complaint wée are accompted as shéepe to the slaughter As if they had sayd Wée are otherwise dealt with then the Fathers in the olde time were dealt withal vnto whom God séemed to beare great fauour when as hée enriched them fought for thē gaue them the victorie and with excellent names and titles made them famous and honourable we say they are nowe otherwise dealt with for wée are deliuered vnto the enemies as shéepe to be slaine as vnto whom they may doe what pleaseth them death hangeth all the day long ouer our heads and we are neuer in securitie but yet herein we are comforted that we are not in this perill as men that suffer for euill doing but For thy sake that is for Religion and godlinesse 22 Wherby also we are admonished that paines punishments and death make not Martirs but the cause For otherwise many suffer many grieuous things and yet are not martyrs nor confessors If punishments mke martyrs then the Papists at this day might truely boast of Martyrdome when for their traitrous deserts to their Prince and Countrey they are rightly executed And some Sectaries Scismatickes which would faine be reputed Confessors might then haue some iust colour to complaine of persecution when they are by Ecclesiastical censures iustly punished But these are such Martirs and Confessors of whom S. Augustine writing to Boniface de correctione Donatistatum and in many other places complaineth saying that in his time ther were Circumcellions a furious kind of men which if they could finde none that would kill them would often times breake their owne neckes headlong and would slay themselues These men sayth hée must not be counted martirs These are not shéep but Goates these are not led against their wils but runne headlong through ambition and proud conceit These Rammes follow not the example of Christ of whom it is written that when he was led like a sheepe vnto death yet did he not open his mouth for these open their mouthes too too wide vttering blasphemies against Magistrates These haue forgotten the sentence of the Apostle If I shall deliuer my body to bee burnt 1. Cor. 13. and haue no charitie it profiteth mee nothing Therefore Martyrs and confessors beside the goodnesse of the cause must be méeke patient and charitable 23 Wherefore wée hauing a good cause ought with patience and méekenesse be ready prepared when trial shal be to suffer persecution and tribulation after the example of the holy Martirs of olde time because the crosse alwayes followeth them which wil liue godly in Christ Iesus Then hee who hath promised vs that neither in fire water no nor yet in the shadowe of death hée wil bée from vs but wil bée our buckler defender and shield faithfully wil performe the same in such wise that no temptation shal so assayle vs but that he wil giue vs a ioyfull end and deliuerance 24 The holy Ghost hath caused many histories to bée kept in writing for vs that liue now in the latter age of the worlde to this end that we should not onely beholde in them the fiery raging of the world from the beginning against the people of God and how stoutly they withstood and ouercame by faithful patience the mallice thereof but also by reading of them wee should in our like troubles learne like patience receiue the same comfort and béeing throughly tryed conceiue a sure hope of the same victorie which they after many and sundry trials did win whereof we shal not be disappointed if we to the end striue lawfully If it be too hard and aboue your capacity to behold al the hystories examples propounded in the scriptures and the chronicles of Christs Church with such consideration that you may espye and behold in them the order of Gods working with his Church in al ages and if you doe not vnderstand in diligent perusing thē that the end and issue was euer ioyful and glorious victorie and deliuerance wherwith to comfort your selues in the middest of miseries take into your handes the comfortable historie of king Dauid marke his whole life from that time hée was taken from his Fathers shéepe vntil his death beholde in him your selues whensoeuer you shal be afflicted with any kinde of Crosse 25 After that the Lorde had found out Dauid a man after his owne mind and appointed him king ouer his people who labored worthily to deliuer defend Gods people from their enemies the Idolaters that dwelt neare about him he did not grant vnto him such quietnesse neither to his people but that he was in continual troubles and no smal dangers during the life of Saule and also after Saules death the Idolators and also Saules friendes séeking al the waies that might be to depose him from his kingdome 26 And not onely was hée thus vexed with his forraine enemies but also most grieuously of all other by those of his household who should haue béene his most deare friends his owne natural sonne Absolom his most priuie Counsailers 2. Sam. 15 the nobilitie of his realme the most part of his subiects Absalom pretending to his father Dauid a great holinesse as the maner of hipocrites is desired to haue leaue to goe into Hebron there to sacrifice for the performance of a vow which he had made in the time of his being in Siria but his meaning was to obtaine the kingdome from his Father and to stirre all Israel against him which hée brought to passe Dauid was banished and pursued vnto the death by his own sonne who wrought so much villany against his owne Father that he did not forbear in the despight of him to misuse his Fathers wiues in the sight of all the people How grieuous and dangerous this suddain change was to Dauid and to the godly people which were but a few in respect of the great number of the malicious Hipocrites which followed Absolom it appeareth plainly in the story you may easily consider 27 The best that was like to come of the matter was that while the kingdome of Israel was thus diuided Gods enemies the Pbilistines which had lien long in wait therfore should snatch vp from both the parties the kingdome of Israel and not only vtterly banish Gods true Religion from among the Israelites but also bring them their countrey and their posterity into most miserable bondage and thraldome and that to Gods enemies the most vile people and hated of all the world 28 Dauid in all these perlious dangers of his owne life losse of his kingdome and vtter destruction of Gods people did not discourage himselfe but vnderstanding all this to be the worke of Gods own hand acknowledging the true cause vnfaignedly did perswade himselfe that the Lorde after a time when his good will should bée would giue a comfortable end to all these stormes and bitter pangues His whole behauiour hee himselfe describeth in a Psalme which is left in writing for vs to learne thereafter how to behaue
our selues in the like persecutions 29 When he was fled from Hierusalem and the priests were departed from him with the Arke of the Lords couenant he went vppon Mount Cliuet barefoote wept as he went had his head couered and so did all the people that were with him And he made his mone vnto the Lord saying O Iehoua how are they increased that trouble me How many are they that rise against me Howe many are they that say of my soule there is no helpe for him in his God 30 Wonder not though this good King with a heauy heart and sorrowfull cheare doth lament bewaile his dolourous estate Would it not grieue a King when hée thinketh of no such matter sodainly to be cast out of his royall seate and brought in danger of his life and that by his owne naturall sonne Can the displeasure of any enemie so much pearce the heart of a kind Father as the vnnaturall cruelty of the son to séeke his death of whom he himselfe had his life It grieued him no smal deale to perceiue such as had bin his wise counsailers whom he much trusted whose duty it had bene with the spending of their own liues to haue defended the common weale brought to good and quiet order both in matter of pollicy and of Gods true Religion to bée the supporters and maintainers of an Hipocrite who had neither respect to Gods true honour nor yet consideration of duty to his most honourable Father neither yet regard to the prosperous weale of his natiue countrey But nothing of all these grieued him so much as this one thing the remembrance and true acknowledging in himselfe that hée himielfe was the onely cause of all these euils Hée called to remembrance that these plagues fell vppon him sent from God whose worke it was and that for his sinnes which were the cause thereof and this made him wéepe and mourne For so soone as the Prophet Nathan had warned him of his offence he cried peccaui I haue sinned and afterward when he saw this grieuous and sodain change follow hée perceiued it came partly for his sin by the worke of God and therefore submitted himselfe wholly to Gods wil saying If I shal finde fauour in the eyes of the Lorde he will bring me againe shew me both his Arke and the Tabernacle thereof 2. Sam. 15 But and the Lord thus say I haue no lust vnto thée behold here I am let him doe with me what séemeth him good in his eyes 31 Thus the worthie man of God acknowledgeth his trobles to be of Gods hand his sinnes to be the cause therefore humbly faithfully submitteth himselfe to Gods â—ordering well content to receiue whatsoeuer should be laid vpon him He assured him selfe that when he himselfe were most weakest then God would declare his strength for his owne glories sake and after he were reduced to faithful repentance by the correction of his merciful father then the rod should be cast into the fire 32 This consideration of plagues and tribulations both to priuate men particularly and also of Realms and whole common wealthes is diligently to be weyed that as they come from God so haue they this ende that they tend partly to his own glory partly to our profit and amendment For although sinne be the general cause wherefore all mankinde was is and shal bée molested with many and sundry kindes of troubles and calamities yet the calamities and afflictions are not all kinde of men alike nor yet for one end and purpose For the wicked and reprobate are punished and whipped of God to a far other end and meaning then the godly and chosen children who are the true Church of God the liuely members of Christ and such as shall be neuer seperated from God and his louing fauour in Christ Iesus 33 These although they be neuer without trouble in this world but alwaies exercised vnder the crosse yet the cause and consideration why God will haue them thus exercised is either for the honor and glory of his owne name or the profite commodity and exceeding benefit of them whom hée thus afflicteth either else for both these considerations together for that there is no trouble that comes to Christes Church or any member thereof which appeareth not plainly to redound to Gods glory and the profit of the afflicted if it be well and iustly considered 34 Thus may you plainly sée how God hath wrought with his Church in olde time and therefore shoulde not discourage your selues for any sodaine chaunge but with Dauid acknowledge your sinnes to God declare vnto him how many they be that vexe you and rise against you naming you Hugonotes Lutherians Heretiques and the children of Belial as they named Dauid Let the wicked Idolaters boast and bragge that they will preuaile against you and ouercome you and that God hath giuen you ouer and will bée no more your God let them put their trust in Absolom with his large golden lockes and in the wisedome of Achitophel the wise counsailer yet say you with Dauid Thou O Lord art my defender and the lifter vp of my head Perswade your selues with Dauid that the Lord is your defender who hath compassed you round about and is as it were a shielde that doth couer you on euery side it is hée onely that may and will compasse you about with glory and honour It is he that wil thrust downe those proud hypocrites from their seate and exalt his lowly and méeke It is hee which will smite your enemies on the chéeke-boane and burst all their féeth in sunder hée will hang vp Absolom by his owne long haire and Achitophel through desperation shall hang himselfe the bandes shal be broken and you deliuered for this belongeth vnto the Lord to saue his from their enemies and to blesse his people that they may safely proceed in their pilgrimage to heauen without feare CHAP. XII Concerning the alterations of true Religion in all ages ALbeit Dauid his kingdome after he was annointed king ouer Gods people were exercised with many troubles during his time yet he obserued the ordinances of the Lord and kept the true Religion among his people according to the commandement of God After him Salomon had gouernance of Gods people who in the beginning of his raigne walked after his father Dauid did build Gods temple obserued the true Religion but that lasted but a while for in his latter yeares he fell to Idolatry and the seruice of false Gods so that the true seruice of God began then to be corrupted 2 After him his sonne Roboam reigned at whose beginning that realm had such a miserable change that it could neuer after recouer it selfe againe sor the kingdome was diuided and tenne tribes which were called afterward Israel fell from Roboam and from the true Religion vnto Idolatrie and false seruing of God and so continued in false superstitious Religion alwaies hating the true religion of God killing
shut Then ambition pride thefts murthers adulteries fornications gluttonies drunkennesse lying periurie idle words vncleane thoughts and negligent slacknesse in all good workes wil come to remembrance O how heauy gréeuous wil they then séeme to bée which now séeme so light and are done with so much swéetnesse and pleasure And how greatly wil they then torment the mind of the Sinner 19 For who is able to expresse that last agonie wherein the soule fighteth with sore and paineful sicknesse with the temptations of diuels with feare of the iudgement to come and al this at one instant Then commeth that same last perturbation the failing of all the sences as the forerunner of death approaching which vehemently terrifieth at what time the breast swelleth the spéech groweth hoarse faint and hollowe the eyes sinke the nose beginneth to be sharpe the countenance waxeth pale the féet die and the Arteries send forth a colde sweat 20 These thinges which appeare outwardly are grieuous and ful of horror but they are without al comparison more gréeuous and horrible which are felt inwardly For if they as Saint Hierome writeth of blessed Hilarion which haue many yeares serued God doe feare at the time of their departure what shal they doe which many yeares haue serued the diuel and their execrable wickednesses and which haue prouoked God vnto wrath Whither shal they go whose help shal they craue what counsel shal they take If they looke vpwarde they shal sée the drawne sword of Gods Iustice if downeward they shal sée a great gulfe gaping and hel fire if the time past they shal sée al things vanished away like a shadowe if the time to come they shal beholde the eternitie of worldes which shal last without ende 21 But how I pray you shal they be able to resist and abide the assaults of the Diuels who wil then bestir them with all their might and maine What shal sinful men doe which are left in this state Returne they cannot and longer to abide in this state wil not be permitted them 22 O that we might vnderstande and knowe what manner of battel this is and what maner of burthen is to be borne in this houre we would then verily be other manner of persons then heretofore we haue bene Al these things Faith teacheth Nature proclaimeth Experience testifieth and it is euident to euery one of vs that we shal come vnto that state wherein we wil desire with all our heart that wée had brideled our selues from al wickednesse that we had exercised al the works of vertue that we had liued in all holines and not spent our time in vaine Let vs not imitate foolish men which looke vpon present things onely let vs wisely prouide for things to come so by the grace of God we shal bring to passe that the same houre which to others is the beginning of sorowes to vs shal bée the beginning of ioy and felicitie 23 Thus farre wée haue shewed what may befal a man at the point of death vntil the moment of his departure now let vs sée how the body is bestowed after the horrible seperatiō of the life from the same The soule therefore being dissolued there lyeth vppon the ground not a humane body but a dead carkasse without life without sense without strength and so feareful to looke vpon that the sight thereof may hardly be endured To be short it is little better as touching the substance then the body of a horse or a dog which lieth dead in the fieldes al that passe by stoppe their noses and make hast away that they be not annoyed with the sight and stinke thereof Such is mans body now become yea though it be the body of a monarch emperour or king Where is now that Maiestie that Excellencie that authority which it had aforetime when men trembled to beholde it and might not come in presence therof without al reuerence and obeysance where are al those things become were they a dreame or a shadow 24 After these thinges the funeral is prepared the which is al that men can carry with them of al their riches and kingdomes and this also they should not haue if in their life time they did not appoint it for their dignitie and honour Psal 49. For the Prophet Dauid saith truly Bee not thou afraid though one bee made rich or if the glory of his house be increased for hee shall carry nothing away with him when he dieth neither shal his pompe follow him 25 Here now a pitte is digged seuen or eight foote long as if it should serue for Alexander the great whom the world coulde not conteine and therin the dead carkasse is contented to dwell alone continually the which so soone as it is come the wormes doe welcome and the bones of other dead men are constrained to giue place 26 In this house of perpetuall obliuion silence the carkasse being wound in a shéet and bound hand and foote is shut vp though it néede not to haue so great labour bestowed vpon it for it would not runne away out of that prison though the hands and féet were loose 27 And now if we do but consider a little of the Tombes and Sepulchres of Princes and Noble-men whose glory and maiestie wée haue séene when they liued here in earth and doe beholde the horrible formes and shapes which they now haue shall wée not cry out as men amazed Is this that glory is this that highnes and excellencie whither now are the degrées of their waiting seruants gone where are their ornaments and ieweis where is their pompe their delicacie and nicenes Al these things are vanished away like the smoake and there is now nothing left but dust horror and stinke 28 But now leauing the body in the graue let vs consider how the soule entereth into the new world Therfore so soone as the soule of the sinner is dissolued from the flesh it beginneth to passe through a Region vnknowen where there are new Inhabitants and a new manner of liuing What then shal the miserable sinful Pilgrime do when he shal sée him selfe alone in such an vnknowen Region full of horror How and by what meanes shall he defende himselfe from those most fierce théeues and horrible monsters which in those vast desarts do assaile passengers This verily is a fearefuli iourney 29 And yet the iudgement is much more fearefull which in that place is exercised Who is able to expresse the vprightnesse of the Iudge the seueritie of the iudgement the diligence of inquisition and the multitude of witnesses 30 In this iudgement teares will not preuaile praiers will not be heard promises will not be admitted repentance will be too late and as for riches honorable titles scepters and diadems these wil profit much lesse And the Inquisition shal be so curious diligent that not one light thought nor one idle word not repented of in the life past shall be forgotten For trueth
are to challenge the benefite of Christs death and passion and the gate of Heauen is set open but the said water of life must haue his vse in time or els it helpeth not and when the yéere of Iubile is past the gate of Heauen wil be fast shut vp Euery mans life is his yéere of Iubile so that when his life is ended the Iubile is past and hée is barred from the gate of life 44 And because manie while they liue here are ouerwhelmed with the cares of this worlde and passing on in their way do promise vnto themselues a long life and a large yéere of Iubile the Lord foreséeing their perill doth after this mnaner carefully admonish them Striue yee to enter in at the straite gate as if he should say vse no delaies in the way but make haste runne apace while the yéere of Iubile lasteth while ye haue time of repentance and while the gate of saluation is open For many shall séeke to enter in but because they come too late they shall not enter They shall knocke in vaine at the gate they shall crie in vaine Lorde Lorde Math. 25. open to vs and in vaine they shall wishe to haue one day of repentance 45 And for whome I beséeche you are these thinges so often spoken Are they spoken for those that are dead and stand without knocking and saying Lorde open to vs No verily they are not spoken vnto them for they haue no profite thereby But they are spoken to vs and for vs and to him I say this is spoken The gate of heauen is nowe opened vnto you now is the time of your Iubile come now the kingdome of Heauen is offered vnto you ye are now called vpon to enter by the straite gate loose not this oportunitie for the gate will be shut much sooner then you think of euen before you be aware then shal ye be most miserable and vnhappy for euer yée shall desire but one houre to be giuen you of this most pretious time wherof now ye make so little account and it shall not be giuen vnto you 46 There is a third sort of men which séeke soone enough to enter in by the straite gate but yet being ouercome with the straits in the way doe not at last enter in To these the Lord speaketh Striue ye to enter in by the straite gate because many I say vnto you shall seeke to enter that is to say they shall make a proofe whether they can enter or not but they shal make it daungerous they shal assay whether they can enter by those straites but because they séeke not with all their strength to enter therefore in the ende they shall not enter 47 There are of this sort an innumerable multitude of men which whē they heare their sinnes wickednesses by the word of God condemned doe for a while purpose to forsake them to enter in at the straite gate of vertuous life and to forsake their drunkennesse fornication contention strifes and such like from which the Apostle commaundeth vs to abstaine So that these séeke to enter and begin to enter but soone after they returne with the dogge to his vomite and with the sow to her mire againe 48 And some many times renue their desires they oftentimes conceiue the spirit and yet neuer bring foorth But the Lord is not fed with barren desires it is not enough to haue a will to enter but we must also labour and striue to enter For I say vnto you many shal séeke to enter many shall haue a will to enter many shal haue a desire to enter many shal prooue to enter but because they wil not striue and labour with all their strength therefore they shal not enter For the kingdome of God suffereth violence and the violent draw it vnto them 49 When there is a Comicall or Tragicall play at the Theater or Curten doe yée not sée many times how men do throng and shooue with great labour to enter betimes that they may heare and behold the same for the which they think their pains their time their labour and their cost well bestowed But in the kingdome of heauen there shal be such glorious sights and so far excelling those worldly vanities and prophane delights that the beholders of them shall bée made happy with the beholding therof And we must not tarry til our seruants go before vs to prepare the way but euery man by himselfe be hée rich be he poore be hée noble or vnnoble euerie one must séeke to prepare and make his owne way and must striue labour and endeuour all that wee can if wée will bee at those delightfull and happy sights 50 These things considered which of vs will not sustaine the labour and trauell to enter in at the straite gate Who wil not willingly suffer himselfe to be pained and aflicted for a time I doubt not but that there are many which would enter but they cannot therefore they cannot because they know not how to enter For without skill we must not looke to enter by those straite and low gates If the gate belowly and thou lookest to go in without stooping with a fight vp body not once bowing downe thy heade is it not like that thou shalt hurt thy forehead and yet be stopt from entrance Euen so the gate being strait except thou know how to conforme thy selfe to the fashion of the crosse and to enter as it were stooping or side-waies thou shalt desire to enter in vaine Therfore this is that which the Lord saith heere Striue to enter in at the straite gate because many I say vnto you shall seeke to enter in and cannot and all because they cānot fashion themselues to the crosse and know not the manner of entring in by the straites Therefore thou must conforme thy selfe to the maner of the crosse that is to say thou must determine with thy selfe to endure with a valiant mind all manner of afflictions and tribulations and after this maner thou shalt easily enter 51 Thus the Lord himselfe entred For thus it behoued Christ to suffer that is to say it was requisite for Christ to be crucified and so to enter into his glorie Thus the Apostle Peter Thus the Apostle Saint Andrew and thus all the elect haue entered into the kingdome of heauen For they all following the figure of the crosse with many tribulations and with great labour haue entred into the straits of this gate 5 But now to come to the last and most vnhappy sort of men which do not onely not striue to come in but also doe not so much as thinke vpon any entrance And how many thinke you are there to be found in this number verily there are very few which are not to be reckned amōg this kind of men What man is hée that forgetteth not the feare of God and his own saluation To how many doe these words agrée Isaiah 5.12 The harpe and Viole
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
the Prophets that did teach the trueth and the godly people that coÌ„fessed the same many years and yet all that time perswaded themselues that they had the true seruice of God and that their doings did much please God yea the face of Gods Church was so blemished and brought to such a small number of true professors that the Prophet Elyas complayneth that there was not one left but he himselfe alone whose life also they sought after Consider wil this historie and the working of God with his Church and true Religion The Prophet Samuel had taught the people the true seruice of God the worthie king Dauid maintained the same all his time but with great difficultie Salomon his sonne a Prince of most singular wisedom and knowledge perfectly instructed in the wayes of the Lord fel from God and corrupted Gods Religion with the false seruices inuented by man so that the Lord was so offended therwith that hée cut off from the rule of his posteritie the most part of the kingdome For the ten Tribes were neuer after him vnder the gouernance of his successioÌ„ neither did they afterward walke in the feare of God but in Idolatrie and false Religion till at the last God sent the Assyrians to inuade them in that wise that they ouercame them carried them forth of their owne countrey dispersed them in many countries among the heathen sent strangers to inhabite their land and so vtterly destroyed that kingdome 3 This was a fearefull iudgement of God where he had but one small kingdome in the whole world that bare the face of his Church where his true honour was maintained and that so dodainly of twelue tribes ten should fall from God to Idolatry and false Religion yea and the other also during all the time of Roboam and his sonne Abia after him so that during all this time there was not in the world any Church or people where the sincere Religion and pure word of God was receiued by publique authority and coÌ„mon order although God reserued alwaies some that priuatly serued him feared his name faithfully who were alwaies so hated and punished by the Idolaters that their liues were bitter vnto them 4 In those dayes did the Idolaters make the selfe same reasons arguments against the Prophets and their doctrine which Idolaters do make nowe against Gods people and his true Religion concerning generalitie The faithfull theÌ„ liued among those Idoters with no lesse perill and danger then the Christians haue done in Spaine and in other Countries where the Gospell hath not free passage The Prophets were then imprisoned and driuen out of their countrey like seditious heritiques the causers of all euill as the true preachers in some places of Christendome now are 5 After the death of the wicked Kinges of Iehuda God visited his people with some light of the truth by the meanes of Asa and King Iosaphat after him who restored although not perfectly the true Religion banished the false and destroyed the Altars of the Idolaters The which reformation was done not without great difficultie and trouble and continued but a small time in that same order For Ioram the sonne of King Iosaphat ouerthrew the true seruice of God condemned it and brought in the place therof the superstitions and Idolatries of the Kings of Israel and so the Church continued neuer perfectly reformed but alwayes afflicted till the time of Ezekias For although Aza Iosaphat Ioaz Amazias Vzzias Ioatham attempted a reformation and were indifferently good Kings yet was not the Church cleansed of all the Idolatries and false counterfait Religion as it appeareth by the Prophets Eâ—ia Amos Isai Osea Micha But the worthy King Ezechia in the first yeare of his raine began to reforme Religion brake downe and banished all Idols and Images hill Altars and what so euer was against Gods commandement restoring Gods true Religion after the rule of Gods word The which thing as he brought to passe not without great troubles and difficulties so it continued in puritie but a little time For his sonne wicked Manasses who raigned after him put away and did forsake the true way and brought in againe al manner of Idolatry false Religion did grieuously punish and persecute the faithful people and true Prophets Hée shed saith the Scripture innocent blood excéeding abundantly In like manner did his sonne Ammon also who raigned after him 6 This grieuous change remained thus vntill the good king Iosias made a newe and godly reformation which ought to be a glasse to all Princes to behold themselues in But this godly reformation of this good king did not continue for his sonne all the kings of Iuda after him forsooke the waies of God and restored againe the idolatrie and false religion of their fore-fathers and so continued till God sent the king of Babylon to destroy their Cittie Temple and countrey who also led them captiue into Babylon where they continued many yeares in great affliction as it appeareth by the Prophets Ieremie and Daniel so that in fiue hundred years and aboue in the dayes of all the kings of Iehuda Gods religion was set forth and receiued in publique order sincerely and perfectly and the contrary vtterly banished and abolished But in the times of Dauid Ezechias Iosias as Iesus the sonne of Syrach witnesseth All Kings except Dauid Ezechias and Iosias committed wickednesse For euen the Kings of Iehuda also forsake the lawes of God 7 With what difficultie and troubles Gods religion and true seruice was restored after the returne of Gods people from Babylon how short a time it coÌ„tinued in puritie what trobles grieuous persecutioÌ„s the true seruants of the Lord suffered it is partly set foorth in Esdras and Nehemiah after in Hester and then in Machabes And although vnto the comming of Christ there was an outward face and beautifull shewe of Gods religion among the Iewes yet was it so defaced and vtterly falsified with traditions of the Pharises who were at that time in estimation that Christ himselfe doth testifie that their seruice was but vain traditions of men Mat. 15. and the commandemnet of God was not obserued All that time there were no Prophets to instruct them in the right way for immediatly after the captiuitie al prophesying ceassed in Israel Nowe peruse the Historie of our Sauiour Christ in the foure Euangelists you shal perceiue in what state Christ found his true religion what paines and trauaile he tooke to restore the true sincere honouring of God with how great difficultie he brought it to passe and at the last how it cost him his life After whose death the crueltie of theÌ„ who would séeme to haue and maintaine the true honouring of God ceassed not but stirred most vehement persecution against the true Church of Christ and dispersed it thoughout all the worlde With what paines troubles and difficultie true Christianitie was planted and false Religion put awaye Saint Lucas partly
mentioneth in the Acts of the Apostles who spent their liues in the building of Christes Church 8 After Christs death the cruell tyrant Nero the Emperor did persecute the Church most cruelly after whose time the Church was in some quiet but not long For Domitian the Emperour did persecute Christes Church to destroy his true religion most hainously Nerua his successor was friendly to the Christians Traian after him a cruell persecuter and enemie And then Hadrian after whose time the Church had rest for a while For shortly after the Christians that were in Asia and also in the West partes were cruelly disquieted Shortly after this time did England receiue the Christian Faith and was the first Countrey of all the world that receiued the Faith of Christ by publicke authoritie Lucius being the first Christian King But the puritie of Christes truth did not long here continue not much aboue one hundreth yeares 9 Seuerus the Emperour wrought all the meanes that might be to destroy Christes Church and to subuert the true Religion with most sharpe persecution after whose time there was some quiet But shortly after the cruell tyrant Maximinus did sore molest the faithfull and likewise after him Decius Gallus Hostilianus Lucius Valerianus Galienus granted the Christians peace Aurelianus did persecute them And Dioclesianus more like an infernall Serpent then an earthly man did as it were deuoure the Church most cruelly In this time was the greatest persecution that hath béen before the tormentors were much more weary in shedding the Christian blood and cruelly tormenting the faithfull thē the holy Martyrs were in suffering the paines There were in this persecution within thirty daies aboue seuentéene thousand Christians killed most spitefully Eusebius Eccle. Hist lib. 8. cap. 9. 10 But Constantine the good Emperour became a Christian set the Church in peace and was the first Emperour that did by publike authoritie put downe Gentilitie and truely maintained Christianitie But that lasted not long For within short time after Iulianus the Apostata béeing Emperour went about to vndoe all that Constantine had done vsed wonderfull pollicies to destroy the Christian Religion and did afflict the faithfull very gréeuously After this time the Church was gréeuously molested by the Arrians after with Humes Vandales Gothes and so continued many yeares till all good learning began wonderfully to bée decayed And at the length albeit the Church séemed to be at rest yet hath it béene euen vnto this day miserably afflicted and wonderfully defaced by two Vicars of the Diuell put in commission at one time about eight hundred years since The one Mahomet for the Eest the other Antichrist of Rome for the West The one forraine the other a more néere and domestical enemie to Christians For during these foure hundred yeares Rome hath béene Topheth and the valley of Hynnom and the very Altar whereon hath béen sacrificed the body of Gods children Whose tyranny and outrage is such that the Kings and Potentates of the world haue béene and are greatly damnified and iniured by her as appeareth by many notable pageantes which shée hath played afore our time among which this one shal serue for many 11 Pope Innocent being displeased with George Pogiebracius king of Bohemia for fauouring of Iohn Hus and his religion that is to say for playing the part of a godly Prince did excommunicate and depose him appointed his kingdome to Mathias But Fredericke the Emperour would not thereto consent and especially after the death of the aforesaid George when the Emperour and the Bohemians leauing out Mathias did nominate Vladislaus sonne of Casimirus King of Polonie to bée king of Boheme for the which great warre and trouble kindled betwéene him and Fredericke the Emperour wherein the Emperour had béene vtterly ouerthrown had not Albertus Duke of Saxonie rescued the Emperour and expressed the vehemencie of Mathias This fire of dissention being kindled by the terrible thunderbolt of the Popes Excommunication did yet a greater mischiefe For it hindered the sayd Mathias in his expeditiō against the Turkes wherein he should haue been set forward and aided by Christian Princes and Byshops The like curse and excommunication hath béen denounced by the Antichristian Byshop Pius Quintus for the like cause as wée all know against Q. Elizabeth but the same hath béen altogither turned to her her peoples good by him that can and will blesse where Baalam curseth What should I need to set before you the bloody broiles of France and of the Low-countries thereto adioyning wrought and brought to passe by this domestical enemy vnder the colour and name of a holy league therby to maintaine Idolatry and superstition and to roote out the religion and seruice of almighty God It is too too manifest they haue felt it all the world cannot but condemne it But what better can be expected Can any good come from Rome No verily For as Babylon is full of Ostriches as Africa yearely bréedeth some monster and as Sodome and Gomer sendeth forth yearely noysome stinches So the Church of Rome is the nource and fountaine which sendeth forth error treason rebellion and vtter desolation if it were possible of all christian kingdomes 12 Now weigh and consider with your selues this same briefe rehearsal of the seate of Gods church how the church of the Israelites was afflicted in the time of the kinges then carried into a strange country captiues after their returne and redeifiyng of the temple what great perils and troubles it sustained till after the dayes of the Machabees next consider the historie of Christ and the Acts of the Apostles After this the ten not able persecutions which the Church suffered vnder most cruell tyrants from the eight yeare of Nero by the space of thrée hundred and twenty yeers vnto the time of Constantine and from his time thrée hundred yeares after by the Arrians and barbarous Hunnes Vandals and Gothes by whose meanes good learning was decaied ignorance brought in and then marke with aduisement how that from that time hitherto Mahomet hath vsurped and afflicted the East Church and the Pope the West for he began to exercise his proud power ouer the Church about the same time that Mahomet brought in his religion Consider I say with aduisement in all these times how little while Gods Religion was maintained in the church what perillous changes were in the kingdome what excéeding cruelty was alwaies vsed against the people of God as though they had bin heretiques his word condemned as heresy and the cause of all euils and you shall easily perceiue that neither Gugall Silo nor Mispah can assure the Lords tabernacle any rest and that Religion kéepeth not her place and standing any long time 13 The vse and profite which is to bée made héereof vnto our selues is this that forsomuch as God hath giuen vnto vs his word and the ministerie thereof in such wise that we haue amongest vs blessed be his name therefore his true religion
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