A PREPARAtiue for the new Passeouer Very profitable to be perused and read of all those who are called to the holy Table of our Lord. By Maister William Cowper Minister of Gods word VVisdomes Proclamation Come eate of my meate and drinke of the wine that I haue drawn Pro. 9.5 My fruite is better then golde euen then fine golde and my reuennues better then fine siluer Prou. 8. Ritches and honour are with me durable ritches and righteousnes vers 18. Hee that findeth me findeth life and shall obteine fauour of the Lord. 34. LONDON Printed for William Ferebrand and are to bee solde in the Popes-head-Pallace nere the Royal Exchange 1607 TO THE RIGHT worshipfull Sir Dauid Murray speciall Gentleman of the Prince his bed-chamber multiplication of mercy grace and Peace RIght Worshipfull albeit no distance of place can disioin them in affeccion whoÌ„e God hath conioyned by the band of one spirit yet is it no small stop of that Christian conference whereby either of them might happily edifie and bee edified of others I haue therefore taken mee to the next remedie since I cannot reach towards you with my tongue I haue endeuoured by writing to bestow vpon you some spirituall gift according to my line or measure for recompence of that comforte which I haue reaped of that grace of God which is in you I knowe these colder partes of the I le wherin wee soiourne doe not vsuallie render such ripe fruites as those on which the Sun beates more hotly yet are they also profitable in their kind for nourishment specially of such who from their youth haue beene accustomed to feede vpon them Neither hath the Lord our God debarred vs from Communion of that which is the greatest glorie of the I le the Sun of righteousnes hath shined vpon vs also The Lord hath made our darkenes to be light led vs who were blind a way we knew not The Lord hath set his standerd amongst vs. He hath not onely said to the South keep not backe but he hath also commaunded the North to giue to bring vnto him his Sonnes from farre and his Daughters from the endes of the earth As the going foorth of the Sunne is from the one end of heauen to the other rising in the East and running on like a mightie man his race towards the West so hath the Lawe gone foorth of Sion and the word of the Lord from Ierusalem the light of the Gospell through many natioÌ„s hath come froÌ„ them of the East toward vs in the West where now it standes more maruellously theÌ„ the sun stood in GibeoÌ„ in the dais of Ioshua tilthe fulnesse of the Gentiles in these parts the remnants of Iaphets house be brought into the Tents of Sem. How long it wil so continue the lord knoweth Now the shadowes of the euening are stretched ouer them of the East the Sun is gone down ouer their Prophets Darknes is vnto them in steade of diuination If our vnthankfulnes prouoke the Lorde to withdraw it from vs woe in like manner shal be to this land when God departs from it There was neuer people before vs had any more but their day of grace some longer some shorter but as they had a morning so hath an euening also ouertaken them While therfore we haue the light let vs walke in the light Blessed shall we be if we knowe those thinges which belong to our peace for in our daies that promise which the Lord made 2000. sixe hundred yeres agoe is aboundantly performed that hee would giue the endes of the earth to his Son for a possessioÌ„ Happie are they amoÌ„g vs who shall be found of that number sought out by the candle of the Gospell as peeces of lost money and like wandring Sheep taken out of the mouth of the LyoÌ„ and giueÌ„ in a gift to Christ that he may saue them these are the redeemed of the Lord let them praise the Lord and among them come yee in also and giue glorie to God take in your heart and mouth with Dauid that Song of thanksgiuing The lines are faâ—â—en vnto mee in pleasant places and I haue a faire heritage It is written of Theodosius that hee thanked God more for that hee was a Christian then for that he was an Emperour because the glorie hee had by the one would vanish but the benefits he enioyed by the other hee knew wereto continue for euer and though it may bee most iustlie great matter of your ioy that by the fatherlie care of our Gracious Soueraigne ye haue beene placed a domestique attendant on his Maiesties moste princely Sonne euen from his verie Cradle wherin hitherto you haue beene praised for fidelitie I hope shall be so to the end yet let this bee your greatest glorie that the Lord hath made you partaker of that blessing which commeth by the gospell and giuen you the earnest of that inheritance prepared for theÌ„ who are sanctified by Faith in Christ Iesus for increase whereof in you as I dayly send vp my weake prayers vnto the Lord so shall I be aboundantly contented to know that these smal fruits of my husbandry which haue grown this last Summer in the pleasant valley of Perth not farre from your natiue soile m ay bee any way profitable to confirme and establish that which GOD hath wrought in you Let them therefore Right worshipfull come towards you As those fruites which Iacob sent to Ioseph from Canaan Southward to more plentifull Aegypt though not as supplements of your neede yet as testimonies of that loue which I beare toward you in the Lord to whose mercie I commeÌ„d you for euer in Iesus Christ. Your W. in the Lord Iesus M. William Cowper Minister of Christ his Euangel at Perth GOe conquest credit from a heauenly heart Thou little volumne of a larger light Thy worthy Patrone soone will take thy part For Sympathie fore thou come in his sight The Eagle mounts by other Fowles in flight So doth this Preacher in his subiect soare His spirit transported runnes the race aright Vnto that feast that lasts for euermore Get vp good Reader follow him therefore That thou may meete with th y Bridegroome aboue Addresse thee heere with duety to adore Thy King thy crowne thy light thy life thy loue Reade and reuolue reuolue againe and reede Heere let thy soule on heauenly Manna feede M. W. Buchanan IF any Icare in this earthly Crete Imprisoned in the Labyrinth of sinne Lyes famished for hunger at the feete Ofspirituall Minos that hath lock't him in Come heer 's a Dedall that will make him meete With heauenly winges sinnes deadly clowdes to twin And set him at Gods Table there to dine On God with God by soules repast Diuine Iohn Stewart The Principall pointes of Doctrine contained in this Treatise WHat a feruent desire christians haue to be vnited with Christ. sâ—ct 1 Death is desired by
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
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
of themselues but proclaime peace to theÌ„selues though there be no peace blessing thâ—mselues in their hearts albeit God in their hearing pronounce them and their actions accursed in his word They are wise like Achitophel hee put his house in order but not his soule in order wâ—se in things perishing concerning this life there they ouersee nothing wise enough in theâ—r generation but fooles concerning things perteining to liâ—e eternal for they suffer a daily debt run on vpoÌ„ their soules which at length shall ouer-charge them A count that is long ouerpassed in the end becomes difficult to be finished he who long hath liued in darkenes if ye bring him to the light cannot holde vp his eies to looke vppon it but is forced to cast them downe toward the ground euen so shal it be with him who suffers his debt of sin to multiplie and the reckoning of his transgressions to runne on in the end His own wickednesse shal reprooue him The Lord shall drawe him out of his lurking holes and bring him out of the dark chambers of his imagination as now his secret sinnes are set in the light of Gods countenance so then shall the Lord set them in order before him that did them He shall manifest his inward thoughts to the light and present him naked vnto iudgement and then with what confusion and astonishment with what trembling and blacknesse of face shall hee that was prodigall of the time of grace liuing in his sinnes a contemner of God come forward vnto iudgemeÌ„t And this to awake vs to the daily tryall and ordinarie examination of our hearts As to this action it is not ordinarie and therefore requires a singular and extraordinarye tryall farre aboue that which euerie day wee are to take of our selues for if as I said the Ieâ—es had assigned to them the space of foure daies for preparation before they eate their Passeouer whaâ— shall wee doe that haâ—e to celebrate a more excellent misterie they searched diligently euery corner of their house to see that no leauen were in it but more diligentlie should wee search euerie corner of our hearts that no knowne leauen of wickednesse and maliciousnesse bee left in it which wee haue not purged and cast out by repentance Then shall we finde that eueriâ— new sight of our selues shall discouer a new corruption for the heart of man is a great deepe and deceitfull aboue all things manie Chambers of corruption are in it If we haue entred into one and seene the abhominations which are there thinke not for that we haue entred in all No doubt the prophet Esay knewe before that hee was a sinfull man but a new vision of the Maiestie of God brought him to a deeper insight of his owne vncleanenesse and made him to crie out woe is me for I am vndone Becâ—use I am a man of pâ—lluted lippâ—s and mine eyes haâ—e seene the King the Lord of Hostes I haue seene saith Iob The Lord therfore doe I now abâ—oâ—re mâ— sâ—lfe And this I marke that none of vs think a new trial vnnecessary but that euenye who through grace haue beene accustomed euerie morning to chastice your selues and euerie euening to examine your hearts in your beds may bee warned to you also belongeth this precept let a man trye himselfe and so let him eate Which shall appeare more euidently if thou ponder this precept Try thy selfe it is a râ—stlesse and laborious worke that heer is inioyned to thee thoâ— art set to a taske which may holde thee exercised all the daies of thy life The Lord by this precept will haue euerie thing that is in man broughâ— vnder examination Man as he is the workmanship of God is euerie way so maruailous that no maruaile the Philosophers called him a little world Augustine in his Estimaâ—ion acâ—counted man a greater miracle then all the miracles that euer were wrought amoÌ„gst men but as he is peru râ—ed by sin become the workmaÌ„ship of sâ—than he is so fraughted with iniquitâ— y e S. Iames cals one member of his body A world of wickednesâ— if in the toung only which is but a small meÌ„ber of the body there is so much wickednâ—sse that the Spirit of God who giueth names to thinges as they are calleth it a world of wickednes what shall we thinke of the rest what bottomles depth of iniquitie must there bee in the fountaire when there is so much in the streame and therefore I say â—e hath nâ—ede to be full of eies within and without that will practise this precept of the Apostle let a man trie him selfe For if ye shall begin to take a view of your minde and consider how farre it is inlightned and what naturall darknesse yet remaineth in it how many bands of strange cogitations at sâ—uerall times soiourne in it sâ—me flowing frâ—m the loue of the world and her deceitfull pleasures intending to steale our hearts after them some from the roâ—te of concupisence and her inordinate lusts that ofâ—entimes violently oppresse vs and some from the roote of bittâ—rnesse raysing wonderfull câ—mmotions and perturbations within vs reeling too fro by courses in our swelling and restlesse mindes raging like waues of the Sea carried with furious windes besides infinit armies of other vaine and ydle cogitations wherof we cannot tell froÌ„ whence they come nor whither they go and if from the minde they proceede to the heart which is the seate of the affections and take a particular view of them how our loue and our hatred our feare and our confidence our ioy and our griefe our care and our contentment are renewed and framed according to that word which is the rule of righteousnes And if againe ye goe to try the affections and see how the members of your bodies are imployed as weapoÌ„s of righteousnes in the seruice of God if ye haue made a couenant with your eyes or not that they regard not vanitie or if negligently ye let them stand open as windowes at the which death enters euerie moment into your soules and if ye haue learned to take heede to your lippes that ye sinne noâ— with your tongue if ye shal also take a time to considâ—r the ignorances of your youth and sinnes of your old age if I say yee looke vnto all these which yet are fewe in regarde of manie moe we haue to looke vnto what shall appeare but a new found world of wickednes discouered vnto thee which moâ—te iustlie may make thâ—e ashamed and compell thee to crie out with Dauid O Lord who knoweth the errors of his life Lord cleanse me from my secret sinnâ—s and k epe me from presumptuous sinnes that so I may bee made cleane from much wickednesse yea thou shalt wish with Ieremie O that my head were full of water and m ne eyes fountaines of teares that all the whole day long I might with Ezekiah
shal we carry no reuerence to our immortall husbaÌ„d the Lord Iesus shall we take no paines to purifie our heart that we may be presented as a chaste spouse vnto him Let vs not deceiue our selues except we forsake our fathers house our own people y â— is except we be deuorced from our old sins wherin we were born brought vp it is not possible that the king shal haue â—leasure in our beauâ—ie Let vs call our deeds to examination before the tribunall of our coÌ„science let vs cast out the Canaanites not pitty theÌ„ that the peace of God may dwel with vs let vs deliuer Barrabas to be crucified y â— christ Iesus may liue in vs why shall these Serpents I meane our crooked affections be nourished any longer in our bosome which liue vpon our blood cannot liue except we die Oh that wee could make this day a day of new diuision betweene vs and our old sinnes Neither must we here thinke it enough to fight against our sins but we must euery one of our selues make a particular inquisition of these domestique sins and predominate euil affectioÌ„s y t hath moste of all oppressed vs for there is none of vs al but we haue in vs our own Idol wherunto many times we doe seruice to the great offence of God And albeit this narrow tryall of our sins shall discouer to vs a wonderful discordance between our nature and the most holy law of the Lord yet let vs not be discouraged considering that wee are best in the eyes of God wheÌ„ we are worst in our own eies most acceptable to him when we are moste displeased with our selues The Lord was mooued euen with Achab his temporall humiliation seest thou not said he to Eliah how Achab is humbled before me because he submiteth himself before mee I will not bring that euill which thou hast spoken in his daies and will not then the Lord much more be mooued with the true humiliation of his owne Seruants No doubt if we cast downe our selues before the Lord hee shall lift vs vp if we humble ourselues he shall exalt vs. If we iudge of ourselues wee shall not be iudged of the Lorde for the Lord is neare to them that are contrite and will saue such as are afflicted in spirit But if we come before the Lord in the presumption of our minds not touched with the sence of our sins then shal he execute that feareful threatning vpoÌ„ vs I will enter into iudgement with thee because thou sayest I haue not sinned though thou wert high exalted like the Caedars of Bebanon the Oakes of Bashan proud and hautie in thy conceit the Lord shall abase thee and bring thee lowe for he is the Lord that resisteth the proud and giueth grace to the humble The other point of our tryall and preparation stands in putting on that three fold Christian disposition that towards our God we be holy and heauenly minded towards our neighbour louing righteous and mercifull and as concerning our selues that we be sober and lowelie for so the grace of God which hath appeared teacheth vs that we shold deny vngodlinesse and worldly lusts and should liâ—e godly righteously and soberlie in this present world This is our wedding Garment euen that pure fine and shining linnen which is the righteâ—usnesse of the Saints A garmment not partiecoloured like Iosephs but compact ofmanie vertues and graces of Christ Iesus These be his badges and cognisances wherby we are knowne to be his the putting on of these is the putting on of Christ for his grace translateth vs out of nature and transformeth vs into his image by his owne spirit And first as concerning our disposition towards God it should not onely bee holy as I haue saide but also heauenly for since we call him our Father which is in heauen we must see what heauenly disposition we haue to goe after him and whether we be weary of our absence from the Lord like Dauid wearie of his dwelling in the Tents of Kedar and desire with the Apostle to remoue out of the body that wee may dwell with the Lord for here is not the place of our rest The best of our life vpon earth except it be the little taste of that hid Manna where with the Lord now and then comforteth our soules in this barreÌ„ wildernesse it is but like the life of that forlorne sonne who hauing banished himselfe from his fathers house was driuen to fill his belly with the huskes that was giuen to the Swine and often times could not get them We haue experience enough of the vanitie of worldlie comforts wherein there is no contentment would to God we could also learne with that prodigall sonne to bethinke our selues and conclude to make home againe to our faâ—hers house Iâ— whose face â—s the fulnesse of â—oy surely the least of them that dwelles in our fathers house hath bread enough they are filled with the â—atnesse of his house and receiue drink out of the riuers of his pleasures what pleasure then should it be to vs to liue here in this strange land where our soules are almost dead for hunger There is no greater thankefulnesse that man can shew to the Lord then to declare in his affection that he cannot liue without the Lord nor rest content so long as he is absent from him The Lord in the worke of creation neuer rested till he had made man and man can doe no lesse of dutie then passing by all Gods creatures to resolue with himselfe I will neuer rest till I enioy the Lord. The soule of man should be like that Doue of Noah which being sent forth from the arke found no rest to the sole of her foote vntill she returned againe to him that sent her and indeed without the Lord where can we rest Goe thy way with Salomon and proue all the goodnesse of the children ofmen which they enioy vnder the Sunne thou shalt find it is but vanitie and vexation of Spirit whatsoeuer man cleaueth to beside Iehouah the true subsisting Lord it is but a lying vanitie which hath not in it that substance and certaintie which man imagineth yea maÌ„ without God in his best estate is altogether vanitie his wisest actions are but a disquieting of himseâ—fe in vaine It is a godlie saying of Augustâ—ne which the word of God and experieÌ„ce taught him Fecistâ— nos domine ad te et semperinquietum est cor nostruÌ„ donâ—â— requiescat in te thou madest vs o lord vnto thy selfe and our heart is euer vnquiet till it rest in thee The wicked who are strangers from the wombe pretend in their countenanâ—e what they wil yet euen in laughter their heart is sade for there is no ioy nor peace to the wicked saieth my God their heart is moued as the trees of the Forrest
for his Sonne Christ Iesus sake but presently performes it inuesteth vs againe with our Fathers inheritance which we forfeited in Adam and where we were of our owne nature but deade dogs vncleane creatures dead in sinne trespasses Now behold what loue the Father hath shewen vs He hath made vs partakerâ— ofthis heauenly vocâ—tion as to be his sonnes his heires and shall not we then in our very hearts be humbled before him acknowledge our great vnworthinesse and his excellent mercies Let vs confesse with God lie Iacob I am not worthie O Lord of the least of all thy mercies and let euery one of vs say with the CeÌ„turion I am not worthie Lord that thou shouldest entre within my roofe Let vs with the womaÌ„ of Canaan acknowledge our owne roome if the Lord should giue vs but the benefit of whelps dogs that is should suffer vs to goe vnder our maisters Table and eate of the crummes that fall from it yet were 〈◊〉 it more then any way we haue deserued how then are we bound to haue our hearts and our mouthes filled continually with the praises of our God who hath bestowed vpon vs his greatest mercies wheÌ„ we were not worthy of the least hath set vs down as Sons daughters heires at the table of his children that were not worthy as dogs and whelps to creepe vnder it haue we not cause to crie out with Dauid O Lord what is man that this maner of waâ— thou art mindâ—ful â—f him Elizabeth maruailed y t Mary came to visâ—â—e her in the humility of her hart cryed out Wâ—eÌ„câ— coÌ„meth this that the mother of my Lord shâ—ld come vnto me but we haue more cause to maruell at the maruaillous mercies of the Lord for what are we that the fairest â—mong the Children of men shold be dâ—lighted with our loue and our Lord should come to visit the base estate of his Seruants coÌ„municate himselfe his light and his life and his grace vnto vs Let no maÌ„ think that I haue multiplied these places of scripture without a cause The beginning of the diuisioÌ„ between vs the Lord flowed from the pride of our nature vnlesse we humble our selues be coÌ„tent in our mind to sit lower then dust ashes by reason of our sin it is not possible we can bee vnited with the Lord. This is the councell that in few words Michah giueth vnto vs He hath shewed thee O maÌ„ what â—s good and what â—he Lord requireth of thee surely to doe iustly and to loue mercy to humble â—hy selfe to walke wâ—th thy Gâ—d The Lord is indeede a moste high God yet he is nearest vnto them they goe soonest vp vnto him who are least in their owne eyes and tremâ—le at his words And beside this inward humiliation â—rising of the sence of our owne vnworthinesse and weakenesse let vs come with a hunger and thirst of the Lord his righteousnesse and saluation For he will satiâ—fie the hungrie but the full he sâ—â—deth away emptie onelie they that haue the spiritull appetite hunger and thirst are meete to be communicants â—t this holy table As that oyle multiplyed by Elâ—sha ceased not so long as the widdow had any vessell wherâ—in to receiue it so shall neuer that oyle of grace decay but bee multiplyed and increased vnto all that with open inlarged hearts are ready to receiue it Thou therefore who art more ready to faint for spirituall hunger then was Ionathan come hither put out y e haÌ„d offaith eate of this hony and make thee full and thou that art sicke with the Spouse in the Canticle for the loue of Iesâ—s come either and the Lord shall stay thee with the flagons of his wine Art thou almoste dead like that Aegiptian the seruant of an Amalekite whoÌ„ Dauid found in the fieldes take and eate of this bread and thy spirit shal returne againe vnto thee But alasse where is this spirituall appetite to be found amongst vs the deadnesse of our heart is lamentable we see not our wants we see not his beautie wee smell not his oyntments we taste little of his goodnesse and therefore â—e make not haste to runne after him Dauid mourned ouer the dead body of Abâ—er but alasse if we could we haue much more cause to mourn ouer our dead soules Oh that there were in vs y e holy desire which Dauid protesteth to haue beene was in him My soule faynâ—eth for the saluation of God Aâ— the heart brayeth for y â— riuers of waters thirstie ground desireth rain so my soule paâ—teth aftâ—r the liuing God blessed are they who hunger and thirste for his righteousnesse for they shal bee satisfied These onely are the guests banketters that shall eate of the delicates which here he hath prepared and whose soule shall bee delighted with his fatnesse These shall go from this Table as Moses came down from Mount Sinai and his countenance changed they shall arise with Eliah and walke on in the strength of this bread al the whole daies of their pilgrimage they shal go on in their way with Sâ—mpson eating of the hony which they haue found They shall depart from this Table as the two Maries did from the Sepulchree with great ioy These shall goe home to their owne houses iustified with the Publicane reioycing because they haue found a treasure and hath felt the sweetnes of this Manna they shal shal not be able to conceale this great ioy from Israel but shall be forced to tell euerie Nathanaâ—l whome they meet We haue found the Messiah And in all time to come their soules shall cleaue to the Lord without separation more streightly theÌ„ the meÌ„ of Iudah Ierusalem cleaued vnto Dauid their King they shall say to the Lord as Elizeus said to Eliah as the Lord liueth and as thy soule liueth I will not leaue thee and with Peter whither O Lord shall I goe from thee seeing thou hast the words of eternall life The Lord worke this spiritu all disposition in vs for Iesus Christs sake to whome with the Father the holy spirit be all honour praise and glory for euer Psal. 36.7 How excellent is thy mercie O Lord therefore the children of men trust vnder the shadowe of thy wings they shall be satisfied with the fatnesse of thine house and thou shalt giue them drinke out of the riuers of thy pleasures Psal. 6â— 4 Blessed is the man whome thou choosest and causest to come to thee he shall dwell in thy courts and shall be satisfied with the pleasures of thine house Let glorie be giuen to the Lord and his blessing be vpon his people FINIS Rom. 1 Es 42 16 Esa 49 22 Esay 43 6 Psal. 19 6 Esai 2 3. Iosh. 10 1â— Ro. 11 25 Gen 9 27 Mich 3 6 Hos. 9.12 Io. 12 35 Luk. 19 42 Psalme 2. Luk. 15 8 Psal.
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
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