The Amendment of Life, Book 4 · Chapter 11
The eleuenth cauſe of amendment, taken of the kingdome of heauen, ſignifying the Ministery. Chap. 11.
WE hauehave before declared that by the kingdome of heauen, is ſignified alſo the holy Miniſtery: this kingdom of heauen and holy miniſtery doe repreſent vntounto vsus many notable reaſons that doe binde vsus & ought to make vsus affectionate to amendement: Firſt, the ſame which Ieſus Chriſt himſelfe ſaith to his Apoſtles,Luke 20.16. is ſpoken and ment by all faithfull Paſtors: Hee that heareth you, heareth me, and he that deſpiſeth you, deſpiſeth me: and in this ſame ſence doth S. Paul teſtifie of the Theſſalonians. When ye receiued of vsus the word of the preaching of God, ye receiued it not as the word of men, 1. Theſ. 2.13.but (as it is indeed) the worde of God.
2 When we go to hear a Sermon, we are to think with our ſelues that we are going to heare God ſpeake vntounto vsus by the mouth of a man: and therfore let vsus in all humility reuerence and faith, hearken vntounto him, and let vsus beleeue that hee declareth vntounto vsus theſe things which we ought to beleeue to be ſaued, & which we ought to do in obedience to the wil of God, and for the amendmēt of our liues: let vsus be deſirous to know it, attentiue to heare it, readye to beleeue it, & to yeeld to God all obedience: let vsus thinke that we cannot deſpiſe that which in the Sermon is preached vntounto vsus, but we muſt alſo therby declare that we doe not beleeue either that it is God that ſpeaketh, or that the doctrine is true: and as it were a great impiety,Mat. 10.14. Mark. 6.11. and horrible incredulity, euen to thinke it: ſo the iudgement that he wil execute againſt the contemners of his word ſhalbe moſt fearful. Whoſoeuer (ſaith Ieſus Chriſt) wil not receiue & heare your words, Gen. 19.whē you depart his houſe, or the town, ſhake of the duſt of your feete, for a witnes against them, whereby I ſay vntounto you, it ſhalbe eaſier for Sodom and Gomorra in the daye of iudgement, then for that towne. Let vsus repreſent to our view this fire falling from heauen, burning and conſuming the towne of Sodome, Gomorrha, and others there about, with all the men, women, and children,Mela. Chron. lib. 2 Egeſippus. l. 4 c. 18 young & olde, and all then cattel, euen the verie towns, and conuerting the Cities thereof into a ſtinking and polluted lake, for the compaſſe of eight Dutch leagues, with other notable teſtimonies of Gods wrath. And let the contemplation heereof make all ſuch to quake for feare, as deſpiſe and contemne God, when he ſpeaketh to them by the mouths of his ſeruants the miniſters.
3 When our Lord Ieſus Chriſt by breathing vponupon them had inſpired the Apoſtles with the holy Ghoſt,Iohn 20.22 Acts 13.46 hee alſo gaue vntounto them and to all faithfull paſtours, power by preaching of the worde to binde the vnbeleeuers, and to vnbinde ſuch as conuerting themſelues ſhould truly beleeue in Ieſus Chriſt. Whereupon Saint Paul beholding the ſtubbornnes of the Iewes, who obſtinatly reiected the doctrine of the Goſpell, he bound them, with proteſtation that he was free from theyr bloud, & that forſaking them in the bonds of their incredulity, vnderunder the power of Sathan, he went to preach to the Gentiles. Now if we ſee an offender bound, fettred, brought before this Iudge, and thence carried to the fyre, who wil not take compaſsion and horrour thereat? How then are men ſo ſenſeleſſe and dull, as in theyr incredulitie and obſtinacie in euill dooing, not to apprehend the bondes of theyr ſinnes, whereof Sathan hath taken hold, to pull them into eternall fire?
4 Moreouer, if the ſimple, ignoraunt, and ſuch nations as neuer heard the preaching of Gods worde, by offending God doo make themſelues worthie of death and eternall damnation? What excuſe may they pretend in the iudgement of God, to whom he hath reuealed his will by the preaching of holy doctrine, in caſe in ſted of amendement, they remaine obſtinate in euill dooing?Luke 12.47 The ſeruant (ſayth Ieſus Chriſt) that knoweth his masters will and doth it not, ſhall bee more grieuouſly puniſhed than hee that knew it not. For, as we hauehave before declared, ſo it is not ſimple tranſgreſsion, but euen contempt and miſpriſion agaynſt the maieſtie of God. If beeing vppon thy iourney thou knoweſt not the right way, and ſome man comming by, ſheweth it vntounto thee, art thou not well worthie to go aſtraie and looſe thy ſelfe, if voluntarily and wittingly thou takeſt another cleane contrarie? But what doo the miniſters of the word in theyr ſermons? Doo they not ſhewe the waie to heauen, to the end that men may take and follow the ſame? Or doo they not declare in how many ſorts men by ſtraying amiſſe, doo take the path to hell, with the remedyes howe to retire and turne backe therefro?
5 But doo the miniſters of the word thinke it inough to ſay, Beholde yonder is heauen, or the ware to heauen, walke therein? Do they not alſo ſhew what benefites wee hauehave receiued of the Lord, for the which wee are bound to louelove, ſerue, and worſhip him, and withal to amend? How oft doth Moſes and other of the Prophets propound the great benefite of the peoples deliuerance out of Egypt, thereby to induce them to obedience? But eſpecially howe many earneſt exhortations to amendement doo the Apoſtles gather in propounding the incomprehenſible benefit of our redemption, wrought by Ieſus Chriſt? Is it not then an intollerable ingratitude, to denie to obey him that hath alreadie done vsus ſo much good both in bodie and ſoule? Not without cauſe therefore doth God ſo ſharply complaine of thoſe that rent and tread vnderunder foot ſuch vehement bondes, whereby they are ſummoned to theyr duty in amendement: as we hauehave many notable examples in the writings both of the Prophets and Apoſtles. Gods benefites are the cordes of humanitie,Oſc. 11.4. as Oſeas tearmeth them, whereby hee ſeeketh to plucke vsus from the waie of perdition, and by amendement of lyfe to leade vsus to ſaluation. Doeth not the deuill, thinke you, hold vsus fall fettered in mightie and ſtrong chaines, ſith we cannot be drawen by theſe cordes of merciemercy and humanitie to the ſeruice of our God?
6 Yet is there thus much more. The miniſters do propound not onelyonly the benefites receiued, out alſo the promiſes of other moſt excellent and plentifull bleſsings and benefites both bodily and ghoſtly, to thoſe that by amending theyr liues ſhall labour to obey God. And this it were to bee wiſhed, that euerie man would note in the reading of the olde and newe Teſtament, to the ende they might both the better vnderſtand them, and be by them the more earneſtly moued, when they are in the ſermons repreſented vntounto vsus. For how wonderfull is the goodnes of God, who vouchſaſeth to promiſe vsus ſo many benefites if wee amend our liues, that is to ſaie, if we performe the thing whereto we are alreadie bound? If I owe vponupon a verie formall bill a hundred crownes, will my creditor to the end to induce me to paie the ſame, faithfully promiſe to giuegive mee ten times as many more? Yet thus doth God deale with vsus. For what is al our obedience and amendement of life, in reſpect of the benefites that God promiſeth to obey him, whereto we are alreadie bound? If he that is free, bindeth himſelfe to ſerue another, then is it reaſon that his maſter ſhould promiſe him ſome wages & reward for his ſeruice: but we are not free, but alreadie bound to ſerue our God, yet doth he promiſe vsus great benefits, if we imploy our ſelues faithfully in his ſeruice by amending our liues. Are not wee then verie ſtubborne againſt God, and enemies to our ſelues, that thus contemne the promiſes of his rewards and benefites towards vsus? If a Prince ſhould promiſe a tayler or ſhoomaker ſonne thouſand crownes for one yeeres ſeruice, would any man refuſe it? Would not he to whome it were offered or promiſed bee readie to leaue his houſe, his wiſe, his children, and all other things, to goe to ſeruice to ſuch a Lord for one yeere? How vnthankfull or ſenſleſſe are we therefore that will not be otherwiſe wonne and induced to ſerue God, who by ſo many, ſo excellent, and ſo aſſured promiſes doth daily inuite vsus thereto?
7 Beſides the repreſentation of benefites alreadie receiued, and of promiſes of more to come, doo they not alſo propounde in the name of the almightie, righteous, and true God, moſt grieuous and manifolde threatnings, to the end that if we will not by curteous and fatherly gentleneſſe bee induced to amend,Leuit. 26. Deut. 28 Leuit. 26. wee may bee, as it were, forced by the threatninges of a ſeuere and rigorous Iudge? What a ſcroule of woes doeth the Lorde by his ſeruant Moſes propound agaynſt ſuch as will not amend? Wherein wee are alſo well to note, that hee denounceth if the firſt ſtripes can breede no amendement, hee will adde ſeuen times as many more. Alſo if wee will not yet amend our liues, he wyll yet double them ſeuen times more. And in deede, as hee afflicteth and puniſheth vsus to the ende to make vsus to conuert and turne to him, and conſequently to induce vsus to amendement of lyfe, ſo doeth hee by his ſo often redoubling of his threates, ſhewe that wee muſt eyther humble and bowe our ſelues by obedience, or elſe breake them, to our euerlaſting and eternall deſtruction. Is it not then a horrible obſtinacie and monſtrous m…re dulitie not to feare and tremble at ſuch threatnings of the liuing God? Are not the ſame which hee heeretofore hath executed and daily doeth execute againſt the impenitent, euen ſo many ſeales and myrrours repreſenting vntounto vsus the verie truth of his great and terrible threatnings, thereby to induce and perſwade vsus ſteadfaſtly and vndoubtedly to beleeue that our ſelues, vnleſſe we amend, ſhall alſo feele the execution of his vengeance againſt vsus, as himſelfe ſayth in Saint Luke,Luke 13, 3 1. Cor. 10.7 If yee will not amend, you ſhall periſh likewiſe. In lyke manner alſo Saint Paule noting ſome puniſhmentes and vengeances inflicted in the wilderneſſe vppon Idolaters, fornicators, tempters of Chriſt, and ſuch as murthured againſt him, thereby to warne the Corinthians to beware of the like iniquities, in concluſion doth adde, that all theſe things were done for example ſake, and are written for our learning, as thoſe vppon whome the endes of the world are come. Wherefore, ſayth hee, let him that ſtandeth, take heede that hee doo not fall. And in deed, wherefore are offenders publikely executed, but for example to thoſe that looke vponupon them, that they may beware of committing the lyke offences, leaſt themſelues doo alſo incurre the lyke puniſhment? When he that hath committed ſome wicked murther, ſeeth another murtherer executed, will hee not ſaie in his heart, If the Iudge wiſt what I hauehave done, hee would lykewiſe condemne mee to die? But God ſeeth all, hee is iuſt and will not bee corrupted with rewards. Whē therfore the miniſter of the word doth lay before vsus the horrible puniſhments executed agaynſt thoſe that will not amende, doth hee it not to the end that they which heare of ſuch iudgements of God, ſhoulde immediatly reſolue to amend, and ſaie in themſelues, If we wil amend this fault which we ſo grieuouſly puniſhed in ſuch and ſuch, wee alſo ſhall vndoubtedly periſh in like ſorte.
8 Neither maye wee harden our heartes in wickedneſſe, becauſe there is no lykelyhoode of occaſion to feare anie calamitie or affliction: but contrarywiſe, let vsus remember the Niniuites: What lykelyhood was there that they ſhoulde feare, that within fortie daies Niniuie ſhoulde bee deſtroyed?Ionas 3 Math. 12.41 It was a flouriſhing towne, the chiefe citye of a mightie realme, yet at the preaching of Ionas, a man to them vnknowen, they alſo heathen, deuoid of all knowledge of the true God, or of his, holy doctrine, dyd conuert to God in faſting & ſackcloth. And ſhall not they bee iudges againſt ſuch, as dayly hearing Gods threatnings at the mouthes of thoſe whome they knowe to bee his ſeruants, doo notwithſtanding continue obſtinate without amendement? And albeit it ſeeme that God ſlackneth the execution of his vengeance againſt many vnpenitent perſons, yet ther is a time of their puniſhment ordained, and it ſhall be executed vponupon many in this life, but in the later day of iudgement vponupon all thoſe that make no account to amend.
9 Heereof let vsus well note the examples propounded by Saint Peter and Saint Iude: If God (ſayth hee) ſpared not the Angels that had ſinned, but cast them downe into hell, 2. Pet. 2.4and deliuered them into the chaines of darknes, to be kept vntounto iudgement: Neither ſpared the olde worlde, but ſaued Noah the eight perſon, a preacher of righteouſnes, and brought in the floud vponupon the world of the vngodly. And turned the cities of Sodome and Gomorrha into aſhes, condemned them, ouerthrewe them, and made them an example vntounto them that afterward ſhould liue vngodly, and deliuered the iuſt Loth? The Lord knoweth to deliuer the godly that honor him, out of temptation, and to reſerue the vngodly vntounto the daie of iudgement to be puniſhed. Saint Iude in ſtead of the example of the floud, propoundeth the vengeance of God poured vponupon the vnbeleeuing Iſraelites in the wilderneſſe. Alſo,Iude verſ. 5 making mention of the horrible puniſhment fallen vponupon Sodome and Gomorrha, ſayth that they were ſet forth for an example, and ſuffered the vengeance of eternall fire. When therefore wee heare the threatnings of the liuing God by the mouth of his ſeruants, let vsus make haſt to conuert to the Lord in amendement of lyfe, leſt by our obſtinacie, as Saint Paul ſayth, and our hearts not knowing howe to repent, we heape vp wrath for the day of wrath,Rom. 2.5 and of the manifeſtation of the iuſt iudgement of God, who ſhall render to euerie man according to his workes.
10 Inaſmuch therefore as through our infirmitie, albeit wee bee taught the waie to heauen, and that we bee put in minde to walke in the ſame, by repreſentation of benefits receiued, of promiſes, of bleſsings to come, yea, euen of threatninges with the examples of vengeance, we neuertheles cannot deſiſt from offending of God, and ſo from turning out of the waie of ſaluation and lyfe euerlaſting. The miniſters of the word doo moreouer vſe reprehenſions, reprouing our ſinnes and offences, thereby to reduce vsus into the right waie, and in reſpect of our ſlowneſſe to doo good and to amend our liues, they alſo vſe vehement exhortations, yea, they do euen praie, adiure, and intreate vsus in the name of God to amend, and to walke in the feare of God. And where wee hauehave many no… ſome hinderances that trouble vsus, and quaile our courages,2. Theſ. 2.11 they do likewiſe propound vntounto vsus mightie conſolations in the woorde of God, to the end wee may cheerefully and conſtantly proceede in the waie of ſaluation. What man therefore inioying the holy miniſterie, can excuſe himſelfe in the ſight of God, in caſe hee doo not conſtantly reſolue to amend his lyfe, and dayly to put the ſame in practiſe? How horrible a iudgement ſhall he deſerue, that is ſo hardened in wickedneſſe, and ſo tied in the chaines of Sathan, that there is no light before his eyes, no path to the waie of ſaluation, no feeling of Gods benefites, no remembrance of his promiſes, no feare of his threatninges, no apprehenſion of the examples of his vengeance, no reprehenſion, no exhortation, no conſolation that can bee of ſtrength and ſufficient to moue his heart to amend? Be not theſe men then that remaine thus obſtinate without amendement, euen monſters in nature?
11 Now, as the adminiſtration of the Sacraments is one part of the holy miniſtery, let vsus firſt ſee how forcibly our Baptiſme ſhuld moue vsus to amend our liues. Baptiſme is the ſeale of the couenant of God, comprehending eſpecially two graces, namely, remiſsion of ſinnes, & our regeneration, or ſpirituall renuing. When the children of Chriſtians therfore are baptiſed, the ſame is as if God ſpeaking by the mouthes of his miniſters, ſhoulde ſaie: O my people, acknowledge my great merciemercy and goodneſſe towards theſe little babes, they are conceiued in ſinne, borne in iniquity, by nature the children of wrath, yet doo I aduow them for mine: their ſinne a d corruption is waſhed awaie in the bloud of Ieſus Chriſt, I do… nite and ioyne them vntounto him, to the end that being grafted into his death and reſurrection, they may bee regenerated, theyr olde man bee mortified, and themſelues become newe creatures in my ſight. In them do I ſeale theſe graces, whileſt they be yet babes before they know me, euen before they hauehave done anie good, that ſo they may be acknowledged to bee meerely free, to my glorie. Is not this a great bond vntounto children to binde them as they come to age, to louelove God, who loued them before they knew him, and to doo the dutie of children, becauſe hee aduowed them to be his children, euen before they hadde done anie good? Surelye louelove ſhould beget louelove, and louelove feare to offend, and feare to offend, amendement of lyfe. If by Baptiſme wee bee regenerate and made the children of God, are wee not bound to liue as the children of God, and as it may beſeem the holynes of ſuch a father? The kings children doo not apply theyr minds to handle crafts, but to works fitting their greatnes: much leſſe then ſhould the children of God applie themſelues to the works of the darke. Such as by Baptiſme are recalled from death, ſhould doo no deadly works: & they that by Baptiſme are incorporated into Ieſus Chriſt, ought ſo to be guided by his ſpirit, that as it is the ſoule that worketh all the workes of the bodie, ſo the ſpirit of Chriſt, as it were the ſoule of this new man Ieſus Chriſt, being conſidered as vnited with his bodie, there ſhould be no motion, thought, worde, or worke, but ſuch as ſhould proceed from the ſpirite of Ieſus Chriſt, in all fulneſſe dwelling in him and in vsus his members, according to the meaſure limited to eueryevery one of vsus.
12 Moreouer, if by Baptiſme we be grafted into Ieſus Chriſt, we muſt bring forth fruit worthie of Ieſus Chriſt,Iohn 15, 5. Hee that dwelleth in me, ſayth he, and I in him, beareth much fruit. If wee ſpeake of trees, experience teacheth vsus, that the ſigne that is thereinto grafted, doth in ſuch wiſe drawe awaie th… ſappe and force thereof, that it bringeth forth fruit according to it ſelfe kinde, not after the kinde of the tree whereinto it is grafted: but wyth Ieſus Chriſte it is contrarie, for they that are grafted in him, doo in deede gather ſtrength from him, yet ſo that they alter their nature, & bring forth fruit, not after the kinde of Adams children, but of Ieſus Chriſte, into whom they are grafted. And therefore as it were a monſtrous matter, to ſee an apple tree, whereupon nothing had beene grafted, beare acornes: ſo is it as ſtraunge and repugnaunt to reaſon, that they who by Baptiſme are ingrafted into Ieſus Chriſt, ſhould not bring foorth the fruites of righteouſneſſe according to his kinde. Lykewiſe, if Baptiſme bee a pledge of our regeneration, of neceſsitie the workes and affections of our firſt generation, according to the which we are full of corruption and wickedneſſe, muſt ceaſe and be mortified, and now we muſt ſhew forth the fruits and effects of our regeneration, in newnes of life, ſith by our baptiſme our olde man was crucified with Ieſus Chriſt, wee muſt not nowe raiſe him again, but leaue him dead. And as a dead man is no longer poſſeſſed of the motions, thoughts, affections and woorkes of a liuing man: ſo wee by our Baptiſme beeing dead into Ieſus Chriſt, muſt no longer hauehave anie motions, affections, wordes, or workes of our old man.
13 There yet reſteth this conſideration, that by Baptiſme we do put on Chriſt. But Chriſt, whom we hauehave put on, is holy, and of a ſweete ſauour before God:Gal. 3.27 And ſhall we be ſo ſlouthfull as to trail this ſacred garment through the mire and ſilthines of this worlde? Or putting it off, to put on the villanous and ſtinking garment of fleſh, by walking in the affections thereof? Let vsus walke, ſaith Saint Paule, honeſtly as in the daie, not in gluttonie or dronkenneſse, Rom. 13.13neither in chambering and wantonneſse, in ſtrife, and enuying. But let vsus put on Ieſus Christ, and take no thought for the fleſh, to fulfill the lustes thereof. Thus doeth our Baptiſme diuerſely and in ſundrie wiſe binde vsus to amende our liues. But becauſe in Baptiſmes names are giuen as in olde time in the circumciſion, ſo ofte as wee heare our names, let the ſame be an aduertiſement vntounto vsus of our Baptiſme, putting vsus in minde of our duties to amend.
14 VponUpon the holy miniſterie dependeth alſo the communion in the holy ſupper of the Lord. Many are the reaſons for the which Chriſt dyd ordaine it, all which doo alſo binde vsus to amend. Of theſe wee will now conſider ſoure principall. The firſt, by the vſe of the holy ſupper our faith is ſtrengthned, and our ſoules are ſpiritually fed in the hope of lyfe euerlaſting. And therfore as the child when hee commeth to age, is bound to honor his parents, not onelyonly for his begetting & bringing into this life, but alſo becauſe they hauehave fed and brought him vp, & ſtill do continue the ſame duties vntounto him: euen ſo ſhould it be with vsus whom God hath, as it were begotten into his Church through our Baptiſme, and to whom he hath ſince in his holy Supper miniſtered the food of our ſoules in the communion of the bodie and bloud of Ieſus Chriſt: For not onelyonly our ſpirituall new birth by Baptiſme, but alſo the ſpirituall foode which this good father …eth vntounto vsus in his holy ſupper, do binde vsus to honor him, yea, and ſhould thereto mightily induce vsus, conſidering that for food to our ſoules hee hath deliuered his onelyonly ſonne Ieſus Chriſt to be crucified for vsus. If anie man had a child ſo ſicke, that nothing coulde ſerue for his foode and recouerie but pearles confected or preſerued, how much ſhould ſuch a child bee bound to louelove and honour his parents, that for his releefe had not grudged at theyr expenſe? Truly it were a moſt bitter ingratitude not to care to pleaſe or obey them: Euen ſo what reproofe ſhoulde we deſerue of our heauenly father, who ſeedeth vsus in his holy ſupper, not with pearles, but with the verie fleſh and bloud of his ſon Ieſus Chriſt, in caſe wee ſhould make no account to pleaſe him by amendement of life: withall conſidering, that as there is no compariſon betweene pearles and the body and bloud of Ieſus Chriſt, ſo the ſpiritual life of our ſouls is without compariſon much more excellent than the life of our bodies
15 Moreouer, as meate and drinke miniſtred vntounto the bodie, do maintaine the life, motions, & ſenſes of the bodie, ſo from the communion in the bodie and bloud of Ieſus Chriſt, which is the foode of the ſoule, muſt proceed the ſpirituall and heauenly life, cogitations, affections, wordes and deedes. And therefore as it were a ſtrange caſe, if the bodie by eating and drinking ſhoulde gather no ſuſtenance, and conſequently want all motions, ſenſe, and bodyly operation: ſo were it a monſtrous matter, that the ſoule communicating in the body and blood of Ieſus Chriſt, ſhould gather no ſpirituall foode, that might bring forth newneſſe of life and holines in words and deeds.
16 Beſides, as the holy ſupper is the table of Gods children, the faithfull & members of the Church of Ieſus Chriſt: ſo the communicating thereat is a ſolemne proteſtation that wee are the children of God: true belieuers, & members of the church of Chriſt: and that ſo we ſeperate our ſelues from the prophane worldly and vicious people, and do purpoſe to liue holily, righteouſly and religiouſly, as it beſeemeth the children of God and faithfull members of the Church. Such therefore as communicating in the holy ſupper, doe not neuertheleſſe amende their liues: but walking after the worlde and the fleſh, are giuen to whoredome, drunkenneſſe, gluttony, couetouſneſſe, deceite, fraude, ambition, pride, enuye, hatred, backbiting, with other like vices and corruptions, doe ſhew themſelues counterfects & hipocrites: do eare and drinke their owne damnation, and doe horribly ſcandalize or offend the Church whereof they ſhoulde be members togither with the doctrine that they doe profeſſe. Firſt what an impudency is it ſolemnely to proteſt by taking the bread and wine that thou thinkeſt thy ſelfe to bee the childe of God, and yet in thy ſelfe doeſt find that thou doeſt not ſo think: that thou art a member of Chriſt, and yet doſt not belieue him: that thou renounceſt the world and the fleſh, and yet art in louelove with them: that thou wilt liue in holineſſe, and yet haſt no will thereto: that thou ſeekeſt life in Ieſus Chriſt, when voluntarilie thou doeſt caſt thy ſelfe into death: that thou wilt amende thy life, yet haſt no intent to forſake thy vice and corruptions: to be ſhort thus to abuſe this holy communion to the end to make men belieue that which God ſeeth to bee falſe and contrarie to thy proteſtation.1. Cor. 11.27. Doeſt thou not belieue the proteſtation of S. Paule, who ſaith, that Whoſoeuer ſhall eat this bread, and drinke of this cuppe vnworthely, doth eate and drinke his owne damnation, becauſe hee diſcerneth not the Lords bodie; namely from bodily and carnal food, which the mouth of the wicked and abhominable do receiue as wel as the mouth of the righteous man & one that feareth God.
17 Againe, doeſt thou not apprehende the offence that thou doeſt commit, in that thou openeſt the mouth of the aduerſary to religion, to condemne the doctrine of truth, to reiecte the Church of Chriſt, to blame the children of God, and to blaſpheme God himſelfe? thinkeſt thou not that thou doeſt harden them in their errours, & in the way of deſtruction & damnatiō, doeſt thou not conſider that thou doeſt arme and encourage them to ſeduce ſuch as are members of the Church, and redeemed by the blood of Ieſus Chriſt, by declaring vntounto them that men ſo giuen ouer to the world and the fleſh cannot bee of the true Church: that the doctrine of truth can bring forth no ſuch fruits: & that the Church is no houſe for drunkerds, adulterers, couetous perſons, deceiuers, quarelers, enuious people & men poſſeſſed with other like vices: ſhouldeſt thou not remember what Ieſus Chriſt pronounced. That it had beene better for thee that a milſtone had beene hanged about thy necke, Luke, 17.2.and thou haddeſt beene caſt into the ſea, then to hauehave offended euen the leaſt of theſe. Thus doe wee ſee how mightely the communion in the holy Supper of the Lord ſhould moue our hearts to deny eueryevery thinge that beſeemeth not the children of God and members of the Church of Chriſt, and more and more to endeuour to amende our liues.
Luke ….19. 1. Cor. 11.26.18 This holy Supper is alſo inſtituted, to the end to celebrate it in the remembrance of Ieſus Chriſt: or as S. Paul ſaith, to ſhew forth his death. That is, not only to report & put men in mind that Chriſt is dead, but alſo to repreſent vntounto vsus, that he that dyed is the ſonne of God, and prince of glory. Secondly that hee hath ſuffred, not a ſimple death: but euen ſuch a death as was accurſed in the law & conioined with the terrible wrath of God. Thirdly that he dyed, not for the righteous and his frends: but for ſinners & his enemies: as our ſelues are all of vsus by nature the Children of wrath.Epheſ. 2.3. Can we then thus ſhew forth the death of Ieſus Chriſt & with our mouthes praiſe his great goodneſſe, merciemercy and louelove towards vsus, which ſhineth therein, & yet in our workes prophane, denie & as it were euen ſpite him, by liuing as men for whom Chriſt hath not dyed, & ſo in effect ſhew that ſin liueth & raigneth in vsus, which by the death of Chriſt whome we preach, ſhold be mortified. Let vsus rather in eating the bread & drinking the wine, which lead vsus to the death of Ieſus Chriſt, ſo reliſh and taſt therein his goodnes and louelove, that our heartes may open our mouthes to declare this his death, and that our hands and feet, that is to ſay, our works may agree herewith, to the end in a holie harm onie to teſtifie by amendment of life the feeling of this in comprehenſible benefite of his death, whereof hee maketh vsus pertakers in his holy ſupper, to his praiſe and glorie.
1 Cor. 10.1719 Finally as louelove is the fulfilling of the law and the marke of Gods children: ſo is there nothing that can more mightely induce vsus thereto then the vſe of this holy ſupper. And in deede as Saint Paule ſaith. We that are many, are but one bread & one bodie. for we are all partakers of one bread▪ The bread made of many kernels, is but one bread: ſo we that communicate in the bread of the holy ſupper are but one bodie, vnderunder one heade Ieſus Chriſt. There muſt therefore bee amonge vsus ſuch an vnion in thoughts, minds, and works: ſuch a feeling of the benefit of ioy and of the tribulation in ſorrow: ſuch reliefe and ſupport: ſuch equitie & right: ſuch peace & louelove: ſuch help and ſuccour, as if there were but one liuing ſoule amonge vsus all.1. Cor. 12.12 And this is it whereto S. Paule exhorteth vsus, ſaying. As the body is one & hath many members, & all the members of the body, which is one, though they be many, yet are but one body: ſo is Chriſt, that is to ſay, the Church vnited vntounto the head Ieſus Chriſt. Neither is there, as he ſaith in the ſame Chapter, any deuiſion in a bodie: but all the members hauehave like care one for another, in ſomuch that if one of the members do ſuffer all the reſt of the members do ſuffer with it: and if one of the members be honoured, all the reſt do reioyce with it. & then he addeth, Ye are the body of Chriſt & the members thereof, ech for your parts. This ſeale therefore of our vnion, ſhould make vsus to remember that which before was touched in the Chapter of charity or louelove, euen that we ſhould not doe that to others which wee would not ſhoulde bee done to our ſelues: alſo that we ſhould ſo doe to others as we would be done vntounto. And as a great part of our amendement conſiſteth in the practiſe of the…e two rules: ſo, ſo often as wee do eate of the breade of the holy Supper, let vsus remember that that ſeale of our vnion doth bind vsus to amend in any thing that dependeth vponupon louelove, wherein conſiſteth the fulfillinge of the law, as is aforeſaid.
20 Common prayers are alſo one part of the miniſtery: And in the ſame ought eueryevery one with hart and mind to accompany the mouth of the miniſter, as if the whole congregation ſpake vntounto God in him. And what doe wee require in them? Is it not that hee would vouchſafe to worke in vsus, all that he requireth of vsus, that wee may obey and pleaſe him? Hereof then it followeth, that the ſmale amendement that appeareth in vsus is a manifeſt teſtimony that wee ſuffer the miniſter to ſpeake alone to God, and in our hartes hauehave no feeling of any deſite or feruent affection to obtayne thoſe graces that hee craueth of God for vsus: and conſequently, that we are ouertaken with hypocriſie, and prophanation of the holy prayers. Let vsus therefore remember that we doe ſpeak to God by the mouth of the miniſter, and that we doe eſpecially deſire that hee would giuegive vsus grace to amende, that as our petition admoniſheth vsus of our obligation, ſo being hearde, wee may ſhew the fruit of our praiers in the amendment of our liues.
21 To conclude, the exerciſe of eccleſiaſticall diſcipline is alſo a dependance of the holy miniſterie. And the principall ende thereof tendeth that eueryevery member of the Church ſhold walke in the feare of God, and that if any one goe aſtray, he ſhould bee brought backe into the way of ſaluation. This doth euen already ſhew vsus that wee are moſt deſperately wicked, if beſides the documents, exhortations, reprehenſions & publicke admonitions, we alſo deſpiſe & reiect ſuch as perticularly may be made vntounto vsus by thoſe perſons to whome God hath committed the care of our ſaluation, by laying that burden vponupon them. When a man goeth aſtray in ſome forreſt is it not a comfort to him to bee tould of his errour and taught the right way? And when a man falleth into a ditch ready to be drowned, is he not to thank him that pulleth him forth and ſaueth his life? Surely this is the end, and as it were the whole ſumme of this eccleſiaſtical diſcipline. And becauſe there bee ſome ſo hardened in wickednes, that they diſpiſe all admonitions and exhortations, Ieſus Chriſt hath giuen the Church authority to binde them: denouncinge them to bee heathen and publicans, that is, men that hauehave no communion in the Church of Chriſt, And this is it that he teacheth,Mat. 18.15. ſaying. If thy brother treſpaſſe againſt thee, goe and tell him his fault betweene him & thee alone: If hee heare thee, thou haſt wonre thy brother: But if he heare thee not, take yet with thee one or two, that by the mouth of two or three witneſſes, eueryevery word may be confirmed. And if he will not vouchſafe to heare them, tell it vntounto the Church, & if hee refuſe to heare the Church alſo, let him be vntounto thee as the heathen and publicans. Ʋerely I ſay vntounto you, whatſoeuer ye bind on earth, ſhall be bound in heauen: and whatſoeuer yee looſe vponupon earth, ſhalbe looſed in heauen. This ſentence & threatning ought ſo neerely to touch our harts that we ſhold not deſpiſe the exhortations & admonitions that tend to amendment. For if the impenitent be detained in the bonds of Satan, vntill by amendment they be vnbounde. As their eſtate is truely wretched & miſerable, ſo is there nothing that we ſhould hauehave in greater regard, then by amending our liues to be diſſolued and vnbound. Thus may we ſee how the holie miniſterie, ſignified by the kingdome of heauen, & conſidered in all the principall parts thereof, ought to bind vsus in all affectionate deſire to amend.