that strange Lords who can claime no right vnto him should tirannize ouer him and hee not endeauour to vvithstand it and that Sathan should leade him away in Captiuitie bound with chaines euen the cords of sinne blinder then Zedekiah hauing his eyes pulled out and man should not lament for it But where the spirit of the Lord is there is liberty and freedome there is a knowledge and detestation of sinne and a sighing to God for deliuerance from the Bondage The Prophet Ezechiel could not see the abhominable idolatries of the house of Israell till the Lord taught him to digge through the wall but we shall be farre lesse able to see the vile abhominations that are in our owne hearts vntill the spirit of the Lord digge through demolish that thick and hard wall of induration that naturallie hideth vs from the sight of our sins and keepeth vs in blindnesse vnder Sathans bondage The other thing whereby we are to proceede in this tryall is the word of God for euery thing that is imperfect must be tryed by another not by it self gold is tryed by the fire touch stone the weight of a thing is tryed by the ballance and the spots of the face are tryed by the glasse Thus euery imperfect thing that is tryed is tryed by another not by it selfe As to the law of God it is a most perfect rule by which God will haue men and their actions tryed but it is to be tryed by no other then it selfe If any man will trie scripture he must with the Nobles of Beraea trie it by the scripture so then the word serueth vnto vs as a touchstone for our tryall as a glasse for discouery of our spots as the ballance of the sanctuarie wherein we must bee weighed in the last day the secrets of all hearts will be iudged by the Gospell and therefore it were good that in time wee did iudge our selues by it some trie themselues by it some tâ—…ye themselues by themselues supposing they are such indeed as they haue conceiued themselues to be some againe measure themselues by others speciallie with such as in their opinion are behind them not with such as in light and grace doe farre excell them like that Pharisie who when hee came to examine himselfe before God thought he was good enough because he was not like the Publican wherein hee was also miserablie deceiued for suppose he spake the truth yet spake it ignorantlie as Caiaphas saide that one behooued to die for the people hee was not like the Publican indeede the Publican was much better then hee for hee came to the temple humble and penitent and went home to his house iustified whereas the Pharisie puft vp with a conceit of his own righteousnesse and iustifying himselfe went away out of the Temple more guiltie then he came In the tryall therfore of thy selfe make not thy neighbours disposition thy rule least thou in like manner be deceiued And yet if thou wouldst profit by the example of others remember it is a great follie to thinke that thou art religious enough because in religion some are behind thee and not rather to bee displeased with thy wants when thou seest so many before thee enriched aboue thee in all spirituall grace and haue profited more then thou in the mortification of their sinfull lusts hauing out run thee further in the way of Gods commaundements then that other Disciple ouer-ran Peter vnto Christs Sepulchre to learne his resurrection It is pittie that the Sonnes of men in worldlie things can looke to those who are aboue them thinking they haue little because they haue not so much as others yet in spirituall things they should looke to others that are inferior to them and so easily stand content with the little beginning of religion they haue because there be many who in their iudgement haue not so much whereas certainly if we could try our selues by the right rule wee should finde that as yet wee are farre from that which wee should bee and therefore haue more neede then that holy Apostle To forget that which is behinde indeauour our selues to that which is before following hard toward the marke for the prise of the high calling of God in Christ Iesus We haue therfore heere yet farther to obserue that seeing the Apostle commaunds vs to try our selues wee thinke it not enough that others try vs and giue vs their approbation we must also try our selues The Pastors may try thy knowledge and thinke it good enough thy superiors may try thy conuersation and finde it vnreprouable of man But thou must try thy owne conscience for no man knowes the things of a man saue the spirit of man the minde of a man will shew him more sometime then seauen watchmen that are in a tower When this sacrament was first instituted there were twelue who communicated with the Lord Iesus and one of them was a Diuell and a traiterous hypocrite the remnant knew him not therefore could not reproue him but that made not Iudas the better man yet the fault which man could not finde out the Lord discouered it one of you said he will betray me Thinke it not therefore enough albeit vnchallenged of man thou maiest sit downe at the Lords table Remember the king will come take a view of the Guests euen he who is the God of the Spirits of all flesh and to whom the secrets of the heart are manifest Iosaphats garment cannot hide Achab from him hee is not blinde like Isaac that hee should bee deceiued to take one for another therefore try thou thy selfe how thou commest to this holy table whether as Iohn louing Iesus and beloued of him or as Iudas betraying Christ and accursed of him for as Christ foretolde them that one of them was a Diuell so the Apostle hath foretolde vs that many will eate and drinke vnvnworthily at this holy table who they are wee know not yet are they known to the Lord let euery one of vs striue to purge one euerie man trie himselfe and wash his hart from his wickednes and so shall we be all cleane let euery man aske for himselfe with the Disciples is it I Lord am I one of them that comes to betray thee to crucifie thee againe to tread the blood of the new Testament vnder my feete let vs neuer rest til we haue gotten the Lords certificate in our consciences and that after due triall of our selues wee 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 wee doe so then shall we get that answere which the Angell gaue to the two Maries feare not ye because ye seeke Iesus who was crucified we shall eate at this Table and be satisfied shall goe away not without feare indeede but hauing our feare tempered with great
to himselfe when he threatens to goe from them they follow him with these lamentable voyces turne againe O Lord and cause thy face to shine vpon me that I may bee saued O Lord take from me what thou wilt take from me all the worldly comforts that euer thou gauest me onely let me enioy thy selfe for whom haue I in the heauens but thee and I haue desired none in the earth with thee my flesh farles me and my hart also Lord faile thou me neuer when thou hidest thy face I am sore troubled returne therefore O Lord and be merciful to me be thou the strength of my heart and my portion for euer for thy louing kindnesse is better then Life These are the effects of sanctified trouble while I haue marked that wee may be comforted not discouraged when we finde that our outward or invvard troubles produce into vs a loaâ—… thing of earthly pleasure and a more feruent loue of our God We haue yet more narrowly to consider this answere that Iacob giues to the Lord I will not saith hee let thee goe Is this a seemely answere for a seruant to giue vnto his Lord when the Lord sayes let mee goe becomes it Iacob to answere I vvill not let thee goe Is this good religion in any thing to striue with the Lord Yea indeede ther are some things wherein the Lord is very well content that thou striue vvith him as namely when the Lord hath promised any thing vnto thee and thou hast his word for thy warrant to seeke it in sort that albeit the Lord say thee nay yet thou wilt receiue no refusall at his hands this is a strife which pleaseth the Lord for in effect it is no other thing but a constant affirmation that his truth is inuiolable After this manner that woman of Canaan stroue with him she would take no deniall of that which he had promised and after this manner here also Iacob striues with him hee will not be denied of a blessing And Moses also stroue with the Lord protesting he would not go forward one foote vnlesse the Lord went with him because the Lord had so promised But farre be it from vs to striue with the Lord as the wicked do grieuing him dayly with our murmurings and rebellions still liuing in contrarie tearmes with the Lord. Woe bee to him that striueth with his maker doe yee prouoke the Lord vnto anger or are yee stronger then hee The end of this strife to them wil be horrible confusion There is yet farther to be considered in these words of Iacob how hee saith to the Lord I will not let thee goe by what meane is this that Iacob is able to hold and detaine the Lord The Prophet Hosea will resolue this It was saith hee by mourning and weeping that Iacob preuailed and helde the Angel whilst he got the blessing Ther is nothing so strong in the world as the prayers of the godly they are the onely bands by which the Lord is holden and detained the Lord will not be restrained by all the powers of the earth neither will he cease to doe any worke that he is about to doe for the cries of all the men in the world yet the prayers of his children are able to constrain him to power downe an vndeserued blessing and turne away a iust deserued punishment When the people of Israell had fallen from God by worshipping the golden Calfe the Lords anger was highly incensed and kindled against them which moued Moses to fall downe on his face before the Lord beseeching him to bee appeased towards his people for the glory of his name This prayer did in such sort constraine the Lord in the midst of his anger that he is compelled to say vnto Moses Let me alone that my wrath may wax hot against them for I will consume them This manner of speach vsed by the Lord declares that the prayer of Moses did bind and hold in the wrath of God that it brake not out vpon this people In like manner we read in the Gospell that when Iesus was passing by those two blinde men who cryed vpon him Osanna thou sonne of Dauid haue mercy vpon vs albeit the multitude regarded not their crying and the disciples also as it seemes tooke little thought thereof yet Iesus was moued thereby to stand still They could not come neere for the multitude to lay hands on him but their prayers reached vnto him doth so take hold vpon him that by that place he could not goe vntill he had giuen them a comfortable answere the prayer of a righteous man auatles much if it be powred out in faith CHAP. XVI Prayers of the godly must be forcible and acceptable to God seeing they come from his owne Spirit THis then is to the great comfort of the godly that our prayers are effectuall and are as I may call them the Lords owne bands wherewith we are able to detaine and hold him till hee blesse vs. And no meruaile seeing these prayers are not ours but the intercession of Gods owne spirit in vs powred out in the name of Christ in whom he is euer well pleased For as to vs wee know not what to pray as we ought but the spirit it selfe makes request for vs with sighes which cannot bee expressed And therefore may we boldly thinke that the Lord will not despise them Spiritus est in quo clamamus Abba pater sicut in nobis interpellat pro nobis ita in patre delicta donat pro ipso patre quod postulamus idem ipse donat qui dat vt postulemus It is the spirit saith Bernard by whom wee cry Abba father as in vs the spirit makes request for vs so with the Father he graunts our requests and forgiues vs our sinnes that for which we pray euen he giueth it vnto vs who giueth vs this Grace to pray Let vs therefore pray continually and strengthen by these godly meditations our feeble hearts and weake hands that they faint not in prayer Let vs go and desire good things from the Lord seeing we haue the Lord bound to vs by his promise The Lord will fulfill the desire of them who feare him And againe That which the wicked feares shall come vpon him but God will graunt the desire of the righteous Thou who art made sure to obtaine if so be thou canst desire art here made inexcusable none wants mercy and grace but hee who desires it not And yet take heed that in thy praier thou be not vnreuerent remember à quo quam magna petas from whom and what great things thou crauest Great things from a great king should be desired with reuerence and affection they can best speed at the Lords almes-dealing that fall downe lowest with the Publican not they who with the Pharisie stand vp prowdest vpon their feete Abraham the father of the faithfull in his prayer considering in himselfe and looking
in effect this message from the Lord Feare not O Iacob the power and malice of thy brother Esau for here are wee the hoast of the liuing God to goe with thee and assist thee according to the promise of protection in thy iourney that God made to thee in Bethel wherin thou sawest the Angels ascending and descending vpon the Ladder we are now sent to waite vpon the as wee conveyed thee in thy comming so are wee now safely to convey thee in thy returning in dispite of all that will oppose themselues against thee This vision no doubt did confirme the heart of Iacob for a while and encouraged him to the journey yet soone after he is troubled with a new feare â—…he report of his Messengers who tolde him that Esau was comming against him with foure hundred men doth in such sort disquiet his mind that hee forgets his former comforts and he becomes exceedingly afraid And in this each one of vs may see an image of our owne weaknesse Iacob had many proofes and experiences of Gods mercy it is not long since he got joyfull deliuerance from Laban and since the Lord as I haue said comforted him by the ministry of his Angels and yet now behold how small a thing discourages him certainly such is the weaknesse of the dearest Children of God that it is not one confirmation yea not many experiences of mercy that will sustaine vs but we haue neede continually and hourely to be strengthened with new grace of corroboration Plants that are set in the earth require watering when they are young corne that growes in the field without the first and latter raine comes not to maturitie and perfection so we vnlesse that euery houre the raine of heauenly grace descend vpon vs from God or at the least his dewe distill into our hearts by a secret and vnperceiued manner cannot possibly stand no not one moment in the state of grace Euery spiritual desertion manifests our weaknesse the voyce of a Damosell shall shake vs as it did Peter the rumour of a trouble shall affray vs as here it affrayes Iacob it is the Lords countenance which maketh vs to liue Cause thy face O Lord to shine vpon vs and we shall be safe Abraham in Aegipt got a notable proofe of the Lords prouident mercy waiting ouer him preseruing Sarah inviolate when he had exponed her chastitie to the concupiscence of an Ethnike king Pharaoh but was this experience of God his mercy sufficient to confirme him and make him strong against the like tentation in time to come No surely for shortly thereafter in Gerah among the Philistines he fals into the same sinne of fearefull distrust so that againe the second time hee seekes the preseruation of his life by hazarding the chastitie of Sarah And that worthy Prophet Samuell albeit hee found many a time the Lords presence with him assisting him in such sort that he suffered none of his words to fall to the ground yet when God commaunded him goe and annoynt Dauid he refused at the first why because he feared least Saul should slay him Who would think that such weaknesse had bin in the man of God that hauing the word of the Lord for his warrant he should yet be afraid of the countenance of man Thus now and then hath the Lord giuen to the best of his children a proofe of their owne weaknes that we looking vnto them might bee humbled within our selues knowing that we are nothing without the Lord. As Eutichus fell from his seat in the window wherin he sate hearing Paul preach so haue we our own sownings whereby many times we fall from the seate of our deuotion from the full assurance of faith which causes confidence from the sense of mercy and spirituall joy rising thereof into horrible distrust and fearefull perturbations so that wee become almost dead heartlesse comfortlesse and without feeling But blessed bee the Lord who euen at those times doth keepe our soules in life and lifts vs againe into his armes more louingly then Paul did Eutichus he sets vs againe on our feet hee renues his mercyes and restoreth his former joyes vnto vs. Let it therefore neuer goe out of our mindes that God is the strength of our life without whose grace we haue no standing that so our eyes and our harts may be continually aduanced towards him desiring the Lord to bee with vs and at no time to leaue vs. In all the course of our life let vs say to the Lord with Moses I will not goe forward one foote except thou goe with me otherwise we shal faint vnder euery burthen stumble at euery impediment and fall vnder the least tentation that shall ouertake vs but if the Lord bee with vs wee shall be able to doe all things through him that comforts vs. CHAP. II. Gods fatherly compassion appeares in that he handles vs most tenderly when wee are weakest NOtwithstanding for this infirmity in Iacob the Lord doth not reiect him but rather like a louing father handles him so much the more tenderly It is the Lords praise and our comfort he breakes not the brused reed and quenches not the smoaking flax he is the God who comforts the abiect and bindeth vp the broken in heart It was not for Iacobs worthinesse that the Lord did first chuse him and now for his weaknes hee will not reject him therefore doth hee now appeare to Iacob in his need and minister vnto him greater comfort then any he got before In the beginning of the Chapter the Lord sent his Angels his ministring spirits to comfort him and now because Iacob yet is in feare in the end of the Chapter ye see how he comes himselfe and comforts him Such is thy tender mercy O Lord towards those whom once thou hast chosen to be thine that thou wilt neuer forsake them surely because thou art not changed therefore it is that we are not consumed though we fall thou wilt put vnder thine hand and raise vs vp againe and makest thy last comfort alwaies the greatest The vision is rare the like not againe to be found in all the booke of God yet most profitable for our edification as contayning in it an exemplar of Gods wrestling with his own children and therefore meete to be considered of all the good souldiers of Iesus Christ wrestlers in the spirituall warfare And therefore for the better vnderstanding of it and giuing greater light to the whole storie in the entry we shall permit these three things God willing First what moued the Lord at this time to appeare vnto his seruant Iacob Next what is the forme and manner of the Lords apparition And thirdly what is the end of it CHAP. III. The cause mouing the Lord to appeare to Iacob at this time THe cause mouing the Lord to appeare to Iacob was the hard estate wherein his seruant stood at this time For Iacob is now in
heart of man cannot vnderstand What then shall wee thinke of him who prepared them Must not his glorious Majestie by infinite degrees surpasse the reach of our vnderstanding CHAP. XXVII What sight of God shall wee haue in the heauens YEt I speake not this to take away that sight of God which wee shall haue in the heauens It must bee true which the Apostle saith Wee shall see him as he is it being vnderstood with these restrictions First the sight of God vvhich vve shall haue in heauen shall bee perfect in respect of vs the Lord shall dwell in vs fully and replenish euery power and facultie of soule and body vvith his joyfull presence Hee shall fill my whole minde with â—…is light no darknesse shall bee left in it he shall quicken my whole heart no more deadnesse shall bee in it and the whole affections shall bee replenished with his peace and joy Now the Lord dwels in vs but he fils vs not Wee are yet hungry and thirstie Wee know but in part but in the heauens wee shall be filled perfectly with that presence wherein is the fulnesse of ioy the Lord shall then be all things in all vnto vs. Now the greatest measure of the sence of mercy is called by the holy spirit a tasting tast and consider how gracious the Lord is but there is promised vnto vs a full satisfaction ye shall bee satisfied Inebriabor ab vbertate domus tuae I call this sight perfect in respect of vs the Lord shall fill all that is in vs wee shall desire no more but we shall not be able to comprehend all that is in the Lord. Augustine expresseth this by a proper similitude for he compares the godly in the heauens to vessels cast into the sea were they neuer so large they shall be filled full of water and yet that which they containe is nothing in comparison of that great aboundance which is about them So euery godly man glorified in heauen shall be fully filled with gods comfortable presence so that hee shall know no want and yet shall he not be able to comprehend that infinit majestie and peace and joy and glory of the incomprehensible God Therefore said I that in respect of vs wee shall haue in the heauens a perfect sight of God that is so farre as we can bee capable of him Mensuram plenam superfluentem tunc dabit in sinâ—…s vestros A good measure prest and running ouer saith our Sauiour shall bee then giuen into your bosomes Secondly that sight of God that in heauen wee shall injoy shall bee immediate and this is such a sight as none can vnderstand till wee get it Yet to make it as plaine as we may let vs compare it with that which we haue here in earth The sight that now we haue of God is as through a glasse or a vaile that is by mediate reuelations Now vvee know him by seeing him in his Creatures wee know him by hearing him in his word we know him also euen in the earth by spirituall meditation that begetteth some secret sense of his mercy yet al these are a walking by faith not by sight at the least but a dark sight of God and through couerings but in the heauen we shall see him not by halues but by an immediate sight which wee shall then best vnderstand as I sayd when we shall attaine vnto it The Lord of his mercy purge and prepare vs in time and then hasten that day wherein we shall see him And yet because eternall life must be begunne on the earth and that it is not possible wee can see God in the heauen vnles wee haue first seene him in the earth let vs take heed vnto those three things whereby wee may attaine vnto the sight of God First remember that God without his own light cannot beseen the eye suppose it be an organe of sight were it neuer so quicke seeth nothing in the darke the Sunne without the Sunne cannot bee seene farre lesse can the Lord be seene without the Lord. In light saith the Psalmist shall we see light If therefore we would begin to see the Lord let vs walke in his light making his word a lanthorne to our feete in all our wayes taking heede vnto it as vnto a most sure word and a light shining in darknesse therewithall joyning to the Lords prayer Open my eyes that I may see the wonders of thy law Secondly we must remember that wee cannot see God without some similitude and conformitie with him Therefore saith Christ. Blessed are the poore in spirit for they shall see God Among all the members of the body none can see the Sunne but the eye because of some similitude that is betweene them For as God hath set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the great world the Sunne and Moone in the sirmament as instruments of light to serue it so hath hee placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the little world which is Man two eyes in the highest part of his body as organes of light to serue him But the eye being any way troubled or offended as we see by experience â—…bhorres the light wherein it otherwise delights and after the same manner the minde of man polluted with sinne neyther can nor dare looke vp to the Lord. Oculus cordis parturbatus auertit se à luce iustitiae nec audet eam contemplari The eye of the heart being perturbed saith Augustine turneth it selfe away from the light of righteousnesse and dares not behold it And to the same effect he sayes in another place Male viuen do videri à Deo non potes videre Deum not potes bene autem viuendo videris vides If thou liue an euill life thou shalt be seene of God but shall not see him but if thou liue a good life thou art not onely seene of him but thou maist also see him So necessary is this conformitie with God by sanctificati on that without it we cannot see God Thirdly to the sight of God there is requisite attention and consideration a meeke and quiet spirit a heart stablished by grace separate from other things and fixed on the Lord Oculus circuÌ„mactâ—…s non videt etiam quae ante se sunt A watering and reeling eye sees not those things which are before it and an vnstable minde tossed too and fro with restlesse cares and perturbations is not meete to see the the Lord. When the Lord appeared to Eliah there went before him a mighty winde an earth-quake and fire but God was not in any one of them hee followed in a soft and still voyce to teach vs that we must haue meeke setled and pacified spirits if we looke that God should bee familiar with vs and wee must set the eyes of our soules stable and sixt on the Lord attending on his shining mercies like the eyes of seruants on their maisters and while the Lord
compound wherein are things of sundry kindes which must be distinguished and so the word of discerning imports that secret There are here things of sundry sorts wee must discerne euery thing in the owne kind so our Sauiour taught vs and after him his Apostles and this truth the auncient Fathers haue deliuered vnto vs Eucharistia said Irenaeus ex duabus rebus constat terrena coelesti The Eucharist consists of two kind of things the one earthly the other heauenly And Augustine calleth it visibile signum inuisibilis graciae the visible signe of invisible grace And Macarius calleth this Bread and Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examplaria figurae seu Typi carnis sanguinis Christi Resemblances figures and Types of the Body and Bloud of Christ Iesus Now it is sure that a Type Patterne or figure must euer bee distinguished from that whereof it is a figure This Sacrament then being a compound thing must be considered not as a simple but as a compound thing If it bee asked whether a man be earthly or heauenly because hee is a compound creature It must bee answered by a distinction If it be asked how a Christian being on the earth the Apostle saith that hee hath his Conuersation in the Heauens it must be answered by a distinction and if also it be asked whether this Sacrament bee an earthly or an heauenly thing how the signe is giuen and how the thing signified how Christ Iesus is in heauen and yet present in the Sacrament All these I say must be answered by distinction Sursum est Dominus said Augustine sed etiam hic est veritas Dominus corpus enim Domini in quo resurrexit vno loco esse potest veritas eius vbique diffula est Our Lord is aboue in heauen yet here also is our Lord as hee is the truth for the body of our Lord in which hee arose from death can bee but in one place but his truth is diffused into euery place And againe Ibat per id quod homo erat manebat per id quod Deus ibat per id quod vno loco erat manebat per id quod vbique erat Hee went hence by that which was man he stayed by that which was God hee went away by that which was but in one place hee stayed by that which was in all places And againe Ascendit super omnes coelos corpore non recessit maiestate He ascended aboue all the heauens in his body but hee departed not hence in his Maiestie And Cyrill in like manner Non enim quia nunc non adest in carne ex eo putes quod spiritu medio hic non adsit Thinke not that with his spirit he is not here amongst vs because hee is not now amongst vs with his bodie Thus yee see we must vse a distinction And yet albeit we are forced here to acknowledge the sundrie natures of things compound and consider them in their owne kinds wee must for all that take heed to the wonderfull vnion and Sacramentall coniunction that is betweene them which is so strait that vnto the receiuer they are inseparable for the which also the earthly thing receyues the name of the heauenly And this must also be considered least on the other hand separating those things which God hath conioyned we make this Bread and this Wine but naked and bare signes and so iustly incur that blame which our aduersaries vniustly would lay vpon vs and in like manner this punishment which here the Lord threatens against them who are euill discerners CHAP. III. Three rules to be obserued in the right descerning the Lords bodie First that euerie thing in this sacrament be taken in his owne kinde Who failes in this and how Secondly that this sacrament bee vsed according to Christs institution How the Papists faile in this Thirdly that this sacrament bee vsed to right ends and those ends set downe The conclusion of the first part of the precept VVE are therfore to consider that for the right discerning of the Lord body these three rules are to bee obserued first that in this sacrament we take vp euerie thing in the owne nature and kinde Next that we vse euery one of them in the manner appointed by Christ and with that reuerence that is due vnto them And thirdly that this Sacrament be celebrated vnto the right ends for which our Sauiour appointed it Against the first failes both Papists and bastard professors Papists are euill discerners because they take the signe for the thing signified the earthly thing for the heauenly The men of Lystra were euill discerners when they tooke Paul and Barnabas for Iupiter and Mercurius Gods in their account and therfore would haue worshipped them as Gods but in this light farre blinder are they who will adore a creature insteade of the creator and that with the same kinde of worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by their owne confession is due to God onely They alleadge for their error the word of truth Iesus Christ speaking say they of the bread called it his body wee say in like manner that this bread is Christs bodie but sacramentally bâ—…t deny that the bread is transubstantiate into the verie naturall bodie of Christ as they against the principles of faith and nature falsely affirme It is strange to see what backward peruerse handlers of holy scripture these men bee where they should sticke to the letter they inforce an allegorie to serue their purpose What plainer Historie then that which Moses hath God made two great lights the greater to rule the day the lesser to rule the night yet is this place violently wrested when out of it they will gather that the Papall dignitie which as they say God hath appointed to rule ouer the spiritualtie is gâ—…eater then the regall and that the Pope by as many degrees excelleth the Emperour as the Sunne excells the Moone And againe where the Spirit of God vseth a figure there they sticke to the Letter These words according to the Letter Mandant flagitium commaund an impietie And therefore by Augustines rule should be esteemed figuratiue Si praeceptiua loquutio est aut flagitium aut facinus vetans aut vtilitatem beneficentiam iubens non est figurata loquutio si autem flagitiuÌ„ vel facinus videtur iubere aut vtilitateÌ„ aut beneficentiam vetare figurata loquutio est nisi manducaueritis inquit Christus carnem â—…ilij hominis facinus iubere videtur figura est ergo praecipiens passioni domini esse communicandum suauiter vtiliter recondenduÌ„ in memoria quod pro nobis caro eius crucifixa sit If a speech of precept either foâ—…bid some sinne or heynous deede or else commaund a profitable or a good deed then it is no figuratiue speech but if it seeme to commaund a sin or heynous deede or forbid a profitable and honest action then it is
is it then to take fâ—…om the people that which Christ by his Apostles hath deliuered vnto them and thus while they boast of antiquitie they are found fathers of noueltie And against the third they faile who vse not this Sacrament to the right endes which aâ—…e especially two The first is the commemoration of Christs death and pâ—…ssion with thanksgiuing for the which also the Gâ—…ecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second is the communication of Christ to them who are his And for this the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first I take out of our Sauiour his words doe this in remembrance of me And from the Apostle So oft as yee eate of this bread and drinke of this cup shew forth the Lords death till his comming againe And in very deed this holy Sacrament being vsed according to Christs institution is a liuely representation of Christ crucified while as the signes of his blessed body and bloud being sundred one of them from the other the one is broken the other poured out remeÌ„bring vs how his blessed body was broken with the Crowne of thornes the Scourge the Nayles the speare and his bloud shed for the remission of our sinnes which should worke in vs so oft as wee behold it an inward contrition and godly sorrow for our sins wherewith wee peirced and wounded our blessed Sauiour vnto the death And indeed if wee be of the number of those vpon whom God hath powred out the spirit of grace and compassion so often as wee looke vpon him whom we haue peirced as here in this Sacrament wee may see him crucified before our eyes as often shall wee â—…ament for this as one mourneth for his onely Son or is sorrowfull for his first borne but of this wee shall speak God willing hereafter Now here is also discouered the vanitie of that errour of concomitance wherewith the aduersaries would excuse their disâ—…embring of this holy Sacrament for say they by concomitance where the body of Christ is ther is his bloud and therefore the bread which is his body being giuen there is no neede to giue the cup. But as the Lord asked the King of Tyrus in dirision Art thou wiser then Daniel So may wee aske of them are yee wiser then Christ will yee amend his institution This assertion takes away one of the principall ends of this Sacrament to wit the Commemoration of Christs death and passion for to haue the bloud within the body is no declaration of a crucified man nor a shewing forth of the Lords death whereas our blessed Sauiour ordained them to be exhibited and receiued sundry that it might not only be preached to our eares but represented also to our eyes how his blessed body and bloud were sundred for our sinnes The second end for which this Sacrament was ordayned is that it might bee a meanes of the communication of Christ to all them vvho are his for the sealing vp of our spirituall vnion with him ideo enim sacrameÌ„tuÌ„ illud hominibus datur vt Caput in terris corpori coadunetur And this as I sayd I take out of the word of the Apostle This bread which we break is it not the coÌ„munion of the body of Christ And in this respect this holy bread and wine are not only signes representing Christ crucified nor seales confirming our faith in him but also effectuall instruments of exhibition wherby the holy spirit makes an inward applycation of Christ crucified to all that are his And herein stands our greatest comfort for if wee had no more to doe in the celebration of this holy sacrament but to remember Christs death and passion then certainely looking to it onely were sufficient to put vs in remembrance thereof but when wee heare and see that this bread which is his body it giuen vs and vve are commaunded to take and eate it vvhat shall wee thinck but that wee are called to this high mercy as to bee pertakers of Christ and all the benefits that flow from his death The Lord doth neyther deceiue vs with words to bid vs take vvhen hee giues nothing neither calleth hee vs onely to a communion of naked bread and wine farre be it from vs to thinck so basely of this holy Sacrament Certainely hee that with any measure of light and grace wil ponder these words of our Sauiour Take and eate this is my body Shall perceiue that there is here a reall and effectuall exhibition made of the Lord Iesus to the penitent and beleeuing receiuer And yet let no man thinke that albeit the breaking and giuing of the bread be the communication of Christs body that therefore the bread is transstubstantiate into his body or that euery one receiues the body of Christ who receiues the bread for there is great difference betweene communication and acceptation on the part of God In this Sacrament there is indeede a communication and exhibition of Christ but on the part of the vnbeleeuing receiuer it fayles for fault of acceptation because they haue no saith whereby to receiue him nor a purified heart wherein to lodge him It is therefore a vile errour also of the Papists who affiâ—…me that the wicked in this Sacrament eate Christ but to their damnation It is contrary to the Word of God reformed antiquitie For whosoeuer saith Christ eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day Sacramentum quibusdam ad vitam quibusdam ad exitium res vero ipsa cuius est sacramentuÌ„ omni homini ad vitam nulli ad exitium 〈◊〉 Qui non manet in Christo in quo non manet Christus proculdubio non manducat spiritualiter earnem nec bibit sanguineÌ„ eius licet visibiliter premat dentibus Sacramentum sanguinis et corporis eius The wicked who beleeue not may with Iudas eate Panera Domini non panem Dominum The bread of the Lord but not the bread which the Lord himselfe is to his worthy receiuer Of all this then it is euident that this banquet is most heauenly and excellent wherein as there is no lesse offered then Christ Iesus so no lesse is refused by them who refuse to communicate they proclaime by their deed if they continue in it that they haue No poâ—…tion in Dauid neyther inheritance in the Sonne of Ishai But now wee leaue them and returne to speake as wee promised of that tryall which they who mind to communicate are to take of themselues CHAP. IIII. The second part of the precept commands triall before we communicate The Lord wil not that this table be a snare to vs as was Absalom to Ammon Banquetters at this table should be holy persons LEt a man therefore try himselfe This Particle therefore is relatiue to that which went before since there is a daunger will he say and many eates and drinks vnworthily therefore
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
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
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
Christian bee condemned for louing the gifts of God more then the giuer Let vs therefore beware of this fearefull ingratitude Wee may indeede reioyce in all the gifts the Lord hath giuen vs and they should thankfully be receiued but alwaies with a protestation that nothing giuen vnto mee here bee allowed vnto me for my portion and inheritance and that no contentment euer comes to our hearts till wee obtaine the full fruition of our louing husband Christ Iesus If the Loue of men compelled the Apostle to say to the Corinthians it is not yours but you I seeke how much more should the Loue of GOD compell vs to say to our Lord It is not thy gift but thy selfe O Lord I long for thou art the portion of my soule If thou wouldâ—…t giue mee all the workes of thine hands yet shall I neuer haue comfort nor contentment except thou giue me thy selfe therefore O thou whom my soule loueth shew mee where thou feedest where thou lyest at noone for why should I bee as shee that turnes aside to the flockes of thy companions Blessed is hee that hungers and thirsteth for thy righteousnesse for hee shall behold the face of his God and bee filled with his Image for in his presence is the fulnesse of ioy and at his right hand there are pleasures for euermore CHAP. XVII Second triall of Loue. THe second triall of holy Loue is Obedience and a care to serue and honour the Lord in all estates and callings Preachers must bee tried by this rule Peter louest thou mee feede my flocke Gouernours and counsellors in your callings must be tryed by this Can yee say with the godly gouernour Dauid I loue the Lord then will yee also say with him What shall I render to the Lord for all his benefits How shall I shew to the Lord my Loue and what shall I doe in my time for the aduancement of his glorie If you loue the Lord then bee nursing Fathers to his Church be faithfull aduancers of his kingdome wise prouisours to remoue the stumbling blockes that hinder the course of his Gospell If yee loue the Lord. Stand vp with Dauid and say Doe I not hate them O Lord that hate thee and doe I not earnestly contend with them that rise vp against thee Surely I hate them with vnfained hatred as if they were my vtter enimies Iâ—… yee honour the Lord as Dauid did the Lord shall blesse you as he did Dauid Dauid sware vnto the Lord that he would not rest till he found out a place for the Lord euen an habitation for the mightie God of Iacob And the Lord sweares againe to Dauid that of the fruite of his bodie hee would set vpon his Throne to raigne after him But if otherwaies there be nothing in you but a care to stablish your selues and your houses with the neglect of the glorie God then remember the curse of Shebna and not the blessing of Eliachim shall be vpon you you shall not bee fastned as a nayle in a sure place but shall be rowled and turned away like a Ball The Lord shall driue thee from thy station and out of thy dwelling place shall he destroy thee for the wicked shall not haue their desire his thoughts shall not bee performed neither shall he be established on the earth but euill shall hunt him to destruction the Lord shall take thee and pluck thee out of thy Tabernacle and roote thee out of the land of the liuing and generally all of you in your callings remember the value of your Christian loue must be tryed by the same touchstone not by your words but by your deedes If any loue me saith Christ 〈◊〉 him keep my commaundements But here also the hypocrisie of this age is cleerely discouered In word they pretend the loue of God but indeede they grieue him with their transgressions as the Iewes they called him king and bowed their knees before him but spâ—…t in his face and buffeted him So the bastard Christians of this age call Christ their Lord and bow their knee before him yet they câ—…ucisie him and trample his blood of the Couenant vnder their feete they kisse him and betraiâ—… him with Iudas It is but a Scepter of Reâ—…d they yeeld and graunt to him for they giue him no commandâ—…ment ouer their affections wherefore great is the controuersie which the Lord hath this day with the men of this generation CHAP. XVIII The last tryall of Loue. THe last tryall of Loue whereof I will speak at this time leauing many other is Bountifulnesse Loue saith the Apostle is Bountifull Experience prooues this euery Louer is a bountifull â—…ower on them whom he loues Yee loue your backes and spare not to cloath them yea with excessiue apparell yee loue your bellyes and therfore are bountifull daily to them in feeding them ye loue your Children and therefore lets them want nothing that is needefull for them yea yee loue your beasts and yee bestow large ly on them onely you say you loue the Lord but wherein are you bountifull toward him It is true that in nothing can a man be profitable to the Almighty saith Iob. But are there no works which should so shine before men that by them our heauenly Father may bee glorified Though works can bee no merits yet are they your witnesses of your Loue towards the Lord Though your goodnesse extend to the Lord yet where is your delight that should bee in his Saints and excellent ones vpon earth Where is your compassion and loue toward the brethren Are not the men of this age like the Fig-tree that haue faire leaues but not so much as one Fig to giue Iesus in his hunger hauing the shew of Godlinesse but hath denied the power thereof rendring words enough but not any fruits at all to adorne the glorious gospell of our Lord Iesus And so if wee might proceede euery tryall of Loue should discouer the hypocrisie and bastard Christianitie of the most part of professors of this age But being forced at this time to conclude I turne me toward you whom I know haue set your hearts to seeke the Lord that I may leaue my last blessing behinde me vnto you being no more purposed â—…o speake to you from this place to you and to euery one of you who can say with Peter in a sincere Conscience Lord thou knowest I loue thee to you here in the name of God I ratifie this priuiledge All things shall worke together for the best vnto you Faint not therefore I beseech you in the course of Godlinesse but be strong in the grace of our Lord Iesus Christ stand fast in the power of his might praying to the Lord continually that hee would stablish that which hee hath wrought in you and bring it forward to perfection And now I commend you to that Grace of God which is able to build you farther and to giâ—…e you inheritance among them that are
Sanctified in Christ Iesus to whom with the Father and the holy Spirit be all honour praise and glory for euer Amen FINIS A PREPARATIVE for the new Passeouer Very profitable to bee perused and read of all those who are called to the holy Table of our Lord. By WILLIAM COVPER Minister of Gods word Prouerbs Chap. 9. Verse 5. Come eate of my meate and drinke of the wine that I haue drawne 8 My fruit is better then Gold euen then fine gold and my reuenewes better then fine siluer LONDON Printed for Iohn Budge and are to sould at his shop at the great South doore of Paules 1608. To the right worshipfull Sir Dauid Murray speciall Gentleman of the Prince his Bed-chamber multiplication of mercy grace and peace RIght Worshipfull albeit no distance of place can disioynt them in affection whoÌ„ God hath conioyned by the band of one spirit yet is it no small stop of that Christian conference wherby eyther of them might happely edifie and be edified of others I haue therefore taken mee to the next remedy since I cannot reach towards you with my tongue I haue endeuoured by writing to bestow vpon you some Spirituall Gift according to my line or measure for recompence of that Comfort which I haue reaped of that Grace of God which is in you I know these colder parts of the I le wherein we soiourue doe not vsually render such ripe fruites as those on which the Sunne beates more hotely yet are they also profitable in their kinde for nourishment specially of such who from their youth haue beene accustomed to feede vpon them Neyther hath the Lord our God debarred vs from Communion of that which is the greatest glory of the I le the Sun of righteousnesse hath shined vpon vs also The Lord hath made our darknesse to bee light and lead vs who were blinde a way wee knew not The Lord hath set his Standard amongst vs. Hee hath not onely sayde to the South keepe not backe but hee hath also commaunded the North to giue and to bring vnto him his Sonnes from farre and his Daughters from the ends of the Earth As the going forth of the Sunne is from the one end of Heauen to the other rising in the East and running on like a mighty man his race towards the West so hath the Law gone forth of Sion and the Word of the Lord from Ierusalem the light of the Gospell through many nations hath come from them of the East toward vs in the West where now it stands more meruailously then the Sunne stood in Gibeon in the dayes of Ioshua till the fulnesse of the Gentiles in these parts the remnants of Iaphets house bee brought into the Tents of Sem. How long it will so continue the Lord knoweth Now the shadows of the euening are stretched ouer them of the East the Sun is gone downe ouer their Prophets Darknesse is vnto them in stead of Diuination If our vnthankefulnesse prouoke the Lord to withdraw it from vs woe in like manner shall bee to this Land when God departs from it There was neuer people before vs had any more but their day of Grace some longer some shorter but as they had a Morning so hath an Euening also ouertaken them While therefore wee haue the light let vs walke in the Light Blessed shall wee bee if wee know those things which belong to our peace for in our dayes that promise which the Lord made two thousand and sixe hundred yeares agoe is aboundantly performed that hee would giue the ends of the earth to his Sonne for a possession Happy are they among vs who shall be found of that number sought out by the Candle of the Gospell as peeces of lost Money and like wandring Sheepe taken out of the mouth of the Lyon and giuen in a Gift to Christ that hee may saue them these are the Redeemed of the Lord let them praise the Lord and among them come yee in also and giue glory to God take in your heart and mouth with Dauid that Song of thanksgiuing The Lots are fallen vnto mee in pleasant places and I haue a faire Heritage It is written of Theodosius that hee thanked God more for that hee was a Christian then for that he was an Emperour because the Glory hee had by the one would vanish but the benefits hee enioyed by the other hee knew were to continue for euer and though it may bâ—…e most iustly great matter of your ioy that by the fatherly care of our Gracious Soueraigne yee haue beene placed a Domestique Attendant on his Maiesties most Princely Sonne euen from his very Cradle wherein hetherto you haue beene praised for Fidelitie and I hope shall be so to the end yet let this bee your greatâ—…st Glorie that the Lord hath made you partaker of that blessing which commeth by the Gospell and giuen you the earnest of that Inheritance prepared for them who are sanctified by Faith in Christ Iesus For increase whereof in you as I daily send vp my weake Prayers vnto the Lord so shall I be aboundantly contented to know that these small fruits of my hâ—…sbandry which haue growne this last Sum mer in the pleasant valley of Perth not far from your natiue soyle may be any way profitable to confirme and establish that which GOD hath wrought in you 〈◊〉 them therefore right Worshipfull come towards you as those fruits which Iacob sent to Ioseph from Canaan Southward to more plentifull Aegipt though not as supplements of your neede yet as Testimonies of that loue which I beare toward you in the Lord to whose mercy I commend you for euer in Iesus Christ. Your W. in the Lord Iesus M. William Cowper Minister of Christ his Euangell at Perth A PREPARATIVE for the new Passeouer CHAP. I. Of the feruent desire Christians haue to be vnited with Christ. How Inexcusable they are who neglect this holy sacrament The great danger in comming vnprepared The parts of the precept First that we try Secondly that wee eate the last handled first AS the soule of a Christian longeth for nothing more then to be fully vnited with the Lord Iesus so doth he greatly account of euerie meane whereby this vnion is aduanced The Apostle S. Paul was so inflamed with the loue of Christ that in comparison of him he esteâ—…med all other things to be but doung and euerie thing an aduantage that might serue to conioyne him wiâ—…h Christ for albeit the nature of man abhorreth nothing more then death yea euen the soule of the godly desires not to lay aside the body if it might stande with the Lords dispensation which the Apostle is not ashamed to protest of himselfe We would not saith he be vncloathed but would be cloathed vpon that mortalitie might be swallowed vp of life Yet did the loue of Christ so far ouercome him that he was content through the valley of