is none of vs all but wee haue in vs our owne Idol whereunto many times we do seruice to the great offence of God And albeit this narrow tryall of our sins shall discouer to vs a wonderfull discoâ—…dance betweene 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 when we are worst in our owne eyes and most acceptable to him when we are most 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 mee because hee submitteth himselfe before mee I will not bring that euill which thou hast spoken in his daies and will not then the Lord much more bee mooued with the true humiliation of his owne Seruants No doubt if wee cast downe our selues before the Lord he shall lift vs vp if wee humble our selues he shall exalt vs. If we iudge our selues we shall not be iudged of the Lord for the Lord is neare to them that are contrite will saue such as are afflicted in spirit But if wee come before the Lord in the presumption of our minds and not touched with the sence of our sinnes then shall hee execute that fearefull threatning vpon vs I will enter into iudgement with thee because thou sayest I haue not sinned though thou wert high exalted like the Caedars of Lebanon and the Oakes of Bashan proud and hautie in thy conceit the Lord shall abase thee and bring thee low for hee is the Lord that resisteth the proud giueth grace to the humble The other poynt of our tryall and preparation stands in putting on that three-fold Christian disposition that towards our God wee bee holy and heauenly minded towards our neighbour louing righteous and mercifull and as concerning our selues that wee be sober and lowly for so the grace of God which hath appeared teacheth vs that we should deny vngodlinesse and wordly lusts and should liue godly righteously and soberly in this present world This is our wedding garment euen that pure fine and shining linnen which is the righteousnesse of the Saints A Garment not partie coloured like Iosephs but compact of many vertues graces of Christ Iesus These be his badges and Cognisances whereby vvee are knowne to bee 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 be holy as I haue said but also heauenly for since wee call him our Father which is in heauen vvee must see vvhat heauenly disposition vve haue to goe after him and whether wee be weary of our absence from the Lord like Dauid weary of his dwelling in the Tents of Keder 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 tast of that hid Manna wherewith the Lord now and then comforteth our soules in this barren Wildernesse it is but like the life of that forlorne Sonne who hauing banished himselfe from his fathers house vvas driuen to fill his belly vvith the huskes that was giuen to the Swine oftentimes could not get them Wee haue experience enough of the vanitie of worldly comforts wherein there is no contentment would to God vvee could also learne with that prodigall Son to be think our selues and conclude to make home againe to our fathers house in whose face is the fulnesse of ioy surely the least of them that dwell in our Fathers house haue bread enough they are filled with the fatnesse of his house and receiue drinck 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 thankfulnesse that man can shew to the Lord then to declare in his affection that he cannot liue vvithout the Lord nor rest content so long as hee is absent from him The Lord in the vvorke of creation neuer rested till hee had made man and man can doe no lesle of duty then passing by all Gods Creatures to resolue with himselfe I vvill neuer rest till I enioy the Lord. The Soule of man should bee like that Doue of Noah vvhich being sent forth from the arke found no rest to the sole of her foot vntill she returned againe to him that sent her and indeed without the Lord where can wee rest Goe thy way with Salomon and proue all the goodnesse of the children of men which they inioy vnder the Sunne thou shalt finde it is but vanitie and vexation of Spirit whatsoeuer man cleaâ—…eth 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 man without God in his best estate is altogether vanitie and his wisest actions are but a disquieting of himselfe in vaine It is a godly saving of Augustine which the word of God and experience taught him Fâ—…isli nos Domine ad tâ—… semper inquietum est cor nostrum donâ—… requiâ—…at in te thou madest vs O Lord vnto thy selfe and our heart is euer vnquiet till it rest in thee The wicked vvho are strangers from the wombe pretend in their countenance vvhat they will yet euen in laughter their heart is sad for there is no ioy nor peace to the wicked saith my God their heart is moued as the Trees of tâ—…e Forrest shaken with the Winde As the point of the Marriners 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 euery man that doth wickedly this is the portion of them that forsake God and wander after vanitie It is good therefore for vs to draw neere vnto God saying with Dauid whom haue I in the heauen but thee and I haue desired none in the earth with the. The Lord worke this heauenly disposition in vs. And now to helpe forward ouâ—… earthly minds vnto it we haue to consider both the time space 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 Nazianzin doth some way warne vs that wee should celebrate this holy sacrament with high heauenly affections When God gaue the law hee came downe from heauen to the top
were not vvorthy of the least and hath set vs downe as Sonnes and Daughters and Heires at the Table of his children that were not vvorthy as dogs and whelps to creepe vnder it haue vve not cause to crie out with Dauid O Lord what is man that this manner of way thou art mindfull of him Elizabeth maruailed that Mary came to visite her and in the humility of her heart cryed out Whence commeth this that the mother of my Lord should come vnto mee but we haue more cause to maruell at the maruailous mercies of the Lord for what are we that the fairest among the Children of men should be delighted with our loue and our Lord should come to visit the base estate of his Seruants communicate himselfe his light his life and his grace vnto vs Let no man thinke that I haue multiplied these places of scripture vvithout a cause The beginning of the diuision betweene vs and the Lord slowed from the pride of our nature vnlesse vve humble our selues and bee content in our minde to sit lower then dust and ashes by reason of our sin it is not possible vve can bee vnited with the Lord This is the councell that in fevv vvords Michah giueth vnto vs He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercie to humble thy selfe to walke with thy God The Lord is indeed a most high God yet he is nearest vnto them and they goe soonest vp vnto him who are least in their owne eyes and tremble at his words And beside this inward humiliation arising of the sence of our own vnworthinesse let vs come with a hunger thirst of the Lord his righteousnesse saluation For he will satisfie the hungry but the full he sendeth away emptie onely they that haue the spiritual appetite hunger thirst are meete to be communicants at this holy table As that oyle multiplyed by Elisha ceased not so long as the widdow had any vessell wherein to receiue it so shall neuer that oyle of grace decay but be multiplyed and increased vnto all that with open and inlarged hearts are ready to receiue it Thou therefore who art more ready to faint for spirituall hunger then was Ionathan come hether put out the hand of faith eate of this hony make thee full and thou that art sicke with the Spouse in the Canticles for the loue of Iesus come hether and the Lord shall stay thee with the flagons of his wine Art thou almost dead like that Egyptian the Seruant of an Amalekite whom Dauid found in the fields take and eate of this bread and thy Spirit shall returne againe vnto thee But alas where is this spirituall appetite to be found amongst vs the deadnes of our hart is lamentable wee see not our wants wee see not his beauty wee smell not his oyntments wee tast little of his goodnesse and therefore we make not hast to run after him Dauid mourned ouer the dead body of Abner but alas if wee could wee haue much more cause to mouâ—…ne ouer our dead soules Oh that there were in vs that holy desire which Dauid protesteth to haue beene in him My soule fainteth for the saluation of God As the Hart brayeth for the riuers of waters and thirstie ground desireth raine so my soule panteth after the liuing God Blessed are they who hunger and thirst for his righteousnesse for they shall bee satisfied These onely are the guests and banquetters that shall eate of the delicates which here hee hath prepared and whose soule shall bee delighted with his fatnesse These shall goe from this Table as Moses came downe from Mount Sinai his countenance changed They shall arise with Eliah and walke on in the strength of this bread all the whole dayes of their pilgrimage They shall goe on in their way with Sampson eating of the hony which they haue found They shall depart from this Table as the two Maryes did from the Sepulcher with great ioy These shall goe home to their owne houses iustified with the Publican reioycing because they haue found a treasure and hath felt the sweetnesse of this Manna they shall not bee able to conceale this great ioy from Israell but shall be forced to tell euery Nathaniell whom they meete We haue found the Messiah And in all time to come their soule shall cleaue to the Lord without separation more straightly then the men of Iudah and Ierusalem cleaued vnto Dauid their King They shall say to the Lord as Elizeus said to Eliah As the Lord liueth and as thy soule liueth I wil not leaue thee and with Peter whither O Lord shall I goe from thee seeing thou hast the words of eternall life The Lord worke this spirituall disposition in vs for Iesus Christs sake to whom with the Father and the holy Spirit be all honour praise and glory for euer FINIS A Table wherein all the Chapters of the three forenamed Bookes are particularly set downe 1. Iacobs wrestling with God A Priuiledge of the Godly that say God is with them none can bee against them to hurt them Chap. 1 Gods fatherly compassion appeares in that he handles vs most tenderly when we are weakest Chap. 2 The cause mouing the Lord to appeare to Iacob at this time Chap. 3 The first circumstance the time of the wrestling Chap. 4 The second circumstance the persons betweene whom the wrestling is Cha. 5 Consolations for the Godly afflicted Chap. 6 Comfort for Christs souldiers Chap. 7 The third circumstance the manner of the wrestling corporall spirituall or mixt Chap. 8 How we should behaue our selues in this tentation we are taught Chap. 9 Let vs euer leane to the word of God how strange soeuer his worke seeme vnto vs. Chap. 10 Verse 25. And when he saw that he could not preuaile Chap. 11 Vers. 26. And he said let me go Chap. 12 What notable effects the felt presence of God bringeth with it Chap. 13 The presence or absence of God is euer dispensed for the weale of his owne Children Chap. 14 How their inward exercises of conscience workes in the godly a diuorcement of their soules from all Creatures and a neerer adherent to the Lord. Cha. 15 Prayers of the Godly must be forcible acceptable to God seeing they come from his owne Spirit Chap. 16 Iacob cannot end till God haue blessed him Chap. 17 Faith through death espies life Chap. 18 The Godly in their prayers aboue all things seeke Gods fauour and blessing Chap. 19 Worldlings in their Prayers dishonour God and preiudges themselues Chap. 20 Faith obtaines euery good thing that it craues Chap. 21 Verse 27. Then he said It is the curse of the wicked to pray and not preuaile but it is not so with the Godly Chap. 22 The Lord by inward exercises of conscience makes his children strong to
though the Lord after this manner doe exercise you that when ye cry for mercy yet to your feeling ye apprehend nothing but anger reuerence the working of God suppose for the present yee vnderstand it not let the Lord walke on his owne way and wait thou with patience for comfort in the end the Lord will send a gracious raine vpon his inheritance to refresh it when it is weary though he kill vs he shall make vs to liue againe When he hath humbled vs to the graue yet will he raise vs againe After two dayes he will reuiue vs and in the third he shall raise vs vp and we shall liue in his sight It is no rotten foundation we leane to the foundation of the Lord remaines sure therefore albeit the Lord should sâ—…ay vs yet will we trust in him He sent a fearefull darknes on Abraham or euer hee shewed him the comfortable vision He stroke Paul vnto the ground and confounded him before that he conuerted him he strake him with blindnes or euer hee opened his eyes hee began hardly with Iacob but ends with a blessing at the first he dealt rigorously in his answers with the woman of Canaan but in the end comforted her As Ioseph for a long time made it strange with his brethren but at length his inflamed affection compelled him to embrace them So the Lord though hee make a shew of an angry countenance towards his owne yet his inestimable loue and fatherly compassion shall force him to reueale himselfe vnto them in the sweetnesse of his mercy For a little while haue I forsaken thee for a moment in mine anger as it seemed I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee saith the Lord thy redeemer We shal perceiue in the end that which now in the midst of trouble we see not though in our afflictions we take him vp as an aduersary through the weaknes of our faith yet shall we finde that then God was with vs working for our deliuerance when hee seemed to be against vs. Let vs not therefore be cast downe when the Lord worketh with vs after his own manner of working by meanes vnknowne to vs. Let vs learne of Iacob to wrestle with the Lord and with that woman of Canaan cleaue to him the faster that he seemes to put vs away we shall feele in the end the Lord is neere vnto them who aâ—…e of a contrite heart will saue such as be afflicted in spirit Yea we shall with Dauid reioyce and glory in the Lord it is good for me that euer the Lord corrected mee The Lord be blessed therefore for hee hath shewen his meruailous kindnesse towards me It is now time that we enter into the History it selfe which hath these two parts The first sets downe the Angels wrestling with Iacob The second contaynes the conference of the Angell with Iacob which followes vpon the wrestling As for the wrestling we haue in it fiue things to bee considered first the time of it secondly the persons between whom thirdly the manner of the wrestling whether corporall onely spirituall onely or mixt fourthly how long continues the wrestling and last of al the euent issue of this wrestling CHAP. IIII. The first circumstance the time of the wrestling AS to the first the circumstance of time is noted by Moses when Iacob sayth he was left alone Amongst many reasons that might moue Iacob to bee alone I encline to none more then this he sought to be solitary to the end he might haue the fitter occasion to pray and poure out his griefe the more freely and homely into the Lords bosome For we know that the presence of men is oftentimes a great impediment of the free communing of our soules with God and that the children of God will boldly communicate those secrets to the Lord which they will not vtter to their dearest friends We haue here then to learne with Iacob sometime to with-draw our selues from the dearest company of men that wee may haue the better occasion by prayer to conferre with our God For hee who loueth wisedome will separate himselfe to seeke it Yet are wee to remember that solitarinesse auailes not without vnlesse there be silence within For though the body bee remoued from the eyes of men if the soule in the meane time bee disquieted with bands of restlesse and troublesome motions it is not possible that we can pray Maxima est segnitia alienari capi ineptis cogitationibus cum Dominum deprecaris quasi sit aliquid quod magis debeas cogitare quam quod cum Deo loquaris quomodo te audiri à Deo postulas cum te ipse non audias vis Deum memorem esse tui cum rogas cum tu ipse memor tui non sis hoc est ab hoste in totum non cauere hoc est vigilare oculis corde dormire cum debeat Christianus etiam cum dormit oculus corde vigilare It is saith Cyprian a very great sloath to be alienate and carried away with vnmeet cogitations when thou prayest vnto God as if there were any thing wherof thou shouldest thinke more then this that thou art speaking with God How desirest thou that God should heare thee when thou hearest not thy selfe or that hee should be mindefull of thee who art not mindefull of thy selfe By so doing thou art not warie enough of thy enimie this is to watch with thine eyes and sleepe with thy heart whereas it becommeth a Christian euen to wake with the hart when the eye is asleepe I sleepe but my heart waketh When therefore we goe to pray we must doe as did our Sauiour when he went to raise Tabitha from the dead he put the Minstrels and the Mouâ—…ners to the doore and wee must put worldly thoughts out of our mindes tollerable seruants if so be wee vse them as seruants at another time but no way tollerable in the time of prayer Like the Asses and Seruants of Abraham which he vsed as helpes to carry him forward in his journey but left them at the foote of the mountaine when he went vp to pray and sacrifice to the Lord. And thus the perturbations of our mindes within being quieted then let vs eschew as farre as possibly wee can all occasions of distractions without vs. Let vs with his spouse in the Canticles follow our Husband to the fields and there talke with him or with Dauid let vs examine our hearts vpon our â—…eds and be still or as our Sauiour commandeth vs Let vs enter into our chamber and shut the doore and there in secret pray to our heauenly father After this manner went Daniel to his chamber alone and Peter to the top of the house alone and Iesus Christ went alone to the mountaine to pray all night And so much
no way be prejudiciall to the veritie of his word O strong O rare O wonderfull Faith Therefore the Lord who giueth no vaine stiles to his seruants honoureth Abraham with this name the father of the faithfull For by his example our weakenes is strengthned to giue credit to the Lord when he speaketh to vs. And the same lesson of Faith is in like manner taught vnto vs by the example of patient Iob for many schoolmasters and examples haue wee on whom the ends of the world are fallen No doubt he had laid vp the promises of God in his heart whereupon he dependeth yet doth the Lord handle him sohardly both in body and minde as if hee were determinate to keepe no promise vnto him Yet Iob for all this distrusts not the truth of Gods promise but gripes them so surely that in his greatest extremitie he resolues O Lord albeit thou shouldest slay me yet will I trust in thee That is albeit Lord thou shouldst deale hardlier with me then thou hast done yet will I neuer thinke but thou wilt bee mercifull to me according to thy promise there is a heart knit to the Lord there is a soule cleaning to God without separation that thus concludes O Lord none of thy workes shall make me to misbeleeue thy word though thou cast me downe to hell my eye shall bee vpward towards thee my soule shall loue thee euen when it appeares thou saist that thou hast no delight in me And the like also may we see in that woman of Canaan according to that promise askâ—… and it shall be giuen call on me in thy trouble and I shall heare thee and deliuer thee She 〈◊〉 O Lord haue mercy on me but at the 〈◊〉 gets no answere She cryeth againe againe but contrary to another promise as it would appeare God giues to all men liberally and reproches no man not onely is she refused but reproched as a dog and one not meet to eate the childrens bread But at the length leaning without wauering to the Lords promise shee receiues a fauourable answere O woman great is thy â—…aith CHAP. X. Let vs euer leane to the Word of God how strange soeuer his worke sâ—…eme vnto vs. OF all this then the lesson ariseth vnto vs that when ere the Lord shall exercise vs so hardly as to our Iudgement Gods working with vs seemes to fight with his promise made vnto vs so that suppose wee pray and wee mourne and we seeke comfort we can find none yea the more we pray the more our trouble encreaseth yet let vs not despaire but learne at our brethren who haue fought the like battailes before vs to rest assuredly on Gods promise For in the end his hardest working shall bee found to tend vnto the performance of his promise made vs in Christ Iesus let the Lord walke on in his secret wayes knowne to himselfe and let vs giue to the Lord this glory I know O Lord that it cannot 〈◊〉 but well with them who loues thee I know O Lord that thy iudgements are right for thy word endureth for euâ—…r in heauen and thy truth is from generation to generation Heauen earth shal passe away but one iotte of the Word of God shall not passe 〈◊〉 O happy are they to whom the Lord hath made a promise of mercy they shall sing in the end with Ezechiel The Lord hath said it and the Lord hath done it he will stablish the promise he hath made to his seruant and hee will not alter the word that he hath spoken with his lips Wherfore O thou that art afflicted humbled in spirit disquieted within thy selfe waite vpon God and thou shalt yet giue him thanks Now in the fourth roome we haue to speake of the time how long the wrestling continueth Moses saith it lasted to the breaking of the day Here then is a new mercy to bee marked the Lord will neuer so exercise his children with wrestlings but in regard of their weaknesse graunts them some intermission and a breathing time least they should faint he will lay no more vpon them then they be able to beare neyther suffer his rods to lye longer vpon their backs then may serue for their weale Al our afflictions are measured by the Lord in quantitie qualitie and continuance of time For quantitie the Lord propines to each one of his Children a câ—…p of affliction conuenient for their purgation and as to qualitie he tempers also our afflictions that where of their owne nature they are exceeding bitter being the fruites of sinne worse to drinke then the waters of Marah vntill Moses changed them by prayer and made them sweet He alters them in like manner by the vertue of the Crosse of Christ and his intercessions for vs the become so sweet and delectable that wee reioyce in tâ—…bulation And as for time hee giues vs but dayes of try all affliction houres of tentation attending to his good pleasure and wishâ—… dispensation If we cast Shadra Mesah and Abednego into the fire one like the sonne of God shall go with them to waite vpon them and relieue them in conuenient time Yea no gold-smith waites so diligently vpon his gold to take it out of the fire in due time as the Lord attends vpon his children that in due season hee may draw them out of their troubles Iacob wrestles no longer then the dawning and all our troubles haue an appointed time of deliuerance Weeping may abide in the euening but ioy commeth in the morning And of this ariseth to vs a lesson of patience that so long as it pleased the Lord to exercise vs with any crosse so long should we bee content to beare it No minting to cast off the yoke vntil it please the Lord to take it from our neck Noah was weary of his abiding in the Arke a yeere and a day for so long he remayned and no doubt when he saw the ground he was greatly desirous to come forth but he will haue no deliuerance till the Lord who closed him in command him also to come out and in very truth there can be no deliucrance but that which commeth from the Lord as this one notable example among moe makes manifest vnto vs. When the Angell commanded Lot to escape for his life to the mountaine â—…e requested the Angell for license to â—…arry at Zoar. And so where the Loâ—…d pointed out the mountaine for the place of his deliuerance hee himselfe makes choise of another but when he obtayned that which he desired durst he for all that abide in Zoar no certainly he could neuer liue without feare vntill he went forward to the mountaine whervnto the Angell at the first directed him So that both the time the place the manner of our deliuerance must be referred to the Lord and not elected by our selues Then wee rest in quietnesse when wee rest on the will and mercy of God not vpon
to the majestie of God humbly confesseth that hee was but dust and ashes Yea Adam in his best estate of his innocencie was bound to glorisie God with the like confession of the basenesse of his originall and to let Adam alone the heauens are not cleane in his sight yea he hath found follie in his Angels they couer not onely their feete but their faces before the Lord what then shalt thou do O man who dwellest in lodgings of clay a sinfull creature by thine owne aposâ—…asie loaden with iniquitie how shouldest thou bee humbled and bow downe thy soule in the presence of thy Maker Redeemer and thy iudge Presumption in praier thus being remoued I returne to the comfort Thou being thus humbled with an hatred of thine owne sinnes with feare and reuerence of that diuine maiestie trusting to his promise goe on with boldnesse to the throne of grace Noli vilipendere orationem tuam quoniam illo ad quem oras non vilipendit esteeme not lightly thine owne prayer as though it were a smal thing seeing the Lord to whom thou pray est hath declared that he accounts so much of it suppose it be weake yet remember etiam solis vagitâ—…bus infans matrem commouâ—…t ad misericordiam euen the very cryes of the infant that vtters no distinct voyce moues the mother vnto commisseration And what comparison betweene the loue of a mother toward her children and the loue of the Lord towards his No father will giue to his children that asketh a stone instead of bread nor a Serpent in stead of a fish What kindnesse then if wee craue it may we looke for at the hands of our heauenly father As the heauens are aboue the earth so are my thoughts aboue yours Our prayers saith Cyprian are arma coeâ—… sâ—…ia quae stare nos faciunt fortiâ—…er perseuerare haec sunt munimenta spiritualia telâ—… diuina they are spirituall armour wherby we stand and strongly perseuer to the end they are heauenly darts and defences Oh that wee vnderstood the excellenâ—…e of this grace of prayer that so we might the more delight in it it is the hand of a christian which is able to reach from earth to heauen and take forth euery manner of good gift out of the Lords treasure It is one of those keyes of the house of Dauid whereby we open the doores of the heauenly pallace goe in to take a view of that eternall building and glorious mansion prepared for vs in heauen It is the messenger that with speed goeth from our soules saluting no creature by the way and entreth straight into the Mercie seate in heauen reporting to the Lord all our desires and returning backe a fauourable answere from him Yea it is vnto vs as that â—…iery chariot of Eliah whereunto we mount vp and haue our conuersation with God in the heauens O happie soule therefore which God hath endued vvith this most heauenly grace Except thou blesse me It were for vs a good thing if wee could learne from Iacob this holy vvilfulnesse neuer to let the Lord alone till he blesse vs. But alas here we are taken in our sinne we fall to our prayers without preparation we powre out a number of words without deuotion and so goe away without a blessing We send out our prayers like to incense made indeed according to the Lords direction but not kindled with fire from the Alter that is petitions lawfull enough and agreeable to Gods word but not powred out in feruencie And so no meruaile that the Lord smell not in them a sweet sacrifice for incense without fire hath no fragrant smell and so hauing finished our colde prayers vvee rise without examination not once considering with what fruit we haue prayed and whether wee haue gotten a blessing from God or no. CHAP. XVII Iacob cannot ende till God haue blessed him GOdly Iacob will here teach vs another lesson that we should not let our gripes goe nor cease from crying vntill the Lord haue blessed vs. Then hath Iacob doone when as the Lord hath blessed him but till hee get the blessing Iacob in no wise will part with the Lord. Where if thou dispaire how shalt thou know in prayer when God blesseth thee I answere Except the Lord teach thee I cannot tell thee the spirit of God when he comes downe with a blessing makes himselfe to bee knowne No man hath felt so sensible a shower of raine descending on his body as the child of God will feele when the shower of grace descends on his soule then the foundations of that earth which is in man are shaken the stonie heart melteth the eye aboundeth in ioyfull teares the tongue is loosed that was bound before the minde is filled with vnaccustomable light the whole soule with vnspeakeable comfort Finally such an alteration is made of his whole desires for a change of his whole inward and outward disposion as the childe of God feeles better than hee is able to vtter Which if we obtaine not in prayer as many times it falles out let vs receiue it as a checke of our coldnesse as a spurre to further humiliation that so with a new blessing wee may fall to seeke the Lord and his blessing And here againe wee haue to consider another lesson for in this that he seekes a blessing from him who wounded him wee are to take vp the nature of faith which is of such quicknesse that no maruell the Auncient said Fides Linceos habet oculos for albeit the Lord would take on him the shape of an enimie and shew himselfe an angry iudge to his children yet will they still looke for fauour and kindnesse at his hand It was the Lord who afflicted Iob with outward and inward troubles of the which nature sense could gather no other conclusion but that God had forsaken him and had become his enâ—…mie yet faith aboue sense and nature leadeth him through all these misly cloudes to looke vnto God as vnto his mercifull father and therefore resâ—…s he in that notable conclusion whereof we haue made mention before Albeit the Lord stay me yet will I trust in him CHAP. XVIII Faith through death espies life THis fulnesse of faith doth also appeâ—…e manifestly in all the rest of Gods children especially in time of trouble for what maketh them reioyce in afflictions and to triumph when they are going through the valley of death but the sight certaintie of a better How commeth it that in the same moment wherein God is taking their temporall life from them they are seeking an eternall life from him Out of doubt it commeth of their liuely faith which through wrath sees mercy through the clowde of light momentary afflictions it beholdeth an infinit weight of glory But this quicknesse of faith appeares most of all wonderfully in the vp taking of Iesus Christ for he appeared in the world disguised A King in
our possession they shall be found but comfortles comforts in the end vnlesse we enjoy his fauour towards vs in Iesus Christ. CHAP. XXI Faith obtaines euery good thing that iâ—… craues Verse 27. Then hee said VPon this earnest desire of Iacob the Lord resolues that hee will blesse him we haue a promise of God Aske and it shall be giuen you we haue also manifold confirmations of this promise Zedekiah spoke it in a slattering manner to his Princes Ye know that the King can denie you nothing but it is most true in the Lord our God such is his louing affection towards all his subiects of the kingdome of grace that in very deed he can deny nothing which they ask in faith As to the wicked saith S. Iames they ask get not because they ask not in faith nor for the right end It is written of Uitellius the Emperour that one of his friends being denied his petition which was not rea sonable waxed angry and said vnto him what auailes to me thy friendship seeing I cannot obtaine that vvhich I craue vvho replyes vnto him what auailes to mee thy friendship if for thee I must do that which is vnlawful If such equitie hath beene found in man vvhat shall vve think of our God with vvhat face dare wee seeke that from God vvhich is vnlawfull to bee giuen But whatsoeuer vve aske of the Lord in faith we are sure to obtaine it or a better So rare a jewell is faith that hee vvho hath it hath all things to bee his God for his Father Iesus Christ for his Sauiour the holy Ghost for his Comforteâ—… the Angels for his ministâ—…ing Spirits this world for a sojourning place all the good creatures therein for his Seruants and the heauen for his inheritance therfore said Cyril Lata merâ—…atura est sides Before the Lord blesse him he asks Iacob what his name vvas hee answered My name is Iacob to vvhom the Lord sayes Thou shalt no more bee called Iacob onely but shalt be called Israell also I giue thee now a new name and this blessing that thou hast had power with God so hereafter shalt thou preuaile with men feare not therefore the face of thy Brother Esau. Hee that gaue thee strength in this vvrestling shall sustaine thee also in all thy conflicts with men Thus the Lord will haue Iacob vse the present experience of Gods mercy at this time as a confirmation of him in all time to come Iacob then as yee see hath two names and both of them he gets from wrestling Hee wrestled once vvith his brother Esau in the wombe of his mother and from it he receiued the name Iacob because he held his brother by the heele Now againe hee wrestleth with the Lord and from it he receiueth this other name Israel a prince of God As it was with Iacob so it is with all the true Israelits of God wrestling abides them and in wrestling they must bee exercised sometimes vvith God as Israell sometime with man as Iacob with Esau and Paul with beasts at Ephesus No man is crowned before he striue the husbandman must labour before he receiue the fruit and wee by many tribulations must enter into the kingdom of God Againe yee see that as the Lord bestoweth vpon Iacob a new name so therewithall hee bestoweth vpon him new graces increase of faith and spirituall strength to resist tentations It is not the Lords manner of dealing to set out his seruants with vaine glorious titles which imports nothing when hee giues them a new name he giueth also new graces answerable to the name by his vvord he cals things to be which vvere not Soli Deo idem facere quod loqui for vnto God it is one to speake and to doe And hee giues names to things according as they are Somtime he changeth a name from the better to the vvorse as the place once called Bethel the house of God the Lord called it Bethauen the house of vanitie and this the Lord doth not but where a change is indeed from good vnto euill Sometime againe hee changeth the name from the worse to the better Where it was said vnto you Yee are not my people it shall be said yee are the sons of the liuing God and this he doth not but vvhere a change is indeede of the persons who gets the name from euill vnto good And this is a rule whereby we may try our selues vvhether the new name that appertaineth to Christians be ginen vnto vs of the Lord or not or if vvee haue vsurped it our selues If the Lord haue changed thy name as he did Iacobs name let it appeare in this that he hath also changed thy selfe Hath he giuen thee that grace which the name imports Hast thou receiued an oyntment from that holy One Hath he illuminated thy darknes quickned thy dead heart sanctified thy vnclean affections Then maist thou be sure that thou hast receiued thy name from God but if yet we be such as remain in our naturall estate liuing in our old sinnes vnder the new name of a Christian as now the most profane men haue gotten on the couering of a Christian name Esau doth put on him the apparrell of Iacob thou that so dost maist bee sure the Lord neuer gaue vnto thee this new name but thou hast violently vsurped it vnto thy selfe It shall be no more auaileable to thee then was the garment of good king Iehosophat vnto wicked Achab yea it shall augment so much the more the wrath of God vpon thee because that vnder an holy name thou hast liued an vnholy life Beltasar sinned against God by excesse and intemperancie but that hee abused the holy vessels of the house of God to serue him to prophane drinking was a double sinne a horrible sacriledge yet not so horrible as thine Hee abused dead Vessels but thou profanest a liuing soule body they are not thine owne they were once made by the Lord and bought againe by the price of his bloud and so by all right are the Lords by Baptisme they were separate to the seruice of God and his mark put vpon them Notwithstanding all this thou darest sacrilegiously abuse them and make them weapons of vnrighteousnesse to the seruice of Sathan O miserable man what fearefull judgement maist thou looke for at the hands of God The wrath of God is reuealed against all vngodlinesse and vnrighteousnesse of man Tribulation and anguish shall be vpon the soule of euery man that doth euill euery man shall receiue according to that which hee hath done in the body Turkes and Pagans shall not escape vnpunisht but thou that abusest thy soule and body to the seruice of Sathan which by Baptisme wert separate consecrate to the Lord committest a double sacriledge and therefore must looke for a double judgement except in time thou repent CHAP. XXII It is the curse of the wicked to pray
customable to the Lord to rebuke the friuolous curiositie of his own children that we may learne to be sober and not presume aboue that which is written In his quae de Deo dicuntur maxima est scientia ignorantiam fateri terraÌ„ inhabitas terrae fines ignoras quo modo conditorem terrae comprehendes animam habes cuius facultates enumerare non vales stellas vides quas numerare non potes numera prius illa quâ—… vides tunc illum qui nonapparet enarra In those things which concern the diuinitie it is a great knowledge to acknowledge our ignorance thou dwellest in the earth and knowest not the borders thereof how then shalt thou comprehend him who is maker of the earth thou hast within thee a soule the faculties whereof thou art not able to enumerate thou seest the stars and canst not tell the number of them begin first and reckon on those things which thou seest and then if thou canst him that is not seene Let vs therfore restraine our selues from such idle speculations if others spare not to proue vs with the like of these rash perillous questions which I haue condemned then remember with Basil TaliuÌ„ optima medicina est silentium CHAP. XXV The Lord somtimes refuseth to giue that which his chidren seekes that he may giue them other things more conuenient for them YEt it is to bee marked that albeit he refuse to tell Iacob his name yet hee refuseth not to giue Iacob his blessing Sometime the Lord graunteth his children their desires because hee sees it is for their weale Other times hee refuseth them and that also for their weale but whether hee say yea or no to their petitions hee workes alway in mercy towards them He granted flesh to the children of Israel because they sought it but therewithall his wrath fell vpon them of the which it is euident that sometime he graunteth men their petitions because he is angry with them Others againe hee refuseth because he is mercifull to them denying vnto them that which they craue but graunting another thing which is much more profitable for them Multi Deo irato exaudiuntur multis propitius Deus non tribuit quod volunt vt quod vtile est tribuat The Apostle Paul being buffered by the Angell of Sathan besought the Lord thriâ—…e that he might be deliuered from him he receiued a refusall of that which hee sought and yet the Lord left him not destitute of comfort Saepe multos Deus non exaudit ad voluntateÌ„ vt exaudiat ad salutem In the first of the Acts the Disciples aske a question of Christ Wilâ—… thou at this time restore the kingdâ—…me to Israel but what answere receiue they a plaine refusall It is not for you to know the times and seasons yet hee promiseth to them a better thing But yee shall receiue power of the holy Ghost O happie exchange let it be vnto vs O Lord according to thy Word denie vs O Lord any thing thou wilt but neuer deny vs thy holy spirit that it may lead vs into all truth so long as wee remaine here and in the end may bring vs vnto the sight of thy ioyfull face Let vs giue vnto the Lord this glory that hee is our mercifull father not onely when he graunteth but euen when he refuseth some of those things which we desire It may well stand that being diseased thou dost seeke of the Lord bodily health and seeke it too with this restriction if it please him and yet thou obtaine it not the Lord thinking it good to keepe thee vnder a sicke body to the end he may restore vnto thee health of thy soule for so may ye read in the Gospell that many being moued by bodily diseases who otherwise were not minded to come vnto Iesus Christ hath found in him health both of body and soule It may also fall out that thou dost seeke from the Lord temporall riches and that conditionally if it please him for a benefit that thou be not burdenous vnto others and yet the Lord thinkes it more expedient to refuse thee least riches should be a snare vnto thee for vnto many they are but speciosa vincula quibus alligantur à quibus possidentur magis quam possident Beautifull bands wherewith they are bound which they possesse not but are possessed of them Thus their posteritie and riches becomes their ruine so corrupt is our nature that the same gifts which should draw our hearts after the Lord are allurements to turne them from him Facile enim cor humanum omnibus quae frequentat adhaeret adeo vt vix aut nunquam sine amore valeant possideri For the heart of man cleaueth very easily vnto that wherewith it is acquainted so that hardly or neuer can we possesse the things of this world without immoderate loue of them And therefore the Lord in great mercy take them from vs that they do not take vs from him Let vs therefore commit the successe of our prayers to the Lord let vs not presume to limite the Holy One of Israel being alway comforted with this that if the Lord deny vs that which we would haue hee shall giue vs another thing which is more expedient for vs. CHAP. XXVI How Iacob shewes himselfe thankfull to God for the benefits receiued in two things Verse 30. And Iacob called the name of the place Peniel c. THe conference between the Lord and Iacob being ended Moses now makes mention of Iacobs thankfulnes which he declareth in two things first he impones such a name to the place as might stand for a perpetuall memoriall of Gods familiar apparition vnto him And next hee rendreth himselfe obedient not regarding any danger that might be before him trusting vnto the word of the Lord hee goeth with courage forward in his iourney First I say hee impones a name to the place and calleth it Peniel the face of God he giueth the reason because I haue seene the face of God and my life is preserued Seeing the Lord will hee say hath showne mee this mercy that I haue seene his face and am not confounded I will neuer burne it in vnthanfulnesse and therefore that it may be remembred of the posteritie I call this place by the name Peniel It becommeth saith the Psalmist vpright men to be thankfull Seeing all good things come of God it is good reason the praise of all should returne vnto him As the waters that come secretly from the Sea through the veines of the earth return againe in their troghs publikely vnto it so euery good thing which the secret blessing of God hath conuayed vnto vs by publike praise should againe returne vnto him If wee haue gotten comfort from the LORD we should giue vnto the Lord his glorie And it is the manner of the children of God they cannot rest contented when God hath refreshed them
hath mercy vpon vs. These are the principall helpes whereby the sight of God is begun in earth which will be perfected in heauen CHAP. XXVIII The other thing wherein Iacob shewes his thankefulnesse is his obedience Verse 31. And the Sunne arose to him THe other thing wherein Iacob vttereth his thankfulnes is in the obedience he giues to the Lords calling walking on in the journey which God commanded him Without this the other had beene nothing for except we obey serue the Lord in our callings doing that which is commaunded vs wherein can wee be thankfull to him and truely there is no better token that we haue beene refreshed by the countenance of God who is the strength of his people then this if with boldnesse and spirituall courage we follow him where away he cals vs albeit we should finde neuer so many impediments before vs. But it is to be marked Moses saith he halted as he went on in his journey This is the meruailous working of the Lord no doubt that Iacob being hurt in the night his thigh-bone disjoynted yet walkes vpon it in the morne and the hurt which he receiued of the Lord hinders him not nor stayes him from going forward in the journey which was enjoyned him by the Lord. We haue shewed you before how the children of God in their wrestlings do in such sort preuaile that they get no victory without a wound who is able to say that hee hath in such sort fought against Sathan and sin but oftentimes hee hath beene buffeted by Sathan and wounded by sinne Yet such is the gratious dispensation of the Lord that as Iacobs hurt made him not giue ouer the journey but rather confirmes him to go forward with greater boldnesse now halting on one thigh then before when hee went straight vpon both so the Lord doth so dispence the spirituall battailes of his Children that out of their manifold falles buffets and wounds which they receiue in this warfare hee workes in them a greater hatred of sinne and loue of righteousnes a greater attention and circumspection in all their wayes and a greater feruency and zeale to run out the race which is set before them and to renue the battaile against Sathan and sinne And this wee may see cleerely in Dauid who after his adultry murther being renued by repentance â—…iseth againe with a greater hatred of sinne and more earnest desire of mercy than euer he had before And did not Peters fall bring forth in like manner the like fruits in him that hee sheddeth teares now more aboundantly then at any time before hee now stands boldly to confesse the Lord Iesus before the Counsell whom before he had denied before a Dâ—…msell and in all the rest of his life he shewes himselfe an example of godly zeale labouring to confirme his brethren by a good conuersation whom before hee had offended by his stumbling and falling Thus the Lord by some one sinne wherein hee sussereth his children to haue experience of their weakenesse wakeneth them to a narrower inquisition of their sins for a light paine in the head men runne not to the Phisitian nor to the water for a light spot in their garments but if the defiling be great then we doe take occasion thereat to wash away euen the smallest spot that is in them So the godly when oftentimes they passe ouer small sinnes without remorse the Lord permits them to fall into greater that so they may be moued to mourning hasten to an earnest reformation of all Where wee are not to thinke that this commeth of any goodnesse that is in vs or in sin which we haue brought forth but of the excellent wisdome and goodnesse of God Deus etiam summus est medicus qui benè nouit vti enim malis For God is that great Phisitian who can vse to good euen those things which are euill And it doth saith the same Father more aduance the glory of Gods goodnesse etiam de malis bene facere quam mala esse non sinere euen to draw good out of euill rather then that he should suffer euill not to be Thus the Lord our God maketh all things serue and worke for the best to them that loue him so as euen the wounds which we receiue in spiritual wrestlings may well worke in vs a greater humiliation but shall not confound vs so that we leaue off the race and course to our heauenly Canaan Wherein if we cannot alway runne in the strength of the spirit with Eliah yet let vs by Gods grace endeauour to halt forward with Iacob at least creepe forward towards our heauenly Father as his little babes children who are but yet learning to walke proceeding alway from strength to strength till we appeare before the face of our GOD in Sion whereunto the Lord that is the author and finisher of our Faith the beginner perfecter of our saluation bring vs of his great mercy in Christ Iesus To whom with the Father the holy Spirit be all praise honour and glory for euer and euer Amen FINIS A CONDVIT of Comfort Full of sweet Consolations for all those that desire the comfortable sweetnesse of Iesus Christ. By WILLIAM COVPER Minister of Gods word LONDON Printed for Iohn Budge and are to sould at his shop at the great South doore of Paules 1608. A CONDVIT of Comfort Rom. 8. 28. Also wee know that all things worke together for the best to them that loue God euen to them who are called according to his purpose My helpe is in the name of the Lord. THis Chapter may be conueniently tearmed A compend of Christian consolation for wheras many kinds of comforts are dispersed throughout the holy Scriptures for the strengthening of the man of God some of euery kinde are here gathered together in one and like chosen flowers picked out of the word of God are knit together in one bunch presented to thee who art a Christian. There are two things onely which trouble vs in this life The first is the remanents of sinne in our corrupt nature this was such a matter of griefe to the holy Apostle that it made him to crie ouâ—… O miserable man that I am who shall deliuer me from this body of death So displeasant was it to him to lâ—…ue in that body wherin hee found the motions of sin rebeling against the law of God And if the Apostle accounted this but then so weighty to him alas how should wee complaine and what cause haue wee with Ezechia to walke weakly in the bitternesse of our soules all our dayes in whom the life and power of that sinning is farre lesse restrained Yet least we should be so cast downe with the sense of sinne that we despaire and perish being swallowed vp with griefe the Lord furnisheth vs with many comforts against it from the beginning of this Chapter to the middest of the 17. Verse The
is neuer lawfull If that which sometime is lawfull cannot excuse thy delaying to come vnto Christ when he cals vpon thee what mockery of God is it to alleadge that which neuer is lawfull And here also beside the offence done against thy God consider what preiudice thou dost vnto thy selfe what folly is this that because thy neighbour hath sinned against thee thou wilt also sinne against thine owne soule I suppose as thou hast said hee hath wounded thee and hurt thee in thy body goods or name is that a reason why thou shouldest contemne the calling of Christ who offers to cure thy wounds and heale al the infirmities of thy soule yea to pacifie all those passions and perturbations of minde wherewith thy impatience disquiets thee hee forewarned his owne that in the world they should finde trouble but in him they should haue peace If thou finde as he forespake trouble in the world why wilt thou not go and seeke that peace in him which hee hath promised As to thy right I require not thou shouldest loose it neyther yet forbid I that by ordinary meanes thou shouldest seeke a redresse of those wrongs which against order are done vnto thee for the law is the stay of confusion and the Sinew of the Common-wealth without which no fellowship can be entertained amongst men and God hath appointed the Magistrate that vnto good men hee should be like the raine to fields new mowen vnder whom they may flourish but should bee to the wicked like that Westerly winde which draue those Locusts into the red Sea that troubled the Land but as for grudge rancour hatred malice and such like what haue they to doe in the hart of the childe of God Since we are commanded to forgiue on another euen as god for Christs sake forgaue vs and plainely foretold that if we doe not forgiue men their trespasses no more will our Father forgiue vs our trespasses A fearefull recompence that wee should possesse our owne sinnes because wee will not forgiue the sinnes of others Certainely thou that dost so giuest out a hard sentence against thy selfe for in stead of mercy thou cryest for iudgement as oft as thou prayest forgiue me my sins as I forgiue them that haue sinned against me for that is Lord forgiue me not at all It was a horrible sin of the Iewes that they preferred Barrabas a wicked malefactor to the Lord but I pray thee consider how nere thy sin drawes to theirs if thou iudge rightly of it for when thou refusest to come to this holy table vnlesse thou haue amends of such wrongs as are done vnto thee thou saist in effect rather then I le renounce my will I will renounce my part of Christ and communion with him for heere is the verie question whether wilt thou forsake thy communion with Christ or thine owne corrupted will say not now to me these are hard speches God forbid that euerie one who is no partaker of this sacrament should in so doing forfeit his part of communion with Christ. I grant indeede they are hard speeches but true speeches and no harder then thy sin deserueth for I pray thee to what end did our Sauiour institute this Sacrament was it not that in it he might communicate himself to thee how canst thou then excuse thy selfe say thou hast â—…ot reiected him seeing thou reiects the means whereby hee is giuen to thee When Eliezer the seruant of Abraham sought Rebecca in marriage vnto Isaac what way did she testifie her consent surely not onely by word but by acceptation of those iewels of siluer and gold which he gaue her as loue tokens in the name of Isaac Now wee are sent forth to you as the Ambassadors of the liuing God to win you in mariage vnto his sonne and to prepare you that yee may bee presented a Chast spouse vnto him and wee are commaunded to minister vnto you this holy Sacrament as a pledge of his loue towards you If yee agree to the marriage and be content to forsake your fathers house and goe with vs to the house of Abraham then testifie your consent by receiuing these holy tokens of his loue which in his name wee exhibit vnto you but if yee will not then shall we stand vp as witnesses against you that wee haue called you and yee refused to come O man what wilt thou doe for thy Christ that wilt not come and banquet with him at his Table how canst thou say thou louest him when so small an impediment keepes thee back from going vnto him hast thou not cause to hang downe thy head for shame when thou art conuinced to haue lesse loue to thy Sauiour then Esau had to Iacobs pottage for loue of them he sould his birth right which he should haue kept but thou for loue of Christ wilt not forsake thy corrupt will which thou art bound to abandon Abraham for the loue of God was content with his own hands to slay his onely lawfull Sonne and thou for the loue of God wilt not slay thy vnlawfull bastard affections nor doe the holy will of God except thy wicked will be first fulfilled This euidently proues that thou hast not Abraham for thy father but art of the race of wicked Cain that hated his Brother vnto the death Assuredly except thou repent that merciles iudgement bides thee presignified in that mercilesse seruant who hauing gotten mercie from his King could shew none to his Companion Oughtest not thou to haue had pittie on thy fellow aâ—… I had pittie on thee Thy former sinnes shall bee imputed vnto thee and thou shalt be deliuered to the Iaylor till thou pay all that is due vnto thy Lord which thou shalt neuer be able to doe But that the pittifull ignorance of both these sorts of Recusants may the better appeare and farther light may arise to such as are willing to communicate wee are to consider what a banquet this is and what are the delicates vnto the participation whereof wee are here called The Apostle saith not let a man eate bread and drinke wine but let him eate of this bread and drinke of this Cup. The particle This tels vs it is no common Bread and Wine no surely the comfort is great that wee are commaunded to eate of that Bread whereof our Sauiour saith This is my body and to drinke of that Cup which he cals his Bloud of the New Testament shed for the remission of the sins of many Hee that eates of my bread and drinks of my Cup vnworthely becomes guiltie of the abuse of Gods Creatures but hee that eates of this Bread and drinkes of this Cup vnworthily becomes guiltie of the Body and Bloud of the Lord and eates his owne damnation because he discerneth not the Lords body And therefore that wee fall not into this fearefull sinne wee are to know that this Sacrament is not a simple thing but a
we are to take of our selues for if as I said the Iewes had assigned to them the space of foure daies for preparation before they eate their Passeouer what shall we doe that haue 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 we search euery corner of our hearts that no knowne leauen of wickednesse maliciousnesse be left in it which wee haue not purged and cast out by repentance Then shall wee find that euery 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 wee haue entred in all No doubt the Prophet Esay knew before that he 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 Because I am a man of polluted lips and mine eyes haue seene the King the Lord of Hostes I haue seene saith Iob The Lord therefore doe I now abhorre my selfe And this I speake that none of vs thinke a new triall vnnecessary but that euen ye who through grace haue bene accustomed euerie morning to chastice your selues and euerie euening to examine your hearts in your beds may be warned to you also belongeth this precept Let a man try himselfe and so let him eate CHAP. VII What a laborious work is enioyned a man when hee is commanded to try himselfe Two things necessary for this tryall First the Spirit of God Secondly the Word of God Many try themselues by wrong Rules and are so deceiued VVHich shall appeare more euidently if thou ponder this preprecept Try thy selfe it is a restlesse and laborious work that here is inioyned to thee thou art set to a task which may hold thee exercised all the dayes of thy life The Lord by this precept will haue euery thing that is in man brought vnder examination Man as hee is the workmanship of God is euerie way so meruailous that no meruaile the Philosophers called him a little world Augustine in his Estimation accounted man a greater miracle then all the miracles that euer were wrought among men but as he is peruerted by sinne and become the workmanship of Sathan hee is so fraughted with iniquitie that Saint Iames cals one member of his body a world of wickednesse and if in the tongue onely which is but a small member of the body there is so much wickednesse that the Spirit of God who giueth names to things as they are calleth it a world of wickednes what shall we think of the rest what bottomlesse depth of iniqui tie must there bee in the fountaine when there is so much in the streame and therefore I say hee had need to be full of eyes within and without that will practise this precept of the Apostle Let a man trye himselfe For if ye shall begin to take a view of your minde and consider how farre it is enlightned and what naturall darknesse yet remayneth in it how many bands of strange cogitations at seuerall times soiourne in it some flowing from the loue of the World and her deceitfull pleasures intending to steale our hearts after them some from the roote of concupiscence and her inordinate Lusts that oftentimes violently oppresse vs and some from the roote of bitternesse raysing wonderfull commotions and perturbations within vs reeling too and fro by courses in our swelling and restlesse mindes raging like waues of the Sea carryed with furious windes besides infinite armies of other vaine and idle cogitations whereof wee cannot tell from whence they come nor whether they goe and if from the minde they proceed to the heart which is the seate of the affections 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 righteousnesse And if againe yee goe to try the affections and see how the members of your bodyes are imployed as weapons of righteousnes in the seruice of God if yee haue made a Couenant with your eyes or not that they regard not vanitie or if negligently yee let them stand open as windowes at the which death enters euery moment into your soules and if yee haue learned to take heede to your lips that yee sinne not with your tongue if yee shall also take a time to consider the ignorances of your youth and sinnes of your old age if I say yee looke vnto all these which yet are few in regard of many moe we haue to looke vnto what shal appeare but a new found world of wickednesse dicouered vnto thee which most iustly may make thee ashamed and compell thee to cry out with Dauid O Lord who knoweth the errours of his life Lord cleanse me from my secret sinnes and keepe 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 mine eyes fountaines of teares that all the whole day long I might with Ezekiah recount my sinnes in the bitternesse of my heart and all the night cause my bed to swim and water my couch with teares for the manifold transgressions wherwith I haue offended the Lord my God And now because this tryall of our selues is so necessary let vs here remember that there are two things without which wee cannot profite in this work of tryall The one is the Spirit of God the other the Word of God As to the first man by nature is so blinded with selfe Loue that hee accounts his owne deformitie beauty and his bondage libertie what viler bondage then the Seruitude of sinne O quam multos Dominos habet qui vnum non habet said Ambrose and yet man vnregenerate counteth it his libertie to liue vncontrolled in the seruice of his lusts to doe what hee will what libertie againe so excellent as to be the freeman of God Seruire Deo est regnare and yet foolish man accounts the obedience of Gods Law which is the law of libertie a seruitude and the Commandements of God he esteemes as bonds wherwith he will not be bound walking the footsteps of other Rebels before him hee cryes out Let vs breake their bonds and cast their cords from vs. It vvas not the disease of the Laodiceans onely to account themselues happy vvhen indeed they were miserable it is the naturall disease of all the Sons of Adam for euery mans way seemeth good in his owne eyes A pittifull blindnes that death should raigne ouer man and man not feele it
kinde Pelican that sendeth out his owne bloud 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 glory 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 Passeouer with you O word full of consolation sundry Passeouers had hee eaten before with them but hee protesteth this was his desired Passeouer See yee not here his vnquenchable Loue hee knew it was the last hee was to eate vpon the earth he knew he was to drink no more with them of the fruit of the Vine till it was fulfilled in his Fathers kingdome hee knew that the same night they would â—…ay 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 hee gaue himselfe to bee crucified for vs on the Crosse hee prouided this Sacrament as a meanes 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 holy Table to them who are his In the one hee was prepared and made ready as the onely foode of our soules to eternall life in the other hee is applyed Communicated and giuen vnto vs both of these necessarily behooued to bee done for the work of our Saluation Sicut enim ad potandum vinum venire nemo potest nisi botrus calcetur ante prematur sic nos sanguinem Christi bibere non potuimus nisi Christus prius fuisset calcatus pressus It was a great Loue which made our Sauiour content that his bloud should be shed out on the Crosse and so should bee made both a ransome and a conuenient foode for vs for the father sent him Quasi saccum plenum misericordia in passione conscindendum vt effundatur quod in eo latet pretium nostrum So is this also a new declaration of his loue that before his body was broken and his blood was shed hee first ordeyned the meanes whereby it should be communicated vnto vs. These and many more spirituall meditations should bee vnto vs as the breathings of the mouth of God to kindle in our soules that little sparke of the loue of God which alas for fault of entertainement is almost ouer gone and extinguished with the ashes of our corruption for seeing our Sauiour longed to eate with vs shall not we long to eate with him he greatly desired to giue himself to vs in this table and for vs on the crosse shall not we earnestly desire to receiue him hee knew it was the last he should eat vpon earth that after it heauy sufferings abode him wee know that our banqueting here is the banquet that shall be accomplished in heauen it is begun here it shall not end here Comfortable is that word of our Sauiour it shall be fulfilled in my kingdome and will not we then ioyfully begin this banquet shall we be so foolish as to wait vpon lying vanities and forsake our owne mercies shall we turne our back vpon the fountaine of liuing waters and digge to our selues Cisterns that can hold no water certainely our darknesse is grosser then the darknesse 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 Canticles professeth she was sicke of the loue of her glorious husband the Lord Iesus but alas wee are not touched with the like loue wee feele not the smell of his oyntments 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 and suddenly Elisha left his plough of Oxen and of a husbandman became Prophet Now the Lord cals vpon vs by his word and Sacrament let vs also pray that the Lord would shed abroad in our harts by his holy spirit the sence of that loue of God then should wee neglecting all things runne after the Lord seeking onely to inioy him The men of this world maruell to beehold 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 harts and let them feele the power of an inward calling then would they marueile no more farre lesse disdaine yea they would make hast and ioyne themselues to the company of the godly And Saul also should become amongst the Prophets The woman who had liued before a licentious life would now change it with Mary Magdalene shee had beene a great sinner in the Cittie but became an example of Repentance to all the sinners in the Cittie shee prostrates no more her body to her carnall Louers but falles downe at the feete of Christ to craue his mercy in stead of her wanton lookes her eyes poure out teares and her beautifull hayre which before shee set out as a proclaimer of her Lust now shee pulleth downe to wash the feete of Christ. Thus all the former meanes of her sin shee maketh new witnesses of her repentance the man in like manner who had sate all his dayes with Mathew at the receipt of Custome that is who had liued in the sinfull trade of vnlawfull gaine would now in like manner forsake it but where the Lord by effectuall calling workes not in the heart an earnest loue of God no meruaile they lye still in the graue of their sins and rise not to walke after the Lord. We are therfore so much the more to vse all the ordinary means which may entertaine in vs that little sparke of the Loue of God till it grow vp vnto a great flame for the farther vnion and coniunction of our Soules with Iesus Christ and this for our disposition 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 and the Apostle calleth it the band of perfection and fulfilling of the Law and no meruaile for Loue speaketh with the tongue of euery Vertue All the sundry precepts wee are commaunded to doe vnto our neighbour are summarily comprehended vnder this one Loue one another As this Sacrament sealeth vp the Communion of the