily hée may leade them thether as it were blindfolde by the way of sinnes while they haue no feare of any punishment euen as shéeues are wont to bee ledde with a vaile before their faces when they are going to the gallowes as Ezechias was serued whose eyes Nabuchadnezer commanded to be put out whē he was caried away captiue into Babilō 2 But it may bée shewed by many reasons and authorities that there is a hel For as a Princely magnificence requireth that a King haue a beautiful Pallace for to entertaine the best sort of men and a prison for the worst Euen so the king of kings and Lord of all glorie and principalities hath a Pallace wherein there are many mansions as our Sauiour Christ in the Gospel testifieth which is the kingdom of heauen and he hath also a darke prison or dungeon which is hel 3 The lawe of nations requireth that malefactors for their offences be driuen into exile for euer euen so God doth banish from his presence Luke 16. the impenitent sinners into hel For so it is said of Diues that he dyed was carried into hel Esay 5 And the prophet saith Hel hath inlarged it self hath opened his mouth with out measure and their glorie and their multitude and their pompe and he that reioyceth among them shall discend into it Also S. Iohn saith that the feareful and vnbeleeuing and murderers Apoc. 21. the whormongers sorcerers and Idolaters and all lyers shall haue their part in the Lake which burneth with fire and brimstone which is the second death And Christ Iesus saith Feare him which hath power to cast body and soule into hell 4 But forsomuch as God hath not made Death nor the kingdom of Hell vpon earth Wisd 1. We must vnderstand that the principal procurer of this Hell is Sathan the Prince of darkenesse who béeing in
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