Sonne into the world for mée and therefore hée wil not suffer mée to perish O man thou greatly deceiuest thy selfe Truth it is the promises of God are great and greater then thou canst well consider And yet they appertaine not to thee if thou canst make no better vse of them Thinke vpon that Prouerbe of Salomon Mel inuenisti Haste thou found honny eate not too much Haste thou the swéete and most comfortable promises of God in the Gospel vse them to thy comfort yet presume not therby to liue securely in sin For Iacob must change his garments before he can obtaine a blessing Gen. 27. Hester 2. And Hester must decke her selfe when she commeth into the presence of the King That is to say we must put off the garment of sinne by spéedy repentance we must be cloathed with vertue and godlines as pilgrims with Scrip and staffe for celestiall glory CHAP. VII Of the Remission of our sinnes by Christ and of our loue to our brethren AMong manifolde things which doe set foorth the wonderfull power and exceeding mercy of God there is nothing that doth so much expresse the same as doth the great mysterie of the Incarnation and Passion of Iesus Christ whereby we haue frée pardon and remission of all our sinnes and that Benediction whereof the Prophet speaketh saying Blessed are they whose sinnes are couered Psal 32. and whose iniquities are forgiuen 2 Wonderfull was the wisedome of God in the redemption of mankinde from the thraldome of sinne death and hell in that he hath made Mercy Truth Righteousnes and Peace to be conioyned in one 3 The first Adam sinned so damnation from the which neither he nor his posteritie could deliuer themselues God neuerthelesse will not haue Adam and his posteritie vtterly to perish therefore in vnspeakable mercie he deuiseth the meane that his Iustice and righteousnes might be satisfied and yet man saued No Saint nor Patriarch nor any other were he neuer so holy which came out of the loines of Adam were able to make satisfaction to God for that first trāsgression No Angel nor Archangel in heauen was fit to take this great taske in hand Because man had sinned Iustice required that man likewise should make satisfaction 4 Behold here then the infinite loue and mercie of God who for mans redemption sent his sonne from heauen Phil. 2. Luke 2. so far to bée abased as to take vppon him our flesh conceiued in the wombe of the holy virgin Marie by the holy Ghost Luke 2. that so of God man hée might be Emanuel that is one Christ in whome Mercie and Truth are met together Righteousnes Peace haue kissed each other 5 Of this great worke of wonder wherin God hath thus conioyned his mercie and his Iustice the Prophet long before prophesied thus Vnto vs a Childe is borne and vnto vs a Sonne is giuen and the gouernement is vppon his shoulder and hee shall call his name Wonderfull Isai 9. Counseller the mighty God the euerlasting Father the Prince of Peace 6 This childe our Emanuel and Iesus the Lords Christ approoued himselfe wonderfull in person in al his works Three things saith S Bernard are singularly wonderfull wonderfully singular that the Godheade and the Manhood should be vnited in one person that one should be both a Virgin and a Mother that faith should dwell in the heart of man things in nature and reason so contrarie 7 This wonderfull Christ is not to bée comprehended with corporal eyes alone and with a carnal heart but also with the eyes of a liuely faith whereby we haue remission of sinnes Iohn 3. For God so loued the world that he gaue his onely begottē Sonne that all that beleeue in him should not perish but haue euerlasting life 8 He then that will be saued must come to him Whosoeuer wil come to the father must come by him who not only is the way to life but is both the way and life For as ther was no come to be had in Aegipt but only by the handes of Ioseph who after long affliction was so highlie exalted so there is no grace nor life no remission no holie Ghost now to bée looked for but at the hands of our Crucified Ioseph Hée is the Brasen Serpent which onelie healeth the infernal serpents wounds Hée is that holy Temple where only God is to be worshipped and no where els without him ther is no hearing God no helping God no God for vs at all 9 Onely the Faith which is effectuall and auaileable to Iustifie vs before God is that whose obiect is the body and passion of Christ Iesus crucified Rom. 4. Act 16. whose frutes are the workes of charity Therfore saith the Apostle by faith cometh the inheritance as after grace bicause the promise might be firme and sure to al the seede 10 The meanes to haue this faith is the worde of God preached that hearing it wée may beléeue it to be the worde of life For so it is also manifest in the Acts of the Apostle Act. 10.44 Act. 4.4 where it is saide While Peter yet spake the Holie Ghoste fell downe vppon them which heard him Rom. 10.17 And Paule to the Romanes saith Faith commeth by hearing So as the Church preaching continually the worde of God by her ministers and offring reconciliation by Christ giueth remission of sinnes in that by the outwarde ministerie it pronounceth the same out of the word of the Scripture by the which through attentiue eares as through a Conduit both the grace and spirite of Christ do flowe in euen into our heart 11 As the word soundeth and is heard in the voice so in a visible and euident signe the sacraments do speake vnto the which we giuing credit obtaine in very deede that which they promise and signifie So that how often soeuer wée heare the worde or receiue the sacraments in faith remission of sinnes is assured vnto vs whereby no small faith is inwardly wrought in vs. 12 Thus then we sée that remission of sinnes is openly published by proclamation ratified by promise confirmed by will and testament stablished in blood and sealed with Sacraments And thus much concerning the first meane to get remission of sinnes 13 The second meane is Charitie in vs in pardoning and forgiuing the offences and 16 But they which haue the greatest iniuries done vnto them ought to be alwayes prepared and ready to forgiue according as we are taught in the Scriptures Eccle. 29 Haue the patience with him that humbleth himselfe and keepe not mercie from him Our Sauiour Christ commaundeth vs to forgiue our brother that offendeth seuentie times seuen times and which is more to loue our very enemies Also the Apostle Paul doth not only exhort vs to loue our enemies but also if they be hungry to féed them and if they thirst to giue them drinke Rom. 12. 17 Yet such is the corruption of our
sée also that the Wine is made of many clusters of grapes yet after it is made is but one onely wine in like sort must the Christians which are many in themselues bée ioyned together throught loue into one body which is the Church whereof Iesus Christ ought to bée the onely head and leader But wée must note that this loue whereunto we are exhorted by so many reasons of the Supper cannot bee where there is enuie brawling contentions rancour debate and diuision and therefore before wée come to the Supper which is a witnes of our agréement as well with Christ as with his congregation if wee haue had any strife and contention with our brethren wée must louinglie reconcile our selues vnto them If any man haue offended vs wée must franckely and fréely forgiue our brethren h Mat. 5.23.44 yea our enemies as wée would that our good GOD should pardon vs and as wée sée how IESVS CHRIST our Lorde hath left vs an example of his loue when he praied to GOD his Father for his enemies which put him to death i Luke 23.34 as wée read also that Saint Stephen did the same k Acts. 7.60 Againe wée must also marke that this loue ought to bee practised in all estates Kings must loue their subiects they must be Nurces l Esai 49.23 of the Churche of GOD louers of common peace they must vse their people with all moderation and clemencie So likewise must the people honor the King m 1. Pet. 2.13 14.15 Ro. 13.2.3 they must pay him their tribute faithfullie they must be obedient to all his Lieftenants and Officers The Pastour must loue his flocke n Acts. 20.28.31 1. Pet. 5.2.3 hée must watch take paines and pray incessantly for it o. Sa. 12.13 So likewise must the shéepe loue their Pastour the fathers their children the children their fathers and mothers the wife the husband and the husband the wife the maisters their seruantes and the seruants their maisters and euery one in his calling must endeuour to exercise loue in that vocation wherevnto God hath called him For otherwise it wil be impossible for vs to doe our dueties faithfully aswel towards God as towards men if the rule of loue doe not guide and gouerne vs in all our doings Other necessarie obseruations for them that will come to the Lordes Table IN the foure Articles aforesaid consisteth the true examining of our selues notwithstanding we must take good héede to these poynts and notes which follow First wée haue to note that wée must not cast our heads and bende our braines to examine curiously another mās life as many do which stretch out and scanne so narrowly the blemishes of their brethren that they forget their owne It is to be wished and wée must procure it as much as lyeth in vs that the Church of God may be maintained in purity without shew of offence But forsomuch as in this world corne shall alwaies be mixed with chaffe wéedes with wheate Mat. 3.12 Mat. 13 24 Mat. 13.47 Mat 10. Mat. 25. good fishe with bad Iudas with true Apostles foolishe Virgins with wise yet none of vs must be affended therefore And moreouer let euery man indeuour to finde that perfection in himselfe which he desireth to bring into an other Secondly we must not thinke that faith repentance giuing of thankes and loue and other vertues which GOD requireth of vs can be perfect here in this worlde for there will be alwaies in vs what regenerate and newe borne soeuer wée be some remnantes of sinne of incredulitie of lacke of repentance of vnthankfulnesse selfe loue which is directly contrary and opposite to the true loue of our neighbour As long as we liue the flesh will fight against the Spirit Rom. 7.23.8.6.7 Galat. 5.1 1. Pet. 5.8 the Diuel and the worlde will make warre against vs as the life of the Patriarches Prophettes and Apostles doe sufficiently witnesse vnto vs so that euen to the last breath of our life we shall haue néede to craue of our God that he would forgiue vs our sinnes through his sonne Iesus Christ Notwithstanding so farre it is that the imperfections which are in vs should cause vs to drawe backe from God and from this holy banquet that rather so that we are displeased with our selues for them they ought to cause vs to come the sooner to the intent that as poore famished creatures we might more gréedily with greater desire receiue Iesus Christ which is the true shepheard of our soules Thirdly although it be not required of the worthy comming to the Supper to haue a perfect faith perfect repentance perfect giuing of thanks perfect Loue yet must they be notwithstanding true and procéede from the heart and from the spirit Our faith must not be feigned our repentance must not bée counterfeit and painted as that of hipocrites the thanks which we giue to GOD must not come onely from the mouth neither must we loue our brethren in word onely and not in déede but let the whole profession of our faith and Christian life aboue all things bée farre from ostentation and hypocrisie so that we take more paines to be good Christians in déede and before God then to be so counted and taken before men Of those that refuse wilfully BVt as there are many which do amisse in presenting themselues vnworthily to the Communion so there are manie which doe amisse on the contrary side in that they wil by no meanes come nor present themselues to this holie banket for feare of communicating as they say vnwoorthily and so consequently to be culpable of the body and blood of Iesus Christ But let them that abstaine of set purpose from the Lordes holy table knowe that it is no lesse faulte vpon an vnthankfulnesse and contempte to abstaine from the holie and sacred meates which God presenteth to vs at the Supper then to receiue it vnworthily as we see that a Patient which being very sicke maketh no account of the receyte and dyet which the Phisitian hath prescribed is no lesse faultie then hee which abuseth or vseth it not competently as the Phisitian hath appointed Therefore let not this sorte of people flatter themselees as though by this meanes they could be excused doth before God men seeing that it is a most certaine truthe that so hainous an ingratitude is in no wise to be admitted or worthy excuse For first of all such men doe willingly contemne the commandement of Iesus Christ which saith to all his Do this take yee eate yee Secondlie they contemne the blessed remembraunce of the death and Passion of the Sonne of GOD who commaundeth all the faithfull to celebrate the Supper in remembraunce of him Thirdly they contemne the price of their redemption that is to say the precious body and blood of Iesus Christ which are giuen distributed to all faithfull Christians in the Supper according as it is saide This is my body
A SILVER Watch-bell The sound wherof is able by the grace of God to win the most profane worldling and carelesse liuer if there be but the least spark of grace remaining in him to become a true Christian indeed that in the end he may obtaine euerlasting saluation Whereunto is annexed a Treatise of the holy Sacrament of the Lords Supper 1. Cor. 11. Be ye followers of me euen as I am of Christ 1. Cor. 13. Though I speake with the tongues of men and Angels and haue not loue I am as sounding braâ—â—e or a tinckling Cimball Imprinted at London by T.C. for William Cotton and are to be sold at his shop adioyning to Ludgate 1605. TO ALL WEAKE Christians that haue a desire to be saued IT is a necessary rule in pollicie dearely beloued in our Lord and Sauiour Iesus Christ that those cities shuld be garded round which are besieged round and it was Cambices counsell too that Citizens which would keepe their Cities in safety flourishing estaâ—â— should euer bee watchfull as if the enemies were approching As this is good pollicie for Cities or Garrison townes so also Christ Iesus in the Gospell knowing that his Church should haue manie enemies and foreseeing the danger that might come vnto it by securitie coÌ„mendeth coÌ„maundeth watchfulnes to his Disciples seruants for security hath euer greatly endaÌ„maged Gods church Security made Bethel Bethauen the sweet valley a valley of salt Syon a den for Foxes Hierusalem Hieruschica that is a most homely vnpleasant place And who seeth not that the greater number of men at this day are so lulled a sleepe in the chaire of securitie by the loue of the world by the sinfull delights of the flesh and by the subtile suggestions of Sathan which they suspect not that they can as hardly be awaked as Endymion from his endlesse sleepe In the one eare Security sounding It is not yet time In the other eare presumption singing It will be time still And thus with the Dolphin they swim in delights when destruction is nearest till at the last Desperation the handmaide of Securitie plaieth her part sheweth them the houre-glasse and wofully telleth them the time is past The consideration hereof moued me Christian reader according to my simple art and skill to frame this booke as a Watch-bell to sounde in the eares of all men not one stroke alone but twelue in twelue seuerall Chapters which may serue as the wheeles of a Watch-bell to inforce it to yeeld forth the more shrill sound thereby to awake the most drowsie harted sinners from their security carelesse liuing to enter into a consideratioÌ„ how their case standeth with God finding themselues by their forepassed wicked life not worthy of the least of Gods mercies they may reforme their liues and seeke speedily to be reconciled vnto Christ And I doe hartily wish that this labour of mine may be vnto all those which desire to be heires of the euerlasting kingdome of Christ so sweet a creation in soule as were the 12. fountaines of water in Elim to the people of Israel Num. 3.3 and that it may yeelde a healing plaster to euery wounded soule no lesse effectuall then the leaues of the tree of life which bare 12. seueral fruites to heale the nations Apoc. 22. Reade it therefote diligently and with a single hart and I doubt not but in the ende thou wilt praise God both for the booke and the Author as some wel disposed haue done who haue confessed that it was the first meanes vnder God that wrought their conuersion and haue bene importunate suters for reprinting of the same wherein I haue done my endeuour and commend the successe vnto God and to him I will euermore pray that it may worke the like effect in many that the number of his Church may be daily encreased Amen Errata Page 9. lin 8. For neither are gouerned with a certaine violent motion read neither are gouerned with reason and counsell but are carried with c. page 44. lin 11. for imbraced read numbred page 63. lin 3 for fron read from pa. 62. lin 11. for if read it pa. 106. lin 24. for the read he page 100. lin 6. for houre read Chapter page 173. lin 12. for likewise read like wise men A SILVER Watch-bell CHAP. I. Of the shortnesse frailtie and miseries of mans life THis present transitorie life in the Scriptures is called a Pilgrimage Gen. 47. Sirac 40. Psal 1. a Trauaile and a Waye bicause it coÌ„tinually plieth to an ende For as they which are carried in Coaches or sayle in shippes do finish their voyage though they sit stil and sléepe euen so euery one of vs albeit we be busied about other matters and perceiue not how the course of our life passeth away being sometime at rest sometime idle and sometime in sport and dalliance yet our life alway wasteth and we in poasting spéede hasten toward our ende 2 The wayfaring man trauelleth apace and leaueth many things behind him In his way he seeth stately Bowers and buildings he beholdeth them awhile he admireth them and so passeth from them Afterwards he séeeth fields medowe flourishing pastures and goodly vineyards Vpon these also he looketh a while he wondreth at the sight and so passeth by Then he méeteth with fruitfull Orchards gréene Forrests sweete Riuers with siluer streames and behaueth himselfe as before At the length he méeteth with desarts hard waies rough and vnpleasant foule and ouergrowne with briers and thornes héere also he is enforced for a time to stay He laboureth sweateth and is gréeued but when he hath gone a while he ouercommeth these difficulties and remembreth no more the former griefes 3 Euen so it fareth with vs One while we méet with pleasant delightfull things another while with sorrowfull and gréeuous crosses But they all in a moment passe away 4 In like manner some one is cast into prison the same is tormented vexed and afflicted he is now in the brambles and troublesome place but he shal quickly come forth againe and then hée will forget all his misery 5 Furthermore in highwaies and foote-paths this commonly we see that where one hath set his foote there soone after another taketh his steppe a third defaceth the print of his predecessors foot and then another doth the like neither is there any which long time holdeth his place And is not mans life such Aske saith Basil thy fieldes and possessions how many names they haue now changed In former age they were saide to be such a mans then his afterward anothers Now they are saide to be this mans and in short time to come they shall be called I cannot tell whose possessions And why so Because mans life is a certaine way wherin one succéedeth and expelleth another 6 Beholde the seates of States and Potentates of Emperors Kings how many in euery age haue aspired to these dignities and when they haue attained them after long labors
thou mayest at the last obtaine the reward which our Sauiour Christ hath promised Come ye blessed of my Father c. Which Lord for thy mercie sake graunt vs Amen CHAP. III. Concerning the generall day of Doome FOrsomuch as the feare of the Lord is the beginning of wisedome and al for the most part are restrayned from sinne and wickednes by the feare of punishment paines and are brought to a good mind and purpose they which exclude this feare out of their hearts doe shut vp against themselues the true and wholesome repentance For as the Scripture testifieth the feare of the Lord expelleth sinne and he which is without feare cannot he iustified August in Ioan. Tract 9. The which St. Augustine by a very proper similitude setteth foorth If there be no feare there is no entrance for loue euē as we sée when a man soweth the thréed is brought in with a néedle the néedle first entereth but except the néedle goe out also the thréed followeth not Euen so feare first possesseth the minde but feare remaineth not there alone because it therefore entred to bring in loue Wherefore to awake vs sléeping in sinnes and to ingender feare in our minds the Lord doth oftentimes in the Gospel threaten vtter darknes gnashing of teeth euerlasting fire and other torments of hell that at the leastwise for feare of paines and torments we might bridle our mindes our eyes and our hands from sinne and wickednesse 2 This feare is not onely probable but also very necessarie For if now after so many threatnings of our Creator so fearefull and so greeuous we scarcely forsake our sins what would we do if God did not threaten at all Therefore I holde this that the feare of the Lord is as it were the parent and kéeper of righteousnesse temperance loue and of all vertues 3 But there is nothing that doeth more worke this feare in vs then the remembrāce of that great day wherein al the causes of al men are to be pleaded and their matters determined Insomuch that Saint Augustine affirmeth if Christian men should heare no other Gospel then that wherein the general iudgement is set foorth that one might suffice both to reuoke sinnefull men from their wickednesses and also being reuoked to cōteine them in their dutie 4 Wherefore in this Chapter wée will handle two notable points concerning the iudgement to come The first shal be concerning the greatnes horror of that day and of the fearefull signes that shall go before the same The second shal be concerning the raising vp of the dead bodies and the comming of the Iudge 5 The greatnesse and horror of that last day may be knowen hereby that it is called in holy Scripture a great day and the day of the Lord. And shall it not indéede be a very great day which shal cōprehend all the daies of all ages aswell those that are past as those that are to come For in that day men shall render an account of all the dayes that are past In that day God will poure out that infinite treasure of his wrath and indignation which he hath heaped vp in the space of al the worlds that are past In that day the motions of the heauens shall cease the course of the starres the reuolution of yéeres the vicissitude or returne of moneths and dayes the decay of mortal things al the cogitations of men al their studies al their Artes al their disciplines all their affaires shall rest in eternall silence 6 Also in that day it shal be decréed by the sentence and irreuocable constitution of the most high and eternal Iudge what state and condition euery one of vs shall haue and retaine in al eternitie of worlds 7 And not without cause the holy scriptures haue called it the day of the Lord. For as al the dayes of men going before are called their dayes because men watch in them and do whatsoeuer they will and God beareth suffereth endureth expecteth and after a sort sleepeth resteth in them Euen so then the day of the Lorde shal shine wherein hée shal be continually waking shal do whatsoeuer he wil and we whether we wil or no must suffer and endure 8 Thou now doest adde sin vnto sinnes and ceasest not to offend God dayly God is silent at al these things And why so Because this day is thy day But the day shall come beléeue me the day of the Lorde shall come which shal bring an ende to so long silence and wherein he wil take vengeaunce of all the iniuries that haue béene done vnto him 9 Thus we sée that al Eternitie comprehendeth two dayes onely The one of man the other of God In the one men shal watch and God shal sleepe In the other men shal sleepe and God shal watch 10 How horrible this day shall bée wée cannot plainly vnderstand and yet we may gesse at it by the present calamities For then the hoast of al punishments which their confederate battel of al offences shal assaile vs with maine force 11 But as in the warres of men before the last and general battel there are many excursions and short skirmishes euen so before that great and most fearefull conflict which shal be in the day of the Lorde God is wont with his seueral bands to make certaine excursions and one while to send vpon vs famine another while pestilence another while warre another while earth-quakes another while floods of waters and another while drougth as it were his horsemen to inuade vs who when they haue damnified vs retire and abide in their tents If therefore we so greatly feare pestilence warre famine earth-quakes and such like when as they are but the beginning of sorrowes and short excursions what I pray you wil wée doe when the last and general conflict shal come at what time al tribulations extremities calamities and miseries shal also fight against vs 12 And if wée doe yet more fully desire to know the greatnes and horror of that last day let vs consider those signes which shal a little while come before that day Therefore before the comming of that great day heauē and earth and all the Elements shall giue signes For there shal be signes in the Sun in the Moone and in the stars Luke 21. and vpon the earth trouble among the nations with perplexitie the Sea and waters shal roare and mens heartes shal faile them for feare and for looking after those things which shal come vpon the world 13 For as man which is a litle worlde when he draweth néere to his end the humors in him as certaine Elements are troubled and his eyes which are as the Sunne and Moone are obscured lose their light and the rest of the sences as the lesser Starres do by little little fall and faile and yet his minde and reason as the power of heauen is mooued from his seate wandereth erreth Euen so in the dissolution and fall
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
an end But the ioyes of heauen are so perfect that nothing can be added to them nor taken away from them and therefore perpetual This therefore is the moste happy and blessed place to build and set vp a Tabernacle where no manner of euill shall happen vnto vs nor any plague come neare vs. Therfore stand fast in this station against all temptation so shalt thou the more chearefully shake off all carnall burdens and recreate thy selfe in this paineful pilgrimage CHAP. IX Concerning the libertie of Gods children LIbertie is a thing very pleasant delectable and more wished for then any thing in the world in so much that we by experience sée that not only men but also beasts doe greatly desire liberty do prefer it before all other things The little birds whether it be that of Canary or the Nightingale with whose swéete tunes men are delighted being shut in cages are serued most daintily without their wonted labour to seeke their foode and yet for al this so great is the loue of liberty that many times they wil neither sing nor eate being sullen and full of sorrow and if they can they will gladly escape out of their cage more desiring to get their liuing with labour in the cold aire then to be kept captiue in Pallaces with the delightes of Kings It this desire be in beasts and birdes which are deuoide of reason what great account ought man to make of liberty who alone should be fréed yet neuertheles is ofteÌ„ times coÌ„pelled to serue most cruel maisters 2 There are two sorts of liberty The one is a true liberty the other is false The true liberty is that which we haue by regeneration by which we haue the participation of the spirite of Christ through the which wée are freed from the tyranny and inuasion of sinne and our mindes prepared vnto good workes by the power whereof the Apostle Paul saith thus I can doe all things through him that strengtheneth me And againe It is God that worketh in you both the will Philip. 4. Philip. 2. Iohn 8. and also the deed Wherfore our sauiour Christ saith If the Sonne make you free then are you free in deede 3 And although all corruption of the affections of mans minde be not taken away yet it is so maimed and weakened by the power of the holy ghost that it is not able as afore to hinder the making of a right choise and this is the true fréedome liberty which we haue by our regeneration Of this libertie Saint Augustine speaketh thus August in sententiis suis sententia 53. A good man is neuer seruant but is alway Lord of all things howsoeuer hee seemeth to bee in seruitude and bondage And contrariwise a wicked man although hee seeme to be free yet hee is a seruant and that not of one man alone but hee serueth so many maisters as hee hath sinnes 4 Then that is a false liberty which maketh the body onely frée and leaueth the minde subiect to sinne and wickednesse most miserably to serue them For I am perswaded that neither Alexander nor Caesar were frée although they commaunded the whole world so long as they most filthily serued their sins Neither can I say that Peter and Paul were seruants being imprisoned and kept in chaines and bondes when as notwithstanding in minde they went fréely throughout the world and by their letters as by a kings letters pattents deliuered and set at liberty daily an infinite sort of men For as man differeth from bruite beasts not so much in the members of his body as in the vertues of the minde euen so not the liberty of the body but the liberty of the mind is the true liberty and alone is to be called mans liberty Of the which fréedome and bondage Christ speaketh thus Euery one that doth sinne Iohn 8. is the seruant of sinne and if the Sonne shall make you free then are you free indeede And the Apostle Paul in like manner saith Rom. 6. Knowe yee not that to whom so euer yee giue your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sin vnto death or of obedience vnto righteousnes when ye were the seruants of sinne ye were free from righteousnesse 5 To restore vs vnto this fréedome and libertie from the intollerable bondage and most cruell tyrannie of sinne from the horrible wages and reward thereof which is death our Sauiour Christ hath taken vpon him and vndergone that which is vnspeakable 6 What Orator is able sufficiently to vnfold and declare the tyrannie of sinne and concupiscence First of all doe but consider what a cruell tyrannie the sinne of whordom exerciseth vppon those that are in bondage thereunto And sée what an adulterous woman will doe to satisfie and fulfill the command of this tyrant Shée knoweth verie well that if her husband happily take her in her wickednes she shal without all doubt he vtterly vndone she shal beside the losse of her good name riches friendes and credite with her parents children and and kindred loose which is more her soule and whatsoeuer is both good in this worlde and in the world to come and shall leaue behinde her perpetuall matter of sorrow and griefe And yet for all this so great is the force of her affection and the tyranny of this wickednesse so insatiable that this miserable woman is constrained to incurre all these perils though very fearefull and euident and to deuoure al troubles so that shée may serue her vncleane lust What tyrant hath bene euer heard of so cruel that would haue his captiues to obey and serue him with so great perill and detriment 7 Yea this and the like wickednesses at this day do swallow men vp and so deuoure their whole time that they suffer them to do to say to thinke and to dreame vpon nothing else Wine and Women saith Syrach make wise men runnagates Because men being made drunken with the loue of carnal pleasures are no lesse witlesse to doe all other things and so farre from reason and iudgement as if they had quaffed vp an excéeding quantitie of most strong wine For reason which the fathers call Noctâ—â—am cerebri the braines Gloweworme being once extinguished what are we better then beasts Therefore such men neither the feare of God neither the pricke of conscience neither death neither iudgement neither paradice neither hell nor any other thing wil call backe to a better life And the more secure they are the more busily they endeuour and apply themselues to all manner of wickednesse And they doe constraine not onely the members of their body but also their minde and vnderstanding which by nature is the Lady and most noble part of man to watch day and night and to labour to finde out the meanes and the wayes how to satisfie the lusts of the flesh how to endite songs and Sonnets of loue full of wantonnes and deceite
for euer permanent if the mercy and power of our God had not plucked vs out of it by the ministery of the true Moses which is our Lord Iesus Christ who is the true Lambe which the heauenly father hath deliuered to death to deliuer vs from it and purchase vs eternall life As it is saide that God so loued the world Ioh. 3.16 that he hath giuen his onely begotten sonne that whosoeuer beléeueth in him should not perish but haue euerlasting life Now then séeing this good God hath done in vs so great a pleasure as to frée vs from the tyranny of the Diuel of sinne of death of hel séeing that his loue was so great that he deliuered his onely Sonne to the cruel and ignominious death of the Crosse for vs which were the seruants and bondslaues of Sathan his welbeloued for vs which were his enemies the iust and the Lambe without spotte for vs which were sinners and corrupt the onely heire of Paradice for vs which were worthily heires of hel ought we not to be rauished with admiration of this great and vnspeakeable loue of God towards vs our tongues to be for euer displayed to publish with a loud voyce the praise of the benefit of our redemption It is very reasonable and therefore we sée that Iesus Christ admonisheth vs of our dutie in this behalfe Luk. 22.19 1. Cor. 11.24 speaking of the celebration of the holy Supper Doe this in remembrance of me And S. Paul expresseth what remembrance this is when he aduertiseth vs 1. Cor. 11. that as often as wée shall eate this bread and drinke this cuppe wée shewe the Lords death till he come Séeing thē that God requireth of vs a true acknowledging of his benefits which wée receiue at his hands bountifulnesse by the meanes of our Lord Iesus Christ let vs take heede that we be not spotted with the fault of ingratitude especially if we will not incurre the wrathful displeasure of God and acknowledge him for Iudge whom we would not acknowledge for a gentle and mercifull father as Saint Paul also to this purpose threatneth the ingrate and forgetful when he saith Whosoeuer shal eate this bread and drinke the cup of the Lord vnworthily eateth and drinketh his owne damnation And rightfully is the vengeance of God displayed against them which wickedly suppresse the glory of God in that that concerneth their owne saluation For if so be that a murtherer ready to be hanged for his wicked déedes casting away and reiecting his princes gratious pardon and not vouchsafing to thanke him for it deserueth worthily the gallowes or if a childe deserue the rod for not giuing once I thanke you to his father when he hath receiued at his handes great and singular benefits much more wee which for our sinfull and wicked déedes deserue to bée hanged in hell if wée contemne the grace of God our soueraigne Prince and make no count of this euerlasting benefite which our heauēly father presenteth vs withal in Iesus Christ who is offered to vs in the supper by good right and reason we are worthy to perish for our vnkindnesse vnthankfulnesse But here must we diligently marke the pointes that followe First this acknowledging must be made to one onely God by his onely sonne Iesus Christ For euen as God by his onely sonne hath created vs redéemd vs frō euerlasting death so wil he that to him alone and by him alone in whom he is well pleased we render thanks for all his benefits As we sée how S. Paul setteth this forth vnto vs in many places and precisely in the Epistle to the Ephesians where he saith Blessed be God euen the father of our Lord Iesus Christ which hath blessed vs with all his spirituall blessing in Heauenly things in Christ as hee hath chosen vs in him before the foundation of the world but they which call vpon Saints and put their trust in them or in their merites they also which make them patrons and aduocates to GOD warde and likewise they which trust in their owne strength in their owne frée will or good workes robbe God of his glorie and cannot giue him true thankes for the benefit of redemption For we cannot giue to any creature the least ioy that may be in the matter of our saluation but we commit sacriledge against God the Creator And therefore renouncing our selues and euery liuing creature let vs say with the Apostle Vnto the king euerlasting immortall 1. Tim. 1.17 inuisible vnto God only wise be honour and glory for euer and euer Secondly thanks must be giuen not with the mouth onely but with the hart also For séeing that God is a spirit he requireth a seruice of vs that is agréeable to his nature that is to say he will be serued of vs in spirit and truth And therefore when that praysing of God for the benefit of redemption commeth in question we must haue our hearts lift vp on high and there must be a consent and mutuall agréement betwéen our inward affections and our tongues as we sée how Dauid exhorteth himselfe to the same when he saith My soule praise thou the Lord and all that is within mee praise his holy name My soule I say praise thou the Lord Psa 103.1 and forget not all his benefits And the blessed Virgin singeth the selfe same in her song Luke 1.46 saying My soule magnifieth the Lord and my spirit reioyceth in God my Sauiour Now all hypocrites and wicked persons also they that sing and praise in an vnknowne tongue are here reproued For where there is no vnderstanding there is no affection nor wil and consequently no faith without which whatsoeuer we doe bee it neuer so faire and glorious before men it is but sinne and abhomination before God Let vs take héede therefore that in this behalfe we wander not and goe astray least we be condemned with the Iewish people which honoured and serued God in vaine insomuch as they came neare vnto him onely with their mouthes Esa 29.13 Mat. 15.8 and honoured him with their lips but not with their hearts Thirdly it must be done at all times and seasons Psal 34.1 that is to say aswel in affliction as in prosperity to this purpose Dauid protesteth That he will alwaies giue thanks vnto his Lord 1. Thes 5.18 and that his prayse shall be in his month continually And Saint Paul admonisheth the Thessalonians To giue thanks in all things adding For this is the wil of God in Christ Iesus But this is cleane contrarie to time seruers and to all them which in time of prosperity lawn vpon the Gospell and are wel cōtent for that time to praise God whom afterward in time of affliction they defie and set at naught The cause of this mischiefe is for that they haue not yéelded themselues to the Church of GOD for a good end and purpose as to extoll the glory of God to séeke
their own saluation and the saluation of their brethren but rather to make themselues greater in their goods and honours and to satisfie their owne affections And therefore it commeth to passe that as soone as the diuell lifteth vp his hornes against the Church of God and persecutions be at hand they melt away by and by in afflictions as doth waxe before the fire they are offended and parched with the Sunne of the crosse they are sorie for the good they haue done they repent themselues that they were so hasty to confesse the name of our Lord Iesus Christ in the assembly of the faithful they wish they had neuer known GOD nor his word nor his Church nor his Ministers because they make greater account as Esau did of one messe of pottage q Ge. 25.38 than of the birth-right and blessing of the heauenly father But let such manner of persons knowe that it shall no more profit them that they made a faire beginning and iolly holding vp of their buckler then it did Cain Esau Saule Iudas For séeing that sentence is generall that whosoeuer continueth vnto the end he shall be saued it followeth by the contrary that all they which doe not continue constantly in the confession of the sonne of God are hindered by their goods and honours loue of the world ease of their flesh to set forth and declare with a continuall traine the benefit of our redemption it followeth I say that such persons shal goe to ruine and euerlasting destruction Last of all this acknowledging must not onely be priuate but publike in the face and presence of the whole Church and therefore as Dauid saith r Psa 116 12.13.14 What shall I render vnto the Lord for all his benefites towardes me I wil take the cuppe of saluation and cal vpon the name of the Lord. I wil pay my vowes vnto the Lord euen now in the presence of all his people ſ Psal 40.9.10 And againe I haue declared thy righteousnesse in the great congregation Loe I haue not refrained my lips O Lord thou knowest I haue not hid thy righteousnesse within my heart but I haue declared thy truth and thy saluation I haue not concealed thy mercy thy truth from the great congregation So then this ought to be wel printed in the heart of the weake those that are ashamed to confesse and praise openly our Lord Iesus Christ For séeing that God doeth auouch vs openly for his people and giueth himselfe fréely vnto vs and to our children in the person of his welbeloued Sonne our Lorde Iesus Christ wee can doe no lesse then auouche him publikely for our God and Sauiour in the person of that same his welbeloued sonne Iesus Christ our Lord. 4. Of Loue. FAith Repentance and Acknowledging of GODS benefits cannot haue place in vs and in vaine are we called Christians or that we bragge of our selues for the practise of the Commandements of the first Table which concerne the seruice of God before mentioned vnlesse we shew the effects by the kéeping of the Cōmandements of the second Table which concerne the loue of our neighbor without which wée cānot worthily present our selues to the holy Table of Iesus Christ our Lord. And therefore it is that Iesus Christ himselfe in the Sermon of the Supper which he made to his Apostles the same night that he was betrayed and deliueuered to death for vs did diligently beat this point into their heads saying By this shall all men knowe that yee are my Disciples a Iohn 13 35. if yee haue loue one to another b Iho. 15.12.13.14 And againe This is my commandement that yee loue one another as I haue loued you Greater loue than this hath no man when any man bestoweth his life for his friendes Yee are my friendes if yee doe whatsoeuer I commaunde you To this same ende tendeth also that that the same night IESVS CHRIST washed the féete of the Apostles c Ihon. 13.12.13.14 15. after which washing hée said vnto them Knowe yee what I haue done to you yee call mee Maister and Lorde and yee say well for so I am If I then your Lorde and Maister haue washed your feete yee also ought to wash one anothers feete For I haue giuen you an example that yee should doe euen as I haue done to you Wee must therefore according to the commaundement and example of the Sonne of GOD be furnished with true and hote loue that we may worthily present our selues to the Lordes Table If wée will haue a true description of this loue wée must take it of Saint Paule which painteth it out in liuely colours writing to the Corinthians in this sorte d 1. Co 13 4. Loue saith hée suffreth long and is bountifull Loue enuyeth not loue doeth not boast it selfe it is not puffed vp it disdaineth not it seeketh not her owne things it is not prouoked to Anger it thinketh not euill it reioyceth not in iniquitie but reioyceth in the trueth It suffereth all things it beleeueth all things it hopeth all things it endureth all things Sée what manner of loue ours ought to bee euerie one of vs must endeuour that all the partes of this description may rightly agree vnto vs. Wée are many wayes and in sundrie sortes exhorted to this loue and brotherly concorde in the holy Supper of our Lorde Iesus Christ First in that that wée must waite one for another e 1. Cor. 1.35 and that it is not lawful for euery one of vs to celebrate the Supper particularlie and aparte but when the whole congregation is assembled together all the faithfull together must take eate and drinke the Bread and Wine of the Supper according to the commandement of Iesus Christ f Mat. 26.26 Mark 14.21 Luk. 22.19 1. Cor. 11 14. Take yee eat yee and drinke yee all of thit It is a true figure anst testimonie of the vanitie that ought to bee among vs. Moreouer in that that wée béeing all gathered togeather in one house of God which is his Church wée do there all call vpon one selfe same father which is in Heauen wée haue all one selfe same heade Aduocate and intercessour g Mat. 12. Iohn 11.17 1. Tim. 2. 1. Iohn 2. which is Iesus Christ We are all quickened with his holy Spirit which dwelleth in vs in that that we all haue one selfe same Word of God in that that we all eate of one selfe same Spiritual meate and drinke all of the selfesame spirituall drinke in that also that we all pretend as brethren to one selfesame inheritance which is the kingdome of heauen ought not this to enflame vs with true and hote loue Finally the making of the bread and Wine of the Supper doth teach vs also what vnitie and concord we ought to haue one with another for as we sée that the bread is made of many cornes and yet notwithstanding afterwardes is but one selfe same lumpe of bread as wée