est Hoc non dicet nisi pariter caecus He y t is blind in his heart within seeth not Christ that is our bread And is he blessed No man wil say so vnlesse it be one as blinde as he Chrisost saith Where as the carkeis is there are Eagles The carkasse is y â— body of Christ in respect of his death But hee nameth Eagles to shewe that who so will approche to this bodie must mount aloft and haue no dealing with the earth nor bee drawen and creepe downward but must euermore flee vp and behold the Sunne of iustice haue the eye of his minde quicke and sharpe For this is a table of eagles that flie on high not of iaies that creepe beneath So saith Saint Hierome Let vs goe vp with the Lorde in to heauen into that great parlar spread and cleane and let vs receiue of him aboue the cuppe of the new Testament He saith They that rise not vp by faith receiue not the cuppe of Christ So saith Hillary The bread that came downe from heauen is not receiued but of him that hath our Lord and is the member of Christ This is the vndoubted meaning of the olde fathers that the wicked are not partakers of the passion of Christ because they lacke faith whereby onely Christ is receiued of vs. As Augustine saith How shal I holde Christ beeinge absent how shal I thruste my hande vp into heauen that I may holde him sitting there Sende vp thy faith and thou holdest him By this meanes we draw nigh to Christ we hyde our selues in his woundes wee sucke at his breast we feede of his bodie and comfortablye lay vp in our mynde that his flesh was crucified and wounded for our sakes Nowe let vs examine what difference is betweene the body of Christ and the sacrament of the bodie It behoueth vs to take eche part aright as it is least we be deceiued and take one for another Origen saith Simpliciores nescientes distinguere c. Simple meÌ„ not being able to discerne what thinges in the Scriptures ought to be applyed to the outwarde man and what to the inner beinge deceiued by the likenesse of woords haue turned them selues to a sorte of peeuishe fables and vaine fantasies Therefore sayeth Chrysostome Magnum crede mihi bonum est scire quid sit creatura quid sit Creator c. Beleeue me it is a great matter to vnderstande what is the creature and what is God the Creator what are the workes and what is the workman The difference heerein is this A Sacrament is a figure or token the bodye of Christ is figured or tokened The Sacrament bread is bread it is not the bodie of Christ The bodie of Christ is flesh it is no bread The bread is beneath the bodie is aboue The bread is on the table the bodie is in heauen The bread is in the mouth the bodie in the heart The bread feedeth the outward man the bodie feedeth the inwarde man The bread feedeth the bodie the body feedeth the soule The bread shall come to nothing the bodie is immortall and shall not perish The bread is vile the bodie of Christ glorious Such a difference is there betweene the bread whiche is a Sacrament of the bodie and the bodye of Christ it selfe The Sacrament is eaten as well of the wicked as of the faithfull the bodie is onely eaten of the faithfull The Sacrament may bee eaten vnto iudgement the body can not bee eaten but vnto saluation Without the Sacrament we may be saued but without the bodie of Christ wee haue no saluation wee can not bee saued As Saynt Augustine saith Quinon sumit carnem Christi non habet vitam qui eam sumit habet vitam eam vtique aeternam Hee that receiueth not the fleshe of Christ hath not life he that receiueth the same hath life and that for euer Such a difference maketh Epiphanius Hoc est rotundae figurae insensibile quantum ad potentiam c. This thing that is the sacrament is of a rounde forme for it was a great thick round cake and touching any power that is in it vtterly voyde of sense But wee knowe that our Lord is whole sense whole sensible whole God whole mouing Again S. August saith for the difference of them The Sacrament of Christs bodâ— is receiued of some vnto life of some vnto destruction but the thing it selfe that is the flesh of Christ wherof this is a Sacrament is receiued of all men vnto life and of no man to destruction whosoeuer shall be partaker of it Of the difference which is betweene a figure of any thing and the thing it self Chrysost saith Audisti fuisse figuram ne ergo mirare neque omnia require in typo Neque enim typus esset si omnia quae veritati accidunt haberentur Yee haue heard that it was a figure therefore maruell not being a figure require not al thinges to agree for otherwise it were no figure These and such like reasons no doubte mooued the godly Father to say as wee haue learned to say Aliud est Sacramentum aliud res sacrameÌ„ti The Sacrament is one thing the matter of the Sacrament which is Christes verye body is another thing And therfore he saieth Honorem tanquaÌ„ religiosa habere possunt stuporem taÌ„quam mira noÌ„ possuÌ„t These things speaking of the sacrament of Christes body maye haue honour as things appointed to religion but wonder as things maruellous they can not haue Thus are wee taught by the Catholique Learned Fathers to put a difference betweene the Sacrament and the body of Christe and that the one of them is not really lapped vp or shut within the other that the one as Epiphanâ—us saith is vtterly voyde of sense the other whole sense and whole sensible that the one is receiued 〈◊〉 destruction vnto some as Saint Augustine â—aith the other is receiued of all men vnto life That the one is a figure as Chrysostome sayth the other a trueth It remayneth that wee consider howe wee ought to prepare our heartes and with what faith and reuerence wee shoulde resorte to these holy mysteries Wee may not come as we vse to doe to our vsuall meates For here in a mystery and Sacrament of bread is set before vs the bodie of Christe our Sauiour and his blood in the Sacrament of Wine Wee see one thing wee must conceiue another thing Therefore we must in such manner be affected as if we were present to beholde his death vpon the crosse and the sheading of his blood for our sinnes Let vs set before our eyes that dreadfull tragedie and the causes and effectes of his death that so our heartes may bee the rather mooued to yeelde that allegeance obedience and reuerence which is due Wee were the children of wrath the enemies of God shut vp vnder sinne and the heires of euerlasting
the receiuing of this Sacrament If any bee such a one I require hym by the body blood of Iesus Christ and by the iudge of the quicke and the dead that he come not to the Lordes table that he betraie not the sonne of God It were better he had neuer bene borne and that a milstone were hanged about his necke he throwne into y e sea Let vs not deceiue our selues God wil not be mocked He receiueth dānation y t receiueth vnworthely Let vs fall downe before our Lorde and giue thankes vnto hym Let vs say what shall I giue vnto the Lord for al that he hath giuen vnto me I wyl take the cup of saluation call vpon the name of the Lord. Let vs say O Lord our Lord how wonderful is thy name in all the world Let vs say prayse the Lord O my soule and all that is within me prayse his holy name Let vs purpose and promise amendement of our lyfe let vs goe out with Peter and weepe let vs fall at Christes feete with Marie Magdalene and with our teares washe his feete Let vs saye with Dauid I haue sinned to the Lorde Let vs saye with the Prodigal sonne father I haue sinned agaynst heauen and against thee I am no more worthy to bee called thy sonne Let vs saye haue mercy on mee O God accordyng to thy great mercie thou art my God I am thy seruāt O saue me for thy mercies sake Let vs offer vp our bodies a liuing pure holy and acceptable sacrifice to God So shall we be partakers of the death of Christ and of his resurrection Thus haue we briefly gone through the whole matter of the Sacrament of the body and blood of Christ and followed the same order which was set down First that we do in the Sacramente truely eate the bodie of Christ Secondly what is the meaning of the wordes Hoc est corpus meum Thirdely whether y ◠bread remeaine in nature substance Fourthly whether it be eaten with the mouth of the bodie or by faith onely Fiftly what difference is betweene the bodie of Christ and the mysticall signes Sixtly howe we must be prepared and with what deuotiō we ought to come to receiue this Sacrament Hauing thus treated of the Sacramentes of the newe testament and said so much as is needfull for you to knowe of them both as well of Baptisme which is the sacrament of our regeneration as of our Lordes supper which is the sacrament of our refection or nourishment I will now in fewe wordes speake something of confirmation of matrimony of ecclesiastical ministerie which some call holy orders of repentance or penance and of extreme vnctiō which some of late yeeres haue called Sacraments and by ioyning these to the other haue made vp the nomber of seuen Sacramentes so haue charged the Church with fiue sacramēts more then Christ did euer ordaine For these fiue wante either the worde or the element or both and therefore may not bee taken for true sacraments Such as haue with all their skil shewed them selues helpers and furtherers of our aduersaries yet haue plainely cōfessed that they are not sacraments of Christes institution Alexander of Hales saith of confirmation The sacrament of confirmation as it is a Sacrament was not ordained either by Christ or by the Apostles but afterwarde in the Counsel of Melda Which Counsel was kept many yeres after Christ And Durandus saith of matrimonie Matrimonie in due and proper kinde of speach is no Sacramēt And Bessarion a Cardinal cōfesseth as it was shewed before that in due and right consideration none of these fiue may be called Sacramentes We reade saith he that these two onely Sacramentes were deliuered vs plainely in the Gospel First of Confirmation which is so called because that which was done on our behalfe in baptisme is ratified and confirmed many parentes had not such due care as they ought in the godly bringing vp of their childrē so that many children knew not whether they were baptized or no many were neuer taught what couenant was made betweene them God in their baptisme many swarued away from Christian profession and caried them selues to the fellowship of the heathens and of the sonnes of God became the sonnes of the deuel Upon this occasion the Churche of God laieth charge vpon the parentes and the witnesses of the baptizing of younge children that they teach thē the waies of the Lorde to know y e holy mystery that they haue receiued and what they haue promised and professed in baptisme that they put them in minde howe God hath called them out of the kingdome of darknes vnto his wonderfull light and to the fellowship of the saintes in light When the children of the Christiās were thus brought vp had learned the religyō of Christ and to walke in the waies of Godlines they were brought to the church by their parents presented vnto the Bishop and yeeled a reason of their faith openly before the whole congregation they professed they would so beleue that they would liue and die in that faith Then the Bishop and all the people fell downe on their knees and prayed vnto God that he would continue the good thing hee had begonne and the bishop laying his hande vpon them cōmended them vnto God This was the ratifying of the professiō which they made by others at their baptisme and for that cause called Confirmation Now whether it be a sacrament and when I say a sacrament I meane a ceremonie commanded by God in expresse wordes For God onely hath the authorytie to institute a Sacrament Sacraments are confirmations seales of the promises of God and are not of the earth but from heauen As Christ saith The babtisme of Iohn Whence was it from heauen or of men Chrysostome saith The misterie were not of God nor perfect if thou shouldest put any thing to it Marke and iudge your selues shal see whether this were a sacrament instituted by Christ Augustine said Accedat verbum ad elementum fit sacramentum Ioine the worde to the creature it is made a sacrament This creature or element is visible as are water bread wine The word which must be ioyned is the commandemēt institution of christ without the word and the commandement and institution it is no sacrament I protest y t the vse and order of confirmation rightly vsed is profitable and necessarie in the Church no way to be broken But all y t is profitable necessarie is not a sacramēt Christ did not commāde it he spake no word of it Looke and reade if you doubt it Christes wordes are written and may be seene You shal neuer finde that hee commanded Confirmation or that hee euer made any special promise to it Therefore may you conclude that it is no sacrament Otherwise being rightly vsed it is a good ceremonie wel ordeined of our auncient fathers The Apostles layde their handes on
in darknes Our sauiour therefore saith The wordes y ◠I spake vnto you are spirite and life To eate the bodie of Christ and to drinke his blood is not the parte of the bodie it is rather a worke of our mind And therefore S. Ambrose saith Non corporali tactu Christum sed fide tangimus We touch not Christ by bodily touching but we touch him by faith And againe Stephanus in terris positus Christum tangit in caelo Stephen being in the earth toucheth Christ being in heauen By faith therefore wee eate Christ and by faith we drinke Christ by faith wee are apparelled and clothed with Christ And this is that the Apostle saith Put ye on the Lorde Iesus Christ Let vs bee incorporate in him Let God see nothinge in vs but the image of his sonne so shall he dwell in vs wee in him Take no thought for the flesh to fulfill the lustes thereof The sonnes of God rest vpon the prouidence of God their father He giueth thē water out of the rockes hee raineth downe breade from heauen hee openeth his handes and filleth euery liuing thing w t his blessing The Prophet saith The Lorde is my shepheard I shall not want The thinges of this worlde shall haue an ende they fade away and will not continue If riches abounde wee must not set our heart vpon them but rather bee carefull for the life to come We must seeke the kingdome of God the righteousnes thereof then al these things shalbe ministred vnto vs. He doeth not forbid honest moderate forecast and prouision as if it were not lawfull for Christians to deale in matters appertaininge to the good estate of this life For he hath said vnto Timothie If there be any y ◠prouideth not for his own namely for them of his houshoulde he denieth the faith is worse then an infidel again he saith no mā euer yet hated his owne flesh but nourisheth it and cherisheth it Agayne writing to Timothie drinke no longer water but vse a litle wine for thy stomakes sake and thine often infirmities In whiche speéches hee sheweth we are bonde to nourish and feede and bee carefull for our bodies Though the conuersation of the faithfull bee in heauen and they seeke after the thinges which are on high yet whiles they passe the pilgrimage of this lyfe they must needes haue the felowshippe and company of their naturall bodies the whiche they must not so weaken that thereby they shall become vnprofitable and not hable to doe seruice in the Churche of god and yet so keepe them vnder that they may be made obedient to the spirite Onely wee may not bee ouer carefull To take great care for the body is to cast away all care for the soule For they that will bee riche fall into temptation snares and into many foolish and noysome lusts which drowne men in perdition and destruction for the desire of mony is the roote of al euil which whiles some lusted after they erred from the fayth and perced themselues with many sorrowes Of this care speaketh our sauiour It is easier for a Camel to go through y ◠eye of a needle then for a rich man to enter into the kingdome of God No care can satisfie the vncontented minde The righteous eateth is satisfied but the bellie of the wicked euer wanteth Hee hath enlarged his desire as hell and ladeth hym selfe with thicke clay he encreaseth that which is not his and cannot be satisfied The horse leache hath two daughters whiche cry giue giue There be there things y ◠wil not be satisfied Yea foure y ◠say not it is enough They care not by what meanes they make their gaynes they liue in vsurie a most fylthye trade a trade which God detesteth a trade which is the verye ouerthrow of all Christian loue They eate vp the people as they eate breade Such are the wayes of euery one that is greedy of gaine He wolde take away y ◠life of y ◠owners thereof They haue hardened their heart against God they doe not serue God but Mammon But their gayne shall be to their losse their mony to their destruction He that giueth his money vnto Usurie shall not dwell in the tabernacle of the Lorde nor rest vppon his holy mountayne Wee haue here no continuing Citie wee are straungers as were al our fathers before vs. If we gather riches to our selues be not rich in God he shall say vnto vs O foole this night will they fetch away thy soule from thee Then whose shall those things be which thou hast prouided Let him therefore that hath this worldes goods be as if hee had them not They are the giftes of God The Lorde giueth them and the Lorde taketh them away Settle not your hearts vpon thē As they come so wil they fade away they bee vncertaine they will deceiue you Set your desier vpon heauenly thinges seeke after the life which is to come in the lande of the liuing When wee shall see those vnspeakable ioyes wee shal perceiue that all the pleasures of this life in comparison of them were nothing Now somewhat more specially to applie the woordes of the Apostle to this present time It is now time also that wee should arise from sleepe God hath deliuered vs also from the night We may say This is the day which the Lorde hath made Let vs reioyce and be glad in it Wee may say he hath shewed his mercies towardes vs and the truth of the Lorde endureth for euer Let vs looke backe to the time late past and beholde the night of errour and ignoraunce What shall I say Where should I beginne or howe may I ende The matter is of great compasse the time I haue to speake is but shorte and I haue no delight to speake of darknes After God had deliuered the people of Israel and giuen them passage through the red sea Marie the Prophetesse sister of Aaron looked backe into Egipt There she remembred Pharao and his crueltie howe he plagued the children of God she remembred how by a mightie hande and out stretched arme hee deliuered them and wrought his wonders vpon Pharao and all the lande of Egipt She looked backe vpon the great darknes and vpon the frogges and flies and botches she behelde the waters turned into blood the killinge of the first borne of man and beast the ouerthrowe of Pharao and all his Charets in the middes of the sea And therefore she answered the men Singe yee vnto the Lorde for he hath triumphed gloriously The horse and his rider hath he ouerthrowen in the sea Euen so let vs cast backe our eies make a view of the Church Loth I am to speake of it Yet it is nedefull to say somewhat thereof that we way reioyce in our deliueraunce All thinges were done in a strang tounge the priest spake and
of our heart And as S. Basil Est spirituale os interioris hominis quo nutritur recipiēs verbū vitae quod verbū est panis qui descēdit de coelo There is a spiritual mouth of y ◠inner mā by which he is nourished by receiuing Christ y ◠word of life whiche is the bread that came frō heauē In this mystery of y ◠death of Christ his death passion is renewed to our remēbrance We are so moued to sorow for our sins which haue bin cause of his death to be thākful for y e great mercy of God whiche by this meanes wrought our redēption as if we did see him presēt before our faces hanging vpō y e crosse We know y ◠Christ hath left his sacraments to his Church that they might be helpes to lift vs vp into heauē By them we are ioyned with Christ and made partakers of his passion Next let vs consider how and after what sort we eat the body of Christ in the sacrament And here I beseech you that you may take the cōfort of the body blood of Christ to giue good eare For of mistaking this mystery grewe the first error in the Church When y ◠disciples of Christ heard Christ speake of this matter and vnderstood him not they were offended and shrounke backe and departed If we take the wordes of Christ in such meaning as they did wee shalbee deceiued and offended as they were This it is then which wee haue to consider whether the bodie of Christ goe into our mouth and our bodies as other meates or whether it be receiued spiritually as a spirituall meate and so passe into and nourishe our soule Hereof somewhat was sayde before by the way and shortly But for cleerer vnderstanding of the same we haue to weigh and declare that the eating of the body of Christ is not grosse or corporall but ghostly and spirituall as a peculiar worke of the minde The trueth hereof is founded in our Creede and is an article of our Christian faith Wee beleeue that Christ did rise againe from the dead and ascended into heauen and sitteth at the right hand of God in glorie So saith Saint Paule If yee then be risen with Christe seeke those thinges whiche are aboue where Christ sitteth at the right hād of god And again Our conuersation is in heauen from whence we also looke for the sauiour euen the Lord Iesus Christ Christ himselfe saith to his disciples It is expediēt for you that I goe away And The poore alwaies ye haue with you but me yee shall not haue alwayes So S. Peter saith Whom the heauen must conteine vntil the time that al thinges be restored which God had spoken by the mouth of al his holy prophets since the world began Whiche speeches haue occasioned the olde auncient learned Fathers to teache the people after this sort touching the body of Christ Vigilius a godlie Bishop and Martyr saith Caro Christi cū esset in terra nō erat in coelo nunc quia est in coelo non est vtique in terra The flesh of Christ when it was in earth was not in heauen and nowe because it is in Heauen doubtlesse it is not in earth Ambrose saith Seeke the things that be aboue and not the things that be vpō earth Therfore we must seeke thee neither vpō the earth nor in the earth nor according to the flesh if we list to finde thee S. August saith According to the flesh that the word receiued according to that he was borne of the Virgin according to that he was takē of the Iewes according to that he was nayled to the crosse according to that he was taken downe and lapt in a shrowde and layde in the graue and rose againe and shewed himselfe in this respect it is true that hee sayde Yee shall not euermore haue mee with you And againe hee saith Donec saeculum finiatur sursum est Dominus c. Vntill the world be ended the Lorde is aboue yet notwithstāding euen here is the truth of y e Lord. For the body wherin he rose againe must needs be in one place So Cirillus sayd Christus non poterat in carne versari cum Apostolis postquam ascēdisset ad patrē Christ could not be conuersant together with his Disciples in his flesh after he had ascended vnto his father It would bee tedious to alleadge all y t might be saide to like purpose Thus Christe and Paul Peter thus Vigilius Ambrose Augustine Cirill and al the olde Catholique fathers say and wee are taught to beleeue that Christ is not corporally in the churche but is ascended into Heauen and that hee hath giuen to his bodie immortalitie but hath not taken from the same the nature of a bodie Vigilius hauing cause to prooue this same article against Eutiches shutteth vp the matter thus Haec est fides professio catholica quam Apostolitradiderunt martyres roborauerunt fideles huc vsque custodiunt This is the Catholique faith profession which the Apostles haue deliuered the martirs haue confirmed and the faithful hitherto doe continue The body then which we eate is in Heauen aboue all Angels and Archangels and powers and principalities Our meate is in Heauen on high and we are heere belowe on the earth Howe may it be that we may reach it or taste or eate it Heere let vs imagine that there are two men in euery man and that euerie man is fleshe and spirite bodie and soule This man thus doubled must bee furnished with double senses bodily to serue the bodye and spirituall to serue the soule Hee muste haue eyes of the bodie and eyes of the soule eares of the bodye and eares of the soule Spirituall senses ars quicke sharpe and liuely They pearce anye thing bee it neuer so thicke they reache anye thing bee it neuer so farre off Christ saieth of Abraham Abraham reioyced to see my daye hee sawe it and was gladde Hee sawe it not with his bodylie eyes but with the inner eyes of the soule When we speake of the mysterie of Christe and of eating his bodie wee must shut vp and abandon all our bodily senses And as wee cannot say that wee see him with our bodily eyes or heare him with our bodilye eares or touche him with bodily feeling so likewise can we not and therefore may wee not saye wee taste him or eate him with our badylie mouth In this woorke wee must open all the inner and spirituall senses of our soule so shall wee not onely see his bodye but heare him and feele him and taste him and eate him This is the mouth and the feeling of faith By the hande of faith we reache vnto him and by the mouth of Faith we receiue his body Touching the eating of Christes bodye S. August taught the people on this wise Crede manducasti Credere in Christum hoc
damnation In this case God so loued y â— world that he gaue his onely begotten Sonne y â— whosoeuer beleeueth in him shoulde not perishe but haue life euerlasting And as Saint Paule sayeth God sent his owne Sonne in the similitude of sinful flesh and by sinne coâ—â—emned sinne in the fleshe There was no other thing in He auen or earth which woulde be taken for our ransome Therefore was the Sonne of GOD brought before the Iudge and arraigned as a Theefe and condemned and scourged and put to death his side was opened with a speare and the bloode flowed out and he sayde It is finished that is to say the price for man is nowe payed Thus beeing in the fourme of God hee thought it no robberie to bee equall with God but he made himselfe of no reputation tooke on him the fourme of a seruaunt and was made like vnto men was founde in shape as a man He humbled himself and became obedient vnto the death euen the death of the Crosse Hee gaue his bodye to bee crucified and his blood to bee shedde for our sakes There was no other sacrifice left for sinne woe worth the sinne of man that was the cause of the death of Christ What were the effects of his death What followed God hath highly exalted him and giueÌ„ him a name aboue euery name that at the name of Iesus should euery knee bowe and that euerie tongue should confesse that Iesus Christ is the Lord to the glory of God the Father God spake out of the heauens and saide This is my beloued sonne in whom I am well pleased Hee crowned him with glorie and honour hee hath not onely aduanced Christ but vs also together with him And made vs sitte together in heauenly places in Christ Iesus Hee hath made vs like to the Image of his sonne Thus hath hee made vs an acceptable people and hath renewed the face of the earth so y â— nowe hee saith not as he did to Adam thou art earth and shalt returne to earth but he saith Thou art heauen an immortall and vndefiled inheritance that fadeth not away is reserued in heauen for thee This is the effect and value of the death of Christ All these thinges are layde before vs in the holy Table if wee haue eyes to see and beholde them There may wee see the crucifiyng of his bodie and the shedding of his blood as it were in a glasse Therefore Christe sayeth doe this in remembraunce of mee in remembraunce of my benefite wrought for you in remembrance of your saluation purchased by me Saint Paul saith As often as ye shal eate this bread and drinke this cuppe ye shew the Lordes death til he come In this supper lieth a hiddeÌ„ mystery There is the horror of sinne there is y e death of our Lorde for our sinne represented howe he was wounded for our sinnes and tormented for our iniquities and ledde as a lambe to the slaughter There may we see the shame of the crosse the darkenesse ouer the worlde the earth to quake the stones to cleaue asunder the graues to open and the dead to rise These thinges may we see in the Supper this is the meaning of these holy mysteries Therefore let euery one examine him selfe and search and weigh his owne hearte whether he be the childe of GOD and a member of the bodie of Christe and so let him eate of this bread and drinke of this cuppe The sacrament of the Lordes Supper is a holie foode the seale of our Faith the assuraunce of Gods promises and a couenant betweene God and man He that doeth vn worthely thrust himselfe to this table eateth and drinketh his owne damnation When a sicke man of a weake and feeble stomacke sitteth downe to eate with them that are whole whatsoeuer he eateth or drinketh it doth increase his sicknesse To them that perish the worde of God is a sauour of death vnto death Who so disagreeth from Christ neither eateth his bread nor drinketh his blood as saith S. Augustine If any of vs come to the Sacrament of the bodie of Christ and yet make our selues the members of the Diuell wee treade Christe vnder our feete we regarde not his body crucified nor his blood shed for vs we regard not the price of our saluation wee are guiltie of his death we betraie the innocent blood we are fallen from grace and Christ hath died in vaine for vs. Let vs remember Christ was forsaken scorned buffeted crucified and left vpon the crosse he was a worme and no man a reproch among men Nature it selfe yearned and yelded at the sight hereof The whole lande grewe darke the earth did quake the sunne lost his light the powers of heauen were moued the rockes were clouen the vaile of the temple rent the thiefe repented said Lorde remember me when thou coÌ„mest into thy kingdome the centurion glorified God and said of a suretie this man was iust Where is the power of Christs death now Where is the force and power of his word By these meanes he speaketh to thee and calleth saying Beholde O man thus haue I sought thee these things I suffer for thy sake that thou shouldest eate my flesh and drinke my blood be made one with me that thou mightest come into mee and I into thee I haue made thee a member of my bodie bone of my bones and flesh of my flesh Thou that wallowest in thy sinnes thou Sodoma and Gomorrah thou childe of destruction which hast reioysed in my shame and arte not moued with the paines which I haue suffered what might I do for thy sake to saue thee that I haue not done What might I suffer and haue not endured it O be a partener of my death that thou matest haue part in my resurrection Let vs die with Christ let vs bee crucified vnto the worlde Let vs bee holy Egles and scare aboue Let vs goe vp into the great parlar and receiue of our Lorde the cup of the newe testament There let vs beholde the bodie that was crucified for vs the blood which was shead for vs. There let vs say this is the raunsom of the world this was once offered hath made perfect for euer al them that beleue this entered once into the holy place and obtained euerlasting redemption for vs this standeth alwaies in the presence of God maketh intercession for vs this is the Lambe of God that taketh away the sinnes of the world by this bodie I am now no more earth ashes by this I am now not a bondman but made free This bodie hath broken the gates of hell hath opened heauen In this are all the treasures of Gods mercie by this the prince of darkenes is cast foorth in this bodie shall he come againe to iudge the quicke and the dead Let no vncleane or filthie person no adulterer no vsurer no cruel extortioner or deuourer of Gods people offer him selfe to
al other Sacramentes be the people hereby was taught to consider of other things When the people was strong with Serpentes in the wildernesse and were swollen and heaued vp and perished in the wildernesse without hope of cure Moses erected vp a brasen serpent vppon a pole the people beheld it their anguish abated their swelling slaked and they were healed Christ was this serpent he was lifted vpon the crosse who so trusteth in him shal neuer be ashamed In certaine of their sacrifices they had a Lambe they stickte him they killed him and made sacrifice of him this Lambe was Christ the Sonne of GOD he was killed stickt and made a sweete smelling Sacrifice for our sinnes Of him sayeth God himselfe This is my beloued Sonne in whom I am well pleased Of him saith Iohn Beholde the Lambe of God which taketh away the sins of the world Of him Saint Peter speaketh among men there is none other name giuen vnder heauen whereby we must be saued In his righteousnesse onely we are receyued as righteous his blood clenseth vs from all sinne there is no other sacrifice wherewith we may be reconciled to GOD our heauenly Father all these were Allegories that is to say certaine resemblaunces and significations of secrete matters That striking of the Rocke that feeding vppon Manna that lifting vp of the Serpent that killing of the Lambe were certayne mysticall kinds of speaking And let no man thinke these things are impertinent or frō the purpose they are incident vnto the matter and grow necessarily of the things we haue to speake of When Iosuah that noble and worthy Captayne by Gods speciall conducte had past thorow the water of Iorden and taken possession in the Lande of Canaan a Land flowing with mylke and hony there to plant the people of Israel according to the promises that GOD had made them the Citizens of Hiericho that stoode in the frontiers of the Countrey rampyred their wall and placed their artillerie and appoynted them selues to resist him and to withstand his force To assault this City Iosuah practised a straunge kynd of battery He commaunded that the Arke of Gods Maiesty shoulde be carried reuerently about the Walles seuen dayes together and that the whole hoste in armour shoulde goe before it that after them shoulde followe seuen Priestes with seuen Trumpets that all the rest of the people shoulde followe after the Arke and that thus they should doe euery day once The seuenth day he encreased their labour and bade them to goe about seuen times in like order The people within laughed them to scorne to see their folly At the seuenth and last turne Iosuah commaunded them all to make a showte Straight way after so long silence they lifted vp their voyces and showted with a greate showte so many hundred thousands of men women and children the Trumpets blewe in euery corner the whole Heauen and earth was ful of their noyse and the Wall fell downe flat Here let vs consider and glorifie the power of God there was neyther mine nor ramme nor other engine nor warlike force nor worldly pollicy practised onely at this roare and sounde of Trumpets and voyces of men the rampyers were broken the walles fell downe and sunke and were made euen with the grounde the Souldiers went ouer and slewe without mercy man woman and child and cattell and whatsoeuer creature they found before them they fired the citie and consumed it and burnt it to ashes Then Ioshua sware at that time saying Cursed be the man before the Lorde whosoeuer hence foorth shall take in hande to restore this City of Hiericho let him lay the foundation thereof in the death of his eldest sonne and in the death of his youngest childe let him close vp and finishe the gates let him neuer more reioyce in the fruite of his bodie but let him liue as a manne accursed in the middes of the people let his name and memorie and all his posterity perish with him this was the tenure of Ioshuas curse Sixe hundred yeeres after in the time of the wicked King Achab one Hiel hauing no regarde to this curse set vppon to restore Hiericho and it came to passe euen as it was foresaide by Ioshua Gods curse fell vppon him he buryed his eldest sonne bee huryed his youngest sonne hee was left without comforte euen as a man that the Lorde had cursed for Gods will was that Hiericho shoulde lye waste and desolate for euer as an euerlasting remembraunce of his wrath that all people should feare to withstand his wil. This is the plaine story onely according to the letter But as touching the Allegorie or the matter which therein lyeth couered it hath a farre deeper meaning This Hiericho whereof the story speaketh was a citie in Canaan in a lowe sowre barren ground in the middest of a rotten and pestilent water by reason whereof before the same water was cured by the Prophet Elizeus the men that dranke thereof died of sundry diseases the women also became vnfruitfull This citie withstoode the people of God and laboured to keepe them from their inheritaunce that God had giuen them That Hiericho of whiche we haue nowe to consider is a spirituall power of darknesse that resteth onely in flesh and in worldy promises that withstandeth Gods people and exalteth itselfe against God For euen in this life as there is a Ierusalem so is there a Hiericho as truth hath her house so is there also a house wherein falshoode and errour dwelleth As there is a glory of the light so is there a power of darkenesse This Hiericho of falsehood and darkenesse God ouerthroweth when it seemeth good in his sight with the breath of his mouth and with the blast of his holy woorde hee doeth ouerthrow it and whosoeuer wil seek to restore it shalbe accursed Three things therfore I haue thought good by Gods sufferance to treate of 1 First how high this Hiericho is built and how strongly it is fenced and yet how easily it is ouerthrowen 2 How vainely and how miserably they loose their labour that seeke by any meanes to restore it 3 What good remedies may be deuised that this Hiericho be not restored againe Whatsoeuer my simple learning or vtterāce shalbe yet I doubt not but the very bare consideration hereof of it selfe vnto the godly must needs be comfortable They that goe down to the sea in shippes and occupy by the great waters they see the works of the lord his wōders in the deep For God is maruelous in the surges and tempestes of the Sea he is marueilous in the firmament of Heauen but much more marueilous is he in the surges and stormy Tempestes of his Church Here may we beholde the worke of his hands This is y e shop of his power of his wisdome of his light and truth and righteousnesse and patience and mercy Here may we see the children of light and the children of darknesse the
owne cause remember thy dayly reproch by the foolish man So strong is the holde of this spirituall Hiericho and so stoutely it fighteth against the Lord. Albeit Hiericho was so strong and the walles thereof seemed inuincible such as no power could pearce yet at the sound of seuen truÌ„pets and the showt of the people they fel downe flat to the ground So mightily did God in such weake meanes shew foorth his wonderfull and fatherly care to woorke the râ—st and peace of his people Pharao had Israel euen in his mouth as a pray the Sea was before them and the hilles on eche side they were vnarmed he had the power and all the pollicie of his countrie it seemed vnpossible they shoulde euer bee able to escape that daunger but marke the turning of Gods mighty hande sodainly the Sea opened Israel passed through the middes of it as vppon dry land Pharao followed after and was swallowed and drowned with all his men Israel looked back and sawe the marueilous workes of God howe it was now perfourmed which God had sayd vnto Pharao Thou shalt perish from the earth and in deede for this cause haue I appointed thee to shew my power in thee and to declare my name throughout all the world Therfore they reioyced in God and feared him and made him sacrifice Nabuchodonosor when he fell vpon Iurie made the whole countrie to shake with the terrour of his name Hee was like to a mightye great tree whose height reached to the heauens and the fight thereof through all the world yet sodainly was this mightie tree hewen downe as the holy one that came downe from heauen had said Hew downe the tree destroye it Nabuchodonosor was driuen froÌ„ men and had his dwelling with the beasts of the field did eate grasse fodder as the oxen seuen yers til his heares were growne as Eagles feathers his nailes like birds clawes The power of Senacherib was terrible y â— people of Israel were not able to withstande it hee did glory in the pride therof he said no god was able to deliuer Ierusalem nor to saue it out of his hands yet sodenly the Angel of the lord in one night smote in the campe of Asshur an hundred fourescore and fiue thousande of his men he fled away with the rest was slayne by his sounes and the people of God left at libertie Though Babylon said she should neuer mourn nor feele any heauenes yet an Angell came downe from heauen and cried out mightily with a loude voyce saying It is fallen it is fallen Babylon the great citie and is become the habitation of Deuils and the hold of al foule spirits and a cage of euery vnclean hateful bird It were an infinite labour and yet very comfortable to consider how marueilously God in the old times hath ouerthrowne his enemies and deliuered his poore seruants Dauid to saue his life was faine to run froÌ„ king Saul and remained in a mountaine in the wildernes of Ziph Saul sought him euery day but God deliuered hym not into his hand Dauid was not only w tout ayde or hope of ayde but also without sustenaunce looked when he should be taken thought it not possible to escape for Saul his men compassed Dauid his men round about to take theÌ„ But there came a messenger to Saul saying hast thee and come for the Philistims haue inuaded thy Land Wherfore Saul returned from pursuinge Dauid and thus poore Dauid was deliuered God is a helper in due season he commeth with aide when things are desperate hee helpeth when there is no hope of help els where the counsels attempts policies of the wicked are in vaine He that dwelleth in the heauens shal laugh theÌ„ to scorn The prophet Dauid found himselfe disquieted at the worldly prosperity of the wicked saith As for mee my feete were almost gone my steps had welneere slipt for I fretted at the foolish wheÌ„ I saw the prosperitie of the wicked c. theÌ„ thought I to know this but it was to painful for me vntil I went vp into y â— Sanctuary of God theÌ„ vnderstoode I their end Surely thou hast set them in slipperie places castest theÌ„ downe into desolation How sodenly are thei destroied perished coÌ„sumed As for me it is good to draw nere vnto god therfore haue I put my trust in y â— Lord god that I may declare al thy workes A King is strong a woman is stronge and wine is stronge but trueth dooth abyde and is stronge for euer Truth is great and strongest Whither may a man go from the spirit of the lord or whither may a maÌ„ fly from his preseÌ„ce If he ascend vp into heauen the lord is there or if he descende into hell the Lorde is there also The face of the Lord is vpon them y t doo euill When they shal say peace and safetie then shal come vpon them sodaine destruction Let no man be deceiued and think that these thinges are wrought by the power of starres or by the pleasure of princes it is God that ruleth the world and not the starres It was not Ioshuah that ouerturned the walles of Hiericho nor the crie of the people sounde of the trumpets It was neither Constantinus nor Iouinian nor Valentinian nor Theodosius that planted the Gospel and changed the heartes of the people These were vertuous and godly Emperours yet those changes were not made by their power but it was God which sent forth his spirite and renewed the face of the earth Christe Iesus the sonne of righteousnesse had looked vpon them The morninge starre from an high had risen ouer them Good princes and good rulers are the good instrumeÌ„ts by whom God setteth foorth his glory their hearts be in the handes of God hee â—endeth them and enclineth them to his purpose but the trueth of the Gospel is not planted and setled in our hearts neither by the wyll of man nor by the authority of princes No creature can claime part of this glory this glory belongeth vnto God but vnto vs and to our fathers to our kinges and to our prophets the confusioÌ„ of our faces This is the Lords doing and it is maruelous in our eies This is y e day which the lord hath made let vs reioyce be glad in it This is a chaÌ„ge wrought not by the Starres but by the righte hand of the most high The soÌ„nes of God euen they which beleeue in him ar borne not of blood nor of the wil of flesh nor of y e wil of man but of god as by the Prophet Ezechiel God himself declareth A new heart wil I giue you a new sprit wil I put within you I wil put my sprit within you cause you to walk in my statuts And by y e prophet Ieremy I wil put my law in their inward parts write it in their harts
despise his calling let him not speake to vs in vain let vs no longer say it is not yet time to build vp the Lords house God hath raised vp vnto vs a most vertuous noble Lady that hath already set labourers a woorke begun the building Let vs remember that the Chaldees when they came to Ierusalem neuer strayned curtesie or sayde It is not yet time to pul down the house of God they layd handes on it spoyled it they burnt it without mercy euen vnto the grounde Let vs not in Gods cause bee more negligent then our enemies were against God Let euery man say with himselfe It is Gods temple that must be built vp it is the heauenly Hierusalem it is the arke of the Lord it is the Lords busines that I haue in hand accursed be he that doth the Lordes busines vnfaithfully And you my Lordes forasmuch as God hath planted you in chiefest honour and made you the greatest ouerseers of his worke I beseech you euen for his sake when you see your owne houses so furnished as is meete for your estates remember the poore house of God When you see your men waiting attending at your Tables remember howe fewe there bee to wayte vppon Christ at his table When you coÌ„sider that your owne houses cannot bee mainteyned without prouision remember there bee prouision made for the house of God Let y e zeale of Gods owne house rauish and deuour our hearts let vs build vp the cabernacle of the most holy and dreadful and euer liuing God so will God dwell and abide with vs and be glorified in the middest amongst vs. And thou most mercifull father deale fauourably with Sion that wee may see the walles of thy Hierusalem restored For now is the time of thy mercy come vpon vs now is the time And as thou hast begun this worke in vs in these our daies so vouchsafe to blesse the same that it may endure and continue for euer that al the world may know thee the onely true and liuing God and thy Sonne Iesus Christe whose Gospell thou hast reuiued amongst vs. To whom with thee and the holy Ghost be al honour and glory world without end Amen Psalme 69. The zeale of thine house hath eaten me CErtaine learned wise men of old time that had no vnderstaÌ„ding or sauour of god when they considered with themselues to what end and purpose mankinde was create set in this worlde after they had driuen the matter as farre as they might by naturall knowledge at length they concluded some that man was made to knowe the properties and qualities the conuenience or difference of natural thinges either in the aire or in the water or in the earth or vnder y e earth Some other that man was made to consider and behold the Sunne and Moone the starres the course and reuolutions of the Heauens And so they iudged that man which eyther had most aboundance of naturall reason or behelde and considered the heauens best to be most perfect of all others and that he came neerest to the end of his creation Thus sayde they as men without feeling of God onely endued with the light of nature But as God himselfe declareth who fashioned vs and made vs and knoweth vs best the very true ende why man was made was to knowe and to honour God Therefore who so knoweth him best honoreth him with most reuerence he is most perfect hee commeth neerest the end of his creation When Salomon had described the deceyuable vanities of the worlde and saide Vanity of vanities vanitie of vanities al is vanity wheÌ„ hee had concluded by longe discourse that riches empire honour pleasures knowledge and whatsoeuer els vnder the Sunne is but vanitie hee knieteth vp the matter with these woordes Feare GOD and keepe his commaundementes for this is the whole duetie of men That is this is trueth and no vanity this is our perfection to this ende are wee made not to liue in eating and drinking not to passe our time in pleasure follies not to heape vp those thinges which are daylye taken from vs or from whiche wee are daylye taken awaye but that in our woordes in our life in our bodye and in our soule wee doe seruice vnto God that wee looke aboue the Sunne and Moone and all the Heauens that we become the Temples of the holye Ghoste that the holy spirite of GOD may dwell in vs and make vs fitte instrumentes of the glorye of God Therfore God gaue vs his holy word hath continued it from the beginning of the worlde vntill this daye notwithstanding the Philosophers and learned men in all ages who scorned it out as the worde of fâ—llie for so it seemeth to them that perish Notwithstanding the wicked Princes and Tyrants and high â—omers of the worlde who consumed and burnt it as false and wicked or seâ—â—tious doctrine notwithstanding the whole worlde and 〈◊〉 of darkenes 〈◊〉 euer bent against it yet hath he wonderfully coÌ„tinued and perserued it without losse of one letter vntil this day that we might haue whereby truly to know him the true and onely God and his sonne Iesus Christ whom he sent Therfore haue we Temples and Churches places to resorte vnto altogether to honour to worship and to acknowledge him to be our god to ioyne our hearts and voyces together and to call vpon his holy name In suche places God hath at all times vsed to open his maiesty and to shew his power In such places God hath made vs a special promise to heare our prayer when soeuer we call vpon him Therefore are they called the dwelling place and house of GOD. In such places al godly men euermore set their greatest pleasure and thought themselues miserable when they were seciuded or put off from the same as the Prophete and â—oiy prince Dauid Laetatus sum in his quae â—icta sunt 〈◊〉 in domum Domini ibimus O saith that holye man my hart reioyced within my body wheÌ„ my fellowes called vpon me and said Let vs go into the house of the Lord. Againe I am in loue with the beauty of thy house And again O how beautiful is thy tabernacle O Lord O thou y â— God of hosts my heart longeth fainteth to come within thy courts His spirits were rauished with the sight maiesty of the tabernacle not for y â— the place it selfe at y â— time was so beautiful for in Dauids time it was almost rotten ruinous a homely thing to behold nothing in comparison to that teÌ„ple that afterward was built by Salomon But therein stood the shew worthines of that holy place y â— Gods trueth and lawe was opened and proclaimed in it and the sacraments and ceremonies so vsed in such forme and order as God had commanded them to be vsed the people receiued them obediently and liued thereafter Therfore when the tabernacle was restored when the Arke was fet
that followeth mee shall not walke in darkenesse but shall haue the light of life So spake Almightie GOD to his people Take heede that you doe as the Lorde your GOD hath commaunded you turne not aside to the right hande nor to the lefte Thou shalt not doe the thing that seemeth right in thine owne eyes Thou shalte not followe the zeale of thine owne heart Thinke that thou maist be deceiued dispose thy selfe to hearken to the voyce of the Lord whatsoeuer he shall commaund thee that onely shalt thou doe For my thoughts are not your thoughtes neither are your wayes my wayes saith the Lord For as the heauens are higher thē the earth so are my waies higher thē yourwaies my thoughts aboue your thoughts The will of y e Lord is the only measure whereby all trueth must be tryed Heereunto the Prophet Dauid humbleth himselfe and speaketh vnto GOD in this manner Lighten mine eies O lord O teach me to do thy wil teach me to follow it to practise it Hereof S. Paul speaketh Vnderstand what the will of the Lord is Leaue the pretence of zeale leaue the deuotion of your owne heart rest not vppon the will of your forefathers nor of flesh blood Learne to feele and taste the will of God it is good and gracious and merciful thereby direct your steppes therein shall you finde the possession of life We were drowned in darkenesse sayth the Apostle yet thought we had the light I my selfe saith hee was a blasphemer and did persecute the Church of God I followed the way of my fathers I had a great zeale and thought I did well but the way wherein I walked was slippery the light was darkenesse I delighted in vanitie and had pleasure in leasings I was blinde yet perceiued it not and therefore was my blindenesse and miserie so muche the more But now is our Saluation come neere vnto vs our bodies are made the Temples of God and his spirit dwelleth within vs. We haue the woorde of life put both in our mouth and in our heart the kingdome of God is in the middes amongst vs. The Sonne of God calleth vnto vs Come vnto me al ye that trauel and be heauily laden and I wil refresh you S Iohn saith We haue looked vpon and our hands haue handeled the worde of life And againe The word was made flesh and dwelt among vs and we saw the glory thereof as the glory of the only begotten sonne of the Father full of grace and of trueth So neere is the Lorde to them that seeke him So neere vnto vs is our saluation When Dauid heard the voyce of the Lorde he awaked and rose vp hee gaue thankes vnto God and powred out his heart before him saying O Lorde our Lorde howe wonderfull is thy Name in all the worlde And againe Prayse the Lorde O my soule and all that is within mee praise his holie Name When the Apostles hearde this voyce of the Lorde they were awaked they forsooke all they had they tooke vp their Crosse and went ouer all the worlde preaching the Gospell of saluation When Paul heard the voyce of Christ from heauen aboue he fell flat on the earth and being astonied sayde Lord what wilt thou that I do I am thy seruaunt and the sonne of thy handemayde make me to doe that thou commandest me to doe Then coulde neither life nor death nor Angels nor Principalities nor Powers nor thinges present nor thinges to come nor height nor depthe nor any other Creature separate Paule from the loue of God whiche is in Christ Iesus our Lorde then hee esteemed not to knowe anye thinge sauing Iesus Christ and him crucified He brake his sleepe rose vp and went forwarde In like manner the Prophet Esay stirreth vp Hierusalem Arise be bright for the light is come and the glorie of the Lorde is risen vppon thee Knowe thy time and the day of thy visitation awake thou that sleepest and stande vp from the dead for the Sonne of God hath shined ouer thee The Apostle therfore saith It is nowe time that wee shoulde arise from sleepe We are the children of God we are the children of the trueth we are the sonnes of the Prophets we are they whom GOD hath chosen out of the worlde Whosoeuer putteth his hande to the plough and looketh backe is vnmeete for the kingdome of heauen These thinges are sent for our vnderstanding GOD hath giuen his worde vnto vs. We haue seene the workes of God the doumbe to speake the deafe to heare the blynde to see the lame to goe the dead to rise and come out of their graues the Sunne to be darkened the earth to quake rockes to rent and the Diuell to confesse the Sonne of God for he was forced to say Thou art Christ the Sonne of God Nowe doth the kingdome of heauen suffer violence The night is passed the daye is at hande we haue slumbered enough in ignoraunce it is nowe time we knowe the blessinges which GOD hath bestowed vppon vs it is time wee shoulde be thankefull and awake out of the sleepe of forgetfulnesse that wee humble our selues vnder the mighty hande of God and dreame no more of our owne strength our conscience is charged we cannot pleade ignoraunce it is time that we rise the mercie of God the aboundaunce of his blessing the feare of his iudgement the regarde of our saluation so requireth Let vs cast away the workes of darkenesse they bee vnfruitefull lothesome and horrible They darken the hearte and blinde the conscience hee that doeth them shall bee cast into vtter darkenesse Let vs bee afrayde let vs be ashamed hereof such things are not fit for the children of light Let vs put on the armour of light God hath chosen vs to bee his Souldiers and hath called vs foorth into the fielde Our fight is not against fleshe and blood but against the Diuell the Prince of this worlde and the Father of darkenesse hee rampeth like a Lyon and lyeth in waite and seeketh whom hee may deuour All the vanities of this life our bodies our owne heartes conspire against vs the fight is terrible the daunger great Let vs not be vnprouided let vs not stande open to the stroke of the enimie Let vs take vnto vs the whole armour of God let our loyues be girded with beritie let vs put on the shielde of Faith the brestplate of righteousnesse the sworde of the spirit the helmet of saluation These bee the weapons of righteousnesse these be the armour of light Let vs not feare to declare the truth though thereby wee shoulde daunger our life Let vs bee faithfull vnto the ende let it appeare that the weapons of our warfare are not carnall but mighty through God to cast downe holdes and imaginations and euery hie thing that is exalted against God so shal our armour be complete so shall we shewe glorious in the fielde and be terrible to the enimie
wee pray together and vnderstande what we pray This was the order of the Primitiue Churche this was the order of the Apostles of Christe If wee compare this with the former wee shall soone see the difference betweene light and darknesse The kingdome of God nowe suffereth violence The sounde of the Gospell hath gone ouer all the worlde and the whole worlde is awaked therewith and draweth to it The sunne is risen the day is open God hath made his kingdome woonderfull among vs. It is nowe time nowe is it time that wee shoulde arise from sleepe for nowe is our saluation neere Nowe it is in our mouth wee can speake of it GOD graunt it may bee neerer vs euen in our heartes The night is past GOD graunt it be past for euer that we be neuer againe throwen into the darkenesse of death that the worde of life the trueth of Christ be neuer againe taken from vs. And it shall neuer be taken away if wee bee thankefull Unkindenesse can neuer scape vnplagued Let vs wake let vs wake our sleepe is deadly Let vs pray to GOD to awake vs hee is able to rayse the dead Our Sauiour saith The houre shall come when the dead shall heare the voyce of the Sonne of God and they that heare it shall liue Lazarus was dead yet hee hearde the voyce of Christe and rose vp agayne and came abroade Let vs put on Iesus Christ let it appeare vpon vs that we weare him let vs not be ashamed of his Gospell it is the power of God to saluation If we be ashamed of him and of his wordes hee will be also ashamed of vs when he commeth in the glorie of his father with the holy Angels Let vs cast away the workes of darkenesse and all doctrines of superstition and ignorance Let vs beholde the troubles and miseries of other countries Heauen and earth our brethren the care of our saluation the Sonne of God himselfe put vs in minde that it is nowe time Whiles we haue time let vs doe good let vs seeke God whiles hee may bee founde The Lorde wayteth when hee may shewe his mercies Let vs turne vnto him with an vpright heart So shall he turne to vs so shal we walke as the children of light so shall wee shine as the sunne in the kingdome of our Father so shall God bee our God and will abide with vs for euer And thou O most mercifull Father wee beseeche thee for thy mercie sake continue thy grace and fauour towardes vs let the sunne of thy Gospell neuer goe downe out of our heartes let thy trueth abide and be stablished among vs for euer Helpe our vnbeliefe encreace our faith giue vs heartes to consider the time of our visitation Apparrell vs throughly with Christ that hee may liue in vs and so thy Name may bee glorified in vs in the sight of al the world Amen FINIS ¶ Ornatissimo viro Thomae Randolpho armigero serenissimo ad Scotos Legato integerrimo QVis te iunxit amor docto Randolphe Iuello Oxonia exilium musa laborque notant Et quod ad exequias defuncti ducere plectrum Triste Buchananos Patritiosque facis Quis tibi gratus erit pro tali munere certè Auctior hoc studio gratia facta tua est Nec nihil ex illo referes Sacra signa redemptor Essent vt fidei tessera fida dedit Haec tuus exposuit sanctè tibi dedico ne sit Tam rarae fidei tessera nulla piae Tuae dignitatis studiosus Iohan. Garbrandus ⧠A treatise of the Sacraments gathered out of certaine Sermons which the Reuerend Father in God Bishop Iewel preached at Salisburie I Haue opened vnto you y â— contents of the Lordes prayer shewed you vpon whom wee ought to call what to aske and y â— articles of our ChristiaÌ„ faith in God y e father y â— sonn the holy Ghost of y e church of remission of sins of the resurrection of life euerlasting c. And I haue opened vnto you the ten commandements in them what our duetie is towards God towards our Prince and magistrates towards our pareÌ„ts towards our neighbour towards our selues Al this haue I done simply plainly without al shewe of learning that it might the better sinke into our heartes Nowe I thinke good to speake of the Sacraments of the Church that al you may know what they are because you are all partakers of the holy sacraments Christ hath ordeined them that by them hee might set before our eyes the mysteries of our saluation and might more strongly confirme the faith which wee haue in his blood might seale his grace in our hearts As Princes seales confirme and warrant their deedes and charâ—ers so doe the Sacramentes witnesse vnto our conscience that Gods promises are true and shall continue for euer Thus doeth God make knowen his secret purpose to his Church first he declareth his mercie by his worde then he sealeth it and assureth it by his sacraments In the word we haue his promises in the sacraments we see them It woulde require a long time if I should vtter that might be saide in this matter especially in laying open such errours and abuses as haue crept into the Church But I wil haue regard to this place and so frame my speech that the meanest simplest may reape profite thereby That you may the better remember it I wil keepe this order I wil shewe you what a Sacrament is Secondly who hath ordained them thirdly wherfore they were ordained and what they worke in vs fourthly how many there are and then I will briefly speake of euery of them A Sacrament is an outwarde and visible signe whereby GOD sealeth vp his grace in our heartes to the confirmation of our Faith Saint Augustine saith Sacramentum est inuisibilis gratiae visibile signum A SacrameÌ„t is a visible signe of grace inuisible And y t wee may the better vnderstand him hee telleth vs what thing we should call a signe A signe is a thing that besides the sight itself which it offreth to the seÌ„ses causeth of itself some other certaine thing to come to knowledge In Baptisme the water is the signe and the thing signified is the grace of God Wee see the water but the grace of God is inuisible we cannot see it Moreouer he saith Signa cum ad res diuinas adhibentur Sacramenta vocantur Signes wheÌ„ thei be applied to godly things be called sacramentes The signification and substance of the sacrament is to shew vs how we are washed with the passion of Christ and how we are fedde with the body of Christ And againe If Sacraments had not a certain likenes and representatioÌ„ of the things wherof they be sacraments then indeed they were no sacrameÌ„ts And because of this likenesse whiche they haue with the things they represent they be ofttimes termed by the names of the things themselues Therefore after a
est maÌ„ducare panem viuum Beleeue in Christ and thou hast eaten Christ For beleeuing in Christ is the eating of the bread of life Beleue y â— he is that Lambe of God that taketh away the sins of the world Beleeue that there is no other name giuen vnto men wherein we shall be saued but y t name of Iesus Christ Beleeue that he hath payed the raunsome for the sinnes of the whole worlde Beleeue that he hath made peace betweene God and man Beleeue that it is hee which hath reconciled all thinges by his blood Here is nothing to be done by the mouth of the body Whosoeuer thus beleeueth hee eateth hee drinketh him Clemens saith Hoc est bibere sanguinem Iesu participeÌ„ esse incorruptionis eius This is y â— drinking of the blood of Iesus to be made partaker of his immortality Tertul. saith He must be receiued in cause of life hee must be deuoured by hearing he must bee chewed by vnderstaÌ„ding he must be digested by Faith Thus did Christ himselfe teache his disciples to vnderstaÌ„d him The words which I speake are spirit life S. Ierom therfore saith QuaÌ„do audimus sermoneÌ„ domini caro Christi saÌ„guis eius in aures nostras infunditur WheÌ„ we heare the worde of God the flesh of Christ and his blood is powred into our eares The Patriarkes Prophets and people of God which liued before the birth of Christ did by faith eate his flesh drinke his blood S. Paul saith They did al eat the same spiritual meat and did al drink of the same spiritual drink Whosoeuer beleeued in Christ they were nourished by him then as we are now They did not see Christ he was not yet borne he had not yet a naturall body yet did they eate his bodie he had not yet any blood yet did they drinke his blood They beleeued that it was he in whom the promises should be fulfilled that he shoulde be that blessed seede in whom al nations should be blessed Thus they beleeued thus they receiued and did eate his body But say some the fathers of the olde lawe were in darkenes in a shadow a figure it was meete they should receiue the Sacrament spiritually or the body of our Lord spiritually but al otherwise with vs vnto whose benefite y t sacraments of the new Testament work y â— thing it selfe that they signifie so that we receiue Christ really bodily and with the mouth of our bodies S. Paule telleth vs the fathers of the old lawe did eate the same spirituall meate that is to say the same Christe that wee eate So sayeth S. Augustine Sacramenta illa fuerunt in signis diuersa in rebus quae significabantur paria These things were Sacramentes in the outward tokens diuers but in the things signified all one with ours Likewise sayeth Leo Mysteria pro temporum ratione variata sunt quum fides qua vâ—uimus nulla fuerit aetate diuersa The Sacramentes are altered according to the diuersitie of times but the faith whereby wee liue was euer in all ages one If they did eate the same meate if the things that is the matter of their Sacramentes were all one with ours if their faith was al one with our faith what difference is there between their and our eating As they did eate Christ by faith and not by the mouth of the bodie so we eate Christ by faith and not by the mouth of our bodie To make this somewhat more euident let vs take the iudgement of the Fathers They teache vs plainely that the spirituall eating of Christes bodie by faith is the true eatinge and that wee doe not grossely fleshely really or naturally eate him in the Sacrament Saint Cyprian sayeth the bodie of Christe est cibus mentis non ventris It is meate for the mynde not for the belly Not for the teeth to chewe but for the soule to beleeue Cyrillus sayeth Sacramentum nostrum hominis maÌ„ducationem non asserit mentes credentium ad Grassas cogitationes irreligiose inducens Our Sacrament auoucheth not the eating of a man leading the mindes of the faithfull in vngodly maner to grosse or fleshly cogitations Athanasius saith Quot hominibus suffecisset corpus eius c. Vnto how many men could Christs body haue sufficed that he shoulde bee the foode of all the worlde Therefore hee made mention of his ascension into heauen that he might withdrawe them from corporall and fleshly vnderstandyng What thinge may bee spoken more playnelye It were vnpossible his naturall body naturallye receiued mighte suffice all the worlde to let them see hee had no suche meanyng he speaketh of his goyng vp into heauen Spiritually then hee is receiued of euerie one and is digested and becommeth the nourishment of al the worlde S Augustine expounding these words of Christ Who so eateth of this bread shall not die saith thus Quod pertinet ad virtutem sacrameÌ„ti non quod pertinet ad visibilile sacramentum Qui maÌ„ducat intus noÌ„ foris qui manducat in corde non qui premit dente That pertaineth to y â— vertu effect of the sacrament not y t pertai neth to the visible sacrameÌ„t He that eateth inwardly not he y t eateth outwardly that eateth with his heart not that bruseth the sacrameÌ„t with his tooth Thus is Christs bodie receiued as these holy fathers say not to the filling our contentation of the body not with mouth or tooth but with spirite and faith vnto the holinesse and sanctification of the minde After this sort wee eate his fleshe and drinke his blood Therefore wicked men and suche as beleeue not receiue not the bodie of Christe they haue no portion in it So saith Orig Est cibus verus quem nemo malus potest edere c. The bodie of Christ is the true food which no euil man can eate For if the euil man coulde eate the body of our Lord it should not be writteÌ„ he that eateth this bread shal liue for euer Ambrose saith HuÌ„c panem qui maÌ„ducauerit non esuriet est esca saÌ„ctorum non morietur morte peccatoris quia remissio peccatorum est Hee that eateth this bread shal not hunger it is the food of those that are holy He shal not die y e death of a sinner because it is the remission of sins S. Aug. saith Qui discordat a Christo nec panem eius maÌ„ducat nec saÌ„guineÌ„ bibit c. Who so disagreeth from Christ neither eateth his bread nor drinketh his blood although he daily receiue the sacrameÌ„t of so great a thing without difference to the iudgement of his presumption And againe Qui in me non manet c. He that abideth not in mee and in whom I doe not abyde let him not say or thinke that hee eyther eateth my bodie or drinketh my blood And againe Caecus interius panem Christumnon videt Et beatus
crucified and his blood shed for the remission of sinnes that if wee beleeue in Christ wee are through the promise of GOD so certainely nourished in our soules to euerlasting life by the passiō of Christ Iesus our Sauiour as our bodies are truely nourished w t the creaturs of bread wine Thus Paul was brought vp at the feete of Gamaliel and instructed according to the perfect maner of the law of the fathers Thus Timothie was brought vp to knowe the holy Scripturs of a childe How are we become so superstitious Why haue we bene so delited in darkenes why is it so harde a matter to remoue vs from the errours wherein wee haue liued Why had wee rather fal downe before dombe things and worship them continue still in ignorance rather then harken vnto the worde of God Why haue we plaied y t parte of the Iewes cried Crucifige vpon our deare frendes and kinsmen vpon those whome we coulde not iustly accuse of any crime who offended vs no wayes but in that they did poynt vs to Christ and called vs to seek saluation onely in him Hereof there cannot any better cause be yeelded then this that wee were ignorantly bred vp without knowledge of God without vnderstanding of his worde The wise man saith Teach a childe the trade of his way and when he is olde hee shal not depart from it And againe Who so awaketh vnto wisedome betimes shall haue no great trauel for he shal find her sittīg at his dores Therefore wicked rulers as Iulianus Licinius Maximinus and such others haue forbiddē that children should be brought vp in the knowledge of God They taught them to blaspheme Christ and holy men and to speake yll of them before they knewe them But let vs looke vpon our children as vpon the great blessings of god They are the Lords vessels ordained to honour let vs keepe thē cleane they are christs lambes and sheepe of his flocke let vs leade them foorth into wholsome pasture They are the seede plot of heauen let vs water them that god may giue the encrease their angels behold y e face of God let vs not offende them they are the temples tabernacles of the holy ghost let vs not suffer y e foule spirit to possesse thē dwell within them God saith your children are my childrē They are the sonnes of God They are borne a new are wel shapen in beautiful proportiō make thē not mōsters He is a mōster whosoeuer knoweth not God By you they are borne into the world be careful also that by your meanes they may be begotten vnto God you are careful to traine thē in nourture and comely behauiour of the bodye seeke also to fashiō their mindes vnto godlines You haue brought them to the fountaine of baptisme to receiue the marke of Christ bring them vp in knowledge watch ouer them that they be not lost So shal they be confirmed and wyll keepe the promise they haue made wil growe vnto perfite age in Christ Of mariage I shall neede say y e lesse the matter is so knowne cōmon This felowship was first ordeined by God himselfe in paradise God himself said It is not good that man shoulde be himselfe alone I wil make him an helper meete for him God which fashioned man and breathed in him the breath of life knoweth his very heart raines said it is not good it is not fit that man should be hymselfe alone Although man were in Paradise although he were in the perfection of vertue yet saith God he hath neede of a helper Christ disdayned not to be at a mariage he honoured it both by his presence by y e working of a miracle S. Paul saith Mariage is honorable in al men the bed vndefiled In al men sayth hee in the Patriarkes in the Prophets in the Apostles in Martyrs in Byshops That al the Apostles S. Iohn onely excepted were maried appeareth by Ignatius Clemens Eusebius Spiridiō was a maried Bishop yet he was therby nothing hindred nether to discharge his dutie nor to any other godly purpose Tertullian was a Priest and married as appeareth by his owne Booke written to his wyfe Gregorie S. Basils brother was Bishop of Nyssa yet married Another Gregorie was Byshop of Nazianzū yet maried neuertheles a faithful seruāt steward of y e mysteries of God Hilarie was Bishop of Poitiers yet married All these were holy and Godly and chaste in bedy and in spirit and yet were married Gregorie Nazianzene saith Mariage is worthy of praise for y e quietnes and contentation that is in it And Clemens Alexandrinus saith As well mariage as also chastity haue their peculier offices pertaining to God Chrysost saith marriage is voide of fault and is no hindrance to vertue Againe So precious a thing is matrimonie that with the same thou maiest be promoted euen to a Bishops chaire What are they then that call mariage vncleanes filthines a worke of the flesh that say it defileth a man therefore Gods ministers may not be maried How can they thus speake that haue any knowledge of y t which God hath spoken May we not worthily say vnto such despisers of lawfull matrimonie y t which S. Bernard in like case said Fingunt se amore castitatis ista dicere cum ea magis causa turpitudinis fouendae multiplicandae adinuenerint They Beare vs in hande that they speake these things for loue of chastitie where as in deede they haue deuised the same to the ende to nourish to increse their filthines Or as Augustine sometime said to y e Manichees Non cōcubitum sed vt ab Apostolo longe antè dictum est vere nuptias prohibetis Ye forbid not copulatiō but as it was lōg ago forespoken by the Apostle in deede yee forbid verye marriage If you marke these fewe wordes which I deliuered it wyll easely appeare how reuerent an accompte is to bee made of that state of lyfe For if you regarde the necessitie thereof God founde it good to giue man a wyfe if the antiquitie it was ordained in the beginning of the worlde if the place in Paradise if the time in the innocencie of man If you regarde any thing the rather because of him that ordeined it God was the authour of marriage euen God which made heauen and earth and which is the father of our Lorde Iesus Christ If you seeke the allowance Christe approued it by his birth in marriage and by his presence at marriage if the dignitie it is honourable if among whome in all men of all estates of all callinges in Prince in subiect in minister in Priest and in people It is honourable in Prophetes honourable in Apostles in Martirs in Bishops Marriage is honourable in all men but whoremongers and adulterers God wil iudge Their portion shalbe with the infidels they shal bee cast into vtter