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.
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
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
sprinckled in our hearts from an euill conscience Here is a Sacrament more excellent theÌ„ the passeouer here is bread more holye then that Shew-bread heere are the tokens of Gods presence more glorious theÌ„ the Arke heere the Lord commeth downe and saluation vnder his winges not to sound by Angelâ— the precepts of his lawe on Sinâ—i but to seale vp by his Spirit the promises of his Gospell to the inhabitants of Sion shall we then presume to come to this holye Table without sanctification Or if wee will may we not looke assuredly for iudgement The Corinthians were stricken with death and sundrie diseases because they discerned not the Lordes bodye and which is most fearfull of all he that came to the marriage wanting his wedding Garment was hee not taken from the banquet Table and cast into the place of vtter darknes and shall wee looke to escape the like iudgement if wee fall into the like contempt of God Prepare thy selfe oh Israel to meet thy God let vs search and trye our waies let vs lift vp our hands with our hearts vnto God in the heauens If wee bee this day come to the Lord with all our heart let vs put away our strange Gods which are our sinnes from among vs let vs with Iosephs Brethren make ready our presents sith wee haue no better thing then our heart leâ— vs â—acrifice our hearts to the Lord that in the best estate that posâ—ible we can get it for the Lord our God is a greate King Cursed is he that hath a male in his Flock â—nd voweth and sacrificeth a corrupt thing to the Lord. Beware therefore wee offer not that which is lamâ— and torne to the Lordâ— a diuided heart a â—alting heart betweene two an vnpenitent heart is neither a meete Sacrifice to offer vnto the Lord nor a meete vessell wherein to receiue thâ—t holye thing which heere the Lord offers vnto thee The Apostle saieth that the breaking of this breade is the Communion of the bodye of Iesus Sith Christ is that holy thing which heere is communicated take heede how we make readye the heart wherein to receaue him Ioseph of Arimâ—thea and the rest of those goly ones who tooke downe Iesus from the Crosse wrapped his deade bodye in pure and fine linnen what shall wee then doe with the liuing bodye of Iesus shall not wee receiue it into pure fine and well prepared hearts No man sayes our Sauiour puts new Wine into old Vâ—ssels far lesse wil any man put the ordinâ—râ— food of his body into vnclean vnseasoned and vnsauerie vessels but least â— of all should men presume with vnholy hearts and handes to meddle with things saccred and hâ—auenly Here is new wine indeede let vs not put it into old vessels Heere is heauenly Manna let vs not receaue it with earthlye hearts Any man that is in Christ should become a new creature If we be these blessed ones who are called to the participation of the Lambes supper then shall it be graunted to vs to bee arayed with pure fine linnen and shining which is the righteousnesse of the Saints The Lord vouchsafe this grace vpon vs that sith hee hath made vs partakers of the heauenly vocation and caâ—led vs to the marriage of his Sonne that wee receiue not so excellent a grace in vaine but it may be vnto vs his seruants according to his word And now before wee enter to speake of this tryall least the tender consciences of the Godlye by reason of that which I haue spoken should be discouraged and cast downe with the sence of their owne vnworthinesse which at all times is great in their eyes but greatest when by tryal they looke most narrowlie vnto themselues We haue therefore to consider that there bee two sortes of tryals One whereby a thing perfect is tryed in such sort that it is not made better but found to bee that which it is and with this kinde of tryâ—ll man is saide to trie the Lord and his word so speakes the Lord by Malachie Proue me try me now if I will not poure you ouâ—â— blessing without measure By this tryall if a man fall too to trye the Lord hee shall finde him such as hee is true constant and faithfull to performe that which he hath spoken or if againe man will enter and trie the word of the Lord hee shall finde that the lawe of the Lord is perfect no drosse in it but like siluer fined seauen times in the fire There is againe another tryall whereby thinges imperfect are so tried that they are made better and at the length perfected and hereby God tries man for so hee speakes by the same Malachie The Lord wil fine the sonnes of Leui and purifie them as gold and siluer that they bring offerings to him in righteousnesse And with this triall also man tries himselfe searching out his iniquities that he may forsake them and this triall tendes indeed to a perfection at the last but stands rather in a finding out and forsaking of our imperfections then in any present perfection And of this tryall the Apostle meanes heere so that this precept dooth commaund vs to search out our iniquities to depart froÌ„ them but doth no way import that we should not communicate at this Table because that new tryall discouers to vs new transgressions for we come not heâ—e as men without sin but as poore and miserable sinners seeking the Sauiour of the world knowing that hee came not to call the righteous but sinners vnto repentance Thou then who after examination shalt finde the selfe a miserable and yet a penitent sinner say not with Peter Lord depart from me for I am a sinfull man but so much the rather goe to him and crie with Dauid Haue mercy on mee O God and according to the multitude of thy coÌ„passions put away mine iniquâ—tiâ—s for it is a true saying Christ came into the world to saue sinners Stay not thou therfore backe from him because â—hou art sinfull onelye trie if thou bee wearie of thy sinnes for we are sure that a sin discouered by tryall and cast out by repentance will neuer condemne vs Wash you saith the Lord make you câ—â—an take away the euilâ— of your workes from before my eies and then though your sinnâ—s were as crimson they shall be made whiâ—e as snowe though they were red likâ— Svaâ—â—â— they shall be as VVool. Omne quod ipse mimihi non imputare aecrâ—uerit Sâ—c est quasi â—on fuerit euerie sin saieth the ancient which God hath concluded not to impute vnto me is as if it had neuer beene If therefore in thy conscience thou feele thy sins an heaâ—y burden vnto thee vnder the which thou sighâ—st gronest and wherof thou earnestly desirâ—st to be releâ—ued crying with that holy Apostle O miserable man who shall deliuer me from â—his boâ—â—e of sinne
then goe thou to the Lord Iesus for surely thou art one of those whome hee is seeking heâ— came into the worlde to saue thee and the like of thee lay thy burden vppon the backe of CHRIST and hee shall beâ—re it and take thou vp his yoake which is â—asie and his buâ—den which is light So sh lt thou finde râ—st to thy soule O happy exchange when we are taken from the seâ—uitude of sin entred into the seruice of Christ wheÌ„ the burden of sin that presseâ—h vs downe is taken from our backe and the sweete yoake of Christ that lifteth vs vp is laid vpon vs for albeit it be called a burdeÌ„ yet is it such a burden as easeth vs maketh vs lighter like the wings of a Bird Qâ—â—d â—nim leuâ—â—â— eo onere quod non solum oâ—erat sed port aâ—â—mnem câ—i portandum â—mpoâ—i ur Where for our farther comfort let vs conâ—ider what manner of Guestes these were whome the greate King commaunded to bring into his banquetting house euen the poore the maymed the halt and the blinde Take hâ—ede vnto this O thou that arte disquieted in minde and wounded in spiriâ—â— with the sence of thy infirmities the Lord is gratious and ready to shew mercie Hee will not breake the bâ—used reedâ— â—â—r quâ—nch the smoaking Flax hee will not despise thee because thou art weake but bids thee come to him that hee may heale all thy infirmiâ—ieâ— Art thou then poore destitute of spirituall grace in thy feeling turne thee to Christ who being rich became poor for thy sake that thou in him mights be made rich Art thou weak dâ—seasâ—d remember they who aâ—e whole need no phisiâ—â—an but the sick that it is the glorie ofthis excellent phisitian to cure diseases otherwise incurable quid eâ—â—m tam ad mortem quod Christi morte non sanetur Art thou lame and complainest that thou caÌ„st not with Dauid runne the way of the commaundements of God yet indeuour to halt forward with Iaacob vnto Canaan and to creep to the Lord Iesus As one of his little Babes praying vnto hâ—m O Lord that raisest-vp the crooked I beseech thee to order my goings aright and to staye my steps in thy pathes that I slide not anye more as I haue done And thou who laments thy blindnesse the weak measure of thy knowledge now in this time of light alas as wee haue all more then cause to complaine that by our own default the eyes of our vnderstanding are not lightned and wee haue so little insight into the ritches of that glorious inheritance and rich mercies manifested to vs by the gospel in comparison of that we might haue had If wiâ—h the Angels wee had beâ—ne desirous to behold them surely in regarde of time we should haue beene teachers yea the meanest inhabitant of Ierusalem should haue beene as Dauid and Dauid as the Angel of God But wee are become such as haue neede that the principles of God should bee taught againe vnto vs yet must we not dispaire but goe to Iesus who giâ—eth sight to the blinde and pray to him Lord open ouâ— eies that wee may see the wonders of thy law Let vs goe to this Table stand and â—rie with th â—e two blinde men Iesus the Sonne of Dauid haue mercie on me O Lord enliâ—hten mine eies â—hat I sleepe not in death Comfortable â—heÌ„ is that message sent by the Lord Iesus to the Church of Laodicea I knowe thoâ— art miserable and poore blinde and naked â—et I councel thee come to mee I haue the fiâ—e goâ—de thaâ— will makâ— thee rich I haue the white rayment to couer thy filthy nakednes I haue the eie salue that wil opeÌ„ thy â—ies let vs noâ— therfore heâ—rkeÌ„ to the voice of our infidelitie against so cleere testimonies of the word of God neither so looke on our miseries that we turne our backe vpoÌ„ Gods mercies but rather let our â—iseries chase vs to him who of his aboundant mercie is aâ—le to fulfâ—ll all our nenecessâ—ties aboue all that wee can aske or thinke But now to returne and speake of the tryall here required wee must consider that as this actiâ—n is not a daily action so iâ— requirâ—s a tryal aboâ—e our daylâ— trial aâ— to our daily and ordinaâ—ie tryall in it we are bound to examine all our actions in the court of conscience that we may cal our selues to accouÌ„t Not coÌ„cealing the iniquitie of our bosome as Adam did but iudging our sâ—lues â—hat we may not be iudged of the Lord. And this tryal without a daily losâ—e cannot be neglected for since we are subiect to so many chaÌ„ges that euen the iust man fallethâ—â—euen times in the day and no man knoweth the errors of his life we haue great need by daily consideâ—atiâ—n to view the state of our câ—nsciencâ—s and to looke into the course of our life whither or not it bee such as will lead vs vnto that end wherat we would be Such profit found godly Dauid by the exâ—mination of his waies that heâ— praised the Lord. Who gaue â—im counsell and made hâ—â— reynâ—s to â—eâ—ch hâ—m in the night And he acknowledgeth it a speciaâ— meane wherby many times he was reduced into the way of life when hee had wandred from it I haue considereâ— saieth he my wâ—ies and â—urned mâ— feet vnâ—o thy â—estimonâ—es As Dauid learned this from God so doth hee recommend it vnto vs that morning and eueniâ—g wee should examine our selues as a moste profitable meane to nourish that holy feare in vs where by wee keepe ouâ— sinne when wee are tempted to it or caste ouâ— sinne when we haue once conceiued it for this holy feare is Innocenâ—iae câ—stâ—s Tremble therefore saieth he and sinne not examine your hearts vpon your bâ—ds and be yee still Againe he protests that eueriâ— day he was punished and chastised â—uerie morning that he daily cleansed hiâ— heart washed his hands in innocencie Euerie day of our life we coÌ„tract some new debt of sinne wisdom â—rauâ—â— that euerie day we should seeke a discharge thereof As we cannot liue without daily foode far lesse can we liue without daily mercy therfore our Sauiour who in the one PetitioÌ„ taught vs to pray giue vs this day our daily bread in the next he taught vs also to pray and forgiue vs our sins that no day should goe by vs without examinination of our selues crying of God mercie for our sinnes But heâ—re commeth to bee lamented the sencelesse sâ—upidity of this generation in all their affaiâ—es they vse consideration bâ—â—ng to accouÌ„t reâ—koning their whole businesse with men but as touching their conuersation towards God and the state of their consciences whether or not they be translated froÌ„ nature into grace there are they so carryed away by presumption that they leaâ—e no place to the examination
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
in like manner who had sate al his daies with Mathew at the receipt of custome that is who had liued in y e sinful trade of vnlawful gaine wold now in like manner forsake it but where the Lord by effectuall calling works not in the heart an earnest loue of God no maruaile they lie stil in the graue of their sins rise not to walk after the Lord. We are therfore so much the more to vse all the ordinary meanes which may entertain in vs y â— little spark of the loue of god til it grow vp vnto a great flame for the farther vnion coniunction of our soules with Iesus Christ and this for our dispositioÌ„ towards God As concerning our Christian disposition to our neighbour it is vsuall to the spirit of God to comprise it vnder loue Our Sauiour saith that loue is the cognisance of his Disciples the Apostle calleth it the band of perfection and fulfilling of the law no maruell for loue speaketh with the tongue of euerie vertue All the sundrie precepts we are commanded to doe vnto our neighbour are summarily comprehended vnder this one Loue one another As this sacrament sealeth vp the coÌ„munion of the members with the head so it seales vp the communion of the members amongst themselues for this bread whereof we eate is of many graines of wheat made vp into one bread the wine is the iuice of many berries collected vnited into one to teach vs that all the communicaÌ„ts at this holy table how many soeuer they be ought to agree together in one like meÌ„bers of one body as hauing one Father one faith one Baptisme one inheritance as Brethren quickned al by one the selfe same spirit which is not to bee found againe in all the world except in this excellent brother-hood as we cannot be ioyned to the heade without faith so can we not be knit to the member without loue Stones and timber cannot make vp a building till they be ioyned and sundry peeces of mettall cannot bee melted in one worke without fire no more can ChristiaÌ„s be vnited in one mistycall body without loue and therefore our Sauiour at the celebration of this Sacrament recommended louâ— to his Disciples by a new commaundement which he so called because it should neuer wax olde yea so much doth he account of it that he will accept no seruice wee owe to himselfe without that duety of loue we owe to our bretheren If thou bring thy gift to the Altar there remembrest that thy brother hath ought against thee leaue thy offering goe thy way and â—â—rst be reconciled to thy Brother then come and offer thy gift of this it is euident that without loue to our brethren wee can doe no acceptable seruice to the Lord. In this therfore let vs trie and examine our selues what compassion finde we in our hearts toward our brethren what willingnesse to do them the good we can what loue to beare one anothers burden what readinessâ— to forgiue when wee are offended what humblenesse of minde to aske them forgiuenesse against whome we haue sinned practising these precepts While ye haue time to doe good to all men And againe for beare one another forgiue one another euen as God for Christs sake foâ—gaue you The Maiestie of God suppose first offended did firsâ— seek man to be reconciled with him and shall man that hath offended thinke euill to seeke his brother to be reconciled with him but alasâ—e are thesâ— fruites of godlinesse now to be found amongst men it thou seeke them thou shalt finde th em as the Sommer gatherings or as the grapes of a vintage cut downe though thy soule desire to eat the fruiâ— thereof thou shalt not find it for the good man is perished out of the earth such as are Christians by name they liue like Iewes and the Samaritans of whome it is written that they might not conuerse together to forbeare and forgiue one another to them are precepts of an vncouth language which they vnderstand not as a sparckle of fire easily kindles a heape of powder so a smal offence remooueth all their affections they are not slowe vnto wrath like the Lord and farre lesse like him in readinesse to forgiue As men saith Lactantius are mortall so should their anger be mortall our Sauiour saith the sunne should not go down vpoÌ„ our wrath the Apostle coÌ„maunds vs to be children concerning anger maliciousnesse who as they doe not deepely conceiue it so they do not long reteine it but are shortly familiar with them with whome they were a little before offended but as it was doubted of Sylla Syllane prioâ— an Syllae iracundia sit extincta so is it out of all doubt that in many vipers of this age anger dieth not tilâ— they die themselues And as for doing of good to their neighbors and brethren they liue in the world like moÌ„sters or like these Gyants The sonnes of Anak they alone will bee Lordes of the earth as ifthe world were made for theÌ„ only or they at the least were born for theÌ„ selues churchlish like Nabal shall I take saide hee my bread and my flesh giue vnto Dauid al that they haue they account so to be theirs as ifthey had not receiued it or were not the Lords stewards bouÌ„d to distribute to the necessities of his saints the rich gluttoÌ„s they vse it as a morsell for their own mouth Now my soule thou hast enough for many daies let Lazarus find as he may they thinke with Caine they are no keepers of their Brethren That which dieth let it die These and many moe are the common and sâ—ene corruptions of this age wherein we are to examine our selues how farre the renewing grace of the Lord hath made vs to depart from them and what holy loue we haue put on For hee that loueth not knoweth not God because God is loue and he that loueth not his Brother whome hee hath seene how can he loue God whom he hath not seene hereby wee know that wee are translated from death to life because we loue the Brâ—thren And thus much we are content to haue touched of our disposition toward our neighbour Now last of all concerning our disposition in our selues let vs be sober esteeming basely of our selues highly of the Lords mercie hungring and thirsting for his saluation and in verie deed the more we shall consider how God hath magnifieâ— his holy name by his maruelouâ—mercies towards vs the more shall we be compelled to cast downe our selues befoâ—e him in all humilitie and submission of our spirits When Dauid promised to Mephiboseth that hee would shew him kindenesse for Ienathan his faâ—hers sake Mephâ—bosheâ—h humbled himself to the ground and said what is thy seruant that thou shouldest looke to such a dog as I am but heere the Lord oâ—r God not onely promiseth vnto vs kindenesse