are carried after death by the diuel and his angels euen as contrariwise the soules of Gods children which liue in his feare in Christian obedience in this world are caryed vp into Abrahams bosome as was Lazarus and are in the hands of God Luke 16. Wisd 3. Greg. lib. 9. moraliū where no torment can come neere them For as S. Gregory saith Inasmuch as the wicked haue in this life forsaken their Creator both in body and in minde they shall in hell fire bee tormented both in body and in minde together And now that we haue hitherto spoken at large concerning Hell it resteth that somewhat be declared as touching the paines and torments that are now shall be for euer in the same In the which albeit there is but one fire yet saith S. Gregory it doth not torment sinners after one manner For euery one shall be punished according to the qualitie and quantitie of his sinnes 22 As in sin there are to be séene 2. turnings namely a turning away frō the chiefe and increate good or felicitie called Summum bonū a conuersion or turning to the lesser created good which be the things of this world Euen so in the punishmēt which is answerable to that sinne there shal bée found two sorrowes The one which shal arise of the losse of euerlasting blessednes the other which shall arise of the paine and torments which shal be brought vpon the body soule Both which sorrowes and torments the Schoolemen cal the pain of losse the paine of sence 23 But first of all we wil speak of the losse of felicitie which is the greater punishment There cannot be immagined or deuised any paine or punishment so greiuous which is comparable to the losse of felicitie For if to liue in exile and banishment in a close prison from our deare friends in this world it may séeme a punishment how greatly wil that seperatiō from God vexe torment vs whose onely sight is so great happines that sodainly it maketh a man blessed and happy 24 It was to the Cittizens of Rome a great punishment and almost the greatest of all other when for some great offences they were compelled to forsake the Citie and the company of Cittizens and to dwel in certain desert Ilands among the Barbarians Wherfore Marcus Tullius when he was brought againe from banishment as if hee had entred into a new world had gotten heauen for earth said as a man amazed how beautifull is Italie how faire are the regions thereof what goodly fieldes what pleasant fruites what famous cities how great humanitie of Citizens what an excellent common wealth and so forth How great griefe and sorrow then shal they féele which are absent from the Pallaces of heauen from the commonwealth of Saints from those most happy Regions where peace charitie tranquilitie and ioy raigneth where the voyce of praise and reioysing and a continual Alleluia is sung And finally to be absent from that most pure light which maketh the beholders ioyful and happy and when they shal bée compelled to dwell for euer in most filthy prisons and as it were in a sinke of al filthinesse where there shall bee no order but continual horror where there shall bée no voice but of such as mourne and blaspheme where there shal be heard no sound but of beating maules and of whips and with a rable of all sorts of diuels both barbarous and cruel and also in the companie and fellowship of most wicked men 25 Then shal their eyes be opened then shal the vaile be taken away frō before their face then shal they sée with excéeding sorrow that betwéene the euerlasting felicitie and these fraile transitory things there is incomperable difference when they shal behold most euidently that they haue lost the ioyes not to bee tolde and permanent for euer for certaine shadowes and dreames 26 Here shal be so great sorrow that although the damned doe know that al accesse vnto euerlasting blessednes is shutte vp from them O Lord open our hearts and giue vs grace to seeke thee while thou art to be found and that there is a most great Chaos and vniuersal confusion set betwéene them and the place of the elect and blessed yet being compelled with a certaine natural desire they shal not refraine themselues from these cries Lorde Lorde open to vs Lorde Lorde open to vs. 27 Hell therefore is an intollerable thing and the paine therof most horrible and yet if it were a thousand times bigger yet is it not comparable to the separation from the honor of that blessed glorie in the kingdome of heauen and to the hatred of Christ Math. 25. O remember the poore mēbers of Christ Iesus and the Lord vvill remember you when he shall say I knowe you not and to this reproach and checke When I was hungry and thirstie ye gaue me no meate nor drinke c. For we shall more easily endure a thousand thunder-claps then to haue his most méeke and louing countenance turned away from vs. 28 Moreouer the losse of this felicitie bringeth with it selfe the losse of all good things For the eyes of the damned shall sée no comely shape or forme their eares shall heare no manner of harmony their tast shal haue no swéete or sauerie thing to delight it their féeling shal haue no safte thing to serue it and their smelling shal haue no fragrant sauours to refresh and comfort it For they which shal bee once shutte out from the companie of God are at one instant drowned in the Ocean of all calamities and miseries without hope of deliuerance Let vs then déeply weigh and consider how great a matter it is to lose felicitie 29 Now let vs come to intreat of that torment which is therefore called the paine of sence by the schoolmen because it is as wel laied vpon the outwarde sences of the bodie as vpon the inward faculties of the minde And that wee may first deale with the torment of the inward sence yee shal obserue that there are foure faculties of the soule which shall bee vexed in hell with wonderful torments The first is that which the Grecians cal Phantasia and we Cogitation The second is memory The third vnderstanding And the last will 30 Cogitation therefore shall be most vehemently vexed with the féeling of those tormentes into the which both the body and the minde shal be cast For if now some great griefe doe so possesse our Cogitation that a man cannot would hee neuer so faine but thinke of that griefe what wil the torments of hel doe in the mindes of the damned which shal bee greater without al comparison Therefore cogitation shal increase the griefes and sorrowes and those sorrowes shal whette and stirre vp cogitation and they both shal so féede one another that they shal leaue no place of rest neither in the mind nor in the body of the damned These therefore Holy
happie yet they all are no wher else to be found but in God For then at the last we shal be happy and blessed when we shal be like vnto God which by nature is blessed And wée shal bee like vnto God when we shal sée him as hée is As the Euangelist Saint Iohn testifieth saying Dearely beloued Iohn 3. wee are now the sonnes of God and it hath not yet appeared what wee shall be and we knowe that when we shall appeare wee shall bee like him for wee shall see him as hee is Saint Paul also putteth our felicity in séeing God face to face And therefore Saint Austine saith 1. Cor. 13. This onely sight of God is our happinesse 12 For as God is hereof blessed because he séeth and beholdeth himselfe being the first and the chiefe truth euen so wée also shal be blessed and like vnto God according to our measure namely when we shal beholde and see him as hée is the first and most principal trueth 13 Furthermore if the Moone and Stars doe receiue their light and are made like vnto the Sunne when they are opposite vnto him and doe after a sort behold him howe much more shall the pure mindes of the blessed receiue the diuine light and be made like vnto God when as they shal no more in a glasse or darke spéech but face to face behold the vncreated sunne and light of righteousnesse 14 O what a ioye shal it bée when at one view wée behold the most high and hidden mistery of the inseperable Trinity and of the loue of God therein towards vs and when wée shal see all things whatsoeuer in God For what shal not he sée who seeth him that seeth all things Then shal mans minde haue perpetual rest and peace neither shal it desire any further vnderstanding when he hath all before his eyes that may be vnderstood Then shal mans wil bée quiet when he enioyeth that felicitie wherein al other good things as in the fountaine Ocean of all happinesse are contained Then shal faith haue her perfect worke hope shal enioy that which she long desired but charity shal abide for euer Then shal be sung continual praises vnto the Lambe and the song although it be alwaies sung yet it shal be euer new 15 Therefore our true and onely blessednes consisteth in the sight of God as our Lord Christ hath testified Mat. 5. Blessed are the pure in heart for they shall see God This is life euerlasting Iohn 17. that men knowe thee the true God and Iesus Christ whome thou hast sent 16 This blessednesse though it be but one simple thing yet hath it riches power pleasure In this worlde no man is rich no man is satisfied for the heart of man is greater then all the worlde can content But in that most blessed life the soules of the blessed shal be rich and satisfied with God whom it shal possesse This abundance of all things the Lord promised saying Luke 6. Good measure and running ouer and pressed down shall men giue into your bosomes And in another place Mat. 24. Verily verily I say vnto you he shall make him ruler ouer all his substance 17 The blessed soules also shall haue their honour and power For if they shal be Princes if Kings if the sonnes of God and petty Gods and if they shall sitte in Gods throne how can it be but that they shall bee most mighty and glorious For thus saith God in the Reuelation of Saint Iohn To him that ouercommeth Apoc. 3. will I graunt to sit with me in my throne euen as I ouercame and sitte with my father in his throne O incredible glorie what labours and sorrowes wil not they forget which shall be inuested into Gods throne and haue palmes of victory put into their handes and crowns set vpon their heads by Gods owne hands before all the Princes of heauen Therefore the Apostle Paul most truely crieth out saying Rom. 8. The afflictions of this life are nothing in comparison of the glory that shall be shewed vpon vs. 2. Cor. 4. And againe Our tribulation which is momentany and light prepareth an exceeding ioy waight of glory vnto vs. c. 18 The ioy and pleasure that the soules of the blessed shall haue cannot be expressed especially when soule and body shall be vnited againe in the resurrection O ioy aboue all ioyes surmounting all ioyes and without the which there is no ioy when shall I enter into thée saith Saint Augustine when shal I enioy thee to see my God that dwelleth in thée 35 solilo quiorum O euerlasting kingdome O kingdome of all eternities O light without end O peace of God that passeth all vnderstanding in which the souls of saints do rest with thée and euerlasting ioy is vpon their heads they possesse ioy and gladnes and all paine and sorrow is fled from them O how glorious a kingdome is thine O Lord wherin all saints doe raigne with thée adorned with light as with apparell and hauing crownes of precious stones vpon their heads O kingdom of euerlasting blisse where thou O Lord the hope of all saints art and the â—adem of their perpetuall glory reioycing them on euery side with thy blessed sight In this kingdome of thine there is infinit ioy and mirth without sadnes health without sorrow life without labour light without darkenes felicity without ceasing all goodnesse without any euill Where youth florisheth that neuer waxeth old life that knoweth no end beauty that neuer fadeth loue that neuer vanisheth health that neuer diminisheth ioy that neuer endeth Wher sorrow is neuer felt complaint neuer heard matter of sadnesse is neuer séene nor euill successe is euer feared Because they possesse thée O Lord which art the perfection of their felicity 19 Let vs enter into these godly meditations with this holy maÌ„ let vs not neglect so great felicity for the loue of transitorie things which are meere vanity why doe we so earnestly labour for things of no moment and haue that most happy and blessed life offered vnto vs wherein all felicity consisteth Thebrotus when hée had read the booke of Plato of the immortality of the soule was so moued therewith that immediately hée cast downe himselfe headlong from a high wall Shall Platos heathen Philosophy so much preuaile with an Ethnicke which had no féeling of this felicitie that in hope of immortality he bereft himselfe of life and shall not the swéete and most comfortable promises of the Gospell much more perswade vs which haue the true knowledge of Christ and his heauenly kingdom to forsake these vanities and delights and pleasures of the world Remember often that worthy sentence Hoc momentum vnde pendet aeternitas that is This life is a moment of time whereof al eternity of death or life to come dependeth If it be a moment the ioyes thereof must needs be momentany and miserable is that ioy which hath
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
thou mayest at the last obtaine the reward which our Sauiour Christ hath promised Come ye blessed of my Father c. Which Lord for thy mercie sake graunt vs Amen CHAP. III. Concerning the generall day of Doome FOrsomuch as the feare of the Lord is the beginning of wisedome and al for the most part are restrayned from sinne and wickednes by the feare of punishment paines and are brought to a good mind and purpose they which exclude this feare out of their hearts doe shut vp against themselues the true and wholesome repentance For as the Scripture testifieth the feare of the Lord expelleth sinne and he which is without feare cannot he iustified August in Ioan. Tract 9. The which St. Augustine by a very proper similitude setteth foorth If there be no feare there is no entrance for loue euē as we sée when a man soweth the thréed is brought in with a néedle the néedle first entereth but except the néedle goe out also the thréed followeth not Euen so feare first possesseth the minde but feare remaineth not there alone because it therefore entred to bring in loue Wherefore to awake vs sléeping in sinnes and to ingender feare in our minds the Lord doth oftentimes in the Gospel threaten vtter darknes gnashing of teeth euerlasting fire and other torments of hell that at the leastwise for feare of paines and torments we might bridle our mindes our eyes and our hands from sinne and wickednesse 2 This feare is not onely probable but also very necessarie For if now after so many threatnings of our Creator so fearefull and so greeuous we scarcely forsake our sins what would we do if God did not threaten at all Therefore I holde this that the feare of the Lord is as it were the parent and kéeper of righteousnesse temperance loue and of all vertues 3 But there is nothing that doeth more worke this feare in vs then the remembrāce of that great day wherein al the causes of al men are to be pleaded and their matters determined Insomuch that Saint Augustine affirmeth if Christian men should heare no other Gospel then that wherein the general iudgement is set foorth that one might suffice both to reuoke sinnefull men from their wickednesses and also being reuoked to cōteine them in their dutie 4 Wherefore in this Chapter wée will handle two notable points concerning the iudgement to come The first shal be concerning the greatnes horror of that day and of the fearefull signes that shall go before the same The second shal be concerning the raising vp of the dead bodies and the comming of the Iudge 5 The greatnesse and horror of that last day may be knowen hereby that it is called in holy Scripture a great day and the day of the Lord. And shall it not indéede be a very great day which shal cōprehend all the daies of all ages aswell those that are past as those that are to come For in that day men shall render an account of all the dayes that are past In that day God will poure out that infinite treasure of his wrath and indignation which he hath heaped vp in the space of al the worlds that are past In that day the motions of the heauens shall cease the course of the starres the reuolution of yéeres the vicissitude or returne of moneths and dayes the decay of mortal things al the cogitations of men al their studies al their Artes al their disciplines all their affaires shall rest in eternall silence 6 Also in that day it shal be decréed by the sentence and irreuocable constitution of the most high and eternal Iudge what state and condition euery one of vs shall haue and retaine in al eternitie of worlds 7 And not without cause the holy scriptures haue called it the day of the Lord. For as al the dayes of men going before are called their dayes because men watch in them and do whatsoeuer they will and God beareth suffereth endureth expecteth and after a sort sleepeth resteth in them Euen so then the day of the Lorde shal shine wherein hée shal be continually waking shal do whatsoeuer he wil and we whether we wil or no must suffer and endure 8 Thou now doest adde sin vnto sinnes and ceasest not to offend God dayly God is silent at al these things And why so Because this day is thy day But the day shall come beléeue me the day of the Lorde shall come which shal bring an ende to so long silence and wherein he wil take vengeaunce of all the iniuries that haue béene done vnto him 9 Thus we sée that al Eternitie comprehendeth two dayes onely The one of man the other of God In the one men shal watch and God shal sleepe In the other men shal sleepe and God shal watch 10 How horrible this day shall bée wée cannot plainly vnderstand and yet we may gesse at it by the present calamities For then the hoast of al punishments which their confederate battel of al offences shal assaile vs with maine force 11 But as in the warres of men before the last and general battel there are many excursions and short skirmishes euen so before that great and most fearefull conflict which shal be in the day of the Lorde God is wont with his seueral bands to make certaine excursions and one while to send vpon vs famine another while pestilence another while warre another while earth-quakes another while floods of waters and another while drougth as it were his horsemen to inuade vs who when they haue damnified vs retire and abide in their tents If therefore we so greatly feare pestilence warre famine earth-quakes and such like when as they are but the beginning of sorrowes and short excursions what I pray you wil wée doe when the last and general conflict shal come at what time al tribulations extremities calamities and miseries shal also fight against vs 12 And if wée doe yet more fully desire to know the greatnes and horror of that last day let vs consider those signes which shal a little while come before that day Therefore before the comming of that great day heauē and earth and all the Elements shall giue signes For there shal be signes in the Sun in the Moone and in the stars Luke 21. and vpon the earth trouble among the nations with perplexitie the Sea and waters shal roare and mens heartes shal faile them for feare and for looking after those things which shal come vpon the world 13 For as man which is a litle worlde when he draweth néere to his end the humors in him as certaine Elements are troubled and his eyes which are as the Sunne and Moone are obscured lose their light and the rest of the sences as the lesser Starres do by little little fall and faile and yet his minde and reason as the power of heauen is mooued from his seate wandereth erreth Euen so in the dissolution and fall
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
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
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