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
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
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
Sonne into the world for mée and therefore hée wil not suffer mée to perish O man thou greatly deceiuest thy selfe Truth it is the promises of God are great and greater then thou canst well consider And yet they appertaine not to thee if thou canst make no better vse of them Thinke vpon that Prouerbe of Salomon Mel inuenisti Haste thou found honny eate not too much Haste thou the swéete and most comfortable promises of God in the Gospel vse them to thy comfort yet presume not therby to liue securely in sin For Iacob must change his garments before he can obtaine a blessing Gen. 27. Hester 2. And Hester must decke her selfe when she commeth into the presence of the King That is to say we must put off the garment of sinne by spéedy repentance we must be cloathed with vertue and godlines as pilgrims with Scrip and staffe for celestiall glory CHAP. VII Of the Remission of our sinnes by Christ and of our loue to our brethren AMong manifolde things which doe set foorth the wonderfull power and exceeding mercy of God there is nothing that doth so much expresse the same as doth the great mysterie of the Incarnation and Passion of Iesus Christ whereby we haue frée pardon and remission of all our sinnes and that Benediction whereof the Prophet speaketh saying Blessed are they whose sinnes are couered Psal 32. and whose iniquities are forgiuen 2 Wonderfull was the wisedome of God in the redemption of mankinde from the thraldome of sinne death and hell in that he hath made Mercy Truth Righteousnes and Peace to be conioyned in one 3 The first Adam sinned so damnation from the which neither he nor his posteritie could deliuer themselues God neuerthelesse will not haue Adam and his posteritie vtterly to perish therefore in vnspeakable mercie he deuiseth the meane that his Iustice and righteousnes might be satisfied and yet man saued No Saint nor Patriarch nor any other were he neuer so holy which came out of the loines of Adam were able to make satisfaction to God for that first trāsgression No Angel nor Archangel in heauen was fit to take this great taske in hand Because man had sinned Iustice required that man likewise should make satisfaction 4 Behold here then the infinite loue and mercie of God who for mans redemption sent his sonne from heauen Phil. 2. Luke 2. so far to bée abased as to take vppon him our flesh conceiued in the wombe of the holy virgin Marie by the holy Ghost Luke 2. that so of God man hée might be Emanuel that is one Christ in whome Mercie and Truth are met together Righteousnes Peace haue kissed each other 5 Of this great worke of wonder wherin God hath thus conioyned his mercie and his Iustice the Prophet long before prophesied thus Vnto vs a Childe is borne and vnto vs a Sonne is giuen and the gouernement is vppon his shoulder and hee shall call his name Wonderfull Isai 9. Counseller the mighty God the euerlasting Father the Prince of Peace 6 This childe our Emanuel and Iesus the Lords Christ approoued himselfe wonderfull in person in al his works Three things saith S Bernard are singularly wonderfull wonderfully singular that the Godheade and the Manhood should be vnited in one person that one should be both a Virgin and a Mother that faith should dwell in the heart of man things in nature and reason so contrarie 7 This wonderfull Christ is not to bée comprehended with corporal eyes alone and with a carnal heart but also with the eyes of a liuely faith whereby we haue remission of sinnes Iohn 3. For God so loued the world that he gaue his onely begottē Sonne that all that beleeue in him should not perish but haue euerlasting life 8 He then that will be saued must come to him Whosoeuer wil come to the father must come by him who not only is the way to life but is both the way and life For as ther was no come to be had in Aegipt but only by the handes of Ioseph who after long affliction was so highlie exalted so there is no grace nor life no remission no holie Ghost now to bée looked for but at the hands of our Crucified Ioseph Hée is the Brasen Serpent which onelie healeth the infernal serpents wounds Hée is that holy Temple where only God is to be worshipped and no where els without him ther is no hearing God no helping God no God for vs at all 9 Onely the Faith which is effectuall and auaileable to Iustifie vs before God is that whose obiect is the body and passion of Christ Iesus crucified Rom. 4. Act 16. whose frutes are the workes of charity Therfore saith the Apostle by faith cometh the inheritance as after grace bicause the promise might be firme and sure to al the seede 10 The meanes to haue this faith is the worde of God preached that hearing it wée may beléeue it to be the worde of life For so it is also manifest in the Acts of the Apostle Act. 10.44 Act. 4.4 where it is saide While Peter yet spake the Holie Ghoste fell downe vppon them which heard him Rom. 10.17 And Paule to the Romanes saith Faith commeth by hearing So as the Church preaching continually the worde of God by her ministers and offring reconciliation by Christ giueth remission of sinnes in that by the outwarde ministerie it pronounceth the same out of the word of the Scripture by the which through attentiue eares as through a Conduit both the grace and spirite of Christ do flowe in euen into our heart 11 As the word soundeth and is heard in the voice so in a visible and euident signe the sacraments do speake vnto the which we giuing credit obtaine in very deede that which they promise and signifie So that how often soeuer wée heare the worde or receiue the sacraments in faith remission of sinnes is assured vnto vs whereby no small faith is inwardly wrought in vs. 12 Thus then we sée that remission of sinnes is openly published by proclamation ratified by promise confirmed by will and testament stablished in blood and sealed with Sacraments And thus much concerning the first meane to get remission of sinnes 13 The second meane is Charitie in vs in pardoning and forgiuing the offences and 16 But they which haue the greatest iniuries done vnto them ought to be alwayes prepared and ready to forgiue according as we are taught in the Scriptures Eccle. 29 Haue the patience with him that humbleth himselfe and keepe not mercie from him Our Sauiour Christ commaundeth vs to forgiue our brother that offendeth seuentie times seuen times and which is more to loue our very enemies Also the Apostle Paul doth not only exhort vs to loue our enemies but also if they be hungry to féed them and if they thirst to giue them drinke Rom. 12. 17 Yet such is the corruption of our
crookednesse of his legge or from such like cause After the same maner a théefe stretcheth forth his hand he shaketh his sword and it is of God and is good But to kill him whom he should not is euill and commeth from the wicked wil of man which God neither cōpelleth nor mooueth nor helpeth to euill and yet neuerthelesse suffereth that to be done which he desireth Thus then we sée how farre God hath his worke in the sinnes of men in suffering them to be done And although it is in him not to suffer euil the which without his sufferance coulde not bée yet notwithstanding that I may vse Saint Augustines words hee thinketh it better to drawe that wich is good from euill then not to suffer any euill at all For God would not suffer any sinne to be if hée were not so mighty so prudent and so good that both hée knoweth how and also can and wil out of sinne worke greater good 8 What greater euill could there be then so many Prophets so many Apostles so many Martirs and Christ himselfe to be slaine Could not God haue hindred this No doubt most easily but he would not By which we sée how great glary felicity he hath brought to them that suffered how great honour and praise they haue yéelded to God for whome they suffered and how great profit and commoditie their deathes and sufferings hath brought to the whole world Neither did the Church at any time suffer the persecutions of the heathen but it was thereby made the better the more vigilant the more glorious and like gold which comming out of the furnace is more fine and pure 9 The other cause of all our calamities miseries and afflictions of this life is sinne By reason wherof so soone as we are borne wée bring with vs the sentence of death Much like vnto those sicke men of whose life the physitians hauing no hope do onely for a time maintaine life with preseruatiues that so a little while he may linger to make his testament and then depart Euen so it fareth with vs all who do not therefore eate drinke and sléepe that we may neuer dye for that cannot be but that we may prolong our life for a fewe daies and so prepare our selues to 〈◊〉 And as Pyrates which are taken at the sea by the royall ships and are brought to the shoare there to be hanged and haue no longer hope of life then there is space betweene the ship and the land euen so euery one of vs which like Roauers saile heere in the sea of this world being once taken and holden captiue by the ministers of Gods iustice when we are come to a certaine place and point of our age shall without all doubt or mercy abide there and suffer death 10 Sinne therefore hath opened the passage vnto death and the whole host of tribulations do follow death as their captaine and guide and do enter in vppon vs by the same breach of sinne And as we do read of sinne The wages of sinne is death euen so also wée reade of tribulations Miseros fucit populos peccatum That is Sin is the cause of many tribulations 11 Neither is it for one sinne of Adams that so many tribulations come vppon vs but also for an innumerable sort of sinnes which we haue added and do adde daily as the holy ghost by the mouth of the Prophet Dauid hath pronounced If their children forsake my lawe walke not in my iudgemēts if they breake my statutes and keepe not my cōmandements Psal 89. I will visit their iniquities 〈◊〉 the rod and their sins with scourges 12 God afflicted the Iewish nation one while by the Philistines another while by the Madianits another while by the Assyrians and also by the Romanes but alwaies first they sinned and prouoked God to anger as the booke of Iudges the bookes of Kings and of the Prophets do declare God also afflicted the Church of Christians by tyrants as Neroes Dioclesians and such like which most cruelly persecuted the Church the cause of all which persecutions was the sinnes and wickednesses of the Christians as appeareth by Cyprian and Eusebius 13 Thus farre concerning the causes of tribulations now wee wil speake of the effects Concerning the effect and fruit of tribulation Chap. 12. the author of the Epistle to the Hebrewes writeth thus Now no chastising for the present time seemeth to bee ioyfull but grieuous but afterward it bringeth the quiet fruite of righteousnesse vnto them which are thereby exercised Although therefore wée cannot plainely know the fruites of tribulation before such time as wée come to that blessed and heauenly life which is free from all misery and trouble yet notwithstanding it will be very profitable for vs to speake and thinke vppon the same diligently to desperation But as the phisitian of things venemous and hurtful maketh most healthful medicines euen so Almighty God by his wisedome out of afflictions although they be euill things bringeth forth in his electe most excellent vertues among which patience is one 17 This patience worketh experience also the which is a certaine tryal both of our selues and of our own strength and especially of the might and goodnes of God For in suffering of aduersities we learn how great the corruption of our nature is which being touched with any aduersity straight way except the holy Ghost helpe breaketh forth into murmurings grudgings and into blasphemies and complaints against the prouidence of God Whereof we haue a liuely example set forth in Iob who being deliuered by God vnto the diuel to be tried how great blasphemies powred he out in his afflictions how much complaineth he of the prouidence and iustice of God But the light of the holy Ghost had no sooner illumined him but how did he plucke vp his spirits againe Howe godly and rightly doth he iudge of God The crookednes of our nature is hidden from vs for the heart of man is vnsearcheable But looke how soone the fire is stricken out of the flint stone so soone breaketh out our peruerse nature whē tribulation oppresseth vs. This tryall as Peter saith is euen as a furnace vnto gold And therefore God answered Abraham when hée was now ready to sacrifice his Sonne Now I knowe that thou fearest God No doubt that was knowne vnto God afore But by that fact he brought to passe that this obedience was the better knowne vnto others For we are like vnto certaine spices whose swéete sauour is not felt vnlesse a man bruse them well Wée are also like to stones called Piridites which shew not forth that force which they haue to burne except when they be pressed hard with the fingers 18 The triall also before spoken of bringeth hope Whereby wée sée that God hath so disposed those instruments of his as that they should one helpe another and the one bring in the other By reason of the hope of the glory of God afflictions are not
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
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
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
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
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