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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77514	Two treatises: I. The saints communion with Jesus Christ, sacramental, spiritual, and celestial; wherein ministers and Christian are excited to a conscientious administration, and participation of that, of late-time, in many places, too much neglected ordinance, the sacrament of the Lords Supper; wherein that great controversie of a free admission is debated. II. Acquaintance with God; the nature of it opened, the practice perswaded, encouraged, directed, cautioned. / As it was lately delivered to the Church of God at Great Yarmouth, by John Brinsley, minister of the Gospel there.	Brinsley, John, 1600-1665.	1653 (1653)	Wing B4735; Thomason E1547_1; ESTC R209457	66,672	237

were struck with spirituall blindnesse I would not brethren have you ignorant of this mystery that blindnesse is in part happened unto Israel saith the Apostle Rom. 11.25 Of misery this light being gone O what a sad and dismall day came upon that Nation a day of darknesse and of gloominess a day of clouds and of thicke darknesse wherein their Sunne was turned into darknesse as the Prophet Joel describeth the day of their calamity Joel 2.31 such was the darknesse which came upon that Nation for their not making use of the light while they injoyed it The like may they justly expect who make no better use of the light of the Word whilst it is continued unto them Children who play out the Candle that is allowed them goe to bed in the dark and what better can they looke for who trifle away the time and meanes of grace then that they should goe to bed in the darke dye without comfort Which let it take place with you that heare it this day God is pleased as yet to continue unto you the Gospel of peace and the peace of the Gospel As yet the promise holdeth good to you which the Lord maketh unto his people Isa 30.20 Though there bee given unto you the bread of adversity and the water of affliction though God be pleased to exercise you in sundry kindes having with-drawne from you many of these Temporall mercies which formerly you have injoyed yet your Teachers are not removed into corners but your eyes as yet see your Teachers But how long this mercy shall be continued unto you who knowes how soone the Shepherds may bee smitten and the sheep of this fold scattered who can tell who knoweth but that every Sermon that we preach unto you may be the last And that we shall speake no more to you in the name of the Lord. O that this consideration might worke you to a more conscientious attendance upon this ordinance The Sacrament of the Supper 2 And as upon the Word so upon the Sacrament the Sacrament of the Lords Supper which through the mercy and goodness of God is yet held forth unto you in this Congregation and that in a comfortable way I meane for the manner of Administration as for ought I know you shall meet with it elsewhere upon earth This is your Priviledge which many others in this Nation want and bewaile the want of it What our Saviour once said to the Jewes in his time Matth. 13.17 Many Prophets and righteous men have desired to see the things which you see and have not seen them Let mee apply unto you and to your present condition many both faithfull Ministers and private Christians have desired and doe yet desire to enjoy this Ordinance in such purity as it is dispenced in among you but cannot yet obtaine their desires But how long this mercy shall be continued unto you you know not hereof you have sad presidents in divers parts of this Nation where the use of this Ordinance being for a time unhappily discontinued such is the calamity that I say not the iniquity of the times they know not how in any comfortable way to their owne satisfaction and others to retrive and recover it againe My hopes are that this shall not be and my prayers and indeavours shal bee whilst God continueth me among you that this may not be your lot but though this Ordinance be continued unto you yet you know not how long you shall bee continued unto it Though this Tree of life like that in the Revelation chap. 22.2 shall as it hath done still yeeld her fruit every moneth yet you who are to reckon your lives not by Moneths but by dayes Few and evill have the dayes of the yeares of my life been so runs Jacobs computation Gen. 17 9. Man that is borne of a woman is of few dayes saith Job Job 14.1 when one Sacrament is past how doe you know whether you shall live to see another And therefore in the feare of God upon this ground be perswaded you who are capable of it and in measure fit for Sacramentall communion to a more conscientious attending upon this Ordinance Which exhortation let me direct to two sorts of persons 1 You who as yet stand aloof off from it The Sacrament of the Supper not to be neglected waiting it may be to see which way the wind will turne what changes and alterations time may bring forth that so you may more wisely as you thinke comply with it what know you but that your change may be at hand and may prevent as to you any other changes And if so thinke afore-hand how sadly this may lye upon your spirits in the day of sicknesse at the houre of death that you have upon such slight unwarrantable grounds neglected this Ordinance of God which through his blessing upon it might have been of speciall use for the comforting and strengthening of your hearts at that time when you shall have most need of comfort 2 For you But often received who have given in your names and new-ingaged your selves to a conscionable attendance upon this as upon other publick Ordinances of God in this Congregation doe not you think that a quarterly Communion as was heretofore accustomed wil now serve your turne If this Sacrament be oftner held forth as in this place it hath been and I hope shall bee I know not why without some just impediment you should absent your selves from it you will not doe it by your meales which serve for your bodily refreshment so oft as your Tables are spread you afford your presence and why should it not bee thus at Gods Table surely thus it would be were you but as sensible of Spirituall decayes as of Corporall and had but as good an appetite to the food of your soules as of your bodies To quicken which appetite lay this consideration to heart that you know not how nigh the time of your Passion or change may be Who knoweth what Cup what bitter cup is coming towards him or how nigh he may be to his last conflict with that last enemy Death wherein all comfort will be little enough upon this account neglect not this viaticum this soveraigne cordiall to drink of the fruit of the vine the Sacramentall Cup so often as it is by the Ministers of God in his name and way reached forth unto you And thus drinking of it Christians to receive every Sacrament as their last ever drinking it as your last cup. So doth our blessed Saviour here knowing that it should be so And doe we the like not knowing but it may be so None of us when we come to the Table of the Lord but may take up our Saviours words and say that for ought we know we shall henceforth no more drinke of the fruit of the vine but that this may be our last Sacrament And so looking upon it let it be our care and endeavour as when

they should also have a share with him So it followeth Untill that day Judas excluded though not from Sacramentall yet from Celestiall communion with Christ when I shall drinke it new with you with you What with all of them not so if Judas were in the company which some conceive that he was not taking up this for an argument against it because Christ here promiseth to those who dranke of that cup with him in the Sacrament of his Supper that he would drink it new with them Vobiscum ad plures non ad om ner referendum est Aquin. ad loc a matter wherein Judas had neither part nor lot But supposing him to be there yet wil not this create any great difficulty the promise being indefinite not universall extending to the generality of them to as many of them as had there not onely a Sacramentall but also a spirituall communion with him Observ With all such will Jesus Christ drink this new wine in his Fathers Kingdom Such as have communion with Christ upon earth shall have communion with him in Heaven have a blessed communion with them in heaven Marke it this is the Observation which I have been long making way to Such as have communion with Jesus Christ upon earth shall have communion with him in heaven Christ will not drinke this new wine alone he is not will not be satisfied unlesse his Saints partake with him Thus he is brought in expressing himselfe to his Church in the place fore-named Cant. 5.1 I am come into my garden my sister my spouse I have gathered my myrrhe with my spices I have eaten my hony combe with my hony I have dranke my wine with my milk eate O friends drinke drinke abundantly O beloved Thus doth the Lord Jesus Christ call his Church to communicate with him as in his Kingdom of Grace here so of Glory hereafter where entering into his Garden his heavenly Paradise he doth as Job speaketh of himselfe Job 31.17 not eat his morsell by himselfe alone or drink his wine alone ingrossing that heavenly glory to himselfe but he calleth his Saints and Angells to the participation of it This is that which he makes promise of to his Apostles Matth. 19. where when Peter speaking in the name of the rest as often on other occasions he doth demands of his Master what recompence they should have for that love and respect which they had shown unto him in forsaking al for his sake he receiveth this answer from him ver 28. Verily I say unto you that yee which have followed me in the regeneration when the Son of man shall sit on the throne of his glory yee also shall sit upon twelve thrones judging the twelve Tribes of Israel They should be sharers with their Master in his glory when he should sit as a King upon his Throne they should sit as his Peeres about him when he should sit as Lord Cheife Justice upon the Bench they should sit as his Justices as his Assessors To the like purpose is that other promise Luk. 22.28 29. where our Saviour to take his Apostles off from that vaine contention of theirs about a temporall superiority a secular primacy hee tels them that in as much as they had been partners with him in his Sufferings and had hitherto owned him in his worst condition therefore they should also communicate with him in his glory I appoint unto you a Kingdome as my Father hath appointed unto me that yee may eate and drinke at my Table in my Kingdome c. Thus having had communion with him upon earth he promiseth them that they should have communion with him in heaven A Promise which in effect speaketh the same thing with this here in the Text where their Lord and Master eating and drinking with them in the Sacrament of his Supper tels them that one day hee would drinke that wine new with them have a sweet and blessed communion with them in the Kingdome of his Father whereof that Sacramental Communion was a Representation and a Pledge this he promiseth to his Apostles And what hee promiseth to them the like for substance shall he performe to all who have a like communion with him even to all true beleevers such as here follow him by profession and imitation they shall bee with him where I am there shall also my servant be Joh. 12.26 This was a branch of his last Will as he declares it Joh. 17.24 Father I will that they also whom thou hast given mee given to beleeve on me as the 20. ver explaines it be with me where I 〈◊〉 that they may behold my glory I and not only behold it but partake in it The glory which thou hast given me I have given them so we have it ver 22. That glory and happinesse which God the Father had by promise insured upon his Son Christ by a like promise Christ maketh it over to all true beleevers estating it upon them And giving them a title to it here he will put them into the actuall and full possession of it hereafter Come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Matth. 25.34 Such a blessed Communion shall they have with Christ in heaven who have here a spirituall communion with him upon earth Quest Celestiall communion begun at the day of death But when shall they have this communion A. I answer The beginning hereof shall be at the day of death To day shalt thou be with me in paradise saith our Saviour to the penitent theef Luke 23.43 promising to meet with him in a place of rest and happiness whether his soul was translated upon the dissolution and separation of it from the Body Thus it is said of Lazarus that dying he was forthwith carried by the Angels into Abrahams bosome Luk. 16.22 his soul his better part was conveyed in recessum quietis aeternae into the retiring place of eternal rest in Heaven where he should have communion with Abraham the Father of the faithful and with other Saints and Angels Here beginneth that blessed communion which the Saints shal have with Jesus Christ Upon their dissolution they shall thenceforth be with him beholding enjoying him and haing enjoyed of him I desire to be dissolved and to be with Christ Phil. 1.23 But the perfection hereof is reserved to another day Perfected at the Resurrection the last day the day of the general resurrection and judgement when the bodies of Gods Saints being raised out of their dust and reunited to their glorified spirits shall be made joynt partakers of eternal glory and happiness with Jesus Christ Now shall this their blessed communion be at the full which was before but in the change and hereupon it is that our Saviour here in the Text referreth this his drinking of this new wine with his Apostles unto that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that day the day of judgement which

the next and surest way even to outward peace to be first at peace with God to be acquainted with him When a mans ways please the Lord saith the Wiseman he maketh even his enemies to be at peace with him Prov. 16.7 This God can do and this so far forth as shall be good for them he will do for those who acquaint themselves with him command peace for them outward peace 2. However in the second place they shall have inward peace Peace of Conscience which is their peculiar portion As for wicked men who are estranged from God they may enjoy outward peace but inward peace they are strangers to it However their Consciences being asleep they may be for a time at peace feeling no inward disquietment yet when God cometh to awaken them which sooner or later he will do acquainting them with their condition shewing them their estrangedness from him now there can be no peace nothing but horror and terror a hell in their souls There is no peace no inward peace to the wicked But such peace have they who are acquainted with God having him to friend apprehending him as their God a God reconciled to them in Christ Now being justified by faith they have peace with God Rom. 5.1 Inward peace their Consciences being quieted with the true sense and apprehension of his love and favor to them Thus they live in peace And living in peace they die in peace Entering into peace as the Prophet Isaiah saith of the Righteous man Isa 57.2 departing hence in peace into peace with peace in their souls unto eternal peace and rest with God in the Heavens Here is the first of those advantages and benefits which the Text holdeth forth to those who so acquaint themselves with God In so doing they shall have peace 2. Argu. 2 And secondly thereby good shall come unto them Good This it is that all men desire Who will shew us any good say they Psal 4.6 Now this shall they attain who thus acquaint themselves with God Good A threefold good The first of Honor the second of Pleasure the third of Profit These are the three chief goods which the men of this world so earnestly desire so eagerly hunt after And behold all these meeting together in a Christians acquaintance with his God Here is true Honor Pleasure Profit First Here is Honor Upon this ground mean men are sometimes ambitious of getting acquaintance with great personages though they get nothing by it nay it may be pay dear for it as sometimes they do yet it is a credit it is an honor to them Now what an honor is it to be acquainted with the great God of Heaven This was mans chief honor at the first That he was of Gods acquaintance having a nearer familiarity and communion with God then the rest of the Creatures then was man in honor Psal 49.12 And this is the highest honor that he is now capable of upon Earth to be restored to some degree of that acquaintance This was Abrahams honor that he was called the Friend of God Jam. 2.23 And this was Moses his honor that the Lord spake unto him face to face as a man speaketh unto his friend Exod. 33.11 No honor like unto this for man to know God jure familiari as he phraseth it in a familiar way to be acquainted with him To be acquainted with a Prince so as to have his eye and his ear to have free access into his presence upon all occasions to speak familiarly to him to converse with him what an honor is it accounted Such honor and infinitely greater have all Gods Saints who have the like acquaintance with him Secondly Here is Pleasure Upon this ground again men oft-times are willing to embrace acquaintance with others Their society is pleasant and delightful And such is this acquaintance with God it affordeth sweet pleasure and delight unto the foul So Eliphaz tells Job in the 26 verse of this Chapter Then thou shalt have thy delight in the Almighty Acquainting thy self with him thou shall not onely be sustained by him but thou shalt finde special delight and singular pleasure in him So do the Saints in Heaven standing continually in the presence of God they finde an unspeakable delight and complacency in him In thy presence is fulness of joy at thy right hand there are pleasures for evermore Psal 16.11 And the like in their measure do the Saints upon earth in their converse and communion with God they finde a sweet soul-complacency Thence it is that communion with God is called sometimes a delighting in God Delight thy self also in the Lord Psal 37.4 That is have communion with him which who so have they shall finde delight in him So runs the promise which the Lord makes unto those who conscionably observe his Sabbaths on those days acquainting themselves with him Isa 58.13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight taking delight in the duties and offices of the day c. Then shalt thou delight thy self in the Lord Thou shalt finde in him such abundant matter of delight as shall minister a fulness of satisfaction unto thy soul To the same purpose is that other promise held forth by the same Prophet Isa 55.2 Hearken diligently unto me saith the Lord and eat ye that which is good and let your soul delight it self in fatness Not in carnal but in spiritual delights and pleasures which as far excel all sensual and earthly delights as fat meat doth that which is lean These are the pleasures wherewith the Lord will satisfie those that betake themselves unto him making him their refuge putting their trust under the shadow of his wings They shall be abundantly satisfied with the fatness of thy house and thou shalt make them drink of the rivers of thy pleasures saith the Psalmist Psal 37.7 8. Such entertainment will God give to those who acquaint themselves with him Blessed is the man whom thou chusest saith the same Psalmist and causest to approach unto thee that he may dwell in thy courts we shall be satisfied with the goodness of thy house even of thy holy temple Psal 65.4 Such pleasure is there in this acquaintance with God 3. And thirdly there is Profit in it That is the Question which those wicked ones in the Chapter before the Text Job 21.25 propound to themselves and others What is the Almighty that we should serve him and what profit should we have if we pray unto him And so those Hypocrites in Malachi the like What profit is it say they that we have kept his Ordinances and that we have walked mournfully before the Lord of hosts Mal. 3.14 And thus carnal men are ready to think of this the Christians acquainting himself with God that there is nothing to be got by it that there is no profit in it But herein how far are they mistaken Never was any

a way as those who have most right unto it may not be disheartned from partaking in it Cast ye up cast ye up prepare the way take up the stumbling block out of the way of my people so runs the Proclamation Isai 57.14 Which let it so far take place with you as that you may not by any act of yours obstruct or so much as in you lieth to remedy it suffer to be obstructed the way to the Lords Table whereby any of his people should be hindred from having Sacramental communion with him Amongst which obstructions I know none at the present more obvious then that which I have pointed at of promiscuous and mixt communions the admitting of all sorts to this Sacrament Which however happily it be not so just a ground of stumbling to others as they may make it yet in it self it cannot be denied to be an abuse and profanation of that Ordinance So it was looked upon in the last age and that by such as were free from the imputation of since so called Puritanism * Si quem indignum esse palam constiterit is ad coenam â pastore minimè est admittendus quià sine Sacramenti id profanatione fieri non potest Nowelli Catech. in quarto pro pè ad finem Im pr. Anno 1570. If any be openly known to be unworthy the Pastor ought not to admit him to the Supper because it cannot be done without profane abuse of the Sacrament As that Reverend Dean of Pauls Dr. Nowel in his approved and then Authorized Catechism hath resolved it And it is no other doctrine then what the Church then held forth in her Rubrick before the Communion where she not onely allows but enjoyns her Ministers not to admit persons scandalous or malicious to the Lords Table Not suffering them to be partakers of the Lords Table c. Rubrick before the Communion Let not this Direction and Injunction then be slighted by any of you who account it your Honor to be called the Sons of that Mother But looking upon this not onely as your liberty but your duty see that with holy care and conscience you apply your selves to the discharge of it It is that which the Lord telleth his Prophet Jeremy being then in a distracted condition in regard of the present times and not knowing well how to demean himself in the execution of his office in the midst of so many discouragements as he then met with If thou take forth the precious from the vile thou shalt be as my mouth Jer. 15.19 This would he have him do in his teaching to put a difference betwixt the good and the bad Preaching Gospel to the one and Law to the other confirming and comforting the former sharply reproving and menacing of the latter And so doing the Lord tells him he should be his mouth approve himself a true and faithful Minister of his And what is there said of that part of the Ministerial Office not unfitly may it be applied to this the dispensing of this Sacrament If herein you shall separate the precious from the vile put a difference betwixt those who as to Man are worthy and unworthy reaching forth this Ordinance to all and onely such as in the judgement of a well-regulated Charity may be looked upon as meet guests for that Table now shall ye be as Gods hand owned by him in this your Ministration Thus have I briefly presented my desires to both of you To which what answer I am like to receive at some hands I cannot but foresee and therefore give me leave to meet it with a short Replication True it is the Administration of this Ordinance and that in such a way it must be acknowledged to be the Ministers duty but how shall it in these times be discharged by him What shall every Pastor then assume and exercise a sole power and jurisdiction over his flock to admit and refuse as it pleaseth him To this I will not I dare not say Amen That which Prelacy hath disclaimed let not ordinary Pastors make challenge to What remedy then it will be said is to be found and used for this mischief of mixt communions To this I shall desire an answer may be received from that forecited Author which I presume may finde better acceptance from his hand Magist Quod ergo remedium huic malo inveniendum est atque adbibendum then mine In Churches wel-ordered and wel-managed I shall give it you in his own words as I finde them translated there was ordained and kept a certain Form and Order of Governance Audit In Ecclesiis benè institutis atque moratis certa ut Pag. 92. Matth. 18.15 16 17. Acts 14.23 15.4 6. d. 22.24.20 d. 17. f. 28. 1 Cor. 6.2.1 2. 12. d. 28. 14. c. 26. g. 40. 1 Tim. 5. c. 17. Tit. 1. b. 5. anteà dixi ratio atque ordo gubernationis instituebatur atque observabatur Deligebantur Seuiores id est Magistratus Ecclesiastici qui Disciplinam Ecclesiasticam tenerent atque colerent Ad hos authoritas animadversio atque castigatio censoria pertinebant 1 Cor. 5. a. 1.4.5 11. c. 16. d. 18 c. Hi adhibito etiam Pastore si quos esse cognoverant qui vel opinionibus falsis vel turbulentis erroribus vel anilibus superstitionibus vel vitâ vitiosâ flagitiosâqve magnam publicè offensionem Ecclesiae Dei adferrent quique sine coenae Dominicae profanatione accedere non possent cos ā Communione repellebant atque rejiciebant neque rursum admittebant donec poenitentiâ publicâ Ecclesia satisfecissent Nowelli Catech. ubi supra There were chosen Elders that is Ecclesiastical Magistrates to hold and keep the Discipline of the Church To these belonged the Authority looking to and Correction like Censors These calling to them also the Pastor if they knew any that either with false opinions or troublesome errors or vain superstitions or with corrupt and wicked life brought publickly any great offence to the Church of God and which might not come without profaning the Lords Supper did put back such from the Communion and rejected them and did not admit them again till they had with publick penance satisfied the Church This was the best and onely solution which that judicious and authorized Catechist in the last age was able to hold forth And truly for my part I must profess that seeing the late Reverend Assembly could not I do despair of finding out a better All the remaining scruple then will be what shall be done in those places where such assistants are not to be found In the resolving whereof I shall humbly crave your help onely taking the boldness to leave this motion with you That where a Juridical cannot be obtained you would rather choose to act in a Precarious and Pastoral way then to suffer so great and useful an Ordinance to be laid aside as of late times in too many places it hath

been More I have not save onely to apologize for one other Branch of the Treatise wherein I have freely declared my apprehensions concerning the gesture which is in this Congregation used viz. Of sitting at the Table in the act of receiving This I have commended and must commend as conceiving it most agreeable to the first pattern and to the subsequent practise of the Proto-primitive Churches in the Apostolical times as also suiting best with the nature of the duty and consequently freest from all just exceptions But not with any intent to censure all other different forms of administration as well knowing that all places of publick meeting cannot with conveniency admit of this Which having presented unto you I shall now leave you where I found you under the gracious protection and guidance of him who holdeth the seven Stars in his right hand and walketh in the midst of the seven golden Candlesticks Humbly subscribing my self The unworthiest of your fellow servants Joh. Brinsley Great Yarmouth Jan. 31. 1652. TO THE Christian Reader Christian WHen I first took up this Text it was far from my thoughts that my MEDITATIONS thereon should have been made any further publick then as the Pulpit rendred them But since that sadly laying to heart the long and yet continued disuse of that Sacred Ordinance the Sacrament of the Lords Supper in many places with the slighting and neglecting of it in some others where it is held forth in a regular way according to the Primitive Patterne I have been induced to cast abroad this spark which Providence had put into my hand Which I have done not with a desire of kindling any fire of contention in the Church which being already broken forth into such open flames calls for water not for oyl but of a holy zeal and fervor in the hearts and spirits both of Ministers and People that both may be excited in the fear of God and in obedience to the command of their blessed Lord and Saviour speedily to set upon some effectual course whereby this Sealing Ordinance being of so great concernment to the Church may be restored to Liberty with Purity May the success herein in any degree answer my Intentions I shall bless God for it and rest Thine in all Christian services John Brinsley YARMOUTH Jan. 31. 1653. The Saints Communion with Jesus Christ Mat. 26.29 But I say unto you I will not henceforth drink of this fruit of the vine untill that day when I drink it new with you in the kingdom of my father HAving had occasion in the morning in the Celebration of the blessed Sacrament of the Lords Supper to open unto some of you the three verses foregoing wherein we have set forth unto us the primitive institution of that Ordinance I now take hold of these words following which Saint Luke annexeth to the Passeover Luk. 22.18 but Saint Matthew and Marke to the Lords Supper not improbably as Paraeus conjectures they might be twice repeated Nihil impedit quin his idem repetiverit de utroque poculo Paraeus ad loc Vide Fulk Cartwright Annot. ad loc Parts Prediction Promise as an Appendix to both I shall here looke upon them as I meet with them in reference to the latter as relating to the Eucharisticall Cup which the Demonstrative particle in the Text This this fruit of the Vine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly pointeth at as being the next Antecedent to it So looking upon the words I shal take notice in them of two things a Prediction and a Promise or a Valediction and a Consolation The Prediction or Valediction in the former part where our Saviour taketh his farewell of his Apostles of ever having any more such communion with them upon earth and fore-warneth them of his death being then at hand I say unto you I will not henceforth drinke of this fruit of the vine The Promise or Consolation in the latter where hee comforteth them with the hope and assurance of a better Communion untill that day when I shall drinke it new c. Part 1. The Prediction or Valediction These are the two maine parts of the text which I shall handle severally and briefly rather glossing upon every thing then dwelling upon any thing I begin with the former the Prediction or Valediction I will not hence-forth drinke of the fruit of the Vine Where the first inquiry must be The fruit of the vine what what we shal here understand by this fruit of the Vine this some have made a question and as Maldonate saith a great question Quid Christus vitis generationem hit appellat magna est questio Maldonat ad loc but without any just ground or cause that I know the phrase is obvious and plaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genimen vitis as the vulgar Latine hath it the geniture or product the fruit of the Vine that is Wine which as elsewhere it is called the bloud of the Grape Gen. 49.11 so here the fruit of the vine Quest This Periphrasis why here used But why doth our Saviour here make use of this Periphrasis this circumlocution why doth he not speake plainly and simply I will no more hence-forth drinke of this wine or any wine A. Here to let other answers passe that of Grotius and some others seemeth most naturall Groti ad loc Cameron Myrothec ad loc who informes us from the Rabbins that this was the usuall Language in the celebration of the Passeover where mentioning the Cup Benedictio sis tu Domine Rex mundi qui das nobis fructum vitis Maldonat ad loc they were wont to call it by no other name but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of the vine So ran their set forme of Benediction which the Master of the feast was wont to use in their consecrating of that cup. Blessed art thou O Lord God King of the world who hast made the fruit of the vines And hereupon our Saviour as hee borrowed most of those Sacramental actions which are used in his Supper from the Passeover so also he retaineth this phrase and manner of speech calling the Sacramentall Cup the fruit of the vine Obs 1. The Sacramentall Cup Wine not Water Chrysost in Matth. Hom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Such it was in the first institution the fruit of the vine wine not water as Chrysostom observes from this text against some pernicious Heretickes in his time as he calleth them who cleane contrary to our Saviours practise Joh. 2.9 who turned water into wine they turned the Sacramentall wine into water nor yet wine mixed with water Nor wine mixed with water as they of the Church of Rome will have it putting a mystery in it but pure wine the pure bloud of the grape as it is called Deut. 32.14 such it was in the first institution and let not any dare either to change or yet adulterate it with any

after as a Pastor in the * Somerleyton place of your owne habitation As a gratefull acknowledgement of that immerited favour not having a better present I doe here put this small Tract into your Ladiships hand The subject matter whereof what ever the Workmanship be is such as may deserve a reception Acquaintance with God it is the cheif happiness of the reasonable creature This I trust your Ladiship is not altogether a stranger to My desire is that you may grow up to a further degree of this blessed familiarity And to that end I shall crave from you a serious perusal of this smal Manuall wherein you shall find as the Nature of this great Duty opened so the Practice of it Incouraged directed Cautioned May my labours in this way prove usefull to your Ladiship I shall look upon it as the best retribution that I am or ever shall bee able to make you In the desires and hopes whereof I humbly take my leave resting Your Ladiships Obliged to serve you in all Christian Offices JOHN BRINSLEY Yarmouth 14. July Anno. 1653. Acquaintance with God Job 22.21 Acquaint now thy selfe with him and be at peace thereby shall good come unto thee IN this Verse as Junius looketh upon it we have a briefe Epitomie and Summary of all the Counsell and Comfort which the wise Temanite Eliphaz holdeth forth unto his afflicted friend Job in the latter part of this Chapter Junii Ann. ad loc Mine eye at present is principally upon the former of these Counsell which setting aside the mistake in the personall Application of it we shall finde in it selfe wholesome and soveraign Acquaint now thy selfe with him that is with the Almighty so the 23. verse maketh it out with God Where before I come to the substance of the Counsell let me by the way take notice of that circumstance which I meet with in the Particle Now. Acquaint Now thy selfe The word in the originall is Na 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee translated either quaese or nune either I pray thee or now In the former sense it is used often as a particle of observation intreating and beseeching one So it is translated in the verse following And so Tremellius with whom our former Translation agrees here renders it Assuesce quaese Acquaint thy selfe I pray thee with him Now shall we so look upon it then it denotes imports the affection of the speaker who having before dealt somwhat harshly and rigidly with his friend Job now he changeth his note speaking to him in a more milde and gentle language that so his former words might the rather take place with him and be the better digested by him To which end also he here intimates unto him the serious and earnest desire which he had of his good and welfare that by hearkning to his advice he might reap the comfort and benefit of it I pray thee With such affection ought Gods Interpreters Observ his Messengers his Ministers to speake unto his people How ever they are not to spare their sins but to deale plainly with them Tit. 1.13 rebuking them and that where need is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly sharpely setting their sinnes in order before them thundering out the Judgements of God against them in case they shall persist in them as Eliphaz here doth in the former part of this chapter yet withall they are to deale lovingly and affectionately with them imitating the Physician who wraps his bitter pils in Sugar or gives his Patient some sweet morsell after a distasteful potion Thus are they to sweeten tart Reprehensions with milde and affectionate Insinuations breathing love into the bosomes of those whom they are inforced to deale harshly with making it manifest they desire nothing more then that their advice and counsel may bee accepted of them To which end however they may as Gods Messengers in an authoritative way command yet they are to become Suitors to them As Paul saith to his Philemon ver 8 9. Though I might be much bold in Christ to enjoyne thee that which is convenient yet for loves sake I rather beseech thee Thus are the Ministers of Christ to deale with those committed to their charge intreating beseeching what they might command I beseech you Brethren saith Paul to his Romans chap. 12.1 As if God did beseech you by us we pray you in Christs stead be yee reconciled to God 2 Cor. 5.20 A language fit for a Gospell Minister But I shall not dwell upon it 2 Others with whom our present Translation goeth along look upon it as an Adverb of Time Nunc Now acquaint thy selfe with him Take it so it admits of a twofold reference either to Jobs present condition or to Eliphaz his foregoing Discourse 1 To Jobs present condition which was an afflicted state hee then lying under the hand of God under many sad and grievous afflictions In this condition Eliphaz may be conceived here to bespeak him after this manner Now acquaint thy selfe with him Time of affliction is a proper time Observ a fit season for poor sinners to come in unto God Conversion and true repentance which are never out of season are then very seasonable Come saith the Church and let us return unto the Lord for he hath torn and he will heale us he hath smitten and he will bind us up Hos 6.1 Not to come in unto God at such a time is a double iniquity no small aggravation of a former Rebellion So the Lord chargeth it upon Israel in that knowne place Amos 4. where he repeats this as the burden of his complaint Amos 4. v. 6 8 9 10 11. no less then five several times I have done thus and thus to you smiting you with this judgement and with that But yet ye have not returned unto me saith the Lord. Applic. Taking notice hereof let Eliphaz his now in this sense take place with every of us who in any degree are brought into Jobs condition Is it so that the hand of God is out against us in what kinde soever it be Now now acquaint our selves with him and make peace A proper time for such a purpose When the wrath and displeasure of God is kindled against us and breok forth upon us then to seek unto God In their affliction they will seek me early or diligently Hosea 5. ult To this end it is that God breaketh forth upon those whom he hath a gracious purpose towards 2 Sam. 14. Even as Absalom dealt with Joah when he would not come at him he sets his field on fire to bring him to him Thus dealeth God sometimes with his own people when they estrange themselves from him and other invitations take not place with them he causeth the fire of his wrath to break forth upon them by that means to bring them home to himself Herein then let God have his end which if we do we shall have the comfort and benefit of it Now acquaint

Prophet if we follow on to know the Lord Hos 6.3 Alas Christians that which the best of us know of God already is but the least part of what we are ignorant of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know but in part saith Paul of his Corinthians and of himself 1 Cor. 13.9 12. Such is the knowledge of God which the most illuminate Saints here attain unto It is but defective and imperfect As for those who think they know any thing are most highly opinionated of their own knowledge Paul will tell them They know nothing yet as they ought to know 1 Cor. 8.2 And therefore let it be our endeavor to follow on to know the Lord Still enquiring further after him after his Nature Attributes Will. This is that which Paul beggeth in the behalf of his Colossians that they might increase in the knowledge of God Col. 1.10 And this let every of us labor after In thus following on to know the Lord we shall know we shall come to have more acquaintance with him Secondly Thus enquiring after him be serious and frequent in our meditation of him In this way David came by his acquaintance with God by being still with him When I awake saith he I am still with thee Psal 139.18 Still with him by way of Meditation and Contemplation of him thinking of him Thus was he with God at his lying down in the night season He remembred him upon his bed and meditated on him in the night watches as himself speaketh Psal 63.6 And thus was he with him at his rising up As in the night so in the morning Still he was with God And so let it be with us as many as desire acquaintance with God Be we still with him Meditating of his Attributes his Works his Word his Testimonies his Law It is one of the characters which David giveth of his blessed man His delight is in the Law of the Lord and therein doth he meditate day and night Psal 1.2 In this way a man cometh to be acquainted with a thing by often looking upon it often thinking of it In this way acquaint we our selves with God Thirdly Thus contemplating of him be we also diligent in observing him Eying and observing his goings his providences specially his special providences the out-breakings of his power wisdom justice mercy goodness and that as upon others so especially upon our selves Observe what God is to us how good how gracious how he preventeth us with his mercies how he steppeth into us in our straits how he comforteth us in our tribulations how he maketh his goodness to pass before us And here make we special observation of his secret and spiritual in-comes to our souls how he meeteth us in our approaches unto him what answers he returns to our prayers what entertainment he affordeth us in his house how he satisfieth our souls with marrow and fatness as the Psalmist speaks Psal 63.5 How he kisseth us with the kisses of his mouth as the Spouse phraseth it Cant. 1.1 What intimations of his peculiar love he affords us how he worketh upon our hearts by his Word and Spirit These are the goings of the Lord in and upon the hearts of his people which those who would have intimate acquaintance with him must make diligent observation of Fourthly In the fourth place thus observing of him have frequent intercourse with him In this way men come to be acquainted by having frequent interviews often meeting together to see one another to discourse and converse each with other And in this way acquaint we our selves with God Often coming into his presence often meeting with him Meeting him in publick in his Ordinances in his publick worship Here it was that David got much of his acquaintance with God by meeting him in his sanctuary I have seen thee O God in the sanctuary Psal 63.2 And here meet we with him conversing with him by speaking to him and hearing and receiving from him Speaking to him by Prayer hearing from him in his Word receiving from him the pledges of his love in the Sacraments And thus meeting him in publick do the like in private Publick interviews without private entercourse will never breed intimate acquaintance And therefore as we meet God in his house so meet him in our own houses as we meet him in the Church so meet him in the Closet keeping constant course of private devotion going unto God at set times so upon all emergent occasions to make suit for mercies we want to return praises for mercies received No better way to get acquaintance with God then thus frequently to pour forth the heart before him as the Psalmist speaketh Psal 62.8 to pour it out by way of Confession Petition Thanksgiving Fifthly To these adde in the last place a close and constant walking with and before him A constant adhering and close cleaving unto him This is that which Moses presseth upon the people Deut. 10.20 13.4 You shall serve him and cleave unto him And this do we Cleaving to him in affection and conversation In affection fearing him loving him trusting in him depending upon him In conversation walking before him as in his presence endeavoring to approve our selves unto him in our whole course not willingly doing ought that might offend him that might cause him to turn away his face and estrange himself from us but serving him without fear in holiness and righteousness before him all the days of our lives Thus walking with God we shall daily grow up in our acquaintance with him Which that it may not be inordinate Caution for the regulating of us herein take but this one Caveat In acquainting our selves with God see that we keep our distance This do inferiors use to do who acquaint themselves with superiors such as are far above them in place and estate they keep their distance not being too familiar with them The like observe we in this our acquainting ourselves with God He being in Heaven we upon Earth he an infinite Majesty inhabiting that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that unapproachable unaccessible light as the Apostle describeth him and it 1 Tim. 6 16. And we poor worms creeping upon this Molehil of Earth in acquainting our selves with him keep our distance be not too familiar with him whether it be in our enquiring after him or observing of him or conversing with him or walking before him 1. In our enquiring after him keep our distance This is the charge which the Lord willeth Moses to give unto the people when himself was to appear upon Mount Sina Exod. 19.12 Thou shalt set bounds unto the people round about saying Take heed unto your selves that ye go not up into the Mount or touch the border thereof And again Vers 21. Go down charge the people lest they break thorow unto the Lord to gaze c. And this charge let us observe Take we heed of coming too near unto God in our enquiries after him of being too familiar

with him This I look upon as a weakness in Moses himself God having been familiar with him Speaking unto him face to face as a man speaketh to his friend as it is expressed Exod. 33.11 that is more plainly and familiarly then with others hereupon Moses takes the boldness to desire to see his face his glory And he said I beseech thee shew me thy glory Vers 18. i. e. A full manifestation of his Majesty which as the Lord there tells him was more then he or any other mortal Creature was capable of Thou canst not see my face for there shall no man see me and live Vers 20. Take we heed of the like presumption Is it so that God hath acquainted himself in a more familiar way with us then with others take heed of being over-bold with him of advancing too far in our enquiries concerning him concerning his Nature Counsels Will Works For his Nature let it be enough that God maketh his goodness to pass before us and that he giveth us a sight of his back-parts For his Counsels dive we not too far into them but standing afar off admire and adore what we cannot comprehend crying out with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth Rom. 11.33 For his Will content we our selves with that part of it which is revealed Remembring that secret things belong unto the Lord but revealed things to us and to our children Deut. 29. last Let us not dare to look into Gods Ark to pry into the Cabinet of his secret Counsel Here remember we that of the Apostle Rom. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to be wise above that we ought to be wise but to be wise unto sobriety And for his works be not too inquisitive after a reason of them Let it be enough to us The Lord hath done it in whom there can be no improvidence or unrighteousness Thus keep our distance come not too near unto God in enquiring too far after him 2. And so secondly in our observing of him keep our distance come not too near It is no good manners for a servant to follow his master so close as to tread upon his heels Thus do they follow God who pretending to a more then ordinary acquaintance with him will take upon them to make a sudden and peremptory construction and interpretation of all his Providences of his proceedings and dealings with themselves and others Collecting and concluding that which the Preacher saith No man can know Eccles 9.1 Love or hatred from that which is before them Concluding Gods love to themselves from his blessing and prospering of them in outward things his hatred of others from his correcting and afflicting of them This the Psalmist however by many cross-providences he was tempted to it yet upon second and serious thoughts he durst not do it as he tells us Psal 73.15 If I say I will speak thus saith he behold I should offend against the generation of thy children Should he judge of men by Gods outward dispensations and dealings with them he might easily wrong both him and them in censuring godly men to be Hypocrites because it may be they are most acquainted with affliction That was the mistake as of the rest of Jobs friends so of Eliphaz here who looked upon Job as a man that had no acquaintance with God because the hand of God lay so heavy upon him Take we heed of making the like constructions of Gods providential dispensations This is to be too familiar with God to follow him too close And so is it when men shall make Providence their guide to follow their Compass to stear by their Rule to walk by not expecting any further manifestation of Gods will and pleasure from his Word 3. Keep our distance in conversing with him Thus do inferiors in the civil intercourse which they have with their superiors though acquainted with them yet they observe their distance not being too familiar with them but shewing such respects to them in their language and deportment as their eminency requireth And the like do we in our spiritual entercourse and communion with God in speaking to him in hearing or receiving from him take heed of being too familiar with him So was that proud Pharisee when he came into the Temple in that bold and consident way instead of confessing his sins presenting unto God a catalogue of his good works God I thank thee I am not as other men c. I fast twice in the week I give tithes of all that I possess Luke 18.11 12. Thus doth he as it were take and challenge acquaintance with God upon the account of his own demerits Far be the like presumption from every of us Coming unto God be it in publick or in private come we with all humility and reverence So cometh the poor Publican there in the verse following He observes his distance he standeth afar off in some remote part of the first Court of the Temple not so much as lifting up his eyes to Heaven so taking unto himself shame and confusion of face but smiting upon his brest in token of true and hearty contrition he saith God be merciful to me a sinner And so coming the sequel tells us that he went away justified rather then the other Acquitted and accepted Do we desire to finde the like respects from God let all our addresses unto him be in the like manner with an humble and awful reverence of his Majesty Here take heed of being too familiar with him That is the caveat which the Preacher giveth to those who make any publick address unto God Eccles 5.1 Keep thy foot when thou goest into the house of God alluding as some conceived to that of God to Moses when appearing to him in the bush he bids him Put off thy shooes from thy feet Exod. 3.5 in token of reverence or as others to that ordinary custom of the Priests who were to wash their feet when they came to officiate before the Lord Exod. 30.19 21. Thus he requireth all who come before the Lord to offer up any spiritual sacrifice unto him to take heed to their feet as to their outward gestures so specially to their inward affections Keep thy foot when thou goest into the house of God and be more ready to hear then to offer the sacrifice of fools Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in Heaven and thou art upon Earth therefore let thy words be few Thus come we before God in publick reverencing his sanctuary as the Lord requires Levit. 19.30 26.2 And thus come we to him in private with all due reverence and obeisance Remembring that they who would serve God acceptably must serve him with reverence and godly fear Heb. 12.28 In both so take acquaintance of God as yet observing and keeping our distance 4. And lastly In our walking before him See that we so walk before him as that yet we walk after him So Moses requires the people to do Deut. 13.4 Ye shall walk after the Lord your God So do servants walk after their masters and mean personages after their superiors And so do we after our God Not running before him So did those false Prophets of old of whom the Lord complains that they ran before they were sent Jere. 23.21 And so do they who thrust themselves into any publick services and employments which God hath not called them to They herein go before God For us herein know we and keep we our distance following after him If the Lord be God follow him saith Eliah to the people 1 King 18.21 Desire to see God go before us in all our ways taking our directions from him Not presenting unto him such services as we think sitting but such as himself requireth Withal walking humbly with him He hath shewed thee O man what is good and what doth the Lord require from thee but to do justly and to love mercy and to walk humbly with thy God saith the Prophet Micah 6.8 Thus walk we with him humbly humbling our selves to walk with him as the Hebrew hath it So walking with him here we shall live with him hereafter enjoying a blessed communion with him unto all eternity Amen FINIS