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 Naâall 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 humiliâie 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 Christiâan longeth for nothing more then to bee fully vnited with the Lord Iesus so doth he greatly account of euerie meane wherby tâis 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 dâath 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 coÌioyne 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 bâe 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 wâo 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 mâke 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 refrâsh 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 coÌmunicating 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 hâm 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 albâit 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 âhou knew thou wouldest aske if thou asked I would giue euidently points out the sinne of these men to bâe 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 âe 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 preâious 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 fâeldes are hiâ Hee may commaund as
And yet let no man thinke that albeit the breaking and giuing of the bread be the coÌmunication 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 Sacrameânum quibusdam ad vitam quibusdam ad exitium âes vero ipsa cuius est sacramentum omni homini ad vitam nulli ad exitium Item Qui non manet in Christo et in quo non manet Christus proculdubâo non manducat spiriâualiter carnem nec bibit sanguinem eius licet visibiliter premat dentibus sacramentum sanguinis et corporis eâus 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 wâich 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 eaâes 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 entâie to tâis 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 câlled 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 Broââer 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 SacrameÌt 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 vnbâleeuing 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 eârthlye 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 Ahimâlâch 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 âo sanctifie theÌselues 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
the God of the Spirits of all flesh and to whom the secrets of the heart are manifest Iosaphaâs 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 thâm 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 thân lâuers 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 confâsse in like manner that he who hath offended is bound to reconcile himselfe with thee before âeâ 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 thârfore 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 Commuâion 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 SerpeÌt 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 fouÌtain opened to the house of Dauid Before that Ester was presented to Abasuerus shee was purified by the space of twelue moÌthes 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
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 vocâtion 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 CeÌturion 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 ãâã 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 mindâful âf him Elizabeth maruailed y t Mary came to visââe her in the humility of her hart cryed out WâeÌcâ coÌmeth this that the mother of my Lord shâld come vnto me but we haue more cause to maruell at the maruaillous mercies of the Lord for what are we that the fairest âmong the Children of men shold be dâlighted with our loue and our Lord should come to visit the base estate of his Seruants coÌmunicate 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 coÌtent 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 âs good and what âhe Lord requireth of thee surely to doe iustly and to loue mercy to humble âhy selfe to walke wâth thy Gâd 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 tremâle at his words And beside this inward humiliation ârising 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 satiâfie the hungrie but the full he sââdeth away emptie onelie they that haue the spiritull appetite hunger and thirst are meete to be communicants ât this holy table As that oyle multiplyed by Elâsha ceased not so long as the widdow had any vessell wherâin 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 haÌd offaith eate of this hony and make thee full and thou that art sicke with the Spouse in the Canticle for the loue of Iesâs 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 âe make not haste to runne after him Dauid mourned ouer the dead body of Abâer 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 faynâeth for the saluation of God Aâ the heart brayeth for y â riuers of waters thirstie ground desireth rain so my soule paâteth aftâr 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 Sâmpson 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 Nathanaâl 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.
house of Abraham then testifie your consent by receiuing these hâlye 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 keepâs 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 bouÌd 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 âhou 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 seruaÌt 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 coÌmon 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 vnworâhily 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 becaâse he discerneth not the lords body And therefore that wee fall not into this fâarfull 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 sundâie 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 âuabus râbuâ constat âerrenâ et caelesti The Eucharist coÌsists of two kinde of thinges the one earthly the other heauenly And Augustine calleth it vâsibile stânum inuâfibilis gratiae the visible signe of inuisible grace And Macarius calleth this bread wine ãâã ãâã ãâã ãâã ãâã Exemâlârââ figurae seutâpâ carnis et sauguinis Christs Resemblances figures types of the body blood of Christ Iesus Now it is âuâe 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 heaueÌnly 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 cânconuersation 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 SacrameÌt 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 veriâas 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 adâit 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 sâcramentall coniunction that is betâeene 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 SacrameÌt be celebrated vnto the right ends for which our Sauiour appointed it Against the first failes both Papists and bastard professors Papists are euill
the cup so mutilate the holy sâcrament a horrible sacriledge in like maner yet ratified by y e decree of y e haeretical couÌcel of Trent Si quis dixerâ ex dei praecepto vel de necessitate salutis esse omnes et singulos Christi fideles viramque specieÌ Eucharistae sumere debere Anatâema sit If any man auouch that it is by Gods commaundement or vppon neceâsitie of our Saluation that all Christes faithfull people should receiue the Eucharist vnder both kindes let him be accuâsed To whome it contents at vs this time to oppose the decree of their owne Pope Gelasius Comperâmus quod quidâm sumpta tantuÌmodo corâoris sacri portione a calice sacrati cruoris âbst meant qui proculdubio quoniam nâsoâo qua superstitione docentur astricti aut integra sacramenta percipiânt aut ab integris âreeantur quod diuisio vnius eiusdemque mystery sine grandi non sit sacrilegio Wee vnderstand that certaine receiuing only the portion of Christes bodye absteine from the cup of his sacred blood which men because vndoubtedlye they are trayned vp in some kinde of superstition let them be inforced either to receiue the whole sacrament or to bee restayned from the whole because this diuiding of one and the same mysterie cannot bee without great Sacriledge In this contrarietie among themselues which way I pray you shall the poore people turne them The counâell curses all them who affirme this Sacrament should bee ministred with bread and wine The Pope sayes plainly it is superstition and sacriledge to giue the one without the other and commaunds that either we abstaine from both or retaine them both togither If ye follow the counsell the Pope shal condemne you if you follow the Pope the Councell shal accurse you but curse as they will the Lord shall blesse them who in faith communicate at his holy Table according to his institution and the curse of God shal not faile to cleaue vnto thâ surer theÌ the leprosie of Naaman to Gâââsa yea their part shall be taken out of the booke of life who dare presume to change the ordinance of God The Apostle hath deliuered vnto vs that which he receyued from the Lord how not only he tooke the bread blessed it and brake it and gaue it but that in like maner he tooke the cup and gaue also to his Disciples What boldnesse is it then to take from the people that which Christ by his Apostles hath deliuered vnto them and thus while they boast of antiquitie they are found fathers of Noueltie And against the third they faile who vse not this sacrament to the right endes which are especially two The first is the commemoration of Christes death and passion with thanksegiuing fâr the which also the Grecians called it ãâã ãâã ãâã ãâã ãâã the second is the communication of Chrâst to them who are his And for this the Apostle calleth it ãâã ãâã ãâã ãâã ãâã The first I take out of our Sauâour his words Do this in râmembrance of me And from the Apostle So âft as ye eate of thiâ bread and drinke of this cup shew fooâth the Lords death till his âomming againe And in verie deede this holy Sacrament beeing vâed according to Christes institution is a liuely representation of Christ crucified while as the signes of his blessed bodye and blood being sundred one of them from the other the one is broken the other poured out remâmbring vs how his blessed body was broken with the Crowne of Thornes the Scourge the Nailes and the Spâare and his blood shed for the remission of our sinnes which should worke in vs so oft as wee beholde it an inward contriâion and godly sorrow for our sinnes wherewith wee pierced and wounded our blessed Sauiour vnto the death and indeâde if wee bee of the number of those vpon whom God hath powred out the spirit of grace and compassion so often as wee looke vpon him whom we haue pierced as heere in this sacrament we may see him crucified before our eyes as often shall wee lament for this as one mourneth for his onely Sonne or is sorrowfull for his first borne but of this we shall speake God willing hereafter Now here is also discouered the vanity of that error of concomitance wherwith the aduersaries would excuse their dismeÌbring of this holy SacrameÌt for say they by concomitance where the bodye of Christ is there is his blâod and therfore the breade which is his boâdie being giuen there is no neede âo giue the cup. But as the Lord asked the King of Tyrus in derision Art thou wiser then Daniell So âay wee aske of them are yee wiser then Christ will ye amend his institution This assertion takes away one of the principall ends of this Sacrament to wit the commemoration of Christes death and passion for to haue the blood within the bodie is no declaration of a crucified man nor a shewing foorth of the Lordes death whereas our blessed Sauiour ordeyned them to bee exhibited and receaued sundrie that it might not onely be preached to our eares but represented also to our eyes how his blessed body and blood were sundred for our sinnes The second end for which this Sacrament was ordeyned is that it might bee a mean of the communication of Christ to all them who are his for the sealing vp of our spiritual vnion with him ideo enâm Sacramentum ilâud hominibuâ datur vâ Caput in terris corporicoaduneâur And this as I said I take out of the words of the Apostle The bread which we breake is it not the Communion of the bodye of Christ And in this respect this holye bread and wine are not onely signes representing Christ crucified nor seales confirming our faith in him but also effectuall instruments of exhibition wherby the holy spirit makes an inward applycation of Christ crucified to all that are his And heerein standes our greatest comfort for if wee had no more a doe in the celebration of this holye Sacrament but to remember Christes death and passion then certainel ye looking to it onely were sufficient to put vs in remembrance therof but when we heare and see that this bread which is his body is giuen vs and we are commaunded to take and eate it what shall wee thinke but that weâ are called to this high mercy as to bee partakers of Christ and all the benefits that flowe from his death The Lord doth neither deceiue vs with wordes to bid vs take when he giues nothing neither calleth he vs only to a coÌmunion of naked bread and wine farre be it from vs to thinke so baselye of this holy Sacrament Certainly he that with any measure of light and grace wil ponder these wordes of our Sauiour Take and eate this is my body Shall perceiue that there is here a real and effâctual exbition made of the Lord Iesus to the penitent and beleuing receauer
shal we carry no reuerence to our immortall husbaÌd 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 âleasure in our beauâie Let vs call our deeds to examination before the tribunall of our coÌscience 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 affectioÌs 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 liâe godly righteously and soberlie in this present world This is our wedding Garment euen that pure fine and shining linnen which is the righteâusnesse 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 faâhers house Iâ whose face âs the fulnesse of âoy surely the least of them that dwelles in our fathers house hath bread enough they are filled with the âatnesse 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 himseâfe in vaine It is a godlie saying of Augustâne which the word of God and experieÌce taught him Fecistâ nos domine ad te et semperinquietum est cor nostruÌ donââ 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 countenanâe 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
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 NazâaÌzin 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 accesâible 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 Capiâe data quod essent in illo transeunte sine dubiâ seqââtura 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 Sâon 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 couÌâ 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 SacrameÌt 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 abouÌdantly as the witnesses of his burning loue towards vs hee prowred out an euerlasting prayer
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 whoÌe 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 natioÌs 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 amoÌg 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 faââen 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 commeÌd 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. sâct 1 Death is desired by
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 Sinâi 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 âacrifice our hearts to the Lord that in the best estate that posâible we can get it for the Lord our God is a greate King Cursed is he that hath a male in his Flock ând 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 âalting heart betweene two an vnpenitent heart is neither a meete Sacrifice to offer vnto the Lord nor a meete vessell wherein to receiue thât 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 Arimâthea 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 Vâssels far lesse wil any man put the ordinârâ 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 hâauenly 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 caâled 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 tryâll 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 ouââ 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 heâe 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 coÌpassions put away mine iniquâtiâs for it is a true saying Christ came into the world to saue sinners Stay not thou therfore backe from him because âhou 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 cââan take away the euilâ of your workes from before my eies and then though your sinnâs were as crimson they shall be made whiâe as snowe though they were red likâ Svaâââ they shall be as VVool. Omne quod ipse mimihi non imputare aecrâuerit Sâc est quasi âon 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 heaây burden vnto thee vnder the which thou sighâst gronest and wherof thou earnestly desirâst to be releâued crying with that holy Apostle O miserable man who shall deliuer me from âhis boââe 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 beâre it and take thou vp his yoake which is âasie and his buâden which is light So sh lt thou finde râst to thy soule O happy exchange when we are taken from the seâuitude of sin entred into the seruice of Christ wheÌ the burden of sin that presseâh 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 Qââd ânim leuâââ eo onere quod non solum oâerat sed port aââmnem câi portandum âmpoâi ur Where for our farther comfort let vs conâider 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 hâede vnto this O thou that arte disquieted in minde and wounded in spiriââ with the sence of thy infirmities the Lord is gratious and ready to shew mercie Hee will not breake the bâused reedâ ââr quânch the smoaking Flax hee will not despise thee because thou art weake but bids thee come to him that hee may heale all thy infirmiâieâ 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 dâseasâd remember they who aâe whole need no phisiââan but the sick that it is the glorie ofthis excellent phisitian to cure diseases otherwise incurable quid eââm tam ad mortem quod Christi morte non sanetur Art thou lame and complainest that thou caÌst 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 hâm 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 wiâh the Angels wee had beâne 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 giâeth 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 ârie with th âe two blinde men Iesus the Sonne of Dauid haue mercie on me O Lord enliâhten mine eies âhat I sleepe not in death Comfortable âheÌ is that message sent by the Lord Iesus to the Church of Laodicea I knowe thoâ art miserable and poore blinde and naked âet I councel thee come to mee I haue the fiâe goâde thaâ will makâ thee rich I haue the white rayment to couer thy filthy nakednes I haue the eie salue that wil opeÌ thy âies let vs noâ therfore heârkeÌ 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 âiseries chase vs to him who of his aboundant mercie is aâle to fulfâll all our nenecessâties 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 actiân is not a daily action so iâ requirâs a tryal aboâe our daylâ trial aâ to our daily and ordinaâie tryall in it we are bound to examine all our actions in the court of conscience that we may cal our selues to accouÌt Not coÌcealing the iniquitie of our bosome as Adam did but iudging our sâlues âhat we may not be iudged of the Lord. And this tryal without a daily losâe cannot be neglected for since we are subiect to so many chaÌges that euen the iust man fallethââeuen times in the day and no man knoweth the errors of his life we haue great need by daily consideâatiân to view the state of our cânsciencâs 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 exâmination of his waies that heâ praised the Lord. Who gaue âim counsell and made hââ reynâs to âeâch hâm 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 wâies and âurned mâ feet vnâo thy âestimonâes As Dauid learned this from God so doth hee recommend it vnto vs that morning and eueniâg 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 Innocenâiae câstâs Tremble therefore saieth he and sinne not examine your hearts vpon your bâds and be yee still Againe he protests that eueriâ day he was punished and chastised âuerie morning that he daily cleansed hiâ heart washed his hands in innocencie Euerie day of our life we coÌtract some new debt of sinne wisdom ârauââ 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 heâre commeth to bee lamented the sencelesse sâupidity of this generation in all their affaiâes they vse consideration bââng to accouÌt reâkoning 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 leaâe no place to the examination
recount my sinnes iâ the bitternesse of my heart and all the night cause my bed to swim and water my Couch with âeares for the manifolde transgressions wherewith I haue offended the Lord my God And now because this tryall of our selues is so necessârie let vs heere remember that there are two things without which we cannot profit in this workâ of tryall The one is tâe spirit of God the other is the word of God As to the first man by nature is so blinded with selfe-loue that he accounts his owne deformitie beautie and his bondagâ libertie what vyler bondage then the seruitude of Sinne O quam multos domiâos habât qui vâum non habet said Ambrose and yet man vnregenerate couâteth it his liberty to liue vncontrolled in the seruice of his lustes to doe what he will what libertie againe so âxcellent as to be the freeman of God Seruâre deo est regnare and yet foolish man accounts the obedience of Gods lawe which is the law of liberty a seruitude and the commaundements of God he esteemes as bonds wherewith he will not be bouÌd walking the footsteps of other Rebels before him he cries out Let vs breake their bonds and cast their cords from vs. It was not the disease of the Laodiceans onely to account themselues happy when indeed they were miserable it is the natural disease of al the Sonnes of Adam for euery mans way seemeth good in his own eyes A pitifull blindnesse that death should reigne ouer man and man not feele it y t straÌge Lords who can claime no right vnto him shold tiranise ouer him and he not endeuour to withstand it that sathan shold lead him away in captiuity bouÌd with cheines euen the cords of his own sin blinder theÌ Zedekiah hauing his eyes pulled out man should not lament for it But where the spirit of the Lord is there is liberty and freedome there is a knowledge and detestation of sinne and a sighing to God for deliuerance from the bondage The Prophet Ezechiel could not see the abominable idalitries of the house of Israel till the Lord taught him to digge through the wall but we shal be farre lesse able to see the vile abominations that are in our owne hearts vntill the spirite of the Lord digge through and demolish that thicke and hard wall of induration that naturallie hideth vs from the sight of our sins and keepeth vs in blindnes vnder Sathans bondage The other thing wherby wee are to proceede in this tryall is the word of God for euerie thing that is imperfect must betryed by another not by it self golde is tryed by the fire touchstone the weight of a thing is tryed by the ballance and the spots of the face are tryed by the glasse Thus euerie imperfect thing that is tryed is tryed by another not by it self As to the law of God it is a moste perfect rule by which God will haue men and their actions tryed but it is to bee tryed by no other then it selfe If any man will trie scripture hee must with the Nobles of Beraea trie it by the scripture so then the word serueth vnto vs as a touchstone for our tryall as a glasse for discouery of our spots and as the ballance of the sanctuarie wherein wee must bee weighed in the last day the secrets of all hearts wil be iudged by the Gospel and therefore it were good that in time wee did iudge our selues by it some trie themselues by it some trye themselues by themselues supposing they are such indeede as they haue conceiued themselues to bee some againe measure theÌselues by others speciallie with such as in their opinion are behind them not with such as in light and grace doe farre excell them like that Pharisie who when he came to examine himself before God thought hee was good enough because he was not like the Publican wherein hee was also miserablie deceiued for suppose he spake the truth yet spake it ignorantlie as Caiaphas saide that one behooued to die for the people he was not like the Publican indeede the Publican was much better then he for he came to the temple humble and penitent and went home to his house iustified whereas the Pharisee puft vp with a conceit of his owne righteousnesse and iustifying himselfe went away out of the Temple more ãâã then he came In the tryall therefore of thy selfe make not thy neighbours disposition thy rule least thou in like maner be deceiued And yet if thou would proffit by the example of others remember it is a great follie to thinke that thou art religious enough because in religion some are behinde thee and not rather to bee displeased with thy wants when thou seest so many before thee enriched aboue thee in all spirituall grace and haue profited more th n thou in the moâtification of their sinfull lustes hauing out runne thee farther in the way of Gods commaundements then that other Disciple ouer-ran Peter vnto Christs Sepulchre to learne his resurrection It is pitie that the Sonnes of men in worldlie things can looke to those who are aboue theÌ thinking they haue little because they haue not somuch as others yet in spirituall things they should looke to others that are inferior to them so easily stand content with the little beginning of religioÌ they haue because there be many who in their iudgemeÌt haue not so much wheras certainly if we could try our selues by the right rule we shold finde that as yet we are far froÌ that which we should bee and therfore haue more need then that holy Apostle To forget that which is behinde indeuour our selus to that which is before following hard toward the mark for the prise of the hie calling of Goâ in Christ Iâsus We haue therfore heere yet farther to obserue that seeing the Apostle commaunds vs to try our selues we thinke it not enough that others try vs giue vs their approbation we must also try our selues The Pastors may try thy knowledge thinke it good enough thy superiors may trie thy coÌuersatioÌ find it vnreprouable of maÌ But thou must âry thy own coÌscieÌce for no maÌ knowes the thingâ of a man saue the spirit of man the minde of a man will shew him more sometime then seuen watchmen that are in a tower When this sacrament was first instituted there were twelue who communicated with the Lord Iesus and one of them was a Deuil and a traiterous hypocrite the remnant knew him not and therefore could not reproue him but that made not Iudas the better man yet the fault wâich man could not finde out the Lord discouered it one of you said he will betray me Thinke it not therefore enough albeit vnchallenged of man thou maiest sit down at the Lords table Remember the king wil come and take a view of the Guests euen he who is
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 fouÌd againe in the world for whereas Mothers saieth Cârisostome 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 Passouââ 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 neââ potest nisi botrus calcetur ante et prematur sic nos sanguinem Christi bibere non potuimus nisi Christus prius fuisset calcatus et prâssus 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 saccuÌplenuÌ misericordia in passione coÌscindenduÌ 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 entertainmeÌt is almost ouer-gone extinguished with the ashes of our corruptioÌ for seeing our Sauiour loÌged 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 baÌquet that shal be accoÌplished in heauen it is begun here it shal not end here CoÌfortable is y e word of our sauiour it shall be fulfilled in my kingdoÌâ 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 crtainâly 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 husbaÌdmaÌ became a prophet Now the lord cals vpon vs by his word sacrameÌt 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 amoÌgst 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
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 coÌmunion 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 communicaÌts at this holy table how many soeuer they be ought to agree together in one like meÌbers 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 ChristiaÌs 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 âârst 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 foâgaue 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 alasâe 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 coÌmaunds 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 moÌsters 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 bouÌd to distribute to the necessities of his saints the rich gluttoÌs 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 sâene 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 Brâthren 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 maruelouâmercies towards vs the more shall we be compelled to cast downe our selues befoâe him in all humilitie and submission of our spirits When Dauid promised to Mephiboseth that hee would shew him kindenesse for Ienathan his faâhers sake Mephâbosheâh 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 oâr God not onely promiseth vnto vs kindenesse