of themselues but proclaime peace to theÌ„selues though there be no peace blessing thâ—mselues in their hearts albeit God in their hearing pronounce them and their actions accursed in his word They are wise like Achitophel hee put his house in order but not his soule in order wâ—se in things perishing concerning this life there they ouersee nothing wise enough in theâ—r generation but fooles concerning things perteining to liâ—e eternal for they suffer a daily debt run on vpoÌ„ their soules which at length shall ouer-charge them A count that is long ouerpassed in the end becomes difficult to be finished he who long hath liued in darkenes if ye bring him to the light cannot holde vp his eies to looke vppon it but is forced to cast them downe toward the ground euen so shal it be with him who suffers his debt of sin to multiplie and the reckoning of his transgressions to runne on in the end His own wickednesse shal reprooue him The Lord shall drawe him out of his lurking holes and bring him out of the dark chambers of his imagination as now his secret sinnes are set in the light of Gods countenance so then shall the Lord set them in order before him that did them He shall manifest his inward thoughts to the light and present him naked vnto iudgement and then with what confusion and astonishment with what trembling and blacknesse of face shall hee that was prodigall of the time of grace liuing in his sinnes a contemner of God come forward vnto iudgemeÌ„t And this to awake vs to the daily tryall and ordinarie examination of our hearts As to this action it is not ordinarie and therefore requires a singular and extraordinarye tryall farre aboue that which euerie day wee are to take of our selues for if as I said the Ieâ—es had assigned to them the space of foure daies for preparation before they eate their Passeouer whaâ— shall wee doe that haâ—e to celebrate a more excellent misterie they searched diligently euery corner of their house to see that no leauen were in it but more diligentlie should wee search euerie corner of our hearts that no knowne leauen of wickednesse and maliciousnesse bee left in it which wee haue not purged and cast out by repentance Then shall we finde that eueriâ— new sight of our selues shall discouer a new corruption for the heart of man is a great deepe and deceitfull aboue all things manie Chambers of corruption are in it If we haue entred into one and seene the abhominations which are there thinke not for that we haue entred in all No doubt the prophet Esay knewe before that hee was a sinfull man but a new vision of the Maiestie of God brought him to a deeper insight of his owne vncleanenesse and made him to crie out woe is me for I am vndone Becâ—use I am a man of pâ—lluted lippâ—s and mine eyes haâ—e seene the King the Lord of Hostes I haue seene saith Iob The Lord therfore doe I now abâ—oâ—re mâ— sâ—lfe And this I marke that none of vs think a new trial vnnecessary but that euenye who through grace haue beene accustomed euerie morning to chastice your selues and euerie euening to examine your hearts in your beds may bee warned to you also belongeth this precept let a man trye himselfe and so let him eate Which shall appeare more euidently if thou ponder this precept Try thy selfe it is a râ—stlesse and laborious worke that heer is inioyned to thee thoâ— art set to a taske which may holde thee exercised all the daies of thy life The Lord by this precept will haue euerie thing that is in man broughâ— vnder examination Man as he is the workmanship of God is euerie way so maruailous that no maruaile the Philosophers called him a little world Augustine in his Estimaâ—ion acâ—counted man a greater miracle then all the miracles that euer were wrought amoÌ„gst men but as he is peru râ—ed by sin become the workmaÌ„ship of sâ—than he is so fraughted with iniquitâ— y e S. Iames cals one member of his body A world of wickednesâ— if in the toung only which is but a small meÌ„ber of the body there is so much wickednâ—sse that the Spirit of God who giueth names to thinges as they are calleth it a world of wickednes what shall we thinke of the rest what bottomles depth of iniquitie must there bee in the fountaire when there is so much in the streame and therefore I say â—e hath nâ—ede to be full of eies within and without that will practise this precept of the Apostle let a man trie him selfe For if ye shall begin to take a view of your minde and consider how farre it is inlightned and what naturall darknesse yet remaineth in it how many bands of strange cogitations at sâ—uerall times soiourne in it sâ—me flowing frâ—m the loue of the world and her deceitfull pleasures intending to steale our hearts after them some from the roâ—te of concupisence and her inordinate lusts that ofâ—entimes violently oppresse vs and some from the roote of bittâ—rnesse raysing wonderfull câ—mmotions and perturbations within vs reeling too fro by courses in our swelling and restlesse mindes raging like waues of the Sea carried with furious windes besides infinit armies of other vaine and ydle cogitations wherof we cannot tell froÌ„ whence they come nor whither they go and if from the minde they proceede to the heart which is the seate of the affections and take a particular view of them how our loue and our hatred our feare and our confidence our ioy and our griefe our care and our contentment are renewed and framed according to that word which is the rule of righteousnes And if againe ye goe to try the affections and see how the members of your bodies are imployed as weapoÌ„s of righteousnes in the seruice of God if ye haue made a couenant with your eyes or not that they regard not vanitie or if negligently ye let them stand open as windowes at the which death enters euerie moment into your soules and if ye haue learned to take heede to your lippes that ye sinne noâ— with your tongue if ye shal also take a time to considâ—r the ignorances of your youth and sinnes of your old age if I say yee looke vnto all these which yet are fewe in regarde of manie moe we haue to looke vnto what shall appeare but a new found world of wickednes discouered vnto thee which moâ—te iustlie may make thâ—e ashamed and compell thee to crie out with Dauid O Lord who knoweth the errors of his life Lord cleanse me from my secret sinnâ—s and k epe me from presumptuous sinnes that so I may bee made cleane from much wickednesse yea thou shalt wish with Ieremie O that my head were full of water and m ne eyes fountaines of teares that all the whole day long I might with Ezekiah
the God of the Spirits of all flesh and to whom the secrets of the heart are manifest Iosaphaâ—s garment cannot hide Achab from him hee is not blinde like Isaac that he should be deceiued to take one for another therefore try thou thy self how thou comest to this holy table whether Iohn louing Iesus beloued of him or as a Iudas betraying Christ and accursed of him for as Christ foretolde thâ—m that one of them was a deuil so the Apostle hath foretold vs that many will eate and drinke vnworthilie at this holy table who they are wee know not yet are they knowne to the Lord let euerie one of vs striue to purge one euerie man trie himselfe and wash his heart from his wickednes and so shal we bee all cleane let euerie man aske for himselfe with the Disciples Is it I Lord is it I am I one of them that comes to betray thee to crucifie thee againe and to tread the blood of the new Testament vnder my feete let vs neuer rest till wee haue gotten the Lords certificate in our consciences and thaâ— after due tryall of our selues we come not as Hypocrites vnpenitent and vnbeleeuing Atheists but as diseased and poore sinners to seeke the Lord Iesus the Sauiour of the world for if we doe so then shall we get that answer which the Angel gaue to the two Maries feare not yee because ye seek Iesus who was crucified we shal eate at this Table and bee satisfied and shall goe away not without feareindeed but hauing our feare tempered with great ioy because we found the Lord. And lastly let vs take heede that the Apostle commaundeth vs to trie our selues and not to trie other men It is a corrupt custome of men at those times ofholy communion to fift the conuersation of their neighbour and brethren more narrowly then euer Laban searched the stuffe of Iacob to see ifhe could find any thing wherewith to charge him and this they doe not of a heart to forgiue which were commendable but of purpose to seeke the vttermost recompence and satisfaction for smallest offences done against them and so where they should cast open the dore of their hearts to the King of glory and prepare in the desert a path for our God by making lowe that which is high within theÌ„ making streight that which is crooked and plaine that which is rough by the contrarie they stoppe all the passages and waies of God his accesse vnto them for now their affections are exalted so high by pride against God that they dispise the councell of his word crooked were they before but more crooked now they liued without loue before and dissembled it but now are not ashamed when God calleth them to the table ofloue plainely to professe with rough fierce speeches the hatred of their hearts they put off that which the Apostle commaunds theÌ„ to put on as the elect of God namely tender mercy humblenesse of minde meekenesse and long suffering they insist to search out the sinnes done a-against them by men and ouerpasse the sinnes by themselues done against God Louers of themselus more thâ—n lâ—uers of God I graunt indeed it is a point of christian duetie to admonish our brethren of their sins if it be done in loue for so we are commaunded Thou shalt noâ— hate thy Brother in thy heart but shalt reprooue him It is hatred and not loue for the father to spare correction or the brother to spare admonition of his Brother in his sinnes I confâ—sse in like manner that he who hath offended is bound to reconcile himselfe with thee before â—eâ— offer his Sacrifice to the Lord but in case that he neglect to doe it yet standest thou bound and obliged to forgiue him and to take heed that thou despisâ— not so great a saluation offered by the Lord because an other dischargeth not that brotherly duetie which hee ought vnto thee As another mans faith will not iustifie thee so another mans sinne will not condemne thee And thâ—rfore mourning for that which we cannot amend in others let vs chiefly attend to our selues as we are heere commaunded But now leauing to speake any more of this tryall in generall wee enter to speake of the particular points of this tryall The whole tryal and examination required in those who are to bee banquetters at this holy table I reduce to these two the first is that we trye our selues whether or not with Ioshua wee haue cast away our filthy garments that is if we haue cast off the old maÌ„ which is corrupt through deceiueable lusts And next if we haue put on our mariage garment that is put on the new man which after God is created in righteousnesse and true holinesse First of all therefore we must take paines to remoue the impediments that may hinder our Vnion with Christ that wee come not to this Table as Iudas did with our old sinnes hauing that lodged in our hearts which wee dare not present vnto God for since no man wil sit down at the table of his enemie what great persumption is it in vs to sit downe at the Lords Table as long as our sinne which is the cause ofenimitie is not remoued There can bee no Commuâ—ion betweene light and darkenesse Let vs therefore bee changed from that which we are let vs cast away the works of darknesse and bee renewed in the spirit of our minde if so bee we desire to be vnited with the Lord he is the holye one of Israel God blessed for euer in whom there can be no shadowe of alteration so that of necessitie the change must be vpon our part It is written of the Lyonesse that hauing had commixtion with the Leopard she washes herselfe in water before shee companie againe with the Lyon that so hee should not by sent discerne her adulterie And Basile in his Hexameron writes that the viper a most pernitious kind of SerpeÌ„t before his copulation with that Seasish called Muraena dooth first vomit and cast out his venemous poyson thus the beasts in their kinde so farre as they can doe reuerence one to another to teach man that hee is worse then a beast indeed except he cast off the filthie slime of his olde sinnes that he may beioyned with the Lord for by nature we are more adulterous then the Lyonesse for what is the vanitie after which we haue not gonawhoring more venomous also we are theÌ„ y â— viper ful of hatred malice enuie debate and therfore haue neede to vomit out our iniquities by repentance and to wash our selues in that fouÌ„tain opened to the house of Dauid Before that Ester was presented to Abasuerus shee was purified by the space of twelue moÌ„thes 6. moneths with oyle of myrrhe 6. monthes with sweet odours shall such reuerence bee done to mortal flesh whose carkasse was shortly to be made a pray to the wormes
sprinckled in our hearts from an euill conscience Here is a Sacrament more excellent theÌ„ the passeouer here is bread more holye then that Shew-bread heere are the tokens of Gods presence more glorious theÌ„ the Arke heere the Lord commeth downe and saluation vnder his winges not to sound by Angelâ— the precepts of his lawe on Sinâ—i but to seale vp by his Spirit the promises of his Gospell to the inhabitants of Sion shall we then presume to come to this holye Table without sanctification Or if wee will may we not looke assuredly for iudgement The Corinthians were stricken with death and sundrie diseases because they discerned not the Lordes bodye and which is most fearfull of all he that came to the marriage wanting his wedding Garment was hee not taken from the banquet Table and cast into the place of vtter darknes and shall wee looke to escape the like iudgement if wee fall into the like contempt of God Prepare thy selfe oh Israel to meet thy God let vs search and trye our waies let vs lift vp our hands with our hearts vnto God in the heauens If wee bee this day come to the Lord with all our heart let vs put away our strange Gods which are our sinnes from among vs let vs with Iosephs Brethren make ready our presents sith wee haue no better thing then our heart leâ— vs â—acrifice our hearts to the Lord that in the best estate that posâ—ible we can get it for the Lord our God is a greate King Cursed is he that hath a male in his Flock â—nd voweth and sacrificeth a corrupt thing to the Lord. Beware therefore wee offer not that which is lamâ— and torne to the Lordâ— a diuided heart a â—alting heart betweene two an vnpenitent heart is neither a meete Sacrifice to offer vnto the Lord nor a meete vessell wherein to receiue thâ—t holye thing which heere the Lord offers vnto thee The Apostle saieth that the breaking of this breade is the Communion of the bodye of Iesus Sith Christ is that holy thing which heere is communicated take heede how we make readye the heart wherein to receaue him Ioseph of Arimâ—thea and the rest of those goly ones who tooke downe Iesus from the Crosse wrapped his deade bodye in pure and fine linnen what shall wee then doe with the liuing bodye of Iesus shall not wee receiue it into pure fine and well prepared hearts No man sayes our Sauiour puts new Wine into old Vâ—ssels far lesse wil any man put the ordinâ—râ— food of his body into vnclean vnseasoned and vnsauerie vessels but least â— of all should men presume with vnholy hearts and handes to meddle with things saccred and hâ—auenly Here is new wine indeede let vs not put it into old vessels Heere is heauenly Manna let vs not receaue it with earthlye hearts Any man that is in Christ should become a new creature If we be these blessed ones who are called to the participation of the Lambes supper then shall it be graunted to vs to bee arayed with pure fine linnen and shining which is the righteousnesse of the Saints The Lord vouchsafe this grace vpon vs that sith hee hath made vs partakers of the heauenly vocation and caâ—led vs to the marriage of his Sonne that wee receiue not so excellent a grace in vaine but it may be vnto vs his seruants according to his word And now before wee enter to speake of this tryall least the tender consciences of the Godlye by reason of that which I haue spoken should be discouraged and cast downe with the sence of their owne vnworthinesse which at all times is great in their eyes but greatest when by tryal they looke most narrowlie vnto themselues We haue therefore to consider that there bee two sortes of tryals One whereby a thing perfect is tryed in such sort that it is not made better but found to bee that which it is and with this kinde of tryâ—ll man is saide to trie the Lord and his word so speakes the Lord by Malachie Proue me try me now if I will not poure you ouâ—â— blessing without measure By this tryall if a man fall too to trye the Lord hee shall finde him such as hee is true constant and faithfull to performe that which he hath spoken or if againe man will enter and trie the word of the Lord hee shall finde that the lawe of the Lord is perfect no drosse in it but like siluer fined seauen times in the fire There is againe another tryall whereby thinges imperfect are so tried that they are made better and at the length perfected and hereby God tries man for so hee speakes by the same Malachie The Lord wil fine the sonnes of Leui and purifie them as gold and siluer that they bring offerings to him in righteousnesse And with this triall also man tries himselfe searching out his iniquities that he may forsake them and this triall tendes indeed to a perfection at the last but stands rather in a finding out and forsaking of our imperfections then in any present perfection And of this tryall the Apostle meanes heere so that this precept dooth commaund vs to search out our iniquities to depart froÌ„ them but doth no way import that we should not communicate at this Table because that new tryall discouers to vs new transgressions for we come not heâ—e as men without sin but as poore and miserable sinners seeking the Sauiour of the world knowing that hee came not to call the righteous but sinners vnto repentance Thou then who after examination shalt finde the selfe a miserable and yet a penitent sinner say not with Peter Lord depart from me for I am a sinfull man but so much the rather goe to him and crie with Dauid Haue mercy on mee O God and according to the multitude of thy coÌ„passions put away mine iniquâ—tiâ—s for it is a true saying Christ came into the world to saue sinners Stay not thou therfore backe from him because â—hou art sinfull onelye trie if thou bee wearie of thy sinnes for we are sure that a sin discouered by tryall and cast out by repentance will neuer condemne vs Wash you saith the Lord make you câ—â—an take away the euilâ— of your workes from before my eies and then though your sinnâ—s were as crimson they shall be made whiâ—e as snowe though they were red likâ— Svaâ—â—â— they shall be as VVool. Omne quod ipse mimihi non imputare aecrâ—uerit Sâ—c est quasi â—on fuerit euerie sin saieth the ancient which God hath concluded not to impute vnto me is as if it had neuer beene If therefore in thy conscience thou feele thy sins an heaâ—y burden vnto thee vnder the which thou sighâ—st gronest and wherof thou earnestly desirâ—st to be releâ—ued crying with that holy Apostle O miserable man who shall deliuer me from â—his boâ—â—e of sinne
then goe thou to the Lord Iesus for surely thou art one of those whome hee is seeking heâ— came into the worlde to saue thee and the like of thee lay thy burden vppon the backe of CHRIST and hee shall beâ—re it and take thou vp his yoake which is â—asie and his buâ—den which is light So sh lt thou finde râ—st to thy soule O happy exchange when we are taken from the seâ—uitude of sin entred into the seruice of Christ wheÌ„ the burden of sin that presseâ—h vs downe is taken from our backe and the sweete yoake of Christ that lifteth vs vp is laid vpon vs for albeit it be called a burdeÌ„ yet is it such a burden as easeth vs maketh vs lighter like the wings of a Bird Qâ—â—d â—nim leuâ—â—â— eo onere quod non solum oâ—erat sed port aâ—â—mnem câ—i portandum â—mpoâ—i ur Where for our farther comfort let vs conâ—ider what manner of Guestes these were whome the greate King commaunded to bring into his banquetting house euen the poore the maymed the halt and the blinde Take hâ—ede vnto this O thou that arte disquieted in minde and wounded in spiriâ—â— with the sence of thy infirmities the Lord is gratious and ready to shew mercie Hee will not breake the bâ—used reedâ— â—â—r quâ—nch the smoaking Flax hee will not despise thee because thou art weake but bids thee come to him that hee may heale all thy infirmiâ—ieâ— Art thou then poore destitute of spirituall grace in thy feeling turne thee to Christ who being rich became poor for thy sake that thou in him mights be made rich Art thou weak dâ—seasâ—d remember they who aâ—e whole need no phisiâ—â—an but the sick that it is the glorie ofthis excellent phisitian to cure diseases otherwise incurable quid eâ—â—m tam ad mortem quod Christi morte non sanetur Art thou lame and complainest that thou caÌ„st not with Dauid runne the way of the commaundements of God yet indeuour to halt forward with Iaacob vnto Canaan and to creep to the Lord Iesus As one of his little Babes praying vnto hâ—m O Lord that raisest-vp the crooked I beseech thee to order my goings aright and to staye my steps in thy pathes that I slide not anye more as I haue done And thou who laments thy blindnesse the weak measure of thy knowledge now in this time of light alas as wee haue all more then cause to complaine that by our own default the eyes of our vnderstanding are not lightned and wee haue so little insight into the ritches of that glorious inheritance and rich mercies manifested to vs by the gospel in comparison of that we might haue had If wiâ—h the Angels wee had beâ—ne desirous to behold them surely in regarde of time we should haue beene teachers yea the meanest inhabitant of Ierusalem should haue beene as Dauid and Dauid as the Angel of God But wee are become such as haue neede that the principles of God should bee taught againe vnto vs yet must we not dispaire but goe to Iesus who giâ—eth sight to the blinde and pray to him Lord open ouâ— eies that wee may see the wonders of thy law Let vs goe to this Table stand and â—rie with th â—e two blinde men Iesus the Sonne of Dauid haue mercie on me O Lord enliâ—hten mine eies â—hat I sleepe not in death Comfortable â—heÌ„ is that message sent by the Lord Iesus to the Church of Laodicea I knowe thoâ— art miserable and poore blinde and naked â—et I councel thee come to mee I haue the fiâ—e goâ—de thaâ— will makâ— thee rich I haue the white rayment to couer thy filthy nakednes I haue the eie salue that wil opeÌ„ thy â—ies let vs noâ— therfore heâ—rkeÌ„ to the voice of our infidelitie against so cleere testimonies of the word of God neither so looke on our miseries that we turne our backe vpoÌ„ Gods mercies but rather let our â—iseries chase vs to him who of his aboundant mercie is aâ—le to fulfâ—ll all our nenecessâ—ties aboue all that wee can aske or thinke But now to returne and speake of the tryall here required wee must consider that as this actiâ—n is not a daily action so iâ— requirâ—s a tryal aboâ—e our daylâ— trial aâ— to our daily and ordinaâ—ie tryall in it we are bound to examine all our actions in the court of conscience that we may cal our selues to accouÌ„t Not coÌ„cealing the iniquitie of our bosome as Adam did but iudging our sâ—lues â—hat we may not be iudged of the Lord. And this tryal without a daily losâ—e cannot be neglected for since we are subiect to so many chaÌ„ges that euen the iust man fallethâ—â—euen times in the day and no man knoweth the errors of his life we haue great need by daily consideâ—atiâ—n to view the state of our câ—nsciencâ—s and to looke into the course of our life whither or not it bee such as will lead vs vnto that end wherat we would be Such profit found godly Dauid by the exâ—mination of his waies that heâ— praised the Lord. Who gaue â—im counsell and made hâ—â— reynâ—s to â—eâ—ch hâ—m in the night And he acknowledgeth it a speciaâ— meane wherby many times he was reduced into the way of life when hee had wandred from it I haue considereâ— saieth he my wâ—ies and â—urned mâ— feet vnâ—o thy â—estimonâ—es As Dauid learned this from God so doth hee recommend it vnto vs that morning and eueniâ—g wee should examine our selues as a moste profitable meane to nourish that holy feare in vs where by wee keepe ouâ— sinne when wee are tempted to it or caste ouâ— sinne when we haue once conceiued it for this holy feare is Innocenâ—iae câ—stâ—s Tremble therefore saieth he and sinne not examine your hearts vpon your bâ—ds and be yee still Againe he protests that eueriâ— day he was punished and chastised â—uerie morning that he daily cleansed hiâ— heart washed his hands in innocencie Euerie day of our life we coÌ„tract some new debt of sinne wisdom â—rauâ—â— that euerie day we should seeke a discharge thereof As we cannot liue without daily foode far lesse can we liue without daily mercy therfore our Sauiour who in the one PetitioÌ„ taught vs to pray giue vs this day our daily bread in the next he taught vs also to pray and forgiue vs our sins that no day should goe by vs without examinination of our selues crying of God mercie for our sinnes But heâ—re commeth to bee lamented the sencelesse sâ—upidity of this generation in all their affaiâ—es they vse consideration bâ—â—ng to accouÌ„t reâ—koning their whole businesse with men but as touching their conuersation towards God and the state of their consciences whether or not they be translated froÌ„ nature into grace there are they so carryed away by presumption that they leaâ—e no place to the examination
shal we carry no reuerence to our immortall husbaÌ„d the Lord Iesus shall we take no paines to purifie our heart that we may be presented as a chaste spouse vnto him Let vs not deceiue our selues except we forsake our fathers house our own people y â— is except we be deuorced from our old sins wherin we were born brought vp it is not possible that the king shal haue â—leasure in our beauâ—ie Let vs call our deeds to examination before the tribunall of our coÌ„science let vs cast out the Canaanites not pitty theÌ„ that the peace of God may dwel with vs let vs deliuer Barrabas to be crucified y â— christ Iesus may liue in vs why shall these Serpents I meane our crooked affections be nourished any longer in our bosome which liue vpon our blood cannot liue except we die Oh that wee could make this day a day of new diuision betweene vs and our old sinnes Neither must we here thinke it enough to fight against our sins but we must euery one of our selues make a particular inquisition of these domestique sins and predominate euil affectioÌ„s y t hath moste of all oppressed vs for there is none of vs al but we haue in vs our own Idol wherunto many times we doe seruice to the great offence of God And albeit this narrow tryall of our sins shall discouer to vs a wonderful discordance between our nature and the most holy law of the Lord yet let vs not be discouraged considering that wee are best in the eyes of God wheÌ„ we are worst in our own eies most acceptable to him when we are moste displeased with our selues The Lord was mooued euen with Achab his temporall humiliation seest thou not said he to Eliah how Achab is humbled before me because he submiteth himself before mee I will not bring that euill which thou hast spoken in his daies and will not then the Lord much more be mooued with the true humiliation of his owne Seruants No doubt if we cast downe our selues before the Lord hee shall lift vs vp if we humble ourselues he shall exalt vs. If we iudge of ourselues wee shall not be iudged of the Lorde for the Lord is neare to them that are contrite and will saue such as are afflicted in spirit But if we come before the Lord in the presumption of our minds not touched with the sence of our sins then shal he execute that feareful threatning vpoÌ„ vs I will enter into iudgement with thee because thou sayest I haue not sinned though thou wert high exalted like the Caedars of Bebanon the Oakes of Bashan proud and hautie in thy conceit the Lord shall abase thee and bring thee lowe for he is the Lord that resisteth the proud and giueth grace to the humble The other point of our tryall and preparation stands in putting on that three fold Christian disposition that towards our God we be holy and heauenly minded towards our neighbour louing righteous and mercifull and as concerning our selues that we be sober and lowelie for so the grace of God which hath appeared teacheth vs that we shold deny vngodlinesse and worldly lusts and should liâ—e godly righteously and soberlie in this present world This is our wedding Garment euen that pure fine and shining linnen which is the righteâ—usnesse of the Saints A garmment not partiecoloured like Iosephs but compact ofmanie vertues and graces of Christ Iesus These be his badges and cognisances wherby we are knowne to be his the putting on of these is the putting on of Christ for his grace translateth vs out of nature and transformeth vs into his image by his owne spirit And first as concerning our disposition towards God it should not onely bee holy as I haue saide but also heauenly for since we call him our Father which is in heauen we must see what heauenly disposition we haue to goe after him and whether we be weary of our absence from the Lord like Dauid wearie of his dwelling in the Tents of Kedar and desire with the Apostle to remoue out of the body that wee may dwell with the Lord for here is not the place of our rest The best of our life vpon earth except it be the little taste of that hid Manna where with the Lord now and then comforteth our soules in this barreÌ„ wildernesse it is but like the life of that forlorne sonne who hauing banished himselfe from his fathers house was driuen to fill his belly with the huskes that was giuen to the Swine and often times could not get them We haue experience enough of the vanitie of worldlie comforts wherein there is no contentment would to God we could also learne with that prodigall sonne to bethinke our selues and conclude to make home againe to our faâ—hers house Iâ— whose face â—s the fulnesse of â—oy surely the least of them that dwelles in our fathers house hath bread enough they are filled with the â—atnesse of his house and receiue drink out of the riuers of his pleasures what pleasure then should it be to vs to liue here in this strange land where our soules are almost dead for hunger There is no greater thankefulnesse that man can shew to the Lord then to declare in his affection that he cannot liue without the Lord nor rest content so long as he is absent from him The Lord in the worke of creation neuer rested till he had made man and man can doe no lesse of dutie then passing by all Gods creatures to resolue with himselfe I will neuer rest till I enioy the Lord. The soule of man should be like that Doue of Noah which being sent forth from the arke found no rest to the sole of her foote vntill she returned againe to him that sent her and indeed without the Lord where can we rest Goe thy way with Salomon and proue all the goodnesse of the children ofmen which they enioy vnder the Sunne thou shalt find it is but vanitie and vexation of Spirit whatsoeuer man cleaueth to beside Iehouah the true subsisting Lord it is but a lying vanitie which hath not in it that substance and certaintie which man imagineth yea maÌ„ without God in his best estate is altogether vanitie his wisest actions are but a disquieting of himseâ—fe in vaine It is a godlie saying of Augustâ—ne which the word of God and experieÌ„ce taught him Fecistâ— nos domine ad te et semperinquietum est cor nostruÌ„ donâ—â— requiescat in te thou madest vs o lord vnto thy selfe and our heart is euer vnquiet till it rest in thee The wicked who are strangers from the wombe pretend in their countenanâ—e what they wil yet euen in laughter their heart is sade for there is no ioy nor peace to the wicked saieth my God their heart is moued as the trees of the Forrest
shaken with the wind as the point of the Mariners compasse so long as it is not direct to the North trembles continually so the spirit of the wicked not set vpon the Lord is neuer quiet but tossed too and fro with restlesse perturbations which in a part presently he feeles but shall better perceiue it when he goeth out of the body For tribulation and anguish shal be on the soule of euerie man that doth wickedlye this is the portion of them that forsake God and wander after vanitie It is good therefore for vs to draw nere vnto God saying with Dauid whome haue I in the heauen but thee and I haue desired none in the earth with thee The Lord worke this heauenly disposition in vs. And now to helpe forward our earthly mindes vnto it wee haue to consider both the time and place when and where our Sauiour did institute this sacrament The place is recorded by Saint Luke to haue beene an vpper Parlour the consideration of the place saith Nazâ—aÌ„zin doth some waie warne vs that wee should celebrate this holy sacrament with high heauenly affections When God gaue the lawe he came downe from heauen to the top of Sinai and Moyses went vp from the plaine to it and so saieth he had familiar conuersation with the Lord and heere as the Lord cometh downe as lowe as he can in this Sacrament for our capacitie it becommeth vs to mount vp as high as possible we can in our affections if so be we be desirous to meete the Lord otherwise if the Lord shall abide in his glorie and in accesâ—ible light and if man shall lye still in the darke dungeon of hiâ— base and earthly minde what familiar meeting can there be betweene God and man And as to the time Saint Iohn witnesseth that our Sauiour ordeined this sacrament when he was to go out of the world to his father wherin said Augustine Spes membris in Capiâ—e data quod essent in illo transeunte sine dubiâ— seqâ—â—tura Yea not onlie should it nourish our hope that where he is there once we shal be but should waken our affection and desire to goe after him we should eat and drinke at this holie table not as if we were here to remayne but shold celebrate this supper like a passeouer standing as pilgrimes and our loynes girded vp hauing our staues in our hand readie to follow our Lord who is gone into heauen before vs and euerie day of our communion should be a new departing of our hearts out of this world vnto our heauenly Father yea we should receiue this meate from the Lord with that warning which the Angell gaue to Eliah in the wildernesse vp and eate for thou hast yet a great iourney to goe This bread is giuen vs that in the strength thereof wee may walke forward in the way which is before vs not that we should lie downe and rest vs in this wildernesse as if we had now attained to the end of our iourney The Angell wakened Eliah twice sleeping vnder the Iuniper twice he touched him and twice he bad him vp eate and walke at length hee arose and walked in the strength of that bread fortie dayes But alasse our securitie is greater then his Many a time hath the Lord warned vs of the iourney that is before vs many a time hath he proposed heauenly food vnto vs and now against this day the Lord reneweth his mercy towards vs. The Lord waken vs and graunt at the length that we may rise and walke following the Lord till we appeare before the face of our God in Sâ—on But of all other meanes the moste forceable to rauish our hearts afteâ— y e Lord is a deep meditatioÌ„ of the loue of god towards vs. The apostle protesteth it is a loue that passeth knowledge the height and breadth the length depth wherof none is able to comprehend he that at one time cryed out Come and I will tell you what God hath done to my soule is compelled another time to confesse O Lord my God thou hast made thy wonderful works so many that none can couÌ„â— in order to thee the thoghts towards vs I would declare and speake of them but they are more then I am able to expresse And yet although we be lesse able then the Elephant at one draught to drinke vp the riuer of Iordane let vs be content with the wearied passenger willinglie to take in so much as may refresh vs wee cannot measure the waters of the sea in our fist nor number the starres of heauen and how then shall we number his mercies which are aboue all his workes shall we therefore not looke to them nor beholde that glorie of God which shineth in them Though we cannot comprehend his incomprehensible loue yea blessed are we if it shall comprepend vs let vs notwithstanding earnestlie and frequentlie meditate vppon it not by starts and vanishing motions for as A Candle dooth not at the first receiue light from the fire were it neuer so bold but if for a time it be holden constantlie to the fire it is at the length enlightened so is it not vanishing meditations that wil warm our harts with the loue of God but if we shal continue without wearying to exercise our thoughts vpon this great loue that the Lord hath borne towards vs it shal happilie fall out at length that the powers of our soule shall bee inflamed with his loue and we shall finde the sauour of death in euerie thing that smelleth not of his loue No greater loue then this saith our Sauiour can be shewed among men then that a man should bestowe his life for his friendes but that which maÌ„ is not able to shew our Lord Iesuâ— God man hath shewed to the Children his good will for the loue he bore to vs he gaue himself in a sacrifice for our sins on the Crosse eueÌ„ when wee were his enemies and hath here in this SacrameÌ„t giuen himselfe a food and nourishment vnto vs for so that disciple belooued of him doth testifie When Iesus knew that his houre was come that hee should goe out of the world vnto his Father forasmuch as he loued his owne vnto the end he loued them therefore did he institute this sacrament that therein he might communicate himselfe to them O wonderfull loue stronger then the loue of Ionathan to Dauid When Ionathan and Dauid behooued to part companie because of Saules tyrannie Ionathan gaue Dauid his Garment his Girdle and his Armour he had no better and could giue no better so with many teares and mutuall imbracings departed from him but our blessed Sauiour before he remoued his corporall presence from vs gaue his life to redeem our life froÌ„ the death he sent out bloody sweat abouÌ„dantly as the witnesses of his burning loue towards vs hee prowred out an euerlasting prayer
to his father for vs he hath left behinde him in his laste will his peace for our portion he hath giuen vs his spirit for a comforter his word for a warner and this sacrament for a spirituall foode vntil his second coming againe No marueile his spouse in the Canticle praised his loue to be far aboue the loue of women for though in some of theÌ„ y e strength natural of affection be so great that it makes them indure the painful bearing bringing vp of their children with the milke of their brests yet what is that comparable to this nothing indeed Such a loue as here our Sauiour hath discouered towards vs is not to be fouÌ„d againe in the world for whereas Mothers saieth Câ—risostome either commit their children to Nurses or else brings them vp vpon the milke of their owne breasts Iesus Christ feedes vs not with the milke of another but with his owne flesh and his owne blood Necessitie sometime hath compelled the Mother to eate her owne Children but wee neuer reade that compassion hath mooued the Mother to giue her owne flesh to preserue her Children that they should not die in famine But our Lord Iesus is that kinde Pelican that sendeth out his owne blood to nourish his young and all this hath our Lord Iesus done not grudgingly but willingly prouoked hereunto by that feruent loue hee bare to the glorie of God his Father and to our saluation Which shall yet appeare more euidently out of his owne comfortable saying to his Disciples I haue greatly desired to eate this Passouâ—â— with you O word full of consolation sundrie Passeouers had he eaten before with them but he protesteth this was his desired Passeouer See ye not heere his vnquenchable loue he knew it was the last hee was to eate vpon the earth he knew he was to drinke no more with them of the fruite of the vine till it was fulfilled in his Fathers kingdome Hee knew that the same night they wold betray him and that after Supper a bitter cup of passion was abiding for him yet his loue ouercame all these impediments and made him thinke long to eate of this Passeouer And which is much more before euer he gaue himselfe to be crucified for vs on the Crosse he prouided this Sacrament as a means of the communication of himselfe vnto vs thereby assuring vs that his subsequent passion should not defraude vs but rather affoord vnto vs and make ready for vs that righteousnesse and life by Christ purchased on the Crosse and communicate in his holye table to them who are his In the one he was prepared made ready as the onely foode of our soules to eternall life in the other he is applyed communicated giuen vnto vs both of these necessarily behoued to bee done for the worke of our saluation Sicut enim ad potandum vinum venire neâ—â— potest nisi botrus calcetur ante et prematur sic nos sanguinem Christi bibere non potuimus nisi Christus prius fuisset calcatus et prâ—ssus It was a great loue which made our Sauiour content that his blood shold bee shed out on the crosse so should be made both a ransome a conuenient foode for vs for the father sent him Quasi saccuÌ„plenuÌ„ misericordia in passione coÌ„scindenduÌ„ vt effundatur quod in eo latet pretium nostruÌ„ So is this also a new declaration of his loue that before his body was brokeÌ„ his blood was shed he first ordeyned the meanes whereby it should be communicated vnto vs. These and many more spirituall meditations should be vnto vs as the breathings of the mouth of God to kindle in our soules that little sparke of the loue of God which alasse for fault of entertainmeÌ„t is almost ouer-gone extinguished with the ashes of our corruptioÌ„ for seeing our Sauiour loÌ„ged to eat with vs shal not we long to eat with him he greatly desired to giue himselfto vs in this table for vs on the crosse shall not we earnestly desire to receiue him hee knew it was the last he shold eat vpoÌ„ earth that after it heauy sufferings abode him we know that our banquetting here is the baÌ„quet that shal be accoÌ„plished in heauen it is begun here it shal not end here CoÌ„fortable is y e word of our sauiour it shall be fulfilled in my kingdoÌ„â— wil not we then ioyfully begin this banquet shal we be so foolish as to wait vpoÌ„ lying vanities forsake our owne mercies shal we turne our back vpon y e fountaine of liuing waters and dig to our selues Cisterns y t can hold no water crtainâ—ly our darkene is grosser theÌ„ the darkenesse of Egipt and our hearts harder then the Adamant except this burning loue of the Lord Iesus rauish vpward our hearts after him The spouse in the Canticle professeth she was sicke of the loue of her glorious husband the Lord Iesus but alasse we are not touched with the like loue we feele not the smell of his oyntments and therefore with the rest of the Virgins we runne not after him Eliah touched Elisha with his Mantle and therwithall the Lord ioyned his inward calling suddenly Elisha left his plough of Oxen of a husbaÌ„dmaÌ„ became a prophet Now the lord cals vpon vs by his word sacrameÌ„t Let vs also pray that the Lord wold shed abroad in our hearts by his holy spirit the sence of that loue of God then should we neglecting all things runne after the Lord seeking onely to inioy him The men of this world maruell to beholde the suddaine change of life which is made in the children of God by his effectuall calling they maruell to see them running so feruently after Christ seeking him by continuance in prayer by hearing of his word by participation of his Sacrament and that with such an insatiable desire that in this life they can neuer be satisfied with hearing reading praying and communicating but if the Lord should in like manner touch their hearts and let them feele the power of an inward calling then would they marueile no more farre lesse disdaine yea they would make haste and ioyne themselues to the company of the godly And Saul also shold become amoÌ„gst the Prophets The womaÌ„ who had liued before a licentious life would now change it with Marie Magdalen she had beene a greate sinner in the Citie but became an example of repentance to all the sinners in the Citie she prostrates no more her body to her carnall Louers but falles downe at the feete of Christ to craue his mercie in steed of her wanton lookes her eies poure out teares her beautifull hayre which before shee set out as a proclaimer of her luste now shee pulleth downe to wash the feet of Christ. Thus all the former meanes of her sin she maketh new witnesses of her repentance the man
in like manner who had sate al his daies with Mathew at the receipt of custome that is who had liued in y e sinful trade of vnlawful gaine wold now in like manner forsake it but where the Lord by effectuall calling works not in the heart an earnest loue of God no maruaile they lie stil in the graue of their sins rise not to walk after the Lord. We are therfore so much the more to vse all the ordinary meanes which may entertain in vs y â— little spark of the loue of god til it grow vp vnto a great flame for the farther vnion coniunction of our soules with Iesus Christ and this for our dispositioÌ„ towards God As concerning our Christian disposition to our neighbour it is vsuall to the spirit of God to comprise it vnder loue Our Sauiour saith that loue is the cognisance of his Disciples the Apostle calleth it the band of perfection and fulfilling of the law no maruell for loue speaketh with the tongue of euerie vertue All the sundrie precepts we are commanded to doe vnto our neighbour are summarily comprehended vnder this one Loue one another As this sacrament sealeth vp the coÌ„munion of the members with the head so it seales vp the communion of the members amongst themselues for this bread whereof we eate is of many graines of wheat made vp into one bread the wine is the iuice of many berries collected vnited into one to teach vs that all the communicaÌ„ts at this holy table how many soeuer they be ought to agree together in one like meÌ„bers of one body as hauing one Father one faith one Baptisme one inheritance as Brethren quickned al by one the selfe same spirit which is not to bee found againe in all the world except in this excellent brother-hood as we cannot be ioyned to the heade without faith so can we not be knit to the member without loue Stones and timber cannot make vp a building till they be ioyned and sundry peeces of mettall cannot bee melted in one worke without fire no more can ChristiaÌ„s be vnited in one mistycall body without loue and therefore our Sauiour at the celebration of this Sacrament recommended louâ— to his Disciples by a new commaundement which he so called because it should neuer wax olde yea so much doth he account of it that he will accept no seruice wee owe to himselfe without that duety of loue we owe to our bretheren If thou bring thy gift to the Altar there remembrest that thy brother hath ought against thee leaue thy offering goe thy way and â—â—rst be reconciled to thy Brother then come and offer thy gift of this it is euident that without loue to our brethren wee can doe no acceptable seruice to the Lord. In this therfore let vs trie and examine our selues what compassion finde we in our hearts toward our brethren what willingnesse to do them the good we can what loue to beare one anothers burden what readinessâ— to forgiue when wee are offended what humblenesse of minde to aske them forgiuenesse against whome we haue sinned practising these precepts While ye haue time to doe good to all men And againe for beare one another forgiue one another euen as God for Christs sake foâ—gaue you The Maiestie of God suppose first offended did firsâ— seek man to be reconciled with him and shall man that hath offended thinke euill to seeke his brother to be reconciled with him but alasâ—e are thesâ— fruites of godlinesse now to be found amongst men it thou seeke them thou shalt finde th em as the Sommer gatherings or as the grapes of a vintage cut downe though thy soule desire to eat the fruiâ— thereof thou shalt not find it for the good man is perished out of the earth such as are Christians by name they liue like Iewes and the Samaritans of whome it is written that they might not conuerse together to forbeare and forgiue one another to them are precepts of an vncouth language which they vnderstand not as a sparckle of fire easily kindles a heape of powder so a smal offence remooueth all their affections they are not slowe vnto wrath like the Lord and farre lesse like him in readinesse to forgiue As men saith Lactantius are mortall so should their anger be mortall our Sauiour saith the sunne should not go down vpoÌ„ our wrath the Apostle coÌ„maunds vs to be children concerning anger maliciousnesse who as they doe not deepely conceiue it so they do not long reteine it but are shortly familiar with them with whome they were a little before offended but as it was doubted of Sylla Syllane prioâ— an Syllae iracundia sit extincta so is it out of all doubt that in many vipers of this age anger dieth not tilâ— they die themselues And as for doing of good to their neighbors and brethren they liue in the world like moÌ„sters or like these Gyants The sonnes of Anak they alone will bee Lordes of the earth as ifthe world were made for theÌ„ only or they at the least were born for theÌ„ selues churchlish like Nabal shall I take saide hee my bread and my flesh giue vnto Dauid al that they haue they account so to be theirs as ifthey had not receiued it or were not the Lords stewards bouÌ„d to distribute to the necessities of his saints the rich gluttoÌ„s they vse it as a morsell for their own mouth Now my soule thou hast enough for many daies let Lazarus find as he may they thinke with Caine they are no keepers of their Brethren That which dieth let it die These and many moe are the common and sâ—ene corruptions of this age wherein we are to examine our selues how farre the renewing grace of the Lord hath made vs to depart from them and what holy loue we haue put on For hee that loueth not knoweth not God because God is loue and he that loueth not his Brother whome hee hath seene how can he loue God whom he hath not seene hereby wee know that wee are translated from death to life because we loue the Brâ—thren And thus much we are content to haue touched of our disposition toward our neighbour Now last of all concerning our disposition in our selues let vs be sober esteeming basely of our selues highly of the Lords mercie hungring and thirsting for his saluation and in verie deed the more we shall consider how God hath magnifieâ— his holy name by his maruelouâ—mercies towards vs the more shall we be compelled to cast downe our selues befoâ—e him in all humilitie and submission of our spirits When Dauid promised to Mephiboseth that hee would shew him kindenesse for Ienathan his faâ—hers sake Mephâ—bosheâ—h humbled himself to the ground and said what is thy seruant that thou shouldest looke to such a dog as I am but heere the Lord oâ—r God not onely promiseth vnto vs kindenesse