was senselesse before being dead in sinne and trespasses begins now to stir and moue as Iosiahs heart melted at the reading of the Law and the hearts of those penitent Iewes which were pricked at the sharpe Sermon of Peter then feeling our selues vnder death through sinne wee begin to thinke vs of the wayes of life and to aske with the Iaylor What shall wee doe that wee may bee saued These motions meltings and prickings of the hart wrought in the â—…lect by the operation of Gods word are the very plucks of the hand of God translating thee out of Nature into Grace yet must wee not rest here for Felix may tremble while Paul is preaching and many for a while may receiue this word with joy and yet afterward fall away in the time of temptation Wee must therefore consider if there bee in the hart a respondence and answering vnto the Lord so oft as hee calleth doe wee present our selues before him ready to follow him saying with Abraham here I am Lord and with Samuel after hee knew the Lords voyce Speake on Lord thy Seruant heareth thee This answering and following of the Lord are vndoubted tokens of effectuall Calling So oft as the Lord calleth the Christian answereth When thou saidst Seeke yee my face my heart answered O Lord I will seeke thy face If the Lord commaund the Christian answereth O Lord quicken me according to thy louing kindnesse that I may apply my heart to keepe thy statutes alwayes to the end If the Lord promise mercy the Christian answeres Stablish O Lord thy promise to thy Seruant and let it bee to me according to thy word for I beleeue in thee but Lord help my vnbeleefe And thus in the heart of one effectually called there is a continual respondence to the voyce of God a waiting on the Lord a walking with him and a following of him where euer hee goe If the Lord haue called thee sure it is thou wilt follow him and no power of the Diuell of the world or of the slesh shall hold thee back from him When Eliah touched Elisha with his cloak he left his Oxen and came after him When Iesus called on Andrew and Peter they left their nets their ship and their Father and followed him when hee called on Mathew hee left all his gainful trade of the receipt of custome and followed him when hee called on Mary Magdalâ—…ne shee forsooke her sinfull life and followed him Here is the finest Touchstone to trye an inward calling If the Lord hath called thee thou wilt follow him but if yet thou bee wandring after vanitie walking on in the course of thy sinne turning thy backe and not thy face vnto the Lord deceiue not thy selfe pertalcer of this heauenly Calling wherein stands the onely comfort of a Christian hast thou neuer beene CHAP. XV. The loue of God a sure token of an inward calling and of the commendation of loue THat Loue of God And last of all to returne to the words againe the whole effects of out inward Calling the Apostle compriseth vnder one to wit The loue of God and that most properly for Loue compriseth all the rest vnder it Loue is the Cognisance of Christs Disciples sayes our Sauiour It is the band of perfection saith the Apostle and accomplishment of the Lâ—… Loue speakes with the tongue of eueâ—… Vertue Pittie bids thee help the indigent Iustice bids thee giue euery man his owne Mercy bids forgiue Patience bids suffer but the voyce of Christian Loue commaunds all these Holy Loue is the eldest Daughter of a iustifying Faith that is the fiâ—…st affection that Faith procreateth and sanctifieth and whereby she workes in the sanctification of the rest Loue is the strongest and most imperious affection in the whole nature of man all the rest of the affections giues place vnto it which wee may see euen in the man naturall and vnregenerate Where Loue is kindled Feare is banished Couetousnesse coucheth Ambition is silent A Coward inflamed with Loue becomes valiant and a couetous man is oft times â—…y Loue made to bee more prodigall yea the proud and ambitious man who otherwise giues place to 〈◊〉 man for obtayning that which hee 〈◊〉 cares not to prostrate his honor 〈◊〉 the dust If carnall Loue be so forciâ—… what shall wee say of the spirituall Loue How much more doth it draw 〈◊〉 whole powers of soule and body 〈◊〉 the Lord neyther is it possible to 〈◊〉 otherwayes for euery thing returns to his owne originall as the waters go 〈◊〉 to the deepe from whence 〈◊〉 came and fire tends vpward to his owne place and Region euen so holy Loue being a sparke of the heauenly fire kindled in our hearts by the holy Ghost doth continually enflame them towards the Lord from whom it came and suffers vs neuer to rest while vvee enjoy him then vvee begin to liue when vvee begin to Loue. As no Creature can liue out of his owne Element so the Soule is but dead in sinne vvhich is destitute of the loue of God No feare to offend him no care to please him no obedience to his Commaundements can bee giuen by the heart that loues him not It were tedious to speake of all the properties of Loue we make choise of a few as chiefe tryals of our Loue. CHAP. XVI First triall of Loue. THe first propertie of Loue is a burning desire to obtaine that which is beloued as a Woman that loueth her Husband vnfainedly cannot bee content with any Loue token she receiueth from him in his absence but longeth more and more till she receiue himselfe So the soule which is wounded with the Loue of Iesus her immortall hushand hath a continuall desire to bee with him I graunt enerie token sent from him brings comfort but no contentment till shee inioyes him whereof comes these and such like complaints As the Hart brayes for the riuers of water so panteth my soule 〈◊〉 thee O my God O whâ—…n 〈◊〉 I come appeare before the presence of my God my soule desireth after the Lord as the thirstie land for I would be dissolued be with the Lord therefore come euen so come Lord Iesus But alas here are we taken in our sins Thou sayest thou louest him but how is it then thou longest not to see him neither desiâ—…est to be with him yea a small appearance of the day of death wherein we should goe to him or mention of the day of judgement wherein hee shall come to vs doth terrifie and affright thee Thou that contents thee with the gifts of God and thinkest not long for himselfe thou art but like an adulterous woman who if she possesâ—…e the goods of her husband regards not albeit she neuer see himselfe The Iewes are blamed because they called on thâ—… Lord rather for oyle and wine then for himselfe The Gentiles are conuinced for worshiping the creature rather then the creator but more iustly shall the bastard
no way be prejudiciall to the veritie of his word O strong O rare O wonderfull Faith Therefore the Lord who giueth no vaine stiles to his seruants honoureth Abraham with this name the father of the faithfull For by his example our weakenes is strengthned to giue credit to the Lord when he speaketh to vs. And the same lesson of Faith is in like manner taught vnto vs by the example of patient Iob for many schoolmasters and examples haue wee on whom the ends of the world are fallen No doubt he had laid vp the promises of God in his heart whereupon he dependeth yet doth the Lord handle him sohardly both in body and minde as if hee were determinate to keepe no promise vnto him Yet Iob for all this distrusts not the truth of Gods promise but gripes them so surely that in his greatest extremitie he resolues O Lord albeit thou shouldest slay me yet will I trust in thee That is albeit Lord thou shouldst deale hardlier with me then thou hast done yet will I neuer thinke but thou wilt bee mercifull to me according to thy promise there is a heart knit to the Lord there is a soule cleaning to God without separation that thus concludes O Lord none of thy workes shall make me to misbeleeue thy word though thou cast me downe to hell my eye shall bee vpward towards thee my soule shall loue thee euen when it appeares thou saist that thou hast no delight in me And the like also may we see in that woman of Canaan according to that promise askâ—… and it shall be giuen call on me in thy trouble and I shall heare thee and deliuer thee She 〈◊〉 O Lord haue mercy on me but at the 〈◊〉 gets no answere She cryeth againe againe but contrary to another promise as it would appeare God giues to all men liberally and reproches no man not onely is she refused but reproched as a dog and one not meet to eate the childrens bread But at the length leaning without wauering to the Lords promise shee receiues a fauourable answere O woman great is thy â—…aith CHAP. X. Let vs euer leane to the Word of God how strange soeuer his worke sâ—…eme vnto vs. OF all this then the lesson ariseth vnto vs that when ere the Lord shall exercise vs so hardly as to our Iudgement Gods working with vs seemes to fight with his promise made vnto vs so that suppose wee pray and wee mourne and we seeke comfort we can find none yea the more we pray the more our trouble encreaseth yet let vs not despaire but learne at our brethren who haue fought the like battailes before vs to rest assuredly on Gods promise For in the end his hardest working shall bee found to tend vnto the performance of his promise made vs in Christ Iesus let the Lord walke on in his secret wayes knowne to himselfe and let vs giue to the Lord this glory I know O Lord that it cannot 〈◊〉 but well with them who loues thee I know O Lord that thy iudgements are right for thy word endureth for euâ—…r in heauen and thy truth is from generation to generation Heauen earth shal passe away but one iotte of the Word of God shall not passe 〈◊〉 O happy are they to whom the Lord hath made a promise of mercy they shall sing in the end with Ezechiel The Lord hath said it and the Lord hath done it he will stablish the promise he hath made to his seruant and hee will not alter the word that he hath spoken with his lips Wherfore O thou that art afflicted humbled in spirit disquieted within thy selfe waite vpon God and thou shalt yet giue him thanks Now in the fourth roome we haue to speake of the time how long the wrestling continueth Moses saith it lasted to the breaking of the day Here then is a new mercy to bee marked the Lord will neuer so exercise his children with wrestlings but in regard of their weaknesse graunts them some intermission and a breathing time least they should faint he will lay no more vpon them then they be able to beare neyther suffer his rods to lye longer vpon their backs then may serue for their weale Al our afflictions are measured by the Lord in quantitie qualitie and continuance of time For quantitie the Lord propines to each one of his Children a câ—…p of affliction conuenient for their purgation and as to qualitie he tempers also our afflictions that where of their owne nature they are exceeding bitter being the fruites of sinne worse to drinke then the waters of Marah vntill Moses changed them by prayer and made them sweet He alters them in like manner by the vertue of the Crosse of Christ and his intercessions for vs the become so sweet and delectable that wee reioyce in tâ—…bulation And as for time hee giues vs but dayes of try all affliction houres of tentation attending to his good pleasure and wishâ—… dispensation If we cast Shadra Mesah and Abednego into the fire one like the sonne of God shall go with them to waite vpon them and relieue them in conuenient time Yea no gold-smith waites so diligently vpon his gold to take it out of the fire in due time as the Lord attends vpon his children that in due season hee may draw them out of their troubles Iacob wrestles no longer then the dawning and all our troubles haue an appointed time of deliuerance Weeping may abide in the euening but ioy commeth in the morning And of this ariseth to vs a lesson of patience that so long as it pleased the Lord to exercise vs with any crosse so long should we bee content to beare it No minting to cast off the yoke vntil it please the Lord to take it from our neck Noah was weary of his abiding in the Arke a yeere and a day for so long he remayned and no doubt when he saw the ground he was greatly desirous to come forth but he will haue no deliuerance till the Lord who closed him in command him also to come out and in very truth there can be no deliucrance but that which commeth from the Lord as this one notable example among moe makes manifest vnto vs. When the Angell commanded Lot to escape for his life to the mountaine â—…e requested the Angell for license to â—…arry at Zoar. And so where the Loâ—…d pointed out the mountaine for the place of his deliuerance hee himselfe makes choise of another but when he obtayned that which he desired durst he for all that abide in Zoar no certainly he could neuer liue without feare vntill he went forward to the mountaine whervnto the Angell at the first directed him So that both the time the place the manner of our deliuerance must be referred to the Lord and not elected by our selues Then wee rest in quietnesse when wee rest on the will and mercy of God not vpon
and not preuaile but it is not so with the Godly BEcause thou hast had power with God As â—…acob sought a blessing so at the length hee geâ—…teth it for the Lord at the last will fulfill the desires of them who feare him The desire of the childe of God is as a birth conceiued in the soule of man which shall not dye but come to perfection Salomon promised to giue his mother Bethsheba whatsoeuer she would aske and it were to the halfe of his kingdome yet when shee asked that Abishag the Shunamite might be giuen to Adoniah his brother to wife Salomon refused to graunt Thus men can promise much and performe little it is not so with the Lord our God He hath bidden vs pray he hath promised to heare and shall not also faile to performe Nunquam oranti beneficia denegabit qui orantes vt ne deficiant sua pietate instigat Hee will neuer denie his benefits to vs when we pray who prouokes vs to pray But as to the wicked the hope of the Hypocrite shall perish their soules are full of desires like so many strong voyces crying for that which they shall neuer obtaine they wayte vpon lying vanities which shall neuer come to passe Quid tam poenale quam semper velle quod nunquam erit semper nolle quod nunquam non erit in aeternum non obtinebit quod vulâ—… in aeternum quod non vult sustinebit What punishment more fearefull can fall on a man then that he should euer wish that which neuer shal be and alwayes wish that were not that shall be for euer that which he will he shall neuer obtaine and that which he will not hee shall for euer sustaine yet this is the miserable estate of the wicked Let vs therefore take heed to our praedominate desires for miserable are they whose desires are on the world more then on the Lord and on vanishing trifles more then vpon his permanent mercies For when the Lord hath filled their bellies with his earthly treasure giuen them enough that they leaue the rest behind to their children what haue they more to craue from the Lord They haue gotten their desire they are not to looke that euer they shall bee pertakers of the felicitie of Gods chosen their heart was neuer set vpon it they haue receiued their consolation on the earth they haue no more to looke for Wherefore our Sauiour pronounceth a feareful wo vpon them and no meruaile for miserable indeed is their condition their consolation dies before they dye themselues their comforts forsakes them before they go out of the world and like the Gowrd of Ionas withereth before their eyes in their life they sate vnder the shadow of it but in their death it is gone and they finde no comfort in it Well knew Dauid their misery and therefore hee praies Deliuer me O Lord from the men of the world who haue their portion in this life that is let mee neuer bee one of them Wee haue therefore to marke where-away the benefits of our affections doe carry vs for if wee feele the Lords blessing no doubt we shall finde it and if the desire of our hearts bee aboue all things towards the Lord such a desire I meane as vseth the meanes that may bring vs vnto him for otherwise wicked Baalam will desire Oh that I might dye the death of the righteous which he shall not obtaine But let vs goe the right way to mercy protesting with godly Dauid O Lord I desire to do thy commandements and then no doubt the Lord shall crowne vs with mercies and compassions at the last Thou shalt preuaile with men I doe now here by my word will the Lord say inuest thee in this priuiledge that no power of man shall be able to ouercome thee Goe on therefore with courage in thy iourney which I haue commanded thee and feare not any thing that man is able to doe against thee Wher it is to be marked that the Lord promiseth not of his seruant any immunitie from affliction yea by the contrary the Lord fore-warnes that men will make opposition to him for where no opposition is made by men how can there bee a priuiledge by Iacob It is needfull we consider what it is that the Lord hath promised vnto vs least looking for that which hee hath not promised vs we deceiue our selues Many in the time of trouble make foule apostacie from Christ and all because when they entred into the profession of Christian religion they considered not they could not be his Disciples except they bare his Crosse but foolishly lookt for some temporal ease or worldly commoditie in the following of Christ which he neuer promised them These are professors like to the Samaritans who so long as the Iewish religion flourished was in honour caused also to be built a temple on a high mountaine of Samaria named Garazin that in this they might not be inferiour to the Iewes They boasted themselues to be the progeny of Ioseph and worshippers of God also with them but when they perceiued that the Iewes were cruelly afflicted for worshipping God by Antiochus Epiphanes and fearing least they should be also handled in the like manner they changed their coate affirming that they were not Isiaelites but Sidonians and had built their temple not vnto God but Iupiter thus a little winde seperates the chaffe and the corne and a fierce tryall distin guisheth the counterfeit and true professor In like manner the ignorant Iewes because they vnderstood not the promises made concerning the Messias looked that Christ should haue restored vnto them their temporall Kingdome peaceably and free whereof when they saw themselues disappointed they were offended with him and persecuted him to the death It vvere therefore good for vs that wee should follow the counsaile of our Sauiour reckon with our selues in time in what state of life we enter when we enter into the profession of Christianitie before we build a Tower let vs count the cost whether we haue sufficient to performe it least that when wee haue laid the foundation and not able to performe it wee fall not vnder this shame to be mocked of men but bring vpon our selues a more fearefull wrath of God For it had beene better not to haue knowne the way of righteousnesse then after we haue knowne it to turne from the holy commandement giuen vnto vs like dogs to the vomit and like the sow that was washed to wallowing in the mire If we could resolue in time that they who will liue godly in Christ must suffer persecution and arme our selues before hand thereunto reckoning with our selues that of the Lords indulgence we are spared euery day wherein some notable crosse is not layd vpon vs then certainely should we account the lesse of trouble when it comes vnto vs. Wee haue here againe to consider the connexion of
these words because thou hast had power with God thou shalt preuaile with men and out of them yee may perceiue that the Lord will haue this wrestling of Iacobs wherein hee was exercised immediately by the Lord to bee a preparation vnto him against other tentations which were to come by men Wherein is shadowed vnto vs how the Lord doth first prepare his children by wrestling with himselfe before he send them out to encounter with men and so makes the inward exercises of their mindes preparations whereby they are made ready the better to endure all outward troubles that doe come from men CHAP. XXIII The Lord by inward exercises of conscience makes his children strong to endure outward troubles which come from men THis made Moses that he was not afraid of the face of Pharaoh because hee had seene first the face of God for he saw saith the Apostle him 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
Calling that ye haue bene baptized in the name of Iesus and communicated at his holy table for not euerie one that sayes Lord Lord shall enter into his kingdom except ye find also the Lords inward and effectuall Calling that the arme of his grace hath drawne you within the compasse of this third circle and so brought you to be of his owne third part and set you downe among the generation of them that seeke the face of God and therfore forsakes their sinnes that they may finde him CHAP. XIII Of the inward Calling THen wee see this excellent priuiledge is restrained to them who are called inwardly and therefore let vs yet a little consider it This inward Calling is the Communication of Christs sauing grace vvhereby the minde is inlightened the heart purified by faith the affections sanctified and the whole man reformed For as the Lord by his Gospell offers to his children righteousnesse and life so by his holy spirit he giues them that iustifying Faith and openeth their hearts to receiue that Grace which is preached and proclaimed to them in the Gospel So then this worke of our Calling is altogether the Lords It is his praise that hee cals things which are not and makes them to be the Lord that commaunded light to shine out of darknesse hath giuen to our mindes the light of the knowledge of his glory in the face of Christ Iesus hee it is that creates in vs a new heart and putteth a new spirit into our bowels that vvee may walke in his statutes The Lord promised that hee would call many of the Gentiles to the spiritual Ierusalem to suck out the milke of the breasts of her consolation and be delighted with the brightnesse of his glory shall I cause others to bee fruitfull saith the Lord and remaine barren my selfe and this his gracious promise hath he most abundantly performed in our dayes his name be praised therefore As this worke is onely the Lords so he restraines it onely to them who are his owne The outward Calling is extended to all but the inward calling makes a particular seperation of a few from the remnant where it is wonderfull to see the distinction which is made betwixt man and man in all rankes and estates by this effectuall calling of two Brethren as Iacob and Esau of two Prophets as Moses and Balaam of two Kings as Dauid and Saul of two Apostles as Peter and Iudas of two theeues the one is taken the other reiected and thus the arme of the grace of God goes through to euerie corner of the earth according to his pleasure culling out by his word from among the remnant of the world those who belong to his Election This grace of God it enters in a Land and not into euery Cittie it enters into a Cittie but not into euery Familie yea it will enter into a Familie and â—…et not come to euery person of the Familie or husband and wife of Maisters and Seruants of Parents and Children of Brethren and Sisters oftentimes the one is taken the other is left It came to Iericho and chose out Zacheus It came to Philipi and weiled out Lidia and the Iaylor It came to Nero his court and not to himselfe It entred into the familie of Narcissus and yet past by Narcissus himselfe It is the worke of God and merueilous in our eies The Gospell is preached to many but the blessing brought by the Gospell lights onely vpon the children of grace And hereof ariseth this dayly distinction which we see betweene man and man all heare alike but all haue not Faith all are not edified alike Some forsake their sins and followes the Lord others forsaking the Lord walkes on in their sinnes As the Lord gouerneth the raine and makes it fall vpon one Cittie and not vpon another so hee dispenseth the dew of his grace that hee makes it droppe downe vpon one heart and not vpon another And of this I would wish that so many of you as yet are strangers from Grace should learne to know your miserable state What a fearefull thing is this that God hath conuerted so many in the Cittie wherein thou dwellest yea perhaps many in the familie wherein thou remainest and yet his grace neuer lighted vpon thee but thou art left in thy olde sinnes Consider it rightly I pray you If the Lord should do to you as hee did to Israel in the daies of Achab causing it to raine for three yeares a halfe on all the lands about you but not vpon your Land would you not conceiue in it a sensible curse of God vpon you O Hypocrite thou that canst discerne the face of the skie and take vp the tokens of Gods anger in the creature canst thou not discerne the state of thine owne soule nor apprehend this for a sensible curse that thirty or forty yeares the showers of sauing and renewing grace hath descended vpon the people round about thee but neuer vpon thy selfe thou possessest thy old sins and keepest still a hard a barren and a fruitlesse heart What shall I say to thee to cut thee off from all hope of mercie and so send thee to despaire I haue not that in commission the Lord hath his owne time of calling and can when he will of Saul a persecutor make Paul a Preacher But one thing I can certifie â—…hee of so long as thou aâ—…t in that state mourne if thou vvilt thou hast much cause of mourning for if this effectuall calling by grace goe by thee in time to come as it hath done in time beganne it is an euident declaration that thou art a man reserued to wrath and not ordained to mercie CHAP. XIIII In the inward calling the Lord begins at the illumination of the minde NOw that this Calling flowing from Election may bee yet made sure to our Consciences for our greater comfort let vs marke the manner of the Lords proceeding into it and so gather vp some tokens whereby vvee may discerne it As in the first creation the Lord began at the light so in the second Creation he begins at the illumination of the minde For wee can neither know the Lord to feare and loue him neyther yet our selues and our sinnes aright till the Lord vvho commanded light to shine out of darknesse shine also into our hearts to giue vs the light of the knowledge of the glory of GOD in the face of Iesus Christ and this light of God discouers to vs so many workes of darknes wherewith in ignorance wee defiled our Consciences that wee begin to be ashamed of our selues in the sight of God yea our very flesh trembleth for feare of his iudgements and vvee crie out with Iob Now my eye hath seene the Lord therefore I abhorre my selfe And thus the Lord proceeds from the minde to the heart working into it such a contrition and godly sorrow as causeth repentance vnto saluation whereby the heart that
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
were not vvorthy of the least and hath set vs downe as Sonnes and Daughters and Heires at the Table of his children that were not vvorthy as dogs and whelps to creepe vnder it haue vve not cause to crie out with Dauid O Lord what is man that this manner of way thou art mindfull of him Elizabeth maruailed that Mary came to visite her and in the humility of her heart cryed out Whence commeth this that the mother of my Lord should come vnto mee but we haue more cause to maruell at the maruailous mercies of the Lord for what are we that the fairest among the Children of men should be delighted with our loue and our Lord should come to visit the base estate of his Seruants communicate himselfe his light his life and his grace vnto vs Let no man thinke that I haue multiplied these places of scripture vvithout a cause The beginning of the diuision betweene vs and the Lord slowed from the pride of our nature vnlesse vve humble our selues and bee content in our minde to sit lower then dust and ashes by reason of our sin it is not possible vve can bee vnited with the Lord This is the councell that in fevv vvords Michah giueth vnto vs He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercie to humble thy selfe to walke with thy God The Lord is indeed a most high God yet he is nearest vnto them and they goe soonest vp vnto him who are least in their owne eyes and tremble at his words And beside this inward humiliation arising of the sence of our own vnworthinesse let vs come with a hunger thirst of the Lord his righteousnesse saluation For he will satisfie the hungry but the full he sendeth away emptie onely they that haue the spiritual appetite hunger thirst are meete to be communicants at this holy table As that oyle multiplyed by Elisha ceased not so long as the widdow had any vessell wherein to receiue it so shall neuer that oyle of grace decay but be multiplyed and increased vnto all that with open and inlarged hearts are ready to receiue it Thou therefore who art more ready to faint for spirituall hunger then was Ionathan come hether put out the hand of faith eate of this hony make thee full and thou that art sicke with the Spouse in the Canticles for the loue of Iesus come hether and the Lord shall stay thee with the flagons of his wine Art thou almost dead like that Egyptian the Seruant of an Amalekite whom Dauid found in the fields take and eate of this bread and thy Spirit shall returne againe vnto thee But alas where is this spirituall appetite to be found amongst vs the deadnes of our hart is lamentable wee see not our wants wee see not his beauty wee smell not his oyntments wee tast little of his goodnesse and therefore we make not hast to run after him Dauid mourned ouer the dead body of Abner but alas if wee could wee haue much more cause to mouâ—…ne ouer our dead soules Oh that there were in vs that holy desire which Dauid protesteth to haue beene in him My soule fainteth for the saluation of God As the Hart brayeth for the riuers of waters and thirstie ground desireth raine so my soule panteth after the liuing God Blessed are they who hunger and thirst for his righteousnesse for they shall bee satisfied These onely are the guests and banquetters that shall eate of the delicates which here hee hath prepared and whose soule shall bee delighted with his fatnesse These shall goe from this Table as Moses came downe from Mount Sinai his countenance changed They shall arise with Eliah and walke on in the strength of this bread all the whole dayes of their pilgrimage They shall goe on in their way with Sampson eating of the hony which they haue found They shall depart from this Table as the two Maryes did from the Sepulcher with great ioy These shall goe home to their owne houses iustified with the Publican reioycing because they haue found a treasure and hath felt the sweetnesse of this Manna they shall not bee able to conceale this great ioy from Israell but shall be forced to tell euery Nathaniell whom they meete We haue found the Messiah And in all time to come their soule shall cleaue to the Lord without separation more straightly then the men of Iudah and Ierusalem cleaued vnto Dauid their King They shall say to the Lord as Elizeus said to Eliah As the Lord liueth and as thy soule liueth I wil not leaue thee and with Peter whither O Lord shall I goe from thee seeing thou hast the words of eternall life The Lord worke this spirituall disposition in vs for Iesus Christs sake to whom with the Father and the holy Spirit be all honour praise and glory for euer FINIS A Table wherein all the Chapters of the three forenamed Bookes are particularly set downe 1. Iacobs wrestling with God A Priuiledge of the Godly that say God is with them none can bee against them to hurt them Chap. 1 Gods fatherly compassion appeares in that he handles vs most tenderly when we are weakest Chap. 2 The cause mouing the Lord to appeare to Iacob at this time Chap. 3 The first circumstance the time of the wrestling Chap. 4 The second circumstance the persons betweene whom the wrestling is Cha. 5 Consolations for the Godly afflicted Chap. 6 Comfort for Christs souldiers Chap. 7 The third circumstance the manner of the wrestling corporall spirituall or mixt Chap. 8 How we should behaue our selues in this tentation we are taught Chap. 9 Let vs euer leane to the word of God how strange soeuer his worke seeme vnto vs. Chap. 10 Verse 25. And when he saw that he could not preuaile Chap. 11 Vers. 26. And he said let me go Chap. 12 What notable effects the felt presence of God bringeth with it Chap. 13 The presence or absence of God is euer dispensed for the weale of his owne Children Chap. 14 How their inward exercises of conscience workes in the godly a diuorcement of their soules from all Creatures and a neerer adherent to the Lord. Cha. 15 Prayers of the Godly must be forcible acceptable to God seeing they come from his owne Spirit Chap. 16 Iacob cannot end till God haue blessed him Chap. 17 Faith through death espies life Chap. 18 The Godly in their prayers aboue all things seeke Gods fauour and blessing Chap. 19 Worldlings in their Prayers dishonour God and preiudges themselues Chap. 20 Faith obtaines euery good thing that it craues Chap. 21 Verse 27. Then he said It is the curse of the wicked to pray and not preuaile but it is not so with the Godly Chap. 22 The Lord by inward exercises of conscience makes his children strong to
excellent Phisition to cure diseases otherwise incurable quid enim tam mortem quod Christi morte non saenetur Art thou lame and complainest that thou canst not with Danid runne the way of the commaundements of God yet indeauour to halt forward with Iacob vnto Canaan and to creep to the Lord Iesus as one of his little Babes praying vnto him O Lord that raisest vp the crooked I beseech thee to order my goings aright and to staye my steps in thy pathes that I slide not any more as I haue done And thou who laments thy blindnesse and the weake measure of thy knowledge now in this time of light alas as we haue all more then cause to complaine that by our own default the eyes of our vnderstandings are not lightned and we haue so little insight into the riches of that glorious inheritance and rich mercies manifested to vs by the Gospell in comparison of that we might haue had If with the Angels we had beene desirous to behold them surely in regard of time we should haue beene teachers yea the meanest inhabitant of Icrusalem should haue beene as Dauid and Dauid as the Angel of God But we are become such as haue neede that the principles of God should bee taught againe vnto vs yet must wee not dispayre but goe to Iesus who giueth sight to the blinde and pray to him Lord open our eyes that we may see the wonders of thy Law Let vs goe to this Table stand and cry with these two blinde men Iesus the Sonne of Dauid haue mercy on me O Lord enlighten mine eyes that I sleepe not in death Comfortable then is that mes sage sent by the Lord Iesus to the Church of Laodicea I know that thou art miserable and poore and blinde and naked Yet I counsell thee come to mee I haue the fine gold that wil make thee rich I haue the white raiment to couer thy filthy nakednesse I haue the Eye-salue that will open thy eyes Let vs not therfore hearken to the voyce of our infidelitie against so cleare testimonies of the Word of God neyther so looke on our miseries that we turne our backs vpon Gods mercies but rather let our miseries chase vs to him who of his aboundant mercy is able to fulfill all our necessities aboue all that wee can aske or thinke But now to returne and speake of the tryall here required wee must consider that as this action is not a daily action so it requires a tryall aboue our daily tryall as to our daily and ordinary tryall in it we are bound to examine all our actions in the Court of Conscience that we may call our selues to account Not concealing the iniquitie of our bosome as Adam did but iudging our selues that wee may not be iudged of the Lord. And this tryall without a daily losse cannot bee neglected for since wee are subiect to so many changes that euen the iust man falleth seauen times in the day and no man knoweth the errours of his life wee haue great neede by daily consideration to view the state of our consciences to looke into the course of our life whether or not it be such as will lead vs vnto that end whereat wee would be Such profit found godly Dauid by the examination of his wayes that hee praysed the Lord Who gaue him counsell and made his reynes to teach him in the night And hee acknowledgeth it a speciall meanes whereby many times hee was reduced into the way of life when hee had wandred from it I haue considered saith hee my wayes and turned my feete vnto thy Testimonies As Dauid learned this from God so doth he recommend it vnto vs that morning and euening we should examine our selues as a most profitable meanes to nourish that holy feare in vs wherby we keepe out sinne when wee are tempted to it or cast out sinne when wee haue once conceiued it for this holy feare is Innocentiae custos Tremble therefore saith hee and sinne not examine your hearts vpon your beds and be yee still Againe hee protests that euery day he was punished and chastised euery morning that hee daily cleansed his heart and washed his hands in innocency Euery day of our life wee contract some new debt of sinne and wisedome craues that euery day wee should seeke a discharge thereof As wee cannot liue without dayly food far lesse can wee liue without daily mercy and therefore our Sauiour who in the one Petition taught vs to pray giue vs this day our daily bread in the next hee taught vs also to pray and forgiue vs our sinnes that no day should goe by vs without examination of our selues and crying of God mercy for our sinnes But here commeth to be lamented the sencelesse slupiditie of this generation in all their affaires they vse consideration bring to account and reclâ—…oning their whole busines with men but as touching their conuersation towards God and the state of their consciences and whether or no they bee translated from Nature into Grace there are they so carryed away by presumption that they leaue no place to the examination of themselues but proclaime peace to themselues though there be no peace blessing themselues in their hearts albeit God in their hearing pronounce them and their actions accursed in his Word They are wise like Achitophell hee put his house in order but not his soule in order wise in things perishing concerning this life there they ouer see nothing wise enough in their generation but fooles concerning things pertaining to life eternall for they suffer a daily debt to run on vpon their soules which at length shal ouer-charge them A count that is long ouer-passed in the end becomes difficult to be finished and hee who long hath liued in darknesse if yee bring him to the light cannot hold vp his eyes to looke vpon it but is forced to cast them downe toward the ground euen so shall it bee with him who suffers his debt of sinne to multiply and the reckoning of his transgressions to runne on in the end His owne wickednesse shall reproue him The Lord shall draw him out of his lurking hooles and bring him out of the darke chambers of his imagination and as now his secret sins are set in the light of Gods Countenance so then shall the Lord set them in order before him that did them Hee shall manifest his inward thoughts to the light and present him naked vnto iudgement and then with what confusion and astonishment with what trembling and blacknesse of face shall he that was prodigall of the time of grace liuing in his sinnes a contemner of God come forward vnto iudgement And this to awake vs to the daily triall and ordinarie examination of our hearts As to this action it is not ordinary and therefore requires a singular and extraordinary tryall farre aboue that which euery day
ioy because we found the Lord. And lastly let vs take heede that the Apostle commaundeth vs to trie our selues and not to trie other men It is a corrupt custome of men at those times of holy communion to sift the conuersation of their neighbours and brethren more narrowly then euer Laban searched the stuffe of Iacob to see if he could finde any thing wherewith to charge him and this they doe not of a heart to forgiue which were commendable but of purpose to seeke the vttermost recompence and satisfaction for smalest offences done against them and so where they should cast open the dore of their hearts to the King of glory and prepare in the desart a path for our God by making low that which is high within them making straight that which is rough by the contrarie they stoppe all the passages and wayes of God his accesse vnto them for now their affections are exalted so high by pride against God that they dispise the counsell of his word crooked were they before but more crooked now they liued without loue before and dissembled it but now are not ashamed when God calleth them to the table of loue plainely to professe with rough and sierce speeches the hatred of their hearts they put off that which the Apostle commaunds them to put on as the elect of God namely tender mercy humblenesse of minde meekenesse and long suffering they insist to search out the sins done against them by men and ouerpasse the sinnes by themselues done against God Louers of themselues more then louers of God I graunt indeed it is a poynt of Christian duty to admonish our brethren of their sinnes if it bee done in Loue for so vvee are commaunded Thou shalt not hate thy brother in thy hart but shalt reproue him It is hatred and not Loue for the father to spare correction or the brother to spare admonition to his brother in his sins I confesse in like manner that he who hath offended is bound to reconcile himselfe vnto thee before hee offer his Sacrifice to the Lord but in case that hee neglect to doe it yet standest thou bound and obliged to forgiue him and to take heede that thou despise not so great a Saluation offered by the Lord because an other dischargeth not that brotherly duety which he ought vnto thee As another mans faith will not iustifie thee so another mans sinne will not condemne thee And therfore mourning for that which vvee cannot amend in others let vs chiefly attend to our selues as wee are here commanded CHAP. VIII The points of preparation are two First that wee lay aside our old sinnes Secondly that we put on the new Christian disposition consisting in three things First that towards God we be holy and heauenly minded Secondly that towards our neighbours wee bee louing Thirdly that wee be sober and little in our owne cies The comfortable fruit arising to vs at this holie Table BVt now leauing to speake any more of this tryall ingenerall we enter to speake of the particular points of this tryall The whole tryall and examination required in those who are to bee banquetters at this holy Table I reduce to these two the first is that wee try our selues vvhether or not with Ioshua vvee haue cast away our filthy garments that is if vvee haue cast off the old man vvhich is corrupt through deceiuable lusts And next if we haue put on our marriage garment that is put on the new man which after God is created in righteousnesse and true holinesse First of all therefore we must take paines to remoue the impediments that may hinder our Vnion with Christ that wee come not to this Table as Iudas dâ—…d with our old sinnes hauing that lodged in our hearts which wee dare not present vnto God for seeing no man will sit downe at the Table of his enimie what great presumption is it in vs to sit downe at the Lords Table as long as our sinne which is the cause of enmitie is not remoued There can bee no communion betweene light and darknesse Let vs therefore bee changed from that vvhich we are let vs cast away the works of darknesse and be renewed in the spirit of our minde if so bee we desire to be vnited with the Lord hee is the holy One of Israell God blessed for euer in vvhom there can be no shadow of alteration so that of necessitie the change must bee vpon our part It is written of the Lionesse that hauing had con mixtion with the Leopard shee washes her selfe in water before shee company againe with the Lyon that so hee should not by sent dâ—…scerne her adultery And Basile in his Hexameron writes that the Vipeâ—… a most pernicioâ—…s kind of Serpent before his copulation with that Sea-fish called Muâ—…aena doth fiâ—…st vomit and cast out his venemous poyson thus the Beasts in their kinde so farre as they can do reuerence one to another to teach man that hee is woâ—…se then a Beast indeede except hee cast off the filthy slâ—…e of his olde sinnes that hee may bee ioyned with the Lord for by nature wee arâ—… more adulterous then the Lyonesse for what is the vanitie after which vve haue not gone a whoring more venemous also we are then the Viper full of hatred malice enuy debate and therefore haue neede to vomit out our iniquities by repentance and to wash our selues in that fountain opened to the house of Dauid Before that Ester was presented to Ahasuerus shee was purified by the space of twelue monthes sixe moneths with oyle of myrrhe and sixe monthes with sweet odours shall such reuerence be done to mortall flesh whose carkasse was shortly to bee made a pray to the wormes and shall wee carry no reuerence to our immortall husband the Lord Iesus shall wee take no paines to purifie our heart that we may be presented as a chast spouse vnto him Let vs not deceiue our selues except we forsake our fathers house and our owne people that is except we be deuorced from our old sins wherein wee were borne and brought vp it is not possible that the king shall haue pleasure in our beautie Let vs call our deeds to examination before the tribunal of our conscience let vs cast out the Cananits and not pitty them that the peace of God may dwell with vs let vs deliuer Barrabas to be crucified that Christ Iesus may liue in vs why shall these Serpents I meane our crooked affections bee nourished any longer in our bosome which liue vpon our bloud and cannot liue except we die Oh that wee could make this day a day of new diuision betweene vs and our old sins Neither must wee heere thincke it enough to fight against our sinnes but we must euery one of our selues make a particular inquisition of these domestique sins and predominate euill affections that hath most of al oppressed vs for there