shâ—…pe of a seruant He being the God of glory came couered with such contemptible couerings that the vvorld mis-knew him His miraculous conception without the help of man was obscured with the couering of Maries espoâ—…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 Bâ—…rnard and thus was the glory of this â—…ght shining sunne which the world saw neuer before obscured Yet through all these and many couerings that Centurion through faith espâ—…ed him to bee the sonne of God and those three wise men who came from the East by the 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 vvhom 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 who should feede his people by this faith Agnouit Simeon infantem tacentem for 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 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 â—…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 vvith them seek nothing comparable to his blessing Herein they are insatiable on the earth they can neuer get enough of his blessings Iacob vvas blessed before of the Lord and now againe hee seekes a new blessing and euery time that hee meetes vvith 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 vvent 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 vvhich his sin had brought vpon him CHAP. XX. Worldlings in their prayers dishonor God and preiudges themselues IN this doing vvicked 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 vvhich 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 tâ—… 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 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 vvhich 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 to themselues who doe it for they fast and weary their spirits in seeking many things and in the meane time are carelesse to seeke one thing the obtaining whereof might bring them vnto all things thus they consume themselues with vaine labour Qui rerum magis 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 vvith the authour of them are desirous to know euery thing by experience but not carefull to come vnto Christ vvho is that head fountaine of vvhom all things are where otherwise if according to the command of our blessed Sauiour men would first seeke the kingdoâ—…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 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 vvould aske he 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 â—…ue vs all the workes of his hand into
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 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 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 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 heauēly manna let vs not receiue it with earthly harts Euery man that is in Christ should become a new Creature 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 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 the law of the Lord is perfect no drosse in it but like siluer fined seauen times 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 fine the sonnes of Leui and purifie them as gold siluer that they bring offerings to him in righteousnesse And with this 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 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 sinfull man but so much the rather goe to him and crie with Dauid haue 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 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 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 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 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 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 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 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 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 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
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 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 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. 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 sinned practising these precepts While yee haue time doe good to all men And againe forbeare one another forgiue one another euen as God for Christs sake forgaue you The Maiestie of God suppose first offended did first seeke man 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 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 for the good man is perished out of the earth such as are Christians by 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 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 coâ—…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 vvas 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 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 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 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 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 vve 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 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 vvith our Fathers inheritance which vve forfaited in Adam and where we vvere of our owne nature but deade dogs vncleane creatures dead in sinne and trespasses Now behold what loue the Father hath shewen vs Hee hath made vs partakers of this heauenly vocation as to be hiâ—… 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 vvith Godly Iacob I am not worthy O Lord of the least of all thy mercies and let euery one of vs say with the Centurion I am not worthy Lord that thou shouldest enter vvithin my roofe Let vs vvith the vvoman of Canaan acknowledge our owne roome if the Lord should giue vs but the benefit of vvhelps 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
in effect this message from the Lord Feare not O Iacob the power and malice of thy brother Esau for here are wee the hoast of the liuing God to goe with thee and assist thee according to the promise of protection in thy iourney that God made to thee in Bethel wherin thou sawest the Angels ascending and descending vpon the Ladder we are now sent to waite vpon the as wee conveyed thee in thy comming so are wee now safely to convey thee in thy returning in dispite of all that will oppose themselues against thee This vision no doubt did confirme the heart of Iacob for a while and encouraged him to the journey yet soone after he is troubled with a new feare â—…he report of his Messengers who tolde him that Esau was comming against him with foure hundred men doth in such sort disquiet his mind that hee forgets his former comforts and he becomes exceedingly afraid And in this each one of vs may see an image of our owne weaknesse Iacob had many proofes and experiences of Gods mercy it is not long since he got joyfull deliuerance from Laban and since the Lord as I haue said comforted him by the ministry of his Angels and yet now behold how small a thing discourages him certainly such is the weaknesse of the dearest Children of God that it is not one confirmation yea not many experiences of mercy that will sustaine vs but we haue neede continually and hourely to be strengthened with new grace of corroboration Plants that are set in the earth require watering when they are young corne that growes in the field without the first and latter raine comes not to maturitie and perfection so we vnlesse that euery houre the raine of heauenly grace descend vpon vs from God or at the least his dewe distill into our hearts by a secret and vnperceiued manner cannot possibly stand no not one moment in the state of grace Euery spiritual desertion manifests our weaknesse the voyce of a Damosell shall shake vs as it did Peter the rumour of a trouble shall affray vs as here it affrayes Iacob it is the Lords countenance which maketh vs to liue Cause thy face O Lord to shine vpon vs and we shall be safe Abraham in Aegipt got a notable proofe of the Lords prouident mercy waiting ouer him preseruing Sarah inviolate when he had exponed her chastitie to the concupiscence of an Ethnike king Pharaoh but was this experience of God his mercy sufficient to confirme him and make him strong against the like tentation in time to come No surely for shortly thereafter in Gerah among the Philistines he fals into the same sinne of fearefull distrust so that againe the second time hee seekes the preseruation of his life by hazarding the chastitie of Sarah And that worthy Prophet Samuell albeit hee found many a time the Lords presence with him assisting him in such sort that he suffered none of his words to fall to the ground yet when God commaunded him goe and annoynt Dauid he refused at the first why because he feared least Saul should slay him Who would think that such weaknesse had bin in the man of God that hauing the word of the Lord for his warrant he should yet be afraid of the countenance of man Thus now and then hath the Lord giuen to the best of his children a proofe of their owne weaknes that we looking vnto them might bee humbled within our selues knowing that we are nothing without the Lord. As Eutichus fell from his seat in the window wherin he sate hearing Paul preach so haue we our own sownings whereby many times we fall from the seate of our deuotion from the full assurance of faith which causes confidence from the sense of mercy and spirituall joy rising thereof into horrible distrust and fearefull perturbations so that wee become almost dead heartlesse comfortlesse and without feeling But blessed bee the Lord who euen at those times doth keepe our soules in life and lifts vs againe into his armes more louingly then Paul did Eutichus he sets vs againe on our feet hee renues his mercyes and restoreth his former joyes vnto vs. Let it therefore neuer goe out of our mindes that God is the strength of our life without whose grace we haue no standing that so our eyes and our harts may be continually aduanced towards him desiring the Lord to bee with vs and at no time to leaue vs. In all the course of our life let vs say to the Lord with Moses I will not goe forward one foote except thou goe with me otherwise we shal faint vnder euery burthen stumble at euery impediment and fall vnder the least tentation that shall ouertake vs but if the Lord bee with vs wee shall be able to doe all things through him that comforts vs. CHAP. II. Gods fatherly compassion appeares in that he handles vs most tenderly when wee are weakest NOtwithstanding for this infirmity in Iacob the Lord doth not reiect him but rather like a louing father handles him so much the more tenderly It is the Lords praise and our comfort he breakes not the brused reed and quenches not the smoaking flax he is the God who comforts the abiect and bindeth vp the broken in heart It was not for Iacobs worthinesse that the Lord did first chuse him and now for his weaknes hee will not reject him therefore doth hee now appeare to Iacob in his need and minister vnto him greater comfort then any he got before In the beginning of the Chapter the Lord sent his Angels his ministring spirits to comfort him and now because Iacob yet is in feare in the end of the Chapter ye see how he comes himselfe and comforts him Such is thy tender mercy O Lord towards those whom once thou hast chosen to be thine that thou wilt neuer forsake them surely because thou art not changed therefore it is that we are not consumed though we fall thou wilt put vnder thine hand and raise vs vp againe and makest thy last comfort alwaies the greatest The vision is rare the like not againe to be found in all the booke of God yet most profitable for our edification as contayning in it an exemplar of Gods wrestling with his own children and therefore meete to be considered of all the good souldiers of Iesus Christ wrestlers in the spirituall warfare And therefore for the better vnderstanding of it and giuing greater light to the whole storie in the entry we shall permit these three things God willing First what moued the Lord at this time to appeare vnto his seruant Iacob Next what is the forme and manner of the Lords apparition And thirdly what is the end of it CHAP. III. The cause mouing the Lord to appeare to Iacob at this time THe cause mouing the Lord to appeare to Iacob was the hard estate wherein his seruant stood at this time For Iacob is now in
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 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 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 soulâ—… and body into hell fire This sustained aged Policarpus against all the threatnings of the Proconsull Ignem minaris ad horam arsurum paulo post extinguendum ignoras vero ignem illum futuri iudicij aeterni 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 vvil burne for euer It is the holy feare of God which banisheth out of our hearts the prophane feare of men that we vvill 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 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 knowledge where the Lord offers it is very commendable but to aspire to know that which God vvill 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 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 vvhat 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 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 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 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 things reuealed are for vs and our children This curious demaund of Iacob is answered vvith 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 his quae de Deo dicuntur maxima est scientia ignorantiam fateri terraÌ„ inhabitas terrae fines ignoras quo modo conditorem terrae comprehendes animam habes cuius facultates enumerare non vales stellas vides quas numerare non potes numera prius illa quâ—… vides tunc illum qui nonapparet enarra In those things which concern the diuinitie it is a great knowledge to acknowledge our ignorance thou dwellest in the earth and knowest not the borders thereof how then shalt thou comprehend him who is maker of the earth thou hast within thee a soule the faculties whereof thou art not able to enumerate thou seest the stars and canst not tell the number of them begin first and reckon on those things which thou seest and then if thou canst him that is not seene Let vs therfore restraine our selues from such idle speculations if others spare not to proue vs with the like of these rash perillous questions which I haue condemned then remember with Basil TaliuÌ„ optima medicina est silentium CHAP. XXV The Lord somtimes refuseth to giue that which his chidren seekes that he may giue them other things more conuenient for them YEt it is to bee marked that albeit he refuse to tell Iacob his name yet hee refuseth not to giue Iacob his blessing Sometime the Lord graunteth his children their desires because hee sees it is for their weale Other times hee refuseth them and that also for their weale but whether hee say yea or no to their petitions hee workes alway in mercy towards them He granted flesh to the children of Israel because they sought it but therewithall his wrath fell vpon them of the which it is euident that sometime he graunteth men their petitions because he is angry with them Others againe hee refuseth because he is mercifull to them denying vnto them that which they craue but graunting another thing which is much more profitable for them Multi Deo irato exaudiuntur multis propitius Deus non tribuit quod volunt vt quod vtile est tribuat The Apostle Paul being buffered by the Angell of Sathan besought the Lord thriâ—…e that he might be deliuered from him he receiued a refusall of that which hee sought and yet the Lord left him not destitute of comfort Saepe multos Deus non exaudit ad voluntateÌ„ vt exaudiat ad salutem In the first of the Acts the Disciples aske a question of Christ Wilâ—… thou at this time restore the kingdâ—…me to Israel but what answere receiue they a plaine refusall It is not for you to know the times and seasons yet hee promiseth to them a better thing But yee shall receiue power of the holy Ghost O happie exchange let it be vnto vs O Lord according to thy Word denie vs O Lord any thing thou wilt but neuer deny vs thy holy spirit that it may lead vs into all truth so long as wee remaine here and in the end may bring vs vnto the sight of thy ioyfull face Let vs giue vnto the Lord this glory that hee is our mercifull father not onely when he graunteth but euen when he refuseth some of those things which we desire It may well stand that being diseased thou dost seeke of the Lord bodily health and seeke it too with this restriction if it please him and yet thou obtaine it not the Lord thinking it good to keepe thee vnder a sicke body to the end he may restore vnto thee health of thy soule for so may ye read in the Gospell that many being moued by bodily diseases who otherwise were not minded to come vnto Iesus Christ hath found in him health both of body and soule It may also fall out that thou dost seeke from the Lord temporall riches and that conditionally if it please him for a benefit that thou be not burdenous vnto others and yet the Lord thinkes it more expedient to refuse thee least riches should be a snare vnto thee for vnto many they are but speciosa vincula quibus alligantur à quibus possidentur magis quam possident Beautifull bands wherewith they are bound which they possesse not but are possessed of them Thus their posteritie and riches becomes their ruine so corrupt is our nature that the same gifts which should draw our hearts after the Lord are allurements to turne them from him Facile enim cor humanum omnibus quae frequentat adhaeret adeo vt vix aut nunquam sine amore valeant possideri For the heart of man cleaueth very easily vnto that wherewith it is acquainted so that hardly or neuer can we possesse the things of this world without immoderate loue of them And therefore the Lord in great mercy take them from vs that they do not take vs from him Let vs therefore commit the successe of our prayers to the Lord let vs not presume to limite the Holy One of Israel being alway comforted with this that if the Lord deny vs that which we would haue hee shall giue vs another thing which is more expedient for vs. CHAP. XXVI How Iacob shewes himselfe thankfull to God for the benefits receiued in two things Verse 30. And Iacob called the name of the place Peniel c. THe conference between the Lord and Iacob being ended Moses now makes mention of Iacobs thankfulnes which he declareth in two things first he impones such a name to the place as might stand for a perpetuall memoriall of Gods familiar apparition vnto him And next hee rendreth himselfe obedient not regarding any danger that might be before him trusting vnto the word of the Lord hee goeth with courage forward in his iourney First I say hee impones a name to the place and calleth it Peniel the face of God he giueth the reason because I haue seene the face of God and my life is preserued Seeing the Lord will hee say hath showne mee this mercy that I haue seene his face and am not confounded I will neuer burne it in vnthanfulnesse and therefore that it may be remembred of the posteritie I call this place by the name Peniel It becommeth saith the Psalmist vpright men to be thankfull Seeing all good things come of God it is good reason the praise of all should returne vnto him As the waters that come secretly from the Sea through the veines of the earth return againe in their troghs publikely vnto it so euery good thing which the secret blessing of God hath conuayed vnto vs by publike praise should againe returne vnto him If wee haue gotten comfort from the LORD we should giue vnto the Lord his glorie And it is the manner of the children of God they cannot rest contented when God hath refreshed them
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 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 kâ—…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 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 Quâ—…m enim beneficia accepta 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 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 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 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 they heard him and made that holy Prophet Esay cry out woe is me when 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 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 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 Lord. But here againe it is to bee asked how sayes Iacob he 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 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 soâ—…mes and apparitions To Iacob hee appeared in a siery busâ—… 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 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 vvhich vve shall haue in heauen shall bee perfect in respect of vs the Lord shall dwell in vs fully and replenish euery power and facultie of soule and body vvith his joyfull presence Hee shall fill my whole minde with â—…is light no darknesse shall bee left in it he shall quicken my whole heart no more deadnesse shall bee in it and the whole affections shall bee replenished with his peace and joy Now the Lord dwels in vs but he fils vs not Wee are yet hungry and thirstie Wee know but in part but in the heauens wee shall be filled perfectly with that presence wherein is the fulnesse of ioy the Lord shall then be all things in all vnto vs. Now the greatest measure of the sence of mercy is called by the holy spirit a tasting tast and consider how gracious the Lord is but there is promised vnto vs a full satisfaction ye shall bee satisfied Inebriabor ab vbertate domus tuae I call this sight perfect in respect of vs the Lord shall fill all that is in vs wee shall desire no more but we shall not be able to comprehend all that is in the Lord. Augustine expresseth this by a proper similitude for he compares the godly in the heauens to vessels cast into the sea were they neuer so large they shall be filled full of water and yet that which they containe is nothing in comparison of that great aboundance which is about them So euery godly man glorified in heauen shall be fully filled with gods comfortable presence so that hee shall know no want and yet shall he not be able to comprehend that infinit majestie and peace and joy and glory of the incomprehensible God Therefore said I that in respect of vs wee shall haue in the heauens a perfect sight of God that is so farre as we can bee capable of him Mensuram plenam superfluentem tunc dabit in sinâ—…s vestros A good measure prest and running ouer saith our Sauiour shall bee then giuen into your bosomes Secondly that sight of God that in heauen wee shall injoy shall bee immediate and this is such a sight as none can vnderstand till wee get it Yet to make it as plaine as we may let vs compare it with that which we haue here in earth The sight that now we haue of God is as through a glasse or a vaile that is by mediate reuelations Now vvee know him by seeing him in his Creatures wee know him by hearing him in his word we know him also euen in the earth by spirituall meditation that begetteth some secret sense of his mercy yet al these are a walking by faith not by sight at the least but a dark sight of God and through couerings but in the heauen we shall see him not by halues but by an immediate sight which wee shall then best vnderstand as I sayd when we shall attaine vnto it The Lord of his mercy purge and prepare vs in time and then hasten that day wherein we shall see him And yet because eternall life must be begunne on the earth and that it is not possible wee can see God in the heauen vnles wee haue first seene him in the earth let vs take heed vnto those three things whereby wee may attaine vnto the sight of God First remember that God without his own light cannot beseen the eye suppose it be an organe of sight were it neuer so quicke seeth nothing in the darke the Sunne without the Sunne cannot bee seene farre lesse can the Lord be seene without the Lord. In light saith the Psalmist shall we see light If therefore we would begin to see the Lord let vs walke in his light making his word a lanthorne to our feete in all our wayes taking heede vnto it as vnto a most sure word and a light shining in darknesse therewithall joyning to the Lords prayer Open my eyes that I may see the wonders of thy law Secondly we must remember that wee cannot see God without some similitude and conformitie with him Therefore saith Christ. Blessed are the poore in spirit for they shall see God Among all the members of the body none can see the Sunne but the eye because of some similitude that is betweene them For as God hath set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the great world the Sunne and Moone in the sirmament as instruments of light to serue it so hath hee placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the little world which is Man two eyes in the highest part of his body as organes of light to serue him But the eye being any way troubled or offended as we see by experience â—…bhorres the light wherein it otherwise delights and after the same manner the minde of man polluted with sinne neyther can nor dare looke vp to the Lord. Oculus cordis parturbatus auertit se à luce iustitiae nec audet eam contemplari The eye of the heart being perturbed saith Augustine turneth it selfe away from the light of righteousnesse and dares not behold it And to the same effect he sayes in another place Male viuen do videri à Deo non potes videre Deum not potes bene autem viuendo videris vides If thou liue an euill life thou shalt be seene of God but shall not see him but if thou liue a good life thou art not onely seene of him but thou maist also see him So necessary is this conformitie with God by sanctificati on that without it we cannot see God Thirdly to the sight of God there is requisite attention and consideration a meeke and quiet spirit a heart stablished by grace separate from other things and fixed on the Lord Oculus circuÌ„mactâ—…s non videt etiam quae ante se sunt A watering and reeling eye sees not those things which are before it and an vnstable minde tossed too and fro with restlesse cares and perturbations is not meete to see the the Lord. When the Lord appeared to Eliah there went before him a mighty winde an earth-quake and fire but God was not in any one of them hee followed in a soft and still voyce to teach vs that we must haue meeke setled and pacified spirits if we looke that God should bee familiar with vs and wee must set the eyes of our soules stable and sixt on the Lord attending on his shining mercies like the eyes of seruants on their maisters and while the Lord
hath mercy vpon vs. These are the principall helpes whereby the sight of God is begun in earth which will be perfected in heauen CHAP. XXVIII The other thing wherein Iacob shewes his thankefulnesse is his obedience Verse 31. And the Sunne arose to him THe other thing wherein Iacob vttereth his thankfulnes is in the obedience he giues to the Lords calling walking on in the journey which God commanded him Without this the other had beene nothing for except we obey serue the Lord in our callings doing that which is commaunded vs wherein can wee be thankfull to him and truely there is no better token that we haue beene refreshed by the countenance of God who is the strength of his people then this if with boldnesse and spirituall courage we follow him where away he cals vs albeit we should finde neuer so many impediments before vs. But it is to be marked Moses saith he halted as he went on in his journey This is the meruailous working of the Lord no doubt that Iacob being hurt in the night his thigh-bone disjoynted yet walkes vpon it in the morne and the hurt which he receiued of the Lord hinders him not nor stayes him from going forward in the journey which was enjoyned him by the Lord. We haue shewed you before how the children of God in their wrestlings do in such sort preuaile that they get no victory without a wound who is able to say that hee hath in such sort fought against Sathan and sin but oftentimes hee hath beene buffeted by Sathan and wounded by sinne Yet such is the gratious dispensation of the Lord that as Iacobs hurt made him not giue ouer the journey but rather confirmes him to go forward with greater boldnesse now halting on one thigh then before when hee went straight vpon both so the Lord doth so dispence the spirituall battailes of his Children that out of their manifold falles buffets and wounds which they receiue in this warfare hee workes in them a greater hatred of sinne and loue of righteousnes a greater attention and circumspection in all their wayes and a greater feruency and zeale to run out the race which is set before them and to renue the battaile against Sathan and sinne And this wee may see cleerely in Dauid who after his adultry murther being renued by repentance â—…iseth againe with a greater hatred of sinne and more earnest desire of mercy than euer he had before And did not Peters fall bring forth in like manner the like fruits in him that hee sheddeth teares now more aboundantly then at any time before hee now stands boldly to confesse the Lord Iesus before the Counsell whom before he had denied before a Dâ—…msell and in all the rest of his life he shewes himselfe an example of godly zeale labouring to confirme his brethren by a good conuersation whom before hee had offended by his stumbling and falling Thus the Lord by some one sinne wherein hee sussereth his children to haue experience of their weakenesse wakeneth them to a narrower inquisition of their sins for a light paine in the head men runne not to the Phisitian nor to the water for a light spot in their garments but if the defiling be great then we doe take occasion thereat to wash away euen the smallest spot that is in them So the godly when oftentimes they passe ouer small sinnes without remorse the Lord permits them to fall into greater that so they may be moued to mourning hasten to an earnest reformation of all Where wee are not to thinke that this commeth of any goodnesse that is in vs or in sin which we haue brought forth but of the excellent wisdome and goodnesse of God Deus etiam summus est medicus qui benè nouit vti enim malis For God is that great Phisitian who can vse to good euen those things which are euill And it doth saith the same Father more aduance the glory of Gods goodnesse etiam de malis bene facere quam mala esse non sinere euen to draw good out of euill rather then that he should suffer euill not to be Thus the Lord our God maketh all things serue and worke for the best to them that loue him so as euen the wounds which we receiue in spiritual wrestlings may well worke in vs a greater humiliation but shall not confound vs so that we leaue off the race and course to our heauenly Canaan Wherein if we cannot alway runne in the strength of the spirit with Eliah yet let vs by Gods grace endeauour to halt forward with Iacob at least creepe forward towards our heauenly Father as his little babes children who are but yet learning to walke proceeding alway from strength to strength till we appeare before the face of our GOD in Sion whereunto the Lord that is the author and finisher of our Faith the beginner perfecter of our saluation bring vs of his great mercy in Christ Iesus To whom with the Father the holy Spirit be all praise honour and glory for euer and euer Amen FINIS A CONDVIT of Comfort Full of sweet Consolations for all those that desire the comfortable sweetnesse of Iesus Christ. By WILLIAM COVPER Minister of Gods word LONDON Printed for Iohn Budge and are to sould at his shop at the great South doore of Paules 1608. A CONDVIT of Comfort Rom. 8. 28. Also wee know that all things worke together for the best to them that loue God euen to them who are called according to his purpose My helpe is in the name of the Lord. THis Chapter may be conueniently tearmed A compend of Christian consolation for wheras many kinds of comforts are dispersed throughout the holy Scriptures for the strengthening of the man of God some of euery kinde are here gathered together in one and like chosen flowers picked out of the word of God are knit together in one bunch presented to thee who art a Christian. There are two things onely which trouble vs in this life The first is the remanents of sinne in our corrupt nature this was such a matter of griefe to the holy Apostle that it made him to crie ouâ—… O miserable man that I am who shall deliuer me from this body of death So displeasant was it to him to lâ—…ue in that body wherin hee found the motions of sin rebeling against the law of God And if the Apostle accounted this but then so weighty to him alas how should wee complaine and what cause haue wee with Ezechia to walke weakly in the bitternesse of our soules all our dayes in whom the life and power of that sinning is farre lesse restrained Yet least we should be so cast downe with the sense of sinne that we despaire and perish being swallowed vp with griefe the Lord furnisheth vs with many comforts against it from the beginning of this Chapter to the middest of the 17. Verse The
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 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 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 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 vvee 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 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 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
Sanctified in Christ Iesus to whom with the Father and the holy Spirit be all honour praise and glory for euer Amen FINIS A PREPARATIVE for the new Passeouer Very profitable to bee perused and read of all those who are called to the holy Table of our Lord. By WILLIAM COVPER Minister of Gods word Prouerbs Chap. 9. Verse 5. Come eate of my meate and drinke of the wine that I haue drawne 8 My fruit is better then Gold euen then fine gold and my reuenewes better then fine siluer LONDON Printed for Iohn Budge and are to sould at his shop at the great South doore of Paules 1608. To the right worshipfull Sir Dauid Murray speciall Gentleman of the Prince his Bed-chamber multiplication of mercy grace and peace RIght Worshipfull albeit no distance of place can disioynt them in affection whoÌ„ God hath conioyned by the band of one spirit yet is it no small stop of that Christian conference wherby eyther of them might happely edifie and be edified of others I haue therefore taken mee to the next remedy since I cannot reach towards you with my tongue I haue endeuoured by writing to bestow vpon you some Spirituall Gift according to my line or measure for recompence of that Comfort which I haue reaped of that Grace of God which is in you I know these colder parts of the I le wherein we soiourue doe not vsually render such ripe fruites as those on which the Sunne beates more hotely yet are they also profitable in their kinde for nourishment specially of such who from their youth haue beene accustomed to feede vpon them Neyther hath the Lord our God debarred vs from Communion of that which is the greatest glory of the I le the Sun of righteousnesse hath shined vpon vs also The Lord hath made our darknesse to bee light and lead vs who were blinde a way wee knew not The Lord hath set his Standard amongst vs. Hee hath not onely sayde to the South keepe not backe but hee hath also commaunded the North to giue and to bring vnto him his Sonnes from farre and his Daughters from the ends of the Earth As the going forth of the Sunne is from the one end of Heauen to the other rising in the East and running on like a mighty man his race towards the West so hath the Law gone forth of Sion and the Word of the Lord from Ierusalem the light of the Gospell through many nations hath come from them of the East toward vs in the West where now it stands more meruailously then the Sunne stood in Gibeon in the dayes of Ioshua till the fulnesse of the Gentiles in these parts the remnants of Iaphets house bee brought into the Tents of Sem. How long it will so continue the Lord knoweth Now the shadows of the euening are stretched ouer them of the East the Sun is gone downe ouer their Prophets Darknesse is vnto them in stead of Diuination If our vnthankefulnesse prouoke the Lord to withdraw it from vs woe in like manner shall bee to this Land when God departs from it There was neuer people before vs had any more but their day of Grace some longer some shorter but as they had a Morning so hath an Euening also ouertaken them While therefore wee haue the light let vs walke in the Light Blessed shall wee bee if wee know those things which belong to our peace for in our dayes that promise which the Lord made two thousand and sixe hundred yeares agoe is aboundantly performed that hee would giue the ends of the earth to his Sonne for a possession Happy are they among vs who shall be found of that number sought out by the Candle of the Gospell as peeces of lost Money and like wandring Sheepe taken out of the mouth of the Lyon and giuen in a Gift to Christ that hee may saue them these are the Redeemed of the Lord let them praise the Lord and among them come yee in also and giue glory to God take in your heart and mouth with Dauid that Song of thanksgiuing The Lots are fallen vnto mee in pleasant places and I haue a faire Heritage It is written of Theodosius that hee thanked God more for that hee was a Christian then for that he was an Emperour because the Glory hee had by the one would vanish but the benefits hee enioyed by the other hee knew were to continue for euer and though it may bâ—…e most iustly great matter of your ioy that by the fatherly care of our Gracious Soueraigne yee haue beene placed a Domestique Attendant on his Maiesties most Princely Sonne euen from his very Cradle wherein hetherto you haue beene praised for Fidelitie and I hope shall be so to the end yet let this bee your greatâ—…st Glorie that the Lord hath made you partaker of that blessing which commeth by the Gospell and giuen you the earnest of that Inheritance prepared for them who are sanctified by Faith in Christ Iesus For increase whereof in you as I daily send vp my weake Prayers vnto the Lord so shall I be aboundantly contented to know that these small fruits of my hâ—…sbandry which haue growne this last Sum mer in the pleasant valley of Perth not far from your natiue soyle may be any way profitable to confirme and establish that which GOD hath wrought in you 〈◊〉 them therefore right Worshipfull come towards you as those fruits which Iacob sent to Ioseph from Canaan Southward to more plentifull Aegipt though not as supplements of your neede yet as Testimonies of that loue which I beare toward you in the Lord to whose mercy I commend you for euer in Iesus Christ. Your W. in the Lord Iesus M. William Cowper Minister of Christ his Euangell at Perth A PREPARATIVE for the new Passeouer CHAP. I. Of the feruent desire Christians haue to be vnited with Christ. How Inexcusable they are who neglect this holy sacrament The great danger in comming vnprepared The parts of the precept First that we try Secondly that wee eate the last handled first AS the soule of a Christian longeth for nothing more then to be fully vnited with the Lord Iesus so doth he greatly account of euerie meane whereby this vnion is aduanced The Apostle S. Paul was so inflamed with the loue of Christ that in comparison of him he esteâ—…med all other things to be but doung and euerie thing an aduantage that might serue to conioyne him wiâ—…h Christ for albeit the nature of man abhorreth nothing more then death yea euen the soule of the godly desires not to lay aside the body if it might stande with the Lords dispensation which the Apostle is not ashamed to protest of himselfe We would not saith he be vncloathed but would be cloathed vpon that mortalitie might be swallowed vp of life Yet did the loue of Christ so far ouercome him that he was content through the valley of
of Sinai and Moses went vp from the plaine to it and so saieth he had familiar conuersatiō with the Lord and heere as the Lord commeth down as low as he can in this Sacrament for our capacitie it becōmeth 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 that our Sauiour ordeined this sacrament when he was to goe out of the world to his father wherin said Augustine 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 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 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 vvildernesse 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 vvalked 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 vvaken 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 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 vvhereof none is able to comprehend he that at one time cryed out Come and I will tell you what God hath done to my soule is compelled another time to confesse O Lord my God thou hast made thy 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 vvee bee lesse able then the Elephant at one draught to drink 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 vvee number his mercyes which are aboue all his workes shall vvee therefore not looke to them nor behold that glory of God which shineth in them Though we cannot comprehend 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 vvith 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 vve shall find the sauour of death in euery thing that smelleth not of his loue No greater Loue then this sayeth 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 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 vvere 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 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 loue stronger then the loue of Ionathan to Dauid When Ionathan and Dauid were forced to part company because of Sauls Tyranny Ionathan 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 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 the Canticles praised his loue to be far 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 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 out of his owne comfortable saying to his Disciples I haue greatly desired to eate this Passeouer with you O word full of consolation sundry Passeouers had hee eaten before with them but hee protesteth this was his desired Passeouer See yee not here his vnquenchable Loue hee knew it was the last hee was to eate vpon the earth he knew he was to drink no more with them of the fruit of the Vine till it was fulfilled in his Fathers kingdome hee knew that the same night they would â—…ay him and that after Supper a bitter Cup of Passion was abiding for him yet his loue ouercame all these impediments and made him thinke long to eate of this Passeouer And which is much more before euer hee gaue himselfe to bee crucified for vs on the Crosse hee prouided this Sacrament as a meanes of the communication of himselfe vnto vs thereby assuring vs that his subsequent passion should not defraude vs but rather affoord vnto vs and make ready for vs that righteousnesse and life by Christ purchased on the Crosse and communicate in his holy Table to them who are his In the one hee was prepared and made ready as the onely foode of our soules to eternall life in the other hee is applyed Communicated and giuen vnto vs both of these necessarily behooued to bee done for the work of our Saluation Sicut enim ad potandum vinum venire nemo potest nisi botrus calcetur ante prematur sic nos sanguinem Christi bibere non potuimus nisi Christus prius fuisset calcatus pressus It was a great Loue which made our Sauiour content that his bloud should be shed out on the Crosse and so should bee made both a ransome and a conuenient foode for vs for the father sent him Quasi saccum plenum misericordia in passione conscindendum vt effundatur quod in eo latet pretium nostrum So is this also a new declaration of his loue that before his body was broken and his blood was shed hee first ordeyned the meanes whereby it should be communicated vnto vs. These and many more spirituall meditations should bee vnto vs as the breathings of the mouth of God to kindle in our soules that little sparke of the loue of God which alas for fault of entertainement is almost ouer gone and extinguished with the ashes of our corruption for seeing our Sauiour longed to eate with vs shall not we long to eate with him he greatly desired to giue himself to vs in this table and for vs on the crosse shall not we earnestly desire to receiue him hee knew it was the last he should eat vpon earth that after it heauy sufferings abode him wee know that our banqueting here is the banquet that shall be accomplished in heauen it is begun here it shall not end here Comfortable is that word of our Sauiour it shall be fulfilled in my kingdome and will not we then ioyfully begin this banquet shall we be so foolish as to wait vpon lying vanities and forsake our owne mercies shall we turne our back vpon the fountaine of liuing waters and digge to our selues Cisterns that can hold no water certainely our darknesse is grosser then the darknesse of Egipt and our hearts harder then the Adamant except this burning loue of the Lord Iesus rauish vpward our hearts after him The spouse in the Canticles professeth she was sicke of the loue of her glorious husband the Lord Iesus but alas wee are not touched with the like loue wee feele not the smell of his oyntments therefore with the rest of the Virgins we runne not after him Eliah touched Elisha with his Mantle and therwithall the Lord ioyned his inward calling and suddenly Elisha left his plough of Oxen and of a husbandman became Prophet Now the Lord cals vpon vs by his word and Sacrament let vs also pray that the Lord would shed abroad in our harts by his holy spirit the sence of that loue of God then should wee neglecting all things runne after the Lord seeking onely to inioy him The men of this world maruell to beehold the suddaine change of life which is made in the children of God by his effectuall calling they maruell to see them running so feruently after Christ seeking him by continuance in prayer by hearing of his word by participation of his Sacrament and that with such an insatiable desire that in this life they can neuer be satisfied with hearing reading praying and communicating but if the Lord should in like manner touch their harts and let them feele the power of an inward calling then would they marueile no more farre lesse disdaine yea they would make hast and ioyne themselues to the company of the godly And Saul also should become amongst the Prophets The woman who had liued before a licentious life would now change it with Mary Magdalene shee had beene a great sinner in the Cittie but became an example of Repentance to all the sinners in the Cittie shee prostrates no more her body to her carnall Louers but falles downe at the feete of Christ to craue his mercy in stead of her wanton lookes her eyes poure out teares and her beautifull hayre which before shee set out as a proclaimer of her Lust now shee pulleth downe to wash the feete of Christ. Thus all the former meanes of her sin shee maketh new witnesses of her repentance the man in like manner who had sate all his dayes with Mathew at the receipt of Custome that is who had liued in the sinfull trade of vnlawfull gaine would now in like manner forsake it but where the Lord by effectuall calling workes not in the heart an earnest loue of God no meruaile they lye still in the graue of their sins and rise not to walke after the Lord. We are therfore so much the more to vse all the ordinary means which may entertaine in vs that little sparke of the Loue of God till it grow vp vnto a great flame for the farther vnion and coniunction of our Soules with Iesus Christ and this for our disposition towards God As concerning our Christian disposition to our neighbour it is vsuall to the spirit of God to comprise it vnder Loue. Our Sauiour saith that loue is the Cognisance of his Disciples and the Apostle calleth it the band of perfection and fulfilling of the Law and no meruaile for Loue speaketh with the tongue of euery Vertue All the sundry precepts wee are commaunded to doe vnto our neighbour are summarily comprehended vnder this one Loue one another As this Sacrament sealeth vp the Communion of the