The saints qualification: or A treatise I. Of humiliation, in tenne sermons. II. Of sanctification, in nine sermons whereunto is added a treatise of communion with Christ in the sacrament, in three sermons. Preached, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometime preacher of Lincolnes Inne.

THE CUPPE OF BLESSING: DELIVERED IN THREE Sermons, upon 1 Cor. 10.6. The Third SERMON. (Book 3)

1 CORINTH. 10.16.

The Cup of blessing, that we blesse, is it not the Communion of the bloud of Christ? The bread that we breake, is it not the Communi∣on of the body of Christ?

THE point you know we have de∣livered out of these words, is this, That in the Sacrament, there is a true reall Communication, or gi∣ving, or offering of Iesus Chri••t; of his body, and of his bloud, to all worthy re∣ceivers: Wee have shewed you the difference,

betweene the Papists and us in this point.

They will have here, a reall corporall pre∣sence of Christ.

We say, it is true; but it is Spirituall, but it is Mysticall, but it is Sacramentall.

We have shewed you the reasons, by which wee refelde that opinion of theirs; That there is no necessity, neither in regard of the thing, nor in regard of the words; and if there be no necessity we may not grant it: other reasons we shewed the last day; but not to stand to repeate them.

The last day, (because they stand so much on Fathers) in this point, we shewed you the opi∣nion of divers of them: Of Origen, or Athanati∣us, Ambrose, Tertullian, Augustine, and the rest. To that wee will adde but this, to cleare that point con••erning the opinions of the Fathers. You shall finde that Ireneus that lived within seventy yeares after the death of Saint Iohn,* 1.1 is cleare in this point; That the Bread and Wine, are but Sacraments and Figures of the body and bloud of Christ: after him thirty yeares, lived Clemens Alexandrinus, Tertullian and Origen, for they lived much about a time.

* 1.2Origen was the Scholer of Clemens Alexan∣drinus; these do as evidently explaine it, as any of our Divines, though not so distinctly, because the controversie was not then moved: and ther∣fore you must not expect so full and so cleare and distinct expressions, as you have in these times, when wee have more occasion to doe it.

I will not trouble you with Citation, lest I spend time too much: but you shall finde it so in them. After their time, Augustine expres∣seth it so fully, as that Calvin, or Beza, hath not done it more clearely, as I shewed by some Al∣legations out of him the last day. From his time I doe not finde, that this opinion of theirs had any footing in the Church, till the time of Damascens, that lived in the yeare, seven hun∣dred thirty. He was the first that began in the Easterne Churches: this opinion of transub∣stantiation, Chrysostome hath sore hard speech∣es, but such as may well be interpreted; if you looke on him in the tract of his writings, you shall see evidently, that hee never dreamed of any such reall presence as the Papists af∣firme. But I say,* 1.3 Damascene was the first that set this false opinion abroach in the Easterne Churches, in the Greeke Churches about a hundred years after. In the Western Churches, in Italy, and those parts, it began a little to bee set on foot, in the time of Carolus Calvus Emperour; who being troubled with that con∣troversie set Bertram a work, a Presbyter, a lear∣ned man, one of the most learned of those times; and desired him to expresse his opinion in that point: Hee writ a learned booke of it, and so the controversie continued in good state and condition, till two hundred yeares af∣ter, or lesse, betweene one, and two hundred. And the first man that began to infuse this poy∣son into the Church, was one Lanfranke, Arch-Bishop

of Canterbury in England: a man lear∣ned, but very pernitious to the Church. After his time,* 1.4 the opinion began to bee somewhat hot: and then Beringarius writ against it; who upon his condemnation retracted it, but before his death repented the retraction; and upon writing his retractation, it beganne to bee put upon men by necessity, by the Pope: which was done in the time of Bernard,* 1.5 foure hundred yeares since. I have done this, that those may bee satisfied, that are not satisfied with the Scriptures, and with the reasons that were brought, but would know the opinion of the Fathers. To stand to cite all the particulars were a vaine worke: So much for that.

After we shewed the falsenesse of their opi∣nion; we shewed in what manner Christ is com∣municated to us in the Sacrament: Not to stand to repeate it. Wee are now to come to those other particular blessings or comforts which we have in Christ,* 1.6 which should invite us to come in and take him.

The next therefore is this, you have it in Matth. 11.30. Come to me, saith he, all ye that are weary and heavy laden, and I will ease you; you shall finde rest to your soules: that you shall have to invite you, if you will come in and take Christ, you shall finde rest to your soules: that is, looke what the haven is to a Seafaring wea∣ther-beaten man; looke what a coole refresh∣ing shade is, to a man that is scorched with the heate of the Sunne; looke what a cover is to a

man that is beaten with the storme to the shore, such is Christ to those that come in and take him: And therefore that we may know what this rest is, which you shall finde if you come into Christ. Let us finde out what this wearinesse is.

Now in sinne you shall finde this wea∣rinesse.

First,* 1.7 there is a wearinesse in the service of sinne,1 1.8 there is no bondage to the bondage of ty∣rannous lusts, they are hard masters, they set you to hard taskes; if they say goe, you must goe; if they say come, you must come.

Christ sets you at liberty from this bon∣dage, by mortifying of sinne, and killing it, as Moses did the Aegyptian, that strove with the Hebrew, which is a deliverance farre exceeding that out of the bondage of Aegypt, which was so much magnified, as much as the substance exceeds the shadow.

This is one kinde of rest you shall have by Christ;1 1.9 you shall be delivered from the bon∣dage of sinne.

Againe,2 1.10 there is a wearinesse in the guilt of sinne committed, which haunts us like furies, and ever and anon gives secret whippes, secret twinges to the soule; from this Christ delivers us, For being justified by faith, we have peace with God, Rom. 5.1. That is, the conscience is calmed, it is quiet, which before was full of horrour and vexation.3 1.11

Againe, there is a wearinesse in the fruits of

sinne, the losses, the crosses, the sicknesse, the imprisonment, disgrace; all which are but the fruits of sinne: There is a wearinesse in these, and from all these Christ delivers us, partly in freeing us from many of these, that otherwise we should have felt; and partly in taking away the venome and sting from those we doe feele: For that which is said of Death, Oh death where is thy victory, &c. The sting of death is sinne, it may be said of every calamitie. The sting of imprisonment, the sting of sicknesse, the sting of disgrace, the sting of all misery is sinne.

* 1.12What is the Adder when the sting is away; So what are all these, when sinne is removed.

You know what they were to Paul, what he endured, how many prisons he went thorow, how oft he was whipped, how oft he was sto∣ned, how many things he suffered; you have a catalogue of them, ten or eleven, and yet all was nothing to him; he was happier in these than Nero was in his Palace: But what, should I give you an instance,

Take Adam in Paradice, when he was in Pa∣radice, yet when he had but the sting of consci∣ence, you know he was filled with horrour.

Paul againe, when he was sore whipped in the day, and his feet were fast in the stocks, and the sting of sinne was tooke away, and he en∣joyed a good conscience; Silas and he sung that the Prison rung of them: I say, this condition you shall have in Christ, you shall be delivered from sinne, from the sting of sinne, from the

fruit of sinne; but besides this, as there is a wea∣rinesse in the service of sinne, and a wearinesse in the guilt of sinne, and in the fruit of sinne. So yet there is more wearinesse.

There is a wearinesse in the habite of sin,4 1.13 (for sin is to the soule, as sicknesse is to the body.)

Now a man that is sicke is weary of every thing,* 1.14 he is weary of sitting, he is weary of ly∣ving; so the soule while sinne abounds in it, is weary of every thing; a man is weary of him∣selfe, he is weary of his owne company.

Now when Christ comes, he takes away this wearinesse, and gives grace, which is to the soule as health is to the body, that cures all the distempers and give ••••st unto it, but yet there is more than this.

There is a wearinesse in all that sinne touch∣eth,5 1.15 in all the conditions of this life there is a wearinesse.

A man is weary of solitarinesse, and he is weary of company, he is weary of businesse, he is weary of idlenesse, he is weary of high con∣dition, for that is subject to Envie, as the wind is most boisterous upon the top of hils. And he is weary againe of low condition, for the valleyes are over-low, there a man is still sub∣ject to injuries, and to be trampled on; that place us where you will, by reason of sinne it makes every condition weary to us.

But Christ comes to take away this weari∣nesse, likewise by teaching us how to accom∣modate our selves to all conditions, by teaching

us how to want, how to abound, how to bee well, how to be sicke, how to live, how to dye, and this he doth by giving wisdome; for folly will quarrell, at the best condition: wisdome makes the worst condition comfortable.* 1.16 This the Lord doth: thus hee delivers you from the wearinesse of sinne: this rest you shall have if you will take him, because when he comes into the soule, he casts out sinne, the cause of all these Tempests.

As Ionas when hee was cast out, you know then there was a calme: I say, such rest you shall have in Christ; out of him, there is nothing but trouble, and disquiet, and restlessenesse: and this is the third benefit, that 〈◊〉〈◊〉 invite you to come in and take him. Come unto me you that are wea∣ry, and you shall finde ease, and rest to your soules. And now, what would you have besides? There is nothing that your hearts can desire, but you shall have it in him. And because we are so much moved with sensible things; the Scriptures sets forth the good things we have by Christ, under notions of such things as are sensible, as we feele the sweetnesse of them, as wee can taste in this world: that is a kingdome, riches, peace, godly apparell, &c.

* 1.17First, therefore if you will come into Christ, you shall have a Kingdome: the Kingdome, that is the Epitome of our happinesse, and the jour∣neyes end to all our desires.

You know when the Messias was to come, what expectation the Iewes had of a kingdome

that should bee restored to them: how frequent are the Prophets in setting forth the glorious lu∣stre of that kingdome; When the Messias came it was fulfilled, for saith he, Matth. 3. Repent, for the kingdome of God is at hand: and, Feare not little flocke, it is your Fathers will to give you a Kingdome: and Rev. 1. Hee hath made us Kings and Priests.

You will say, wherein is this Kingdome; wherein doth this kingdome consist? Looke to all the properties of a Kingdome, and you shall finde all in this:

First,* 1.18 one thing wherein the freenesse of Kings consists,1 1.19 is, that they have their liberty; others are Subjects.

Now, what is liberty?

Liberty is nothing else, but a power to live as you will.* 1.20 This you have by Christ; because, he gives his spirit as soone as you take him; hee sends his Spirit into your hearts, that rectifies your will, that sets all right and strait within us

Now when your will is rectified,* 1.21 you will that which you ought; when you have this, you live as you list, because you list not to doe but that which is good: and so you have liberty in Iohn 8. The Sonne shall make you free; that is, you shall be subject to nothing: as Paul saith, wee will bee brought into subjection to nothing; we will not be subject to lust, wee will not be subject to any thing, you shall serve nothing, as he saith. Wee are bought with a price, wee are not the servants of men; we need feare nothing. Luke 1.74, That

being delivered from the hands of all our enemies, we might serve him without feare; because when you feare him, you need feare nothing besides. As the true Serpent ate up the false; so the true feare eates up the false. When you are in him, you are at liberty, you are delivered from all your ene∣mies. Take any other man, still he feares some∣thing, hee feares death, hee feares sicknesse, hee feares losse of friends, hee feares losse of the fa∣vour of the Prince, hee feares the losse of some∣thing or other. But when a man is in Christ, he is delivered out of the hands of all his enemies; hee need feare nothing; for what should hurt him? It must be some of the creatures: but all they are like Mastives rated by the masters com∣mand, as it is onely the master that can doe it, and he doth rate them that they shall not flie in the face of his friend, though they may assault his enemies: and doe but thinke with your selves, what a happy condition it is, what safety you have in Christ, that nothing can hurt you, and therefore we are bidden be in nothing carefull. If any thing could hurt you, we might bee carefull in something, No, saith he, Be carefull in nothing, Christ takes care for you: nothing shall hurt you, and so, All things shall worke for your good. And if so be then nothing can hurt you, this is that you shall have by Christ, one thing, you shall have liberty.

2 1.22But another thing wherein a Kingdome con∣sists, is Plenty: that is, you shall have abundance of all things. What was Salomons Kingdome?

And what were other kingdomes of the world but plenty of all things?

What shall we have then,* 1.23 you will say? Shall we have Meate and Drinke,* 1.24 Houses and Vines?

No, those are too base things for the King∣dome of God to consist in, Rom. 14.17. The Kingdome of God consists in righteousnesse, holy∣nesse, peace, and joy in the Holy Ghost: that is, there shall bee a rectitude in all your soules, that it shall be free from disorder, from distemper, from obliquity.

Besides,3 1.25 you shall have peace, that is a compa∣nion of a Kingdome; you shall have peace, that is, your soules shall be quiet, there shall be a se∣renity there, as the Sea is when it is without wind or storme.

Againe, you shall have joy, your hearts shall be filled with the consolations of the Spirit, these things you shall have if you will come in to Christ, which goes farre beyond the pompe and plenty and abundance of any other Kingdome.

But besides this, That you shall have the li∣berty, the plenty, and abundance of Kings; you shall likewise have the power of Kings: as the Apostle saith, The Kingdome of God, is not in word, but in power; that is, you shall not onely say, I wish I could live a holy life as others doe; I wish I could mortifie such and such lusts; I wish I could abstaine from such sinnes, and doe such du∣ties, but you shall have power and ability to doe them. I am able to doe all things, saith Paul, through Christ that strengthens me.

Againe, besides this, you shall have the vi∣ctory of Kings, you shall be overcome of no∣thing, to be in disgrace,* 1.26 to be in Prison, is not to be overcome.

But to be diverted from a mans way, to be put besides his intention, to fall from a mans stedfastnesse, this is to be overcome: Thus saith the Apostle, We are in poverty, but not overcome: Such Kings were all the Apostles, they mar∣ched as Kings in the world, they triumphed over all the oppositions they found, they tread under foot Satan, and the power of the Enemie.

3 1.27Againe, besides all this, you shall have the glory of Kings: For what are you, when you come to Christ, but sonnes of God, heires ap∣parant, in Psal. 45. Princes in all Lands, others are but Princes in their owne dominion, but he will make you Princes in all Lands.

* 1.28But you will say, we see no such things.

* 1.29No, but Eccles. 10. You are Princes, though you walke on foot as servants; and they are but ser∣vants, although they ride on horse-backe like Prin∣ces. Therefore, 1 Ioh. 3. You are the sons of God, but it appeares not yet what you shall be: When we have acted our part, and are gone off the stage, when the part that we have sustained shall be taken from us and them; then they shall ap∣peare that they are servants, and that those that are come into Christ are Princes.

* 1.30You will say, This were a goodly thing, if it were a reall Kingdome; but these are imagi∣nary things.

I answer, it is not so, the kingdome of Christ is as reall as these outward externall kingdoms are,* 1.31 and why should it be worse esteemed, be∣cause it consists not in outward things; for what is the body but the sheath, the sachell, the shell of the soule, it is the soule that is the man, the perfecting of the soule, is perfecting of the man. Therefore, the kingdome that is spirituall, must needs be beyond that which is outward and corporall, especially such a kingdome as this, that consists not in the titles of authority, but is such a kingdome, as the wise Philosopher speakes of, saith he, Some, nature hath made Kings, as the Eagle the king of birds, the Lion the king of beasts; there is an excellencie in some, and those Nature hath made Kings.

I say, such Kings Christ will make you; for when the Kingdome of Grace comes into the heart, it puts a Royall disposition into you, it makes you excell other men, as much as Eagles excell other birds, as much as Lions excell other beasts, as much as Lilies exceed other flowers, such a Kingdome you shall have, if you will come into Christ, you shall have the liberty of Kings, the abundance and plenty of Kings, the power of Kings, the victory of Kings, and the glory of Kings: And this is the fourth thing you shall have by him, if you will come in and take him.

But is this all you shall have by him.* 1.32

No,* 1.33 You shall not have an empty kingdom; but you shall have riches with it; Christ will

make you rich, and Riches you know is that which all the world seekes after. In Revel. 3. I counsell thee, come and buy gold tried by the fire, that thou mayest be rich: And Revel. 2. to the Church of Smerna; I know thy poverty, but thou art rich. Luke 12. Such are those that are rich in the world, and not rich towards God: So that there is another kinde of Riches, the Riches that Christ gives:

And what are those?

Riches are but a Metaphor, that is, you shall have abundance of good things; for if we have much, if it be drosse it is not Riches; if we have gold, if we have little, it is not riches; but when there is that which is precious, and abundance of it, then it is said to be Riches: I say, you shall have abundance of good things by Christ.

* 1.34But you will say, what are those?

* 1.35First, you shall be made rich in all graces, in faith, in love, in patience, in temperance, in meeknesse, these are riches, these graces you shall have from him, that shall make you ready to every good worke, as you have it, 2 Tim. 2. You shall be vessels of honour prepared for every good worke: It is a Metaphor taken from vessels, that as you would take any vessell, as a Salt, or a Spoone, or a Cup, they are fit and ready for your service that they are applyed to: So if you would know what you shall have by these Graces, when we tell, you shall have Grace; they shall fashion and fit your hearts, as vessels are fitted for the doing of all the duties of new

obedience: this you shall have by grace, and without these graces you are able to do nothing: as without the faculty of hearing, without the fa∣culty of seeing, without the faculty of memory, you are not able to doe any of these, but with them you are able to doe them; with facility, without wearinesse.

A man that hath the faculty of seeing, sees easily: the eye is not weary of seeing, nor the eare of hearing. This benefit you shall have; you shall be made rich in these graces, that shall make you ready to every good work, it shall fill your lives with the fruits of righteousnesse. As when a tree is full of sap, it will soone bee filled with blos∣somes, and with fruite. So will you when you are rich in grace; therefore the Saints are said to be rich in all speech. Why? For they were rich in knowledge first, and every grace; that is the way to make you rich, to be rich in grace.

But is this all?

No, you shall likewise be rich in good works; as Christ saith, Iohn 15. Without me you can doe nothing, but by me, you shall be able to doe all things.

But you will say, what are these riches worth, to bee rich in grace, and to bee rich in good workes?

They are much worth every manner of way: for first, why doe you prize riches, but because they can procure any thing that you need? If you need Wine, if you need Bread, if you need apparell, if you need convenient houses, riches you know will procure them of the hands of

those that have them, when you want them: So these riches will procure at the hands of God, what you need.

If you need counsell in difficult cases, if you need successe in doubtfull businesse, if you need health when you are sicke, these riches will fetch them in for you; as they did to Hezekias when he was sicke, Lord thou knowest that I have served thee with a perfect heart.

And what then?

Therefore give me health, and hee prevailed: it will bring you friendship when you need it from your enemies, that can hurt you, and are ready to doe you hurt: as Iacob, you know what a feare he was in of Esau, but when hee went to God hee prevailed with him. When you are in the jawes of death and would have life, this will procure it at Gods hands; as it oft did to David, Psal. 116. When the snares of death had compassed me about, I sought unto thee and thou deliveredst me; I say, this you shall have by these riches, what∣soever you want it will fetch in to you. For as it is said, sin lyes at the doore to doe you hurt at one time or another. So you may say of grace, of the good workes you have done, they will doe you good one time or another: for as it was with Cornelius, his prayer and his good workes came into remembrance before the Lord, when it may be himselfe had forgotten them: So I say, God will remember all these; and as ye therefore rec∣kon riches precious, because they will set men a worke, to doe you service, to doe you kindnesses:

and Riches can doe no more than men can doe, and they are precious because they set men a worke: these set God a worke, and they will do as much for you as God can doe.

Now these are riches indeed, as farre excee∣ding the others, as the helpe and power of God, doth exceed the helpe and power of man; be∣cause they set God a worke, they will fetch from the Lord whatsoever you have need of.

But besides this I say, they can doe much for you every manner of way.

Another property of riches is, to make a man undependant, to make him stand on his bottome; as rich men say, I can live by you, and without you: So those that are rich in grace and good workes, they may say to the world, and to the shop of vanity in it, as Paul saith, They are drosse, I have better things provided; I can live by you, and without you; this you shall have by Christ, and there is no way to have independance but this: but besides, this is our comfort beyond all, that these riches will stand you instead in the day of dearth. For why doe men gather treasure, but for a day of dearth, for a time of poverty, for a time of necessity; for hee saith, then my treasure will stand me in stead. I say, such treasure is this that you have by Christ, when death comes which is a time of spending, and not of gathering, then this treasure shall stand by you to sustaine you, to comfort you, to uphold you; all this you shall have by these riches that Christ gives you, and this is a small thing?

Take two men when death comes, when the time of need comes; take one that is rich to the world, and another that is rich to God and rich in good workes; (now by good workes by the way) know that I meane not almes-deeds onely, for that is the errour of Papists: but by good workes I meane also, the laying up of many faithfull prayers, the keeping of simplicity and sincerity in all our conversation, the keeping of a cleare conscience to God and men, the serving of God with a perfect heart, these are the riches I say.

Take two men, the one rich in these kinde of riches, another that is rich to the world; when these two die, which of the two riches would you chuse? I say, this is a thing that may win you to come in to Christ; he will make you rich, you shall have treasures layd up, you shall bee rich in grace, and in all good workes.

But is this all?

No, you shall be rich in all kinds of blessings, in all kinds of comforts, in all kinds of priviled∣ges, it may bee this will winne you more. In 1 Cor. 3.23. Paul is yours, and Apollos is yours, the world, life, death, things present, and things to come, they are yours, and you are Christs, and Christ is Gods. Marke; there is nothing but a Catalogue, an Inventory of a Christians riches, saith hee, Paul and Apollos. What are these, all the gifts and learning that they have it is for your sakes; they are your servants, they are but men that watch over you for your salvation; all the excellent

gifts that God hath given to the sonnes of men, they are but your riches.

But is this all?

No,* 1.36 the world is yours and all in it.

You will say, we finde not this, for who hath the world at will? Who amongst the Saints?

Though you have not,* 1.37 yet the misery that you finde in the world, the want of wealth as well as the enjoying of it is yours, that is, it tends to your advantage, all is but for you. As in the field of wheat we may sow, all is for the wheates sake; the soyle is for the wheate, the Husband∣man is for the wheate, the stalk, the eare, the dew, the barne, the threshing, all is to serve the wheate; so wee may say of a Christian in this world.

The world it selfe that is the field, is but for the wheate, for Christians: the Husband-men, Paul and Apollos and Cephas are but for you.

And if you object; but alas, wee have many bitter ••••ormes and afflictions,* 1.38 for all you make these promises unto us.

It is very true, but all these are for the wheate; as you know the wheate must have a summer and a winter,* 1.39 it must have frost and snow it must have wet and drie, or else it will not ripen: no more will you, you must have weale and woe, you must have affliction as well as prosperity; but this is for your comfort, all is for you: the world is yours.

Is this all?

No: life is yours, death is yours; that is, this life is nothing but a fitting, a preparing, a squa∣ring

of you for a better life, for eternity.

Why? But death is terrible.

* 1.40No, it is your advantage, for you shall dye just then,* 1.41 when it is best for you; death shall serve but as a servant for your advantage. That as a man would have a tree that should grow, he lops it just in the time and season; but trees that hee would have destroyed, he cuts them at any time. All the Saints have this comfort, that death comes for their advantage; God cuts them not downe, he lops them not, he puts not in the sickle till they be just ripe: for death is theirs, and lest this should not be enough, he saith, things present and things to come are yours.

* 1.42Men will say, you promise for eternity in∣deed, but what doe ye for the present?

* 1.43Why, godlinesse hath the promise of the present life.

* 1.44Yea, but if it be well with us for the present, yet we know not what may befall us.

* 1.45Things present therefore, and things to come, saith he, all this is yours: and if all this will not content you, I will adde one thing more, the Lord himselfe is yours; so that take God and looke on him in his greatnesse, in his mighty power; God that is Lord of Heaven and Earth, I say, he is yours, all that he hath is yours, all that hee can doe is yours. And therefore when hee speakes to Abraham, Abraham, saith he, I will bee thine, if thou wilt be mine, I will be to thee an excee∣ding great reward: you shall have God himselfe for your portion.

You will say, how can God be your portion?

Yes, he himselfe is yours, for you must know that finding Mee are the best riches:* 1.46 Loving fa¦vour, Prov. 22. is better than life;* 1.47 he that is rich in friends, is better than he that is rich in money; and among friends, who is like to God?

It was the speech of the heathen, when he was asked where his treasure was, saith hee, Where Cyrus my friend is, that is, I reckon my friend my chiefe treasure. I say, God is your friend as hee was the friend of Abraham; so hee is the friend of all the Saints, you have him and all that he can doe, for that we may truly say, there is no end of a Christians riches.

Paul when hee considered this, Eph. 3. saith, This is a glorious priviledge, that I should preach among the Gentiles. The unsercheable riches of Christ, the unsercheable riches of Christ, hee could finde no bottome, hee knew not the mea∣sure the length, the breadth, the height, of these ri∣ches, and unsercheable riches of Christ. Wee give you but a little glimpse; if God open a crevise of light to you to see these riches, you will be content to doe as the Merchant, to fell all for the pearle, for it is worth all that you can sell for it: I say, if you could see what it were, if you could discerne and judge of it with righteous judgement, you would regard nothing in th•• world besides; but you would then say, I will goe and take Christ, for there is riches indeed and hee is a happy man of whom God saith, as he saith of that Church, I know thy poverty, but

thou art rich: So you see you shall have a king∣dome by Christ, and you shall have riches.

But is this all?

No: for I tell you, the Scriptures present them to us under sensible things, things that wee can feele, because that we are lead with senses in this life;6 1.48 he saith, if you will come into Christ he will make you a feast; Esay saith, 25.16. In the Mount of the Lord, he will provide a Feast, of fined Wines, of fat Wines fined and purified, of fatlings full of marrow: and frequently it is repeated in Scripture, that Christ wil make you a feast, They were sent to come unto the feast of the King, Mat. 22 His Wine was drawne, his Fatlings was prepa∣red; that is, any thing you shall have by Christ: you shall have a Feast.

* 1.49What is this?

* 1.50Looke what meat doth: meat is called a feast, because it maintaines life; and so doth this, it breeds and maintaines life, yea immortall life; as the food is of an immortall nature, it is the bread of life.

Againe, meat breeds strength; so this strength∣ens you in the inward man to doe holy and spiri∣tuall duties, as the corporal meat strengthens the outward man to labour and exercise.

Againe, a Feast breeds joy and cheerefulnesse; So doth this. As the corporall feast cheeres the heart and refreshes the spirit; so if you would know what this feast is, it is that which breeds and maintaines spirituall life and strength and cheerfulnesse.

You will say what is that?

By induction of particulars what it is not, you shall finde what it is.

First, it is not that which continues you in a being, for that stones have, and yet are farre from having this life.

Againe, it is not that which gives you vegeta∣tion and motion and sense, for that Beasts have, and that have not this life.

Againe, it is not the exercise of reason, and un∣derstanding; for that reprobates and divels may have, yet dye the second death.

What is it then?

It is that which breeds and maintaines, that holy and regenerate men live heare, and with the Angels live in Heaven for all eternity; that which breeds that life: for you must know that the soule that is within us, hath its food to feed on, as well as the body. The soule hath its food, that is, wher∣soever there is the hidden man, where there is the new man the hidden man of the heart, as Peter cals it, it must be fed as well as the outward man; it must have dinners, and suppers, and break-fasts; if there be life, there it must have all this: other∣wise, what is Christs saying when he said, Ioh. 4. I have other meat that you know not of: and what is Davids meaning when he saith? Thy word is swee∣ter to mee than the honey or the honey combe. If it bee not that the soule, the regenerate man within, is fed with a kinde of foode. And what is Iobs meaning, when he said? Hee found it better than his appointed meales; that is, he would let his body

starve; it should want at least, rather than his soule should be deprived of the ordinary meat it should have. In this sense, Manna is said to bee the food of Angels: why could Manna bee the food of Angels? If these materiall and substan∣tiall soules and the Angels had not somewhat else to feed on: Manna was Angels foode; An∣gels have not mouthes to eate Manna, therefore it is not the corporall Manna, that is said to be Angels foode.

What then?

It was Christ that was typified by Manna, as he saith, Iohn 6. I am the true Manna, the true bread that came downe from heaven: The Fathe••s eate the same spirituall meate; so it was then the spirituatll Manna that was Angels foode; and if Angels foode, then the foode of our soules, for our soules and Angels feede alike.

You will say, yet cleare unto us further, what this is.

If wee come to eate Angels foode, you shall finde in Iohn 6. Seek not for the meat that perisheth, but for the meat that endures for ever, saith Christ, which the sonne of man shall give you,1 1.51 for him hath God the Father sealed. Marke, Seeke the meat that endures for ever; so then there is ano∣ther feast, another meate: and if you would know what it is this is one property, it is meat that en∣dures for ever: That is, other men when they eate, the sweetnesse is gone as soone as they have eaten; but the sweetnesse of this continues: that is, what profit you have had from hearin••

the word, what comfort you have had from praying to God, from serving God with a per∣fect heart; these comforts continue for ever. As twenty yeares after a man may feele the sweet∣nesse of a good Sermon, of a faithfull prayer, of a good worke, of serving God with a perfect heart and a willing minde; I say, many yeares af∣ter hee may finde the sweetnesse. So that here the Glutton hath his wish; you know the Glut∣ton wished that he had a long neck, that he might be long in tasting of the sweetnesse of his meat, I say, here you may bee long in tasting the sweet∣nesse of it; for the sweetnesse of the meat conti∣nues here, and not the sweetnesse onely, but the strength of it continues for ever. The strength of other meate vanisheth in a day, as the sweetnesse is gone in a moment, but the strength of this en∣dures for ever, and will make you live for ever; that is one property of this meate; seek this meat for it endures for ever.

Another you shall finde in Esay 55. This meat satisfieth;2 1.52 why do you lay out silver and not for bread, and why doe you labour and are not satisfied; come buy of mee Wine and Milke, that you may bee sa∣tisfied.

Take other meate in the world, it doth not sa∣tisfie, I meane, perishing meate; outward things they doe not satisfie: and therefore this is called a feast, because in a feast there are all sorts of di∣shes, there is variety of dainties, there is nothing wanting: and so saith he, if you come home to Christ; the soule shall have whatsoever it can de∣sire,

remission of sins, reconciliation with God, joy, peace, freedome from the second death, pro∣vision, all things.

In a word, as in a Banquet, in a great Feast, there is all sorts of things; you have sweet odours you have musique, and all variety of dishes, all sorts of wine: So saith he, if you will come home to Christ, you shall have all things that your heart can wish and desire.

Now, there is nothing in the world that can give satisfaction to the soule, you shall never have all things else; but as Christ saith, If you drinke of other water, you shall thirst againe; this is that which satisfieth, because all other things are but particular.

Health, you know, will serve but against sick∣nesse. Wealth and profit will serve but against poverty. Credit and honour will but serve against disgrace.

The soule now is of a greater latitude; it is onely God, the universall good, that can make a great Feast to satisfie it, he onely can fill all the corners of the soule; none can make a Feast to satisfie the soule but onely the Lord, because he is the universall good, hee fils the soule every way.

Other things doe but weary, they satisfie not; when a man hath all hee can have, something more he would have, though he know not what: I say, there is nothing can satisfie but the Lord onely, it is he that makes the Feast; and thence is that speech, Why doe you lay forth money, and

not for bread? Why doe you labour without being satisfied?

But yet there is one property more, by which you shall know what this Feast is: it is a continu∣all Feast, that is, it is not onely a Feast: but as I said before there is a continuall tract, a continuall streame of comfort without interruption or in∣termission; A good conscience is a continuall feast; that which is said of a good conscience, may bee said of this Feast that Christ shall make you. Other feasts be not continuall, the sweetnesse of one bit is gone, before another comes; and when you eate well and are satisfied, you desire no more, you are glutted with it, and there is an end: but it is not so here with this meate in this Feast, because here both the appetite and the meat con∣tinue; therefore I say it is a continuall Feast, be∣cause both the stomack and the Feast continue, they last and endure: the stomack and the Feast, the desire and the object; that is, your drinking shall not take away your thrist, and your thirst againe shall not want drinke: and that is the mea∣ning of that, Eph. 5. saith he, Bee not filled with Wine, wherein is excesse, but be filled with the Spirit. Marke, the meaning of that is this, saith hee, if you taste Wine and the sweetnesse of it, in time you are subject to excesse; when you drinke a lit∣tle your thirst is gone, goe further and there is excesse.

But now come to spirituall things, your de∣sire continues; still there is thirst, and still there is drinke; you shall still have a strong appetite,

and you shall still have meate, one takes not a∣way another, there is a continuall feast, and ther∣fore be not filled with Wine wherein is excesse: that is, the pleasure of it is soone gone; but be fil∣led with the Spirit that shall refresh you, more than any cups of Sack, than any Flagons of Wine. I say, this comfort you shall have, that this feast shall continue with you.

When sicknesse comes, what will other things doe us good? Take all the comforts in the world, they admit interruption. If a man live in abundance of all things, yet many cases there are, many troubles, wherein hee shall have no com∣fort from these, but this feast shall continue with you, it shall lye downe with you; it will goe with your sick beds to you, and there a good consci∣ence will be a continuall Feast; it will goe to pri∣son with you, and there it will refresh you; it will passe with you through ill and good report, and there it will comfort you; it leaves you not in death, but there and in all the changes of this life, it shall be with you to refresh you, and to cheere your spirits more than any Cordiall: this you shall have by Christ if you will take him, such a Feast he will make you.

But you will say,* 1.53 we finde no such thing, wee finde no such sweetnesse in Christ.

* 1.54It is because you are not hungry. Come and tell such an one as Paul was, of such a banquet; oh, how acceptable would it be! Come and tell a dying man that hath felt the bitternesse of sin, the fiercenesse of Gods wrath, such a man would

come as an hungry man to it, to such a man it would be meat and drinke indeed; and so it would be to you if you were hungry.

Where there is a great Dole made, the poore come, those that are hungry come: so the poore receive the Gospell, those that are hungry will come, and to those it is a Feast. And therefore as Christ concludes his Sermon, when hee had spoken of things belonging to the Spirit, things belonging to eternall life, saith he there, Hee that hath an eare to heare, let him heare: as if he should say, Wee propound to you these things, but if there be not an heart within, if there bee not an eare to heare, all our labour is lost: So I say, ex∣cept you have that taste, that you taste how boun∣tifull the Lord is, and what a Feast Christ hath prepared for you; all our labour is to no pur∣pose.

But is this all we shall have by Christ?

Sure here is much; you shall have a kingdome, you shall have riches, you shall have a feast, I will adde but one.

You shall have gorgeous apparell;7 1.55 a thing that we prize to be somewhat, out of the weake∣nesse of our flesh so trifling as that: yet because we prize it, it pleaseth God to set out the glorious condition we have by Christ under this notion. In the second of the Revelation, I will cloath you with white raiment; and Rev. 3.2. To him that overcommeth will I give the morning-starre: Buy of me white garments to cover your nakednesse: So I say, if you will come into Christ, you shall have

gorgeous apparell; now every man naturally seekes some excellency in one kinde or other.

Now what is so excellent as this? To have the image of God renewed in us: that excels all others, as the beauty of the morning-starre excels others. This you shall have by Christ, you shall have your soules cloathed with beauty, you shall have them adorned with Rubies and Sa∣phires, that is, with all the shining graces of the Spirit; you shall be justified, that is, you shall be washed, you shall bee sanctified; so shall all the Saints be clad, so shall all the Saints be cloathed, that will come home to Christ.

But you will say, tell us in plainer tearmes, what this cloathing is.

This white array, partly is a signe of the dig∣nity which you have by Christ; as Kings in an∣cient time were wont to be cloathed with white apparell on solemne times, which was a signe that they were Kings.

Againe, as Tertullian reports; Servants were wont to weare white array when they were set at liberty, in token of manu-mission; so it is a to∣ken of the freedome you have by Christ.

Againe, Christians, as Tertullian reports, were wont to weare white array all Easter weeke, in token of the sincerity that Paul bids us keepe the Passover with, 1 Cor. 5. So when he saith you shal be cloathed with white array; the meaning is you shall have the dignity of Kings, the freedome of Servants that are set at liberty; you shall have sincerity given you; you shall have in a word

whatsoever may adorne the soule. I will not hold you long.

This cloathing of the soule stands in two things.

In Iustification;

And Sanctification.

There is a cloathing of Iustification, that you shall have if you will come into Christ.

First, we are said to put on the Lord Iesus, that is, you shall come cloathed with him; and when you come cloathed with Christ, come and wel∣come; as you know Iacob got the blessing when hee came in his brothers cloathes. In Rev. 12. there is mention of a woman cloathed with the Sunne: what is that, every man by nature is vile and base and miserable; but when he is cloathed with Christ, hee is like one cloathed with the Sunne.

Now you know the Sunne is a most glorious creature; of all the creatures that God hath made, that when hee would chuse a creature, that was the most glorious that our eyes have seene, hee pitcheth on that: and such are we when we are cloathed with Christ; that is, God lookes on us, as on men that are as glorious as the Sunne in his brightnesse; and this you shall have by Christ.

But is this all?

No: although it were all it were much, be∣cause by this, you may bee admitted to the pre∣sence of the Lord: without it you cannot. But this is not all; you shall be cloathed likewise with the graces of sanctification; that is, when you

come to Christ that shall be purified; which Da∣vid saith of Saul; Oh you daughters of Ierusalem weepe for Saul, he cloatheth you with Scarlet, and hung ornaments of gold on your apparell: I say, Christ cloathes the soule with Scarlet. Psal. 45. The soule goeth cloathed in imbroidered gold, in gar∣ments of needleworke; that is, when the Lord comes to a soule, he comes as a King of glory; other Kings bring their glory with them, and when they goe they take it with them; but when Christ comes to the soule, hee makes it a glori∣ous house for himselfe to dwell there: the mate∣riall Temple that was so stately and so glorious; the Temple of the Iewes, you know it was but a type of the Temple of the Holy Ghost; that is, of the soule of a Christian; for indeed, those are the Temples wherein the Lord delights to dwell: it is certaine, that Salomon in all his royalty was not cloathed like one of these: for shall Christs power be lesse in grace than it was in nature: Hee that cloathes the Lilies, shall hee not cloathe his ser∣vants with beauty: and consider this, that this is not a small matter to be thus cloathed.

The great God of heaven and earth, and not God onely, but holy and wise. Men that are able to see through these trappings, regard not what cloathing the body hath, but they looke how mens soules goe apparelled. I say, Christ will thus apparell the soules of all that come in to him: that as Aaron had all variety of precious Pearles, of gorgeous apparell; such Priests will Christ make every one to God his Father: and

therefore if you will come in to Christ; this wee can promise you; you shall put on the Lord Iesus, you shall put on the Sunne.

Againe, you shall be cloathed with Diamonds, that is, with all the shining graces of the Spirit.

And now what will you doe when you come to a rich Wardrobe, for such is Christs to us, there you may sute your selves from top to toe.

You reckon it undecent, for a man to weare some part of his apparell rich and precious, when other parts are base, and old, and ragged: why, doe you not doe this with your soules? Why doe you suffer your soules to goe ragged as it were, to be so unequally, so unreverently clad? It may be thou hast the grace of bounty, but not of chastity; it may be thou hast the grace of go∣verning thy hands, but not of governing thy tongue; it may bee thou hast the grace to speake well, but not to pray fervently: there is some un∣evennesse in the cloathing of thy soule.

What wilt thou doe then?

Goe to Christ; there is change of raiment, that is, there is garments of all sorts to cover thy nakednesse and to adorne thy soule: all these things you shall have by Christ; you shall have a Kingdome, you shall have Riches, you shall have a Feast, you shall be cloathed with white array.

So you have seene now, the second consecta∣ry that riseth from this Doctrine, wherein wee are exhorted to take Christ, to invite us to it: we have shewed you your misery out of him, and the happinesse you shall have by him.

Now there remaines no more, but that you be content to come in and take him and serve him for the future; so you may have him: therefore what should hinder you, why doe you not come in and take Christ.

Onely you must know this, that you must take him for your Master, so as to serve no other Master; you must take him for your husband, so as to bee divorced from all other lovers: for this know, that Christ and good fellowship, that Christ and fornication, Christ and swearing, Christ and ambition, Christ and serving your selves and the times will not stand together, you must be divorced from all these: If you will have Christ you must take him as a husband, to be to him a love, to love him, to have your wils sub∣ject to his will, you must take him for better for worse; you must take him with all variety of conditions, denying your selves and taking up your crosse and following him; if you take him thus you shall have him, and when you shall have him, you shall have all things with him.

As Christ saith to his father, We are one, thou in mee and I in thee; and then all mine are thine, and thine are mine. So wee may say, every one that takes Christ, is made one with him; all Christs is yours and yours is his; that is, hee takes your names, hee takes your debts and you beare his name, and have interest in all that is his; what he hath by nature, you have by grace; and when you have him once, then you may bee bold to come and take these Elements of Bread and

Wine; but if you have not him, then know that you are but intruders upon the Lords Table; for his Table is provided for his friends, and if his enemies and strangers come in, and intrude on it, hee will not take it at your hands, but command you to be bound hand and foote and to bee cast out: I say, consider therefore, the offers of Christ are large; you that are to receive the Sa∣crament at this time, or at any other time, I say, consider it; if you have Christ himselfe then you may boldly come; if you have not the Lord you have nothing to doe with these. And know if it was such a fearefull thing to touch the Arke, which was but a type of Christ, and had but a legall holinesse in it, that God struck Vzziah with death, because he was so bold as to doe it. If it were so dangerous a thing to meddle with common fire, as we see in Nabab and Abihu, that was but a type of this; what will it be, when wee shall dare to take the body of the Lord Iesus, not being worthily prepared. Hee is the substance, there is the holynesse of which that was but a type; therefore take heed of medling with them, except you have taken him indeed, except you have changed your hearts; except you be new Creatures, except you have the Lord him∣selfe you may not meddle with the Bread and Wine, the Sacrament of his body and bloud; and so I end.

FINIS.

Notes

• * 1.1

  The time when some Fa∣thers lived.
• * 1.2

  Why the Fa∣thers are not so distinct in the doctrine of Transubst.
• * 1.3

  Damascene set transubstanti∣ation a broach in Grecia, 730. yeares after Christ.
• * 1.4

  Lan••ranke Bi∣shop of Can∣turbury, 1030 yeares after Christ brought transubstantia∣tion into Eng∣land.
• * 1.5

  B••ringerius li∣ved foure hun∣dred yeares since.
• * 1.6

  The benefits by Christ.
• * 1.7

  What the wea∣rinesse of sin is.
• 1 1.8

  In the ser∣vice of sinne.
• 1 1.9

  Rest by Christ.
• 2 1.10

  Wearinesse in the guilt of sinne.
• 3 1.11

  Wearinesse in the fruit of sinne.
• * 1.12

  Afflictions without sinne, as the Adder without a sting.
• 4 1.13

  Wearinesse in the habite of sinne.
• * 1.14

  Sinne to the soule, as sick∣nesse to the body.
• 5 1.15

  In all that sinne touches.
• * 1.16

  Folly quarrels at the best con∣dition.

  Wisdome makes the worst conditi∣on comforta∣ble.
• * 1.17

  4 Benefit by Christ.
• * 1.18

  Kings have
• 1 1.19

  Liberty.
• * 1.20

  Liberty what,
• * 1.21

  Christia••s live as they list, be∣cause they list not but to doe that which is good.
• 2 1.22

  Plenty.
• * 1.23

  Quest.
• * 1.24

  Answ.
• 3 1.25

  Peace.
• * 1.26

  To overcome, what.
• 3 1.27

  Glory.
• * 1.28

  Object.
• * 1.29

  Answ.
• * 1.30

  Object.
• * 1.31

  Answ.
• * 1.32

  Object.
• * 1.33

  Answ.
• * 1.34

  Object.
• * 1.35

  Answ.
• * 1.36

  Object.
• * 1.37

  Answ.
• * 1.38

  Object.
• * 1.39

  Answ.
• * 1.40

  Object.
• * 1.41

  Answ.
• * 1.42

  Object.
• * 1.43

  Answ.
• * 1.44

  Object.
• * 1.45

  Answ.
• * 1.46

  Object.
• * 1.47

  Answ.
• 6 1.48

  Benefit a feast.
• * 1.49

  Object.
• * 1.50

  Answ.
• 1 1.51

  Property of spirituall foode it endures for ever.
• 2 1.52

  Satisfieth.
• * 1.53

  Quest.
• * 1.54

  Answ.
• 7 1.55

  Benefit, appa∣rell.