Sermons in One Volume, Sermon 14
THE PILGRIMS WISH.
PHILIP. 1. 23.
I deſire to bee diſſolued and to bee with Christ.
HEere is Pauls deſire to be diſſolued, and the cauſe, that he might be with Chriſt: wherein firſt you ſhal ſee the difference betweene the faithfull and the wicked, how one loatheth this life, and the other longeth after it. Secondly, becauſe the Apoſtle ſeemes to deſire death, you ſhall ſee whether any man may wiſh to die. Thirdly, becauſe after his diſſolution hee hopes to bee with Chriſt; you ſhall ſee the diuerſitie of iudgements betweene Paul and the Papiſts, which think when they are dead, that they ſhall goe on to Purgatorie. Laſtlie, becauſe the ſoules which are with Chriſt cannot walke as they did when they liued vponupon the earth, you ſhall heare a little of walking ſpirits, which hauehave beene ſo much talked of in the time of poperie, and were taken for the ſoules of them which were dead: after wee will ſpeake a little of the Sacrament which yee come to receiue, and ſo commit you to God. I deſire to be diſſolued. 1. King. 2. 10.Before Chriſtes comming, when the Kings or Patriarches died, it is ſaid, that they went to their fathers,2. Chr. 9. 37 as we read of Dauid and Salomon,2. Chr. 21. 1. &c. but after Chriſts comming, when the faithfull die, they are ſaid to go to Chriſt,Actes 7. as we read of the penitent thief, Luke 23. 43. Not becauſe the Patriarches went not to Chriſt as well as they, but becauſe yet Chriſt was not aſcended to heauen: therefore they are not to go to Chriſt, although if they went to heauen they muſt needes go to Chriſt, becauſe Chriſt touching his Godhead, was alwaies in heauen. I deſire to be diſſolued: As the wordly long for Chriſt to come to them, ſo the faithful long to go to Chriſt, for vnleſſe we aſcend to him as he deſcended to vsus, his deſcending is in vaine, becauſe he came downe that we might go vp, he deſcended to take our fleſh, we aſcende to take his kingdom, he deſcended to be crucified, we aſcende to be glorified, he deſcended to hell, we aſcend to heauen, that is, to ioy, to glory, to bliſſe, to our father, to our Sauiour, to our comforter, to Angels, to Saints, to eternall life: therefore good cauſe had Paul to deſire to be with Chriſt, that he might be at reſt: for no doubt it was the ſweeteſt voice that euer the theefe heard in this life, when Chriſt ſaid vntounto him, This day ſhalt thou bee with me in Paradiſe. Luke 23. chapt. verſ. 45. Beſides, as Paul perſecu…ed before, ſo he was after perſecuted himſelfe, as he tels the Corinthians, 2. Cor. 11. 24. I was thriſe beaten with rods, I was once ſtoned, I ſuffered thriſe ſhipwrake, &c. Therefore good cauſe had Paul to deſire to be with Chriſt, that he might be out of trouble. Yet he wil not diſſolue himſelf, but deſireth to be diſſolued: that is, that he which brought him into this world, would take him out of the world: neither doth he wiſh or pray, or make any petitiō to God to take away his life, but tels him his deſire, deſiring to be diſſolued: to deſire is not to pray, but ſhewes what we approue: neither doth he deſire ſo to be diſſolued, as though he were weary of his labors, & would ſuffer no more for Chriſt, but he is content to liue as he ſaith in the 24. verſ. Neuertheles for me to abide in the fleſh were better for you, as if he ſhould ſay, to do you good I am content to ſuffer euil, and ſtay ſtill from Chriſt, whom I long to be with. Seeing then that he wil not diſſolue himſelf, nor pray to be diſſolued, but is content to liue ſtil: why doth he ſay, I deſire to be diſſolued? Onelie to ſhew what he preferreth in his deſire, if hee might chooſe life or death for his owne reſpect, he could be content to leaue friends and riches, and pleaſures, and life, and all, onelyonly to bee with Chriſt. This ſeemes to be a good leſſon for ſickemen, when they can liue no longer, then to be with Chriſt were better then to be with the glutton, which neuer thought of heauen til he was in hell:Luk. 16. but Paul was not ſicke nor ſore when he deſired to be diſſolued: therefore this is not onelyonly for the ſicke, but for the whole. If he had wiſhed to liue & ſtay ſtill in the world, no man need to be taught to ſay after him, for yong & old deſire not to be diſſolued, but few are content to bee diſſolued. To a naturall man in this life, nothing is ſo ſweete as life it ſelfe, and he which is in louelove with this world, ſeldome dyeth quietly vponupon his bed: but to a minde which miſliketh this worlde, nothing can come ſo welcome as death, becauſe it takes him out of the world. This it is which Paul would hauehave vsus learne, that nothing in this world is ſo pretious or pleaſant, that for it we ſhould deſire to liue or ſtay from God one hower: though all may not wiſh to die, yet all muſt ſubſcribe to this, that death is better then life, becauſe it leads to Chriſt, which when Paul had throughlie taſted, he was ſatiſfied for all things elſe, and deſired to liue no longer that he might bee with Chriſt; heerein appeareth the end of mans life, which when he hath obtayned, he deſireth to liue no longer, how great riches, and honours, and friends ſoeuer he leaue behind him. From the time he knoweth Chriſt crucified,Gen. 5. 22. and begins like Enoch to walke with God, he cryeth euer after with the Apoſtle,Rom. 7. 24. I deſire to be diſſolued and to be with Chriſt: who ſhall deliuer mee from this bodie of ſinne? death weare to me aduantage. Euen as Simeon reioiced that Chriſt came to him,Luk. 2. 28. ſo the faithfull reioice that they ſhall go to Chriſt.
The neceſſitie of ſinne is ſo irkſome to him which knoweth the vileneſſe of ſinne, that the faithfull man, but to doe good, would not liue out of heauen, no not one hower. This made the Martyres ſo willing to abide any kinde of death that tyrannie could deuiſe, to be rid of their ſinfull bands, and this corruptible burthen, which preſſeth downe the ſoule, that looks after Chriſt like his diſciples when he aſcended to heauen.Acts 1. 10. All is trouble and wearines, and vanitie to the godly mind, whether he eate or drinke, or ſleepe, he counteth it a ſeruitude vntounto the fleſh, and wiſheth with Dauid to be rid from theſe neceſſities: ſo the knowledge and louelove of God maketh a man forget his owne fleſh, maketh him deſpice the whole world, taketh away the difference from life and death, changeth his nature which hee could neuer ouercome, and teacheth him to renounce his deere ſelfe, and ſay, though he ſhould die, Not my will but thy will bee done. All this appeareth in this example, what operation is in the knowledge and louelove of Chriſt: it made the world irkſome vntounto Paul, which all men naturally deſire: it made death pleaſant vntounto him, which all men naturally abhorre: although they bee wearie of their life, and hauehave no pleaſure from morning to night; yet it will not pleaſe them to change, which they needes muſt, they neuer loath but louelove their miſeries, I will not dye one houre to liue for euer. Doe not the wicked themſelues prophecie by their feare of death a worſe condition of ſome dreadfull iudgement after this life prepared for ſinners, and all that contemne GOD, when none but they ſtande in ſuch feare of death? Why dooth one wiſh for it, and another tremble to heare of it? If it were but a ſleepe, no man would feare it at all: for who feareth to take his reſt when the night approacheth? If it did take away ſence and feeling, and make men trees or ſtones, no man would feare it at all, for who would feare ſtrokes if hee could feele no more then a ſtone? or who would care for any thing if he had no ſence of anything? would any man tremble ſo to bee as the dead creatures which hauehave no ſence of euill? They muſt needes be in better caſe than the happieſt man in this life, which is not without the ſence of euill. Therefore this feare of death which you ſee in all but the faithfull, dooth preſage ſome ſtrange torment, ſome heauie change and ſharpe puniſhment to thoſe men: which they begin to taſt alreadie before they dye, like the ſpirite which perſecuted Saul before his end.1. Sa. 16. 14. They deſire not to be diſſolued, but they feare to bee diſſolued, they goe not to Chriſt, but their departure is an euerlaſting departure from Chriſt to the damned, to the diuels, to hell without either end or eaſe, or patience to endure it.
Thus you ſee that no man is willing to die, before his conſcience bee quieted towarde God, and that he can catch ſome hope of a better life after this life. He which knowes that he ſhall go to Chriſt, it is impoſſible that he ſhould die vnwillingly: but he which can not hope for a better world, muſt needs leaue this world grudginglie, and feare death more then all the terrors of life. He had rather to be ſicke and cold, and hungry, and want and beg, then go with death, becauſe he knoweth what he ſuffereth here, but hee knoweth not what he ſhall ſuffer hereafter. Therefore he which is not willing to be diſſolued, hath not …earned Chriſt yet as Paul did, for no man eſteeme this life when he begins to taſte of the next,2. King. 2. 14. but then the louelove of the world doth fall from him like the mantle of Elias when he was rapt into heauen.
The Apoſtle had ſeene many good things in his daies, and was neuer ſatiſfied, willing to be diſſolued, but thirſted ſtill, and no water could quench his thirſt, vntill hee dranke of the water of life, and then hee thirſted no more: ſo nothing can fill the ſoule which was made for God, but God alone. Riches and honors,Luk. 2. 29. & pleaſures, did not make Simeon willing to die, but the ſight of Chriſt: happie are the eyes which ſee him; for they are as willing to die as Simeon was.Ioh. 1. 2…. So ſoone as Iohn Baptiſt did ſee our Sauiour,Math 3. 11. and knew that it was hee, hee debaſed himſelfe, as if hee had beene nobodie, and would not bee accounted of, but ſought to looſe the opinion of the people that Chriſt might hauehave all; although he was a Prophet, and more than a Prophet, and not a greater amongſt the ſonnes of women. So when Paul had ſeene his Sauiour, hee forgot all that he loued, all that hee deſired, and all that hee poſſeſſed: no ioye, no glorie, no life now but to die. All thinges muſt yeelde to the Sonne, and bee content with Iohn, that hee increaſe, and wee decreaſe. This is our glorie and life, that hee liueth in glorie.Gen. 45. 28. It is enough (ſaith Iacob) for me that Ioſeph my ſonne liueth: it is enough for vsus that Ieſus our Sauiour reigneth. If the head be crowned, all the bodie is more honoured: therefore let vsus glorie that Chriſt is glorified, and reioyce as much that hee is aſcended, as our fathers reioyced that he deſcended: for where the head is, there the body muſt needes be.
I deſire to be diſſolued: he calleth his death not a deſtruction but a diſſolution, for three cauſes. Firſt he departeth from this life, and hath no more ſocietie with them that liue vponupon the earth. Secondly, his ſoule departeth from the bodie vntill the day of resurrection, then ſhe findeth her owne bodie agayne, and they reioyce like friends which are met together. Thirdly, he departeth from this vale of miſerie, into the paradiſe of ioy and all felicitie, to liue and reigne with God for euer: in aſſurance whereof he ſaith, that he ſhall bee with Chriſt, ſo that death is the way to Chriſt. As the Doue found no reſt vntill ſhe came to the Arke:Gen. 8. 9. ſo the faithfull find no reſt till they come to Chriſt, they goe through the wilderneſſe like other men. Vntill the Iewes arriued at Canaan,Ioſh. 13. 17. all their life was ſpent in ſinfull Egypt, or in the dreadfull deſert, during the time of their iourney they had no ſetled reſt or continuing pleaſure. Peace beginneth when the battell endeth, there is the prerogatiue of the dead, leaſt death ſhould bee too fearefull to vsus. The beſt of Gods bleſſings are behind, that is, euerlaſting life, and the way to it is death, thou art going to ioye, therefore looke not for it vntill thou come to thy iourneys ende.Reuel. 2. 10. If Canaan the land of peace, the land of plentie, the land of pleaſure, bee in the wilderneſſe: ſtay heere, march no further, whither doe you goe like the Pilgrims of Iſrael if Canaan be in the wilderneſſe? But Paul lookes for the crowne at the gole: he is not with Chriſt, but truſts to bee with Chriſt: he is not in heauen, but he hopes to come to heauen, and this hope led him through the wilderneſſe, that he murmured not like the Iſraelities, but only longed for that day, when Chriſt ſhall ſay vntounto him as he ſaid to the penitent theefe: This day ſhalt thou be with me in Paradiſe. Thus you hauehave heard the difference betweene the faithfull and the wicked, how the one lotheth this life, and the other longeth after it.
Now wee come to our queſtions. Simeon ſaid,Luk. 2. 29. Lord now letteſt thou thy ſeruant depart in peace▪ ſo Paul ſaith, I deſire to be diſſolued and to be with Chriſt: they doubted not as the Papiſts doe, what ſhould become of them after death: for one ſaith that he goes to Chriſt, & the other ſaith that he goes to peace: therefore it ſeemes that Purgatorie was not yet found, when the iuſt men went to peace. This is one of the fruits of a godly life, it hath hope (ſaith Salomon) in the end:Pro. 14. 36. in death it warranteth a man of life,Prou. 11. 7. & when the fleſh ſaith, feare, and the ſerpent, deſpaire, it makes the fleſh crouch, and the ſerpent flye, & the ſoule reioyce while death is opening the priſon doore, that ſhe may flie to her countrey from whence ſhe came. Therefore what ſhall I ſay to Purgatorie, if Paul go to Chriſt, & Simeon goe to peace? Some ſay that it is in the ayre: ſome ſay that it is in the earth, ſome vnderunder the earth:Dan. 4. 1. ſome a little aboue hell. Thus Nabuchadnezzar cannot aſſoile his owne dreame. You muſt vnderſtand that Purgatorie is like your paynted Sepulchers, which are framed more for the liuing then for the dead: for you know that the locuſts of Rome liue by Trentals, and Dirges, and Maſſes for the dead, as the Siluerſmiths in Epheſus liued by Images:Act. 10. 25. and therefore as they were loth that Images ſhould goe downe: ſo they are loth that their Purgatorie ſhould bee quenched: for it is the gainfulleſt lye in all Poperie, for out of this lake iſſue their Maſſes and Dirges, and Trentals for the dead. They are ſayd for the dead, but they make for the liuing: For the dead hauehave no portion of al that is done vnderunder the ſun. doe what you will, ſay what you can, Maſſes, Dirges, or Trentals, they hauehave no portion in it, for they hauehave receiued their reward alreadie, and the tree lieth where it fell: yet theſe fooliſh virgins hope for oyle of the wiſe virgins, and thinke they ſhall be paied for other mens labours, and almes, and trentals, & pilgrimages and Maſſes: as though they neuer read that the iuſt ſhall liue by his owne faith, Gal. 3. 11.that he which beleeueth ſhal not go to iudgement,Ioh. 5. 24. but paſſe from death to life, that they that die in the Lord reſt from their labours: how doe they goe preſently into Paradiſe,Reu. 14. 15. if they ſtay at Purgatorie, and fire & torments? Hath Chriſt ſatisfied for vsus, & muſt wee now make ſatisfaction for our ſelues?Luk. 16. Whither the glutton and the beggar are gone, thither muſt we all, that is to Abrahams boſome, or hell fire: there are but two kindes of men, and therefore but two waies, and where then is Purgatorie, which the beſt of the fathers confeſſeth that he could neuer finde in Scripture? Therefore take heed of hell, for Purgatorie is but a ſcarre babe. Furthermore, when Paul ſayth, that he ſhall goe to Chriſt, this ſeemes to reſolue the old queſtion often debated among the ſimple people, once deluded, whether the ſoules of men departed, walke after death, and appeare vntounto men, exhorting them to this or that, as Gregorie or ſome counterfeit reporteth in his Dialogues.
The Apoſtles before their full groweth, might ſeeme to bee incumbred with this errour, becauſe when they ſaw Chriſt walking vponupon the waters, they ſayd, It is a ſpirite: and when Peter knocked at the doore in the night, they ſayd to Rhode a Damſell, It is his Angel: Act. 12. 15. Which errour was drawen from the eluſion of Sathan, and vulgar opinion receiued from Pythagoras, which taught that the ſoules of men departed, did returne into the bodies of other men after death, either for correction, or for reward: if they were good ſoules, then they were preferred to better men: if they had been badde ſoules, then they were caſt into worſe bodies then they had before: a fine Philoſophicall dreame.
This deluded Herod: when hee heard of Chriſt, he ſuppoſed that Iohn Baptiſt was riſen againe, whom he had beheaded: and the better ſort of the people, as we reade in Mat. 16. 14. dreamed that Chriſt was Elias, or Iohn Baptiſt, or Ieremie, or ſome of the Prophets riſen againe. But touching the ſoule once departed from the body, that it returnes not nor can returne into the world: many examples and teſtimonies, and reaſons, & the order of our reſurrection declareth.Iohn. 10. 28 The ſoules of the righteous are in the hands of the Lord, & no man or diuell can take them out of his hands: the ſoules of the wicked are in the hands of the diuell, and God will not take them out of his hands: and therefore Abraham ſayth. He which is here,Luk. 16. cannot come from hence, and they which be there, cannot come frō thence: for then the paines of hell were not euerlaſting paynes, not the ioyes of heauen euerlaſting ioyes, but temporal, like the paynes and ioyes of this world. Therefore it is no ſoule which walks about. How then? What is this which I ſee in the night like ſuch a man, and ſuch a man? The Diuell (which chaungeth himſelfe into an Angell of light to deceiue) can change himſelf into the likenes of a man much more: that is it which thou ſeeſt, as Saul ſawe Samuel, 1. Sam. 28. 8. not Samuel himſelfe. For could the Witch raiſe Samuel out of the graue, which could not keepe her ſelfe out of the graue? or could the diuell diſturbe the Prophet after death? Then he ſhould neuer be quiet, if the diuell could diſturbe him, becauſe hee diſquieteth the godlie ſo much while they liue. If this apparation bee called Samuel, how doth he call it Samuell, if it be not Samuel? As the Bookes of Caluine are called Caluine: as the picture of Beza is called Beza: as he which playeth the King vponupon a ſtage, is called a King: as the golden Myce and Hemerodes which the Philiſtines layd in the Arke, were called Myce and Hemerodes, although they were but meere ſhapes and figures of them: ſo this likeneſſe of Samuel, is called Samuell, though it was not Samuel in deede, but a counterfeit ſhape of Samuel. For GOD would not anſwere Saul before by Oracle, nor by Prieſt, nor by Prophet: and would hee aunſwere him by the dead, which dooth forbid to aske counſell of the dead? No (ſayth Abraham) they hauehave Moſes and the Prophets, Luke 16. As if hee ſhould ſay: let them learne of the bookes of the dead, for the dead ſhall not returne vntounto them. Againe, if it had been Samuel himſelfe which had taught Saul to worſhip GOD, woulde that holie Prophet hauehave receiued worſhip himſelfe, as this ſpirit did? Againe, If it had been Samuel Sauls Schoolemaſter, which taught him alwayes to repent while hee liued: hee would rather hauehave exhorted him to repentance now then before, ſeeing the daye of his death was ſo neere. But you will ſay, Whatſoeuer it was, it ſeemes that he could prophecie of things to come: for hee foretold Sauls death. Can the diuell prophecie? This was an eaſie matter for the diuell to prophecie, becauſe he knew that Dauid was annoynted before, and therefore Saul muſt be remooued, that he might reigne as he was annoynted. Secondly, he knew that Samuel had prophecied his confuſion, and therefore hee muſt bee degraded, that the Prophecie might bee fulfilled. Thirdly, hee did ſee the Philiſtins comming againſt him, and therefore no meruaile if he did aime that his death was neere at hand, ſeeing a man might prophecie the ſame.
If any man bee not ſatisfied with this, to beleeue that the ſoules of the dead doe not walke after their diſſolution, let mee reaſon with him thus. Is it a ſoule which thou ſeeſt? Why a ſoule is a ſpirit, and cannot bee ſcene no more then a voyce, or an Eccho: diddeſt thou euer ſee thine own ſoule, though it hath been euer with thee ſince thou was borne? Doeſt thou thinke it is a bodie? Why a bodie cannot walke without a ſoule: for the ſoule is the life which mooueth the bodie. If thou ſay it is a bodie and ſoule too, then why doth Paul call death a diſſolution? It is a ſeparation of the ſoule from the bodie: if the bodie and ſoule bee not diſſolued, then the man is not dead but liuing ſtill. If thou ſay the ſoule is come to the bodie, and the bodie is riſen to the ſoule for that time: then I can ſay no more to thee, but beleeue thine owne eyes. If thou thinkeſt that it is ſuch a mans bodie which thou ſeeſt, looke in the graue, and open the ground, and there thou ſhalt ſee the bodie where it was laide, euen while this vizard walkes in thy ſight: therefore apparitions are no other, then that which appeared to Saul. Thus the Diuel hath many wayes to deceiue; and this is one & a dangerous one, to draw vsus from the word of God, to viſions, & dreames, and apparitions, vponupon which many of the doctrines of the Papiſts are grounded.
They had neuer heard of Purgatorie, but for theſe ſpirites which walked in the night, and tolde them they were the ſoules of ſuch and ſuch, which ſuffered in fire till their maſſes, and almes, and pilgrimages did raunſome them out: So theſe night ſpirits begate Purgatorie, and Purgatorie begate trentalles, as one Serpent hatcheth another.
Yet a third queſtion riſeth out of theſe wordes, and that is this; Whether a Chriſtian may wiſh for death? As Paul deſired, ſo may wee deſire,Luk. 9. 54. if wee hauehave Pauls ſpirit. As Chriſt told his Diſciples when they asked him, whether they ſhould pray for fire from heauen, as Elias did? Chriſt anſwered, that they knewe not of what ſpirit they were: as if he ſhould ſay, If you were of Elias ſpirit, and did praye with the ſame mind, and to the ſame end that he did, then you might pray as he prayed. The wicked wiſh to die, becauſe they would bee rid of the croſſe, and ſuffer no more for God: as Cain,Gen. 4. ſo ſoone as he was curſed, and knew that his life ſhould be a torment, he ſought to dye, to preuent the iuſt iudgement of God▪ & ſpight him (as it were) which ſhuld puniſh ſinnes. So doe the people oftentimes, which hauehave not to ſatiſfie hunger, & the ſicke which ſaint of an incurable diſeaſe, and the wearie captiues in priſon, galleis, and bonds. As for the faithfull, if they at any time wiſh to die, they pray for death, as the laſt remedy againſt ſinne and Sathan: euen as they pray in the Reuelation, for the haſtening of Chriſts comming to iudgement,Reu. 22. 20. Come Lord Ieſus, come quickly, for the ſhortening of the daies of ſinne, leaſt all fleſh ſhould periſh. But they which wiſh for death in this ſorte, would dye as the will of God hath ordained, and mortifie their fleſh to abide theſe troubles, and ſtill by fayth ſuppreſſe the doloruos griefe of ſin, by frequent meditation of inward ioy, receiued by grace in Chriſt, and therein reuiue themſelues, as with the earneſt pennie of their inheritance, which they ſhall receiue at the fit time, when it ſhall comfort them much to hauehave ſuffered ſo long. Much therefore hauehave they to anſwere, which are not contented to die in peace, and ſtay till they bee diſſolued, but as though themſelues were the authors of life & death, from cruell heart giuegive wrongfull commiſſion to the bloodie hand, to cut aſunder that which God hath ioyned, the louing ſoule and their body; as Iudas, Achitophel,2. Macc. 14 37. Saul, and Pilate did: not one of theſe was good in life or death. Yet the Author of the Macchabees commendeth Raz is moſt of all, for that which was the greateſt ſinne that euer he did, for killing himſelfe. Man was not borne of his owne pleaſure, neither muſt hee die at his owne luſt; or elſe it had been good for Iob,Iob. 2. which ſuffered more than any Saint, except Chriſt, to make away himſelfe, as Iudas did.Exod. 20. 1… But why is it commanded then, thou ſhall nor kill? If thou maiſt not kill another, much leſſe maiſt thou kill thy ſelfe. As for the example of Sampſon, Iud. 16. 30. which may ſeeme to oppoſe againſt this, in that he killed himſelfe, when as he pulled the houſe vponupon his owne head, and all that were with him: vnderſtand, that hee was a figure of Chriſt, which vanquiſhed moe in his death than in all his life; and it appeareth that he had warrant from God, in that his ſtrength being taken from him, was (for the acte) in a moment reſtored to him vponupon his prayer. And the Epiſtle to the Hebr. 11. 13. to cleere that fact, ſaith, that he did it of faith; that is, knowing that he had deſerued to die, and that by theſe meanes the enemies of God ſhould bee deſtroyed, he ſubmitted himſelfe to the good will of GGD, like a good Captaine which ventured his life to kill his enemies: therefore we muſt not looke to particultr examples, but to the generall law. Wherfore let no man doe this euill, that any good may come of it, but rather follow the aduiſe of the holy Apoſtle, as it becommeth vsus, with patience let vsus runne out the race which is ſet before vsus.
Here I might ſhew you that they are guiltie of their owne death, that kill themſelues with ſurfetting, intemperance, drunkenneſſe, &c. although they louelove their life too deare, yet they take all meanes to haſten their deaths. Thus much of Purgatorie, & night ſpirits, and praying for death.
Nowe it remaneth, that as the Leuites ſanctified their brethren before they did eate the Paſſeouer, ſo I would prepare you, before yee eate this holy Sacrament, of which the paſſeouer was but a ſigne, The Iewes were taught of God before they did eate the Paſſeouer to put away leauen out of their houſes the daie before, Exod. 12. 15. Hath God care of leauen? No: this is it which the Apoſtle teacheth, 1. Corinth. 5. before ye come to the Lords Supper, Purge the olde leauen of maliciouſnes and wickedneſſe out of your hearts: that is the leauen which you ſhould purge out of your houſes. Therefore marke what the Apoſtle writeth to the Corinthians, 1. Cor. 11. I beleeue it is a matter which you did neuer conſider, For this cauſe many are weake and ſicke among you, and many ſleepe or die. For what cauſe? Becauſe they receiued this holy Sacrament vnworthily, and vnreuerently, before they were prepared with faith, and hope, and repentance: for this cauſe many are weak, and ſicke among you, and many die. Who did euer thinke that his ſicknes, or his wants, or his infirmities did grow, for that he receiued the Lords ſupper vnworthilie? Many cauſes hauehave bin ſuppoſed, but this cauſe was neuer thoght of. HaueHave any of you ſaid in diſtreſſes of bodie or minde, This is come vntounto me, becauſe I did receiue the bleſſed Sacrament of Chriſt vnworthilie, becauſe I came not prepared with that minde, as they which beleeue and know God? Yet the Apoſtle, which by his diuine ſpirit knewe the cauſe of theſe calamities among the Corinthians, dooth depute their ſtrange diſeaſes & ſodain death, to none other cauſe but to their vnworthie and vnreuerent receiuing of this holy Sacrament. Nay hee ſaith further, That hee which eateth and drinketh this Sacrament vnworthilie, eateth and drinketh his owne damnation; that is, he taketh poſſeſſion of death,1. Co. 11. 29 hell, and damnation, euen while he eates, as the diuell entred into Iudas while he receiued. Nowe, if your Phiſitian ſhould warne you of ſuch a thing, that you take it in ſeaſon & in meaſure, or els it is poiſon, & wil kil you; I ſuppoſe you wold obſerue the ſeaſon and meaſure, and take it in ſuch order as he preſcribeth, as neere as you could, if you beleeue him: ſo, if yee beleeue the Apoſtle, that you receiue the Sacrament to your damnation, if you receiue it vnworthilie, I am ſure you will not take it vnreuerently or raſhly for all the world. If I had the words of motion to ſpeak that which might be ſpoken of this matter,Mat. 22. it would fright Iudas himſelfe, that no man would come to this holy banquet without his wedding garment. Conſider but this, how you would come into the preſence of God, how would you prepare your ſelues to come before the maker of heauen and earth, which ſearcheth the reynes, & knoweth eueryevery corner of the heart? If euer ye did approach vntounto God, if euer yee came neere vntounto the Lord, you neuer came ſo neere as now, when you come to receiue his bodie and blood, and are vnited vntounto him in one ſpirituall body; and yet (peraduenture) many come not ſo prepared, ſo clenſed, ſo dreſſed, ſo trimmed into the preſence of God, as Heſter did into the preſence of Aſſuerus.Heſt. 5. What doe you thinke of theſe elements? what doe you imagine of this bread and wine? They are ſeales. What ſeales? Seales of his word, ſeales of Gods promiſe, ſeales of your adoption. If euer you were inſtructed or comforted out of this book, that inſtruction & comfort is confirmed and ratified vntounto you now by Chriſts ſeale. Chriſt hath not ordained Sacraments in his church for a faſhion or dumb ſhew, that you ſhould feele, or ſee, or taſt, but as the woman which had a bloodie flix, when ſhe touched the hem of Chriſts garment, hee ſaid, that vertue was gone out of him: that is, all the graces which theſe ſignes repreſent, that is, all the bleſſings that Chriſt Ieſus hath purchaſed vntounto man by his death. Now becauſe if you receiue this Sacrament rightly, you are vnited vntounto Chriſt, as the members with the head: if euer you did beleeue, or louelove, or repent before; this requireth you to beleeue, and louelove, and repent more, becauſe now you are Chriſts body, which ſhewes that ye muſt obey Chriſt the head like members of the bodie, for the bodie is ruled by the head. What hauehave you now to receiue al theſe bleſſings? If ye hauehave not faith, how can you lay hold of any promiſes or merits of Chriſt, to ſay this is mine? If you had a hand to take and a fayth to apprehend, now you might eat of that bread which is better then Manna, which he that taſteth, doth not hunger again after any pleaſure in the worlde. Heere is enough for Abraham, and Abrahams ſeede, Come vntounto it all that thirſt, and it will refreſh you. Happi…r is that man nowe that hath his wedding garment,Luk. 16. than the rich glutton, that fareth deliciouſly, and goeth in purple euerie day. Now you are the Lords gueſts, and the Lord himſelfe is your feaſt, and this feaſte is before you, the holieſt meat that euer you did eate, and the comfortableſt meate that euer ye did eate, and yet the dangerouſt meate that euer you did eate: you ſtand vponupon life or death, you eate to ſaluation or damnation; there is nothing in this world which you can receiue with greater benefite, or with greater perill. Adam did not eate the forbidden fruite with greater danger,Gene. 3. Adam could not taſt the tree of life with greater fruite, than you may taſte and receiue this Sacrament. The Arke was a ſigne of merciemercy,2. Sam. 6. yet Vzziah was ſlaine for touching the Arke vnreuerentlie: Circumciſion was a good thing, yet Circumciſion did not profite the Sichemites,Gen. 34. but was away to make their enemies ſlaie them, becauſe they were not circumciſed for Religion, but for lucre: ſo if ye receiue for cuſtome, and not for deuotion, this Sacrament ſhall bee to you as Circumciſion was to them. Therefore take heede how you receiue as they receiued, leaſt you meere with a curſe, when you looke for a bleſſing. If thou remembreſt any ſin againſt God or againſt thy neighbour, leaue thine offering at the Altar, and be reconciled before thou come into his preſence, for if ſtubble come to fire, there is no waie but burne: now beloued, let faith, and louelove, and repentance hauehave their perfect worke, that you may receiue this Sacrament as Chriſt would hauehave you rceiue it: & God grant you as much profit by it, as is offered in it, & ſo much comfort of it, as it hath brought to any, whoſoeuer hauehave receiued it faithfully, reuerently, and worthily before you.
FINIS.