Christs body should be offered and his bloud powred out for our sinnes Giuen for vs. Here is all merite excluded the meere loue of God caused Christ to die for vs. So God loued the word that he gaue his only begotten Son that so many as beleeued on him should not perish but haue life euerlasting Hauing now the participation of his bodie and bloud we may sing with S. Paul now there is no condemnation to them that are in Christ Iesus God spared not his only sonne but gaue him for vs al to death and again who shall condemne it is Christ who is dead or rather who is â—isen for vs. This should make vs loue God and this should stirre vs vp to be thankfull vnto him for so inestimable a benefit And God doth call vpon vs for this thankfulnes in the following words Doe it in remembrance of me O it is a thing especially to be remembred this benefit of our redemption O it ought to be printed vpon our nailes and vpon our tables and vpon our beds that we might neuer forget it Let vs remember Christ his death for it is our life it saues vs from death euen eternal death Dauid could say of Ierusalem If I forget Psa 137. 5. thee O Ierusalem let my right hand forget her cunning yea lette my tongue cleaue to the roofe of my mouth if I preferre not Ierusalem to my cheefest ioy So let vs say the same of Christ if we forget thee O our redeemer let our right hand forget her cunning yea lette our tongues cleaue to the roofe of our mouthes if wee preferre not thy death to our cheefest ioye Remember thy creator saith the Preacher Eccle. 12 1 so I say remember also thy Redeemer Thou oughtest sooner to forget thy selfe as Messalah did his name theÌ„ to forget him that died for thee Consider this you that forget God you that dwell in sinful Ierico leaue your sinnes they procured Christs death Christ hath died for vs that henceforth we should learne to die to sinne and walke in newnesse of life knowing that our olde man is crucified with him to thend the body of sinne should be destroyed You then remember him as yee ought when you lay all the storie of his Passion before you as if you looâ—ed vppon him nowe crucified and hanging on the crosse induring all the torments and paines of hell both in body and soule for our sakes consider of all the tortures and bitter pangs of his innocent passion which Nazianzene compriseth in three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buffets and blowes mockes and mowes railings and reuilings whips and scourges prickes and thornes hammers and nailes cordes and ropes crosse and gibbet thirst and vinegar reede and speare these were the instruments of our redemption Al this and more then can be vttered did he sustain patiently for our sakes in his most blessed body Which though they be now past in him ought not lightly to passe from vs but euer to be fresh in memorie as Dauid saide I will neuer forget these iustifications of thine so let vs say we will neuer forget these torments of thine The christian soules of men should liue Act. 7 55 and die in the meditation of Christs life and death like Stephan in the contemplating of his glory If the Philosophers call contemplation the greatest and chefest felicitie certainelie then in this contemplation consists the greatest felicity The forgetfulnes of this benefite driues vs blindfolded into al sin for wheÌ„ we forget Christ we straightwaies forget our selues too and so this proud flesh of ours wil not suffer vs to crucifie our crooked affections What flesh can be proud that beholdeth our Sauiour so poore and contemptible vpon the crosse or what soule hauing any spark of grace like the maimed faith of Agrippa caÌ„ nowe giue himselfe ouer vnto sinne considering the seueritie of Gods iustice vppon his owne naturall and only begotten Sonne for our sinnes which otherwise could not be cleered but by so deere a price euen the hart bloud of so glorious a person But of this inough although inough can neuer be spoken and it ought rather to bee mused vpon in our harts than amplified in words Here may wise men studie and wonder like the disciples gazing after Iesus ascending or like Elisha when his maister was taken from him I will end with the woordes of this shorte charge in this place Do it in remembraunce of Christ Remember Christ hath redeemed you Christ hath reconciled you his bloud hath purged you his faith doth iustifie you his appearing will glorifie you to him with the father and the holy spirite bee glory for euer Amen Christ Combating with Satan Then was Iesus ledde aside by the spirit into the Wildernesse to be tempted of the diuell And when hee had fasted forty dayes and fortye nights he was at the last an hungry Then came to him the Tempter and sayd if thou be the Sonne of God command these stones to be made bread c. Math. 4. 1. This Historye is recorded for our learning and for our exhortation for our learning to the end we should know that Christ by this his faste hunger temptation and victory ouer Satan did all this for our sakes and therein worketh our good and safetie The faithfull in Christ must know that they shall neuer be left in temptation nor ouercome in affliction because our head Christ Iesus hath in his owne person ouercome al these things for vs according to that sweete testimony of himselfe in the 16. of Iohn Be of good cheere I haue ouercome the world We are exhorted after this example of Christ to indure hunger temptation and any necessitie or crosse of affliction soeuer that God shal lay vpon vs when and so ofteÌ„ as it shall please God to exercise vs with any such triall arming our selues with patience and much constancie and we shall vndoubtedly be deliuered at Gods hands al in good time God wil comfort vs when we are most pinched as in this place hee comforted his sonne after his long fast by causing the Angels to minister vnto him In the time of trouble and heauines when wee combat with the diuel and our owne flesh comfort seemes for a time to be hid like fire that is raked vp in the ashes vntil the bellowes of Gods prouidence blowe vpon it and then it shewes it selfe vpon a sodaine like the sunne out of a cloude when the storme is past God requireth that we stay his leysure and at length though his helpe and succor seeme as farre from vs as Lazarus in Abrahams Luc. 16 22. bosome yet it wil come at last to do vs most good as the Sunne that was rising is risen and as the sheaues fell afore Ruth in the gleaning time If when wee bee no sooner downe God presently raiseth vs vp Ruth 2 16. why here can bee no triall of patience but God is woont to leaue vs for a time to the
Lord. I haue also with holden the raine from â—oâ— when there were yet three moneths to the haruest and yet you haue not retourned vnto me I haue smitten your fieldes with blasting and mildew your great gardens and vineyards I haue sent the pestilence amoÌ„g you to deuoure you and still concludeth euery plague with this bitter complaint and yet you haue not returned vnto me sayth the Lord. There are none of the aforesayd plagues â—ut haue bin inflicted vpon vs yet we shew no reformation It is not long since God strooke vs with the rod of pestilence being a generall plague that did spreade it selfe ouer all the land and almost ouer euery particular congregation and yet that did not humble vs. What heart can think of the sorrows of that time without compunction or what eye can looke back to the ruines of those times without compassion Was any sorrow since that time like the sorrowes then when the fattest and welthiest of vs were compelled to seeke our bread with sighes and to giue our pleasant things for mâ—ate to refresh our soules What a time of sorrow and perplexity was it to see all our friends and neighbours to stand a farre off disdaining to approach nere vs how the destroyer did besâ—â—rre himselfe in taking away the strong man the graues do yet witnes that shrowd so many corpses They who this day carried the dead bâ— dies to their graues were themselues on tâ— morrow carried by others into their grauâ— The parents mourned for the death of thâ— children and the children mourned as fâ— for the death of their parents This was the time of our visitation who now regardeth it it is al now forgottâ— like a wonder that dureth but nine daies â— that time the Lorde tooke from vs oâ— markets and faires the greatest stay of â— common wealth and not for a Sabboathâ— weekes but for many weekes many Sabbâ—oths euen a Iubile of Sabbaoths During the time of that humiliation euâ— one seemed to turne vnto the Lord and tâ— Lord turned from his fierce wrath and so tâ— plague ceased But all that is now gone from vs likâ— dreame and we haue since returned like tâ— dog to the vomite and like the filthie sow our old wallowiug in the mire And therfore a second plague hath ouâ— taken vs this plague of famine being indeeâ— so great as the like hath not bin seene in tâ— memory of any man now liuing or of our â— ther 's afore vs. This is a time wherein that proclamatioâ— â—â—ereof we reade in Ioel might wel be pubâ—shed in our streetes Heare O elders hearken O ye ancients â—hether any such thing hath bin in your Ioel 1. 2. â—ies or in the daies of your fathers tell your â—hildren these things and let your children â—â— their children and their children againe â—nother generation And we must yet looke for the coÌ„tinuance â—f this plague for till we leaue our sins God â—ill not leaue off to punish vs. I do not see any meane of reconcilement â—r pacification of this great wrath but euen nightie and strong crying vnto the Lord â—nd a generall forsaking of sinne We must â—â—ke a couenant of our selues that we will no â—ore transgres as the people did in the time â—f Iosuah When Niniueh was but threatned it speeâ—ly Ionah 3. repented the King himselfe and all the â—eople beleeued God and proclaimed a â—ast and put on sackcloth from the greatest â—â— the least of them and they cried mightily â—nto the Lord and turned from the euil way â—nd from the wickednesse that was in their â—ands and as they repented God repented â—f the euill that he determined to do vnto â—hem and he did it not Let vs humble our selues like these Niâ—uites by turning to the Lord with fastinâ— weeping and mourning for the Lord is gâ—â—cious slow to anger and of great kindnesâ— and such a one as is sory for our afflictions If we thus vnfeinedlie turne vnto the loâ—â— he will yet be iealous ouer vs to spare vs aâ— to remoue these iudgements He will yet open the windowes of heâ—uen and insteed of curses powre vpon â— twise so many blessings as he doubled to â—â— his goods insteed of scarcitie wee shall â—â— haue plentie for the mouth of the Lord haâ— spoken it I will yet send you corne and wine an oyle and you shall be satisfied the pasturâ— shall yet be greene and the fields shal reioyâ— for the haruest I will giue you the raine of righteousneâ— Ioel 2. 23. I will cause to come downe for you the firâ— and the later raine and the barnes shal be fâ— of wheat and I wil render vnto you the yeaâ— that the cankerworme hath eaten and thâ— yeares that the caterpiller hath deuoured anâ— we shall yet reioyce before the Lord eueâ— man vnder his owne vine and vnder hiâ— owâ—e figge tree Sic paucis lachrimis gaudia magna dabit foâ— a few short teares he will giue infinite ioyes such ioyes as neither eie hath seene nor eare â—ath heard nor hath it entered into the heart of man what God hath prepared for them that loue him For the accomplishing of which ioyes and finishing of these dayes of sinne O thou whom my soule loueth make haste like the Roe vpon the mountaines Amen FINIS Christ his last Supper The Lord Iesus in the same night that hee was betrayed tooke bread and when hee had giuen thankes hee brake it and gaue it to his Disciples saying Take eate this is my bodie which is giuen for you doe this as oft as you do it in remembrance of me 1. Cor. 11. 23. ALL the volume of Gods booke dooth most plentifully lay out the vnspeakable loue of God towards vs in creating vs in holines protecting vs in security froÌ„ millions of daungers which else would swallow vs vppe in gouerning vs with the scepter of his word in sanctifying vs with his comfortable spirit in illuminating vs with his knowledge but most of all for sauing vs when we had lost our selues being now redeemed not with siluer and gold but with the death of his beloued sonne Christ Iesus who humbled himselfe to the death of the Crosse and susteined all contumely shame reproch yea the very paines of hell for our sakes al for vs. All being infallible testimonies of the superabounding loue of God in giuing vs his Sonne to die for vs that so many as beleeued on him should not perish but haue euerlasting life And this loue of God is made manifest vnto vs by twoo speciall pledges or tokensâ— that is by the two sacraments that of Baptisine and this of the Supper of the Lorde Reue. 13. 8 both like Iohn Baptist doe poynt at Christ the lambe of God the slaine lambe from the beginning whom they that know not abide in wrath Both declare and shew forth Iesus Christ crucified and that wee haue remission of our sinnes in his bloud onely Baptisine is that holy institution of Christ in
the new testament wherin we are washed with water in the name of the Father the Sonne and the holy Ghost to signifie that we are receiued to grace by the vertue of Christs death that by bloud wee are clensed from our sinnes and are regenerate by his spirit and therin are bound to testifie a newnesse of life after our new birth This baptisine conteineth three things The signe water the ceremonie the sprinkling of the water and the things themselues viz. the sprinkling of Christs blood and the imputation of his righteousnes This other of the Supper of the Lord representeth likewise Christ crucified and assureth vs that by his death we are freelie saued from the malediction of the lawe assuring our selues that as our mouthes receiue the bread and wine so our soules receyue Christ and his righteousnes These Sacraments are as conduits to conueigh Gods graces vnto vs the one is to purge our soules from sinne the other is to feede vs after we be purged The first is a bath made of Christ his owne blood to wash and bathe our wounds therein thesecond is amost comfortable and rich garment to couer our soules after they bee washed In the first Christ hath substituted in his place his spouse the Church to pronounce in his name remission of sinnes In the second he hath left himselfe and his owne flesh and blood sacramentally to be a precious food to cherish her withall I purpose onely at this time to shewe you the comfort and edification that we receiue by the Sacrament of the Lords Supper For my text doth leade me thereunto In the night that he was betrayed Heere is set downe the verie Institution of this Sacrament with circumstances thereunto belonging The Lord Iesus There is the author of it In the night There is the time He tooke bread There is the signe He gaue thanks That is the first action in the sacrament Hee brake it There is the ceremonie Hee gaue it There is the vse of it Saying Take eate this is my body There is the fruit of it Do it in remembrance of mee There is the charge of it When Christ died the law ended and the Gospel reuiued after his death circumcision was abolished and the Pascal lamb no more vsed for that the law and ceremonies thereof were now to haue an end In steed wherof he instituted these two sacraments Baptisme for circumcision and for the Pascall lambe his last Supper so called for that it was instituted in the night that hee was betrayed Much neede not bee spoken concerning the Author of this institution onely wee are here called vppon for a most dutifull reuerence in the celebration thereof since it is heere noted by the Apostle to proceed immediatly from Christ If it had pleased God to haue vsed the ministery of an angel or of maÌ„â—in the deliuering forth of this sacrament we had notwithstanding beene pressed to a carefull obseruation thereof But to the end he might stamp in this holy mysterie a greater impression of excellencie in regard of the singular comfort lapt vp in the same therefore hee hath conueyed it vnto vs imediatly from himselfe It ought therefore to be more highly reckoned euen for his sake that was the authour of it For if the woord spoken by Angells was Heb. 2. 2. stedfast and euery transgression receiued a iust recompence of reward how shall we escape if we neglect so great saluation which first was preached by the Lord himselfe and was afterwardes confirmed by them that heard him The people of Israel did not omit to obserue the Passeouer throughout their generations because Moses the seruaunt of God had so commanded them Much more carefull ought we to be in the retaining of this Sacrament since not Moses but Christ himselfe hath coÌ„manded vs to obserue the same for euer throughout our generations For this man is counted more worthy of glorie than Moses inasmuch as he is more excellent then the Angells being the brightnes of the glorie and the ingraued forme of Heb. 1. 3. his person as we reade in the author to the Hebrewes In the night that he was betrayd at his betraying he ordained this sacrament comfort was reuealed vnto vs when christ was discoÌ„forted When he was in greatest heauines he prepared for vs a solemne feast euen a more sumptuous banquet then that of Ahaâ—uerus for whoso eateth of this bread shall liue for euer A better and more nourishing meate is here presented vnto vs than Sampson found in the dead lion Iudas and the scribes were this night deuising how to betray Christ how to destroy him that should haue saued them But Christ was deuising how to finish the worke of our redemption and to fulfill his fathers will Iudas was deuising how to take away his masters life but Christ was deuising how to giue them life who were dead in the life of grace Iudas as he was wont to carry the bagge so Ioh. 12. 6. he thought to mend the bagge as Gehezi thought to inrich himselfe with Naamans 2. Kin. 5. 22. gold He sold Christ in that night for mony but Christ bought vs with a deerer price than sâ—luer or gold for it cost him his heart bloud all this amplifieth the greatnesse of the loue wherewith he loued vs. In the night when he was betrayed It was a bitter night an heauy night vnto Christ as the history of his Passion declareth a night of sorrow and anguish a night of perplexity and feare a night wherein all the sorowes of death gate hold vpon him What a night was it to see his owne disciples forsake him how grieuously was he troubled in Gethsemaneh himselfe testified â—is exceeding sorow when he said my soule â—s heauy vnto the death Looke the twenty sixt of Mathew twise he repeateth his passionate prayer O lette this cuppe passe from me What a terror was it vnto him to see his owne Disciple Iudas come and betray him with a kisse a great multitude following him with swords and staues to take him And when they had takeÌ„ him what iniury did they not vnto him how was he mocked spitted at and beaten with fists Such a bitter night was it vnto Christ but it was to vs a night more comfortable than the day of our birth a night brighter than the brightest day â—a night more comfortable vnto vs then that night of deliuerance was to Exod. 12. the Israelites when they went out of Aegypt from Pharaoh and from the Aegyptians for in this night was the mystery of our redemption begun He tooke breade Now we are come to the institution As there is no substance with out his shadow so there is no Sacrament without his signe And the signe in this Sacrament is the bread and wine God in these familiar matters shrowdetâ— instruction of greater mysterie We are best acquainted with the vse oâ— bread and we well know what strength our bodies receiue by it the same and more is
And because thou wantedst a pincely throane and Regall seate of Maiestie whereon thou mightst sitte triumphing as chiefe regent of the world and to the which all creatures might haue recourse to do thee homage God gaue a throne vnto thee more glorious than that of Solomons though it were of Iuory and couered with the best gold euen the garden of Eden a place of repose so magnificent and of such matchlesse excellency as no pallace of any potentate King or keyâ—ar in the world may be compared vnto it being a place that shined with supereminent beauty and was stored with such infinite varieties of inexpected pleasure the trees yeelding al kind of desired fruits and the fruites as they were different in kind so they presented diuersity of tastes al peasant toothsome to the receiuer This garden was watred by a riuer cleare as any christall the resemblance of that riuer of the water of life described by S. Iohn in the 22. of his Reuelation In a word this goodly Eden this glorious mansion of Adams regiment seemed no other than a most liuely representation of the very citty of God filled wth the glory and maiestie of the creator Ah Adam what meanest thou to disfranchize thy selfe of so great a libertie and to lose the rich prerogatiues of so ample a monarchie in stretching forth thy hand to the forbidden tree Could no apple but the forbidden fruit qualisie thine vnbridled appetite the tasting whereof included thine exclusion and debarment for euer from Paradise yea death it selfe also to thee and thy posteritie Looke backe if thou wilt for the shaking blade in the handes of the fiery Cherubim hath cutte off the hope of returning thither any more Look backe I say to that place of blisse which by transgression thou hast lost and reeount at once if for greefe thou canst all thy wofull infelicities Thou hadst the beastes foules and fishes at thy command to call vppon the earth vnder thee to treade vppon the fruites of the trees beside thee to feede vpon yea gold and pearle euery where about thee to trample on and what could thine eies lust after or thy heart wish for more then this Notwithstanding all this that hath beene spoken euerie part and tittle whereof dooth abundantly shew forth the loue of God towards Adam Loe yet for all this God whose mercie is beyond measure and whose goodnes is infinite exhibiteth to Adam further testimonies of his loue in drawing from his owne side a companion when before hee was solitarie for hee sawe it was not good that hee should be alone Adam little thought that the Lord was ordaining for him so acceptable a supplie he knew not his owne want Vntill God graced him with this newe blessing he conceiued himselfe sufficientlie furnished like the rich yong man in the gospel who supposed he wanted nothing that might furnish him to the kingdom of God till God made him vnderstande that one principall thing was lacking which was that hee must sell all hee had and giue it to the â—oore Adam so long as hee was alone without the woman seemed but as a maimed man that wanted his principall limbe As Agrippa speaking of himselfe saide Act. 26 28. thou perswadest me almost to be a Christian so may I say of Adam that hee was almost a man being yet alone but when the woman was formed out of his rib then hee became an absolute and perfect man And this much bee spoken of this first poynt of Gods consultation or conference nowe of his resolution noted in these following wordes I will make him an helpe meete for him God hauing taken counsel with his wisedome at length determineth for Adams good an helpe meete from him I shall not neede to vse many woords for the cleering of this note for it containeth onely the execution of that which in the former woordes he interpleaded and for the vse of the doctrine it is little differing from that which hath alreadie beene spoken only it sheweth the continuance of Gods mercie and loue towards Adam in performing so speedilie what he before consulted vppon It is not good saith the Lord in the former parte of the verse that man should be alone and in the latter part he concludeth I will make him a helpe meete for him The reason that mooued the Lord to be so friendly vnto Adam was this because it made for his good it was profitable for him And the same reason should bee of force by the example of God to inforce vs so to deale one with another we should imparte any thing to our neighbour that maketh for his good if our friend want any thing that we can supplie we ought not withhold it from him for as the woman for the man so men were made for men one to helpe an other God hath made all his creatures to serue man the sunne to shine the starres to giue light the cloudes to water the grounde the cattle to till the earth and the earth to yeelde her increase and all this for man shall these dumbe creatures with such voluntarie obedience and such cheerefull alacritie perform their duties in their neuer-failing ministrie and shall not wee minister one to anothers necessitie shall man onely Gods owne Image and the perfection of all creatures whom God made but a little inferior to the Angels shall onely man I say be defectiue in his dutie I will make c. It was a sentence that was begunne with words of sweete consolation It is not good that man should bee alone and with no lesse harmonie of like sweetenes continued to the period concluding thus with an heauenly consent I will make man an help See how peremptorilye the loue of God runnes Is it good for man I will do it Wee shoulde carrye like loue one toward another and wee shoulde learne to speake as God speaketh Is it good for my neighbour I will doe it His will and his loue did ioyne both togither to further Adams happines His loue made the question Is it good and his will presently makes answere like Samuel at the first call I will doe it for him This was Gods loue towardes vs O that ours towards him were like his for then as Gods loue procured Gods will to woorke Adams good so would our loue beeing like his draw forward our will to execute in a carefull obedience whatsoeuer God commaundeth Where this loue of God hath wrought in the children of God there hath this willingnes bin found coÌ„curreÌ„t with like effectual operatioÌ„ for the are nere seperated from the children of God but are euermore vnited as it were by an inuiolable league like Ionathan and his armor bearer who were neuer diuided The Prophet Dauid sayth in the 119. Psalme I loue thy commandements aboue gold yea aboue most fine gold there goeth Dauids loue and this loue made him pronounce in the 32. verse of that Psalme I wil run the way of thy commandements there we see Dauids
exhortationum The Lawe had his roote in Paradise his branches in the Desart his fruit in Christ the rootes bitter to Adam the braunches heauy to the Israelites the fruites death to Christ because he died to fulfill the lawe This lawe is a Schoolemaister sending vs to Christ This lawe is like a glasse wherein we may beholde two kindes of sights wee may beholde our owne imperfections and also we may see the absolute perfection of Christ Iesus When the yron fell into the water Elizeus 2. Kings 6 tooke a peece of woodde and threw it in and the yron came to the toppe of the wate We were as yron suncke vnto the bottome of the waters of desperation and our heauenly Elizens Christ Iesus with a peece of wood that is suffering for our sinnes vpon a woodden Crosse raised vs vp and caused vs to swimme vppon the toppes of the waters of despaire But before wee proceede to a particular view of the Commaundements I will briefly acquaint you with the substance of them which is this They comprehend the duety of man towards God and the duety of man towards man the duety of one man towards another Our dueties towardes God are deliuered in the foure first Commandements first table our dueties towards man in the six last being the second table Wilt thou knowe howe thou maiest performe all this that God requireth of thee in these his Commandements why loue God and loue thy neighbour and thou hast done all Do this and thou shalt be as free from the â—reach of these commandements or anie of them as Naaman was free from his leprosie when he had washed in Iordan The whole fulfilling of the lawe consists but in one word but in this word Loue it is â—ut a sillable But thou must knowe that this loue is more than a bare loue a naked loue a colde loue for the wickedest and loosest liuer in the world will say he loues God he loues his neighbour too But thou must loue God entirely and purely and as he will be loued thou must loue him with these circumstâ—â—ces viz. with all thy heart with all thy soule and with all thy strength and then thou must loue thy neighbour as thy selfe Thou must loue God aboue al thou must loue him more than thy selfe more than thy father that begate thee or thy mother that bare thee or thy brother the son of thy mother or thy wife that lieth in thy bosome he Mat. 10. 37 that loueth father or mother sister or brother wife or children or kinsfolks morethan me is not worthy to be my disciple Wee come short of this loue when wee loue the world like Demas or our pleasures like Belshazar or our riches like the young man in the Gospell who before he questioned with Christ thought hâ— had had this loue we now speake of for he iustified him Mat. 19. 22. selfe saying All these haue I kept from my youth vppe But Christ knew â—ee loued his riches and possessions and his landes better and therefore he bade him goe and sell all hee had and giue it to the poore and hee shoulde haue treasure in Heauen but he went away sorrowing not sorrowing for that hee came short of this loue wee speake of but for that he must part with his goods if he would inherite lift for the text saith he was very rich If ye loue the world the loue of GOD dwelleth not in you but when yee begin to loue the Lord in the sinceritie of your harts then and neuer till then will the loue of the world fall from you with the vanities thereof as the white scales fell fro Tobias eyes Loue euen this pure loue whereof wee speake is the first lincke that in an holie vnion dooth ioyne GOD and vs together and this one lincke drawes twoo others with it feare and obedience loue looks vppon Gods mercie feare lookes vpon his iustice the one stayeth vs from presumption the other keepes vs from desperation These two support our faith as the twoo Lions supported Solomons throne and to what soule soeuer these two shall haue recourse euen thither shall obedience comc also These three are better welcome vnto God than the three presents offered by the wise men vnto Christ These three graces loue feare and obedience are like those robes of righteousnes to couer and beautifie the Saintes of God which Saint Iohn extolleth with a threefold commendation they were pure fine and shining This loue holdes me to it like an adamant and yet I may not part with it till I haue planted it in you for if I teache you this one lesson I teach you all which is to loue God aboue all We must loue him for that he is mercifull in making vs when wee were not in protecting vs being made but most of all for sauing vs when we had lost our selues as Adam lost himselfe among the figge trees for giuing vs the ayre to breathe with the Sunne to giue vs light the raine to fructifie the earth the fire to warme vs the beastes and foules and fishes to feede vs all that is within and without our bodies This world and the goodly frame thereof This ought to make vs loue god and in our loue to exclaime like Dauid O Lorde what is man that thou so gratiously visitest him but looking vpon our selues and our ingratitude that doe not loue god for all this we haue cause to crie out vpon our selues to say O man what is god that thou so lightly regardest him O Lord saith Augustin in Soliloquijs if thou for this vile body giue so innumerable benefits from the firmament from the ayre from the earth from the sea by light and by darkenesse by heat and shadow by dewes and showers by wind and raine by birds fishes by beasts and trees by multitude of of hearbs and variety of plants and by the ministery of all thy creatures O sweete Lord what gratitude what loue and thankefulnesse should we owe thee for all this how should we honour thee as thou deseruest All the creatures of God do call vpon vs to loue God and yet are we short of this loue we praise him not we thanke him not for his benefits we honour him not for his goodnesse so beyond al measure vngratefull are we like those nine lepers that being clensed forgat him that clensed them Alas what meane we to forget to be thankfull to so gracious a God what meane we now after so many blessings that God stil powreth vpon vs in a plentifull measure we haue not yet learned to loue him This is the A B C of religion and fiâ—st Catechising Principle for them to learne that will be trained in the schoole o Christ and we haue not learned so much such trowanting schollers are we In this loue is all the whole duty of man consisting and wilt not thou learne this one thing which teacheth thee all things O but you will say if all
the performance of my duty to God-wards consist in louing God why it is a matter of no great difficulty I can do so much euer from my youth haue I loued God Indeede it may seeme to be a lesson soon learned but if thou discusse it aright if thou examine what this loue is and where in it consists and how many circumstances depend on it being exposed I say to the vttermost herein as Christ exposed the rich yong man in the Gospel thou wilt go away forrowfull finding thine insufficiency as he did and cry out vppon thy selfe clapping thy Luk. 18. 13 brest like the publicane God be merciful to me a sinner wilt thou know then what this loue is that God requireth that thou maist see how farre thou wadest into the same or how farre short thou comest of it hearken a while and I will make a scrutiflie in to thy conscience by sounding the very bottome thereof if possibly I may find that loue there which thou wouldst seeme to bragge of First then and principally to proceede The first commandement from the first to the last I wil appose thee in the first table and first commaundement thereof If thou loue God as thou shouldst thou wilt haue no other gods but him Thou wilt worship none but him Thou wilt call on none but him Thou wilt pray to none but him The worshippe of God stands in foure points In fearing God aboue all In honouring him aboue all In praying to him alone In acknowledging him to be the giuer of all things and therefore to put our trust only in him A son honoreth his father and a seruant his master if then I be a father where is my Malac. 1. ◠honour if I be a master where is my feare saith the Lord of hostes there goeth honor and feare When ye pray saith our Sauiour Christ to his Disciples say on this manner Our Mat. 6. 9 Father with art in heauen hallowed be thy name Thy kingdome come Thy wil be done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as we forgiue them that trespasse against vs. And leade vs not into temptation But deliuer vs from euill Amen Acts 17. 25 26. Paul and Silas being in prison trusted in God that he would deliuer them and therefore at midnight they made their praiers vnto him there goeth confidence and prayer God is a iealous God and will not haue his glory communicated to any other thou must inuocate no other neither saint Angel nor any other creature Thou neuer louest God as thou oughtest thou hast learned to say with Dauid whom haue I in heauen but thee Dauid knew that Abraham Noah and the Patriarches were in heauen yet he knew that they in heauen did not know him being on earth according to that in Esay 63. 16 Abraham hath forgotten vs and Israel knowes vs not It is a point Ilc not say of ridiculous folly but of extreme madnesse to pray to them that cannot heare vs. The Saints themselues haue no accesse to God but by Christ the virgin Mary her selfe calles Christ her Sauior what warrant haue they then that pray to the virgin Mary since she her selfe sends them vnto Christ looke the first of Iohn 2. Christ is our onely Ephe. 4. ◠aduocate there is one only mediator Why should we flie vnto a Saint rather than vnto Christ vnlesse we thinke that either Christ is not sufficient or else that he is too seuere and in thus thinking we robbe him of his most glorious title of Mediator that most singular prerogatiue giuen him of the father we obseure the glory of his birth we make his crosse frustrate in a word what soeuer he hath either done or wrought for vs all is made vaine and voyd by this derogatory kind of false worship And lastly we robbe God of his bountifulnesse who exhibites himself a Father vnto vs how can God be our Father when we will not haue Christ for our brother To be short and to vse the words of S. Austin Christ is our only mouth through whom we speake vnto the father he is our eie by whom we see the father he is our right hand by whome we offer vnto the father who if he should leaue to pleade for vs neither should we nor the saints haue ought to do with God Notwithstanding this sunneshine of Gods truth yet al are not lightned al open not their hearts like Lydia to receiue this doctrine especially the elder sort who haue suckt this superstition as it were from the dugge and they cannot leaue it because they haue bin nuzled in it Thus many that haue eies will not see but do wander out of the truth like the blind Aramites groping at noone day If when we should flie to Christ we run to a Saint we are not like the man in the gospel who threw away his cloake to runne to Christ but we are like Samuel that ranne to Eli when God called him ◠kin 2. 17 When Eliah was taken vp into heauen yet some sought for his body vpon the earth but they found him not No more shal they find Christ that seeke him in the Saints where he is not to be found as the father mother of Christ could not find him thogh they sought him three whole dayes till they came to the temple Iohn 1. 29. and 36 Looke vnto Iohn Baptist and we shall see him pointing not to a Saint or an Angel but vnto Christ the Lamb of God Let this be the conclusion of this one subiect or principal mater of substance cōteined in this first and greatest commaundement which concerneth the true worshippe of God None may be prayed vnto but such as can both heare and grant the thing we aske none can do so but God only most notable is that saying in Psal 65. because thou hearest the praier therfore vnto thee shal al flesh come Neither Saints nor Angells ought to be worshipped Ergo not to be prayed vnto Reue. 19 Since the Scripture therefore in the true worship of God doth especially commend vnto vs that we inuocate God onely we may not without manifest sacrilege direct our prayers to any other If we lift vp our hands to any other will not God require it concerning the office of intercession we see it peculiar to Christ only and that no praier is acceptable vnto God but that which our mediator doth sanctifie for him hath God the father sealed I will shut vp all with that in the seuenth to the Hebrewes 25. God is able perfectly to saue them that come vnto him by his Son Christ because he euer liueth to intreat for You haue heard this error conuinced by the word therfore as our Sauiour said to the woman taken in adultery Go thy way and sinne no more so I say vnto you that haue bene supersutiously affected Now you know it to be a sinne do
in lying to them But wilt thou receiue O thou sorcerer be thou wise man or wise woman alas we call them wise but they are fooles for they destroy their owne soules Wilt thou receiue I say thy full fraught at once and the totall summe of all thine infelicities thou hast no interest in God no society with the Saints no fellowship with the beleeuers no parte or portion in any the good creatures of God ful of terror and astonishment is that saying of Saint Iohn Reu. 21. 8 the fearefull and vnbeleeuing and abhominable and murtherers and sorcerers and all lyers shall haue their portion in the lake that burnes with fire and brimstone Cursing and swearing I will but point at and yet are these sinnes little inferiour to that which we haue already spoken of but what dare not prophane wretches commit when they may scape with immunity of punishment our common wealth looks not to the weight of these sins nor doth the magistrate care to shew his authority in suppressing them which makes these sinnes to walke in the high streetes vncontrowled What heart is so stony like the Adamant that would not bleede to thinke vpon or what eare would not tingle to heare the wicked bannings and blasphemous oathes of many a desperat wretch heart bloud nailes wounds flesh euen by all the parts of his glorious body as if they would crucifie Christ anew like the Iewes Who is it among vs that is not ginen in some measure to this sinne olde and young and all Children that haue not learned to go haue learned to sweare and is this to loue God nay is not this to hate God Let vs leaue this sinne betimes or God wil haue his day with thee too O thou swearer The wise man hath spoken it that the Ecclus. 23. 11. plague shall neuer depart from the house of the swearer The son of a certaine Israelitish woman for blaspheming the name of the Lord and Leui. 24. 14 for cursing was stoned to death without the host Againe if this loue of God be planted The fourth commandement in thy heart thou wilt keepe his Sabbaoth thou wilt remember that as a principall duty among the rest thou wilt both rest thy selfe and cause thy family al that belongs vnto thee to cease from labor and to sanctifie the same Thou must vppon that daye doe holy things for it is the Lords holy day thou must not doe thine owne waies nor seeke thine owne will nor speake a vaine worde that day must be bestowed vppon exercises of holinesse as in hearing the word read and preached in praying receiuing the Sacraments singing of Psalmes godly conference and meditation Thou must come to the church the house of prayer keep my Sabbaoth and reuerence my sanctuary There you are tied to come and when you come come with reuerence as you cary with you your holy day cloathes so must you carry with you your holiday affections This Sabbaoth is called in Esay the Lord Esa 58. 13. his day but if you follow vanities vpon that day or do your owne vnnecessary businesse on that day you make it your owne day and not the Lords day and so you honour not God but you honour your selues as Ely honoured his children The Lord hath giuen vs six whole daies and hath reserued onely one for himselfe and yet we would haue that from him too at the least we take the greatest part of that from him and doe bestow it vppon our lustes If we offer vnto the Lorde the morning sacrifice yet we are not ready to giue him the euening incense where God requireth both and will not be serued by peecemeales If we giue God but a peece of the day wee are like the vnnaturall mother who sayde of the child let it be neither hirs nor min 1. â—in 3. â—â— but â—et it be diuided so we seeme to part stakes as it were with the Lord by diuiding the Sabbaoth day making it neither Gods wholy nor our owne This is the last Commaundement of the first table but it must be chiefe in request no commaundement carrieth with it such a charge as this for it runnes with a speciall Memento Remember that thou keepe holy the Sabbaoth day as who should say in any case see thou obserue this commaundement for if thon keepest this thou keepest all For in comming to church to heare and learne the word of God to praise and glorifie him thou art taught thy whole duetie both howe to obserue this and all the rest The second table expresseth the dutie The fifth commandement of one man towardes another it sheweth what loue thou oughtest to beare thy neighbour The principall duetie braunching out of this loue is the duetie to parents If thou loue God thou wilt also loue thy parents thou hast one father in heauen who must especially be honoured in manner as thou hast heard thou hast an other father in earth and God thy father in heauen commaunds thee to honour him that is thy father on earth And this honour hath God imprinted in his name by giuing them his owne name the name of father He is thy father therfore honour him as God gaue our fathers their beginning so hast thou from thy father thy beginning it hath pleased God to vse them as instruments to beget vs. This loue contaynes in it honour feare obedience and reliefe We read of the young stork that he carrieth the olde one vpon his backe when for age he is not able to flie This is recorded of the storke to condemne vs men that will not be careful to releeue our parents as they were carefull to releeue vs. God and nature and reason common sence do call vpon vs for this duty to parents therfore I wil not discourse further vpon it And in this commandement thou art not onely called vppon to be dutiful to thy naturall parents but also to the fathers of thy countrey or of our houses the aged and our fathers in Christ and vnto them that performe this honour a speciall blessing is promised which is long life Further if thou loue thy neighbour thou wilt euer bee doing him good and not euil all the dayes of thy life Thou wilt procure all the meanes thou canst to worke his safety thou wilt defend him from iniury offered him by others and if thou defend him thou wilt much lesse seeke to hurt him and if thou wilt not hurt him much lesse wilt thou maliciously proceede to kill him for all this is charged in that commandement Thou shalt not kill As the loue of God appeared in creating vs so it appeareth in preseruing vs God that gaue life will haue vs preserue life The Lorde will not haue thee so much Leui. 19. 17 Mat. 5. 22. as to be angry with thy brother vnaduisedly nor yet to haue him nor will he haue thee to mocke or quarrel with thy neighbour Whosoeuer sayeth vnto his brother Rachah
Iewes and to makâ— a worse rent in his body then the Iews did in parting his garments Auerroys his interpreter of the Papistes speakes thus that he compassed al lands almost and yet could not find a worse sect theÌ„ these Antichristian heresies for saith hee they rent and teare with their teeth him that made them and so do dishonor him whom they should honour All the reason that they build vpon is but the words only of the institution Christ said This is my body ergo they say we must beleeue it is his bodie nothing indeed maketh more against them for marke the wordes Iesus tooke bread c. I will demand of them by interrogatories thus What did Christ take Bread What did he breake Bread What did hee giue Bread What did they eate Bread What did hee call his Body euen that which he tooke in his hands which also he brake and gaue to his disciples viz. bread This is my body then must thus be construed viz. This bread is my bodie which is a figuratiue speech And the verie same Phrase is vsed by the Lord himselfe in the olde Sacraments of the law The Lord speaking of circumcision saith This is my couenant between you and me Gen. 17. yet circumcision is not the couenant but a signe of the couenant So in the Phrase it is all one This is my body that is this bread is a signe of my body Pascha item Iehouae transitus The Paschal Lambe is called the Lords Passeouer yet is it not the passeouer but the signe of the Passeouer And Paul in the first to the Corinths the tenth saith the rocke was Christ So God the father is called an husbandman God the sonne a vine a doore Peter is called Satan Satan is called a Lion All are figuratiue or tropical speeches S. Paul decides this controuersie when thrise after the consecration hee repeates the word bread But they affirme further finding this argument to be weake that this bread and wine is turned miraculously whom we aunswer Austin wirh S. Augustine Sacramenta honorem tanquam religiosa habere possunt sed stuporem tanquam mirae non possunt And againe saith the same S. Augustin non dubitant Dominus dicere Hoc est corpus meum cum signum daret corporis suiâ— If it were a miracle there could be no error it would appeare to be truly altered The bread would take the forme of flesh and the wine would appeare to be bloud but in quantity and quality we see they remaine al one without alteration of substance more than in vse Search the scriptures laid out in the scripture and we shall find no conueniency betweene this and them The rod was turned into a serpent the Israelites Exod. 4. saw it Water was turned into wine in the mariage Iohn 2. 9. at Canah the guests saw it and tasted it The auncient fathers are against them Theodoret saith Mistica signa non amittunt propriam naturam the mistical signes do not lose their proper nature Will they heare the testimony of one of their owne fraternitie Macarius a monke saith in the church is offered bread wine viz. Exemplaria corporis sanguinis Christi I say according to the truth of Gods word there is no alteration but the bread and wine stil remaine al one both before and after the words of consecration The mutatioÌ„ is not in substaÌ„ce but in vse for they be as seales of Christs merits for vs as for exaÌ„ple take wax fastned to a writing and it differeth not from other waxe but in vse only not in nature but by the ordinance of man But the sacraments are ordained for a more excellent purpose And being only in vse after the administration they haue no place but during the action The things in these visible signes represented vnto vs are Iesus Christ and al his graces and treasures for the vertue of our faith is such that it ascendeth from the earth into heauen and there doth knit and vnite vs with Christ which is the cause that the Primitiue church sâ—ng surâ—um corda lift vp your hearts signifying that we should prepare not dentem but menteÌ„ not our mouthes but our hearts to apprehend Christ and the benefits of his death Not poring vpon the Pix looking for Christ to be there like as the shaueling priests did in the time of blindnesse For they after they haue blasted and breadied and blowed vpoÌ„ the bread they kneele down to it and worship it saying Agnus dei qui tollis thrise do they call the bread holden in their hands the lamb of God was not this abhominable Idolatry The author of this idolatrous leuation of the bread was Pope Honorius about the yeare of our Lord 1210 yet the aduersaries dare bragge that their masse came from the Apostles like the old Arcadians who hold themselues to be a day elder than the Moone forgetting how they themselues call it Sacrificium nouum wherein they strangle the antiquity of it For a better resolution note the force of these arguments ouerthrowing the Papists doctrine of transubstantiation The first Argument It is against the nature of a naturall body to be in more places than one at once Christs body being in heauen cannot be in the Sacrament too that it is in heauen and there abideth that pregnant place in the third of the Actes proues it whom it behooueth the heauens to conteine vntill the restoring of all things Besids the Article of our faith proues his being there and his owne testimonie in the fourteenth of Iohn I must go to my father Vntill Pope Vrbane this error of the Papists was neuer receiued in the church he first compelled men by fire and fagot to receiue this abhominable doctrine it is not much more then fiue hundred yeares agoe The second Argument S. Augustin saith that Abraham Moses and the Prophets receiued the body of Christ truly and effectually before Christ was incarnate of the Virgin Marie euen the same body we receiue now S. Paul proouing as much they did eate all one spirituall meate and drinke one spirituall drinke all this notwithstanding yet our aduersaries do vrge except you eate the flesh of Christ and drinke his bloud there is no life in you what life then hath Abraham and Dauid and all the holy men that died afore Christ Note the absurdities of the Papists doctrine they ouerthrow the nature of a sacrament in confounding the signe with the substance they make their maker they draw Christ from heauen to the table at their own pleasure they giue him infinite bodies Which is giuen for you This is the fruit of it this sacrifice were nothing auaileable if it concerned not our good This was the end of this institution of Christs Supper his body was giuen for vs. Christ died not for himselfe but for vs this was that holy sacrifice which the sacrifices of the old law shadowed the bloud of oxen and of sheep did purport that