one while he laugheth another while he wéepeth now he will anon he wil not To conclude the Moone nor any other thing that is mutable sheweth not so many chaÌ„ges vnto vs as do the daily almost sodaine alterations of men And yet for all this they liue as men in a frensie which knowe not their miseries And although they cannot repose their hope and assurance in the present things of this life yet they doe not transferre and remoue the thoughts of their minde their counselles their works and endeudurs vnto the happinesse to come And if it were possible they would make the place of their exile and banishment their Countrey and inheritance But in vaine they desire this for death commeth and playeth the last Pageant shutting and finishing the life of all calamities CHAP. II. Concerning Death and the meditation thereof THe errors of al men for the most part take their originall froÌ„ hence that they forget the end of their life which they ought to haue alway before their eyes For here-hence commeth Pride Ambition too much carefulnesse for the body hereof also come these Towers which we build vpon the sand For if we did consider what wée should be after a few dayes our maner of liuing would be parrduenture more humble and temperate For who would haue a high looke and proud stomacke if hée would with the eyes of his mind behold what manner of one shortly after hee shall bée in his graue Who would then worship his belly for a God when he wayeth with himselfe that the same must in a short time be wormes meat Who would be so in loue with money that he would run like a mad man by sea land as it were through water and fire if he vnderstood that he must leaue all behinde him sauing his winding shéete If this were thought vpon all our errors would soone be corrected 2 The word of God telleth vs in many places of this vanitie to the ende we might the more earnestly séeke a better course and more happy life The Prophet desireth of God Psal 90. that he may learn to number his â—aies to the end he may applie his heart vnto wisdome For vnlesse wée thinke vpon death we cannot applie and fashion our selues to a godly life Yea we finde daily in our selues by experience that the forgetfulnes of death makes vs applie our heartes to follie and all kinde of vanity The holy men of olde time were wont in such wise to kéepe an account of their dayes that aboue all things they might apply their hearts to wisedome Of all Arithmeticall Rules this is the hardest to number our dayes Men can number their heardes and droues of oxen and of shéepe they can account the reuenues of theyr manners farmes they can with a little paines number and tell their coyne and yet they are perswaded that their dayes are infinite and innumerable and therefore doo neuer begin to number them Who saith not vpon the viewe of another surely yonder man looketh by his countenance as if he would not liue long or yonder woman is olde her dayes cannot be many Thus we can number other mens dayes and yéeres and vtterly forget our owne Therefore this is the true wisedome of mortall men to number theyr owne dayes and like skilfull Geometricians to measure all theyr actions all their studies all theyr cares all their thoughtes all theyr desires and all theyr counsells by their departure out of this life as by the end whereto they are referred as it were by a certaine rule and thereunto to direct all things and so to finish the course of our life which God hath giuen vnto vs that at the last we may come to the happy hauen of rest 3 The case standing thus we cannot nor ought not to doubt but that the diuell a most cruell enemy of mankind laboreth all that he can to take away from vs the most wholesome remembrance of death which by most euident demonstrations setteth before our eyes the breuity of our life the miserie of our flesh the deceits of the world the vanity of things present and whereunto all humane beauty and the vniuersall glory of the world shall come at the last For otherwise how could it be that we should at any time forget a thing so fearefull which by no manner of meanes we can shunne and auoid 4 If a light suspition of some losse eyther of our goods or of honour doth preuaile so greatly with vs that many times it taketh from vs our sléepe what might the meditation of most assured death doe which is more terrible then all other terrors beside 5 Wherefore as they which in open games of actiuitie as of shooting and wrestling and such like doe long before the day come thinke vpon the same and doe exercise their hand bow spending and consuming many arrowes at the marke that in the day of trial â—or the best game they may shoot néerest the marke and as Fencers which are to play their prizes of triall doe daily try their strength and exercise their weapons bending their whole minde how they may best foyle their enemies that when the day commeth they may haue honour and triumph Euen so ought we to do for whom a greater reward without all comparison is set if wée die wel and if otherwise it come to passe wee shall be punished with vnspeakeable shame and reproach 6 And this our meditation of death shal be handled in no other order then the same which our death and departure from this life bringeth with it For as they which are to runne a race do oftentimes lead their horses vp and downe the running place that they may sée be acquainted with all the stones vneuen places and other impedimentes in the same that when the day commeth they may finish the race without stay or stop Euen so wée which whether wée will or no must measure and pace the race of death shal doe very well if now in our mind and memorie we frame this race and doe diligently consider all those things which are in the same especially séeing the way is most obscure and ful of sundry impediments and is so perillous that there are very fewe which finish the same happily They which slip and stumble in it shal neuer more find any hope of saluation 7 Therefore that we may begin there where this most bloody battell hath his originall wee ought diligentlie to consider the same namely that then death doth especially come when men doe least thinke of it Herevpon the Apostle Paul salth The day of the Lorde shall come as a theefe in the night And in the Apocalips Beholde I come as a theefe And théeues haue this propertie that they breake vp houses to steale when men are most fast asléepe and when they least suspect any such thing 8 Hereupon also the Prophet Amos hath these words In that day will I cause the sun to goe downe at noone
how to decke and set out themselues with fine apparel with swéete smelles with daunces and other like allurements The which to doe is no better then to wrest the heauenly light of the minde which was made to beholde God to the obedience of a most wicked bond-slaue and to make the minde being withdrawne from heauenly exercises to be subiect vnto the appetites of a most abiect hand-maide 8 Therefore whoredome is a great and intollerable tyranny ouer the minde of man And no lesse is that tyranny of Ambition For behold and see what a heauie yoke ambition layeth vpon his bondmen commanding them that al their words and workes bée wholly imployed as nets and snares to get the common praise and fame of men and it compelleth them also to creepe as it were vpon the ground and to flye through the ayre For man at the commandement of Ambition séeketh to climbe higher then all men to bée subiect to none to rule al men and yet sometime when occasion serueth he prostrateth himselfe and humbleth himselfe to al men Thus the miserable man being contrary to himselfe and deuided in himselfe outwardly preferreth humilitie and in heart pride 9 Furthermore the lawes of this most cruel tyrant are such that if a man doe receiue a litle reproache or detriment eyther by right or by wrong he thinketh that he is vtterly disgraced if hée doe not presently reuenge it and if by no other meanes then to prouoke his enemie to some singular combat and so rather to loose his soule and body then to hazard the least part of his dignitie 10 I omit the tyranny of couetousnes and of other vices which are innumerable affirming with the Prophet Dauid that all the seruants of sinne do sit in darknes and in the shadowe of death fast bound in miserie and iron For what greater blindnesse can be imagined then that man should not know himselfe that he should not know God that he should not know wherefore he liueth and seeth not his bondes his miseries his perils and his harmes 11 And what greater miserie can there be then that miserable man should haue an infinite sort of desires as it were an infinite sort of mouthes stomacks which alwayes barke alwayes craue alwayes hunger and is not able to satisfie and fill so much as one of them 12 But now let vs sée what reward sin giueth vnto her seruants for so great labors Let vs harken to the Apostle and he wil tell vs The wages of sinne saith he is death that is to say both the first and the second death For what gall is to the lips a Cockatrice to the eyes a dead carcasse to the nose and Alowes to the taste the same and more is sin to the soule of man 23 Therefore let the bond-slaues of sin and wickednes go and serue their masters let them run into all dangers let them not spare for cost nor labors let them watch day night least peraduenture they be beguiled of so great a stipend O fooles which for the wages of eternal death will willingly beare so heauie a yoke when as with much lesse labour ye might serue righteousnesse who rewardeth her seruants with eternall liâ—e in the kingdome of heauen Wicked men labor and good men labour also both suffer both sweate both delue and digge but good and godly men till that ground likewise husbandmen which is firme sound fruitfull that is to say they exercise themselues in good workes and in sound vertues whereby they rearpe in the ende euerlasting life but wicked and vngodly men plow in the sand and sowe in the flesh and of the same shall receiue the wages of sinne eternal death 14 Therefore whether yée consider the wickednesses by themselues or the wages of the same the seruice of sin must néeds be horrible and wofull But yet there is nothing which doth so much set foorth the miserie of seruitude and the excellency of libertie as the manner of our setting at liberty and the passion of the Deliuerer For God which made the world without labour and as it were with a becke onelie at his will that he might deliuer vs from bondage slauery thought it good to be borne in a stable and was content to die in sorowes and paines But what manner of sorrowes Verilie such that the onely cogitation expectation of them might haue bin able to haue brought him into a bitter agonie to sweate water and bloud plentifullie The suffering of them made the most hard stones to rent the earth to tremble and heauen it selfe to be abashed 15 If God made so great a reckoning of thy libertie that hee vouchsafed to take vpon him the forme of a seruaunt and to liue thrée and thirtie yeares in hunger and thirst in colde in nakednes in fastings in watchings in iorneys in persecutions and in the end to shead forth his most precious heart bloud vppon the Crosse rather then hée would suffer this precious gemme to be taken from out of his handes let vs then acknowledge that excéeding glorie of the sonnes of God wherevnto wée are called which is the mother of all good things which alone is able to giue true peace perfite ioye blessed rest and tranquilitie If the heathen Romains of olde time for a false and fading libertie suffered great perils and death it selfe as Quintus Mutius Scaeuola thrust into the fire his right hand the Decii vowed themselues to the death that their legions of souldiers might bée preserued and get the victory Curtius being armed at all points and mounted vpon a horse threwe himselfe willingly into a gulphe of the earth that the Cittie of Rome might be deliuered from the pestilence for so had the Oracle giuen answere that the wrath of the gods would cease if that which the Romains estéemed best were throwne into that gulph Brutus also for the preseruation of the libertie of his Countrey did not sticke to slay his owne children If the heathen I say estéemed thus of their liberty which is in no point comparable to ours how much ought we to estéeme of that most true liberty wherby we are deliuered from sinne from sathan from death and from the wrath of GOD. They sought humaine praise a thing doubtlesse vnconstant and of small force as appeareth by the saying of the Poet Virgill concerning Brutus His Countries loue him driues and greedie lust of endlesse same But our ende is to approue our selues vnto God whose iudgment cannot be deceiued and to get the prize of the kingdome of heauen and the fellowship of Angels which is set before vs as the ende of our libertie which we séeke to attaine by this Pilgrimage CHAP. X. Concerning the Imitation of Christ THe true and sound perfection of a Christian man coÌ„sisteth in this to imitate Christ so neere as possibly he can for he is the head we are his members he is the captaine we his souldiers he is the Doctor we are his disciples It is said
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
shut Then ambition pride thefts murthers adulteries fornications gluttonies drunkennesse lying periurie idle words vncleane thoughts and negligent slacknesse in all good workes wil come to remembrance O how heauy gréeuous wil they then séeme to bée which now séeme so light and are done with so much swéetnesse and pleasure And how greatly wil they then torment the mind of the Sinner 19 For who is able to expresse that last agonie wherein the soule fighteth with sore and paineful sicknesse with the temptations of diuels with feare of the iudgement to come and al this at one instant Then commeth that same last perturbation the failing of all the sences as the forerunner of death approaching which vehemently terrifieth at what time the breast swelleth the spéech groweth hoarse faint and hollowe the eyes sinke the nose beginneth to be sharpe the countenance waxeth pale the féet die and the Arteries send forth a colde sweat 20 These thinges which appeare outwardly are grieuous and ful of horror but they are without al comparison more gréeuous and horrible which are felt inwardly For if they as Saint Hierome writeth of blessed Hilarion which haue many yeares serued God doe feare at the time of their departure what shal they doe which many yeares haue serued the diuel and their execrable wickednesses and which haue prouoked God vnto wrath Whither shal they go whose help shal they craue what counsel shal they take If they looke vpwarde they shal sée the drawne sword of Gods Iustice if downeward they shal sée a great gulfe gaping and hel fire if the time past they shal sée al things vanished away like a shadowe if the time to come they shal beholde the eternitie of worldes which shal last without ende 21 But how I pray you shal they be able to resist and abide the assaults of the Diuels who wil then bestir them with all their might and maine What shal sinful men doe which are left in this state Returne they cannot and longer to abide in this state wil not be permitted them 22 O that we might vnderstande and knowe what manner of battel this is and what maner of burthen is to be borne in this houre we would then verily be other manner of persons then heretofore we haue bene Al these things Faith teacheth Nature proclaimeth Experience testifieth and it is euident to euery one of vs that we shal come vnto that state wherein we wil desire with all our heart that wée had brideled our selues from al wickednesse that we had exercised al the works of vertue that we had liued in all holines and not spent our time in vaine Let vs not imitate foolish men which looke vpon present things onely let vs wisely prouide for things to come so by the grace of God we shal bring to passe that the same houre which to others is the beginning of sorowes to vs shal bée the beginning of ioy and felicitie 23 Thus farre wée haue shewed what may befal a man at the point of death vntil the moment of his departure now let vs sée how the body is bestowed after the horrible seperatiō of the life from the same The soule therefore being dissolued there lyeth vppon the ground not a humane body but a dead carkasse without life without sense without strength and so feareful to looke vpon that the sight thereof may hardly be endured To be short it is little better as touching the substance then the body of a horse or a dog which lieth dead in the fieldes al that passe by stoppe their noses and make hast away that they be not annoyed with the sight and stinke thereof Such is mans body now become yea though it be the body of a monarch emperour or king Where is now that Maiestie that Excellencie that authority which it had aforetime when men trembled to beholde it and might not come in presence therof without al reuerence and obeysance where are al those things become were they a dreame or a shadow 24 After these thinges the funeral is prepared the which is al that men can carry with them of al their riches and kingdomes and this also they should not haue if in their life time they did not appoint it for their dignitie and honour Psal 49. For the Prophet Dauid saith truly Bee not thou afraid though one bee made rich or if the glory of his house be increased for hee shall carry nothing away with him when he dieth neither shal his pompe follow him 25 Here now a pitte is digged seuen or eight foote long as if it should serue for Alexander the great whom the world coulde not conteine and therin the dead carkasse is contented to dwell alone continually the which so soone as it is come the wormes doe welcome and the bones of other dead men are constrained to giue place 26 In this house of perpetuall obliuion silence the carkasse being wound in a shéet and bound hand and foote is shut vp though it néede not to haue so great labour bestowed vpon it for it would not runne away out of that prison though the hands and féet were loose 27 And now if we do but consider a little of the Tombes and Sepulchres of Princes and Noble-men whose glory and maiestie wée haue séene when they liued here in earth and doe beholde the horrible formes and shapes which they now haue shall wée not cry out as men amazed Is this that glory is this that highnes and excellencie whither now are the degrées of their waiting seruants gone where are their ornaments and ieweis where is their pompe their delicacie and nicenes Al these things are vanished away like the smoake and there is now nothing left but dust horror and stinke 28 But now leauing the body in the graue let vs consider how the soule entereth into the new world Therfore so soone as the soule of the sinner is dissolued from the flesh it beginneth to passe through a Region vnknowen where there are new Inhabitants and a new manner of liuing What then shal the miserable sinful Pilgrime do when he shal sée him selfe alone in such an vnknowen Region full of horror How and by what meanes shall he defende himselfe from those most fierce théeues and horrible monsters which in those vast desarts do assaile passengers This verily is a fearefuli iourney 29 And yet the iudgement is much more fearefull which in that place is exercised Who is able to expresse the vprightnesse of the Iudge the seueritie of the iudgement the diligence of inquisition and the multitude of witnesses 30 In this iudgement teares will not preuaile praiers will not be heard promises will not be admitted repentance will be too late and as for riches honorable titles scepters and diadems these wil profit much lesse And the Inquisition shal be so curious diligent that not one light thought nor one idle word not repented of in the life past shall be forgotten For trueth
poore Christ in pouertie For it cannot bée expressed in wordes how ample and large the way of the Lorde shal be made vnto all them which can set their heart vpon Heauen contemne earthly vanities with great feruencie of minde to cleaue whollie vnto God and which can cut off the desires of vnprofitable things 30 Last of all this may be added also for the explication of our question that the lawe and commandementes of God are a straite way and gate if they be considered by themselues and alone But if the grace and helpe of God be ioyned vnto them they ought not to be called a straite gate but a swéete yoke and a light burthen 31 For this is the difference betwéene the law and the Gospel The law commanded that wee should bée holie but it gaue no grace by which men are sanctified It commanded vs to fight against the deuill but it gaue not vnto vs necessary armor and weapons to fight It commanded vs of carnall to become spiritual but it gaue not the holy Ghost by which we might be made spiritual It commanded vs to goe forward towardes Heauen but it giueth not vnto vs Ladders and steppes by which wée may ascend into Heauen 32 Therefore the Law was a yoke but not a swéete yoke It was a burthen but not a light one But the Gospel commanding the selfe-same things giueth helpe and strength that they may not onely bée done but also that they may be easily done 33 Wherefore the Gospel is a yoke but sweete It is a burthen but light It is also a strait and a broad way it is a sharpe and pleasant way Let vs heare the words of the Prophet saying Because of the words of thy mouth Psal 119. I haue kept hard wayes Beholde a yoke and a burthen a strait and a narrowe way Let vs heare the same Prophet again In the way of thy Commandements I haue had as great delight as in in all manner of riches Againe I haue runne the way of thy commandements when thou hast set my heart at libertie Behold a helpe of grace 4 For then the way is inlarged and the course easily finished when the heart is made spatious voyd with the fire of loue What is the cause that all the saintes did so great and wonderfull workes and wee so small and the same not without the compulsion of law many times Surely there is no other cause but this they were feruent and we are colde Finally they which complaine of the straitnes of the Lordes wayes séeme to mee not to haue knowne as yet what the Gospel signifieth For what doth the gospel signifie what grace what the Law of loue what the holy Ghost what Christ what Iesus and what a deliuer but a deliuerance but libertie and charitie but swéetnesse and facilitie 35 What this gate is wherof the Lorde speaketh why it is called straite wée haue hitherto shewed now these words are to bée considered Because many I say vnto you shall seeke to enter in and cannot 36 There are thrée sorts of men which shal séeke to enter in and yet notwithstanding cannot and there is also a fourth kinde which doe not so much as séeke to enter in 37 There are some therefore which séeke to enter into the kingdom of heauen but they do not therefore enter because they doe not séeke to passe and enter by the straite gate but by the broad way And of this sort are the Mahometans the Iewes Heretickes Papists Sectaries and all Infidels The Mahometans seeke to ender and to be saued but therefore they enter not and cannot be saued because they enter not by the strait gate Christ but by the broad gate Mahomet For when Mahomet saw the straitnesse of Christian Religion hée opened a certaine other gate broad and wide which leadeth the direct way vnto hell 38 Behold and sée what a wide gate Mahomet hath set open he hath taught nothing to bee beléeued which excéedeth mans vnderstanding no Trinitie no Incarnation no death or resurrection of the Sonne of God Also hee hath taught to hope for nothing which the eye séeth not and the eare heareth not but floods of milke honey and wine fulnesse of venerie and fulfilling of lusts multitude of seruants continuall sportes and banquets this he would haue to be the felicitie of the blessed 39 The Papistes also set open a very wide gate when they teach men to merite heauen by workes to purchase vnto themselues with mony pardon for their sins past to come to redéeme their soules out of Purgatory fire by purchasing infinite Masses Dirges with money to be sung after their death to haue absolution of their sinnes by confessioÌ„ to a Priest with diuers other points of like sort which maketh the way very broad and open for rich men but straite and narrow for the poore 40 In like manner al Heretikes Scismatickes which cannot endure and abide the straits of this gate doe open euery one to himselfe a proper gate The Family of Loue hath a peculiar gate the Anabaptists Libertines a wide gate and the Brownists and Barrowists at this time a fantasticall gate all which séeke an equalitie of states and persons a common participation of other mens portions a sacrilegious spoyle of the Lordes treasurie and sanctuary with Athalia whereby they open the broad way of disorder and confusion and a libertie to all sinne and wickednes and yet by these gates which stand so wide open a great multitude of men doe dayly enter 41 All which the Lord calleth back with these words Striue ye to enter in at the strait gate for many I say vnto you haue sought to enter namely into life and cannot because they enter not in by the straite gate which onelie leadeth vnto life 42 Let not the largenes of the gate moue you What doth it profite to enter easily and not by the straits if ye enter into Hell Nay rather if ye be wise suspect and stand in feare of the broadnes of the gate and of the facility of faith Strait is the gate and narrow is the way which leadeth vnto life And that is true Christian faith which for the déepnes and excellencie of her mysteries requireth this that vnderstanding be captiued of will 43 There are yet another sort which desire to enter in by the straite gate but they come too late and therfore séeking to enter in cannot Hee that stept not in quickly and at the first into the water of the poole Bethesda after the Angell had stirred the same Ioâ—â— â— lost the benefite of healing and great were the liberties and priuiledges which the Israelites had in that great yeere of Iubile which was euery fifty yéere and he that chalenged not his fréedome in this time afterwares lost it Euen so now is the time of health wherein the Archangell Christ Iesus maketh the water of life effectuall to our saluation now also is that great Iubile wherein we
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 Christ our Lorde So that wée must not doe as in times passed the Infidels did which made great lamentations and inuectiues against the Iewes Pontius Pilate Herode Iudas and them that had executed and put Christ to death and in the meane season flattered themselues vaunting of their owne merites and desertes and did not narrowly consider that Iudas Pontius Pilate Herode were but executers and ministers of their impieties and sinnes Let vs therefore consider in the breaking of the breade that our sinnes yea the sinnes of euery one of vs seuerally crucified the sonne of God and brake him with the sorrowes of the first and second death as namely the wordes of the Supper doe shew that the body of Iesus Christ was broken for vs and his blood was shed for the remission of our sinnes And our heauenly Father witnesseth the same speaking of the death of his Sonne Esa 53.3 For the sinnes of my people haue I smitten him Then if it bée so that our sinnes being weighed in the ballaunce of the iustice of GOD were found to bée so weightie and of so great importaunce that his wrath coulde neuer haue béene appeased towardes vs but by the death of his onely Sonne which maketh full satisfaction I say by the cruell ignominious deathe of the Crosse how should not wée hence forward detest and abhorre our sinne as that which is the cruell and bloody murderer of the only Sonne of God Mat. 27 451. Beholde the Sunne and the Moone beholde the Element beholde the vaile of the Temple beholde the stones and rockes which were moued at the death of Iesus Christ which shewed foorth tokens of sorrowe and wée which beare within our selues the cause of his death shal not wée haue in horrour and detestation this cursed enemie sinne that is lodged within vs Shall wée suffer him to rule and dwell in vs as before that il may bring home death vnto vs Not so but wée must detest it as that that before time separated vs from God our chiefest happinesse as that that caused vs to loose the image and similitude of God according to which wée were created at the beginning by GOD. It is that that hath wholy destroyed vs that hath depriued vs of holinesse and righteousnesse that hath banished vs out of Paradice that hath made vs slaues to the tyranny of the Diuell that hath made vs subiect to so many miseries and diseases and to be short both to the first second death It is that which after it had set a barre and diuision betwéen God and vs caused vs to sée our owne filthinesse purchased vnto vs shameful vilainous infamy made vs to tremble at the voyce of our God which was before most pleasant and louing vnto vs. It is that wherby the wrath of God is heaped vpon men that maketh the earth to become barren to bring forth thornes and thistles that causes women to bring forth in sorrow and that men eate their bread in the sweat labour of their bodies Séeing then that sinne bringeth forth and procureth vnto vs daily so many miseries it followeth that we ought to withdrawe our selues from it if we wil not be wilful enemies of our owne happinesse saluation Now then I cite here all disordered and slanderous persons which notwithstnading are so impudent to present themselues to the Lords holy Table I aske them what it is that they promised to God his Church in Baptisme They wil answere me that they promised God to renounce the Diuel all his workes But one of the chiefe and principall workes of the Diuel is sinne Why doe they not then abstaine from it Why are they traytours and disobedient to God his Church Why haue they conspired with the Diuel the world the flesh against their own saluation How dare they peesent themselues before God to aske him pardon and remission of their sins séeing that more and more they heape sin vpon sin crucifie kill againe as much as in them lieth the son of God or at the least make a scorne a scoffe of the purging of this blood which was appli-vnto them in Baptisme Put the case that a wicked man poore and destitute of all helpe wete fallen into a mire whence out he could by no meanes rayse vp himselfe that some young Prince passing that way tooke the paines to draw him out of the ditch to make him cleane to cloath him with gorgious and precious apparell if this wicked man poore miserable caytife fall againe into this myre wilfully by his own folly beray both himselfe his apparell being moreouer in great daunger of his life would not one think that this man were maruellously vnkind and a contemner of that princely bounty and goodnesse on the other side a wilful and sworne enemy of his owne health worthy to be lost and cast away without any helpe or assistance Euen so standeth our cause with Iesus Christ We fel al into the puddle of sinne in the person of Adam g Gen. 3.6 Psal 39.15 we are all wicked doers and worthy of an hundred thousande gibbets before God we can by no meanes get out of our selues and out of the ditche of destruction whereinto we are all fallen by our owne fault Behold the son of God the king of kings the Lord of Lordes which commeth to draw vs out of this puddle which cōmeth to wash vs with his precious blood which vouchsafeth to cloath vs with the proper cloake of his righteousnesse and innocency If we come againe to wallowe our selues in the puddle of sinne if we please our selues in it if we defile bedurt the robe of innocency which he hath giuen vs in Baptisme are we not manifest contemners of the inestimable loue gift of Iesus Christ are moreouer worthy to rot a thousand times in our filthinesse or rather to gnash our téeth euerlastingly with the diuels in hel It is euident Séeing then that it is so that the end of our redemptiō baptisme iustification requireth of vs to abstaine from sin so farforth as possibly we may our fleshly infirmitie wil suffer we must take all paines and diligence by the vertue of the spirit of God to cast out from vs all foulenesse filthinesse Idolatry blasphemy rebellion hatred murther whordome theft and vsury all other things contrary to the holy Lawe if we will not bee more than ingrateful towards Iesus Christ and open enemies of his Churche and our owne saluation But because it is not sufficient for the inducing of a true and he althful repentance to acknowledge our misery to abhorre it to confesse it and to abstaine from it but we must also know desire and do that good which God cōmandeth in his word we must consider the argument which ought earnestly to stirre vs vp to the sanctifying of the name of God First in that we are ioined and made one with Christ
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