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
house of Abraham then testifie your consent by receiuing these hâ—lye tokens of his loue which in his name we exh bit vnto you but if yee will not then shall we stand vp as witnesses against you that we haue called you and ye 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 keepâ—s 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 solde his birth-right which hee should haue kept but thou for loue of Christ wilt not forsake thy corrupted will which thou art bouÌ„d to abandon Abraham for the loue of God was content with his own hands to slay his onely lawful Son and thou for the loue of God wilt not slay thy vnlawful bastard affections nor do the holy wil of God except thy wicked will be first fulfilled This euidently proues that â—hou hast not AbrahaÌ„ 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 abides thee presignified in that mercilesse seruaÌ„t who hauing gotten mercie from his King could shew none to his Companion Oughtest not thou to haue had pittie on thy fellow as I had pittie on thee Thy former sins shall bee imputed vnto thee and thou shalt be deliuered to the Iaylor til thou pay all that is due vnto thy Lord which thou shalt neuer be able to doe But that the pittiful ignorance of both these sortes 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 drink wine but let him eate of This bread drink of this Cup. The particle This tels vs it is no coÌ„mon bread wine no surely the comfort is greate that we are commaunded to eate of that bread wherof our Sauiour saith This is my body and to drinke of that Cup which he calles His blood of the New Testament shed for the remission of the sinnes of many He that eates of my bread drinks of any cup vnworâ—hily becomes guiltie of the abuse of Gods creatures but he that eates of this Bread and drinkes of this cup vnworthily becomes guiltie of the bodye and blood of the Lord and eates his own damnatioÌ„ becaâ—se he discerneth not the lords body And therefore that wee fall not into this fâ—arfull sinne wee are to know that this Sacrament is not a simple thing but a compound wherin are things of sundry kinds which must be distinguished and so the word of discerning imports that secret There are here things oâ— sundâ—ie sorts we must discerne euery thing in the owne kinde so our Sauiour taught vs and after him his Apostles and this truth from them the auncient Fathers haue deliuered vnto vs Eucharistia said Irenaeus ex â—uabus râ—buâ— constat â—errenâ— et caelesti The Eucharist coÌ„sists of two kinde of thinges the one earthly the other heauenly And Augustine calleth it vâ—sibile stâ—num inuâ—fibilis gratiae the visible signe of inuisible grace And Macarius calleth this bread wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemâ—lâ—râ—â— figurae seutâ—pâ— carnis et sauguinis Christs Resemblances figures types of the body blood of Christ Iesus Now it is â—uâ—e that a type patterne or figure must euer bee distinguished from that wherof it is a figure This sacrament then being a compound thing must bee considered not as a simple but as a compound thing If it bee asked whether a man be earthly or heaueÌ„nly because hee is a compound creature It must bee answered by a distinction If it bee asked how a Christian being on the earth the Apostle saieth that hee hath his câ—nconuersation in the Heauens it must bee answered by a distinction And if also it bee asked whether this Sacrament be an earthlye or an heauenlye thing how the signe is giuen how the thing signified how Christ Iesus is in the heauen yet present in this SacrameÌ„t All these I say must be answered by a distinction Sursum est dominus saide Augustin sedetiam hic est veritas dominus corpus enim domini in quo resurrexit vno loco esse potest veriâ—as eius vbique diffusa est Our Lord is aboue in heauen yet heere also is our Lord as he is the truth for the body of our lord in which he arose from death can bee but in one place but his truth is diffused into euerie place And againe Ibat per id quod homâ— erat manebat per id quod deus ibat per id quod vno loco erat manebat per id quod vbique erat He went hence by that which was Man hee stayed by that which was God he went away by that which was but in one place he stayed by that which was in al places And againe Ascendit super omnes coelos corpore noÌ„ recessit maiestate Hee ascended aboue all the heauens in his bodie but he departed not hence in his Maiestie And Cyrill in like maner Non enim quia nunc non adest in carne ex eo outes quoâ— spiritu medio hic noÌ„ adâ—it Think not that with his spirit he is not here amongest vs because hee is not now amongst vs with his bodie Thus ye see we must vse a distinction And yet albeit we are forced here to acknowledge the sundrie natures of things compound and consider them in their owne kinds wee must for all that take heed to the wonderfull vnion and sâ—cramentall coniunction that is betâ—eene them which is so strait that vnto the right receiuer they are inseparable for the which also the earthly thing receyues the name of the heauenly And this must also be considered least on the other hande separating those thinges which God hath conioyned we make this Bread and this Wine but naked and bare signes and so iustly incurre that blame which our aduersaries vniustly would lay vpon vs and in like manner this punishment which here the Lorde threatens against them who are euill discerners We are therefore to consider that for the right discerning of the Lords body these three rules are to be obserued First that in this Sacrament we take vp euery thing in the owne nature kind Next that we vse euerie one of theÌ„ in the maner appointed by Christ with reuerence that is due vnto them And thirdly that this SacrameÌ„t be celebrated vnto the right ends for which our Sauiour appointed it Against the first failes both Papists and bastard professors Papists are euill
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
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
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
them in so farre as it is a meane of this Vnion 1 Inexcusable then are they who neglect this holy sacrament sect 2 How shall it be thought they will suffer with him on mount Caluarie who refuse to banquet with him in his Parlour 2 Penitent sinners should waite for this Table with such affection as these sicke persons waited on the wate rs of Bethesda sect 3 At Siloam poole onely he was healed who first stepped downe not so at Shiloh his Table 3 Yet there is great danger in comming without preparation sect 4. Two parts of the precept fiâ—st that we trie secondly that wee eate last part fiâ—st handled and why sect 5 We are bound by the Lords commaund to communicate sect 6 But an apostate man will eate where God forbids him and will not eate where God commands him sect 7 Beleeuing the Seducer and not the sauiour 7 Ignorance is the mother of all recusancie to communicate sect 8 Some refuse because they know not the excellencie of this Sacrament sect 9 These are foolish like Naaman reckoning the Riuers of Damascus better then the waters of Israell 9 Worldlings refuse not a good gift although giuen by small meanes sect 10 Farre lesse should Christians refuse this heauenly gift because it is propined by earthly meanes 10 The lesse we see in this Table the more we are bound to beleeue sect 10 Others refuse vpon pretended reasons sect 11 Their reasons refuted first if it bee want of preparation the fault is their owne 11 Secondly if it be variance with their neighbour they excuse one sinne by an other 11 Better excuses theÌ„ these reiected by christ sect 12 They who excuse their recusancie because of variance are yet further conuinced sect 13 In effect they preferre Barrabas to christ sect 14 who wil rather renounce their communion with christ then renounce their wicked will 14 They consent not to the marriage of the Lambe who refuse the smallest token of his loue 14 They loue not christ who refuse to communicate sect 15. Ignorance of both the sortes of Recusants discouered sect 16 They refuse to eate of that bread which christ calleth his body 16 In this sacrament are thinges of sundrie kindes which must be distinguished sect 17 Yet are they so to be distinguished that we destroy not their Vnion sect 18 Three rules to bee obserued in the right discerning of the Lords bodie sect 19 First rule is that euerie thing in this sacrament be taken vp in the owne kinde sect 20 Against this rule faile Papists and how 20 Against it faile also bastard professors sect 21 Not considering that here the bread and wine are changed 21 The second rule is that this sacrament be vsed according to Christes institution sect 22 Papists faile against this rule also 22 Sacrilegiouslie they abstract the vse of the cup from the people sect 23 The Pope and Councell contrarie 23 The third rule is that this sacrament be vsed to the right endes sect 24 The first ende of this sacrament is a thankefull commemoration of Christes death sect 24 Error of Concomitance disprooued sect 25 Concomitance destroyeth the first ende of this sacrament 25 The second end of this sacrament is the communication of Christ to them who are his sect 26 In this sacrament christ is truely exhibited giuen sect 27 Yet is not he receiued of euerie one who receiueth the bread sect 28 For there is a dâ—fference betweene exhibition and acceptation 28 The wicked eat not Christ in the sacrament 28 Conclusion of the first part of the praecept is they refuse a greate gift who refuse to communicate sect 29 The second part of the precept commaundes tryall before communion sect 30 For the Lord will not that this table bee a snare to vs as was Absaloms to Ammon 30 Yet many so make it not considering who they are themselues sect 31 Banquetters at this Table sâ—ould bee holy persons sect 32 Vnreuerent handling of holy thinges hath neuer beene left vnpunished 32 Neither will the Lord shew vs his presence without our preparation 32 Excellencie of this sacrament sect 33 An exhortation to come vnto it with reuerence sect 34 That we putnot new wine into olde vessels 34 Comfort for the tender conscience caste downe with the sight of sinne after tryall sect 35 Two sorts of tryal one of things perfect another of thinges imperfect 35 The tryall here commaunded is a searching out of our imperfections 35 And therefore should wee not be discouraged although after tryall wee finde them to bee many sect 36. This comfort confirmed by consideriâ—g those who were bidden to the banquet sect 37 Banquetters there were the poore the maymed the hault and the blinde· 37 This tryall is not that dayly and ordinarie tryall required in all our actions sect 38 Dayly tryall moste necessarie 38 Miserable is their state who liue without daylye tryall they die like Achitophel putting their house in order not their soule in order sect 39 But a singuler and extraordinarie tryall is required before communion sect 40 Euerie new sight of our selfe discouereth a newe corruption 40 What a lâ—borious worke is inioyned to man when he is commaunded to trye himselfe sect 41 Man being well tryed shall appeare a new found world of wickednes sect 42 Foure bands of cogitations which oppresse the minde 42 Two thinges necessarie for this tryall sect 43 First the spirit of God 43 Next the word of God sect 44 For euerie iâ—perfect thing must be tryed by an other then it selfe 44 Many trie themselues by wrong rules and are deceaued 44 How we may profit by comparing our selues with others sect 45 It is not enough that Pastors and Elders tâ—y vs we must trie our selues sect 46 For others cannot know whether thou come to the Table as a Iohn or as a Iudas 46 Let euerie man therfore aske for himselfe is it I Lord 46 We shold trie our selues not other men sect 47 This reprooueth them who before communion tryeth faults done to them more then sinnes done by them 47 But it taketh not away brotherlie admonition s. 48 The chiefe pointes of preparation before communion are two sect 49 First that we lay aside our olde sinnes 49 Otherwaies no communion with the Lord. 49 How Esther was purified ereshe was presented to Ahasuerus 49 Without diuorcementfrom our olde sinnes no mariage with the Lambe sect 50 Not a generall confession but a particular inquisition should be made of our sinnes sect 51 The second point ofpreparation is that wee put on the new christian disposition consisting in these three sect 52 First that toward God we be holy and heauenly minded sect 53 So that we become wearie of our earthlye pilgrimage 53 And neuer rest til we return to the Lord sect 54 For our soules cannot rest but in him 54 Two thinges profitable to helpe vs to this heauenly disposition sect 55 Consideration of the place wherin this SacrameÌ„t was instituted 55 Consideration
the God of the Spirits of all flesh and to whom the secrets of the heart are manifest Iosaphaâ—s garment cannot hide Achab from him hee is not blinde like Isaac that he should be deceiued to take one for another therefore try thou thy self how thou comest to this holy table whether Iohn louing Iesus beloued of him or as a Iudas betraying Christ and accursed of him for as Christ foretolde thâ—m that one of them was a deuil so the Apostle hath foretold vs that many will eate and drinke vnworthilie at this holy table who they are wee know not yet are they knowne to the Lord let euerie one of vs striue to purge one euerie man trie himselfe and wash his heart from his wickednes and so shal we bee all cleane let euerie man aske for himselfe with the Disciples Is it I Lord is it I am I one of them that comes to betray thee to crucifie thee againe and to tread the blood of the new Testament vnder my feete let vs neuer rest till wee haue gotten the Lords certificate in our consciences and thaâ— after due tryall of our selues we come not as Hypocrites vnpenitent and vnbeleeuing Atheists but as diseased and poore sinners to seeke the Lord Iesus the Sauiour of the world for if we doe so then shall we get that answer which the Angel gaue to the two Maries feare not yee because ye seek Iesus who was crucified we shal eate at this Table and bee satisfied and shall goe away not without feareindeed but hauing our feare tempered with great ioy because we found the Lord. And lastly let vs take heede that the Apostle commaundeth vs to trie our selues and not to trie other men It is a corrupt custome of men at those times ofholy communion to fift the conuersation of their neighbour and brethren more narrowly then euer Laban searched the stuffe of Iacob to see ifhe could find any thing wherewith to charge him and this they doe not of a heart to forgiue which were commendable but of purpose to seeke the vttermost recompence and satisfaction for smallest offences done against them and so where they should cast open the dore of their hearts to the King of glory and prepare in the desert a path for our God by making lowe that which is high within theÌ„ making streight that which is crooked and plaine that which is rough by the contrarie they stoppe all the passages and waies of God his accesse vnto them for now their affections are exalted so high by pride against God that they dispise the councell of his word crooked were they before but more crooked now they liued without loue before and dissembled it but now are not ashamed when God calleth them to the table ofloue plainely to professe with rough fierce speeches the hatred of their hearts they put off that which the Apostle commaunds theÌ„ to put on as the elect of God namely tender mercy humblenesse of minde meekenesse and long suffering they insist to search out the sinnes done a-against them by men and ouerpasse the sinnes by themselues done against God Louers of themselus more thâ—n lâ—uers of God I graunt indeed it is a point of christian duetie to admonish our brethren of their sins if it be done in loue for so we are commaunded Thou shalt noâ— hate thy Brother in thy heart but shalt reprooue him It is hatred and not loue for the father to spare correction or the brother to spare admonition of his Brother in his sinnes I confâ—sse in like manner that he who hath offended is bound to reconcile himselfe with thee before â—eâ— offer his Sacrifice to the Lord but in case that he neglect to doe it yet standest thou bound and obliged to forgiue him and to take heed that thou despisâ— not so great a saluation offered by the Lord because an other dischargeth not that brotherly duetie which hee ought vnto thee As another mans faith will not iustifie thee so another mans sinne will not condemne thee And thâ—rfore mourning for that which we cannot amend in others let vs chiefly attend to our selues as we are heere commaunded But now leauing to speake any more of this tryall in generall wee enter to speake of the particular points of this tryall The whole tryal and examination required in those who are to bee banquetters at this holy table I reduce to these two the first is that we trye our selues whether or not with Ioshua wee haue cast away our filthy garments that is if we haue cast off the old maÌ„ which is corrupt through deceiueable lusts And next if we haue put on our mariage garment that is put on the new man which after God is created in righteousnesse and true holinesse First of all therefore we must take paines to remoue the impediments that may hinder our Vnion with Christ that wee come not to this Table as Iudas did with our old sinnes hauing that lodged in our hearts which wee dare not present vnto God for since no man wil sit down at the table of his enemie what great persumption is it in vs to sit downe at the Lords Table as long as our sinne which is the cause ofenimitie is not remoued There can bee no Commuâ—ion betweene light and darkenesse Let vs therefore bee changed from that which we are let vs cast away the works of darknesse and bee renewed in the spirit of our minde if so bee we desire to be vnited with the Lord he is the holye one of Israel God blessed for euer in whom there can be no shadowe of alteration so that of necessitie the change must be vpon our part It is written of the Lyonesse that hauing had commixtion with the Leopard she washes herselfe in water before shee companie againe with the Lyon that so hee should not by sent discerne her adulterie And Basile in his Hexameron writes that the viper a most pernitious kind of SerpeÌ„t before his copulation with that Seasish called Muraena dooth first vomit and cast out his venemous poyson thus the beasts in their kinde so farre as they can doe reuerence one to another to teach man that hee is worse then a beast indeed except he cast off the filthie slime of his olde sinnes that he may beioyned with the Lord for by nature we are more adulterous then the Lyonesse for what is the vanitie after which we haue not gonawhoring more venomous also we are theÌ„ y â— viper ful of hatred malice enuie debate and therfore haue neede to vomit out our iniquities by repentance and to wash our selues in that fouÌ„tain opened to the house of Dauid Before that Ester was presented to Abasuerus shee was purified by the space of twelue moÌ„thes 6. moneths with oyle of myrrhe 6. monthes with sweet odours shall such reuerence bee done to mortal flesh whose carkasse was shortly to be made a pray to the wormes
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
to his father for vs he hath left behinde him in his laste will his peace for our portion he hath giuen vs his spirit for a comforter his word for a warner and this sacrament for a spirituall foode vntil his second coming againe No marueile his spouse in the Canticle praised his loue to be far aboue the loue of women for though in some of theÌ„ y e strength natural of affection be so great that it makes them indure the painful bearing bringing vp of their children with the milke of their brests yet what is that comparable to this nothing indeed Such a loue as here our Sauiour hath discouered towards vs is not to be fouÌ„d againe in the world for whereas Mothers saieth Câ—risostome either commit their children to Nurses or else brings them vp vpon the milke of their owne breasts Iesus Christ feedes vs not with the milke of another but with his owne flesh and his owne blood Necessitie sometime hath compelled the Mother to eate her owne Children but wee neuer reade that compassion hath mooued the Mother to giue her owne flesh to preserue her Children that they should not die in famine But our Lord Iesus is that kinde Pelican that sendeth out his owne blood to nourish his young and all this hath our Lord Iesus done not grudgingly but willingly prouoked hereunto by that feruent loue hee bare to the glorie of God his Father and to our saluation Which shall yet appeare more euidently out of his owne comfortable saying to his Disciples I haue greatly desired to eate this Passouâ—â— with you O word full of consolation sundrie Passeouers had he eaten before with them but he protesteth this was his desired Passeouer See ye not heere his vnquenchable loue he knew it was the last hee was to eate vpon the earth he knew he was to drinke no more with them of the fruite of the vine till it was fulfilled in his Fathers kingdome Hee knew that the same night they wold betray him and that after Supper a bitter cup of passion was abiding for him yet his loue ouercame all these impediments and made him thinke long to eate of this Passeouer And which is much more before euer he gaue himselfe to be crucified for vs on the Crosse he prouided this Sacrament as a means of the communication of himselfe vnto vs thereby assuring vs that his subsequent passion should not defraude vs but rather affoord vnto vs and make ready for vs that righteousnesse and life by Christ purchased on the Crosse and communicate in his holye table to them who are his In the one he was prepared made ready as the onely foode of our soules to eternall life in the other he is applyed communicated giuen vnto vs both of these necessarily behoued to bee done for the worke of our saluation Sicut enim ad potandum vinum venire neâ—â— potest nisi botrus calcetur ante et prematur sic nos sanguinem Christi bibere non potuimus nisi Christus prius fuisset calcatus et prâ—ssus It was a great loue which made our Sauiour content that his blood shold bee shed out on the crosse so should be made both a ransome a conuenient foode for vs for the father sent him Quasi saccuÌ„plenuÌ„ misericordia in passione coÌ„scindenduÌ„ vt effundatur quod in eo latet pretium nostruÌ„ So is this also a new declaration of his loue that before his body was brokeÌ„ his blood was shed he first ordeyned the meanes whereby it should be communicated vnto vs. These and many more spirituall meditations should be vnto vs as the breathings of the mouth of God to kindle in our soules that little sparke of the loue of God which alasse for fault of entertainmeÌ„t is almost ouer-gone extinguished with the ashes of our corruptioÌ„ for seeing our Sauiour loÌ„ged to eat with vs shal not we long to eat with him he greatly desired to giue himselfto vs in this table for vs on the crosse shall not we earnestly desire to receiue him hee knew it was the last he shold eat vpoÌ„ earth that after it heauy sufferings abode him we know that our banquetting here is the baÌ„quet that shal be accoÌ„plished in heauen it is begun here it shal not end here CoÌ„fortable is y e word of our sauiour it shall be fulfilled in my kingdoÌ„â— wil not we then ioyfully begin this banquet shal we be so foolish as to wait vpoÌ„ lying vanities forsake our owne mercies shal we turne our back vpon y e fountaine of liuing waters and dig to our selues Cisterns y t can hold no water crtainâ—ly our darkene is grosser theÌ„ the darkenesse of Egipt and our hearts harder then the Adamant except this burning loue of the Lord Iesus rauish vpward our hearts after him The spouse in the Canticle professeth she was sicke of the loue of her glorious husband the Lord Iesus but alasse we are not touched with the like loue we feele not the smell of his oyntments and therefore with the rest of the Virgins we runne not after him Eliah touched Elisha with his Mantle and therwithall the Lord ioyned his inward calling suddenly Elisha left his plough of Oxen of a husbaÌ„dmaÌ„ became a prophet Now the lord cals vpon vs by his word sacrameÌ„t Let vs also pray that the Lord wold shed abroad in our hearts by his holy spirit the sence of that loue of God then should we neglecting all things runne after the Lord seeking onely to inioy him The men of this world maruell to beholde the suddaine change of life which is made in the children of God by his effectuall calling they maruell to see them running so feruently after Christ seeking him by continuance in prayer by hearing of his word by participation of his Sacrament and that with such an insatiable desire that in this life they can neuer be satisfied with hearing reading praying and communicating but if the Lord should in like manner touch their hearts and let them feele the power of an inward calling then would they marueile no more farre lesse disdaine yea they would make haste and ioyne themselues to the company of the godly And Saul also shold become amoÌ„gst the Prophets The womaÌ„ who had liued before a licentious life would now change it with Marie Magdalen she had beene a greate sinner in the Citie but became an example of repentance to all the sinners in the Citie she prostrates no more her body to her carnall Louers but falles downe at the feete of Christ to craue his mercie in steed of her wanton lookes her eies poure out teares her beautifull hayre which before shee set out as a proclaimer of her luste now shee pulleth downe to wash the feet of Christ. Thus all the former meanes of her sin she maketh new witnesses of her repentance the man
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.