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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19508	The triumph of a Christian contayning three excellent and heauenly treatises. 1 Iacobs wrestling with God. 2 The conduit of comfort. 3 A preparatiue for the Lords Supper. Full of sweet consolations for all that desire the comfortable sweetnesse of Iesus Christ, and necessary for those who are troubled in conscience. Written by that worthy man Master William Couper, minister of Gods word.	Cowper, William, 1568-1619.; Cowper, William, 1568-1619. Conduit of comfort.; Cowper, William, 1568-1619. Jacobs wrestling with God.; Cowper, William, 1568-1619. Preparative for the new Passeover.	1608 (1608)	STC 5937; ESTC S117170	143,181	383

is it then to take f●…om 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 a●…e especially two The first is the commemoration of Christs death and p●…ssion with thanksgiuing for the which also the G●…ecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second is the communication of Christ to them who are his And for this the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first I take out of our Sauiour his words doe this in remembrance of me And from the Apostle So oft as yee eate of this bread and drinke of this cup shew forth the Lords death till his comming againe And in very deed this holy Sacrament being vsed according to Christs institution is a liuely representation of Christ crucified while as the signes of his blessed body and bloud being sundred one of them from the other the one is broken the other poured out remēbring vs how his blessed body was broken with the Crowne of thornes the Scourge the Nayles the speare and his bloud shed for the remission of our sinnes which should worke in vs so oft as wee behold it an inward contrition and godly sorrow for our sins wherewith wee peirced and wounded our blessed Sauiour vnto the death And indeed if wee be 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 peirced as here in this Sacrament wee may see him crucified before our eyes as often shall wee ●…ament for this as one mourneth for his onely Son or is sorrowfull for his first borne but of this wee shall speak God willing hereafter Now here is also discouered the vanitie of that errour of concomitance wherewith the aduersaries would excuse their dis●…embring of this holy Sacrament for say they by concomitance where the body of Christ is ther is his bloud and therefore the bread which is his body being giuen there is no neede to giue the cup. But as the Lord asked the King of Tyrus in dirision Art thou wiser then Daniel So may wee aske of them are yee wiser then Christ will yee amend his institution This assertion takes away one of the principall ends of this Sacrament to wit the Commemoration of Christs death and passion for to haue the bloud within the body is no declaration of a crucified man nor a shewing forth of the Lords death whereas our blessed Sauiour ordained them to be exhibited and receiued sundry that it might not only be preached to our eares but represented also to our eyes how his blessed body and bloud were sundred for our sinnes The second end for which this Sacrament was ordayned is that it might bee a meanes of the communication of Christ to all them vvho are his for the sealing vp of our spirituall vnion with him ideo enim sacramētū illud hominibus datur vt Caput in terris corpori coadunetur And this as I sayd I take out of the word of the Apostle This bread which we break is it not the cōmunion of the body of Christ And in this respect this holy bread and wine are not only 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 herein stands our greatest comfort for if wee had no more to doe in the celebration of this holy sacrament but to remember Christs death and passion then certainely looking to it onely were sufficient to put vs in remembrance thereof but when wee heare and see that this bread which is his body it giuen vs and vve are commaunded to take and eate it vvhat shall wee thinck but that wee are called to this high mercy as to bee pertakers of Christ and all the benefits that flow from his death The Lord doth neyther deceiue vs with words to bid vs take vvhen hee giues nothing neither calleth hee vs onely to a communion of naked bread and wine farre be it from vs to thinck so basely of this holy Sacrament Certainely hee that with any measure of light and grace wil ponder these words of our Sauiour Take and eate this is my body Shall perceiue that there is here a reall and effectuall exhibition made of the Lord Iesus to the penitent and beleeuing receiuer And yet let no man thinke that albeit the breaking and giuing of the bread be the communication of Christs body that therefore the bread is transstubstantiate into his body or that euery one receiues the body of Christ who receiues the bread for there is great difference betweene communication and acceptation on the part of God In this Sacrament there is indeede a communication and exhibition of Christ but on the part of the vnbeleeuing receiuer it fayles for fault of acceptation because they haue no saith whereby to receiue him nor a purified heart wherein to lodge him It is therefore a vile errour also of the Papists who affi●…me that the wicked in this Sacrament eate Christ but to their damnation It is contrary to the Word of God reformed antiquitie For whosoeuer saith Christ eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day Sacramentum quibusdam ad vitam quibusdam ad exitium res vero ipsa cuius est sacramentū omni homini ad vitam nulli ad exitium 〈◊〉 Qui non manet in Christo in quo non manet Christus proculdubio non manducat spiritualiter earnem nec bibit sanguinē eius licet visibiliter premat dentibus Sacramentum sanguinis et corporis eius The wicked who beleeue not may with Iudas eate Panera Domini non panem Dominum The bread of the Lord but not the bread which the Lord himselfe is to his worthy receiuer Of all this then it is euident that this banquet is most heauenly and excellent wherein as there is no lesse offered then Christ Iesus so no lesse is refused by them who refuse to communicate they proclaime by their deed if they continue in it that they haue No po●…tion in Dauid neyther inheritance in the Sonne of Ishai But now wee leaue them and returne to speake as wee promised of that tryall which they who mind to communicate are to take of themselues CHAP. IIII. The second part of the precept commands triall before we communicate The Lord wil not that this table be a snare to vs as was Absalom to Ammon Banquetters at this table should be holy persons LEt a man therefore try himselfe This Particle therefore is relatiue to that which went before since there is a daunger will he say and many eates and drinks vnworthily therefore

is neuer lawfull If that which sometime is lawfull cannot excuse thy delaying to come vnto Christ when he cals vpon thee what mockery of God is it to alleadge that which neuer is lawfull And here also beside the offence done against thy God consider what preiudice thou dost vnto thy selfe what folly is this that because thy neighbour hath sinned against thee thou wilt also sinne against thine owne soule I suppose as thou hast said hee hath wounded thee and hurt thee in thy body goods or name is that a reason why thou shouldest contemne the calling of Christ who offers to cure thy wounds and heale al the infirmities of thy soule yea to pacifie all those passions and perturbations of minde wherewith thy impatience disquiets thee hee forewarned his owne that in the world they should finde trouble but in him they should haue peace If thou finde as he forespake trouble in the world why wilt thou not go and seeke that peace in him which hee hath promised As to thy right I require not thou shouldest loose it neyther yet forbid I that by ordinary meanes thou shouldest seeke a redresse of those wrongs which against order are done vnto thee for the law is the stay of confusion and the Sinew of the Common-wealth without which no fellowship can be entertained amongst men and God hath appointed the Magistrate that vnto good men hee should be like the raine to fields new mowen vnder whom they may flourish but should bee to the wicked like that Westerly winde which draue those Locusts into the red Sea that troubled the Land but as for grudge rancour hatred malice and such like what haue they to doe in the hart of the childe of God Since we are commanded to forgiue on another euen as god for Christs sake forgaue vs and plainely foretold that if we doe not forgiue men their trespasses no more will our Father forgiue vs our trespasses A fearefull recompence that wee should possesse our owne sinnes because wee will not forgiue the sinnes of others Certainely thou that dost so giuest out a hard sentence against thy selfe for in stead of mercy thou cryest for iudgement as oft as thou prayest forgiue me my sins as I forgiue them that haue sinned against me for that is Lord forgiue me not at all It was a horrible sin of the Iewes that they preferred Barrabas a wicked malefactor to the Lord but I pray thee consider how nere thy sin drawes to theirs if thou iudge rightly of it for when thou refusest to come to this holy table vnlesse thou haue amends of such wrongs as are done vnto thee thou saist in effect rather then I le renounce my will I will renounce my part of Christ and communion with him for heere is the verie question whether wilt thou forsake thy communion with Christ or thine owne corrupted will say not now to me these are hard speches God forbid that euerie one who is no partaker of this sacrament should in so doing forfeit his part of communion with Christ. I grant indeede they are hard speeches but true speeches and no harder then thy sin deserueth for I pray thee to what end did our Sauiour institute this Sacrament was it not that in it he might communicate himself to thee how canst thou then excuse thy selfe say thou hast ●…ot reiected him seeing thou reiects the means whereby hee is giuen to thee When Eliezer the seruant of Abraham sought Rebecca in marriage vnto Isaac what way did she testifie her consent surely not onely by word but by acceptation of those iewels of siluer and gold which he gaue her as loue tokens in the name of Isaac Now wee are sent forth to you as the Ambassadors of the liuing God to win you in mariage vnto his sonne and to prepare you that yee may bee presented a Chast spouse vnto him and wee are commaunded to minister vnto you this holy Sacrament as a pledge of his loue towards you If yee agree to the marriage and be content to forsake your fathers house and goe with vs to the house of Abraham then testifie your consent by receiuing these holy tokens of his loue which in his name wee exhibit vnto you but if yee will not then shall we stand vp as witnesses against you that wee haue called you and yee refused to come O man what wilt thou doe for thy Christ that wilt not come and banquet with him at his Table how canst thou say thou louest him when so small an impediment keepes thee back from going vnto him hast thou not cause to hang downe thy head for shame when thou art conuinced to haue lesse loue to thy Sauiour then Esau had to Iacobs pottage for loue of them he sould his birth right which he should haue kept but thou for loue of Christ wilt not forsake thy corrupt will which thou art bound to abandon Abraham for the loue of God was content with his own hands to slay his onely lawfull Sonne and thou for the loue of God wilt not slay thy vnlawfull bastard affections nor doe the holy will of God except thy wicked will be first fulfilled This euidently proues that thou hast not Abraham for thy father but art of the race of wicked Cain that hated his Brother vnto the death Assuredly except thou repent that merciles iudgement bides thee presignified in that mercilesse seruant who hauing gotten mercie from his King could shew none to his Companion Oughtest not thou to haue had pittie on thy fellow a●… I had pittie on thee Thy former sinnes shall bee imputed vnto thee and thou shalt be deliuered to the Iaylor till thou pay all that is due vnto thy Lord which thou shalt neuer be able to doe But that the pittifull ignorance of both these sorts of Recusants may the better appeare and farther light may arise to such as are willing to communicate wee are to consider what a banquet this is and what are the delicates vnto the participation whereof wee are here called The Apostle saith not let a man eate bread and drinke wine but let him eate of this bread and drinke of this Cup. The particle This tels vs it is no common Bread and Wine no surely the comfort is great that wee are commaunded to eate of that Bread whereof our Sauiour saith This is my body and to drinke of that Cup which he cals his Bloud of the New Testament shed for the remission of the sins of many Hee that eates of my bread and drinks of my Cup vnworthely becomes guiltie of the abuse of Gods Creatures but hee that eates of this Bread and drinkes of this Cup vnworthily becomes guiltie of the Body and Bloud of the Lord and eates his owne damnation because he discerneth not the Lords body And therefore that wee fall not into this fearefull sinne wee are to know that this Sacrament is not a simple thing but a

of Sinai and Moses went vp from the plaine to it and so saieth he had familiar conuersatiō with the Lord and heere as the Lord commeth down as low as he can in this Sacrament for our capacitie it becōmeth vs to mount vp as high as pos●…ible we can in our affections if so be wee be desirous to meete the Lord otherwise if the Lord shall abide in his glorie and inaccessible light and if man shall lye still in the darke dungeon of this base and earthly minde what familiar meeting can there be betweenne God and man And as to the time Saint Iohn witn●…sseth that our Sauiour ordeined this sacrament when he was to goe out of the world to his father wherin said Augustine Spes membris in Capite data quod essent in illo transeunte sine dubio sequutura Yea not onelie should it nourish our hope that where hee is there once we shall be but should waken our affection and desire to goe after him we should eate and drinke at this holy table not as if we were here to remayne but should celebrate this supper like a passeouer standing as pilgrimes and our loynes gi●…ded vp hauing our staues in our hands readie to follow our Lord who is gone into heauen before vs and euerie day of our communion should bee a new departing of our hearts out of this world vnto our heauenly Father yea wee should receiue this meate from the Lord with that wa●…ning which the Angel gaue to Eliah in the wildernesse vp and ●…ate for thou hast yet a great iourney to goe This bread is giuen vs that in the strength thereof wee may walk forward the way which is before vs not that wee should lie downe and rest vs in this vvildernesse 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 rose and vvalked in the strength of that bread forty dayes But alas 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 hee proposed heauenly food vnto vs and now against this day the Lord reneweth his mercy towards vs. The Lord vvaken vs and graunt at the length that wee may rise and walke following the Lord till we appeare before the face of our God in Sion But of all other meanes the most forcible to rauish our hearts after the Lord is a deepe meditation of the loue of God towards vs. The Apostle protesteth it is a loue that passeth knowledge the height breadth the length and depth vvhereof 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 wonderfull works so many that none can count in order to thee the thoughts towards vs I would declare and speake of them but they are more then I am able to expresse And yet although vvee bee lesse able then the Elephant at one draught to drink vp the Riuer of Iordaine let vs bee content with the wearyed Passenger willingly to take in so much as may refresh vs we cannot measure the waters of the Sea in our fist nor number the stars of heauen and how then shall vvee number his mercyes which are aboue all his workes shall vvee therefore not looke to them nor behold that glory of God which shineth in them Though we cannot comprehend his incomprehensible loue yea blessed are wee if it shall comprehend vs let vs notwithstanding earnestly and feruently meditate vpon it not by starts and vanishing motions for as a Candle doth not at the first receiue light from the fire were it neuer so blowne but if for a time it bee holden constantly to the fire it is at the length enlightened so it is not vanishing meditations that will warme our harts vvith the Loue of God but if wee shall continue without wearying to exercise our thoughts vpon this great loue that the Lord hath borne towards vs it shall happely fall out at length that the powers of our Soule shall bee inflamed with his loue and vve shall find the sauour of death in euery thing that smelleth not of his loue No greater Loue then this sayeth our Sauiour can bee shewed among men then that a man should bestow his life for his friends but that which man is not able to shew our Lord Iesus God and man hath shewed to his children his good will for the Loue hee bore to vs hee gaue himselfe in a sacrifice for our sinnes on the Crosse euen when wee vvere his enimies and hath here in this Sacrament giuen himselfe a food and nourishment vnto vs for so that disciple beloued 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 hee loued his owne vnto the end hee loued them therefore did hee 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 were forced to part company because of Sauls Tyranny Ionathan gaue Dauid his Garment his Girdle and his Armour he had no better and could giue no better and so with many teares and mutuall imbracings departed from him but our blessed Sauiour before hee remoued his corporall presence from vs gaue his life to redeeme our life from the death hee sent out bloudie sweat aboundantly as the witnesses of his burning loue towards vs hee powred out an euerlasting prayer to his father for vs he hath left behinde him in his last will his peace for our portion hee hath giuen vs his spirit for a Comforter his Word for a warner and this Sacrament for a spirituall foode vntill his second comming againe No meruaile his spouse in the Canticles praised his loue to be far aboue the loue of women for though in some of them the naturall strength of affection bee so great that it makes them indure the painefull bearing and bringing vp of their children with the milke of their breasts yet what is that comparable to this nothing indeede Such a Loue as here our Sauiour hath discouered towards vs is not to bee found againe in the world for whereas mothers saith Chrisostome eyther commit their Children to Nurses or else brings them vp vpon the milke of their owne breasts Iesus Christ feeds vs not with the milke of another but with his owne flesh and his owne bloud Necessitie sometime hath compelled the Mother to eate her owne Children but we neuer read that compassion hath moued the mother to giue her owne flesh to preserue her Children that they should not dye in famine But our Lord Iesus is that

cont Ualent lib. 4. cap. 34. How the Bread and Wine are changed 2 Rule Cyp. lib. 〈◊〉 Epist. 3. Papists faile against this rule because they perue●…t Christs institution Sacrilegiously they abstract the vse of the cup from the people Consil. Trent De conse dist 2 cap Comperimus Reu. 22. 19. 3 Rule The first end of this sacrament is a thankfull commemoration of Christs death Zach. 12. 10. Errour of concomitance disprooued Ezec. 28. 3 Concomitance destroies the first end of this Sacrament The secōd end of this Sacrament is the com munication of Christ to them who are his In this sacrament Christ is truely exhibit and giuen Yet Christ is not receiued of euery one who receiueth the bread For there is a great difference betweene communication and acceptation The wicked care not Christ in the sacrament Ioh. 6. 54. Aug. in Ioan. cap. 6. Tract 26. They refuse a great gift w●…o refuse to communicate 2 Sam. 20. 1. Gen. 3. 24 Hag. 2. 14. ●… kin 7. 2. Lu. 11. 38. Iohn 13. 9 Ierem. 4. 14. 1. Sam. 6. 1. Sam. 21. Ex. 12. 48. Exo. 12. 6. Exo. 19. 9. Exod. 3. 5. Abac. 1. 13 1 Cor. 11. Mat 22. 13 Lam. 3. 14 1 Sam. 7. 4 Gen. 33. Mal. 1. 14. 1 Cor. 10. 16 Ioh. 19. 40 Mat. 9. 17. 2 Cor. 5. 17. Reu. 19. 9. Mal. 3. Psal. 19. 7. Psal. 12. Mala. 3. 3. The tryall here commanded is a searching out of our imperfections Luk. 5. 32. Luke 5. 8. Psal. 51. 1. 1. Tim. 1. 15 Esai 1. 16 Ber. in cāt Ser. 23. Rom. 7. Mat. 11. 29 Ber. Epi. 72. Banquetters there were the poore the maimed the blind Math. 22. Math. 12. 20. Esay 42. 3. 2. Cor. 8. 9 Luk. 5. 31. Ps. 146. 8. 1. Pet. 1. 12. Heb. 5. 12. Zach. 12. Psal. 146. Psal. 119. Psal. 13. Reu. 3. 18. Eph. 3. 20 This tryall is not that daily and ordinary trial required in all our actions Psal. ●…9 12 Psal. 16. 7. Psal. 119. 59 Cyp. lib 2 Epist. 2 Psal. 4. 4. Psal. 73. 13 Miserable is their estate who liue vvithout dayly tryall They are like Achitophell who put his house in order but not his soule 2 Sam. 7. 1 23 Iere. 2. 19. Psal. 90. 8. Psa. 50. 21 But a singular ex traordinarie triall is required before cōmunion Euery new sight of our selues discouers new corruption Esay 6. 5. Iob. 42. 6. Iam. 3. 6. Man being well tried shall appeare a new found world of wiekednes Foure bands of cogitatiōs which oppresse the minde Rom. 6. Iob. 31. 1. Psal. 39. 1. Psal. 19. 12 Iere. 9. 1. Es. 38. 15. Psal. 6. Psal. 2. 3. Reuel 3. Pro. 16. 2. Ezec. 8. 9. Euerie imperfect thing must be tried by an other then it selfe Act. 17. 11 Rom. 16. Luk. 18. 11. How wee may profit by comparing our selues with others Ioh. 20. Phil. 3. 4. It is not enough that pastors Elders try vs we must try our selues 1. Cor. 2. 11 Ecclesi 37 14. Other men cannot know whether thou come to the Table as a Iohn or as a Iudas Let euery man therfore aske for himselfe is it I Lord. We should try our selues and not other men This reproues them who before cōmunion try ●…aults done to them more then sins done by them Esay 40. 3. Leu 19. 17 Zach. 3. Eph. 4. 2 Cor. 6. 14 Ro. 13. 12. Iam. 1. 17. Otherwise no commu nion with the Lord. Basil Hexam hom 7. Est. 2. 12 2 Cor. 12. 2. Without Diuorcement from our olde sinnes no marriage with the Lambe Psal. 4. 5. Not a generall confession but a particular inquisition should bee made of our sinnes 2. King 21. 29. 1. Pet. 4. 1. Cor. 11. 31 Psal. 34. 18 Iere. 2. 35. Esay 2. 12. 1. Pet. 5. 5. Tit. 2. 11. Reu. 19. 8. Ge. 37. 23. Col. 3. 12. Psal. 120. Phil. 1. 23 Psal. 16. 11 Gen. 1. Our soules cannot rest but in him Eccl. 2. 3. Psal. 39. 5. August Pro. 14. 13 Esa. 48. 22 Esay 7. 2. Rom. 2. Psal. 73. Two things pro fitable to help vs to this heauenly disposition 1 Consideration of the place wherein this Sacrament was first instituted 2 Consideration of the time August in Ioan. The time warneth vs to celebrate this supper like a Pasteouer 1. Kin. 19. 7. But most of all the meditation of the loue of God is profitable to vvorke in vs this hea uenly disposition Eph. 3. 18. Psa. 66. 16 Psal. 139. Iob. 30. 18 Psa. 145. 9 It is not a light meditation of this loue that will raise vp our hearts Neuer such a loue shewed as Iesus hath shewed vnto vs. Ioh. 15. 13 Iohn 13. 1 Stronger then the loue of Ionathan to Dauid 1 Sam. 20. Iohn 17. Cant. 5. 9. Or the loue of a mother to her Children Chrisost. serm de corpore Christi A proofe of Christs wonderfull loue towards vs. Luke 22. Cyp. lib. 2 Epist. 3. Ber. in Epiph ser. 1 What a notable comfort we haue heere that this banquet begū in earth shall be fulfilled in heauen Luk. 22. 16 Iona. 2. 8. Iere. 2. 13. Can. 5. 8. Can. 1. 1. Kin. 19. 19 Rom. 5. Worldlings who tarry from Christ if they were touched with the sence of this loue woud forsake all follow him 1. Sam. 19. 13 Women would be changed like Mary Magdalen Luke 7. And sinfull men should be changed like Mathew the Publican Without Loue wee cannot bee of the communion of Saints Ioh. 13. 34 Of the effects by which our loue shold be tryed Gal. 6. 10. Eph. 4. Readinesse to forgiue rare to bee found Mich. 7. 1 Psal. 12. Christians liue now like Iewes and Samaritans of old As men are mortall so should their anger bee Readinesse to doe good to others is as rare Professors liues like the sonnes of Anack churlish Naball or the rich glutton Zac. 11. 9. 1. Ioh. 4. 8. 2. Sam. 9. Ephe. 2. 1. Ioh. 3. 1. Like Iacob the Centurion the womā of Canaan and Elizabeth Psal. 8. Luke 1. Our humiliation necessarily required for effecting our vnion with God Mich. 6. 8. With this humiliation wee should haue also an hungring for the Lords saluation Luk. 1. 53. For the Lord filleth the hungry strengthēs them who are ready to faint 2. Sam. 3 33. Psal. 42. Math. 5. Luk. 18. 4. 2. King 7. Iohn 1. 1. Cor. 7. 35. 2. Sam. 5. 2. King 2. 2. Iohn 6. 68.