The triumph of a Christian contayning three excellent and heauenly treatises. 1 Iacobs wrestling with God. 2 The conduit of comfort. 3 A preparatiue for the Lords Supper. Full of sweet consolations for all that desire the comfortable sweetnesse of Iesus Christ, and necessary for those who are troubled in conscience. Written by that worthy man Master William Couper, minister of Gods word.

THE Triumph of a Christian , Contayning three excellent and heauenly Treatises .

1 Iacobs wrestling with God . 2 The Conduit of Comfort . 3 A Preparatiue for the Lords supper .

Full of sweet consolations for all that desire the comfortable sweetnesse of Iesus Christ , and necessary for those who are troubled in Conscience .

Written by that worthy man Master William Couper , Minister of Gods word .

Commit thy way vnto God , and hee shall bring it to passe .

LONDON :

Printed for Iohn Budge , and are to be sould at the great South doore of Paules Church ▪ 1608.

TO THE VERY GODLY and right Noble Lady , my Lady Mary Stewart , Countesse of Marre .

RIght noble Lady : The Church of God is compared by Salomon to a terrible army , wherin are bands of strong men , and valiant Israelits , expert in the war , and that can handle the sword . And euery Booke of sacred Scripture we may call , a seuerall Armour-house , furnished better then that house of Lebanon , which Salomon stored with shields and Targets of Gold . In it are weapons of war , both invasiue , and defensiue , armour conuenient for euery state of life , and meet for euery kinde of battell , wherewith our aduersaries are able to assault vs . But as Dauids Woorthies were not all of one valour , for Abishai chiefe of the second three , yet di●… not attaine vnto the first three : So haue not all the Warriours of Christ a lik●… strongth , & skil to fight the Lords battels And therefore we who are but nouices in the spirituall warfare , as wee should bee carefull euery day to put on the compleat armour of God , that wee may stand , so should wee diligently take heede to other valiant Wrestlers , who through Faith and Patience haue inherited the promises before vs , that wee may learne of them , how to weild our weapon in the spirituall warfare , Among many , whose battels are registred in the booke of God for our instruction , I haue here brought in worthy Iacob , a wrestler from the wombe , euen to the day of his death , who in this his singular , & most rare wrestling with God , let vs see an Image of Gods wrestling with his Children , the varietie of tentations , wherby he proues vs , and the meanes by which we stand . Sundry others before mee , haue written learnedly and largely of this subiect , but I haue laboured as farre as I could , to eschew coincident doctrine , and haue principally indeuoured my selfe , to search out such obseruations , as through experience , by the grace of God , I haue found most comfortable for such as are exercised in conscience . And these ( right Noble Lady ) I haue beene bolde to Dedicate vnto your Honour , as vnto one who hauing obtained mercy of God , is through his grace , daily exercised in the spirituall warfare . Accept it therefore as a testimonie of that loue and reuerence that I beare to that grace of God , which is manifest in you : for the encrease whereof I daily pray vnto God , that he would confirme you to the end , and bring forward his owne worke in you to perfection .

Your Ladiships in our common Sauiour , the Lord Iesus . WILLIAM COWPER .

GENESIS Cap. 32. Ver. 24. 24 NOw when Iacob was left himselfe alone , there wrestled a man with him vnto the breaking of the day . 25 And he saw that he could not prevaile against him , therfore he touched the hollow of his thigh , & the hollow of Iacobs thigh was loosed , as h●… wrestled with him . 26 And hee said , let me goe . For the morning appeareth , who answered , I will not let thee goe , except thou blesse mee . 27 Then said he , what is thy name , and he said , Iacob . 28 Then said he , thy name shall be called Iacob no more , but Israell , because thou hast had power with God , thou shalt also preuaile with men . 29 Then Iacob demanded , tell me thy name , I pray thee , and he answered wherfore now dost thou aske my name ? and he blessed him there . 30 And Iacob called the name of that place Peniel , for said he , I haue seene God face to face , and my life is preserued . 31 And the Sun rose to him , as he passed Peniell , and he halted vpon his thigh . CHAP. I. A priuiledge of the Godly , that say God is with them , none can be against them , to hurt them . My helpe is in the name of the Lord .

IT is a comfortable saying for the Godly , that is set downe by the Apostle , If God be with vs , who can be against vs ? This sentence doth not denie , but that good men euen in a good course may haue enimies : but it doth import this comfort , that the opposition which is made vnto them , cannot hurt them ; we may be cast downe , but wee cannot perish : Our enimies may trouble vs , but cannot ouercome vs . Ius . Mar. Apol. 2. ad Anton. Imp. Yea , capitis poena nos possunt afficere , nocere non possunt , they may take the head from vs , but cannot hurt vs . It is not for this life they fight , who haue laid hold on eternall life ; our joy and our crowne none are able to take from vs . Uerè enim tuta pro Christo , & cum Christo Bern. pugna , in qua nec vulneratus , nec occisus , fraudabiris victoria . There is no danger in that battaile wherin we fight for Christ , and with Christ , for we are sure , that whether we be wounded , or slaine , wee shall not be defrauded of Yet good men may be crossed in a good course . the victory . Iacob here a good man , is in a good course , for he is trauailing at the Lords commaund from Padan Ara●… vnto Canaan , yet is he troubled with enimies : for Laban pursues him behinde , and Esau commeth against him before ; but both of them labour in vaine , because God is with him .

The Lord doth in such sort bridle 2 King . 9. 20. But God shall either bridle , or change , or confound their enimies . the rage of Laban , that albeit he marched after Iacob more furiously then Iehu the sonne of Nimshi marched after Iehoram , thinking to satisfie his discontented minde , by reducing Iacob to a greater slauery then hee was in before : yet the Lord puts inhibition to the conclusions of his hart , and makes him faine to sue for Iacobs friendship , and to enter into a couenant of peace with him .

Yea , which is more comfortable , the Lord maketh Laban himselfe a preacher of Gods prouidence , in mercy watching ouer Iacob . Thus the Lord bridleth Laban , and sends him backe againe to his owne harme , without doing harme to Iacob , or any of his . And as to Esau the Lord in like manner changes his cruell Heart , and makes him fauourable to Iacob , so that the same hands wherwith once he thought to haue slaine him , embraces him , and with the same mouth that once vowed to haue his life , he kisses him : so sure are they vnto whom the Lord is a protectour . For when the wayes of a man please the Lord he can make his enimies his friends .

If yee will marke and consider this As the sufferings of Christ abounds in vs , so his consolations aboundeth . 2 Cor. 1. 5. Verse 2. History , that the Lord so carefully way●…es vpon his seruant Iacob , that for euery trouble which arises to him , he acquaints him euer with some new and singular Consolation . In the beginning of this Chapter , the Angels of the Lord appeared vnto Iacob , to comfort him , they brought him 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 . ●…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 An image of our weaknesse . 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 We haue need that the Lord should euery day renew his mercies towards vs . 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 Psal. 80. vpon vs , and we shall be safe .

Abraham in Aegipt got a notable Not once , but often doe the godly fall , and that many times in one & the selfe same sinne . 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 We haue our spiritual faintings and sownings , warning vs of our owne weaknesse . Acts. 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 Psal. 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 And that God is the strength of our life . 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 Malac. art not changed , therefore it is that we are not consumed , though we fall thou wilt put vnder thine hand and raise vs vp Ps. 37. 24. againe , and makest thy last comfort alwaies the greatest .

The vision is rare ; the like not againe This rare vision teacheth the manner of Gods wrestling with his children . 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 great anguish of minde , tumbling as it were betweene feare and confidence , betweene hope and despaire : hope bidding him goe forward in his iourney , despaire by the contrary disswading him ; confidence promising him safetie , feare threatning him with danger . His hope leanes on the word of God , who promised to be with him , and prosper him : his feare is conceiued of the words of Esau , who had vowed to slay him , and is now wakened againe , and augmented by the report of his seruants , who tolde him , that Esau was comming against Iacobs perplexitie . him with an army . Thus did he walk staggering vpon feet , not vnlike the feet of Daniels Image , partly of clay , Dan. partly of iron . Some of his thoughts being weake and impotent ; others strong and forcible to carry him forward . In this perplexitie now stands Iacob , hauing no conclusion nor counsell within him without contradiction , vncertaine what to doe , or which way to turne him ; not vnlike Iehosophat , which being straited 2 Chro. 20 with the Ammonites , Moabites , and Edomites , stood vp before the Lord and said , O Lord there is no strength in vs , to stand against this great multitude , neither doe wee know what to doe , but our eyes are towards thee . In like manner say I , doth Iacob here , being assaulted with a force hee was not able to resist , hee turnes him to the Lord , and exponés to the Lord in humble manner his feare : Deliuer me O Lord from the hand of my brother Esau , for I feare him , least hee come vpon me , and smite me , and the mother vpon the children . Therfore is it that now the Lord comes , as in due season and conuenient time , to shew himselfe for the comfort of his seruant . No helpe for Iacob in man , the Lord puts to his right hand , & comforts him . Ibi enim incipit diuinum The help of God begins when other help failes . auxilium , vbi deficit humanum . When all other helpes failes the Children of God , then commeth in the helpe of God , for he knows best the very point and article of time , wherein it is meete that hee should bee the diliuerer of them who wayt vpon him .

As to the manner of the apparition , the Lord is not content to answere The manner of the Lords apparition is both by word and vision . Iacob by word onely , nor by sending secretly patience and comfort vnto his troubled spirit ( which way many a time he answeres the prayers of his owne ) but he confirmes him by an extraordinary vision . For he appeares to Iacob , in the forme of a man , and wrestles with him , he assayes him not with a superiour strength which he was not able to withstand , but applies himselfe to Iacobs weaknesse , and disposes the wrestling in such a manner , that Iacob gets the victory , albeit not without a wound , for his thigh-bone is disjoynted , and put out of the joynt , so that he haulteth all the dayes of his life : which as for the present time it was a matter of his humiliation , being a discouery of his weaknes , and of the Lords indulgence , whereby onely he preuailed victor in the combat , so was it for all time to come , a memoriall and remembrance vnto him of this most comfortable apparition .

And as to the end of the Lords appearing , The end of the Lords apparition is Iacobs confirmation . the end , saith Theodoret , was the confirmation of Iacobs hart against feare ; ideo enim Angelus cum Iacob luctari voluit , vt timenti fratrem fiduciam inijceret . And this ye may perceiue out of the words which the Lord vtters when the wrestling is ended , thou hast wrestled with God , and shalt also preuaile with men . Feare not therefore ( will the Lord say ) O my seruant Iacob , to encounter with Esau , who is but a mortall man ; I , who haue furnished thee with strength to stand in this wrestling with GOD , shall furnish thee with strength also in all thy conflicts with men , and thou shalt preuaile . This is the ground of all our comfort in trouble , which if we could remember , then would we not be cast downe nor disquieted with feares , , but would sanctifie Esay . 8. 13. the Lord of hosts in our hearts , and make him our feare . It is not in our name , nor strength , nor in the power of nature that we stand and wrestle . We go forth against our Goliah in the name of our God , weake in our selues , yet in him more then Conquerours : Maior enim est Cyp. lib. 2 epist. 6. qui prae est in nobis , quam qui in hoc mundo , nec plus ad deijoiendum potest terrena poena , quam ad erigendum diuina tutela . He is stronger that rules in vs , then the Prince of this world , Neyther are these euils which earthly men are able to inflict vpon vs , so forcible to cast vs downe , as the heauenly helpe is able to raise vs vp : let vs alwayes walke forward in this our strength . The Lord Psal. 27. is my light and saluation , the Lord is the strength of my life , of whom then shall I be afraid .

But now , before that yet wee enter into the particulars , let vs marke this profitable lesson , that vpon the grounds I haue laid , arise to be obserued . If wee consider what is the Lords purpose How meruailously God in dealing with his children workes by contraries . and intention , what againe are the meanes that he vseth to bring about his purpose : and yee shall see that the Lord vseth meanes , which appeares contrary to his end . His purpose is to confirme Iacob , the meanes hee vseth , is wrestling with Iacob , a strange manner of working , that the Lord should shake him hee mindes to strengthen , that he should wound him whom hee purposes to confirme : and thus , and this manner of way on a sodaine , terrifie by a strange wrestling in the night , & in a solitary place , his seruant , whom hee came to comfort ; but so it is , the working of the Lord oft times is by contraries . In the first worke of creation , hee made all things of nothing . So did hee worke in them the worke of creation . He commanded light to shine out of darknesse . Hee formed the body of man , his most excellent earthly creature , of the basest matter dust and clay ; of the vilest creature , hee made the most honourable , and all to shew the glory of his power . In the worke of redemption in So also in the work of redemption . like manner , our Sauiour Iesus by sustaining shame , hath conquered to vs , glory ; by induring the Crosse , hath obtayned the crowne ; by suffering death , hath destroyed death , and him who had the power thereof : and after the And so daily in his Saints Psal. same manner of working , hee is yet daily meruailous in his Saints : By death he brings them vnto life ; He kils and he makes aliue . Through doubtings hee leads them to assurance ; by temporall despaire hee brings them to abound in hope ; he afrayes them with his terrors , to make them the more capable of his consolations . It is strange and meruailous in our eyes ; may not wee learne it by daily experience , that God deliuereth vs from Sathan , by letting Sathan loose for a while vpon vs ? Hee saues vs from our sinnes , by gathering all our sins against vs , and laying them to the charge of our conscience , and by a present feeling of his wrath , hee maketh vs flee that terrible Wrath which is to come .

Be not therefore discouraged , yee We should not therefore be discouraged when God seemes vncouth and strange to vs . who finde this working of the Lord , faint not 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 Psal. 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 , Hose. 6. 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 Tim. of the Lord remaines sure , & therefore , albeit the Lord should s●…ay vs yet will we trust in him . He sent a fearefull darknes on Abraham or euer hee shewed him Genesis . the comfortable vision . He stroke Paul Acts. 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 Esay .. 54. 7 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 For in the end he shal shew himselfe a louing father to his own 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 Psal. 1. 19. vnto them who a●…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 Diuision of the history . History it selfe , which hath these two parts : The first sets downe the Angels 1 The wrestling , and fiue circumstances thereof . 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 2 The conference betwixt God and Iacob . 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 1 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 Solitarines conuenient for prayer . 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 , And yet solitarines auailes not without inward attention . 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 Cypr de orat . dom. 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 Cant. waketh .

When therefore we goe to pray , we What preparation should goe before prayer . must doe as did our Sauiour , when he went to raise Tabitha from the dead , he put the Minstrels and the Mou●…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 Cant. fields , and there talke with him : or with Dauid , let vs examine our hearts vpon Psal. 4. our ●…eds , and be still : or as our Sauiour Mat. 6. 5. 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 Dan. Acts. chamber alone , and Peter to the top of the house alone , and Iesus Christ How carefull wee should be , and why , to seeke occasions to pray . went alone to the mountaine to pray all night . And so much the more earnestly should we practise this Lesson , because now by Iacobs example wee learne , that then the Lord doth deale most familiarly to shew himselfe vnto vs , when wee are best content to separate our selues from all other pleasures , that we may get conference with the Lord : whereas by the contrary , when we neglect to seeke him , and will not doe so much as redeeme a time and occasion to speake with him , by forgoing for a while , the company of men , the Lord accounts that hee is dishonoured Neglect of prayer is a contemning of God . of vs , that we are such , as haue little delight in the Lord , yea , preferres euery thing before him : and therfore also it is , that the Lord delights not to be homely with vs , and to acquaint vs with his familiar presence , because we doe not carefully waite vpon him .

The Lord therefore encrease in vs True prayer alwayes returnes with profit to vs . this delight & disposition to pray , that we may esteeme it a benefit & vantage to vs to haue the least occasion to pray , for it was neuer yet seene but that a hart to pray hath euer been an vndoubted forerunner of a speciall blessing of God to ensue . If we open our mouth Psal. wide the Lord shall fill it : seeking must goe before finding , & we must knocke before it be opened . If we haue the first we may be sure of the second . Our Sauiour hath assured vs , that our heauenly father will giue his holy spirit to them who desires him . When Abraham Genes. prayed to the Lord , the Lord answered him in such sort that euery petition hee sent forth returned back with some new gaine : at sixe petitions he brought the How at six petitions Abraham brought the Lord from fifty to ten . Lord from fiftie to ten , that the Lord promised to spare all Sodom for tenne righteous . And that which is most comfortable , the Lord left not off answering , till first Abraham ceased from praying : As that Oyle miraculously multiplyed by Elisha , continued so long as the poore widdow had an emptie vessell wherein to receiue it : so may we be sure that the grace of our God , shall without ceasing bee multiplyed vpon vs , so long as our hearts are enlarged to call vpon him . Blessed are they Mat. 5. who hunger and thirst for righteousnesse , for they shall be satisfied .

CHAP. V. The second circumstance , the persons betweene whom the wrestling is .

THe second thing that here comes 2 to be considered , is the persons , betweene whom the wrestling is . Hee that wrestles here with Iacob , is not a Man , albeit Moses so calleth him , because so hee appeares : neither is hee a created Angell , albeit Hosea call him an Angell of God . But hee who wrestles is the sonne of God , the great Angell of the couenant , hic homo verus Deus Chris. in Gen. 32. est , non ex nuncupatione , sed natura : hee it is , who in this combat is the wrestler with Iacob .

Where first it is to bee demanded , How as man Christ appeared to the Fathers before his incarnation . how it is that Iesus Christ appeared to the Fathers vnder the law , in forme and shape of a man , hee not being yet incarnate and made man indeede . The answere is , that appearing of Christ in forme of a man , was as Tertullian calleth it , praeludium humanitatis , a presignation of his manifestation after in the flesh : but there is a great difference between the appearing & his incarnation that followed , in the fulnesse of time . For Gal. first , albeit christ before his incarnation tooke on verely the body of man , yet Difference betweene Christs apparition and his manifestation after in the flesh . was he not then a man indeede , he was not then of the seed the woman , but when fulnesse of time came , God sent his son into the world made of a woman , then the word was made flesh : then tooke he on the seed of Abraham , & became in al things man like vnto vs except sin : then hee assumed our nature , and joyned it into one subsistance with his diuine nature , that is , into one personall vnion , for the straitnesse of the which conjunction , it is sayd , and most truely , that Christ Iesus Man is God , and Christ Iesus God is Man : which before his incarnation could not be said of him . Secondly , whereby Christ vnder the law tooke on the body of man , was but temporall , and for the doing of some particular errand , which so soone as he had finished , he laid away againe . But Christ Iesus hath now assumed the nature of man , neuer to be laid away againe : as hee hath joyned our nature with his diuine nature in a personall vnion , so also in an euerlasting vnion ; so that there shall neuer be a separation betweene them .

Alway in this manner of Christs appearing Christs loue is seene in his familiar apparition to the fathers before the Law . vnto Iacob , & other of his seruants before the law : let vs take vp the loue of Iesus toward his owne , that for their sake hee is content to abase his majestie , and appeare to his seruants , not in a shape answerable to his glory , but in such a forme as their weakenes might best comport with : for what kind of more homely and familiar apparition can God vse to man , than to appeare as a man , in the shape most familiar to man ? Not as God clad with glory and Majestie , for that way no flesh might abide him . In this O Lord thou hast shewed thy goodnes to man : in this our father Abraham , Isaac , and Iacob had a proofe of thy louing kindnesse : and in this , all thy children may see what great account thou makest of them , who loue and feare thy holy name .

But what is all this , if it be compared But more aboundant ly hath he shewed his loue to vs in this last age . with that which after followed , I doe meane with that great loue , which now in this last age of the world , according to the truth of his promises he hath shewed vnto his Church , in that he hath kept the precise , promised , and Iraen . contra Val lib. 3 cap. 28. Bern. S●…r 2. de aduen . dom. Iraen . contra ●…al . lib. 3 cap. 31. Tertullide carne Christi . Phil. 2. 7. appoynted period of time , wherein he hath appeared to his Church , not in sh●…pe of a man onely , as he did to our fathers , but in the very nature of man . A man indeed , albeit not made man , after the manner of other men : For hee is the stone cut out of the mountaine without hands : He was not made man by the operation of man : He is a flower of the field , not of the garden ; he grew vp like a Branch of the root of Iesse : but not by the ordinary labour of a Gardiner . Hee is the second Adam , very man , but not begotten by man : He being the God of glory , made himselfe of no reputation , hee tooke vpon him the shape of a seruant , and was made like vnto men : and all this he did , that in our nature he might work the work of our redemption . Hee came downe from the bosome of his Father , as the great Angell of his counsell , to reueale to vs his fathers will concerning our saluation . It is not customable , that honourable personages should come to the poorer , but his compassion of our necessities constrayned him : Iacentes enim paralytici in grabbato , Bern. de aduentu . Dom. Serm. 1. diuinam illam non potteramus attingere celsitudinem : For we lying sick of the palsie in our cowch , were not able to reach vnto that diuine and high majestie ; therefore hee humbled himselfe to come vnto vs , because wee were not able to goe vnto him .

And herein hath he vttered toward Man lost himselfe aspiring to be like vnto God : Christ hath saued Man by humbling himselfe to become like man . man , his wonderfull loue . Man being man onely , aspired to be like vnto God , and so lost himselfe , that now hee is become worse then a Companion to beasts : But Iesus being very God , was content to become man , that he might saue man , who was lost . O how hath the loue of Iesus ouercome our ingratitude ! hee became the sonne of man , to make vs the sonnes of God , he hath taken on him our sinnes , and giuen to vs his righteousnesse , he refused not to vndergo that death , which was due vnto vs , that he might make vs pertakers of his life . In a word , Quod homo est , Cypr. de Idol . van. Christus voluit esse , vt homo possit esse , quod Christus est : That which Man is Christ would bee , that man might bee made that which Christ is : and therefore , Humiliauit se , vt populum qui Cipr. de Eleemos . iacebat erigeret ; vulneratus est , vt vulnera nostra sanaret ; seruiuit , vt ad libertatem seruientes extraheret ; mori sustinuit , vt moriens immortalitatem mortalibus exhiberet . Hee was humbled himselfe , Esay . 53. 5. that he might raise vp his people lying in bondage : He was wounded for our transgressions , that by his stripes wee might be healed . He became a seruant , that wee who were seruants might be restored to liberty : He suffered death , that he dying might giue immortalitie to vs that are mortall . This is , O Lord , the greatnesse of thy loue towards vs , the length , and breadth , the height , and depth whereof all thy Saints are not able Ephes. to comprehend : But O Lord graunt that we may daily grow in the feeling therof , that with joy of heart , wee may resigne our selues fully to thine only seruice , who so willingly hast●… giuen thy selfe to be ours .

But to returne to the consideration How is it that weake men in wrestling should bee partie to the mighty God . of the persons ; who wrestles : yee may meruaile what wrestling can bee betweene parties so vnequall , betweene God and Man , betweene the Creatour and the Creature , betweene the Potter and his Vessell . When the Lord is angry , the foundations of the mountains and earth doe shake . Hee breaks downe , Psal. 18. and it cannot be built , he shuts vp , and it cannot be loosed . The pillers of heauen Iob. 12. tremble and quake at his reproofe : at his rebuke hee dryes vp the sea , and maketh the floud desart , there fish rot for want of water , and dye for thirst . Hee clothes the Iob. 26. heauens with darknesse : hee biddeth his lightning walke , and they say Loe , here we Esay . 50. Iob. 38. Iob. 41. 1 Sam. 6. are : he maketh the pot to boyle like ae pot of oyntment , who is able to stand before this holy Lord ? And how then is it that Iacob is brought in here as a wrestler with the Lord ? But here ye must consider the parties , as they are set downe in this conflict by Moses .

The Lord in this wrestling vtters Because God vttereth not his power and houlds vp man by secret grace . not himselfe as the mightie God , hee shews not himselfe in his power , for so should hee easily haue confounded his creature , but the Lord vttereth himselfe as a man , and a man in pith & strength inferiour to Iacob . Iacob againe is here to be considered , not as a simple man , nor as a man wrestling by his owne strength ; but as one standing & wrestling by the strength of God : and hereof commeth his pre●…ailing in this battell . The Lord vtters himselfe lesse then he is , and makes vp Iacob much more then hee was . Magna certè Dei Chrisost. in Ge 32 nisericordia in figura hominis luctari voluit cum iusto vt se illius humilitati attemperar●…t . And this same is the Lords dealing in all his wrestling with his children , that neither doth hee vse his strength against them , nor yet leaue them to their owne weakenesse . If the Lord should shew himselfe a strong God in wrestling against vs , then indeed none were able to stand before him . The three Disciples at the sight of Christs glory , when hee was transfigurate on mount Tabor , fell to the ground astonished . If sinfull flesh bee not able to abide the sight of his glory ; how shall Otherwise Man could not stand before him . it indure the dint of his power ? & that which is most of all , how could fraile man sustaine the bensall of his Wrath and anger , if the Lord would intend it ?

Hereof then commeth our standing in these inward conflicts of conscience , 1 Cor. 10. 13 that our faithfull God suffers vs not to be tempted abou●… our power : he assailes vs not aboue our strength : he sets not our Psalm. 50. sinnes in order before vs , that wee should see them as we committed them . Hee permits not his deputy the Conscience to accuse and torment vs according to the merite of our transgressions , hee mittigates the stroke of his rod , & extenuates the pith of his hand , when hee puts at vs . And with this also by his secret grace he vnderprops vs ; otherwise no power should bee found in weake man , to stand in the meanest of these battels , wherein God sheweth himselfe our aduersarie party . Yea if the Lord should set vp one of our sinnes to pursue vs , and then withdraw his secret grace from vs , wee should fall into the desperation of Caine , and Iudas . And if hee should arme , but one of our owne cogitations against vs , we should become miserable murtherers to our selues , like Saul and Achitophell . If he take his breath out of our nosthrils , we fall to the ground : or if he should abstract from vs the vse of Reason , which he hath lent vs , we become worse then the beasts . Thus , neither in inward , nor outward wrestlings , haue wee any strength of our owne to stand before him .

Our standing in trouble is onely by the strength of God , who sustaines vs : hee puts at vs with the one hand , and In wrestlings spirituall , God is both our assaulter and vphold●…r . vnderprops vs with the other . It is God in vs , who ouercommeth himselfe opponing vnto vs . Qui pro nobis mortem semel vicit , semper vincit in nobis . And this yee may see clearely in his dealing with that woman of Canaan , Cyp. lib. 2 epist. his audible voyce was against her , but the secret helpe of his spirit was with her : with one hand hee repelled her , and with the other hee drew her heart neere vnto him .

CHAP. VI. Consolation for the Godly afflicted .

THis I haue marked for thy consolation , thou who art the warriour and wrestler of God , that thou maist know , God is the strength of thy life : and finding it so , maist be thankfull , and entertaine his presence with thee . For whereof ( thinkest thou ) hath it come , that so many yeeres thou hast stood in the middest of so many tentations ? that so long thou hast endured these spirituall wrestlings , wherein thy conscience , and God who is greater then thy conscience , hath stood vp thine accuser : hath it come of any strength in thee ? None at all If the Lord Psal. 94. 17 had not holpen me , my soule had almost dwelt in silence . It is the Lord that k●…epeth Psal. 66. 9. our soules in life . The Lord who seemed our Aduersarie , was our secret helper ; hee shooke vs with tentations , and sustained vs with his grace : Euen the Lord who wounded vs , did heale vs . Hose. 6. The Lord is the d●…liuerer of our soule out of all aduersitie . Otherwise it had beene impossible for thee ( O weake man ) to haue holden vp thi●…e head in the least of these tentations ; ouer which now through his Grace thou hast preuayled , and obtayned the victory . Not vnto vs therefore , O Lord , not vnto Psal. vs , but vnto thy name let the glory bee giuen .

It is againe here to be marked , that the Lord when hee appeareth most familiarly to Iacob , hec exercises him The Lord will not giue his children immunitie from troubles . with a wearisome wrestling ; the suddaintie and noueltie wherof ( no doubt ) at the first , did greatly terrific and disquiet him . The Lord then when hee coms to Iacob , doth not ●…ast him asleep into carelesse security , but hee tosses and shakes him too and fro , and exercises him with fighting , and strugling all the night long ? whereof wee may learne , that euen when the Lord is ne●…rest , and most familiar with vs , then oftentimes our tentations and wrestlings will be greatest . So soone as Iacob got the first blessing , therefore withall incontinent , hee behoued to sustaine the enmitie of Esau , and was forced , for eschewing his crueltie to vndergoe banishment . And now when the Lord comes to blesse him againe , hee first wakes and prepares him by tentation . This is the order of the Lords working : Blessed is the man , who endureth Iam. 1. 12. tentation , for when hee is tryed , hee shall receiue the crowne of life , which the Lord hath promised to them who loue him .

It is not then true which sometime Spirituall wrestling a witnesse of gods familiar presence with vs . the weake Conscience doth conceiue and apprehend , that spiritual exercises , wrestlings , and fightings against tentations , are tokens of descrtion , of the Lords absence , and departure from vs : by the contrary , they are sure witnesses of the Lords familiar presence with vs , whether we fight with the spirituall weapons of our Warfare against carnall 2 Cor. men without vs , or against our owne infidelitie , and rebellious affections , labouring to subdue them , and bring them captiue : to Christs obedience : or against any other of Sathans temptations , standing with the compleat armor of God at all occasions to resist him . All these wrestlings I say , are vndoubted tokens of a spirituall life within vs , and of the Lords presence with vs in mercy , and fore-runners of a further blessing ; for as the carnall peace , and securitie of the wicked , ends in destruction , and their pride goeth before a fall : when they say Prouer. 1 The. 5. 3 peace & safety , then shal come vpon them sodaine destruction : like that which fell on the Philistines in the midst of their carnall rejoycing ( the pillars of their house were not sure enough to sustaine them ) so the inward humiliation of Gods children , is by a good token , a sure argument of approaching grace . But as to the wicked , with whom the The wicked being dead captiues cannot fight . Lord is not , they are no Wrestlers against Sathan and sin , for they are dead in sinne and trespasses , and haue rendred themselues prisoners , and captiues vnto Sathan , and are taken of him Captiues 2 Tim. at his will : they liue vnder a miserable peace , with the enimie of their Saluation . If hee wound them , they mourne not , if he command them , they resist not . And such ( alas ) are many in this age , whose eyes it may please the Lord to open , that they may see that miserable state wherein they do stand ; and once may bee moued by his Spirit to sigh , vnder this heauie seruitude and bondage and earnestly call vnto God for deliuerance ▪

CHAP. VII . Comfort for Christs souldiers .

BVt as for you whom GOD hath set at enmitie with the Serpent , and entred to fight in that battell , which once was proclaymed in Paradise , and wherein all the souldiers of that blessed seed of the woman must fight by course vnto the end of the world . Blessed are ye , for hereby yee may know that the Lord hath loosed the chaines of your captiuitie Ye are no more the slaues & prisoners of sathan , but by grace warriours against him ; ye stand on that side whereof the Captaine is , that triumphant conquerour , the victorious Lion of the tribe of Iuda , euen that God , Peace , 〈◊〉 I. Rom. who shall shortly trample Sathan vnder the feete of his Saints . ●…aint not ye therfore because of your continuall tentations . Wrestling a sure token of spirituall life . Thinke not the Lord is from you because you are exercised with inward wrestlings . Wrestling in this life is our greatest perfection , an vndoubted testimony of another life in vs , then the life of nature . None can striue against sathan and sinne , but by the spirit of the Lord Iesus : or who can hold , or retaine the Lord till hee blesse him , but he who hath the Spirit of the Lord Iesus : Nature will make no opposition to Nature , and Sathan will not striue against himselfe : where striuing and wrestling is , striuing ( I meane ) for a blessing from God , and wrestling against sinne , there Christ is , there the spirit of the Lord is , & ther a new life is . By it thou art knowen to be the good souldiour of Iesus , to bee the man for whom is prepared the Crowne , For no Tim. man is crowned except he striue . Let it be therfore no discouragement to thee that thou art kept vnder , wrestling with daily tentations , but rather let it bee to thee a witnesse that God is with thee , as hee was with Iacob .

Farther it is to be considered , that Moses saith , a Man wrestled with Iacob : so hee appeared to be , but as yee haue heard the wrestler was the Lord. In all our afflictions we should goe by the instrument and looke to God as our party . This yeelds a notable lesson for the children of God , that in all our wrestlings , what euer appeare vnto vs , or who euer seeme our partie , it is the Lord , with whom alway wee haue to doe . This consideration vpheld Iob that worthy warriour , in the middest of his Iob. greatest afflictions : when the tempest of winde ouerthrew the house and destroyed his seauen sonnes , and three daughters : when fire came down from heauen , and burnt his seauen thousand sheepe , and his seruants : when the Sabaeans destroyed his siue hundred yoke of Oxen , and fiue hundred shee Asses : when the three bands of Chald●…ans tooke away his three thousand Cammels : yet in all this he complaines not of the iniquitie of the Chaldaeans and Sabaeans : he murmures not against the elements , the aire , nor the fire : he speaks no word against any that were instruments of his trouble : he knew that they were all vnder the Lords commandement , to come and goe at his pleasure , hee turnes his eye toward the Lord , and takes him vp for his partie . The Lord hath giuen , the Lord hath taken , blessed bee the name of the Lord . And so with this one weapon of godly consideration he keepes off at one time manifold buffets & blowes of Sathan , and is preserued vnwounded by them : For in all this Iob sinned not with his mouth .

Good were it for vs , if in the whole Our impatience proceedes of this , that we looke to the instrument more then to God . course of our life , we could remember this : for so shuld we not be discouraged , & cast down ( as commonly we are ) by looking too much to the instruments of our trouble . Many things we beare the more impatiently , because we conceit they proceede from men , or other second causes , which we would receiue much more willingly , if wee could remember they come from God . Not so much as a Sparrow , nor a haire of our Mat. 6 . head fals to the ground , without the prouidence of our heauenly father : He that keepes our hearts will hee not keepe our selfe ? Si sic custodiuntur superflua August . hom. 14. tua , in quanta securitate est anima tua ? If thy haires bee kept , in what safety is thy soule ? What euer cup of trouble men prepare for vs , we shall not drinke of it , vnlesse the Lord appoint it , and temper it first with his owne hand . Nabuchad-nezzar Dan. boasted the three children with a fiery furnace , yet were they not afraid , & all because they considered that God aboue him ouer-ruled his intention . Shimei cursed Dauid , and he Sam. was not incenced with anger ; because hee considered that the Lord had sent him . And Nahomi with this comforted Ruth . her selfe against the losse of her husband : It is the Lord ( said shee ) who humbles me . All these doe warne vs , whom God hath appointed for greater conflicts , that it is a great feeblenes arising of inconsideration to suffer our soules to be dimoued out of the state of patience , by the inordinate behauiour of any outward instrument of our trouble . Absit à seruo Christi tali inquinamentum , Tertul. lib. de patien . vt patientia maioribus praeparata in minoribus excidat . Let such a spot and foule blemish bee farre from the seruants of Christ , that our patience which is prepared for greater conflicts should faile , and fall away in smaller tentations If when we run with foot-men Ier. 12. 5. they weary vs , how shall wee match our selues with horses ? If when wee wrestle with men , who are flesh and bloud , we are so easily ouer-throwne with euery breath of their mouth , and wounded with their smallest injuries , that wee faint and become impatient , how shall we wrestle against principalities and powers ? Rom. 8. or how shall wee resist the fiery darts of the Diuell ? We haue therefore for helpe of our weaknesse , to gather our thoughts and remember , that whosoeuer bee the instrument of our trouble , it is the Lord , with whom wee haue to doe , so shall wee the more easily possesse our soules in patience , and giue glory to God .

CHAP. VIII . The third Circumstance , the manner of the wrestling , corporall , spirituall , or mixt .

IN the third roome wee promised to speake of the manner of this wrestling , whether it bee corporall onely , or spirituall onely , or mixed . Now that it is mixt , and so partly corporall , and partly spirituall will appeare , by comparing Moses and the Prophet Hosea together . That the wrestling was corporall it is cleare , of the disjoynting of Iacobs thigh , whereof Moses makes mention : and that it was also spirituall appeares , partly of that which Moses saith , that Iacob straue for the blessing , and partly of that which Hosca saith , Hos. 12. 4. that hee preuailed by wrestling and praying .

These are the sorest kinde of wrestlings , when the Lord at one time exercises his children , both in body and minde , that his heauie hand of sicknes , Sore wrestlings when God at one time humbles his children both in body and minde . Prou. pouertie , or some such like is vpon their bodyes , and therewithall heauy inward troubles vpon their mindes . This is indeede a very hard estate : for as Salomon saith , the spirit of a man will sustaine his infirmitie , but a wounded spirit who can beare it ? and yet with both those at one time hath the Lord exercised his dearest seruants so hardly , that the vehemency of their trouble , hath forced them to poure out most lamentable complaints ; My heart ( saith Dauid ) Ps. 109. 22 is wounded within me . My spirit is Psa. 143. 4 in perplexitie , and my soule is amazed . The Lord renewes his plagues , and encreaseth Iob. 10. 17 Iob. 9. 8. his wrath against me ( saith Iob ) So that changes and armies of sorrowes are against me : the Lord suffers me not to take my breath , but fils me with bitternesse . The Lord ( saith Nahomi ) hath giuen me much bitternesse . I haue fightings 2 Cor. 7. 5 without , and terrours within , sayth the Apostle . It is a common disease of the Children of God in their troubles , to thinke that their troubles are singular : I haue therefore marked this , that none of them should think themselues marrowlesse , when the Lord deales with them after this manner ; For no tentation hath ouertaken you , but 1 Cor. 10. that which appertaines to men .

Wee haue here in like manner to A rare tentation when Gods working seems to fight with his word and promise . mark another kinde of tentation , wherby God tryes the faith of his children , which is , when his work seemes directly to fight against his Word , so that in working with his children hee appeareth to come against his promise . As for example , the Lord hath promised , that if I repent , hee will forgiue ; if I mourne for my sinnes , he will comfort me ; if I aske from him , hee will giue vnto mee , so sayes he in his word : Yet I finde in his working with mee , the contrary ( will the troubled conscience of the Childe of God say ) I doe repent from mine heart of my sinnes , and am sorrowful that euer I offended my God , but I cannot feele the Remission of them : I mourne , but the Comforter who should refresh my soule commeth not . I call and cry night & day , but the Lord heareth mee not . Vnto this estate I know that oftentimes the dearest of Gods children are brought , as if the Lord had forgot to bee mercifuli vnto them , and shut vp his tender mercies in displeasure , they can finde no promised rest to their soule , nor peace to their troubled mindes .

CHAP. IX . How we should be haue our selues in this tentation , we are taught .

THou therefore whose heart is set to seeke the Lord , & in this perplexitie wouldst know what to doe and how to behaue thy selfe , I can no better way resolue thee , then to send thee to looke vnto Abraham , Iacob , Iob , and the rest of these , who haue been exercised with the like tentations before thee . Marke therefore , and consider how the Lord commanded Iacob to go backe againe vnto Canaan , and promised to be with him ; yet now in the iourney ( as it would seeme ) he comes against him . He bad him goe forward and yet disioynts his thigh bone , & so vnables him to goe as he was wont . Notwithstanding Iacob still cleaues fast to the promise of the 1 By Iacob . Lord , being perswaded that the Lord could not faile him ; and therefore contrary to his present sence and feeling , trusting still on the word of the Lord , for all the appearing contrarietie of his working , he craues a blessing from him that wrestles with him .

Againe , will ye looke vnto Abraham 2 By Abraham . our father ? the Lord made him a promise , that in Isaac , his seed should be blessed , and yet hee commands him to slay him . A wonderfull tentation , that the Lord commands him to slay that child , in whom hee had promised the multiplication and blessing of his posteritie : for here the promise of God & his commandement seemes to fight together . Yet Abraham strengthned in the faith , as he receiued Isaac from the dead wombe of Sara , doth not doubt but God was able to raise him from the dead againe ; and therefore resting on the Lords promise , he spares not to sacrifice Isaac , being fully assured that the Lordes apparant contrary working , could 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 3 By Iacob . 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 4 By the woman of Canaan . woman of Canaan , according to that promise , ask●… 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 ●…aith .

CHAP. X. Let vs euer leane to the Word of God , how strange soeuer his worke s●…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 Ps. 119. 75 verse . 89. 〈◊〉 but well with them , who loues thee . I know O Lord that thy iudgements are right , for thy word endureth for eu●…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 ●…sa . 38. 15. Pst 119. 18 Psa. 89. 33 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 4 The fourth circumstance how long endureth the wrestling . 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 , 1 Chro. 10 13. neyther suffer his rods to lye longer vpon their backs , then may serue for their weale . Al our afflictions are measured Our afflictions are measured in quantitie , qualitie and time . by the Lord , in quantitie , qualitie , and continuance of time . For quantitie , the Lord propines to each one of his Children , a c●…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 t●…bulation . And as for time , hee giues vs but dayes of try all & affliction , houres of tentation , attending to his good pleasure , and wish●… 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 Psal. in the euening , but ioy commeth in the morning .

And of this ariseth to vs , a lesson This shuld teach vs patience in trouble , for there is no deliuerance till God giue it . 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 , ●…e requested the Angell for license to ●…arry at Zoar. And so , where the Lo●…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 our owne deceitfull refuges of vanitie .

And here is discouered the foolishnesse How foolish are the wicked , who seeke deliuerance by other meanes . of the wicked , who being impatient in trouble , haue recourse with Achaziah to Beelzebub , to Sathan , or his instruments , seeking by sorcerie , charming , or some other such vnlawfull meanes to preuent the Lords deliuerance . Alas , these blinde wretches see not that which after this manner they seeke to read themselues , they fall vnder the danger of an euerlasting wrath . When Hananiah that false Prophet brake that yoke of timber , which the Lord put about the necke of 〈◊〉 , to presignifie the captiuitie of Babel , the Lord insteede of it , put a yoke of yron about his necke , which Hananiah was not able to breake . So shall it bee with thee : O thou , who withdrawest thy selfe from thy Lord ; thou who wilt cast off the yoke of God , and not tarry till the Lord deliuer thee . Insteed of a yoke of wood , the Lord shall fasten thy neck with a yoke of iron , that is , in stead of a light temporall affliction , whereof thou hast freed thy selfe for a time , by meanes vnlawfull , The Lord Ier. 28. 13. shall sting thee with Serpents , and Cockatrices , which thou shalt not bee able to charme : he shall cast thee into that Lake which burneth with fire and brimstone , and shall bind vpon thee for euer that terrible wrath , which is a wrath to come , except in time thou repent .

But leauing the wicked , let vs learne We should pray to the Lord in trouble , but not preuent him . at Iacob , who with patience continues in the wrestling , as long as the Lord will wres●…le with him , so that as the Lord began it , so is hee the first that breaketh it off . Wee may indeede with a good warrant , pray for deliuerance out of trouble , saying with Christ our Lord ; If it be thy will , Lord let this cup passe by mee ; but alwayes so , that wee submit our wil to the Lords most holy will ; Neuerthelesse , not as I will , but as thou wilt . And in the meane season , so long as it shal please the Lord to keep vs vnder affliction , let vs bewa●…e that wee murmure not , neyther limite the holy one of Israel , to prescribe vnto him , eyther the time or manner of our ▪ deliuerance . 〈◊〉 to the Lord his owne praise ; He is the God that saueth vs , and Psa. 16. 20 vnto the Lord belongeth the issues of death : Waite thou patiently on the Lord : Psal. 27. 5. Commit thy way to him , trust in him , and he shall bring it to passe .

CHAP. XI . Verse . 25. And when hee saw that he could not preuaile .

THe fift thing wee promised to 5 The fift circumstance the euent of the wrestling . speake of , is the euent and issue of the wrestling ; where wee see that the wrestling is so dispensed by God , that in the end , the victorie inclines vnto Iacob . So saith Moses here : The Lord saw that hee could not preuaile . This speach doth not import any superiour strength in Iacob , but an abundant mercy in God . The Lord cannot , is no other thing , but he will not : hee is the God of heauen and earth ; hee that speaketh , and it commeth to passe ▪ all th●… nations of the earth compared with him , are but as the drop of a bucket : if hee Esay . 40. had pleased to haue taken from Iacob his breath out of his nosthriles , hee might easily haue confounded him , and laid him dead vnto the ground . But it pleases him by secret strength to make Iacob victorious ; yet not so , but that he carryeth away some mark of his weaknesse and infirmitie : For the Lord disjoynts his thigh bone , and maketh him to halt , and that partly for Iacobs humiliation , least he should impute the victory vnto his own strength , rather then the Lords mercy , and partly that it might bee a memoriall vnto him all the dayes of his life , and prouocation to thankfulnesse . As also the Lord gaue him this marke in his body , as Theodoret thinketh , to assure him , that it was no fantasie , nor vaine vision , which had appeared vnto him .

And in this is shadowed vnto vs , the manner of that victory , which the children In our spirituall battels we get no victorie without a wound . of God obtain in their wrestlings , to wit , that it is such a victory as is not without a wound . A notable wrestler was Dauid , yet got he sundry times the foyle . A notable wrestler was Peter , and such a one for whom Christ prayed , that his faith should not faile , because hee knew that Sathan was to sift him : yet was he deadly wounded by a very weake instrument . A notable wrestler also was the Apostle Paul : many rare reuelations receiued hee of the Lord , much did he in his calling , to draw many to righteousnesse ; hee laboured more abundantly then all the rest of the Apostles : he founded powerfully that ●…umpet , which cast downe the wals of spirituall Iericho wheresoeuer hee came : so that from Ierusalem to Illyricum hee made the Gospell of Christ to abound . Yet , least he should bee exalted out of measure , an Angell of Sathan was sent to buffe●… him . Noah that preacher of righteousnesse to the originall world , spotted with drunkennes . So Moses speaketh of him though Basill excuse his fact , that in respect he was the first planter of a vineyard , his drunkennesse came rather of the lack of experience , that hee knew not the strength of wine , then of his intemperance . Yet the Spirit of God marketh it in him as a blemish . No victory then to the Children of God in their battels in this life , without some wound . Who can say , he hath so fought against sinne , that at no time hee hath beene ouercome by sinne ? The best he that euer liued in the world ( our blessed sauiour excepted ) hath had his breuia , le●…iaque peccata , quamuis pauca , quamuis par●…a , non tamen nulla : And those sinnes , as they were done by them , so are they written for vs , not for our imitation , but for attention : not that wee should make sport of their weaknesse , as Cham did of his fathers nakednesse , Qui lapsu alieno gaudet , gaudet Diaboli victoria . Hee that rejoyceth at another mans fall , rejoyceth at Sathans victorie : but rather , Ut medicamenta nobis de alienis vulneribus faciamus , that so knowing our owne weaknesse we may learne by their example to take heed to our selues .

CHAP. XII . Verse 26. And he said : let me goe .

HAuing spoken of the wrestling Second part of the Historie containing the conference beetweene Iacob , and the Angel . that was betweene the Lord and Iacob , it now remaines wee speake of the conference , that vpon the wrestling fell out betweene them .

The Lord beginneth the conference , and he craues of Iacob , that hee would let him goe . This may seeme very strange , that the Lord this manner of way should speake vnto his seruant ; he that loosed the coupling of Iacobs thigh , might hee not haue loosed the grasps of Iacobs hand ? he that came to Iacob without Iacobs knowledge , might hee not haue gone without Iacobs license ? He might indeed : yet doth he make intimation of his departure vnto Iacob , and why ? onely to stirre him vp the more earnestly to seeke his blessing before he goe .

This is the Lords manner of dealing Threatninges of spirituall 〈◊〉 are prouocations of the Godly to drawe neere vnto the Lord . with his Children , that he makes the mintes of his departure from them , to bee meanes that prouokes them to draw neerer vnto him , so that spirituall desertions , are prouocations , whereby God his Children are wakened more effectuously to desire the continuance of Gods mercy with them . When lesus Christ accompanied his two Disciples Luke 24. 20. vnto Emaus , & communed with them by the way , when they drew neere to the towne , Iesus made him ( saith the Euangelist ) as if he would haue gone a little further , onely to stirre them , to seeke his abiding with them In the doing of our Sauiour , is figured vnto vs the manner of the Lords working with his children , who sometimes doth so behaue himselfe , as if he were instantly to depart ▪ and take his holy Spirit from them ; which mints of spirituall desertion , because they are exceeding grieuous to the godly , let vs for our comfort consider , the Lord by them seeketh no other thing but to encrease our faith , to kindle our loue , to stirre vs vp vnto greater feruency in prayer , that we may with Iacob constrayne the Lord to tarry and blesse vs . And with the two Disciples may cry Lord abide with vs , and forsake vs not .

For we are to vnderstand that the The Lord will haue vs to pray for these same blessings that he hath concluded to giue . same blessings which God hath concluded to bestow vpon his children , he will haue vs to aske them before that he giue them : the Lord came at this time to Iacob , of purpose to blesse him , and yet he makes as if he would go away , and not blesse him ; not that hee had changed his minde , but because he will haue Iacob to pray for that blessing of corroboration , which he had concluded to giue him . And let this warne vs in the least threatning of a spirituall desertion , to lay holde on the Lord by prayer , least for fault of seeking , wee close vp the Lords hands , which are full of blessings , ready to bee bestowed vpon vs .

Againe , we are to consider that the The Lords presence is not ioyned without intermission in this life . Lords presence in a like manner , cannot be continually kept in this life : neither from the beginning haue any of the children of God enioyed it at all times . Where for the better vnderstanding of the lesson , and our farther comfort , Two sorts of the Lord his presence one secret , which we want neuer , another felt , which allwaies wee enioy not . we must distinguish between th●…se two kindes of the Lords presence ; there is a presence of the Lord , which is felt and perceiued ; there is another which is secret , and not perceiued , yet knowen by the effects . The secret presence of God , is continually with his children where-euer they goe , ruling , guiding , & sustayning them in all their troubles , according to his promise , when thou passest through the waters I will bee with Esay . 43. 3. thee , that they doe not ouerslow thee : when thou walkest through the sire , thou shalt not be burnt . As to vs wee haue our owne vicissitudes of feeling , and not feeling , wee are changeable but the Lord remayneth the same ; whom hee loues , hee loueth to the end , hee will neuer leaue vs , nor forsake vs : but by his secret presence , he intertaines life in our soules , when to our owne judge ment , wee are become altogether dead and senceles , as there is a substance in the Elme and Oke , euen when they haue cast their leaues . And th●…s , as I sayd , appeareth by the effects , that we haue stood in many tentations , wherein wee could feele no present grace vpholding vs .

CHAP. XIII . What notable effects the felt presence of God bringeth with it .

THe other sort is , when not onely God is present with his children , but also make themselues sensibly perceiue it by inward & glorious feelings : this presence when we get it , makes a sodaine change of the whole man , it raises vs from death to life , it maketh a comfortable light to shine where fearfull darknesse abounded , it makes our faith liuely , our loue fe●…ent , our zeale burning , and our prayer earnest . Then is our water turned to wine , our sighes are turned into songs , & our mourning into glorious reioycing , because the Bridegroome is with vs , and the Comforter that doth refresh our soule is come to visite vs . This presence is as euidently felt of them to whom it is graunted , as was that descending of the holy Ghost perceiued of the Apostles , to whom he came .

This presence sometime is graunted This felt presence before trouble is as a preparatiue . before trouble , as here vnto Iacob , and then it is a preparation of him that gets it to the battell , it embouldens , incourages and strengthens him in such sort , that hee feares not in Gods cause to encounter with whatsoeuer aduersarie . He triumphs with Dauid , the Lord is Psal. 27. 1. the light of my saluation , whom shall I feare ? the Lord is the strength of my li●…e , of whom shall I be afraid ? This presence makes Iacob with his familie goe forward in the face of Esa●… , and of his armed men without feare , where before he was afraid at the rumour of his comming . This presence made Moses lightly regard the angry countenance of Pharaoh , because hee had seene him , who was inuisible . This presence made Paul goe vp with joy to Ierusalem , where he knew he should be in chains for the name of Iefus . This presence hath emboldened many faithfull Martyres , to offer their bodies more freely and willingly to the fire , for the testimony of Iesus , then euer any worldling hath stept into his bath to wash himselfe , or to his bed to rest him . Let Peter bee prepared with this presence , and hee will preach Christ boldly , in the face of a Counsell that condemned Christ : Let Peter bee vnprepared of this presence , and hee will denie Christ at the voyce of a s●…ple damsell .

Sometime againe , this prescence is And after trouble it is to Gods children a restoratiue graunted to his Children , after their long continuance in some trouble , and then it is to them as the neesings of that childe , whom after swouning , Elisha reduced vnto life : or as a glimps of the bright shining Sunne , to the tender fruites of the earth , which before hath beene oppressed with blasting , and consuming tempests : it brings to the children of God a pacifying of all these distrustfull perturbations , which did before disquiet them : yea , it so delights and rauishes them ▪ that with the three Disciples on Mount Tabor , when they had seene a little glance of Christs glory , they cry out , It is good for vs to bee Mat. 27. 4. here . Yea , they wish , oh that my soule might for euer abide in this happy state and condition ! But as I said before , to enjoy the Lord continually in this manner , is not giuen to any man vpon earth , for a while he will be familiar with thee , as hee was with Iacob ; but soone after he must goe , and thou must learne to reuerence this dispensation of his presence , and not to be dis couraged because for a while he is gone from thee ; yea , albeit with Mary one sword ( of many sorrowes ) should peirce through thy soule , yet with her also , magnifie the Lord , and let thy spirit reioyce in God thy sauior , blessing him with hart & mouth , that he looked to the base estate of his seruant . Account thy selfe happy that at any time the Lord shewes thee his mercifull face , being assured that he who hath giuen thee an earnest penny , wil in his own good time , giue thee the principall summe ; and that the glimps of mercy which thou hast gotten are pledges of a fill of mercy , which yet abides thee . For so Dauid of that which he had felt concludeth , doubtlesse kindnesse and mercy shall follow mee all the dayes of my life .

CHAP. XIIII . The presence or absence of God is euer dispensed for the weale of his owne Children .

FOr the Morning appeareth . These words containe the reason why the Lord desires that Iacob should let him goe , because the Morning appeareth . This at the first seemes a strange reason . Is it not a like to thee O Lord to abide with thy seruants in the morning as in the euening ? or is there O Lord with thee any such distinction of time ? Surely none at all , for thou O Lord art Psa. 104. 2 couered with the light as with a garment , euen the darknesse with thee is light ; yea , those bright Angels , that stand about thy throne , makes the midnight where they come , for shining light like the noone-tide of the day . But we must consider that this reason respecteth not the Lord , it respecteth Iacob , and so the meaning is . It is for thy cause O my seruant Iacob , that I desire to goe , for now the morning appeareth , and thou must goe on in thy journey , thy seruants & family will wait for thy comming , as being vncertain whether they shall remoue or remaine , till thou direct them , and therefore that I be no more to stay thee from them , let me go .

And of this we may more euidently It is granted for our consolation , and taken away for our humiliation . perceiue , that which I said , how the going and comming of the Lord to and fro his children , is alway ordained and dispensed for their weale , when hee commeth , when hee goeth , all is for our weale . Ne timeas ô Sponsa nec existimes Bernard . te contemni , si paulisper tibi sponsus subtrahit faciem suam : omnia ista tibi cooperantur in bonum , de accessu , & recessu lucraris . Be not afraid ( saith Bernard ) O spouse , neither thinke that thou art contemned , albeit for a short while the bridegroome withdraw his face , all that he doth works for the best vnto thee : thou hast gaine both of his comming to thee & of his going from thee . And this for the comfort of one exercised with spirituall desertion , doth hee explaine more cleerely in the wordes which hee immediatly subjoynes , tibi venit , & recedit , venit ad consolationem , recedit ad cautelam , ne magnitudo consolationis extollat te , ne si semper adesset , exilium deputares pro patria , & arrham pro prae●…ij summa , paulisper permittit nos gustare quam suauis sit , & antequam plane sentiamus se subtrahit , & ita quasi alis expansis te prouocat ad volandum . Hee commeth ( saith he ) for thy consolation , and goes for thy warning and humiliation , least the greatnes of his comfort should puffe thee vp , and least if hee were alwayes present , thou shouldest esteeme this place of thy banishment for thine own country , and should take this earnest for the principall summe , hee lets thee tast of his sweetnesse for a short while and incontinent before thou feele it fullie , he withdrawes himselfe ; and so , as it were , with his wings stretched out ouer thee , he prouokes thee to mount vp , and slie after him .

This is the reason , why the Lord dispenses in such sort his presence , and absence vnto his Children . If at no time hee shewes himselfe vnto vs , then would wee bee ouercome of that heauinesse vnder which we lye through manifold tentations : and if alwayes he should be familiar with vs , then would we take the earth for the heauen , and forget our fathers house , which is aboue ; therefore Spirituall desertions are prouocations of vs to follow the Lord . sometime he with-drawes his presence from vs , that hee may teach vs , to become weary of this barren wildernesse wherein we liue absent from our Lord Hee ascends many times from vs , that we may stand like these Disciples on the Mount of Oliuet , not looking downeward to the earth , but gazing , & looking vpward towards our Lord who hath gone from vs ; he giues vs a little tast of his graciousnesse , and then hee goes , but goeth in such sort , that he cryes after him , Come and see . Not of purpose to defraud thee of any joy that is in him , doth he goe from thee : onely that hee may prepare thee to follow him to that place , wherein he will communicate to thee , the fulnesse of ioy , and let thee see that glory , he had with his father from the beginning . Hee will not alway tarry from vs , least we despaire , neither yet alway remaine with vs on earth , least we presume . Sometime he will kisse vs , with the kisses of his mouth , and as it were , with the Apostle , rauish vs vp to the third heauens : other times againe , as it seemes , he casts downe his angry countenance vpon vs , he humbles vs to the hell , and permits Sathan also to buffet vs least wee should be exalted out of measure . Alwayes this comfort wee haue of the Lords working with vs , that as here wee see hee comes to Iacob , and goes from him for his weale : so whether he shew himselfe familiar with vs , or againe for a while hide his face from vs ; in both the one and the other , hee is working for our comfort and weale . Onely let vs possesse our soules in patience ; and giue glory to God .

CHAP. XV. 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 .

WHo answered I will not let thee goe . Perceiue here , how the mint of the Lords departure workes into Iacob a more constant cleauing , and adhering to the Lord . This as I said before , is that notable fruite which all the Lords spirituall desertions worketh in his children ; it augments in them a desire of mercie , and a more earnest carefulnesse to seeke the Lord . And this also wee see in our dayly experience : for among all them , who professe the name of Iesus Christ , yee shall finde none more feruent in praier , more continuall in mourning and sighing for their sinnes , none that thirsteth more earnestly for mercie , then they , whom God hath humbled in their spirits , with threatnings of spirituall desertion . As here Iacob is more wakened by this one word , Let me goe , then by all the rest of the wrestling , so is there nothing goeth so neere the heart of the godly , as doth the mint of the Lords departure from them ; they are neuer so louing to him as at those times , when hee seemeth to count least of them : if hee looke angerly vpon them , the more pittifully looke they vnto him : if hee threaten them , they threaten kindnesse vpon him : the hardlier that hee answeres them the more importunately doe they cry vpon him . Then with Dauid they water their couch with tears , and call vpon God all the day long . Their Lam. 1. 14. eyes cast out water continually , when the comforter that should refresh their soules , is away from them .

In a word , these desertions worke in Gods children a diuorcement of their soules from the delight of euery creature , & a straiter adherence 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 inward troubles produce into vs a loa●… thing of earthly pleasure , and a more feruent loue of our God .

We haue yet more narrowly to consider There is a striuing with God acceptable to him , & namely , when wee will take no refusall of that that God hath promised . 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 will 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 with 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 Nothing in the world so strong as the prayer of the godly , for they are the bands whereby the Lord is holden & detained . ( 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 Iam. 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 Rom. 8. 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 Bern in fest. Pent. Serm. 1. 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 Psal. of them who feare him . And againe , Pro. 10. 24 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 A warning for attention in prayer . thou be not vnreuerent , remember , à quo , & quam magna petas : from whom and what great things thou crauest . Chrisost. de Canan homi . 15. 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 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 apos●…asie , loaden with iniquitie : how shouldest thou bee humbled and bow downe thy soule , in the presence of thy Maker , Redeemer , and thy iudge ? We should not desp●…e our owne prayers , they being powred out without presumption , and why ?

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 vagit●…bus Macar . hom. 31. infans matrem commou●…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 Cyp. lib. 1 epist. 1. heauens are aboue the earth , so are my thoughts aboue yours . Our prayers ( saith Cyprian ) are arma coe●… s●…ia , quae stare nos faciunt & forti●…er perseuerare , haec sunt munimenta spiritualia & tel●… 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 excellen●…e A commendation of prayer . 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 ●…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 with this most heauenly grace !

Except thou blesse me . It were for vs Iacobs feruency , and zeale in praier convinces our inconsideration and coldnesse . a good thing , if wee could learne from Iacob this holy wilfulnesse , 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 , wee 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 How may we know when God blesseth vs in praying to him . 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 The quicknes of faith 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 Bern. in Epiphan. serm. 1. 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 en●…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 res●…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 appe●…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 Faith in wrath can see mercy . through wrath sees mercy , through the clowde of light & momentary afflictions , it beholdeth an infinit weight of glory .

But this quicknesse of faith appeares Faith offends not at the base forme and shape , in which Iesus Christ appeared , but throgh it sees him to be the king of glory . most of all wonderfully in the vp ▪ taking of Iesus Christ , for he appeared in the world disguised , A King in sh●…pe of a seruant : He being the God of glory came couered with such contemptible couerings that the world mis-knew him . His miraculous conception without the help of man was obscured with the couering of Maries espo●…sing vnto Ioseph : his birth without all vncleannesse , obscured with the couering of Maries purification : his innocency in like manner obscured with the couering of circumcision : and so 〈◊〉 est noui solis fulgor , ( saith B●…rnard ▪ ) Ber ser. 4. in vigil●… . Dom. and thus was the glory of this ●…ght shining sunne which the world saw neuer before , obscured . Yet through all these , and many couerings , that Centurion , through faith esp●…ed him to bee the sonne of God ; and those three wise men who came from the East , by the Mat. 2. 11. light of faith , through all these vayles saw him to bee a glorious King ; and therefore also fell downe and worshipped him . But these blind Bethleemites , amongst whom he was borne , hauing no more but the eyes of nature , wherewith to looke vpon him , could not discerne him : albeit this was their glory , that out of them came that Gouernour , Mich. who should feede his people , by this faith , Agnouit Simeon infantem tacentem , for August . serm. 20. lack of it , occiderunt Iudaei mirabilia facientem . Simeon by faith acknowledged Iesus , euen in his infancy , when he had not yet spoken a word : but the Iewes for lack of faith , blinded with infidelitie , flew him , after that he had wrought many Miracles . So then to returne to our ground , it was a great faith in Iacob that hee sought a blessing from him , who wrestled against him . Nature will neuer learne vs that lesson . Come , and let vs return to the Lord , he hath spoyled , Hos. 5. and he will heale vs ; hee hath wounded and he will binde vs vp . Without faith , there can bee no prayer to God , especially , at that time , when God layeth his heauie hand vpon vs : How shall they call to him , in whom they beleeue not ? Where the fountaine is drye , what water can there be in the strand ? ergo vt oremus , credamus , & vt ipsa non deficiat ●…ides , qua credimus , oremus . Therefore that wee may pray , let vs beleeue , and that our faith , whereby we beleeue faint not , let vs pray . And this for the fulnes of faith .

CHAP. XIX . The goldy in their prayers , aboue all things seeke Gods fauour and blessing .

PErceiue yet farther out of these words , that Iacob seekes nothing from God , but his blessing . The children of God , euen then , when God is most familiar with them , seek nothing comparable to his blessing . Herein they are insatiable : on the earth they can neuer get enough of his blessings . Iacob was blessed before of the Lord , and now againe , hee seekes a new blessing , and euery time that hee meetes with the Lord , all that he desires is a blessing . It is far otherwise with miserable Worldlings : it is seldome , and far betweene that they come to the Lord , they seeke some other thing then himselfe , or his blessing ; some worldly benefit , or deliuerance from temporall trouble is the summe of all their suite : So Cain forgetting to seeke mercy for his sinne , sought onely protection to his body , Whosoeuer findeth mee , shall slay mee : and from time to time he got that hee went out from the presence of the Lord . O miserable man , that left not behinde him so much as a petition to God for mercy , & deliuerance from that wrath , which his sin had brought vpon him !

CHAP. XX. Worldlings in their prayers dishonor God , and preiudges themselues .

IN this doing wicked men doe both dishonour the Lord , and prejudge themselues ; they consider not the insinite goodnesse , and the al-sufficiency of the Lord ; they measure him with their base and earthly minds , and therfore in stead of eternall they seeke nothing but temporall and perishing things . It was a princely answere that Alexander gaue his friend Perillus , to whom he had offred , fifty talents of siluer , to help his daughter to marriage ; which the other thinking too much , replyed , that ten talents were sufficient . Yea , said Alexander , it were enough for thee to receiue , but not for me to giue . And to another in like case hee gaue the like answere : Ne quaere , quid t●… accipere , sed quid me dare , deceat . But much more may our al-sufficient God , that Monarch of the world indeede , who is rich vnto all who cals vpon him , giue vnto vs a greater rebuke , that cannot enlarge our hearts , nor open our mouthes wide , that hee may fill them with his good things , contenting vs to seeke the earth , when the Lord offers vs the heauen ; seeking with worldlings , that our wheat and our wine Psal. 4. may abound , and not with Godly Dauid , that the light of the countenance of God , which brings ioy to the heart , may be vpon vs . The Lord esteemes this a very great indignitie , and contempt done vnto him : and therefore he complaines on the Iewes , by his seruant , the Prophet Hosea , They howle vpon me in their beds for wine and oyle , they cry like dogs for that which may fill their bellies ; but sends not out the voice of my children , to cry vnto me for mercy and grace .

It is in like manner very prejudiciall How foolish they are , who in prayer seek to themselues , who doe it : for they fast and weary their spirits in seeking many things , and in the meane time , are carelesse other things before they seek the Lord . to seeke one thing ; the obtaining whereof might bring them vnto all things : thus they consume themselues with vaine labour . Qui rerum magis Bernard . specie , quam authore dilectati , prius vniuersa percurrere , & de singulis cupiunt expiriri , quam ad Christum curent vniuersitatis principem peruenire . Who being delighted with the shew of things , more then with the authour of them , are desirous to know euery thing by experience ; but not carefull to come vnto Christ , who is that head & fountaine , of whom all things are : where otherwise , if according to the command of our blessed Sauiour men would first seeke the kingdo●…e of God , then all other things should be cast vnto them . This is the onely compendious way , to satisfie our insatiable desires : Quicunque hic August . serm. 4. varia , quaeris , ipse vnus tibi erit omnia : whatsoeuer thou bee , who here seekes sundry things , seek the Lord , and he shal be all things in all to thee .

When the Lord offred to Salomon to giue whatsoeuer he would aske , he The onely way to get other things , is first of all to seeke the Lord . sought from the Lord a wise and vnderstanding heart , which so pleased the Lord , that not onely hee gaue him that which he asked , but also second and inferiour gifts , as riches & honour , which he asked not , so great delight hath the Lord to here vs seeke from him , those things which are greatest and excellent . Let vs therefore ascribe vnto the Lord glory and power , hee is a great King : let vs not dishonour him by seeking from him small and perishing things , the least of them is enough for vs to receiue . For we are not worthy of the least of his mercies : but not enough for the Lord to giue : suppose the Lord would ●…ue vs all the workes of his hand into 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 i●… 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 flattering 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 Ier. 38. 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 reasonable , waxed angry , and said vnto him , what auailes to me thy friendship , seeing I cannot obtaine that which I craue ? who 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 , what shall we think of our God ? with what face dare wee seeke that from God , which is vnlawfull to bee giuen ? But whatsoeuer we aske of the Lord in faith , we are sure to obtaine it , or a better . So rare a jewell is faith , that Faith a rare ●…ewell and why ? hee who hath it , hath all things to bee his : God for his Father ; Iesus Christ for his Sauiour ; the holy Ghost for his Comforte●… ; the Angels for his minist●…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 Cyril . catech 17 mer●…atura est sides .

Before the Lord blesse him , he asks A new name is giuen to Iacob . Iacob what his name was : hee answered , My name is Iacob : to whom 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 wrestling , 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 Iacob had two names and they both are from wrest ling. names , and both of them he gets from wrestling . Hee wrestled once with 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 with 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 With the new name God also giueth him new grace . 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 word he cals things to be , which were not , Soli Deo idem facere , quod Ber. hom. 4. super miss●…s est . 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 worse , 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 Hos. my people , it shall be said , yee are the sons of the liuing God : and this he doth not but where a change is indeede of the persons , who gets the name from euill vnto good .

And this is a rule , whereby we may By this rule we should try , if the new christian name be pertenent to vs or no. try our selues , whether the new name that appertaineth to Christians , be ginen vnto vs of the Lord , or not ; or if wee 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 Ioh. 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 It is horrible sacrilegde , to sin vnder the christian name . 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 and not preuaile , but it is not so with the Godly .

BEcause thou hast had power with God : As ●…acob sought a blessing , so at the length hee ge●…teth it ; for the Lord , at the last will fulfill the desires of them , who feare him . The desire of the childe of God , is as a birth conceiued in the soule of man , which shall not dye , but come to perfection . Salomon promised to giue his mother Bethsheba , whatsoeuer she would aske , and it were to the halfe of his kingdome ; yet when shee asked , that Abishag the Shunamite might be giuen to Adoniah his brother to wife , Salomon refused to graunt . Thus men can promise much , and performe little : it is not so with the Lord our God . He hath bidden vs pray , he hath promised to heare , and shall not also faile to performe , Nunquam oranti beneficia denegabit , qui orantes vt ne deficiant , sua pietate instigat . Hee will neuer denie his benefits to vs when we pray , who prouokes vs to pray .

But as to the wicked , the hope of the Hypocrite shall perish : their soules are full of desires , like so many strong voyces , Miserable are the wicked , for they desire that , which they shall neuer obtaine . crying for that which they shall neuer obtaine ; they wayte vpon lying vanities ; which shall neuer come to passe . Quid tam poenale , quam semper velle , quod nunquam erit , & semper nolle , quod nunquam non erit , in aeternum non obtinebit , quod vul●… , & in aeternum quod non vult sustinebit . What punishment more fearefull can fall on a man , then that he should euer wish , that which neuer shal be , and alwayes wish that were not , that shall be for euer : that which he will , he shall neuer obtaine , and that which he will not , hee shall for euer sustaine : & yet this is the miserable estate of the wicked . Let vs therefore take heed to our praedominate desires ; for miserable are they , whose desires are on the world , more then on the Lord ; and on vanishing trifles , more then vpon his permanent mercies . For when the Lord hath filled their bellies with his earthly treasure , & giuen them enough , that they leaue the rest behind to their children : what haue they more to craue from the Lord ? They haue gotten their desire , they are not to looke that euer they shall bee pertakers of the felicitie of Gods chosen , their heart was neuer set vpon it , they haue receiued their consolation The wicked haue receiued their consolation on earth . on the earth , they haue no more to looke for . Wherefore our Sauiour pronounceth a feareful wo vpon them , and no meruaile ; for miserable indeed is their condition , their consolation dies before they dye themselues ; their comforts forsakes them , before they go out of the world : and like the Gowrd of Ionas . Ionas withereth before their eyes : in their life they sate vnder the shadow of it , but in their death it is gone , and they finde no comfort in it . Well knew Dauid their misery , and therefore hee praies , Deliuer me O Lord from the men Psalme . of the world , who haue their portion in this life : that is , let mee neuer bee one of them . Wee haue therefore to marke , where-away the benefits of our affections doe carry vs , for if wee feele the Lords blessing , no doubt we shall finde it ; and if the desire of our hearts bee aboue all things towards the Lord , such a desire I meane as vseth the meanes that may bring vs vnto him ; for otherwise wicked Baalam will desire Oh that I might dye the death of the righteous ! which he shall not obtaine . But let vs goe the right way to mercy , protesting with godly Dauid , O Lord I desire to do thy commandements , and then no doubt the Lord shall crowne vs with mercies and compassions at the last .

Thou shalt preuaile with men . I doe now here by my word ( will the Lord say ) inuest thee in this priuiledge , that no power of man shall be able to ouercome No immunitie from affliction promised vnto vs . thee . Goe on therefore with courage in thy iourney which I haue commanded thee , and feare not any thing , that man is able to doe against thee . Wher it is to be marked , that the Lord promiseth not of his seruant any immunitie from affliction : yea by the contrary , the Lord fore-warnes , that men will make opposition to him ; for where no opposition is made by men , how can there bee a priuiledge by Iacob ? It is needfull we consider what it is that the Lord hath promised vnto vs , least looking for that which hee hath not promised vs , we deceiue our selues . Many in the time of trouble make foule apostacie from Christ , and all because when they entred into the profession of Christian religion , they considered not they could not be his Disciples except Many not considering this , become apostates in the time of trouble . they bare his Crosse ; but foolishly lookt for some temporal ease , or worldly commoditie in the following of Christ , which he neuer promised them . These are professors like to the Samaritans , who so long as the Iewish religion flourished & was in honour , caused also to be built a temple on a high mountaine of Samaria , named Garazin , Carol. Sigon . de repub. haeb . that in this they might not be inferiour to the Iewes . They boasted themselues to be the progeny of Ioseph , and worshippers of God also with them : but when they perceiued that the Iewes were cruelly afflicted for worshipping God , by Antiochus Epiphanes , and fearing least they should be also handled in the like manner , they changed their coate , affirming that they were not Isiaelites but Sidonians , and had built their temple , not vnto God , but Iupiter : thus a little winde seperates the chaffe and the corne , and a fierce tryall distin guisheth the counterfeit and true professor .

In like manner the ignorant Iewes , This made the Iewes stumble at Christ , because they looked ▪ or a temporal kingdome . because they vnderstood not the promises made concerning the Messias , looked that Christ should haue restored vnto them their temporall Kingdome , peaceably and free : whereof , when they saw themselues disappointed , they were offended with him , and persecuted him to the death . It were therefore good for vs that wee should follow the counsaile of our Sauiour , & reckon with our selues in time , in what state of life we enter , when we enter into the profession of Christianitie , before Luk. 4. 18. we build a Tower let vs count the cost , whether we haue sufficient to performe it , least that when wee haue laid the foundation and not able to performe it , wee fall not vnder this shame , to be mocked of men , but bring vpon our selues a more fearefull wrath of God . For it had beene better not to haue knowne the way of righteousnesse , 2 P●… . 2. 20 then after we haue knowne it , to turne from the holy commandement giuen vnto vs , like dogs to the vomit , and like the sow that was washed to wallowing in the mire . If we could resolue in time , that they who will liue godly in Christ , Tim. must suffer persecution , and arme our selues before hand thereunto , reckoning with our selues that of the Lords indulgence , we are spared euery day , wherein some notable crosse is not layd vpon vs , then certainely should we account the lesse of trouble , when it comes vnto vs .

Wee haue here againe to consider the connexion of these words , because thou hast had power with God , thou shalt preuaile with men : and out of them yee may perceiue , that the Lord will haue this wrestling of Iacobs , wherein hee was exercised , immediately by the Lord , to bee a preparation vnto him against other tentations , which were to come by men . Wherein is shadowed vnto vs , how the Lord doth first prepare his children by wrestling with himselfe , before he send them out to encounter with men , and so makes the inward exercises of their mindes , preparations , whereby they are made ready the better to endure all outward troubles , that doe come from men .

CHAP. XXIII . The Lord by inward exercises of conscience , makes his children strong to endure outward troubles which come from men .

THis made Moses that he was not afraid of the face of Pharaoh , because hee had seene first the face of God , for he saw ( saith the Apostle ) him Heb. 11. Pro. 19. 12 who was invisible . The Kings wrath ( saith Salomon ) is as the roaring of a Lion : but when the Lord vtters his wrath , then the heart and countenance of the greatest Monarch in the world , make him as high as Beltasar , shall faile him : he will neuer loose a good conscience for feare of the wrath of man , that knoweth the power of the wrath Esay . of God : Feare not the man whose breath is in his nosthrils : the most hee can do , & that by permission , is , he is able to kill the body , but let vs feare the Lord , who is able to cast both soul●… and body into hell fire . This sustained aged Policarpus , against all the threatnings of the Proconsull . Ignem minaris ad horam arsurum , Eus. lib. 4 cap. 16. & paulo post extinguendum , ignoras vero ignem illum futuri iudicij & aeterni They feare not much the wrath of man , who haue been humbled with the sense of the wrath of God . supplicij impijs reseruatum : Thou theatnest mee ( saith hee ) with a fire which will burne for an houre , and shortly after be quenched , but thou knowest not that fire of the judgement to come , reserued for the wicked , which wil burne for euer . It is the holy feare of God which banisheth out of our hearts the prophane feare of men , that we will not doe euill to offend the Lord ; no , not for all the paines that can follow vs in this present life . And therefore the Lord in great mercy towards his children , doth sometimes exercise them with the sense of his wrath , and letteth them feele the sting of an accusing conscience , that so they may come out to the world , strong in the Lord against outward tentations , fully resolued rather to displease men then the Lord , rather to endure present punishments , than to cast themselues vnder danger of the wrath with is to come . And so are the children of God to reckon with themselues , that their inward wrestlings are preparatiues for outward troubles .

CHAP. XXIIII . It is a sinnefull curiositie to seeke to know that which God hath not taught vs . Verse . 29. And Iacob asked , What is thy name ?

NOW Iacob hauing receiued the blessing , proceedes in the conference , and desireth to know the name of him who blessed him . No doubt but hee knew before that it was the Lord , otherwise he had not sought a blessing from him . It standeth not with the nature of faith , to pray to any in whom we Rom. beleeue not . By this question he attaineth not to any new knowledge ; for hee who blessed him refuseth to tell his name ; but Iacob by calling the place Peniel , as afterwards followes plainely declares he knew it was the Lord . So then this asking importeth not that Iacob did not know it was the Lord that had giuen him the blessing , onely it declareth an earnest desire of Iacob to haue had a more familiar reuelation of the Lord to him : which I thinke hee did of a good minde and intention , such as Moses had when he desired to see the face of God . Yet ye see all our good intentions are not alway approued of the Lord . With his good intention there is joyned a peece of curiositie , that hee will haue more knowledge of the majestie of God then the Lord thought expedient to communicate vnto him ; otherwise the Lord had not denied it to him .

To seeke a greater perfection of Especially not to search out the diuine majestie , farther than it is reuea●… led to vs in the word . knowledge , where the Lord offers it , is very commendable , but to aspire to know that which God will not teach , and namely to search out that majesty farther then he pleaseth to reueale himselfe . is curiosity and presumption , worthy to be damned , Hee that searches : Prou. Basil. de martyre Maman . Quantus sit Deus , & quae illius mensura , & qualis essentia , talia sciscitanti sunt periculosa ei qui rogatur complexa , & talium medicina est silentium . To aske the quantitie & measure of God , or what is his essence , such questions are perillous to him that asketh , intricate to him that is asked at , and are best answered by silence . There bee names whereby the Lord expresseth himselfe to vs according to our capacitie , but as to his proper name , it is himselfe , it cannot bee comprehended . Why askest Iud. thou my name , which is wonderfull ? And from this curiositie Iacob here by gods reproofe is restrayned . This sin with our nature wee haue drawne from our first father Adam , the knowledge wherwith God endued him contented him not , hee aspired higher , and sought to bee equall with God in the knowledge of good and euill . And that this poyson from Adam is propagate to his posteritie , doth daily appeare among the common fruites of our corruption ; for eyther wee are carelesse to learne those things , whereof the Lord hath offered himselfe a teacher : or else wee are curious searchers of those things , which the Lord hath kept secret and hidden from vs .

There are two points of knowledge 2 Points of necessary knowledge most excellent and needefull for man ; the first , to know God , and him whom he hath sent , for herein consists eternall life : the second is , to know our selues , and Yet neglected by Adams sins who desired rather to eate of the tree of knowledge then of the tree of life . the state of our owne consciences . But such is the vanitie of the minde of man , that with Adam had rather eate of the tree of knowledge , then of the tree of life , and delighteth to bee well read in any booke rather then in the booke of his owne Conscience . And yee may marke in the carnall professors of this age , that if at any time they begin to speak of Theologie , then do they handle diuine things in a diuellish manner , altogether inexpert in the words of righteousnesse : and hauing no skill to speake the language of Canaan , eyther else they talke profanely vpon that which God hath reuealed , insisting most in points of doctrine least profitable for them , or then curiously they inquire for that which God hath concealed from them , not remembring that warning of Moses , secret things are for the Lord , but Dent. things reuealed are for vs and our children .

This curious demaund of Iacob , is This curiositie bridled , and reproued . answered with a gentle refusall , Why askest thou my name ? The Interrogator striues to send Iacob within himselfe , that by a new tryal taken of his speach within his owne minde , hee might see how vnnecessary and vnprofitable his Petition was . After this manner it is 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 Rom. Ciril Catechi . 6. his quae de Deo dicuntur , maxima est scientia ignorantiam fateri ; terram 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 , qu●… 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 , Talium optima medicina est silentium .

CHAP. XXV . The Lord somtimes refuseth to giue that which his children 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 Aug. de vnit at . Eccl. cap. 19. 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 thri●…e , that he might be deliuered from him , he receiued a refusall of that which hee sought , and yet the Lord left him not Bernard . destitute of comfort : Saepe multos Deus non exaudit ad voluntatem , vt exaudiat ad Act. 1. salutem : In the first of the Acts , the Disciples aske a question of Christ : Wil●… thou at this time restore the kingd●…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 , And this is a happy exchange , wherevnto we should 〈◊〉 agree . 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 Bodily sicknesse hath chased many to their soules health . 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 Riches refused to some of Gods children , for their greater good . 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 Cyp lib. 2 Epist. 2. 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 , B●…r . super Mat. 19. Ecce nos reliquimus omnia . 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 ; Such thankfulnes becomes the children of God . 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 Psal. 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 Pro. 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 with his mercies , till the Lord get his 〈◊〉 praise . And hereof it commeth that they erect publike monuments & memorials , or at the least send out publike thanksgiuing for these mercies , which God priuately and secretly hath bestowed vpon them .

But as to the wicked , they swal ow vp the benefits of God in vnthankfull The great vnthankfulness●… o●… the 〈◊〉 obliuion : if the Lord increase then wealth and prosperitie , they sacrifice to their owne net , as though their prouidence and wit had done it : and if hee doe preserue them from dangers , they impute their deliuerance to their idoll , they make their mouth to k●…sse their hand as if their owne arme had saued them . Thus are they like vnto that salt sea , whereinto Iordan floweth , it swalloweth vp all the water of Iordan , but waxeth no greater , neither yet doth the salt and bitter waters thereof become sweeter , for all that the wicked receiue from the LORD , their old scent remayneth in them , they are not the better , neither is their hart enlarged to praise him . They doe take from the Lord without giuing againe , like barren and vnprofitable ground , that deuoureth seede and renders nothing : And therefore is neere vnto cursing , whose end is burning . Learne Hos. 6. therefore O man to be thankfull to thy God , euery benefit that thou hast receiued , that encreaseth not thy thankfulnesse , shall assuredly encrease thy iudgement . Qu●…m enim beneficia accepta Chris. de Sacerd. lib. 4. meliorem non reddunt , is certè etiam grauius supplicium commeretur : He whom benefits receiued maketh not the better , doth assuredly thereby demerite heauier punishments .

We are next to consider , how it is How it is that the sight of God terrifies man seeing he is the God of comfort that Iacob accounts it a great mercy , that he hath seene God , and yet his life preserued . Seeing the Lord is the God of comfort , how is it his presence should bring a terrour vnto men ? it is his countenance that makes glad the hart : when he hides his face the creature is troubled ; but when he sends forth his spirit , they are created , and the face of the earth is renued . When thou didst hide thy Psal. 104. 29. face ( saith Dauid ) I was sore troubled . How is it then that Iacob here should say that the sight of the face of God causeth death , and that his countenance should confound man ? Adam in Paradise in the state of innocency was familiar with God , he saw and heard the Lord , & was comforted : from whence then commeth this change , that man cannot see the Lord and liue ? Surely the fault is not in the Lord , his countenance is the wel-spring of life : hee is The cause of this is not in the Lord but in our sins . the father of light , and the God of all consolation . The fault is in vs , in our sinfull and peruerted nature . Faultie & weake eyes cannot behold the light without paine , not for any euill which is in the light which is good and comfortable , but for the infirmitie which is in themselues . And sinfull men cannot see the Lord without feare , not for any fault in the Lord who is merciful and gracious , but for that peruerse disposition , which sinne hath wrought in our selues . This made the Israelites to tremble , when Exod. they heard him , and made that holy Prophet Esay cry out , woe is me , when Esay . 6. he saw but a similitude , and representation of his Maiesty . And who then may abide that Maiestie in it selfe ?

These three pillars of the Church , Sin therefore is to be remoued , if we would see the Lord with ioy . Peter , Iames , & Iohn , fell downe to the ground , astonished at a small manifestation of his glory : the brightnesse of his glorious face , shining like the Sunne , confounded them : & how then should they beare the glory of his diuinitie ? And in vs it is this same sinfull nature , which only hinders vs from the sight & familiarity of our God . What then shall we do , but embrace the counsaile of the Apostle S. Iohn ? Whosoeuer hath this 1 Ioh. 3. hope in himselfe ( namely to see God ) purgeth himselfe , euen as God is pure . We must remoue our sinnes , and draw the powers of our soules to some neerer conformitie with the Lord , if so be wee hope to dwell with him . For without peace and sanctification , none can see the Heb. 12. Lord .

But here againe it is to bee asked , how sayes Iacob he saw the face of god ; In what sense saith Iacob , hee saw the face of God . seeing the Lord gaue Moses this answere when hee sought a sight of his face ? No man can see me and liue : and we know that Iohn the Baptist saith , No man hath seene God at any time , but the sonne , who is come from the bosome of the Father he hath reuealed him . How is it then I say , that Iacob here saith , I haue seene God face to face .

I answere , that this is spoken in comparison of other visions and reuelations made to Iacob before : his meaning is no other but that hee had now seene the Lord , by a more excellent and notable manner of apparition , then euer he had seene before . And where Moses is said to haue seene the Lord face to face , this is only spoken in comparison of Moses with other Prophets , who had not so cleare a reuelation of the Majestie of God , as Moses had : this is euident out of the Lords owne words . If there be a Prophet of the Lord among you , I will be knowne to him by a vision , and speake to him by a dreame : my seruant Moses is not so : who is faithfull in all my house , to him will I speak mouth to mouth , not in darke wordes , and hee shall see the similitude of the Lord . Yea , let no man thinke , because of these Neuer any man on the earth , saw the Lord as he is . words , that any of the Fathers saw the Lord as hee is ; thou canst not see the Sunne as it is . Hee that a farre off lookes to the sea , sayes truely that hee hath seene the sea : but what is it that hee sees , in respect of that which hee seeth not ? Yea wee cannot see a mortall man as he is ; and how then shall wee see the Lord , as hee is ? If the Fathers had seene the Lord as he is , then all the fathers had seene him one manner of way ; because God in himselfe , is one , simple , and vndiuided essence : but they saw him many manner of wayes , in diuers so●…mes , and apparitions . To Iacob hee appeared in a siery bus●… ; to the Israelites in a cloude ; to Elias in a soft and calme ayre ; to Esay in another manner of vision : all which doe proue that hee shewed not himselfe , neyther did they see him as hee is , but onely in such manner of manifestation , as the Lord thought most expedient for the time .

But what speake I of the sight of Neither shall wee see the Lord in the heauen as he is , and why ? GOD on the earth ? wee shall not see him as hee is in the heauens . For euen those holy Angles which stand about his Throne , are described vnto vs , couering their faces with their two wings , witnessing thereby , that there is a God , of a more infinite glory ; then they are able to comprehend . And no meruaile : for euery Creature , Man or Angell , is finite : a vessell of limited and definite bounds . Now sure it is , that no finite thing can comprehend that which is infinite , that peace of God , promised vnto vs , passeth all vnderstanding : and these things prepared for vs , are such , as the 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 which we 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 , with his joyfull presence . Hee shall fill my whole minde with ●…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 1 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 , It shall be a perfect sight in respect of vs . 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 sin●…s vestros . A good measure , prest and running ouer , saith our Sauiour , shall bee Luke . then giuen into your bosomes .

Secondly , that sight of God , that in 2 It shall be an immediate sight . 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 wee 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 No sight of God in heauen except first we see him in earth . And hereunto there things are required . 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 The light of his word . 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 Psal. 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 Pet. joyning to the Lords prayer , Open my eyes , that I may see the wonders of thy law .

Secondly , we must remember , that A similitude and conformitie with God . 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 , ●…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 , August . serm. 18. 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 August . serm. 10. 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 3 Attention and consideration . 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 circūmact●…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 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 , Iacob his wound makes him not giue ouer the journey . 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 And the wounds which the Godly receiue in the spirituall combat make them stronger , and more circumspect . 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 Example hereo●… in Dauid & Peter . Dauid , who after his adultry & murther , being renued by repentance , ●…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 D●…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 suffereth 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 This commeth not of any goodnes in vs , but of the Lord his maruellous dispensation . 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 Aug. ad Boniface . lib. 3. cap. 7. 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. The summ and diuition of this Chapter .

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 Rom. 7. 24 to crie ou●… ; O miserable man that I am , who shall deliuer me from this body of death ? So displeasant was it to him to l●…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 Esa. 31. 15. 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 2 Cor. 4. 9. 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 other thing which may discourage vs , is the manifold troubles that follow vs in following Christ .

For the Church of God on earth , is as a Lilly among Thornes , and our Cant. 2. 2. Lord Iesus , as an Apple tree among the trees of the forrest : If wee delight to sit vnder his shadow ; and if his fruit be sweet in our mouth , wee must be content to walk toward him through many sharp afflictions : therefore are wee 2 Tim. 2. 3 commaunded , not onely to suffer afflictions as the good souldiers of Iesus Christ , but also to rejoyce in tribulations : and if we cannot attaine to that perfection , at least to count it exceeding Rom. 5. 3. joy , when we ●…al into diuers temptations : Iam. 1. 2. Yet because no chastisement is sweet for the present , it hath pleased Heb. 1. 2. the Lord of his fatherly indulgence and pittie towards our weakenesse , to seison the cup of our bitter griefes , with Heb. 12. his sweet comforts ; which as hee doth in many other parts of holy Scripture , so especially from the 17. verse of this Chapter , to the 30. wherein the Apostle abounds with consolation ; shewing himselfe a faithfull Steward in the house of God , most carefull to lead as it were , by the hand , the weary sons and daughters of the liuing God , into the wineceller ; there to refresh and stay vs with the Flagons of his wine , & to comfort Cant. 2. 4. Can. 5. 1. vs with his Apples ; to strengthen vs with his hid Manna ; and to make vs merry with that Milke and Honny , which our immortall Husband Iesus Christ hath prouided for vs , to sustaine vs that we faint not through these manifold Tribulations , wherewith wee are compassed in this barren wildernesse .

That this is the Apostles purpose , and order of proceeding in this Chapter , I thinke his conclusion makes it manifest , which you haue from the 31. verse to the end ; wherein hee drawes all that he had said , into a short summe , containing the glorious triumph of a Christian ouer all his enimies : the triumph is first set downe generally in the 31 Verse , What shall wee say then to these things : If God be with vs , who can be against vs ? thereafter he parts this generall in two : there is ( would he say ) but one of two that are against vs , eyther sinne or affliction : as to sinne , hee triumphs against it , Verse 33. and 34. Who will lay any thing to the charge of Gods Chosen ? It is God that iustifieth , who shall condemne ? It is Christ who is dead , or rather who is risen againe , who is also at the right hand of God , and makes request for vs . As to affliction , hee begins his triumph against it , Verse 35. Who shall separate vs from the loue of Christ ? his answere mounts vp by a gradation : Will tribulation or anguish doe it ? Yea , will death it selfe doe it ? or that which is more ; will Principalities and powers doe it . 10. In all these things wee more then Conquerours , through him that loued vs . Thankes therefore be vnto our 2 Cor 2. 14 God , who alwayes makes vs to triumph in our Lord Iesus Christ .

Now in this verse as Iacob gaue his sonnes his greatest blessing in the last roome , so the Apostle giueth to christi ans his greatest comfort in the last roome , whereof this is the sum●… : ou●… afflictions are so farre from being p●…eiudiciall to our saluation , that by the contrary , through the Lords merueilous working , they tend to the aduancment thereof , & he in largeth the comfort : Not onely afflictions , but all other things work●… for the best together , to them that loue the Lord . The parts of the Verse are two : the first containes the comfort : the second , a disc●…ption of the persons to whom the comfort appertaineth . Now I come to the Our troubles are many , but our comforts are more then our troubles . words .

Al●…o , that is besides all the comforts which I haue giuen to you before , I giue you yet this further : learning vs , that albeit our troubles be many , yet our comforts are more . Many ( saith Psal. 31. 19 1. Cor. 1. 13. Dauid ) are the troubles of the righteous : but the Lord deliuereth them out of all . As if he would say , for euerie trouble , the Lord hath a seuerall deliuerance . Euery temptation ( saith the Apostle ) hath the owne issue . Euery horne that ri●…eth against vs to push vs , hath attending vpon it , an hammer to represse it , ( saith the Prophet . ) Esau mourned Zac. 1. 21. vpon his father Isaac : although he was prophane , yet he cryed pittifully , Hast thou but one blessing my Father ? But we ( with the holie Apostle ) may bless●… our heauenly Father , who comforteth vs so in all our tribulations ; that as the sufferings of Christ a bound in vs , so our consolations abound through 2. Cor. 1. 5 Christ : not one , but manifold are his blessings , and the storehouse of his consolations , can neuer bee emptied . The Lord our God hath not dealt nigardly nor sparingly with vs , but a good measure of consolations , pressed downe and running ouer , hath hee giuen to vs in our bosome , his name be Luk. 6. 38 praised therefore : and yet how little is all this that wee now receiue , in comparison of those inestimable ioyes of God , that he hath prepared for vs ; the like whereof the eye neuer saw , the care 1. Cor. 2. 9 neuer heard of , and the heart cannot vnderstand : Surely the greatest measure of comfort that wee haue in this life , is but the earnest penny of that principall , which shall be giuen to vs hereafter . If the earnest bee so great , what shall bee the principall ? If the first fruites of the heauenly Canaan be Psal. 17. 15 Psal. 16. 11 so delectable , how shall the full masse thereof aboundantly content vs , when we shall behold the face of our God in righteousnesse , and shall bee satisfied with his Image ; when we shall be filled with the fulnesse of joy , which is in his presence , and with those pleasures which are at his right hand for euermore .

CHAP. II. The Priuiledges of a Christian , cannot be knowne of them who doe not possesse them .

WEe know . If you ponder the Apostles words , you shall finde , that by an Emphasis he restraines this knowledge to the Children of God , excluding Worldlings and Naturalists from it . The spirituall man discerneth all things : but hee himselfe is iudged of no man . A naturall man cannot vnderstand 1 Cor. 2. 14. 15. the things that are of God . The Gospel is Wisedome indeed ; but Wisedome among them that are perfect . Euery Article 1 Cor. 2. 7. 1 Cor. 2. 6. of our faith , and point of Christian Doctrine : euery priuiledge of a Christian is a Mistery : therefore no meruaile that the Gospell bee foolishnesse to the naturall man , who perisheth . And this doth draw vs to consider that the excellent things of Christianitie can be knowne of none , but of those that possesseth them . The value , or rather vanitie of earthly Iewels , hath beene better knowne of some that neuer enjoyed them , then of them who possessed them : but the Iewels of gods kingdome , such as Peace , Righteousnesse , Ioy in the holy Ghost , can be known of none but of the Christian only , who enjoyes them . The new Name giuen to the Christian , who can know but hee Reu. 2. 17. that hath it ? and none can know what is the sweetnes of hid Manna , except hee tast it : therefore saith the Psalmist , Tast and consider how gracious the Lord Psal. 34. 8. is , telling you that the graciousnesse of the Lord cannot be considered by him who neuer di●… tast it . If you goe to speak to a worldling of inward Peace , of spirituall Ioy , or of the Priuiledges of a Christian , you shall seeme to him a Barbarian , or one that speaketh a strange language , which he vnderstaneth not ; or if he himselfe speak of them which he sees learnedly hearing or reading ; yet shall hee speake like a Bird , vtte●…ing voyces which shee vnderstandeth not . As the bruit Beast knoweth not the excellency of mans life , and therefore delighteth it selfe with Hay and Prouender seeking no better , because it knoweth no better : So the naturall man knoweth not the excellency of a Christian , and therfore disdaines Act. 26. 24 him , counting him a foole , a mad man , and the off-scum of the world : hee taketh the dongue of the earth in his 1 Cor. 4. 13 armes for his inheritance , let him brook the portion of Esau , that the fatnesse of Gen 27. 39 the earth may be his dwelling place : let his wine and his wheat abound to him , Psal. 4. 7. hee cares for no more , he knowes not what it is , to haue his soule made glad with the countenance of God . This is your miserable condition , O ye wretched Worldlings , ye are cursed with the curse of the Serpent ; yee creepe , as it Gen. 3. were on your bellyes , and licke the dust of the earth all the dayes of your life ; yee haue not an eye to looke vp to Gal. 3. 1. heauen , nor a hart to seeke those things which are aboue : most fearefull is your estate ; wee warne you of it , but it is the Lord who must deliuer you from it .

This resolute knowledge is the mother Resolute knowledge is the mother of patience . of spirituall courage , constancie and patience : therefore the Apostle vrgeth it in this place , that the Christian may be made thereby strong and patient in tribulation ; and indeed what needes hee feare in the euill day ; yea , though the earth should be remoued , Psal. 42. and the Mountaines fall into the middest of the sea : who knoweth that the Lord sitteth on his throne , hauing the Reu. 4. whole world , as a glassie Sea before him , gouerning all the walterings , changes , and euents of things therein , to the good of them that loue him ? Oh that we had profited so much in the schoole of Christ all our dayes , that without any doubting , or making any exception , wee could beleeue this which here the Apostle layeth for a most sure ground of comfort , that so wee might chaunge all our thoughts and cares into one ; namely , how to grow in the loue of God , that in a good conscience we might say to the Lord with Peter , Lord thou knowest I loue thee . And as the rest of our feares , griefes , and temptations , which many times doe so compasse vs , that to our judgements wee can see no out-gate : cast all the burthen Psal. 37. of them vpon the Lord , who careth for vs ; and hath giuen vs this promise for a Premunire : All comes for the best . The Souldier with courage entreth into the battell , vnder hope to obtaine the victorie : the Marriner with boldnesse committeth himselfe to the stormie Seas , vnder hope of vantage : and euery man hazardeth in his calling ; and yet are they all but vncertaine venturers , and know not the end : But the 1. Cor. 9. 26. Christian , runnes not as vncertaine ; but as one sure to obtaine the Crowne : for he knows that the God of peace shall shortly Ro. 16. 20. tread Sathan vnder his feete .

What then ? shall he not with courage enter into that battell , wherein hee is made sure ere euer hee sight , that all the Warriers of Iesus shal become more Ro. 8. 27. Exo. 14. 13 then Conquerours through him ? If wee will onely stand still , we shall see the saluation of the Lord . Gedion and his three hundred , fought against the great Host of Midian without feare , because he Iud. 7. 19. was sure of victorie . Dauid made hast and ran to encounter with Goliah , because 1. Sam. 17. 48. hee was perswaded , the Lord would deliuer him into his hands . The Israelites spared not to enter into the flood of lorden , because they saw the Ark●… of God before them , diuiding the Ios. 3. 16. waters : And shall onely the Christian stand astonished in his temptations , notwithstanding the word of God goe before him to resolue him that whatsoeuer fall out shall worke for the best vnto him ? The Lord increase vs , & make vs abound more and more in loue of our God ; for perfect loue casteth ou●… fear . The Lord strengthen our Faith , that through these misty clowdes of afflictions , which now compasseth vs , wee may see that comfortable end which the light of God hath discouered vnto vs .

But wee are to beware of the subtile sleights of Sathan , who to the end , hee may spoile vs of this comfort in trouble Iudge not of Gods working before the end , for that doth greatly im paire our comfort . endeauoureth by many meanes , either to quench this light of God in our minds ; or else to darken and obscure it by the precipitation of our vnbeleeuing hearts , carrying vs headlong to iudge of the works of God , by their beginnings ; and to measure our selues in trouble , by our present estate and condition , not suffering vs to tarrie while we see the end : whereof it comes to passe that our hearts beeing tossed to and fro with 〈◊〉〈◊〉 , like trees of the Forrest shaken with the winde : in our necessities , we hasten to be our owne prouisors : in our dangers , we will be our owne deliuerers : & euery way we become the caruers of our own condition : we haue so much the more to beware of this precipitation , because the dearest seruants of God haue fallen through it into fearefull sinnes against the Lord their God , and breed great vnquietnesse vnto themselues . When Dauid was in extreame Psa. 116. anger in the wil●…ernesse of Maon , hee said in his feare that all men were liers . O what a blasphemy ! that euen the promises of God , made to him by Samuel the Lords Prophet , were but lies : and how many times thought hee ( in his other troubles ) that God had forgot to bee mercifull , and had shut vp his tender mercies in displeasure ? But when hee saw the end , then was hee compelled to accuse himselfe , to giue glorie to God , and to say : I should haue beene dumbe , and not opened my Psal. 77. 9. Psal. 39. 9. mouth , because thou didest it : I said it in my feare , but now I see , Precious in the sight of the Lord is the death of his Psal. 116. Saints . A●… this precipitation made Dauid to stumble and fall , so will it carry vs also to the like inconuenience too , except we beware of it : For if we shold looke to Lazarus in the dongue hill , Luk. 19. 19 full of Byles and sores , hauing no comfort , but from the dogges , and compare him with the Rich man cloathed in purple , and faring daintily euerie day . What can wee iudge , but that Lazarus is the most miserable of the two ? yet tarrie while the Lord haue ended his worke , and Lazarus hee conueyed to Abrahams bosome , and the rich glutton be gone to his place , then shall truth appeare manifestly , All things worke together for the best to them that loue God . Let vs learne therefore to measure the euent of things , not by their present condition , but by the prediction of Gods word . Let vs cleaue to his Promise , and waite on the Vision which Abac. 2. 3. hath his owne time appointed , it shall speak at the last , and shall not lie : though it tarry , let vs waite for it , it shall surely come , and not stay . Let vs goe into the Sanctuary of God , and consider the end ; there shall we finde and learne , that there is Psa. 37. 37 no peace to the wicked , howsoeuer they flourish for a time ? and that it can not bee but well with them that feare the Lord. Marke the vpright man , and behold the iust ; for the end of that man is peace : but the transgressours shall be destroyed together , and the end of the wicked shall be cut off : So both in the troubles of the Godly , and prosperitie of the wicked , are we bound to suspend our iudgement , till we see the end .

CHAP. III. Many working instruments of contrary qualities and intentions in the world , yet agrees all in one end .

ALl things worke together . O what a sing●…lar 〈◊〉 hath the Christian , that not onely Afflictions , but all things whatsoeuer workes for the best : and not onely so , but they worke together for the best to him . Many working instruments is there in the world , their course is not one , they communicate no counsels , yea their intentions oftentimes are contrary , yet the Lord brings all their wayes to this one end , To the good of them that loue him . Where euer they be , in regard of place : what euer they be , in regard of persons : what euer their purposes be ; howsoeuer disagreeing amongst themselues ; yet such is the power and prouidence of that supreame Gouernour our heauenly Father , that All of them workes together to the good of them that loue him : and herein doth his power & wisdome appeare more clearly , then in the tempering of this great vniuerse , making Elements of so contrary qualities , to meete together , and agree in one pleasant harmony . For the illustration of this , let vs mark but one example for all : Iacob sends his sonne Ioseph Gen. 37. to Dothan to visite his brethren ; his brethren cast him into the pit , Ruben relieues him ; the Merchants of Midian buy him , and sell him againe to Potiphar , his Mistresse accuses him , his master condemnes him , the Butler ( after long ingratitude ) recommends him , and Pharaoh exalts him . O what instruments are here ! and how many hands are about this one poore man of God ? but how doth the Lord direct them all ? yea , besides their owne intention to further Iosephs aduancement in Egipt , for his owne good , and the good of his Church . But now to the particulars .

There is nothing in the world , which All the workes of God , are for the best to his children . workes not for our weale : All the works of God , all the stratagems of Sathan , all the imaginations of man , are for the weale of Gods Children , yea , out of the most poysonable things , as sinne and death , doth the Lord draw healthfull and medicinall preseruatiues to them that loue him .

All the wayes of the Lord ( saith Dauid ) are Mercy and Truth . Mark what hee saith , and make not thou an exception , Psal. 25. where God hath made none : All , none excepted . But be thou strengthened in Faith , and giue glory to God , saying with the patient Iob , Albeit the Lord Iob. 13. 15 would slay me , yet will I trust in him .

Sometimes the Lord walkes in the way of anger , seeming angry with his Children , and to walke stubbornely against them , which hath mooued them to poure out the like of these pittifull Lamentations . The arrowes of the Almightie are vpon me ( saith Iob ) the venime Iob. 6. 4. whereof doth drinke vp my Spirit , and the terrours of God sight against me : Thou sets me vp as a marke against thee , and makest me a burthen to my selfe . Thy Ps 88. 7. 15 indignation lyeth vpon me ( saith Dauid ) Yea , from my youth I haue suffered thy terrours , doubting of my life . For felicity , Esa. 38. 17 I haue had bitter griefe , ( saith Ezechia ) for the Lord , like a Lyon , brake my bones , so that I chattered like a Swallow , and mourned like a Doue . I am troubled on euery side ( saith the Apostle ) hauing 2 Cor. 7. 5 fighings without and terrors within : And yet in all these , the Lord hath a secret way of mercy , wherein hee walkes and workes for the comfort of his children ; which albeit for the present we cannot Iob. 13. 24 perceiue , and can see no other oftentimes , but that the Lord hath taken vs for his enimies : yet in the end we shall be compelled to acknowledge it , and confesse with Dauid , O good was it for Psal. 119. me , ô Lord , that euer thou correctedst me : Therefore also , said the Apostle , The 2 Th. 1. 10 Lord is meruailous in his Saints , and the Apostle cryeth out , O the 〈◊〉 Ro. 11. 35. of the riches both of the Wisedome and Knowledge of God! how vnsearchable are his iudgements , and his wayes past finding out ! His glory is great when he worketh by meanes ; his glory is greater when he worketh without meanes : but his glory shineth most brightly when hee worketh by contraries .

It was a great worke that hee did open the eies of the blind ; but greater , that hee did by application of spittle The Lord workes by meanes , without meanes , & by contraries , and then is his glory greatest . and clay : such meanes as are meeter to put out the eyes of the seeing man , then to restore the sight of a blind man . So he wrought in the first Creation , causing light to shine out of Darknesse : So also in the worke of Redemption : for by cursed death , he brought happy life : by the Crosse , he obtained the Crowne : and thorow shame hee went to Glory : And this same order , the Lord keepes yet in the worke of our second Creation , which is our regeneration ; hee casteth downe , that hee may raise vp ; he kils and hee makes aliue : he wounds , and hee will bind vp : he wounds and he will heale : hee accuseth his Children of sinnes , that so they may get remission of their sinnes : he troubleth their consciences , that so he may pacifie them : and in a word , the me●…nes which hee vseth in working , are contrary to the worke it selfe , which he intends to performe towards his Children . He sent a fearefull darknesse on Abraham , but afterward communicated vnto him a ioyfull light . hee wrestled with Iacob , and shooke him too and fro ; but in the end blessed him : he stroke the Apostle Paul with blindnesse , and then opened his eyes , that he might know the Lord Iesus : he frownes for a while vpon his owne , as Ioseph did vpon his Brethren ; but in Gen. 43. the end with a louing affection shal he imbrace them : hee may seeme angry at thy praiers , as he put backe the petition of the woman of Cana●…n ; but at Mat. 15. 22 length , will graunt a fauourable answer vnto them : therefore let vs now learne to possesse our soules in patience : let the Lord worke by any meanes it pleaseth him : It is enough that wee know , All the wayes of God ( yea euen when he dealeth most hardly with his children ) are mercy and tends to the good of those that loue him .

CHAP. IIII. All Sathans stratagems , worke for the best to the godly .

ANd as to Sathans stratagems , it is also out of doubt that they work for the best , to them that loue the Lord , not according to his purpose in deede , but because the Lord trappeth him in his owne snare . If vnder the serpents shape hee deceiued Adam , vnder the Serpents name shall the Lord curse him , and all these weapons whereby hee intends to destroy the worke of Gods grace in vs , shall the Lord make forcible to destroy the workmanship of Sathan in vs , I meane that whole bastard generation of sinfull affections , which Sathan hath begotten vpon our mutable nature , by a most vnhappy and vnlawfull copulation : The experience of all the saints of God will proue this , that How Satans temptations for sin , doth good to the christian . Sathan by his restles temptations doth destroy himselfe ; which is most euident both in his temptations for sin , which tend to desperation , as also in his temptations to sin , which tend to presumption . E●…ery accusation of the conscience for by-past sins , is a preseruatiue to the child of God , to keepe him from sinne in time to come ; hee reasoning with himselfe after this manner : If my eni mie doth so disquiet my mind with inward terrors , for these sins which foolishly I did by his inticement , why shal Shall I heare and trust the enimie of my soule , that hath deceiued me so often ? Rom 6. 2. 1 I harken to him any more hereafter , and so increase the matter of my trouble ? for what fruite haue I of all the sinnes whereof I tooke pleasure , but terrour and shame ? And shall I looke that this forbidden Tree , shall render any better fruite hereafter ? O what a faithlesse traytor is Sathan , he inti●…eth man vnto sinne , and when hee hath done it , hee is the first accuser and troubler of man for sinne . When hee works in vs , he is a temptor : when we haue finished his worke , ( which is fin ) hee is an accuser of vs to the iudge ; and when he returneth , hee returneth as a troubler and a tormentor of vs for our sins . Stop thy eare therefore , O my soule , from the voyce of this deceitfull enchaunter . His temptations againe vnto sinne are so many prouocations , spurring vs forward to the throne or grace : for whilst we finde his restlesse malice pursuing that sparkle of spirituall life , whereby the Lord hath quicned vs ; and our owne weaknesse , and inhabilitie to resist him : then wee are forced with Israel in Aegipt , to sigh for 1. Cor. 20. 12. the thraldome ; and to cry with Iosah , O Lord our God we wot not what to do ! but our eies are turned toward thee . And who feeles not this ? that the grace of feruent prayer ( wherein otherwise wee faint , our hands being more ready to fall downe then the hands of Moses , except they bee supported ) is greatly weakned , and abridged in the children of God by the buffets of Sathan : So they weakned the holy Apostle , and stirred him vp to such feruency in praier , that hee besought the Lord thrice , 1. Co. 12. 7 that is , many times , to deliuer him from them , Yea , which is more ) the Lord made them effectuall meanes to beate downe the power of naturall pride in him , least he should haue beene exalted out of measure , through the greatnesse of his reuelations . A wonderfull worke , that the Father of pride , becommeth against his wil a represser of pride : and hee who first powred this poyson into the nature of Man , is made ( contrary to his entent ) an instrument to suppresse it . Thus the Lord our God out-shooteth How afflictions are profitable to a Christian. Sathan in his owne bow : and with the sword of Goliah , cutteth off his owne head : his holy name be praised therefore for euer .

Now as concerning outward afflictions , it is true that as the Philistins could not vnderstand Sampsons Riddle , how sweet came out of the sower , and meate Iudg. 14. 14. out of the eater : So can no Worldlings vnderstand , that tribulation bringeth out Rom. 5. 3. Patience : and that our light and momentary 2 Cor. 4. 17 afflictions causeth vnto vs a far more excellent and eternall waight of glory : but the Children of God haue learned by experience , that albeit no visitation be sweet for the present , yet afterwards it bringeth the quiet fruit of righteousnesse vnto them who are thereby exercised : & that there is more solide joy in suffring rebuke with Christ , then in all He. 11. 25. the pleasure of sinne , which indure but for a season . For as Moses , the mediator of Ex. 15. 15. the old Testament , by his prayer made the bitter waters of Marah sweete , that the Israelites might drinke of it ; so Iesus the mediator of the new Testament by his passion , hath mittigated to his Children , the bitternes of the Crosse ; and not onely mixed it with joy , but made it most profitable . The forlorne Luk. 15. 12 Son concluded neuer to returne home to his Father , till he was brought low by affliction . And many in the Gospell were forced by corporall diseases to run to Iesus , where others enjoying bodily health , did nothing but disdaine him . The earth which is not tilled and broken beares nothing but Thornes and Bryers : the Vines waxe wilde by time , except they be pruned and cut : so would our vaine hearts ouergrowe with vilde affections , if the Lord by sanctified trouble did not continually manure them . Therefore said Ieremy , It is good for a man to beare the yoke in Lam. 3. 27 〈◊〉 youth . And Dauid confessed ; It was Psal. 1. 19. good for him , that hee was afflicted . Yea , ( saith our Sauiour ) Euery branch that Ioh. 15. 2. beares fruite , my heauenly Father purgeth it , that it may bring forth more fruite . No work can be made of Gold and Siluer without fire : and stones are not meet for Pallace worke , except they be pollished and squared by hammering : no more is it possible , that wee can bee vessels of Honour in the houses of our God , except first wee bee sined and melted in the fire of Affliction : neither can wee bee as liuing s●…ones , to be placed in the wall of the heauenly Ierusalem , except so long as wee be here , the hand of God beate vs from our proud lumps , by the hammer of Affliction . As standing waters putrifies and rot●… , so the wicked feares not God ( saith the Psal. 55. Psalmist ) because they haue no changes . And Moab keepes his sent ( saith the Ier. 44. 11. Prophet ) because he was not powred from Vessell to Vessell , but hath beene at rest euer since his youth . And therefore , O Lord , rather then we should keepe the old sent of our naturall corruption , and liue in carelesse securitie , without the feare of thy holy name , and so become sit-fasts in our sins ; no , rather O Lord change thou vs from estate to estate ; waken vs with the presence of thy hand : purge vs Lord with thy fire , and chastice vs with thy rods : alway O Lord with a protestation , that thou stand to thy promise made to the Sons of Dauid , I will visite them with my rods , if they sinne against mee : but my mercy will I neuer take from them .

CHAP. V. How death also workes for the best to Christians .

THe same comfort haue wee also against death , that now in Christ Iesus it is not a punishment of our sinnes , but a full accomplishment of the motificatian of sinne , both in soule and body ; for by it , all the Conduits of sinne are stopped , the weapons of vnrighteousnesse broken : and though our bodyes seeme to bee consumed , yet are they but sowne like graines of Wheate , into the field and husbandry of the Lord , which must dye before they be quickned ; but in the day of haruest , shall spring vp againe most glorious , and shall be restored by the same holy spirit , who now dwels in them : and as to our soules they are releeued our of this house of seruitude , and that they may depart and turne to him from whom they came : therefore haue I Death compared to the red sea , wherin the Egiptitians were drowned , and the Israelits went through to Canaan . Rom. 8. compared death to the red sea , wherein Pharaoh & his Aegiptians were drowned , and sanck like a stone to the bottome , but the Israelites of God , went through to their promised Canaan : So shall death bee vnto you , O miserable Infidels ! whose eyes the God of this world hath so blinded , that no more then the blinde Egiptians can you see the light of God , that shineth in Goshan , that is , his Church , although you bee in it : to you I say , your death shall bee a sea of Gods vengeance , wherein yee shall bee drowned , and shall sincke with your sinnes , heauier then a Milstone about the neck of your soule , to presse you downe to the lowest Hels . But as to you , that are the Israelites of God , yee shall walk through the valley of death , and not neede to bee afraide , because the Lord is with you ; His staffe Psal. 13. and his rod shall comfort you : Albeit the terrours of Hell , the horrour of the Graue , the gultinesse of sinne , stand about thee like mountaines , threatning to ouerwhelme thee ; yet shalt thou goe safe through to the land of thine inheritance , where with Moses and Meriam , Exo. 15. 11 and all the Children of God , euen the Congregation of the first borne , Thou shalt sing prayses ioyfully to the God of thy Saluation . And thus we see how that not onely our present afflictions , but Sathan , Sinne , and Death are made to worke for the best , to them that loue the Lord .

CHAP. VI. How the plots and imaginations of men worke for the best to the Christian.

NOw in the last roome concerning , the imaginations of men against vs , wee shall haue cause to say of them in the end , as Ioseph said to his bretheren , You did it vnto mee for euill but the Lord turned it vnto good . The whole Historie of Gods Booke , is as a cloude of manifold witnesses , concurring altogether to confirme this truth : I content my selfe therefore for all , to bring one . When Dauid was going forward in the battaile against Israel , with Achish King of Gath , vnder whom hee soiourned for a while , in the time of his banishment ) the remnant Princes of the Philistines , commanded him to goe backe ; and this they did for the worse to disgrace him , because they distrusted him : but the Lord turned it to him for the best : Consider Dauids estate now , and ye shall see him set betwixt too great extreamities . If he had gone backe of his owne accord , the Philistines might haue blamed him & handled him as an enimie : if hee had come forward , hee should haue beene guiltie of the bloud of Israell , and especially of Saul the Lords annointed ; who was slaine in that battaile .

In this strait the wit of man can find him no out-gate , but the prouident mercy of God deliuers him in such sort , that no occasion of offence is giuen to Saul and his people , because Dauid came not against them : neither yet could the Philistines condemne him , because hee went back by their commaund . So notable a benefit did Dauid receiue euen by that same deede , wherein his enimies thought they had done him a notable shame : and it should learne vs in our straitest extreamities whereunto men can driue vs , to depend on the Lord , and euer then to hope for an outgate , when we see none . For such is thy prouidence O Lord , whereby in mercy thou watchest ouer those euils that are intended against them , that by thee they are turned into good to them .

And here we haue further to consider , If this comfort belong to euery member , much more to the whole body and state of the Church . that seeing this is the priuiledge of euery one that loues the Lord ; much more must it appertaine to the whole Church of God . It is the portion of Abraham , being the father of the faithfull , and one of Gods children , I will blesse them that blesse thee , and curse them that curse thee : and shall it not belong ( thinke wee ) to all the congregation of the first borne ? will not the Lord be a Wall of fire round about Ierusalem , Zac. 2. 5. and the glory in the midst of her ? will he not keepe her as the apple of his eye ? Zac. 12. 2. Shall not Ierusalem be as a cup of poyson , vnto all her enimies , and a heauie stone ? Yea surely all that lift vp themselues shall be torne , though all the people of the earth be gathered together against it , the weapons made against her shall not prosper , & euery tongue that shall rise against her in judgement shall bee condemned . This is the heritage of the Lords seruants , & the portion of them who loue him . For the Church is the Gen. 7. 18. Arke of God , which may mount vp higher as the waters increaseth , but cannot bee ouerwhelmed : the bush which may burne but cannot be consumed : Exod. 3. 2. the house built on a rock which Mat. 7. 15. may bee beaten with the winde and raine , but cannot be ouerthrowne .

The Lord who changeth times and Enimies of Gods church looke to their ende . seasons , who takes away Kings and sets vp Kings , hath reproued Kings for his Churches sake : and he gouerneth all the kingdomes of the earth in such sort that their risings & fallings , their changes and mutations are all dispensed for the good of his Church : for there is but one of two sentences , wherein all the Iudges of the world may iudge of themselues , & see cleerly their end . Either Ester . 4. 14 that which Mordecai said to Ester , who knowes if for this thou art come to the Kingdome , that by thee deliuerance might come to Gods people ? Or else that which Moses in Gods name sayd to Pharaoh ( the first oppressor of Gods Church in his adolescency ) I haue set thee vp to declare my power , because thou exaltest thy selfe against my people . How miserable then are they who when they are highest abuseth their power , to hold the people of God lowest .

Haue they not cause to feare least the Lord haue set them vp against him , as an object of his power and Iustice ? if we will marke the course of the Lords proceeding euer since the beginning of the world , we shall finde that as he orders the state of earthly power , for the accomplishment of his wil , concerning his Church ; so euermore a blessing followes them , who are instruments of her good : and by the contrary , an ineuitable curse followes them who are the instruments of her euill .

When the Lord concluded to bring his Church from Canaan , to sojourne in Aegipt , he sent such a famine in Canaan , as compelled them to forsake it : but made plenty in Aegipt by the hand of Ioseph , whom the Lord sent before as a prouider for his Church ? and by whom Pharaoh was made so fauourable to Iacob , that he was allowed to dwell in Goshen : but when such time came that hee would translate his Church from Aegypt to Canaan , then hee altered Pharaohs countenance ; hee raised vp a new king which knew not Ioseph , and turned the Aegyptians harts away from Israell , so that they vexed Israell , and caused them to serue by cruelty : and all this the Lord did , to the end his people should become weary of Aegipt , and inforced by violence to make forward to Canaan , whereas otherwise ( as it well appeares ) if they had beene dandled as in the beginning , they would haue neglected the promised land , and contented themselues with Onions and Flesh-pots of Aegipt . Thus Pharaoh by his obstinacy brings on himselfe , his iust deserued punishment ; & the Lord workes to his people their vndeserued deliuerance : and afterward , when the sins of his people drew to that ripenes , that they had caused their dayes to draw neere , and were come to their terme ; the Lord stirred vp the king of Babell , as the rodde of his wrath , and Ezec. 22. 4 staffe of his indignation , he sent him to the dissembling Nation , and gaue him a charge against the people of his Esay . 10. 5. wrath , to take the spoyle and the pray , and to tread them vnder feet like mire in the streets ; and then that the Lord might be auenged of the sins of Israell , hee subdued all kingdomes round about them vnder the king of Babell , that no stop or impediment should be in their way to hold off the iudgement from them : But yet againe , when the Lord had accomplished all his workes vpon Mount Sion , and the appoynted Esa 10. 12. time of mercy was come , and the 70. yeares of Captiuitie was expired , then the Lord visited the proud heart of the The gouernment of the whole earth altered for the Churches sake . King of Ashur ; and for his Churches sake , hee altered againe the gouernement of the whole earth , translating the Empire to the Medes and Persians , that Cyrus the Lords annoynted might performe to his people the promised deliuerance .

All which , should learne vs in the greatest changes and alterations which can fall out in the world , to rest assured , that the Lord will worke for the good of his Church , though the earth Psal. 42. should bee moued and the mountaines fall into the middest of the Sea , yea , though the waters thereof rage and be troubled , yet there is a Riuer whose streames shall make glad the Cittie of our good God , in the middest of it , and therefore it shall not bee moued ; yea , they who should bee as nursing fathers and Mothers to the Church of God , may forsake her and become her enimies : but assuredly they shall perish ; and comfort and deliuerance shall appeare vnto Gods people out of another place . The Lord for a while may put the bridle of bondage in the Philistines hands to humble the Israelites Esay . 12. 1. for their sins , but it shal be taken from them : and the day shall come , wherein wee shall with ioy draw water out of the Wels of saluation , and prayse the Lord saying : Though thou wert angry with me , thy wrath is turned away , and thou comfortest me . Yea , Sion shall cry out and shout for ioy , for great is the holy one of Israell in the midst of her : and therefore in our lowest humiliations , let vs answere our Aduersaries : reioyce not against me , oh mine enimie , though I fall , I shall rise : and when I shall sit in darknesse , the Lord is a light vnto me : I will beare the wrath of the Lord ; because I haue sinned against him , vntill Mich. 7. 8. he shall pleade my cause , and execute iudgement for mee , hee will bring me forth to the light , and I shall see his righteousnesse : then hee that is mine enimie , shall looke vpon it , and shame shall couer him who said to mee , What is the Lord thy God ?

CHAP. VII . What is a Christians best .

WHat is the Lord thy God ? Now shall he be trodden vnder , as the mire in the street : yea so let al thine enimies perish O Lord ! For the best . This best , is no other thing , but that pretious saluation prepared to be showne vs in the last time , reserued in the heauens for vs , and whereunto wee are reserued by the power of God through Faith ; whereof we learne that our best estate is not yet wrought so as it is accomplished ; it is onely in the working , saies the Apostle , and therefore wee are not to 1. Pet. 1. 5. looke for it in this life .

There is a great difference between the godly and the wicked : the one inioyes their best in this life , the other lookes for it , and are walking toward it : For if it should be demaunded , when a wicked man is at his best ? I would The wicked man is at his best , when hee comes first into the world . Iob. 3. 12. answere , his best is euill enough ; but then a wicked man is at his best , when hee comes first into the world ; for then his sinnes are fewest , his iudgement easiest . It had bene good for him , that the knees had not preuented him , but that he had died in the birth : for as a Riuer which is smallest at the beginning , increaseth as it proceeds by the accession of other waters into it , till at length it bee swallowed vp into the deepe ; so the wicked , the longer hee liueth , waxeth euer worse and worse : deceiuing , 2 Tim. 3. 1 and being deceiued ( saith the Apostle , ) proceeding from one euill to worse ( saith Ieremie , ) till at length he Ier. 9. 3. bee swallowed vp in that lake that burneth with fire and brimstone . And Reu. 19. 20. this the Apostle expresseth most significantly , when he compares the wicked man vnto one gathering a treasure , wherein he heapes vp wrath to himselfe , against the day of wrath ; For euen as the Worldling , who euery day casteth in money into his treasure , in few yeares multiplies such a summe , the particulars whereof he himselfe is not able to keepe in minde ; but when he breaketh vp his Boxe , then he findeth in it sundry sorts of Coyne , whereof he had no remembrance : Euen so is it and A warning for impenitent sinners . worse , with thee , O impenitent man , who not onely euery day , but euery houre and moment of the day , doest multiply thy transgressions , and defile thy conscience , hoording vp into some dead work or other : to what a reckning thinkest thou , shall thy sinnes amount in the end though thou forget them as thou committest them ? Yet the Apostle telleth thee , that thou hast layde them vp in a treasure , and not onely so , but with euery sinne , thou hast gathered a portion of wrath proportionable to thy sin , which thou shalt perfectly know in that day , wherin the Lord shall breake vp thy treasure , and open the booke of thy conscience , and set thy sinnes in order before thee : then shall thine owne Psa. 50. 18. wickednesse correct thee : and turning backe , shall reproue thee : then shalt thou know and behold , that it is an euill thing Ier. 2. 19. and a bitter that thou hast forsaken the Lord thy God : And shalt be astonished to see such a multitude of witnesses standing vp against thee ; then shalt thou perceiue that these sinnes which thou hast cast behinde thy backe , the Lord hath set them in the light of his Psal. 90. 8. countenance , and then woe shall be vnto thee , for the Lord shall turne thine owne wayes vpon thy head , when thou hast accomplished the measure of thine iniquitie : the Lord shall giue thee to drinke of the cup which thou hast filled with thine owne hand , and shal double his stripes vpon thee , according to the multitude of thy transgressions .

CHAP. VIII . The Christian is not at his best now : it is the working onely .

BVt as to the children of God , if you will aske , when they are at the best ? I answere , praised bee God , our worst is ended , our good is begun , our best is at hand : as our Sauiour said to his Kinsmen , so may we say to the Worldlings ; your time is alway , but my Iohn . 6. 7. time is not yet come . We are at the worst immediately before our conuersion , for our whole life till then , was a walking with the Children of disobedience in the broad way that leads to damnation , and then were wee at the worst , when wee had proceeded furthest in the way of vnrighteousnesse , for then were wee furthest from God . Our best beganne in the day of our recalling , wherin the Lord by his word and holy spirit , called vpon vs , and made vs turne our backs vpon Sathan , and our face toward the Lord , and so caused vs part company with the Children of disobedience ; among whom wee had our conuersation before : then we came home with the penitent forlorne , to our fathers familie ; but they went forward in their sins to judgement : That was a day of diuision betwixt vs and our sinnes : In that day ( with Israell ) we entred into the borders of Canaan , into Gilgall , & there were circumcised , and the shame of Egypt was taken Ios. 5. 9. from vs , euen our sinne , which is our shame indeede , and which wee haue borne from our mothers wombe : the Lord graunt that we may keepe it for euer in thankfull remembrance : and that wee may count it a double shame to returne againe to the bondage of Egipt , to serue the Prince of darknesse in Bricke and Clay ; that is , to haue fellowship any more with the vnfruitfull workes of darknesse , but that like the redeemed of the Lord , wee may walke Psal. 84. 7. from strength to strength , till we appeare before the face of our God in Sion .

Alwayes this difference of estates The difference of the godly & wicked concerning their best , should learne vs comfort & patience . of the godly and wicked should learne vs patience : let vs not seeke that in the earth , which our gracious God in his most holy dispensation , hath reserued for vs in the heauen : let vs not be like the foolish Iewes , who loued the place of their banishment in Babell better than their home : for here wee are not at our best , now our life is hid with 1 Iohn . 3. the Lord , and wee know not yet what wee shall be , but wee know when he shall appeare , wee shall bee like him : the Lord shall carry vs by his mercy and bring vs Exo. 15. 13 in his strength to his holy habitation . Hee shall plant vs in the mountaine of his Esay . 35. inheritance , euen the place which hee hath prepared , and Sanctuary which he hath established : then euerlasting ioy shall be vpon our heads , and sorrow and mourning shall slie away from vs for euer . And now till the Lord hath accomplished his work vnto vs , let vs not faint , because the wicked flourish : neither Psal. 7. thinke we haue cleansed our hands in vaine because they prosper , they are to bee pittyed rather then enuyed : let them eate and drinke and bee merry ; sure it is , they will neuer see a merrier day then that they see presently : they haue enjoyed their heauen in the earth : they haue receiued their consolation in this life , and haue gotten their portion Luke . 19. in this world . Oh what tongue can expresse their misery ! And yet as Samuel How miserable are the wicked who haue their heauen in the earth . mourned for Saul , when God rejected him : and Ieremy wept in secret for the pride of his people , that would not repent of their sinnes , how can wee but take vp a bitter lamentation for many of you , whom in this time of grace , wee see to bee strangers from grace ? Wee wish from our hearts , ye were not like the kinsmen of Lot , who thought hee was scorning , when he told them of a iudgement to come ; and therefore for no request would goe with him out of Sodome , but tarried while the fire of the Lords indignation consumed them . But rather as Sara followed Abraham from Calde to Canaan , so you would take vs by the hand , and goe forward with vs from hell to heauen .

But alas , The lustes of the flesh , holds you captiue , your sinnes hath blinded you , and the Loue of the world doth bewitch you ; but all of them in the end , shall deceiue you : For All the labour vnder the Sun , is but vanitie and vexation Ec. 2. 17. of spirit .

When you haue finished your taske , you shall bee lesse content then yee were at the beginning : you shall be as one wakened out of a dreame , who in his sleepe thought he was possessor of many things , but when hee awaketh , behold he hath nothing , Like that rich man , who said in his securitie , Now my soule thou hast much good for many dayes : and euen vpon the next day was reducted to greater pouertie then that dispised Lazarus , that hee had not so much as a drop of cold water to coole his tongue with : then shall you lament , we haue wearied our selues in the way of iniquitie , and it did not profit vs . Alas , how shall I learne you to bee wise ? The Lord when he created man , set him in a roome aboue all his creatures ; and now degenerate man , sets euery creature in his heart aboue the Lord . O fearefull ingratitude . Doe you so reward the Lord , yee foolish people and vnwise ? There is nothing which you conceiue to be good ; but when you want it you are carefull to seeke it : when you haue it , you are carefull to keepe it ; onely you are carelesse of the Lord Iesus , though he be that incomparable iewell , that brings light in darkenesse , life in death , comfort in trouble , mercie against all iudgement ; you should set him as a signet , on your heart , as an ornament on your head ; & put him on as a glorious attire , that gets you place to stand before God . But what paines doe you take to seeke him ? what assurance haue you , that ye are in him , or what mourning do you make , because ye are strangers from him ? Can yee say that the tenth of your thoughts and wordes are imployed vpon him ? Alas , how long will you wander after vanities , and follow lies ? Will ye for euer forsake the fountaine of liuing waters , and digge to your selues broken pits , that can hold no water ? O consider this ( in time ) yee that Psa. 50. 22. forsake the Lord , least he teare you in peeces and there be none to deliuer you .

CHAP. IX . All things worke to the worst , to the wicked .

THe last lesson wee obserue in this part of the verse , is this : as All things worke for the best , to them that loue the Lord , so all things worke for the worst to the wicked : there is nothing so cleane , which they defile not , nothing so excellent which they abuse not . Make Saul a King , and Balaam a Prophet , and Iudas an Apostle , their preferments shall be their destruction . If they bee in prosperitie , they contemne God , and their prosperitie becomes their ruine : if they bee in aduersitie , they blaspheme him , and like raging waues of the sea cast out their owne durt to their shame . Yea , what speake I of these things , euen their table Psal. 69. 22 2. Cor. 5. shall be a snare to them : Iesus Christ is a rocke of offence to them , the Gospell the sauour of death to them , and their prayer is turned into sinne to them : And what more excellent things then these ? as a foule stomak turneth most healthsome foode into corruption , so their polluted Conscience turne iudgement into gall , and the fruit of righteousnesse into Wormewood . And all this should prouoke vs to become good in our persons , or else there is nothing , were it neuer so good , can be profitable vnto vs .

To them that loue God . Here followeth The second part of the verse , is the persons to whom the former comfort belongeth . the second part of the Verse , containing a discription of the persons to whom this priuiledge appertaineth , together with a reason of the former comfort . Of force all things must worke for the best ( namely to saluation ) to them that loue God , because they are called ( namely to saluation ) according to Gods purpose . The strength of this reason , stands in the necessitie and immutabilitie of the purpose of God , more stable then the decree of the Medes and Persians , for what hee hath decreede cannot be reuoked , anulled or hindered . It is that supreame cause of all , which orders all inferiour causes and incidents whatsoeuer , in such sort , that they must worke to the aduancement of that most high purpose of God . Our calling comes from Gods purpose , and carries vs to the determined glory .

This reason is made clearer in the subsequent Verse , where the Apostle lets vs see how the links of the golden Chaine of our Saluation are knit together inseperably by the hand of God , that no power in heauen or earth can sunder them : whereof it comes , that he that is sure of one , is sure of all . And now let vs take a short view of it , for confirming of the Apostles Reason . Election is the first , and it is the most auncient Charter of the right of Gods Children , to their Fathers inheritance . Calling is the second , and it is that gift of God , whereby wee are knowne the sonnes of God , and our Election secret in it selfe , is made manifest to our selues and others . Iustification is the third , and it is the grace of God , whereby we are infeoft in Iesus Christ , in such sort , that wee are made one with him , and pertakers of all that is his . Glorification is the last , and it is that grace of GOD , whereby wee shall bee entred in the due time , full Heyres to our heauenly Father .

No King on earth can produce so auncient a right to his crowne , as the Christian , effectually called . No man on earth can bee knowne his fathers heire vpon such sufficient warrant , as the Christian : for in his Regeneration , the Father communicates to him his Image , his Nature , and his Spirit , whereby he begins from feeling to call God his father : and in life and manners resembleth him . No Free-holder so surely infeoft in his Lands , hauing so many confirmations of his right as hath the justified Christian , who vpon his guift , hath receiued the earnest , the Pledge , the Seale , and the Witnesse of the great King : and last of all , the Christian shall be entred to the ful fruition of his inheritance , with such joy and triumph in the glorious assembly of the Saints , as the like was neuer seene in the world , no not in Ierusalem that day when Salomon sate downe in 1 Kin 1. 14 his fathers Throne ; then their joy was so great , That the earth rang with the sound of them , but nothing comparable to this . And herein stands the excellency of a Christian , and certaintie of his saluation .

CHAP. X. How the Christian is made sure of his Election and Glorification .

FOr this Chaine of our Saluation , reacheth ( as I may say ) from eternitie to eternitie : the beginning of it ( albeit before beginning ) is our Election : the end of it ( albeit without end ) is our glorification : and these two ends of the Chaine , the Lord keepes them sure & secret in his owne hand : but the two middle links of the Chaine , to wit Calling and Iustification , the Lord hath letten them downe from the Heauen to earth , that we should gripe and apprehend them : that being sure of the two middle Links , wee might also bee sure of the two ends ; because the Lord hath knit them inseparably together . Then thou , who wouldest be comforted with the assurance of thy Saluation , take heed of this , making it knowne to thine owne Conscience by a holy life , that God hath called thee , and iustified thee : Gripe sure , as it were with one hand , the linke of Calling , and with the other hand , the linke of Iustification ; then maist thou know assuredly , Election before the world is thine ; Glorification after this , shall also be thine . To make this yet more plaine , we are to remember , this mortall life of ours , is a short interiected point of Time , betwixt two Eternities ( if so I may call it : ) or like a stepping stone , betwixt two Gulphes , whereupon some in feare and trembling worke out their Saluation ; and so steps from Gods eternall Election to endlesse glorification .

Others againe , in wantonnesse and carelesse securitie drinkes in iniquitie with greedinesse , and so steps from the By your disposition in this life , each man hath to consider of his euerlasting weale or woe . decree of Reprobation , that most iustly they procure their euerlasting condemnation : So that euery man is to consider of his euerlasting weale or woe , by his present disposition in this life . Oh that wee had sanctified memories to remember this so long as wee are here . If of weaknesse wee fall , wee may rise againe : and if wee haue not learned well to repent in one day , wee haue leaue of the Lords patience to learne it better another day , his name bee praysed therefore , who hath opened a doore of mercie to sinners , and with long suffering waits for our repentance . But he who in the day of his transmigration steps the wrong step , will neuer get leaue to amend it . Where the tree falles , it shal lie there ; the wicked dies in their sinnes , and so steps downeward to the deep pit and gulph , out of which there is no redemption . Let vs therefore be wel aduised before wee leape . Let vs fasten our feete in the borders of that Canaan in time , which shal be done , if wee make our whole life a proceeding from Election to Glorification , and that through Calling and Iustification ; which two , hath inseparably following them , the Sanctification and Renouation of the whole man .

The Lord make vs wise in time , that we may consider our course , and think of the end wherevnto it leades vs , for there is but one of two , as Moses protested to the Israelites , so doe I vnto you : I haue laid this day , life and death before you : the Lord giue you grace to make choise of the best .

But now to returne to the words of this discription of the persons to whom this priuiledge appertaineth , wee haue these things . First , the Purpose of God : Secondly , his Calling according to his purpose : Thirdly , the euident token according to Gods calling , which is the loue of God . The purpose of God , concerning thy saluation , thou maist know by thy calling : and if againe thou wilt try thy calling , try it by the loue of God , which thou finds in thee . And of these three , I will now speake briefly .

CHAP. XI . What comfort wee haue in this , that our saluation is grounded on the Lords vnchangeable purpose .

ACcording to his purpose . Here you see then how the Apostle draweth our Calling from the purpose of God : and so when hee will comfort vs with the certaintie of our saluation , he leads vs out of our selues , vp to the Rocke that is higher then wee , hee teacheth vs to cast our Anchor within the vaile , and to fasten our soules vpon that vnchangeable Purpose of God . It is most expedient for the Children of God , to mark this , because the manifold changes wee finde in our selues , doe oftentimes interrupt the peace of our minds , that the Lord our God hath in such sort dispensed our Saluation , that the ground thereof is laide in his owne immutable Purpose , but the markes , tokens and pledges hee placeth in them , after their Calling , for whom it was ordayned . The tokens are changeable , as we our selues in whom they are are changeable : but the ground holds fast , being laid in the vnchangeable God , in whom can be no shadow of alteration : and this should comfort vs against our daily vicissitudes , changes , defects , and temporall desertion ; our faith may faint , our spirituall life may languish , our hope hoouer , our harts in praying fall downe like the infeebled hands of Moses , yet let vs not despaire , no change in vs can alter the Lords vnchangeable Purpose , he who hath begun the work in vs , will also perfect it . Because I am Mal. 3. 6. not changed ( saith the Lord ) therefore is it that yee , O Sonnes of Iacob , are not consumed . Our saluation is neyther in part nor in the whole , ascribed to our merits .

This purpose of God is called otherwaies , The will of God , and the good pleasure of his will : and it doth learne vs , to giue to the Lord the praise which is due to him , namely the praise of the whole worke of our saluation , should bee ascribed to the good pleasure of his will onely , and not to our foreseene merits : that poyson of pride , which Sathan powred in our first parents , wherby hee prouoked them to aspire , to be equall with God , doth yet appeare in their posteritie , the corrupt heart of man euer ayming at this , eyther in part or in whole , to haue the praise of saluation ascribed to himselfe , and so would start vp in the roome of God , vsurping that glory which belongeth to the Lord , and hee will not giue to another : then the which no Sacriledge more fearefull can be committed against the Lord . O man ! content thee with that which the Lord offers thee , and let that alone , which the Lord reserueth to himselfe , My peace ( saith the Lord ) I giue vnto you , but my glory I will not giue to another . It is enough , that the saluation of the Lord is thine , but as for the glory of saluation , let it remaine to the Lord , hee is for this called the Father of Mercy , because mercy is bred in his owne bosome : many causes without himselfe found hee moouing and procuring him to execute Iustice : but a cause moouing him to shew mercy , found hee neuer , saue onely the good pleasure of his will . Therefore saith the Apostle , The Lord hath called vs with an holy calling , not according to our workes but according to his purpose and grace . Surely except the Lord had reserued mercy for vs , wee had beene like Sodome and Gomorrha , but it hath pleased him in his mercy , of the same lumpe of clay , to make vs Vessels of honour , whereof he hath made others vessels of dishonour ; and who is able sufficiently to thinke of so great a benefit ? Therefore let the redeemed of the Lord , cry out with a lowder voyce then Dauid , O Lord what Psal. 8 are wee , that thou hast beene so mindfull of vs ? Not vnto vs O Lord , not vnto vs , but vnto thy name giue the glory : for thy louing kindenesse and for thy truths sake , for our Saluation commeth of god that sitteth vpon the throne , and of the Lambe : to thee therefore be praise and honour , and glory , for euer and euer .

CHAP. XII . Two callings , outward , and inward .

TO them that are called . The purpose of God , which is sufficient in it selfe , is made knowne and manifest to vs by his Calling : for our Calling is a declaration of the decree of our Election , and as it were the secret voice of God , bringing from the Heauens to our soules , this comfortable message , That wee are the sonnes of God . Now wee must know that Gods Calling is twofold : one outward , which is common also to the wicked , & of it speakes our Sauiour , Many are called , but f●…w are chosen : The other inward and effectuall , proper only to the godly , whom the Lord is purposed to saue . And this will learne vs to consider of three sorts of men in the world , wherof some are not called at all , some called , but not chosen , some chosen , and therefore are called to be sanctified , iustified , and Glorified . Yee that will take a right view of all mankinde , shall finde All the world stands in three Circles , & that none are happy , except they who are within the third . them as it were standing in the three circles ; they onely being happie who are within the third . In the outmost Circle are all those on whom the Lord hath not vouchsafed so much as an outward calling ; and here stands the greatest part of the world . In the middlemost Circle , which is much narrower , are all those which are partakers of Gods outward calling by the word & Sacraments , And in the third circle , which is of smallest compasse in regard of the rest , stands those who beside the outward calling of God by his word , are called also inwardly and effectually by his holy Spirit . These are Christs little flocke , the fewe chosen , the communion of saints , the Lords third part , so to speake with Zacharic ; Zach. 13. 9 the two parts shall be cut off and die , but The third will the Lord sine as siluer and gold : of them will the Lord say , This is my people , and they shall say , The Lord is my God , It is a great steppe indeede , that we are brought from the vttermost Circle vnto the second , but it is not sufficient to saluation , yea rather they who stand in the second Circle , hearing the voice of God call them to repentance , and yet harden their hearts , and will not follow the Lord , may looke for a more fearefull condemnation , than they who are in the vtmost ranke of all . Waightie are all those warnings of our Sauiour : Sodome and Gomorah shall be in an easier estate in the day of iudgement , then they to whom the Lord hath spoken by his worde , but they would not receiue it ; and that double stripes are for him that knowes his Masters will , and doth it not . Content not your selues therefore with this , that you are brought within the compasse of this visible Church , and made partakers of an outward Calling , that ye haue bene baptized in the name of Iesus , and communicated at his holy table ; for not euerie one that sayes Lord , Lord shall enter into his kingdom , except ye find also the Lords inward and effectuall Calling , that the arme of his grace hath drawne you within the compasse of this third circle , and so brought you to be of his owne third part , and set you downe among the generation of them that seeke the face of God , and therfore forsakes their sinnes , that they may finde him .

CHAP. XIII . Of the inward Calling .

THen wee see this excellent priuiledge is restrained to them who are called inwardly , and therefore let vs yet a little consider it . This inward Calling is the Communication of Christs sauing grace , whereby the minde is inlightened , the heart purified by faith , the affections sanctified , and the whole man reformed . For as the Lord by his Gospell offers to his children righteousnesse and life , so by his holy spirit he giues them that iustifying Faith , and openeth their hearts to receiue that Grace which is preached and proclaimed to them in the Gospel , So then this worke of our Calling , is altogether the Lords : It is his praise 2 Cor. 4. that hee cals things which are not , and makes them to be : the Lord that commaunded light to shine out of darknesse , hath giuen to our mindes the light of the knowledge of his glory in the face of Christ Iesus : hee it is that creates in vs a new heart , and putteth Psal. 41. a new spirit into our bowels , that wee may walke in his statutes . The Lord promised that hee would call many of the Gentiles to the spiritual Ierusalem , Ez. 11. 19. to suck out the milke of the breasts of her consolation , and be delighted with the brightnesse of his glory : shall I Esa. 66. cause others to bee fruitfull ( saith the Lord ) and remaine barren my selfe ? and this his gracious promise hath he most abundantly performed in our dayes ; his name be praised therefore .

As this worke is onely the Lords , This inward calling is the arme of God , choosing out in the world his own elect . so he restraines it onely to them who are his owne . The outward Calling is extended to all ; but the inward calling makes a particular seperation of a few from the remnant : where it is wonderfull to see the distinction which is made betwixt man and man in all rankes and estates , by this effectuall calling of two Brethren , as Iacob and Esau : of two Prophets , as Moses and Balaam : of two Kings , as Dauid and Saul : of two Apostles , as Peter and Iudas : of two theeues , the one is taken , the other reiected , and thus the arme of the grace of God , goes through to euerie corner of the earth , according to his pleasure , culling out by his word , from among the remnant of the world , those who belong to his Election .

This grace of God , it enters in a Land , and not into euery Cittie : it enters into a Cittie , but not into euery Familie : yea it will enter into a Familie , and ●…et not come to euery person of the Familie , or husband and wife , of Maisters and Seruants , of Parents and Children , of Brethren and Sisters , oftentimes the one is taken , the other is left : It came to Iericho , and chose out Whereof it comes that the Gospell where it is preached makes a great difference betwixt man and man . Zacheus . It came to Philipi , and weiled out Lidia and the Iaylor : It came to Nero his court , and not to himselfe ; It entred into the familie of Narcissus , and yet past by Narcissus himselfe ; It is the worke of God , and merueilous in our eies . The Gospell is preached to many , but the blessing brought by the Gospell , lights onely vpon the children of grace : And hereof ariseth this dayly distinction , which we see betweene man and man , all heare alike , but all haue not Faith , all are not edified alike : Some forsake their sins , and followes the Lord , others forsaking the Lord , walkes on in their sinnes . As the Lord gouerneth the raine , and makes it fall vpon one Cittie , and not vpon another : so hee dispenseth the dew of his grace , that hee makes it droppe downe vpon one heart , and not vpon another . And of this I would wish that so many of you as yet are strangers from Grace , should learne to know your miserable state : What a fearefull thing is this , that God hath conuerted so many in How the hart wheron grace descends not now in this time of grace is accursed . the Cittie wherein thou dwellest , yea perhaps many in the familie wherein thou remainest , and yet his grace neuer lighted vpon thee , but thou art left in thy olde sinnes ? Consider it rightly , I pray you . If the Lord should do to you as hee did to Israel , in the daies of Achab , causing it to raine for three yeares & a halfe on all the lands about you , but not vpon your Land , would you not conceiue in it a sensible curse of God vpon you ? O Hypocrite , thou that canst discerne the face of the skie , and take vp the tokens of Gods anger in the creature , canst thou not discerne the state of thine owne soule , nor apprehend this for a sensible curse , that thirty or forty yeares , the showers of sauing and renewing grace , hath descended vpon the people round about thee , but neuer vpon thy selfe ? thou possessest thy old sins and keepest still a hard , a barren , and a fruitlesse heart . What shall I say to thee ? to cut thee off from all hope of mercie , and so send thee to despaire ; I haue not that in commission : the Lord hath his owne time of calling , and can when he will , of Saul a persecutor , make Paul a Preacher . But one thing I can certifie ●…hee of : so long as thou a●…t in that state mourne if thou wilt , thou hast much cause of mourning ; for if this effectuall calling by grace , goe by thee in time to come , as it hath done in time beganne , it is an euident declaration , that thou art a man reserued to wrath , and not ordained to mercie .

CHAP. XIIII . In the inward calling , the Lord begins at the illumination of the minde .

NOw that this Calling flowing from Election , may bee yet made sure to our Consciences for our greater comfort , let vs marke the manner of the Lords proceeding into it and so gather vp some tokens whereby wee may discerne it . As in the first creation , the Lord began at the light ; so in the second Creation he begins at the illumination of the minde : For wee can neither know the Lord to feare and loue him , neyther yet our selues and our sinnes aright , till the Lord who commanded light to shine out of darknesse , shine also into our hearts to giue vs the light of the knowledge of the glory of GOD in the face of Iesus Christ : and this light of God , discouers to vs so many workes of darknes , wherewith in ignorance wee defiled our Consciences , that wee begin to be ashamed of our selues , in the sight of God ; yea , our very flesh trembleth for feare of his iudgements , and wee crie out with Iob , Now my eye hath Iob. 42. seene the Lord , therefore I abhorre my selfe . And thus the Lord proceeds from the minde to the heart , working into He worketh motions of sorrow and contrition in the hart . it such a contrition and godly sorrow , as causeth repentance vnto saluation , whereby the heart that was senselesse before , being dead in sinne and trespasses , begins now to stir and moue ▪ as Iosiahs heart melted at the reading of the Law : and the hearts of those penitent Iewes , which were pricked at the sharpe Sermon of Peter , then feeling our selues vnder death through sinne , wee begin to thinke vs of the wayes of life , and to aske with the Iaylor , What Act. 24. 25 shall wee doe that wee may bee saued ? These motions , meltings and prickings of the hart , wrought in the ●…lect by the operation of Gods word , are the very plucks of the hand of God , translating thee out of Nature into Grace : yet must wee not rest here , for Felix may tremble while Paul is preaching , and many for a while may receiue this word with joy , and yet afterward fall away in the time of temptation . Wee must He worketh a respondence and answe ring of the hart to his calling and a following of the Lord . therefore consider , if there bee in the hart a respondence and answering vnto the Lord , so oft as hee calleth , doe wee present our selues before him , ready to follow him saying with Abraham here I am Lord , and with Samuel ( after hee knew the Lords voyce ) Speake on Lord , thy Seruant heareth thee . This answering and following of the Lord , are vndoubted tokens of effectuall Calling . So oft as the Lord calleth , the Christian answereth : When thou saidst Seeke yee my face , my heart answered Psal. 27. O Lord I will seeke thy face . If the Lord commaund the Christian answereth , O Lord , quicken me according to thy louing Ps. 119. 18 kindnesse , that I may apply my heart to keepe thy statutes alwayes to the end . If the Lord promise mercy , the Christian answeres , Stablish O Lord thy promise Ps. 119. 39 to thy Seruant , and let it bee to me according to thy word , for I beleeue in thee , but Lord help my vnbeleefe . And thus in the heart of one effectually called , there is a continual respondence to the voyce of God , a waiting on the Lord , a walking with him , and a following of him where euer hee goe . If the Lord haue called thee , sure it is thou wilt follow him , and no power of the Diuell , of the world , or of the slesh shall hold thee back from him . When Eliah touched Elisha with his cloak , he left his Oxen , and came after him . When Iesus called on Andrew and Peter , they left their nets , their ship and their Father , and followed him : when hee called on Mathew , hee left all his gainful trade of the receipt of custome , and followed him : when hee called on Mary Magdal●…ne , shee forsooke her sinfull life , and followed him . Here is the finest Touchstone to trye an inward calling . If the Lord hath called thee , thou wilt follow him , but if yet thou bee wandring after vanitie , walking on in the course of thy sinne , turning thy backe and not thy face vnto the Lord , deceiue not thy selfe , pertalcer of this heauenly Calling ( wherein stands the onely comfort of a Christian ) hast thou neuer beene .

CHAP. XV. The loue of God a sure token of an inward calling , and of the commendation of loue .

THat Loue of God . And last of all , to returne to the words againe , the whole effects of out inward Calling , the Apostle compriseth vnder one , to wit , The loue of God , and that most properly , for Loue compriseth all the rest vnder it . Loue is the Cognisance of Christs Disciples ( sayes our Sauiour . ) It is the band of perfection ( saith the Apostle ) and accomplishment of the L●… Loue speakes with the tongue of eue●… Vertue , Pittie bids thee help the indigent ; Iustice bids thee giue euery man his owne ; Mercy bids forgiue ; Patience bids suffer : but the voyce of Christian Loue commaunds all these . Holy Loue is the eldest Daughter of a iustifying Faith , that is , the fi●…st affection that Faith procreateth and sanctifieth , and whereby she workes in the sanctification of the rest . Loue is the strongest and most imperious affection in the whole nature of man : all the rest of the affections giues place vnto it , which wee may see euen in the man naturall and vnregenerate : Where Loue is kindled , Feare is banished , Couetousnesse coucheth , Ambition is silent . A Coward inflamed with Loue becomes valiant ; and a couetous man is oft times ●…y Loue made to bee more prodigall ; yea , the proud and ambitious man , who otherwise giues place to 〈◊〉 man , for obtayning that which hee 〈◊〉 , cares not to prostrate his honor 〈◊〉 the dust . If carnall Loue be so forci●… , what shall wee say of the spirituall Loue ? How much more doth it draw 〈◊〉 whole powers of soule and body 〈◊〉 the Lord ? neyther is it possible to 〈◊〉 otherwayes , for euery thing returns to his owne originall , as the waters go 〈◊〉 to the deepe from whence 〈◊〉 came ; and fire tends vpward to his owne place and Region : euen so holy Loue , being a sparke of the heauenly fire , kindled in our hearts by the holy Ghost , doth continually enflame them towards the Lord , from whom it came , and suffers vs neuer to rest while wee enjoy him : then wee begin to liue , when wee begin to Loue . As no Creature can liue out of his owne Element , so the Soule is but dead in sinne , which is destitute of the loue of God . No feare to offend him , no care to please him , no obedience to his Commaundements , can bee giuen by the heart that loues him not . It were tedious to speake of all the properties of Loue , we make choise of a few , as chiefe tryals of our Loue .

CHAP. XVI . First triall of Loue .

THe first propertie of Loue , is a burning desire to obtaine that which is beloued , as a Woman that loueth her Husband vnfainedly , cannot bee content with any Loue token she receiueth from him in his absence , but longeth more and more till she receiue himselfe : So the soule which is wounded with the Loue of Iesus her immortall husband , hath a continuall desire to bee with him . I graunt euerie token sent from him , brings comfort , but no contentment till shee inioyes him : whereof comes these and such like Psal. 42. 1. complaints . As the Hart brayes for the riuers of water , so panteth my soule 〈◊〉 thee , O my God : O wh●…n 〈◊〉 I come & appeare before the presence of my God ? my soule desireth after the Lord , as the Psal. 143. Phil. 1. Reu. 22. thirstie land , for I would be dissolued & be with the Lord : therefore come , euen so come Lord Iesus . But alas , here are we taken in our sins : Thou sayest thou louest him , but how is it then thou longest not to see him , neither desi●…est to be with him , yea a small appearance of the day of death , wherein we should goe to him , or mention of the day of judgement , wherein hee shall come to vs , doth terrifie and affright thee . Thou that contents thee with the gifts of God , and thinkest not long for himselfe , thou art but like an adulterous woman , who if she posses●…e the goods of her husband , regards not , albeit she neuer see himselfe . The Iewes are blamed , because they called on th●… Lord rather for oyle and wine , then for himselfe . The Gentiles are conuinced for worshiping the creature , rather then the creator , but more iustly shall the bastard 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 would●…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 Cant. 2. 6. 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 Psal. 119. 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 . I●… 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 , Esay . 22. shall be vpon you : you shall not bee fastned as a nayle in a sure place , but shall Psal. 140. 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 Psal. 52. 4 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 sp●…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 c●…ucisie him , and trample his blood of the Couenant vnder their feete : they kisse him and betrai●… him with Iudas . It is but a Scepter of Re●…d they yeeld and graunt to him , for they giue him no command●…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 ●…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 , 2 Tim. 3. 5 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 ●…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 gi●…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 , whom 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 , Rom. 1. 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 Es. 42. 16. darknesse to bee light , and lead vs who were blinde a way wee knew not . The Lord hath set his Standard amongst vs . Esa. 49. 22. Hee hath not onely sayde to the South , keepe not backe , but hee hath also commaunded the North to giue and to bring Esay . 43. 6. vnto him his Sonnes from farre , and his Daughters from the ends of the Earth . As the going forth of the Sunne , is from Psal. 19. 6. 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 Esa. 2. 3. 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 , Iosh 10. 12 till the fulnesse of the Gentiles in these Ro. 11. 25. 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 Mich. 3. 6. 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 Hos. 9. 12. 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 Ioh. 12. 35 wee haue the light , let vs walke in the Light : Blessed shall wee bee , if Luk 19. 42 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 Psal. 2. 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 Luke . 15. 8 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 Psal. 16. 6 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 b●…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 great●…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 Act. 20. 32 to know that these small fruits of my h●…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 , Gen 43. 11 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 este●…med all other things to be but doung , and euerie thing an aduantage that might serue to conioyne him wi●…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 2. Cor. 5. 4 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 death to follow his Lo●…d , yea most desirous to be Phil. 1. 23. dissolued by death , in so much as hee knew it to be a meane to conioyne him neerer vnto Christ .

And herein he stands vp to witnesse vnto vs , that vnlesse wee haue a most feruent desire to participate of this holy Sacrament , which the Lord hath instituted to seale vp and increase our spirituall Communion with him ; wee are manifestly conuinced to be such , as in whom their is no loue of the Lord Iesus : If we will not goe with him to They will not ●…uffer with him on mount Caluarie ; who refuse to banquet with him in his parlour . eate and drinck in his Parlour at Ierusalem , it is not likely that we will follow him out of the Cittie , bearing his reproach to bee crucified with him on mount Caluarie . The Apostle is desirous to goe through death that hee might come to Christ : and it was the notable word of that auncient Ignatius , the scholler of Christs best beloued Disciple Saint Iohn . Nihil visibilium Euseb. li. 3. Cap. 36. moror , nihil inuisibilium modo Christum acquiram . I stand ( said hee ) vpon nothing visible , nor inuisible , I care not what torments come vpon me , so that I enioy Christ Iesus : and will not wee then ( casting away all impediments ) come ioyfully forward to this holy Table , wherein our blessed Sauiour communicates himselfe vnto vs , and wherevnto this day so louingly he inuites vs ? Now hee standes at the doore , and he knocks , offering to come in & Reu. 3. 20. suppe with them who will open vnto him . Now the maister shall say to his Disciples : Take re and eate , this is my bodie . Ma. 26. 16 Now saies the bridegroome to his friends , Eate O my friends , and make Cant. 5. 1. you merrie my welb●…loued . Now doth the Angel intimate that proclamation , which hereafter will be resounded with greater ioy from heauen : Let vs be glad Reu. 19. 7. and reioyce , for the marriage of the Lambe is come . And now the Sauiour calles vpon sinners with outstretched armes : Come to me all ye who are wearie Mat. 11. 28. and laden , and I will refresh you .

Those diseased creatures who lay at the poole of Bethesda , wayted diligently on the occasion , when they should step downe into the water : for he that first stepped in , after the Angell had troubled the water , was made whole , whatsoeuer his disease was : Praysed be God , though we haue not now those waters of Siloam , wherein with that Iohn . 5. 8. blind man wee may cure our bodily diseases ; wee haue the waters of that Iohn . 9. 7. Shiloh , of the which whosoeuer drinks shall not thirst any more : these are the waters of life , that are able to cure Gene. 49. 10. Ioh. 1. 14. At Siloam poole , only hee was healed who first stepped downe , not so at Shiloh his Table . all our spirituall infirmities , the benefit is not restrained to one that first sits downe at his Table , but is extended to all those who make themselues readie to come vnto him . Let vs not therefore neglect so faire an occasion of grace , but let vs vp & arise , let the Bride make her selfe readie , and go foorth to meete the Bride-groome . Let vs begin in this wildernes to eate the fruits of our promised Canaan , which is aboue : Let vs open to the King of glory that knocks : let vs go to our sauiour that cries come , and ioyfully communicate with our Lord , who commaunds Take and eate , this is my body . For here is giuen the greatest gift , and that in the most excellent manner , that God hath to giue on earth vnto the sonnes of men : for here he giueth it , as it were with both his hands , that is , not onely by his word , but also by his Sacrament , onely take heede to this warning , let a man trie himselfe and so let him eate .

There is danger in hearing of the word , and therefore our Sauiour forewarnes vs : Take heede how you heare . Ther is danger also in communicating : in the preceeding verse the Apostle forewarned vs of it ; He that eates of this Luk. 8. 18. bread , and drinks of this cup of the Lord vnworthely , is guiltie of the bodie and blood of the Lord . In the subsequent verse hee forewarnes vs also of the danger . He that eates and drinkes vnworthely , eateth and drinketh his owne damnation . And in this interiected verse , which now by the grace of God wee haue to handle , hee sheweth vs the way how to eschew them both , and therefore let vs harken the more attentiuely vnto it .

This precept hath two parts : in the first we are commaunded to try before we eate ; in the second wee are commaunded to eate af●…er triall . Before we communicate ; he requires triall ; and after triall hee commands to communicate : and so he encounters with two sorts of men , whereof the one eates of this bread and tryes not ; and these faile against the first : the other tries themselues , but eates not of this bread , and these faile against the second ; both of them are here corrected by the Apostles precept . In handling whereof , we begin first at the last part , that such as are resolued to bide away , if it please God , may bee made willing to come : and then by God his grace , we shall return to the first , that such as are willing to come , may bee instructed how they should communicate .

And so let him eate . It is not then as Wee are bound by Gods commaund to eate at this table . ye may perceiue , left free vnto men to communicate or abstaine from the Communion , as they please ; but we are bound by a commaundement to eate and drinke at this Table . Doe this ( said our Sauiour ) in remembrance of mee . Our first father Adam failed in eating of that tree of knowledge of good and euill , whereof God forbade him to eate ; but many of his sonnes failes in refusing to eate of that tree of life , whereof God commaunds them to eate . In their words they condemne the fact of their fathers , because they were Sicut omnium parentes , ita omnium peremptores , & Bernard . prius peremptores quam parentes : perishers of their posteritie ●…re euer they were parents ; and in their deede they are dayly imitators of their folly . It was a punishment vnto Adam to be debarred from the tree of life , and it is but a pastime to many of his foolish posteritie to debarre themselues from it . The Apostatate man will eate where God forbids him . & will not eate where God commands him

Thus stands the corrupt nature of man still in contrarie termes with the Lord , And the children fulfilles the measure of their fathers iniquitie : where God forbids man to eate , there will he eate , and where the Lord commaunds him to eate , there will he not eate . The Serpent spake from the earth : albeit ye eate of that tree ( which God hath forbidden ) yee shall not dye , and man hearkened vnto it . The Lord Iesus speakes from heauen , come and eate of Mat. 24. 12 Because the seducer is beleeued & not the Sauiour . the tree of life , and yee shall liue ; but man will not heare him . O silly and fearefull Rebellion , the Seducer is beleeued , and the Sauiour is not beleeued . This day wisdome hath prepared his Table , hee cals vpon you all : Come and eate of my meate , and drinke of the Prou. 9. 5. wine that I haue drawne : hee that find Pro. 8. 34. eth me findeth life , and shall obtaine the fauour of the Lord ; but hee that sinneth against mee hurteth his owne soule , and all that hate mee loue death . Thus are wee louingly called , and fairely forewarned , and all those are made inexcusable that wil none of his counsell , they will not eate of this bread , but shall eat of a worse : For they shall eate of the Pro. 1. 30. 31 fruite of their owne way , and bee filled with their owne deuises , their paths shall tend vnto death , because they refuse to lay hold on the tree of life .

CHAP. II. Ignorance the mother of all Recusancie to communicate . The Reasons of diuers refusals condemned . Better excuses reiected by Christ in the Gospell then these . They consent not to the Marriage of the Lambe , who refuse the smallest token of his loue .

WHat euer bee the pretented excuse of these recusants , ignorance is the mother of their sinne , and therefore may I say that vnto them , which the Lord Iesus said vnto that Samaritane woman : If thou knew the Gift of Ioh. 4. 10. God , and who it is that sayes to thee , giue mee drinke , thou wouldst haue asked of him , and hee would haue giuen thee the water of life . This sweet gradation of our Sauiour his words : If thou knew , thou wouldest aske , if thou asked I would giue , euidently poynts out the sinne of these men to bee ( as I haue saide ) the Daughter of Ignorance ; whereas out of doubt , if they knew the gift that is giuen them here by God , they would answere with those Iewes , Lord euermore Ioh. 6. 34. giue vs this bread , and with that Samaritane woman , when shee was better informed , Lord euermore giue me Ioh. 4. 15. of that water to drinck that I thirst no more .

But that wee may deale particularly Some resuie to com municate because they know not they excellencie of this Sacrament . with such as refuse , wee are to know that albeit this their rebellion proceeds of ignorance , yet they who refuse , are of sundrie rancks , some knows not the vtilitie and excellencie of this Sacrament : these thinke they may bee Christians good enough , although no Communicants : they looke to this Table with naturall eyes , they iudge of it by things which they see , and so despise it , because after their reckoning , they haue better replenished tables at home . These are like Naaman the Syrian , These are foolish like Naanam the Syrian 2 King . 5. 10. 12. who came to Elisha to be cured of his leprosie ; hee was commaunded to goe and wash himselfe seauen times in Iordan , which at the first hee disdained to doe : are not ( said he ) Aabanah and Pharpar ●…iuers of Damascus better then all the waters of Israell ? he contemned the meanes commaunded by the Prophet ; he went away in displeasure , and his leprosie went with him ; but afterward , when hee reuerently vsed the meanes prescribed vnto him , hee was made cleane of his leprosie . Wherein wee are taught , not to despise the ordinance of God , although it seeme neuer so base vnto naturall iudgement : It pleased God by the foolishnesse of preaching , to saue them who beleeue , 1 Cor. 1. 21. and he hath in like manner appointed this Sacrament for communication of his Christ to them who are his .

Let a man therefore be content to take saluation out of the hand of God , by such meanes as hee in his wisedome hath concluded to giue it : No worldling will refuse treasure of gold , although it were giuen him in a Boxe of Wood ; nor pretious Pearles presented to him in a purse of Leather : and wee see that noble personages disdaine not take infeftments of stately buildings , and faire inheritances , by acceptation of a contemptible little peece of earth and stone : and shall a Christian refuse so excellent a gift , because it is giuen by so small a meane ? far be it from vs , that wee should examine the ordinance of God , but rather that wee prepare our selues in faith and feare to obey it : let vs not looke to the meanes , but to the blessing by Gods promise annexed to the meanes ; to the gift more then to the manner of giuing . In this banquet we must learne to exercise our faith , not to satisfie our sences , it is no banquet for our bodie : if so the Lord had intended it , he could haue furnished his Table with the delicatest things , and made thee a banquet farre exceeding that which Ahasuerus made to the Est. 1. 3. Princes and gouernours of his prouinces : For all the Foules of the ayr●… and Psa. 50. 10 beasts that feede on mountaines and fields are his . He may commaund as his owne all the creatures of his three store houses , the Ayre , the Earth , and the Sea , but here the lesse wee see , the more we The lesse we see in this Table the more we are bound to belecue . are bound to belecue . Say with vnbelecuing Naaman , what better is this Bread and Wine then other Bread and Wine ? such blasphemies somtime hath fallen out of the mouthes of ignorants , whose darknesse wee shall ( God willing ) discouer by the light of Gods word he●…reafter : for the present , my conclusion to the Recusant is , that if as thou pretend , thou be a louer of Christ ; then wilt thou esteeme euerie new token of his loue , a new benefit vnto thee , and what euer he puts in thine hand as a pledge of himselfe , in that respect it shall bee deerer vnto thee , then all the world beside .

Others againe there are , who knows both the v●…ilitie , and excellencie of this holy Sacrament , and yet refuse to communicate ( but as they thinke ) with a reason , pretending that it is not contempt but reuerence of the Sacrament , which makes them to abstaine . To whom I answere , that there is no excuse in the world can warrant a man to bide backe from Christ Iesus , when he cals vpon him : for what art thou able to alleadge ? want of preparation ? the 1 If it bee want of preparation , the fault is their own . fault is thine owne : for since the marriage of the Lambe is come , and thou art warned thereunto , why doest thou not make thy selfe ready , and remoue the impediments ? And yet if thou al leadge that common excuse of the ignorant multitude , that thou art at variance 2 If it be variance with their neighbour they excuse one sinne , by another . with thy neighbour , by reason of some iniuries done to thee , not as yet repayed by him ▪ nor to be borne withall and disgested by thee ▪ what dost thou , but by a singular subtiltie of Sathan , excuse one sinne by another ? as if one would teach thee to wash away the spots of thy face with puddle water , were not that in stead of cleansing , to make thy selfe more vncleane ? and thou while as thou wilt iustisie thy contempt of God his calling , by alledging thy vnsanctified affection and hart that cannot forgiue , dost no other thing , but make thy selfe guilty of a double rebellion , as one that will not discharge thy Christian duety neyther to God nor man .

Consider I pray thee , the excuses pretended by those who were bidden to the Marriage of the great king , and compare them with thine : one of them said , I haue bought a Farme and will goe Mat. 22. 4. see it : Another said , I haue bought fiue yoke of Oxen , and must goe proue them : And the third said , I haue married a Wife and may not come . The worst of their excuses is better then thine , and yet were they all repelled : the vse of husbandry and marchandise and the dutie that a man oweth vnto his wife , are sometime lawfull , albeit not to be preferred before that dutie we owe vnto Iesus Christ : but that thou shouldst They who excuse their recusancie because of variance are further conuinced liue at variance with thy neighbour , & carry within thee a heart that cannot forgiue , 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 Ioh. 16. 33 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 Psal. 7. 26. mowen , vnder whom , they may flourish ; but should bee to the wicked like that Westerly winde which draue those Locusts Ex. 10. 13. 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 , Mat. 6. 15. 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 They who doe so , prefer Barrabas before Christ . 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 Renouncing their communion with Christ , before they renounce their own wicked will . 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 ●…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 Ge. 24. 53. 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 2 Cor. 5. 20 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 They loue not Christ who wilfully refuse to communicate . 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 Ge. 25. 30 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 Ge. 22. 20 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 1 Ioh. 3. 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 , a●… 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 In this Sacrament are things of sundry kindes which must be distinguished this fearefull sinne , wee are to know that this Sacrament is not a simple thing , but a 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 Iren. li. 4. cont. Val. Cap. 43. 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 Macar . hom. 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 Aug. in 10. cap. 7 Tract . 29 ( 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 Ciril . ca. tech. 14. 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 . Yet are they so to be distinguished that we destroy not their vnion .

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 .

WE 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 Act. 4. 12. 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 Papists are euill discerners and why . 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 : b●…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 Gen. 1. 16. 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 g●…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 Aug. de d●…ct . chri stiana . lib 3 , cap. 16 be esteemed figuratiue : Si praeceptiua loquutio est , aut flagitium , aut facinus vetans , aut vtilitatem & beneficentiam iubens , non est figurata loquutio : si autem flagitium vel facinus videtur iubere , aut vtilitatem aut beneficentiam vetare , figurata loquutio est ( nisi manducaueritis ( inquit Christus ) carnem ●…ilij hominis facinus iubere videtur ) figura est ergo praecipiens passioni domini esse communicandum & suauiter & vtiliter recondendum in memoria , quod pro nobis caro eius crucifixa sit . If a speech of precept , either fo●…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 a figuratiue speech : vnlesse thou ●…ate of the flesh of the son of Man ( saith Christ ) here hee seemes to commaund a hainous action , and therfore it is a figure commanding vs to communicate with Christs passion , and sweetly and profitably to lay this vp in our memorie , that his flesh was crucified for vs . And after this maner also the perpetual phrase of the holy spirit doth teach vs to interpret them , when he cals circumcision , the couenant ; the Lambe , the Passeoue●… ; Baptisme , the Lauer of regene●…ation ; the Wine , the cup of the new Testament ; In all these they are forced to acknowledge a figure : Onely here , This is my bodie , they will ad here to the letter . The learned and godly fathers , haue with vs also acknowledged this for a Sacramentall speech : so Tertul. Expounds , Hoc est corpus meum , Tert. li. 4 con . Mar id est , ●…igura corporis mei : This is my bodie , that is , the figure of my body . And againe : Dominus pane corpus Aug. in Psal. 3. suum repraesentat : God represents or resembles his body by bread . And Augustine said in like maner : Non dubitauit dicere hoc est corpus meum , cum signum daret corporis sui . He doubted not to say , This is my body , when he gaue onely a signe of his bodie . And againe , Iudam adhibuit ad conuiuium , in quo corporis & sanguinis sui figuram commend●…uit discipulis . Christ admitted Iudas to his supper , in which he commended to his disciples the figure of his body and blood . As Iesus Christ is called a stone , and called bread : so is this bread called Ber. in ●…ss . Mariae . Ser. 〈◊〉 his bodie , and that saies Bernard is per significationem non proprietatem , by signification , not that properly it is so .

And as for carnall professors , they are also euill discerne●…s , because they esteeme lesse of this Bread and Wine then they ought , putting no difference betweene it and common bread and wine , whereas it is not so indeed ; for in all the world there is not the like of This bread and this wine , except in the like action : it is changed by the ordinance of Christ , and vertue of his institution : not changed in the substance , but in the vse and end : Panis ( enim ) Iren. cont Ualent . lib. 4. cap. 34. terrenus percipiens vocationem Dei , iam non communis panis est , sed Eucharistia : for that earthly receiuing Gods appointment , is now no common bread , but the Eucharist . The Lord who calleth things that are not , and maketh How the Bread and Wine are changed . them to bee , doth here appoint this bread and this wine to a farre more excellent vse , then that whereunto they serue by nature . As wax stamped with the seale of a King , in substance differs not from other wax ; and yet for value is much more excellent , and may not be vnreuerently handled , with out contempt of the king ; so this bread though in substance it differ not from other bread , yet concerning the vse it is seperate , and much more precious then any other Bread in the world : being now appointed by God to bee a signe and a seale , & an exhibiting instrument of Christ his bodie , and therefore cannot bee profaned , nor abused without contempt of Christ I●…sus .

Against the second condition required 2 Rule . in the right discerning of the Lords body , Papists faile in like manner , because they peruert Christs institution , and vse not this sacrament as hee commaunded : for , seeing our Sauiour is the ordayner of this Sacrament ( saies Cyprian ) ●…tique id nos facere oportet quod Cyp. lib. 〈◊〉 Epist. 3. Christus fecit , et quod faciendum mandauit . Of truth , wee ought to doe tha●… which Christ did , and which he commanded vs to do . And Ambrose writing vpon this same place , saith plainly : Indignum est domino , misterium hoc aliter celebrare , quam ab eo traditum est . I●… is an indignity to our Lord , to celebrate this mystery otherwise then hee deliuered it . Christ ordained it a sacrament Papists faile against this rule , because they perue●…t Christs institution for the communication of himselfe to the faithfull at the Table ; they haue turned it into a sacrifice for the oblation of Christ to his Father on an alter . Iesus brake the bread and gaue it : but they , if they break the bread , they giue it not , and if they giue it , they breake it not . In their daily Masse , the Priest bre●…kes the bread , he abuses the words of Christ secretly whispering them , accipite , comedite : he bids others take & eat , but giues them nothing , & when he giues , he stops it whole in the mouthes of the people and breakes it not . Thus most sacrilegiously they alter our sauiour his sacred institution , as though of purpose they had concluded to bee contrary to him . Besides this , they withdraw f●…om the people the vse of the cup , and so mutilate the holy sacrament : Sacrilegiously they abstract the vse of the cup from the people . a horrible sacriledge in like maner , yet ratified by the decree of that haereticall Councell of Trent . Si quis dixeret ex dei praecepto : vel de necessitate salutis esse , omnes et singulos Christi fideles , Consil. Trent . vtramque speciem Eucharistae , sumere debere Anathema sit . If any man auouch that it is by Gods commaundement , or vpon neces●…itie of our Saluation , that all Christs faithfull people should receiue the ●…ucharist vnder both kinds , let him bee accursed : To whom it contents vs at this time to oppose the decree of their owne Pope : Gelasius : Comperimus , quod quidam De conse. dist. 2 cap Comperimus . sumpta tantummodo corporis sacri portione , a calice sacraticruoris abstineant : qui proculdubio , quoniam nescio qua superstitione docentur , astricti aut integra samenta percipiant , aut ab integris , arceantur ; quod diuisio vnius eiusdemque misterij sine grandi non sit sacrilegio . Wee vnderstand , that certaine receiuing onely the portion of Christs body , abstaine from the cup of his sacred blood : which men ( because vndoubtedly they are trained vp in some kinde of superstition ) let them bee inforced either to receiue the whole sacrament , or to be restrayned from the whole , because this diuiding of one and the same mysterie , cannot bee without great Sacriledge . In this 〈◊〉 ●…mong themselues , which way I pray you sh●…ll the poore people tu●…ne the●… ? The councell curses all them , who ●…ffirme this Sacrament should be 〈◊〉 with bread and wine . The Pope sa●…es plainly it is supe●…stition , and sacriledge , to giue the one without the other , and commands that eyther we abstaine from both , or retaine both together . If ye follow the counsell , the Pope shal condemne you ; if you follow the Pope , the Councell shal accurse you : but , curse as th●…y 〈◊〉 , the Lord shal blesse them , who in faith communicate at his holy Table according to his institution ; and the curse of God shal not faile to cleaue vnto them , surer then the leprosie of Naaman to Gehesi , yea their part shall bee taken out of the booke of life , who dare presume Reu. 22. 19. to change the ordinance of God . The Apostle hath deliuered vnto vs , that which he receyued from the Lord , how not onely hee tooke the bread , blessed it , and brake it , and gaue it : but that in like manner hee tooke the cup , and gaue also to his Dis●…iples : What boldnesse is it then to take f●…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 3 Rule . who vse not this Sacrament to the right endes ; which a●…e especially two . The first is the commemoration of Christs The first end of this sacrament is a thankfull commemoration of Christs death . death and p●…ssion , with thanksgiuing : for the which also the G●…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 , remembring 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 Zach. 12. 10. before our eyes ) as often shall wee ●…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 Errour of concomitance disprooued . their dis●…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 Ezec. 28. 3 may wee aske of them , are yee wiser then Christ ? will yee amend his institution ? This assertion takes away one Concomitance destroies the first end of this Sacrament . 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 The second end of this Sacrament is the com munication of Christ to them who are his . Christ to all them who are his , for the sealing vp of our spirituall vnion with him , ideo enim sacramentum 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 communion 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 , In this sacrament Christ is truely exhibit and giuen . 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 we are commaunded to take and eate it , what 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 when 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 Yet Christ is not receiued of euery one who receiueth the bread . For there is a great difference betweene communication and acceptation . 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 affi●…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 The wicked care not Christ in the sacrament Ioh. 6. 54. Aug. in Ioan. cap. 6. Tract. 26. 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 sacramentum , omni homini ad vitam , nulli ad exitium . 〈◊〉 , Qui non manet in Christo , & in quo non manet Christus , proculdubio non manducat spiritualiter earnem , nec bibit sanguinem 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 They refuse a great gift w●…o refuse to communicate . 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 po●…tion in Dauid , neyther inheritance 2 Sam. 20. 1. 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 take yee heede how ye come : he saith not simplie , let a man eate , but let a man try himselfe , and so let him eate . This warning then of the Apostle , stands in the entrie of this holy action , like that Cherubin armed with a sword in the Gen. 3. 24 entry of Paradice : yet not to hold out the Sonnes of Adam , but onely to terrifie vs , that wee presume not to draw nere without sanctification . And herein doth our Lord Iesus discouer his wonderfull loue towards vs ; who before he inuite vs to eate and drinke at his table , doth first of all instruct vs how we should doe it ▪ Absalom called his younger Brother Ammon to a banquet , onely of purpose to slay him , hee prepared delicate meate and drinke aboundant'y for him , but concealed the danger . It is not so with our elder brother , he calls vs here to a banquet no●… of purpose to slay vs , but to saue vs ; 〈◊〉 is no way willing , we should make th●…s Table a snare to trappe our selues to damnation ▪ which he hath ordeined a●… a meane of our Saluation : and therfore before hand forewarnes vs of the danger , that we may eschew it .

It is pittie to see how the great multitude runne to this holy Sacrament without tryall & examination of them selues , and all because they heare of a bread of life , which heere is exhibited to the Communicants at this holy Table : it is verie true , that great thinges are exhibited heere indeed , but thou shouldest first of all enquire of thy selfe , who art thou ? what interest thou hast in this Communion ? and whether or no thou be one of those to whom these holy things doe appertaine ? for if thou in thy person be a profane & vnsanctified creature , thy touching of these holy things may defile them , and Hag. 2. 14. make thee guiltie of the contempt of them , but shall not benefit thee ; yea a greater curse then that which Elisha ●… . kin. 7. 2. pronounced on the vnbeleeuing Samaritane Prince , shall light vpon thee : thou shalt see the Table of the Lord , and heare of the plentie of the bread of life therein communicate , but shall not eate of it : Let a man therefore trie himselfe , & so let him eate of this bread and drinke of this cup.

For as this Sacrament is a holy and excellent thing , so should they who celebrate it , bee holy , and seperate persons . It should not bee receiued with common hands , that is , with earthly harts , and vnsanctified affections . The Pharises would not eat their common Lu. 11. 38. meate with vnwashed hands , and that was but superstition , but heere to wash before we eate , both our hands and our head with Peter , yea , to wash as Ieremy Iohn . 13. 9 Ierem. 4. 14. exhorts vs , Our hearts from our wickednesse , is deuotion , and good Religion both commended and commaunded by the word of God : Otherwise fearefull is that warning of our Sauiour . If I wash thee not , thou shalt haue no part with mee . To the vncleane all things are vncleane , for euen their consciences are defiled .

CHAP. V. Vnreuerent handling of holy things hath neuer beene left vnpunished . The Lord will not shew his presence without preparation . The excellencie of this Sacrament , and an exhortation to come vnto it with reuerence .

THe Lord hath neuer suffered vnpunished the vnreuerent looking to , or handling of the holy signes of his 1. Sam. 6. presence . Them of Bethshemesh looked vnreuerently into the Ark , & the Lord 1. Sam. 21. slew fifty thousand of them . Uzza touched vnreuerently the Arke , and the Lord in like manner strook him instantly to death ; Abimelech would not giue to Dauid the hallowed bread of proposition , but conditionally , that the young men , who were with him were sanctifyed . No vncircumcised man might eate of the pascall Lambe , vnder paine of death , and such as were Ex. 12. 48. circumcised , being vncleane , behooued to abstaine till they were clensed , according to the law ; yea , such of them , as were cleane did not eate without foure daies preparation , for the Lord commaunded Exo. 12. 6. them , to take the Lambe the tenth day , and not to slay it till the foureteenth day at night , that all the space betweene , they might the better prepare themselues to that holy action . Neither will the Lord any other way be familiar with vs , except we be sanctified . Before the Lord came downe on Mount Sinai to giue his law to Israel , hee appointed them three dayes of preparation , wherein to sanctifie themselues . Exo. 19. 9. The Lord appeared to Moses in the fiery bush , but reuealed not his will vnto him , till hee put off his shoes : I will be sanctified ( saith the Lord ) in all that draw neere vnto me . The Lord will not take a wicked man by the hand , nor haue fellowship with the Exod. 3. 5. Throne of iniquitie ? his eye is so pure , that hee can behold no iniquitie , vnlesse Abac. 1. 13 we put off our worldly thoughts and sinfull affections , whereby we haue troad in the vncleane wayes of sin : it is not possible that the Lord can bee fa miliar with vs .

All these stand vp as examples , warning vs to draw neere to this holy action in assurance of Faith , sprinckled in our hearts , from an euill Conscience : Here is a Sacrament more excellent then the Passeouer ; here is bread more holy then that Shew-bread ; here are the tokens of Gods presence , more glorious then the Arke ; here the Lord commeth downe , and saluation vnder his wings ▪ not to sound by Angels the precepts of his Law on Sinai , but to scale vp by his Spirit the promises of his Gospell to the inhabitants of Sion ; shall wee then presume to come to this holy Table without sanctification ? Or if we will , may wee not looke assuredly 1 Cor. 11. for iudgement ? The Corinthians were stricken with death and sundry diseases , because they discerned not the Lords body , & that which is most feareful of al , he that came to the marriage , wating his wedding garment , was he not taken Mat 22. 13 from the banquet Table , and cast into the place of vtter darknesse ? and shall we looke to escape the like iudgement , if we fal into the like contempt of God ?

Prepare thy selfe , oh Israell , to meet thy God : let vs search and trye our wayes : let vs lift vp our hands with our hearts vnto God in the heauens . If wee be this day come to the Lord with our Lam. 3. 14 1 Sam. 7. 4 heart , let vs put away our strange Gods , ( which are our sinnes ) from among vs : let vs with Iosephs Brethren , make ready Gen. 33. our presents , sith we haue no better thing then our heart : let vs sacrifice our hearts to the Lord , and that in the best estate that possible wee can get it ; for the Lord our God is a great king . Cursed is he that hath a male in his stock , Mal. 1. 14. and voweth and sacrificeth a corrupt thing to the Lord . Beware therefore we offer not that which is lame and torne to the Lord , a diuided heart , a halting heart betweene two ; an vnpenitent heart , is neyther a meete Sacrifice to offer vnto the Lord , nor a meete vessell wherein to receiue that holy thing , which here the Lords offers vnto thee .

CHAP. VI. Not to put new wine into olde vessels . Comfort for the tender conscience cast downe with the sight of sinne after tryall : two sorts of tryalls : the one of things perfect , the other of things vnperfect . Dayly tryall most necessary .

THe Apostle saith , that the breaking 1 Cor. 10. 16 of this bread is the Communion of the body of Iesus ; Sith Christ is that holy thing which here is communicated , take heede how wee make ready the heart , wherin to receiue him . Ioseph of Aramathia , and the rest of Ioh. 19. 40 those Godly ones , who tooke downe Iesus from the Crosse , wrapped his dead bodie in pure and fine linnen ; what shall wee then doe , with the liuing body of Iesus ? shall not wee receiue it into pure , sine , and well prepared hearts ? No man ( sayes our Sauiour ) puts new wine into olde Vessels , Mat. 9. 17. far lesse will any man put the ordinary food of his body into vncleane , vnseasoned , and vnsauery Vessels ; but least of al should men presume with vnholy harts and hands , to meddle with things sacred & heauenly : here is new wine indeed , let vs not put it into old vessels : here is heauenvly manna , let vs not receiue 2 Cor. 5. 17. it with earthly harts : Euery man that is in Christ should become a new Creature : Reu. 19. 9. If wee bee these blessed ones , who are called to the participation of the Lambs supper , then shall it bee graunted to vs , to bee arrayed with pure fine linnen and shining ; which is the righteousnes of the Saints . The Lord vouchsafe this grace vpon vs , that sith he hath made vs pertakers of the heauenly vocation ; and called vs to the marriage of his Son , that wee receiue not so excellent a grace in vaine , but it may be vnto vs his seruants , according to his word .

And now before we enter to speak of this tryall , least the tender Consciences of the Godly , by reason of that which I haue spoken should bee discouraged , and cast downe with the sence of their owne vnworthines , which at all times is great in their eyes , but greatest when by trial they looke most narrowly vnto themselues : Wee haue therefore to consider that there be two sorts of tryals : One whereby a thing perfect is tryed in such sort , that it is not made better , but sound to be that which it is , and with this kinde of tryall , man is said to try the Lord and his Word , so speakes the Lord by Malachie : Mal. 3. proue me and try me now , if I will not poure you out a blessing without measure . By this tryall , if a man fall to try the Lord , hee shall finde him such as hee is , true , constant and faithfull , to performe that which hee hath spoken ; or if againe man will enter , and try the word of the Lord , hee shall finde that Psal. 19. 7. the law of the Lord is perfect , no drosse in it , but like siluer fined seauen times Psal. 12. in the fire . There is againe another tryall , wherby things imperfect are so tryed that they are made better , and at the length perfected : and hereby God tryes man , for so he speakes by the same Malachie , The Lord will Mala. 3. 3. fine the sonnes of Leui , and purifie them as gold & siluer , that they bring offerings to him in righteousnesse : And with this The tryall here commanded , is a searching out of our imperfections . tryall also man tryes himselfe , searching out his iniquities that he may forsake them : and this triall tends indeed to a perfection at the last , but stands rather , in a sinding out , and forsaking of our imperfections , then in any present perfection . And of this t●…yall the Apostle meanes here : so that this precept doth commaund vs to search out our iniquities , & to depart from them ; but doth no way import that we should not communicate at this Table , because that new tryall discouers to vs new transgressions ; for wee come not here as men without sin , but as poore and miserable sinners , seeking the Sauiour of the world , knowing that hee came not to call the righteous , but sinners Luk. 5. 32. to repentance .

Thou then , who after examination , shalt finde thy selfe a miserable and yet a penitent sinner ; say not with Peter Lord depart from mee , for I am a Luke . 5. 8. sinfull man : but so much the rather goe to him and crie with Dauid , haue Psal. 51. 1. mercy on me O God , and according to the multitude of thy compassions , put away mine iniquities : for it is a true saying : Christ came into the world to saue sinners . 1. Tim. 1. 15 Stay not thou therefore backe from him , because thou art sinfull , onely trie if thou bee wearie of thy sinnes , for we are sure , that a sinne discouered by tryall , and cast out by repentance , wil neuer condemne vs : Wash you ( saith the Lord ) make you cleane , take away the Esai . 1. 16 euill of your workes from before my eyes : and then though your sinnes were as crimson , they shall bee made white as snow , though they were red like Scarlet , they shall be as Wool . Omne quod ipse mihi non Ber. in cant Ser. 23. imputare decreuerit , Sic est quasi non fuerit ; euerie sin saieth the ancient , which God hath concluded not to impute vnto me , is as if it had neuer beene : If therefore in thy conscience thou feele thy sins an heauy burden vnto thee , vnder the which thou sighest & gronest , and whereof thou earnestly desirest to be releeued , crying with that holy Apostle : O miserable man that I am , who Rom. 7. shal deliuer me from this body of sin ? then goe thou to the Lord Iesus , for surely thou art one of those , whom he is seeking , he came into the world to sane thee and the like of thee , lay thy burden vpon the back of Christ , and hee shall beare it , and take thou vp his yoake which is easie , and his burden which is light : So shalt thou finde rest to thy soule . Mat. 11. 29 O happy exchange , when we are taken from the seruitude of sin , and entred into the seruice of Christ , when the burden of sin that presseth vs downe is taken from our backs , and the sweete yoake of Christ that lifteth vs vp , is laid vpon vs : for albeit it bee called a burden , yet is it such a burden as easeth vs , and maketh vs lighter , like the wings of a Bird : Quidenim leuius co onere , Ber. Epi. 72. quod non solum onerat , sed portat omnem cui portandum imponitur .

Where for our farther comfort , let vs consider what manner of Guestes these were , whom the great King commaunded to bring into his banquetting Banquetters there were the poore , the maimed , the blind . house , euen the poore , the maymed , the halt , and the blind . Take heed vnto this O thou that art disquieted in minde , & wounded in spirit with the sence of thy infirmities ; the Lord is gracious & Math. 22. Math. 12. 20. Esay . 42. 3. ready to shew mercie : Hee will not breake the brused reede , nor quench the smoaking Flax , he will not despise thee , because thou art weake , but bids thee come to him , that he may heale all thy infirmities , Art thou then poore and destitute of spirituall grace in thy seeling ? turne thee to Christ , who being rich became poore for thy sake , that 2. Cor. 8. 9 Luk. 5. 31. thou in him mights bee made rich . Art thou weake and diseased ? remember they who are whole need no Phisition but the sicke , and that it is the glorie of this excellent Phisition to cure diseases , otherwise incurable : quid enim tam mortem quod Christi morte non saenetur . Art thou lame , and complainest that thou canst not with Danid runne the way of the commaundements of God : yet indeauour to halt forward with Iacob vnto Canaan , and to creep to the Lord Iesus , as one of his little Babes , praying vnto him , O Lord that raisest vp the crooked , I beseech thee Ps. 146. 8. to order my goings aright , and to staye my steps in thy pathes , that I slide not any more , as I haue done . And thou who laments thy blindnesse , and the weake measure of thy knowledge now in this time of light ( alas ) as we haue all more then cause to complaine , that by our own default , the eyes of our vnderstandings are not lightned , and we haue so little insight into the riches of that glorious inheritance and rich mercies , manifested to vs by the Gospell , in comparison 1. Pet. 1. 12. of that we might haue had . If with the Angels we had beene desirous to behold them , surely in regard of time , we should haue beene teachers , yea the Heb. 5. 12. Zach. 12. meanest inhabitant of Icrusalem should haue beene as Dauid , and Dauid as the Angel of God . But we are become such , as haue neede that the principles of God should bee taught againe vnto vs , yet must wee not dispayre , but goe to Iesus , who giueth sight to the blinde , and pray to him : Lord open our eyes Psal. 146. Psal. 119. that we may see the wonders of thy Law . Let vs goe to this Table , stand and cry with these two blinde men : Iesus the Sonne of Dauid haue mercy on me , O Lord enlighten mine eyes that I sleepe not Psal. 13. in death . Comfortable then is that mes sage sent by the Lord Iesus to the Church of Laodicea , I know that thou Reu. 3. 18. art miserable and poore , and blinde , and naked , Yet I counsell thee come to mee : I haue the fine gold that wil make thee rich ; I haue the white raiment to couer thy filthy nakednesse : I haue the Eye-salue , that will open thy eyes . Let vs not therfore hearken to the voyce of our infidelitie against so cleare testimonies of the Word of God ; neyther so looke on our miseries , that we turne our backs vpon Gods mercies , but rather let our miseries Eph. 3. 20 chase vs to him , who of his aboundant mercy , is able to fulfill all our necessities , aboue all that wee can aske or thinke .

But now to returne , and speake of This tryall is not that daily and ordinary trial required in all our actions the tryall here required : wee must consider that as this action is not a daily action , so it requires a tryall aboue our daily tryall : as to our daily and ordinary tryall , in it we are bound to examine all our actions in the Court of Conscience , that we may call our selues to account : Not concealing the iniquitie of our bosome , as Adam did , but iudging our selues that wee may not be iudged of the Lord . And this tryall without a daily losse cannot bee neglected ; for since wee are subiect to so many changes , that euen the iust man falleth seauen times in the day , and no man knoweth the errours of his life ; wee haue great Psal. ●…9 . 12 neede by daily consideration , to view the state of our consciences , & to looke into the course of our life ▪ whether or not it be such as will lead vs vnto that end , whereat wee would be . Such profit found godly Dauid by the examination of his wayes , that hee praysed the Lord , Who gaue him counsell , and Psal. 16. 7. made his reynes to teach him in the night . And hee acknowledgeth it a speciall meanes whereby many times hee was reduced into the way of life , when hee had wandred from it . I haue considered Psal. 119. 59 ( saith hee ) my wayes , and turned my feete vnto thy Testimonies . As Dauid learned this from God , so doth he recommend it vnto vs , that morning and euening we should examine our selues , as a most profitable meanes to nourish that holy feare in vs , wherby we keepe out sinne , when wee are tempted to it ; or cast out sinne , when wee haue once conceiued it : for this holy feare is Innocentiae Cyp. lib ▪ 2 Epist. 2 Psal. 4. 4. custos : Tremble therefore ( saith hee ) and sinne not , examine your hearts vpon your beds and be yee still : Againe , hee protests that euery day he was punished , and chastised euery morning : that hee daily cleansed his heart , and washed his hands in innocency . Euery day of our life wee contract some new Psal. 73. 13 debt of sinne , and wisedome craues , that euery day wee should seeke a discharge thereof . As wee cannot liue without dayly food , far lesse can wee liue without daily mercy ; and therefore our Sauiour who in the one Petition taught vs to pray , giue vs this day our daily bread ; in the next hee taught vs also to pray , and forgiue vs our sinnes , that no day should goe by vs , without examination of our selues , and crying of God mercy for our sinnes .

But here commeth to be lamented Miserable is their estate , who liue without dayly tryall . the sencelesse slupiditie of this generation : in all their affaires , they vse consideration , & bring to account and recl●…oning their whole busines with men ; but as touching their conuersation towards God , and the state of their consciences , and whether or no they bee translated from Nature into Grace , there are they so carryed away by presumption , that they leaue no place to the examination of themselues ▪ but proclaime peace to themselues , though there be no peace ; blessing themselues in their hearts , albeit God ( in their hearing ) pronounce them and their actions accursed in his Word . They They are like Achitophell , who put his house in order , but not his soule . 2 Sam. 7. 1 23 are wise like Achitophell : hee put his house in order , but not his soule in order ; wise in things perishing concerning this life , there they ouer see nothing , wise enough in their generation ; but fooles concerning things pertaining to life eternall ; for they suffer a daily debt to run on vpon their soules , which at length shal ouer-charge them . A count that is long ouer-passed , in the end becomes difficult to be finished , and hee who long hath liued in darknesse , if yee bring him to the light , cannot hold vp his eyes to looke vpon it , but is forced to cast them downe toward the ground : euen so shall it bee with him , who suffers his debt of sinne to multiply , and the reckoning of his transgressions to runne on ; in the end , His owne wickednesse shall reproue him , The Iere. 2. 19. Lord shall draw him out of his lurking hooles , and bring him out of the darke chambers of his imagination : and as now , his secret sins are set in the light of Gods Countenance , so then shall the Psal. 90. 8. Psa. 50. 21 Lord set them in order before him that did them . Hee shall manifest his inward thoughts to the light , and present him naked vnto iudgement : and then , with what confusion and astonishment , with what trembling and blacknesse of face , shall he that was prodigall of the time of grace , liuing in his sinnes a contemner of God , come forward vnto iudgement ? And this to awake vs to the daily triall and ordinarie examination of our hearts .

As to this action , it is not ordinary , But a singular & extraordinarie triall , is required before communion . and therefore requires a singular and extraordinary tryall , farre aboue that which euery day 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 Euery new sight of our selues discouers new corruption . 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 Esay . 6. 5. man of polluted lips , and mine eyes haue seene the King , the Lord of Hostes : I haue seene ( saith Iob ) The Lord , therefore Iob. 42. 6. 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 .

WHich 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 Iam. 3. 6. 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 iniquitie 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 Man being well tried shall appeare a new found world of wiekednes . 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 Foure bands of cogitations which oppresse the minde . 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 Rom. 6. weapons of righteousnes in the seruice of God , if yee haue made a Couenant Iob. 31. 1. 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 Psal. 39. 1. 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 Psal. 19. 12 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 , Iere. 9. 1. and mine eyes fountaines of teares , that all the whole day long I might with Ezekiah Es. 38. 15. recount my sinnes , in the bitternesse of my heart ; and all the night cause my bed Psal. 6. 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 Psal. 2. 3. breake their bonds , and cast their cords from vs . It was not the disease of the Laodiceans onely to account themselues Reuel. 3. happy , when 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 . Pro. 16. 2. A pittifull blindnes that death should raigne ouer man , and man not feele it ; that strange Lords who can claime no right vnto him , should tirannize ouer him , and hee not endeauour to withstand 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 Ezec. 8. 9. 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 Euerie imperfect thing must be tried by an other then it selfe . 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 , Act. 17. 11 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 Rom. 16. 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 t●…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 Luk. 18. 11. 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 How wee may profit by comparing our selues with others . 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 Ioh. 20. 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 Phil. 3. 4. 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 It is not enough that pastors & Elders try vs , we must try our selues . 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 1. Cor. 2. 11 man : But thou must try thy owne conscience , for no man knowes the things of Ecclesi. 37 14. 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 Other men cannot know whether thou come to the Table as a Iohn or as a Iudas . 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 , Let euery man therfore aske for himselfe : is it I Lord . 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 ioy , because we found the Lord . We should try our selues , and not other men .

And lastly , let vs take heede that the Apostle commaundeth vs to trie our selues , and not to trie other men . It is a corrupt custome of men at those times of holy communion , to sift the conuersation of their neighbours and brethren , more narrowly then euer Laban searched the stuffe of Iacob , to see if he could finde any thing wherewith to charge him ; and this they doe not of a heart to forgiue , which were commendable , but of purpose to seeke the vttermost recompence and satisfaction for smalest offences done against them , This reproues them who before communion try ●…aults done to them , more then sins done by them . and so where they should cast open the dore of their hearts , to the King of glory , and prepare in the desart a path for our God , by making low that which is high within them , & making straight that which is rough , by the contrarie they stoppe all the passages and wayes of God his accesse vnto them : for now their affections are exalted so high by Esay . 40. 3. pride against God , that they dispise the counsell of his word : crooked were they before , but more crooked now ; they liued without loue before , and dissembled it , but now are not ashamed , when God calleth them to the table of loue , plainely to professe with rough and fierce speeches , the hatred of their hearts , they put off that which the Apostle commaunds them to put on as the elect of God , namely tender mercy , humblenesse of minde , meekenesse and long suffering : they insist to search out the sins done against them by men , and ouerpasse the sinnes by themselues done against God ; Louers of themselues more then louers of God .

I graunt indeed it is a poynt of Christian duty to admonish our brethren of their sinnes , if it bee done in Loue : for so wee are commaunded , Thou shalt Leu 19. 17 not hate thy brother in thy hart , but shalt reproue him . It is hatred and not Loue , for the father to spare correction , or the brother to spare admonition to his brother in his sins . I confesse in like manner that he who hath offended is bound to reconcile himselfe vnto thee , before hee offer his Sacrifice to the Lord ; but in case that hee neglect to doe it , yet standest thou bound and obliged to forgiue him , and to take heede that thou despise not so great a Saluation offered by the Lord : because an other dischargeth not that brotherly duety , which he ought vnto thee . As another mans faith will not iustifie thee , so another mans sinne will not condemne thee ; And therfore mourning for that which wee cannot amend in others , let vs chiefly attend to our selues , as wee are here commanded .

CHAP. VIII . The points of preparation are two : First , that wee lay aside our old sinnes : Secondly , that we put on the new Christian disposition , consisting in three things . First , that towards God we be holy and heauenly minded . Secondly , that towards our neighbours wee bee louing : Thirdly , that wee be sober and little in our owne cies . The comfortable fruit arising to vs at this holie Table .

BVt now leauing to speake any more of this tryall ingenerall , we enter to speake of the particular points of this tryall . The whole tryall and examination required in those who are to bee banquetters at this holy Table , I reduce to these two : the first is , that wee try our selues whether or not with Ioshua , wee haue cast away our filthy Zach. 3. garments , that is , if wee haue cast off the old man , which is corrupt through deceiuable lusts . And next , if we haue Eph. 4. put on our marriage garment , that is , put on the new man , which after God is created in righteousnesse and true holinesse . First of all therefore we must take paines to remoue the impediments that may hinder our Vnion with Christ , that wee come not to this Table ( as Iudas d●…d ) with our old sinnes , hauing that lodged in our hearts , which wee dare not present vnto God : for seeing no man will sit downe at the Table of his enimie , what great presumption is it in vs to sit downe at the Lords Table , as long as our sinne , which is the cause of enmitie is not remoued : There 2 Cor. 6. 14 Ro. 13. 12. can bee no communion betweene light and darknesse . Let vs therefore bee changed from that which we are , let vs cast away the works of darknesse , and be renewed in the spirit of our minde , if so bee we desire to be vnited with the Lord : hee is the holy One of Israell , God blessed for euer , in whom there can be no shadow of alteration , so that of necessitie Iam. 1. 17. the change must bee vpon our part . It is written of the Lionesse , that Otherwise no communion with the Lord . hauing had con mixtion with the Leopard , shee washes her selfe in water before shee company againe with the Lyon , that so hee should not by sent Basil Hexam . hom. 7. d●…scerne her adultery . And Basile in his Hexameron writes , that the Vipe●… a most pernicio●…s kind of Serpent before his copulation with that Sea-fish called Mu●…aena , doth fi●…st vomit and cast out his venemous poyson : thus the Beasts in their kinde ( so farre as they can ) do reuerence one to another , to teach man , that hee is wo●…se then a Beast indeede , except hee cast off the filthy sl●…e of his olde sinnes , that hee may bee ioyned with the Lord , for by nature wee ar●… more adulterous then the Lyonesse ( for what is the vanitie after which we haue not gone a whoring ) more venemous also we are then the Viper , full of hatred , malice , enuy , debate , and therefore haue neede to vomit out our iniquities by repentance , and to wash our selues in that fountain opened to the house of Dauid . Before that Ester was presented to Ahasuerus , Est. 2. 12 . shee was purified by the space of twelue monthes , sixe moneths with oyle of myrrhe , and sixe monthes with sweet odours : shall such reuerence be done to mortall flesh , whose carkasse was shortly to bee made a pray to the wormes , and shall wee carry no reuerence to our immortall husband the Lord Iesus ? shall wee take no paines to 2 , Cor. 12. 2. purifie our heart , that we may be presented as a chast spouse vnto him ? Without Diuorcement from our olde sinnes , no marriage with the Lambe .

Let vs not deceiue our selues , except we forsake our fathers house and our owne people , that is , except we be deuorced from our old sins , wherein wee were borne and brought vp : it is not possible that the king shall haue pleasure in our beautie . Let vs call our deeds to Psal. 4. 5. examination before the tribunal of our conscience : let vs cast out the Cananits and not pitty them , that the peace of God may dwell with vs : let vs deliuer Barrabas to be crucified , that Christ Iesus may liue in vs ; why shall these Serpents ( I meane our crooked affections ) bee nourished any longer in our bosome , which liue vpon our bloud , and cannot liue except we die ? Oh that wee could make this day a day of new diuision betweene vs and our old sins .

Neither must wee heere thincke it Not a generall confession , but a particular inquisition should bee made of our sinnes enough to fight against our sinnes , but we must euery one of our selues make a particular inquisition of these domestique sins , and predominate euill affections , that hath most of al oppressed vs : for there 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 disco●…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 2. King 21. 29. 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 1. Pet. 4. 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 1. Cor. 11. 31 Psal. 34. 18 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 Iere. 2. 35. Esay . 2. 12. 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 1. Pet. 5. 5. 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 Tit. 2. 11. 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 Reu. 19. 8. the righteousnesse of the Saints . A Garment not partie coloured like Iosephs , Ge. 37. 23. but compact of many vertues & graces of Christ Iesus . These be his badges and Cognisances , whereby wee are Col. 3. 12. 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 , wee must see what heauenly disposition we haue to goe after him : and whether wee be weary of our absence from the Lord , like Dauid weary of his dwelling in Psal. 120. Phil. 1. 23 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 , was driuen to fill his belly with 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 wee 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 Psal. 16. 11 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 without the Lord , nor rest content , so long as hee is absent from him . The Lord in the worke of creation Gen. 1. 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 will neuer rest till I enioy the Lord . The Soule of man should bee like that Doue of Noah , which 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 Our soules cannot rest but in him . Salomon and proue all the goodnesse of the children of men , which they inioy vnder the Sunne , thou shalt finde Eccl. 2. 3. it is but vanitie and vexation of Spirit , whatsoeuer man clea●…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 ) Psal. 39. 5. 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 ; F●…isli nos Domine ad t●… , & semper inquietum August . est cor nostrum , don●… requi●…at in te ; thou madest vs O Lord vnto thy selfe , and our heart is euer vnquiet till it rest in thee . The wicked who are strangers from the wombe , pretend in their countenance what they will , yet euen in laughter their heart is sad , for Pro. 14. 13 Esa. 48. 22 there is no ioy nor peace to the wicked , ( saith my God ) their heart is moued as the Trees of t●…e Forrest shaken with the Esay 7. 2. 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 Rom. 2. 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 Psal. 73. thee ? and I haue desired none in the earth with the. The Lord worke this heauenly disposition in vs .

And now to helpe forward ou●… Two things profitable to help vs to this heauenly disposition . 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 1 Consideration of the place wherein this Sacrament was first instituted . this holy sacrament with high & heauenly affections . When God gaue the law , hee came downe from heauen to the top of Sinai , and Moses went vp from the plaine to it , and so ( saieth he ) had familiar conuersation with the Lord : and heere as the Lord commeth down as low as he can in this Sacrament for our capacitie , it becommeth vs to mount vp as high as pos●…ible we can in our affections , if so be wee be desirous to meete the Lord , otherwise if the Lord shall abide in his glorie , and inaccessible light , and if man shall lye still in the darke dungeon of this base and earthly minde , what familiar meeting can there be , betweenne God and man ? And as to the time , Saint Iohn witn●…sseth 2 Consideration of the time . that our Sauiour ordeined this sacrament when he was to goe out of the world to his father ; wherin said Augustine : August . in Ioan. Spes membris in Capite data , quod essent in illo transeunte sine dubio sequutura . Yea , not onelie should it nourish our hope , that where hee is there once we shall be , but should waken our affection and desire to goe after him : we should eate and drinke at this holy table , not as if we were here to remayne , but should celebrate this supper like a passeouer , standing as The time warneth vs to celebrate this supper like a Pasteouer . pilgrimes and our loynes gi●…ded vp , hauing our staues in our hands readie to follow our Lord , who is gone into heauen before vs : and euerie day of our communion should bee a new departing of our hearts out of this world , vnto our heauenly Father ; yea , wee should receiue this meate from the Lord , with that wa●…ning which the Angel gaue to Eliah in the wildernesse : 1. Kin. 19. 7. vp and ●…ate , for thou hast yet a great iourney to goe . This bread is giuen vs , that in the strength thereof , wee may walk forward the way , which is before vs , not that wee should lie downe and rest vs in this wildernesse , as if we had now attained to the end of our iourney . The Angell wakened Eliah twice sleeping vnder the Iuniper , twice he touched him , and twice he bad him , vp eate and walke ; at length hee rose and walked in the strength of that bread forty dayes : But alas , our securitie is greater then his , many a time hath the Lord warned vs of the iourney that is before vs : many a time hath hee proposed heauenly food vnto vs , and now against this day the Lord reneweth his mercy towards vs . The Lord waken vs , and graunt at the length , that wee may rise and walke , following the Lord , till we appeare before the face of our God in Sion .

But of all other meanes , the most But most of all the meditation of the loue of God is profitable to worke in vs this heauenly disposition . forcible to rauish our hearts after the Lord , is a deepe meditation of the loue of God towards vs . The Apostle protesteth it is a loue that passeth knowledge ; the height & breadth , the length and depth whereof , none is able to comprehend ; he that at one time cryed out ; Come and I will tell you what God Eph. 3. 18. Psa. 66. 16 Psal. 139. hath done to my soule , is compelled another time to confesse : O Lord my God , thou hast made thy wonderfull works so many , that none can count in order to thee the thoughts towards vs , I would declare and speake of them , but they are more then I am able to expresse . And yet although wee bee lesse able then the Elephant at one draught to drink Iob. 30. 18 vp the Riuer of Iordaine , let vs bee content with the wearyed Passenger , willingly to take in so much as may refresh vs ; we cannot measure the waters of the Sea in our fist , nor number the stars of heauen ; and how then shall wee number his mercyes which are aboue all his workes ? shall wee Psa. 145. 9 therefore not looke to them , nor behold that glory of God which shineth in them : Though we cannot comprehend It is not a light meditation of this loue , that will raise vp our hearts . his incomprehensible loue ( yea blessed are wee if it shall comprehend vs ) let vs notwithstanding earnestly and feruently meditate vpon it , not by starts and vanishing motions : for as a Candle doth not at the first receiue light from the fire , were it neuer so blowne , but if for a time it bee holden constantly to the fire , it is at the length enlightened : so it is not vanishing meditations that will warme our harts with the Loue of God ; but if wee shall continue without wearying to exercise our thoughts vpon this great loue that the Lord hath borne towards vs ; it shall happely fall out at length , that the powers of our Soule shall bee inflamed with his loue , and we shall find the sauour of death in euery thing that smelleth not of his loue .

No greater Loue then this ( sayeth Neuer such a loue shewed as Iesus hath shewed vnto vs . our Sauiour ) can bee shewed among men , then that a man should bestow his life for his friends : but that which man is not able to shew , our Lord Iesus God and man hath shewed to his children Ioh. 15. 13 his good will : for the Loue hee bore to vs , hee gaue himselfe in a sacrifice for our sinnes on the Crosse , euen when wee were his enimies , and hath here in this Sacrament giuen himselfe a food and nourishment vnto vs : for so that disciple beloued of him doth testifie ; When Iesus knew that his houre Iohn . 13. 1 was come , that hee should goe out of the world vnto his Father , forasmuch as hee loued his owne , vnto the end hee loued them : therefore did hee institute this Sacrament , that therein he might communicate himselfe to them . O wonderfull Stronger then the loue of Ionathan to Dauid . loue , stronger then the loue of Ionathan to Dauid ! When Ionathan and Dauid , were forced to part company because of Sauls Tyranny , Ionathan 1 Sam. 20. gaue Dauid his Garment , his Girdle , and his Armour : he had no better , and could giue no better , and so with many teares and mutuall imbracings departed from him : but our blessed Sauiour before hee remoued his corporall presence from vs , gaue his life to redeeme our life from the death : hee sent out bloudie sweat aboundantly , as the witnesses of his burning loue towards vs , hee powred out an euerlasting Iohn . 17. prayer to his father for vs , he hath left behinde him , in his last will , his peace for our portion : hee hath giuen vs his spirit for a Comforter , his Word for a warner , and this Sacrament for a spirituall foode , vntill his second comming againe . No meruaile his spouse in Cant. 5. 9. the Canticles praised his loue to be far Or the loue of a mother to her Children . aboue the loue of women : for though in some of them the naturall strength of affection bee so great , that it makes them indure the painefull bearing and bringing vp of their children with the milke of their breasts , yet what is that comparable to this ? nothing indeede . Such a Loue as here our Sauiour hath discouered towards vs , is not to bee found againe in the world : for whereas mothers ( saith Chrisostome ) eyther Chrisost. serm. de corpore Christi . commit their Children to Nurses , or else brings them vp vpon the milke of their owne breasts : Iesus Christ feeds vs not with the milke of another , but with his owne flesh and his owne bloud . Necessitie sometime hath compelled the Mother to eate her owne Children , but we neuer read that compassion hath moued the mother to giue her owne flesh to preserue her Children , that they should not dye in famine . But our Lord Iesus is that 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 A proofe of Christs wonderfull loue towards vs . 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 Luke . 22. 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 ●…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 Cyp. lib. 2 Epist. 3. 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 Ber. in Epiph. ser. 1 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 What a notable comfort we haue heere , that this banquet begum in earth , shall be fulfilled in heauen . 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 Luk. 22. 16 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 Iona. 2. 8. Iere. 2. 13. 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 Can. 5. 8. 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 , & Can. 1. therefore with the rest of the Virgins we runne not after him . Eliah touched 1. Kin. 19. 19 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 Rom. 5. 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 . Worldlings , who tarry from Christ , if they were touched with the sence of this loue , woud forsake all & follow 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 1. Sam. 19. 13 should become amongst the Prophets . The woman , who had liued before a licentious Women would be changed like Mary Magdalen 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 Luke . 7. 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 And sinfull men should be changed like Mathew the Publican . 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 members with the head , so it seales vp the communion of the members among themselues : for this bread whereof we eate , is of many graines of wheate made vp into one bread ; and the wine is the iuyce of many berryes , collected and vnited into one , to teach vs that all the Communicants at this holy Table , how many soeuer they bee , ought to agree together in one , like members of one body , as hauing one Father , one Faith , one Baptisme , one Inheritance ; as Brethren quickned all by one and the selfe same spirit , ( which is not to bee found againe in all the world , except in this excellent brother-hood ) Without Loue wee cannot bee of the communion of Saints . as wee cannot bee ioyned to the head without faith , so can wee not bee knit to the members without Loue . Stones and timber cannot make vp a building till they be ioyned , and sundry peeces of mettall cannot bee melted in one work without fire ; no more can Christians be vnited in one mysticall body without Loue , and therefore our Sauiour at the celebration of this Sacrament recommended Loue to his Disciples , Ioh. 13. 34 by a new Commaundement , which hee so called , because it should neuer waxe olde : yea , so much doth he account of it , that he will accept no seruice wee owe to himselfe , without that duty of loue we owe to our brethren . If thou bring thy Gift to the Altar , and there remembrest that thy brother hath ought against thee , leaue thy offering , goe thy way , and first be reconciled to thy brother , then come and offer thy gift . Of this it is euident , that without Loue to our brethren , we can doe no acceptable seruice to the Lord . Of the effects by which our loue shold be tryed .

In this therefore , let vs trie and examine our selues , what compassion finde we in our hearts toward our brethren : what willingnesse to doe them the good wee can , what loue to beare one anothers burthen : what readinesse to forgiue when we are offended : what humblenesse of minde to aske them forgiuenesse against whom wee haue Gal. 6. 10. sinned , practising these precepts : While yee haue time doe good to all men . And againe forbeare one another , forgiue one Eph. 4. another , euen as God for Christs sake forgaue you . The Maiestie of God ( suppose first offended ) did first seeke man Readinesse to forgiue rare to bee found . to bee reconciled with him ; and shall man that hath offended thinke euill to seeke his Brother to bee reconciled with him ? but alas are these fruites of Godlinesse now to bee found amongst men ? if thou seeke them thou shalt Mich. 7. 1 finde them , as the Sommer gatherings , or as the grapes of a Uintage cut downe ; though thy soule desire to eate the fruite thereof , thou shalt not finde it : Psal. 12. for the good man is perished out of the earth , such as are Christians by Christians liue now like Iewes and Samaritans of old . name , they liue like Iewes , and the Samaritans of whom it is written that they might not conuerse together : to forbeare and forgiue one another , to them are precepts of an vncouth language , which they vnderstand not : as a sparkle of fire easily kindles a heape of powder , so a small offence remoueth all their affections : they are not slow vnto wrath like the Lord , and far lesse like him in readinesse to forgiue . As men ( saith Lactantius ) are mortall , so As men are mortall so should their anger bee . should their anger bee mortall : our Sauiour saith , the Sunne should not goe downe vpon our wrath : the Apostle commaunds vs to bee Children concerning anger and maliciousnesse , who as they doe not deepely co●…eiue it , so they do not long retaine it , but are shorly familiar with them , with whom they were a little before offended : but as it was doubted of Sylla , Sylla ne prior , an Sylla iracundia sit extincta , so is it out of all doubt , that in many vipers of this age , anger dieth not , till they die themselues .

And as for doing of good to their Readinesse to doe good to others is as rare . neighbors and brethren , they liue in the world like monsters , or like those Gyants , The sonnes of Anack : they alone will be Lords of the earth , as if the world were made for them onely , or they at the least were borne for themselues . Churlish like Nabal , shall I take ( said hee ) my bread and my flesh , and giue vnto Dauid ? all that they haue Professors liues like the sonnes of Anack , churlish Naball , or the rich glutton . they account so to be theirs , as if they had not receiued it , or were not the Lords stewards , bound to distribute to the necessities of his Saints ; the rich gluttons , they vse it as a morsell for their owne mouth : Now my soule thou hast enough for many dayes , let Lazarus finde as he may : they thinke with Cain , they are no keepers of their Brethren ; That which dieth let it die . These and Zac. 11. 9. many moe are the common and seene corruptions of this age : wherein we are to examine our selues , how farre the renewing grace of the Lord hath made vs to depart from them , and what holy loue we haue put on : For hee that 1. Ioh. 4. 8. loueth not , knoweth not God , because God is loue ; and he that loueth not his Brother whom he hath seene , how can hee loue God whom he hath not seene ? hereby wee know that wee are translated from death to life , because wee loue the Brethren . And thus much we are content to haue touched of our disposition toward our neighbour .

Now last of all concerning our disposition in our selues , let vs bee sober , esteeming basely of our selues , highly of the Lords mercie , hungring and thirsting for his saluation , and in verie deed the more we shall consider how God hath magnified his holy name by his meruailous mercies towards vs , the more shall wee bee compelled to cast downe our selues before him in all humilitie and submission of our spirits . When Dauid promised to Mephiboseth 2. Sam. 9. that hee would shew him kindnesse for Ionathan his fathers sake ; Mephiboseth humbled himselfe to the ground and saide , what is thy seruant that thou shouldest looke to such a dog as I am ? but here the Lord our God , not onely promiseth vnto vs kindnesse for his Sonne Christ Iesus sake , but presently performes it , and inuesteth vs againe with our Fathers inheritance , which we forfaited in Adam : and where we were of our owne nature , but deade dogs , vncleane creatures , dead in sinne and trespasses ; Now behold what loue Ephe. 2. 1. Ioh. 3. 1. the Father hath shewen vs : Hee hath made vs partakers of this heauenly vocation , as to be hi●… sonnes and his heires ; and shall not wee then in our very hearts bee humbled before him , acknowledge our great vnworthinesse and his excellent mercies . Let vs confesse with Godly Iacob , I am not worthy ( O Lord ) of the least of all thy Like Iacob & the Centurion the woman of Canaan and Elizabeth . mercies , and let euery one of vs say with the Centurion , I am not worthy Lord , that thou shouldest enter within my roofe . Let vs with the woman of Canaan , acknowledge our owne roome , if the Lord should giue vs but the benefit of whelps & dogs , that is , should suffer vs to goe vnder our maisters Table , and eate of the crummes that fall from it , yet were it more then any way we haue deserued , and how then are we bound to haue our hearts and our mouthes filled continually with the praises of our God , who hath bestowed vpon vs his greatest mercies , when we were not worthy of the least ; and hath set vs downe as Sonnes and Daughters and Heires at the Table of his children , that were not worthy as dogs and whelps to creepe vnder it ? haue we not cause to crie out with Dauid , O Lord what is man that this manner of way thou art mindfull of him ? Psal. 8. Luke . 1. Elizabeth maruailed that Mary came to visite her , and in the humility of her heart cryed out : Whence commeth this Our humiliation necessarily required . for effecting our vnion with God . 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 without a cause . The beginning of the diuision betweene vs and the Lord , slowed from the pride of our nature ; & vnlesse we 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 we can bee vnited with the Lord , This is the councell that in few words , Michah giueth vnto vs , Mich. 6. 8. 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 . With this humiliation , wee should haue also an hungring for the Lords saluation .

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 Luk. 1. 53. 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 For the Lord filleth the hungry & strengthens them who are ready to faint . 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 2. Sam. 3 33. dead body of Abner , but alas ( if wee could ) wee haue much more cause to mou●…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 Psal. 42. 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 Math. 5. 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 Luk. 18. 4. 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 2. King . 7. to tell euery Nathaniell whom they meete : We haue found the Messiah . And Iohn . 1. in all time to come their soule shall cleaue to the Lord without separation , 1. Cor. 7. 35. more straightly then the men of Iudah and Ierusalem cleaued vnto Dauid their 2. Sam. 5. King . They shall say to the Lord , as Elizeus said to Eliah ; As the Lord liueth , 2. King . 2. 2. and as thy soule liueth , I wil not leaue thee , and with Peter , whither O Lord , shall Iohn . 6. 68. 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 endure outward troubles which come from men . Chap. 23 It is a sinnefull curiositie to seeke to know that which God hath not taught vs . Chap. 24 Verse . 29. And Iacob asked , What is thy name ? The Lord somtimes refuseth to giue that which his children seekes , that he may giue them other things more conuenient for them . Chap. 25 How Iacob shewes himselfe thankefull to God for the benefits receiued in two things . Chap. 26 Verse 30. And Iacob called the name of the place Peniell , &c. What sight of God shall wee haue in the heauens ? Chap. 27 The other thing wherein Iacob shewes his thankefulnesse , is his obedience . Chap. 28 Verse 31. And the Sunne arose to him . The Table of the second Booke , entituled , A Conduit 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 . Chap. 1 The Priuiledges of a Christian , cannot be knowne of them who doe not possesse them . Chap. 2 Many working Instruments of contrary qualities and intentions in the world , yet agrees all in one end . Chap. 3 All Sathans stratagems , work for the best to the Godly . Chap. 4 How Death also workes for the best to Christians . Chap. 5. How the plots and imaginations of men worke for the best to the christian . Chap. 6 What is a Christians best . Chap. 7 The Christian is not at his best now : it is the working onely . Chap. 8 All things worke to the worst , to the wicked . Chap. 9 How the Christian is made sure of his Election and Glorification . Chap. 10 What comfort we haue in this , that our saluation is grounded on the Lords vnchangeable purpose . Chap. 11 Two callings : outward , and inward . Chap. 12 Of the inward calling . Chap. 13 In the inward calling , the Lord begins at the illumination of the minde . Chap. 14 The loue of God a sure token of an inward calling , and of the commendation of Loue . Chap. 15 The first tryall of Loue . Chap. 16 The second tryall of Loue . Chap. 17 The last tryall of Loue . Chap. 18 The Table of the third Booke , entituled , A Preparatiue for the new Passcouer . OF the seruent 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 we eate : the last handled first . Chap. 1 Ignorance the mother of all recusancie to communicate . The Reasons of diuers Resusals condemned . Better Excuses reiected by Christ in the Gospell then these . They consent not to the Marriage of the Lambe , who refuse the smallest token of his loue . Chap. 2 Three Rules to be obserued in the right descerning the Lords body . First , that euery thing in this Sacrament bee taken in his owne kind . Who failes in this and how . Secondly , that this Sacrament be vsed according to Christs institution . How the Papists faile in this . Thirdly , that this Sacrament be vsed to right ends , and those ends set down . The conclusion of the first part of the precept . Chap. 3 The second part of the precept commands tryall before we Communicate . The Lord will not that this Table bee a snare to vs , as was Absalom to Ammon . Banquetters at this Table should be holy persons . Chap. 4 Unreuerent handling of holy things hath neuer beene left vnpunished . The Lord will not shew his presence without preparation . The excellencie of this Sacrament , and an exhortation to come vnto it with reuerence . Chap. 5 Not to put new wine into old Uessels . Comfort for the tender conscience cast downe with the sight of sin after tryall : two sorts of tryals : the one of things perfect , the other of things vnperfect . Daily tryall most necessary . Chap. 6 What a laborious work is enioyned a man when hee is commaunded 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 . Chap 7 The points of preparation are two : First , that wee lay aside our old sinnes : Secondly , that we put on the new Christian disposition , consisting in three things . First , that towards God we be holy and heauenly minded . Secondly , that towards our neighbours wee bee louing : Thirdly , that wee be sober and little in our owne eies . The comfortable fruit arising to vs at this holie Table . Chap. 8 FINIS .

Psal. 36. 7. How excellent is thy mercie O LORD ? therefore the children of men trust vnder the shadow of thy wings . They shall bee satisfied with the fatnesse of thine house , and thou shalt giue them drinke out of the riuers of thy pleasures .

Psal. 65. 4. Blessed is the man whom thou choosest , and causest to come to thee , hee shall dwell in thy courts , and shall be satisfied with the pleasures of thine house .

Reuel. 1. 5. Unto him that loued vs , and washed vs from our sinnes in his bloud , and made vs Kings and Priests vnto God , euen his Father , to him bee Glory , and Dominion for euermore . Amen .

FINIS .

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