the cup so mutilate the holy sâ—crament a horrible sacriledge in like maner yet ratified by y e decree of y e haeretical couÌ„cel of Trent Si quis dixerâ— ex dei praecepto vel de necessitate salutis esse omnes et singulos Christi fideles viramque specieÌ„ Eucharistae sumere debere Anatâ—ema sit If any man auouch that it is by Gods commaundement or vppon neceâ—sitie of our Saluation that all Christes faithfull people should receiue the Eucharist vnder both kindes let him be accuâ—sed To whome it contents at vs this time to oppose the decree of their owne Pope Gelasius Comperâ—mus quod quidâ—m sumpta tantuÌ„modo corâ—oris sacri portione a calice sacrati cruoris â—bst meant qui proculdubio quoniam nâ—soâ—o qua superstitione docentur astricti aut integra sacramenta percipiâ—nt aut ab integris â—reeantur quod diuisio vnius eiusdemque mystery sine grandi non sit sacrilegio Wee vnderstand that certaine receiuing only the portion of Christes bodye absteine from the cup of his sacred blood which men because vndoubtedlye they are trayned vp in some kinde of superstition let them be inforced either to receiue the whole sacrament or to bee restayned from the whole because this diuiding of one and the same mysterie cannot bee without great Sacriledge In this contrarietie among themselues which way I pray you shall the poore people turne them The counâ—ell curses all them who affirme this Sacrament should bee ministred with bread and wine The Pope sayes plainly it is superstition and sacriledge to giue the one without the other and commaunds that either we abstaine from both or retaine them both togither If ye follow the counsell the Pope shal condemne you if you follow the Pope the Councell shal accurse you but curse as they will the Lord shall blesse them who in faith communicate at his holy Table according to his institution and the curse of God shal not faile to cleaue vnto thâ— surer theÌ„ the leprosie of Naaman to Gâ—â—â—sa yea their part shall be taken out of the booke of life who dare presume to change the ordinance of God The Apostle hath deliuered vnto vs that which he receyued from the Lord how not only he tooke the bread blessed it and brake it and gaue it but that in like maner he tooke the cup and gaue also to his Disciples What boldnesse is it then to take from the people that which Christ by his Apostles hath deliuered vnto them and thus while they boast of antiquitie they are found fathers of Noueltie And against the third they faile who vse not this sacrament to the right endes which are especially two The first is the commemoration of Christes death and passion with thanksegiuing fâ—r the which also the Grecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second is the communication of Chrâ—st to them who are his And for this the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first I take out of our Sauâ—our his words Do this in râ—membrance of me And from the Apostle So â—ft as ye eate of thiâ— bread and drinke of this cup shew fooâ—th the Lords death till his â—omming againe And in verie deede this holy Sacrament beeing vâ—ed according to Christes institution is a liuely representation of Christ crucified while as the signes of his blessed bodye and blood being sundred one of them from the other the one is broken the other poured out remâ—mbring vs how his blessed body was broken with the Crowne of Thornes the Scourge the Nailes and the Spâ—are and his blood shed for the remission of our sinnes which should worke in vs so oft as wee beholde it an inward contriâ—ion and godly sorrow for our sinnes wherewith wee pierced and wounded our blessed Sauiour vnto the death and indeâ—de if wee bee of the number of those vpon whom God hath powred out the spirit of grace and compassion so often as wee looke vpon him whom we haue pierced as heere in this sacrament we may see him crucified before our eyes as often shall wee lament for this as one mourneth for his onely Sonne or is sorrowfull for his first borne but of this we shall speake God willing hereafter Now here is also discouered the vanity of that error of concomitance wherwith the aduersaries would excuse their dismeÌ„bring of this holy SacrameÌ„t for say they by concomitance where the bodye of Christ is there is his blâ—od and therfore the breade which is his boâ—die being giuen there is no neede â—o giue the cup. But as the Lord asked the King of Tyrus in derision Art thou wiser then Daniell So â—ay wee aske of them are yee wiser then Christ will ye amend his institution This assertion takes away one of the principall ends of this Sacrament to wit the commemoration of Christes death and passion for to haue the blood within the bodie is no declaration of a crucified man nor a shewing foorth of the Lordes death whereas our blessed Sauiour ordeyned them to bee exhibited and receaued sundrie that it might not onely be preached to our eares but represented also to our eyes how his blessed body and blood were sundred for our sinnes The second end for which this Sacrament was ordeyned is that it might bee a mean of the communication of Christ to all them who are his for the sealing vp of our spiritual vnion with him ideo enâ—m Sacramentum ilâ—ud hominibuâ— datur vâ— Caput in terris corporicoaduneâ—ur And this as I said I take out of the words of the Apostle The bread which we breake is it not the Communion of the bodye of Christ And in this respect this holye bread and wine are not onely signes representing Christ crucified nor seales confirming our faith in him but also effectuall instruments of exhibition wherby the holy spirit makes an inward applycation of Christ crucified to all that are his And heerein standes our greatest comfort for if wee had no more a doe in the celebration of this holye Sacrament but to remember Christes death and passion then certainel ye looking to it onely were sufficient to put vs in remembrance therof but when we heare and see that this bread which is his body is giuen vs and we are commaunded to take and eate it what shall wee thinke but that weâ— are called to this high mercy as to bee partakers of Christ and all the benefits that flowe from his death The Lord doth neither deceiue vs with wordes to bid vs take when he giues nothing neither calleth he vs only to a coÌ„munion of naked bread and wine farre be it from vs to thinke so baselye of this holy Sacrament Certainly he that with any measure of light and grace wil ponder these wordes of our Sauiour Take and eate this is my body Shall perceiue that there is here a real and effâ—ctual exbition made of the Lord Iesus to the penitent and beleuing receauer
forewarnes vs also of the danger He that eates and drinkes vnworthily eateth and drinketh his own damnation And in this interiected verse which now by the grace of God wee haue to handle hee sheweth vs the way how to eschew them both and therefore let vs hearken the more attentiuely vnto it This precept hath two partes in the first we are commaunded to trie before we eate in the second we are commaunded to eate after triall Before we communicate he requires triall and after triall hee commaundes to communicate and so he encounters with two sorts of men whereof the one eats of this bread and tries not and these faile against the first the other tries themselues but eats not of this bread and these faile against the second both of them are here corrected by the Apostles precept In handling whereof wee begin first at the last part that such as are resolued to bide away if it please God may bee made willing to come and then by God his grace we shall returne to the first that such as are willing to come may bee instructed how they should communicate And so let hâ—m eate It is not then as ye may perceiue left free vnto men to communicate or abstaine from the communion as they please but wee are bound by a commaundement to eate and drink at this Table Do this said our Sauiour in remembrance of me Our first father Adam failed in eating of that tree of knowledge of good and euill whereof God forbade him to eate but many of his sonnesfailes in refusing to eat of that tree oflife whereof God commaundes them to eate In their worde they condemne the fact of their fathers because they were Sicut omnium parentes ita omnium peremtores prius peremptores quam parentes perishers of their posteritie ere euer they were parents and in their deed they are dayly imitators of their folly It was a punishment vnto Adam to bee debarred from the tree of life and it is but a pastime to many of his foolish posteritie to debarre themselues from it Thus stands the corrupt nature of man still in contrarie termes with the Lord And the children fulfilles the measure of their fathers iniquitie where God forbids man to eate there will hee eate and where the Lord commaunds him to eate there will he not eate The Serpent spake from the earth albâ—it yee eate of that tree which God hath forbidden ye shall not dye and man harkned vnto it The Lord Iesus speakes from heauen come and eate of the tree of life and yee shall liue buâ— man will not heare him O sillye and feareful Rebellion the seducer is beleeued and the Sauiour is not beleeued This day wisdom hath prepared his Table hee calls vppon you all Come and eate of my meate and drinke of the wine that I haue drawne hee that findeth me findeth life and shall obteine the fauour of the Lord but he that sinneth against me hurteth his owne soule and all that hate me loue death Thus are wee louinglye called and fairely forewarned and all these are made inexcusable that will none of his counsell they will not eate of this bread but shall eate of a worse For they shall eate the fruite of their owne way and beâ— filled with their owne deuises their pathes shall tend vnto death because they refuse to lay hold on the tree of life What euer be the pretended excuse of these Recusants ignorance is the mother of their sinne and therefore may I say that vnto them which the Lord Iesus said vnto that Samaritane Woman If thou knewe the gift of God and who it is that saies to thee giue mee a drinke thou wouldest haue asked of him and hee woulde haue giuen thee the water of life This sweete gradation of our Sauiour his words If â—hou knew thou wouldest aske if thou asked I would giue euidently points out the sinne of these men to bâ—e as I haue saide the Daughter of ignorance whereas out of doubt if they knewe the gift that is giuen them here by god they would answere with those Iewes Lord euermore giue vs this bread with that Samaritane woman when shee was better informed Lord euermore giue mee of that water to drinke that I thirst no more But that we may deale particularlye with such as refuse wee are to knowe that albeit this their rebellion proceedes of ignorance yet they who refuse are ofsundrie rancks some knowes not the vtilitye and excellencie of this Sacrament these thinke they may bee Christians good enough although no Communicants they looke to this table with naturall eyes they iudge of it by thinges which they see and so despise it because after their reckoning they haue better replenished tables at home These are like Naaman the Syrian who came to Elisha to bee cured of his leprosie he was commaunded to goe wash himselfe seauen times in Iordan which at the first he disdayned to do are not said he Aabanah and Pharpar riuers of Damascus better then all the waters of Israel â—e contemned the meanes commaunded by the Prophet hee went away in displeasure and his leprosie went with him but after ward when hee reuerently vsed the meanes prescribed vnto him hee was made cleane of his leprosie Wherin we are taught not to despise the ordinance of God although it seeme neuer so base vnto naturall iudgement It pleaseth God by the foolishnesse of preaching to saue them who beleeue and he hath in like manner appointed this Sacrament for communication of his Christ to them who are his Let a man therfore be content to take saluation out of the hand of God by such meanes as hee in his wisdom hath concluded to giue it No worldling wil refuse treasure of golde although it were giuen him in a Boxe of Wood nor a preâ—ious Pearle propined to him in a purse of Leather and wee see that noble personages disdaine not to take infeftments of stately buildings and faire inheritances by acceptation of a contemptible little peece of earth and stone and shall a Christian refuse so excellent a gift because it is giuen by so small a meane far be it from vs that we should examin the ordinance of God but rather that wee prepare our selues in faith and feare to obey it let vs not looke to the meanes but to the blessing by Gods promise annexed to the meanes to the gift more then to the manner of giuing In this banquet we must learne to exercise our faith not to satisfie our sences it is no banquet for our bodie if so the Lord had intended it he could haue furnished his Table with delicate things made thee a banquet farre exceeding that which Ahasuerus made to the Princes and gouernours of his prouinces For al the Foules of the ayre and beastes that feede on mountaines and fâ—eldes are hiâ— Hee may commaund as
And yet let no man thinke that albeit the breaking and giuing of the bread be the coÌ„munication of Christs bodie that therfore the bread is transubstantiate into his body or that euery one receiues the bodye of Christ who receiues the bread for there is greate difference between communication acceptation on the part of God In this sacrament there is indeed a communication exhibitioÌ„ of christ but on y e part of the vnbeleuing receiuer it failes for fault of acceptatioÌ„ because they haue no faith whereby to receiue him nor a purified heart wherin to lodge him It is therfore a vile error also of the Papists who affirme that the wicked in this Sacrament eate Christ but to their damnation It is contrarie to the word of God reformed antiquitie for whosoeuer saith christ eateth my flesh and drinketh my blood hath eternall life and I wil raise him vp at the last day Sacrameâ—num quibusdam ad vitam quibusdam ad exitium â—es vero ipsa cuius est sacramentum omni homini ad vitam nulli ad exitium Item Qui non manet in Christo et in quo non manet Christus proculdubâ—o non manducat spiriâ—ualiter carnem nec bibit sanguinem eius licet visibiliter premat dentibus sacramentum sanguinis et corporis eâ—us The wicked who beleeues not may with Iudas eate Panem Dommini non panem Dominum The breade of the Lorde but not the bread which the Lorde himselfe is to his worthy receauers Of all this then it is euident that this banquet is moste heauenlye and excellent wherein as there is no lesse offered then CHRIST IESVS so no lesse is refused by them who refuse to communicate they proclaime by their deede if they continue in it that they haue No Portion in Dauid neither inheritance in the sonne of Ishai But noâ— wee leaue them and returne to speake as wee promised of that tryall wâ—ich they whominde to communicate are to take it of themselues Let a man therefore try himselfe This Particle therefore is relatiue to that which went before since there is a daunger will hee say and many eaâ—es and drinkes vnworthily therefore take yee heede how yee come hee saith not simplie let a man eat but let a man trye himselfe and so let him eat This warning then of the Apostle stands in the entâ—ie to tâ—is holy action like that Cherubin armed a with sword in the entry of Paradice yet not to hold out the Sonnes of Adam but only to terrifie vs that wee presume not to draw nere without sanctification And herein doth our Lord Iesus discouer his wonderfull loue towards vs who before he inuite vs to eate and drinke at his table dooth first of all instruct vs how we shold doe it Absalom câ—lled his younger Brother Ammon to a banquet onely of purpose to slay him he prepared delicate meate and drinke aboundantly for him but concealed the danger It is not so with our elder Broâ—â—er he calles vs here to a banquet not of purpose to slay vs but to saue vs he is no way willing we should make this Table a snare to trappe our selues to damanation which he hath ordeined as a meane of our Saluation and therefore before hand forewarnes vs of the danger that we may eschew it It is pittie to see how the great multitude runne to this holy SacrameÌ„t without tryall and examination of themselues and all because they heare of a breade of life which heere is exhibited to the Communicants at this holye Table it is verie true that great thinges are exhibited heere indeede but thou shouldest first of all enquire of thy selfe who art thou what interest thou hast in this Communion and whether or no thou be one of those to whom these holy thinges do appertaine for if thou in thy person be a profane and vnsanctified creature thy touching of these holye thinges may defile them and make thee giltie of the contempt of them but shall not benefit thee yea a greater cursse then that which Elisha pronounced on the vnbâ—leeuing Samaritane Prince shall light vppon thee thou shalt see the Table of the Lord heare of the plentie of the breade of life therein communicate but shalt not eate of it let a man therefore trie himselfe and so let him eate of this bread and drinke of this cup. For as this Sacrament is a holy and excellent thing so should they who celebrate it bee holye and seperate persons It should not bee receiued with common handes that is with eâ—rthlye hearts and vnsanctified affections The Pharises would not eate their common meate with vnwashed handes and that was but superstition but heere to wash before weâ— eate both our handes and our head with Peter yea to wash as Ieremy exhorts vs Our hearts from our wickednesse is deuotion and good Religion both commended and commaunded by the word of God Otherwise fearefull is that warning of our Sauiour If I wash thee not thou shalt haue no part with me To the vncleane all thinges are vncleane for euen their consciences are defiled The Lorde hath neuer suffered vnpunished the vnreuerent looking to or handling of the holy signes of his presence Them of Bethshemeshe looked vnreuerently into the Ark and the Lord slewe fifty thousand of them Vzza touched vnreuerently the Arke and the Lord in like manner strook him instantly to death Ahimâ—lâ—ch would not giue to Dauid the hallowed bread of proposition but conditionallye that the young men who were with him were sanctifyed No vncircumcised man might eat of the pascall Lambe vnder paine of death and such as were circumcised being vncleane behooued to absteine till they were clensed according to the lawe yea such of them as were cleane did not eate without foure daies preparation for the Lord commaunded them to take the Lambe the tenth day and not to slay it til the foureteenth day at night that all the space betweene they might the better prepare themselues to that holy action Neither will the Lord anye other way be familiar with vs except we be sanctified Before the Lord came downe on Mount Sinai to giue his law to Israel hee appointed them three dayes of preparation wherein â—o sanctifie theÌ„selues The Lord appeared to Moses in the fierie bush but reuealed not his will vnto him til he put off his shooes I wil be sanctified saith the Lord in all that draw nere vnto me The Lord will not take a wicked man by the hand nor haue fellowship with the Throne of iniquitie his eye is so pure that hee can behold no iniquitie vnlesse wee put off our worldly thoughts and sinfull affections whereby we haue troad in the vncleane wayes of sin it is not possible that the Lorde can be familiar with vs. All these stand vp as examples warning vs to drawe neere to this holy action in assurance of faith
of the time 55 The time warneth vs to celebrate this supper like a Passeouer 55 But moste of all the meditation of the loue of God is profitable to worke in vs this heauenly disposition sect 56 It is not a light Meditation of this loue that wil raise vp our heartes 56 Neuer such loue shewed in the world as Christ Iesus hath shewed vnto vs. sect 57 Stronger then the loue of Ionathan to Dauid 57 Or the loue of any mother to her children 57 A proofe of Christ his wonderfull loue towards vs. sect 58 Christ on the crosse prepared as a food in the sacrament is exhibited vnto vs. 58 What a notable comfort we haue here that this banket begun on earth shal be fulfilled in heauen sect 59 Worldlings if they were touched with a sence of this loue would forsake all follow christ sect 60 Sinfull women would change their life like Marie Magdalen 60 And sinfull men would change their life like Mathew the publican 60 The second part of our new christian disposition is that toward our neighbors we be louing sect 61 Without loue we cannot be of the communion of saints 61 By what effects is our loue to be tried sect 62 Readinesse to forgiue a rare vertue 62 Christians liue now like Iewes and Samaritans ofolde 62 As men are mortall so should their anger be 62 Readinesse to doe good vnto others is as rare a vertue sect 63 Professors now liue like the sonnes of Anak churlish Naâ—all or the rich Glutton 63 The third point of our new Christian disposition is that webe sober litle in our own eies sect 64 With Mephibosheth Iacob the Centurion the woman of Canaan and Elizabeth 64 How necessarie our humiliation is for our vnion with God 64 With this inward humiliâ—ie we should also haue an hungring for the Lords saluation sect 65 For the Lord will fill the hungrie 65 None meete banquetters heere who are not hungrie 66 The comfortable fruit arising to them who after prescribed preparation communicate at this holy table 66 A PREPARATIVE for the new Passeouer 1. COR. 11.28 Let a man therefore trie himselfe and so let him eate of this bread and drinke of this cup. My helpe is in the name of the Lord. T S the soule of a Christiâ—an longeth for nothing more then to bee fully vnited with the Lord Iesus so doth he greatly account of euerie meane wherby tâ—is Vnion is aduanced The Aposte S. Paul was so inflamed with the loue of christ that in comparison of him he esteemed all other thinges to be but doung and euerie thing an aduantage that might serue to conioyne him with Christ for albeit the nature of man abhorreth nothing more then dâ—ath yea euen the soule of the godly desires not to lay aside the body if it might stand with the Lords dispensation which the Apostle is not ashamed to protest of himselfe We wold noâ— saith he be vncloathed but would be cloathed vppon that mortalitie might bee swallowed vp of life Yet did the loue of Christ so farre ouercome him that he was content through the valley of death to followe his Lord yea moste desirous to be dissolued by death in so much as he knew it to be a meane to coÌ„ioyne him neerer with Christ. And herin he stands vp to witnesse vnto vs that vnlesse we haue a most feruent desire to participate of this holy Sacrament which the Lord hath instituted to seale vp increase our spirituall Communion with him wee are manifestly conuinced to bâ—e such as in whom there is no loue of the Lord Iesus If we will not goe with him to eate and drink in his Parlour at Ierusalem it is not likely that we will follow him out of the Cittie bearing his reproach to be crucified with him on mount Caluerie The Apostle is desirous to goe through death that he might come to Christ it was the notable worde of that auncient Ignatius the scholler of Christs best beloued Disciple Saint Iohn Nihil visibilium moror nihil inuisibilium modo Christum acquiram I stande said hee vpon nothing visible nor inuisible I care not what torments come vpon me so that I enioy Christ Iesus and will not we then casting away all impediments come ioyfully forwarde to this holy Table wherein our blessed Sauiour communicates himselfe vnto vs and wherevnto this day so louingly he inuites vs Now he standes at the doore anâ— hee knocks offering to come in and suppe with them wâ—o will open vnto him Now the maister shall say to his Disciples Take yee and eate this is my bodie Now saies the bridegroome to his friends Eate O my friends and mâ—ke you merrie my welbeloued Now doth the Angell intimate that proclamation which hereafter will be resounded with greater ioy from heauen Let vs be glad and reioyce for the marriage of the Lambe is come And now the Sauiour calles vppon sinners with outstretched armes Come to me all yee who are wearie and laden and I will refrâ—sh you These diseased creatures who lay at the poole of Bethesda wayted diligently on the occasion when they should step downe into the water for he that first stepped in after the Angel had troubled the water was made whole whatsoeuer his disease was Praysed be God though we haue not now these waters of Siloam wherein with that blind man wee may cure our bodily diseases wee haue the waters of that Shiloh of the which who soeuer drinks shall not thirst any more these are the waters of life that are able to cure all our spirituall infirmities the benefit is not restrained to one that first sits downe at his Table but is extended to all those who make themselues readie to come vnto him Let vs not therefore neglect so faire an occasion of grace but let vs vp and arise let the Bride make herselfe readie and goe foorth to meete the Bride-groome Let vs begin in this Wildernesse to eate the fruits of our promised Canaan which is aboue Let vs open to the King of glory that knocks let vs goe to our Sauiour that cries Come and ioyfully communicate with our Lord who commaunds Take and eatâ— This is my bodie For here is giuen the greatest gift and that in the most excellent manner that God hath to giue on earth vnto the sons of men for here he giueth it as it were with both his hands that is not only by his word but also by his Sacrament onelie take heede to this warning Let a man trie himselfe and so let him eate There is danger in hearing of the worde and therefore our Sauiour forewarnes vs Take heede howe you heare There is danger also in coÌ„municating in the preceding verse the Apostle forewarned vs of it Hee that eates of this bread and drinks of this cup of the Lord vnworthily is guiltie of the bodie and blood of the Lord. In the subsequent verse hee
sprinckled in our hearts from an euill conscience Here is a Sacrament more excellent theÌ„ the passeouer here is bread more holye then that Shew-bread heere are the tokens of Gods presence more glorious theÌ„ the Arke heere the Lord commeth downe and saluation vnder his winges not to sound by Angelâ— the precepts of his lawe on Sinâ—i but to seale vp by his Spirit the promises of his Gospell to the inhabitants of Sion shall we then presume to come to this holye Table without sanctification Or if wee will may we not looke assuredly for iudgement The Corinthians were stricken with death and sundrie diseases because they discerned not the Lordes bodye and which is most fearfull of all he that came to the marriage wanting his wedding Garment was hee not taken from the banquet Table and cast into the place of vtter darknes and shall wee looke to escape the like iudgement if wee fall into the like contempt of God Prepare thy selfe oh Israel to meet thy God let vs search and trye our waies let vs lift vp our hands with our hearts vnto God in the heauens If wee bee this day come to the Lord with all our heart let vs put away our strange Gods which are our sinnes from among vs let vs with Iosephs Brethren make ready our presents sith wee haue no better thing then our heart leâ— vs â—acrifice our hearts to the Lord that in the best estate that posâ—ible we can get it for the Lord our God is a greate King Cursed is he that hath a male in his Flock â—nd voweth and sacrificeth a corrupt thing to the Lord. Beware therefore wee offer not that which is lamâ— and torne to the Lordâ— a diuided heart a â—alting heart betweene two an vnpenitent heart is neither a meete Sacrifice to offer vnto the Lord nor a meete vessell wherein to receiue thâ—t holye thing which heere the Lord offers vnto thee The Apostle saieth that the breaking of this breade is the Communion of the bodye of Iesus Sith Christ is that holy thing which heere is communicated take heede how we make readye the heart wherein to receaue him Ioseph of Arimâ—thea and the rest of those goly ones who tooke downe Iesus from the Crosse wrapped his deade bodye in pure and fine linnen what shall wee then doe with the liuing bodye of Iesus shall not wee receiue it into pure fine and well prepared hearts No man sayes our Sauiour puts new Wine into old Vâ—ssels far lesse wil any man put the ordinâ—râ— food of his body into vnclean vnseasoned and vnsauerie vessels but least â— of all should men presume with vnholy hearts and handes to meddle with things saccred and hâ—auenly Here is new wine indeede let vs not put it into old vessels Heere is heauenly Manna let vs not receaue it with earthlye hearts Any man that is in Christ should become a new creature If we be these blessed ones who are called to the participation of the Lambes supper then shall it be graunted to vs to bee arayed with pure fine linnen and shining which is the righteousnesse of the Saints The Lord vouchsafe this grace vpon vs that sith hee hath made vs partakers of the heauenly vocation and caâ—led vs to the marriage of his Sonne that wee receiue not so excellent a grace in vaine but it may be vnto vs his seruants according to his word And now before wee enter to speake of this tryall least the tender consciences of the Godlye by reason of that which I haue spoken should be discouraged and cast downe with the sence of their owne vnworthinesse which at all times is great in their eyes but greatest when by tryal they looke most narrowlie vnto themselues We haue therefore to consider that there bee two sortes of tryals One whereby a thing perfect is tryed in such sort that it is not made better but found to bee that which it is and with this kinde of tryâ—ll man is saide to trie the Lord and his word so speakes the Lord by Malachie Proue me try me now if I will not poure you ouâ—â— blessing without measure By this tryall if a man fall too to trye the Lord hee shall finde him such as hee is true constant and faithfull to performe that which he hath spoken or if againe man will enter and trie the word of the Lord hee shall finde that the lawe of the Lord is perfect no drosse in it but like siluer fined seauen times in the fire There is againe another tryall whereby thinges imperfect are so tried that they are made better and at the length perfected and hereby God tries man for so hee speakes by the same Malachie The Lord wil fine the sonnes of Leui and purifie them as gold and siluer that they bring offerings to him in righteousnesse And with this triall also man tries himselfe searching out his iniquities that he may forsake them and this triall tendes indeed to a perfection at the last but stands rather in a finding out and forsaking of our imperfections then in any present perfection And of this tryall the Apostle meanes heere so that this precept dooth commaund vs to search out our iniquities to depart froÌ„ them but doth no way import that we should not communicate at this Table because that new tryall discouers to vs new transgressions for we come not heâ—e as men without sin but as poore and miserable sinners seeking the Sauiour of the world knowing that hee came not to call the righteous but sinners vnto repentance Thou then who after examination shalt finde the selfe a miserable and yet a penitent sinner say not with Peter Lord depart from me for I am a sinfull man but so much the rather goe to him and crie with Dauid Haue mercy on mee O God and according to the multitude of thy coÌ„passions put away mine iniquâ—tiâ—s for it is a true saying Christ came into the world to saue sinners Stay not thou therfore backe from him because â—hou art sinfull onelye trie if thou bee wearie of thy sinnes for we are sure that a sin discouered by tryall and cast out by repentance will neuer condemne vs Wash you saith the Lord make you câ—â—an take away the euilâ— of your workes from before my eies and then though your sinnâ—s were as crimson they shall be made whiâ—e as snowe though they were red likâ— Svaâ—â—â— they shall be as VVool. Omne quod ipse mimihi non imputare aecrâ—uerit Sâ—c est quasi â—on fuerit euerie sin saieth the ancient which God hath concluded not to impute vnto me is as if it had neuer beene If therefore in thy conscience thou feele thy sins an heaâ—y burden vnto thee vnder the which thou sighâ—st gronest and wherof thou earnestly desirâ—st to be releâ—ued crying with that holy Apostle O miserable man who shall deliuer me from â—his boâ—â—e of sinne
then goe thou to the Lord Iesus for surely thou art one of those whome hee is seeking heâ— came into the worlde to saue thee and the like of thee lay thy burden vppon the backe of CHRIST and hee shall beâ—re it and take thou vp his yoake which is â—asie and his buâ—den which is light So sh lt thou finde râ—st to thy soule O happy exchange when we are taken from the seâ—uitude of sin entred into the seruice of Christ wheÌ„ the burden of sin that presseâ—h vs downe is taken from our backe and the sweete yoake of Christ that lifteth vs vp is laid vpon vs for albeit it be called a burdeÌ„ yet is it such a burden as easeth vs maketh vs lighter like the wings of a Bird Qâ—â—d â—nim leuâ—â—â— eo onere quod non solum oâ—erat sed port aâ—â—mnem câ—i portandum â—mpoâ—i ur Where for our farther comfort let vs conâ—ider what manner of Guestes these were whome the greate King commaunded to bring into his banquetting house euen the poore the maymed the halt and the blinde Take hâ—ede vnto this O thou that arte disquieted in minde and wounded in spiriâ—â— with the sence of thy infirmities the Lord is gratious and ready to shew mercie Hee will not breake the bâ—used reedâ— â—â—r quâ—nch the smoaking Flax hee will not despise thee because thou art weake but bids thee come to him that hee may heale all thy infirmiâ—ieâ— Art thou then poore destitute of spirituall grace in thy feeling turne thee to Christ who being rich became poor for thy sake that thou in him mights be made rich Art thou weak dâ—seasâ—d remember they who aâ—e whole need no phisiâ—â—an but the sick that it is the glorie ofthis excellent phisitian to cure diseases otherwise incurable quid eâ—â—m tam ad mortem quod Christi morte non sanetur Art thou lame and complainest that thou caÌ„st not with Dauid runne the way of the commaundements of God yet indeuour to halt forward with Iaacob vnto Canaan and to creep to the Lord Iesus As one of his little Babes praying vnto hâ—m O Lord that raisest-vp the crooked I beseech thee to order my goings aright and to staye my steps in thy pathes that I slide not anye more as I haue done And thou who laments thy blindnesse the weak measure of thy knowledge now in this time of light alas as wee haue all more then cause to complaine that by our own default the eyes of our vnderstanding are not lightned and wee haue so little insight into the ritches of that glorious inheritance and rich mercies manifested to vs by the gospel in comparison of that we might haue had If wiâ—h the Angels wee had beâ—ne desirous to behold them surely in regarde of time we should haue beene teachers yea the meanest inhabitant of Ierusalem should haue beene as Dauid and Dauid as the Angel of God But wee are become such as haue neede that the principles of God should bee taught againe vnto vs yet must we not dispaire but goe to Iesus who giâ—eth sight to the blinde and pray to him Lord open ouâ— eies that wee may see the wonders of thy law Let vs goe to this Table stand and â—rie with th â—e two blinde men Iesus the Sonne of Dauid haue mercie on me O Lord enliâ—hten mine eies â—hat I sleepe not in death Comfortable â—heÌ„ is that message sent by the Lord Iesus to the Church of Laodicea I knowe thoâ— art miserable and poore blinde and naked â—et I councel thee come to mee I haue the fiâ—e goâ—de thaâ— will makâ— thee rich I haue the white rayment to couer thy filthy nakednes I haue the eie salue that wil opeÌ„ thy â—ies let vs noâ— therfore heâ—rkeÌ„ to the voice of our infidelitie against so cleere testimonies of the word of God neither so looke on our miseries that we turne our backe vpoÌ„ Gods mercies but rather let our â—iseries chase vs to him who of his aboundant mercie is aâ—le to fulfâ—ll all our nenecessâ—ties aboue all that wee can aske or thinke But now to returne and speake of the tryall here required wee must consider that as this actiâ—n is not a daily action so iâ— requirâ—s a tryal aboâ—e our daylâ— trial aâ— to our daily and ordinaâ—ie tryall in it we are bound to examine all our actions in the court of conscience that we may cal our selues to accouÌ„t Not coÌ„cealing the iniquitie of our bosome as Adam did but iudging our sâ—lues â—hat we may not be iudged of the Lord. And this tryal without a daily losâ—e cannot be neglected for since we are subiect to so many chaÌ„ges that euen the iust man fallethâ—â—euen times in the day and no man knoweth the errors of his life we haue great need by daily consideâ—atiâ—n to view the state of our câ—nsciencâ—s and to looke into the course of our life whither or not it bee such as will lead vs vnto that end wherat we would be Such profit found godly Dauid by the exâ—mination of his waies that heâ— praised the Lord. Who gaue â—im counsell and made hâ—â— reynâ—s to â—eâ—ch hâ—m in the night And he acknowledgeth it a speciaâ— meane wherby many times he was reduced into the way of life when hee had wandred from it I haue considereâ— saieth he my wâ—ies and â—urned mâ— feet vnâ—o thy â—estimonâ—es As Dauid learned this from God so doth hee recommend it vnto vs that morning and eueniâ—g wee should examine our selues as a moste profitable meane to nourish that holy feare in vs where by wee keepe ouâ— sinne when wee are tempted to it or caste ouâ— sinne when we haue once conceiued it for this holy feare is Innocenâ—iae câ—stâ—s Tremble therefore saieth he and sinne not examine your hearts vpon your bâ—ds and be yee still Againe he protests that eueriâ— day he was punished and chastised â—uerie morning that he daily cleansed hiâ— heart washed his hands in innocencie Euerie day of our life we coÌ„tract some new debt of sinne wisdom â—rauâ—â— that euerie day we should seeke a discharge thereof As we cannot liue without daily foode far lesse can we liue without daily mercy therfore our Sauiour who in the one PetitioÌ„ taught vs to pray giue vs this day our daily bread in the next he taught vs also to pray and forgiue vs our sins that no day should goe by vs without examinination of our selues crying of God mercie for our sinnes But heâ—re commeth to bee lamented the sencelesse sâ—upidity of this generation in all their affaiâ—es they vse consideration bâ—â—ng to accouÌ„t reâ—koning their whole businesse with men but as touching their conuersation towards God and the state of their consciences whether or not they be translated froÌ„ nature into grace there are they so carryed away by presumption that they leaâ—e no place to the examination
recount my sinnes iâ— the bitternesse of my heart and all the night cause my bed to swim and water my Couch with â—eares for the manifolde transgressions wherewith I haue offended the Lord my God And now because this tryall of our selues is so necessâ—rie let vs heere remember that there are two things without which we cannot profit in this workâ— of tryall The one is tâ—e spirit of God the other is the word of God As to the first man by nature is so blinded with selfe-loue that he accounts his owne deformitie beautie and his bondagâ— libertie what vyler bondage then the seruitude of Sinne O quam multos domiâ—os habâ—t qui vâ—um non habet said Ambrose and yet man vnregenerate couâ—teth it his liberty to liue vncontrolled in the seruice of his lustes to doe what he will what libertie againe so â—xcellent as to be the freeman of God Seruâ—re deo est regnare and yet foolish man accounts the obedience of Gods lawe which is the law of liberty a seruitude and the commaundements of God he esteemes as bonds wherewith he will not be bouÌ„d walking the footsteps of other Rebels before him he cries out Let vs breake their bonds and cast their cords from vs. It was not the disease of the Laodiceans onely to account themselues happy when indeed they were miserable it is the natural disease of al the Sonnes of Adam for euery mans way seemeth good in his own eyes A pitifull blindnesse that death should reigne ouer man and man not feele it y t straÌ„ge Lords who can claime no right vnto him shold tiranise ouer him and he not endeuour to withstand it that sathan shold lead him away in captiuity bouÌ„d with cheines euen the cords of his own sin blinder theÌ„ Zedekiah hauing his eyes pulled out man should not lament for it But where the spirit of the Lord is there is liberty and freedome there is a knowledge and detestation of sinne and a sighing to God for deliuerance from the bondage The Prophet Ezechiel could not see the abominable idalitries of the house of Israel till the Lord taught him to digge through the wall but we shal be farre lesse able to see the vile abominations that are in our owne hearts vntill the spirite of the Lord digge through and demolish that thicke and hard wall of induration that naturallie hideth vs from the sight of our sins and keepeth vs in blindnes vnder Sathans bondage The other thing wherby wee are to proceede in this tryall is the word of God for euerie thing that is imperfect must betryed by another not by it self golde is tryed by the fire touchstone the weight of a thing is tryed by the ballance and the spots of the face are tryed by the glasse Thus euerie imperfect thing that is tryed is tryed by another not by it self As to the law of God it is a moste perfect rule by which God will haue men and their actions tryed but it is to bee tryed by no other then it selfe If any man will trie scripture hee must with the Nobles of Beraea trie it by the scripture so then the word serueth vnto vs as a touchstone for our tryall as a glasse for discouery of our spots and as the ballance of the sanctuarie wherein wee must bee weighed in the last day the secrets of all hearts wil be iudged by the Gospel and therefore it were good that in time wee did iudge our selues by it some trie themselues by it some trye themselues by themselues supposing they are such indeede as they haue conceiued themselues to bee some againe measure theÌ„selues by others speciallie with such as in their opinion are behind them not with such as in light and grace doe farre excell them like that Pharisie who when he came to examine himself before God thought hee was good enough because he was not like the Publican wherein hee was also miserablie deceiued for suppose he spake the truth yet spake it ignorantlie as Caiaphas saide that one behooued to die for the people he was not like the Publican indeede the Publican was much better then he for he came to the temple humble and penitent and went home to his house iustified whereas the Pharisee puft vp with a conceit of his owne righteousnesse and iustifying himselfe went away out of the Temple more 〈◊〉 then he came In the tryall therefore of thy selfe make not thy neighbours disposition thy rule least thou in like maner be deceiued And yet if thou would proffit by the example of others remember it is a great follie to thinke that thou art religious enough because in religion some are behinde thee and not rather to bee displeased with thy wants when thou seest so many before thee enriched aboue thee in all spirituall grace and haue profited more th n thou in the moâ—tification of their sinfull lustes hauing out runne thee farther in the way of Gods commaundements then that other Disciple ouer-ran Peter vnto Christs Sepulchre to learne his resurrection It is pitie that the Sonnes of men in worldlie things can looke to those who are aboue theÌ„ thinking they haue little because they haue not somuch as others yet in spirituall things they should looke to others that are inferior to them so easily stand content with the little beginning of religioÌ„ they haue because there be many who in their iudgemeÌ„t haue not so much wheras certainly if we could try our selues by the right rule we shold finde that as yet we are far froÌ„ that which we should bee and therfore haue more need then that holy Apostle To forget that which is behinde indeuour our selus to that which is before following hard toward the mark for the prise of the hie calling of Goâ— in Christ Iâ—sus We haue therfore heere yet farther to obserue that seeing the Apostle commaunds vs to try our selues we thinke it not enough that others try vs giue vs their approbation we must also try our selues The Pastors may try thy knowledge thinke it good enough thy superiors may trie thy coÌ„uersatioÌ„ find it vnreprouable of maÌ„ But thou must â—ry thy own coÌ„scieÌ„ce for no maÌ„ knowes the thingâ— of a man saue the spirit of man the minde of a man will shew him more sometime then seuen watchmen that are in a tower When this sacrament was first instituted there were twelue who communicated with the Lord Iesus and one of them was a Deuil and a traiterous hypocrite the remnant knew him not and therefore could not reproue him but that made not Iudas the better man yet the fault wâ—ich man could not finde out the Lord discouered it one of you said he will betray me Thinke it not therefore enough albeit vnchallenged of man thou maiest sit down at the Lords table Remember the king wil come and take a view of the Guests euen he who is
shaken with the wind as the point of the Mariners compasse so long as it is not direct to the North trembles continually so the spirit of the wicked not set vpon the Lord is neuer quiet but tossed too and fro with restlesse perturbations which in a part presently he feeles but shall better perceiue it when he goeth out of the body For tribulation and anguish shal be on the soule of euerie man that doth wickedlye this is the portion of them that forsake God and wander after vanitie It is good therefore for vs to draw nere vnto God saying with Dauid whome haue I in the heauen but thee and I haue desired none in the earth with thee The Lord worke this heauenly disposition in vs. And now to helpe forward our earthly mindes vnto it wee haue to consider both the time and place when and where our Sauiour did institute this sacrament The place is recorded by Saint Luke to haue beene an vpper Parlour the consideration of the place saith Nazâ—aÌ„zin doth some waie warne vs that wee should celebrate this holy sacrament with high heauenly affections When God gaue the lawe he came downe from heauen to the top of Sinai and Moyses went vp from the plaine to it and so saieth he had familiar conuersation with the Lord and heere as the Lord cometh downe as lowe as he can in this Sacrament for our capacitie it becommeth vs to mount vp as high as possible we can in our affections if so be we be desirous to meete the Lord otherwise if the Lord shall abide in his glorie and in accesâ—ible light and if man shall lye still in the darke dungeon of hiâ— base and earthly minde what familiar meeting can there be betweene God and man And as to the time Saint Iohn witnesseth that our Sauiour ordeined this sacrament when he was to go out of the world to his father wherin said Augustine Spes membris in Capiâ—e data quod essent in illo transeunte sine dubiâ— seqâ—â—tura Yea not onlie should it nourish our hope that where he is there once we shal be but should waken our affection and desire to goe after him we should eat and drinke at this holie table not as if we were here to remayne but shold celebrate this supper like a passeouer standing as pilgrimes and our loynes girded vp hauing our staues in our hand readie to follow our Lord who is gone into heauen before vs and euerie day of our communion should be a new departing of our hearts out of this world vnto our heauenly Father yea we should receiue this meate from the Lord with that warning which the Angell gaue to Eliah in the wildernesse vp and eate for thou hast yet a great iourney to goe This bread is giuen vs that in the strength thereof wee may walke forward in the way which is before vs not that we should lie downe and rest vs in this wildernesse as if we had now attained to the end of our iourney The Angell wakened Eliah twice sleeping vnder the Iuniper twice he touched him and twice he bad him vp eate and walke at length hee arose and walked in the strength of that bread fortie dayes But alasse our securitie is greater then his Many a time hath the Lord warned vs of the iourney that is before vs many a time hath he proposed heauenly food vnto vs and now against this day the Lord reneweth his mercy towards vs. The Lord waken vs and graunt at the length that we may rise and walke following the Lord till we appeare before the face of our God in Sâ—on But of all other meanes the moste forceable to rauish our hearts afteâ— y e Lord is a deep meditatioÌ„ of the loue of god towards vs. The apostle protesteth it is a loue that passeth knowledge the height and breadth the length depth wherof none is able to comprehend he that at one time cryed out Come and I will tell you what God hath done to my soule is compelled another time to confesse O Lord my God thou hast made thy wonderful works so many that none can couÌ„â— in order to thee the thoghts towards vs I would declare and speake of them but they are more then I am able to expresse And yet although we be lesse able then the Elephant at one draught to drinke vp the riuer of Iordane let vs be content with the wearied passenger willinglie to take in so much as may refresh vs wee cannot measure the waters of the sea in our fist nor number the starres of heauen and how then shall we number his mercies which are aboue all his workes shall we therefore not looke to them nor beholde that glorie of God which shineth in them Though we cannot comprehend his incomprehensible loue yea blessed are we if it shall comprepend vs let vs notwithstanding earnestlie and frequentlie meditate vppon it not by starts and vanishing motions for as A Candle dooth not at the first receiue light from the fire were it neuer so bold but if for a time it be holden constantlie to the fire it is at the length enlightened so is it not vanishing meditations that wil warm our harts with the loue of God but if we shal continue without wearying to exercise our thoughts vpon this great loue that the Lord hath borne towards vs it shal happilie fall out at length that the powers of our soule shall bee inflamed with his loue and we shall finde the sauour of death in euerie thing that smelleth not of his loue No greater loue then this saith our Sauiour can be shewed among men then that a man should bestowe his life for his friendes but that which maÌ„ is not able to shew our Lord Iesuâ— God man hath shewed to the Children his good will for the loue he bore to vs he gaue himself in a sacrifice for our sins on the Crosse eueÌ„ when wee were his enemies and hath here in this SacrameÌ„t giuen himselfe a food and nourishment vnto vs for so that disciple belooued of him doth testifie When Iesus knew that his houre was come that hee should goe out of the world vnto his Father forasmuch as he loued his owne vnto the end he loued them therefore did he institute this sacrament that therein he might communicate himselfe to them O wonderfull loue stronger then the loue of Ionathan to Dauid When Ionathan and Dauid behooued to part companie because of Saules tyrannie Ionathan gaue Dauid his Garment his Girdle and his Armour he had no better and could giue no better so with many teares and mutuall imbracings departed from him but our blessed Sauiour before he remoued his corporall presence from vs gaue his life to redeem our life froÌ„ the death he sent out bloody sweat abouÌ„dantly as the witnesses of his burning loue towards vs hee prowred out an euerlasting prayer
in like manner who had sate al his daies with Mathew at the receipt of custome that is who had liued in y e sinful trade of vnlawful gaine wold now in like manner forsake it but where the Lord by effectuall calling works not in the heart an earnest loue of God no maruaile they lie stil in the graue of their sins rise not to walk after the Lord. We are therfore so much the more to vse all the ordinary meanes which may entertain in vs y â— little spark of the loue of god til it grow vp vnto a great flame for the farther vnion coniunction of our soules with Iesus Christ and this for our dispositioÌ„ towards God As concerning our Christian disposition to our neighbour it is vsuall to the spirit of God to comprise it vnder loue Our Sauiour saith that loue is the cognisance of his Disciples the Apostle calleth it the band of perfection and fulfilling of the law no maruell for loue speaketh with the tongue of euerie vertue All the sundrie precepts we are commanded to doe vnto our neighbour are summarily comprehended vnder this one Loue one another As this sacrament sealeth vp the coÌ„munion of the members with the head so it seales vp the communion of the members amongst themselues for this bread whereof we eate is of many graines of wheat made vp into one bread the wine is the iuice of many berries collected vnited into one to teach vs that all the communicaÌ„ts at this holy table how many soeuer they be ought to agree together in one like meÌ„bers of one body as hauing one Father one faith one Baptisme one inheritance as Brethren quickned al by one the selfe same spirit which is not to bee found againe in all the world except in this excellent brother-hood as we cannot be ioyned to the heade without faith so can we not be knit to the member without loue Stones and timber cannot make vp a building till they be ioyned and sundry peeces of mettall cannot bee melted in one worke without fire no more can ChristiaÌ„s be vnited in one mistycall body without loue and therefore our Sauiour at the celebration of this Sacrament recommended louâ— to his Disciples by a new commaundement which he so called because it should neuer wax olde yea so much doth he account of it that he will accept no seruice wee owe to himselfe without that duety of loue we owe to our bretheren If thou bring thy gift to the Altar there remembrest that thy brother hath ought against thee leaue thy offering goe thy way and â—â—rst be reconciled to thy Brother then come and offer thy gift of this it is euident that without loue to our brethren wee can doe no acceptable seruice to the Lord. In this therfore let vs trie and examine our selues what compassion finde we in our hearts toward our brethren what willingnesse to do them the good we can what loue to beare one anothers burden what readinessâ— to forgiue when wee are offended what humblenesse of minde to aske them forgiuenesse against whome we haue sinned practising these precepts While ye haue time to doe good to all men And againe for beare one another forgiue one another euen as God for Christs sake foâ—gaue you The Maiestie of God suppose first offended did firsâ— seek man to be reconciled with him and shall man that hath offended thinke euill to seeke his brother to be reconciled with him but alasâ—e are thesâ— fruites of godlinesse now to be found amongst men it thou seeke them thou shalt finde th em as the Sommer gatherings or as the grapes of a vintage cut downe though thy soule desire to eat the fruiâ— thereof thou shalt not find it for the good man is perished out of the earth such as are Christians by name they liue like Iewes and the Samaritans of whome it is written that they might not conuerse together to forbeare and forgiue one another to them are precepts of an vncouth language which they vnderstand not as a sparckle of fire easily kindles a heape of powder so a smal offence remooueth all their affections they are not slowe vnto wrath like the Lord and farre lesse like him in readinesse to forgiue As men saith Lactantius are mortall so should their anger be mortall our Sauiour saith the sunne should not go down vpoÌ„ our wrath the Apostle coÌ„maunds vs to be children concerning anger maliciousnesse who as they doe not deepely conceiue it so they do not long reteine it but are shortly familiar with them with whome they were a little before offended but as it was doubted of Sylla Syllane prioâ— an Syllae iracundia sit extincta so is it out of all doubt that in many vipers of this age anger dieth not tilâ— they die themselues And as for doing of good to their neighbors and brethren they liue in the world like moÌ„sters or like these Gyants The sonnes of Anak they alone will bee Lordes of the earth as ifthe world were made for theÌ„ only or they at the least were born for theÌ„ selues churchlish like Nabal shall I take saide hee my bread and my flesh giue vnto Dauid al that they haue they account so to be theirs as ifthey had not receiued it or were not the Lords stewards bouÌ„d to distribute to the necessities of his saints the rich gluttoÌ„s they vse it as a morsell for their own mouth Now my soule thou hast enough for many daies let Lazarus find as he may they thinke with Caine they are no keepers of their Brethren That which dieth let it die These and many moe are the common and sâ—ene corruptions of this age wherein we are to examine our selues how farre the renewing grace of the Lord hath made vs to depart from them and what holy loue we haue put on For hee that loueth not knoweth not God because God is loue and he that loueth not his Brother whome hee hath seene how can he loue God whom he hath not seene hereby wee know that wee are translated from death to life because we loue the Brâ—thren And thus much we are content to haue touched of our disposition toward our neighbour Now last of all concerning our disposition in our selues let vs be sober esteeming basely of our selues highly of the Lords mercie hungring and thirsting for his saluation and in verie deed the more we shall consider how God hath magnifieâ— his holy name by his maruelouâ—mercies towards vs the more shall we be compelled to cast downe our selues befoâ—e him in all humilitie and submission of our spirits When Dauid promised to Mephiboseth that hee would shew him kindenesse for Ienathan his faâ—hers sake Mephâ—bosheâ—h humbled himself to the ground and said what is thy seruant that thou shouldest looke to such a dog as I am but heere the Lord oâ—r God not onely promiseth vnto vs kindenesse