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
from God Not so much as a Sparrow nor a haire of our head fals to the ground without the prouidence of our heauenly father He that keepes our hearts will hee not keepe our selfe Si sic custodiuntur superflua tua in quanta securitate est anima tua If thy haires bee kept in what safety is thy soule What euer cup of trouble men prepare for vs we shall not drinke of it vnlesse the Lord appoint it and temper it first with his owne hand Nabuchad-nezzar boasted the three children with a fiery furnace yet were they not afraid all because they considered that God aboue him ouer-ruled his intention Shimei cursed Dauid and he was not incenced with anger because hee considered that the Lord had sent him And Nahomi with this comforted her selfe against the losse of her husband It is the Lord said shee who humbles me All these doe warne vs vvhom God hath appointed for greater conflicts that it is a great feeblenes arising of inconsideration to suffer our soules to be dimoued out of the state of patience by the inordinate behauiour of any outward instrument of our trouble Absit à seruo Christi tali inquinamentum vt patientia maioribus praeparata in minoribus excidat Let such a spot and foule blemish bee farre from the seruants of Christ that our patience which is prepared for greater conflicts should faile and fall away in smaller tentations If when we run with foot-men they weary vs how shall wee match our selues with horses If when wee wrestle with men who are flesh and bloud we are so easily ouer-throwne with euery breath of their mouth and wounded with their smallest injuries that vvee faint and become impatient how shall we wrestle against principalities and powers or how shall vvee resist the fiery darts of the Diuell We haue therefore for helpe of our weaknesse to gather our thoughts and remember that whosoeuer bee the instrument of our trouble it is the Lord vvith whom vvee haue to doe so shall vvee the more easily possesse our soules in patience and giue glory to God CHAP. VIII The third Circumstance the manner of the wrestling corporall spirituall or mixt IN the third roome wee promised to speake of the manner of this wrestling whether it bee corporall onely or spirituall onely or mixed Now that it is mixt and so partly corporall and partly spirituall will appeare by comparing Moses and the Prophet Hosea together That the wrestling was corporall it is cleare of the disjoynting of Iacobs thigh whereof Moses makes mention and that it was also spirituall appeares partly of that which Moses saith that Iacob straue for the blessing and partly of that which Hosca saith that hee preuailed by wrestling and praying These are the sorest kinde of wrestlings when the Lord at one time exercises his children both in body and minde that his heauie hand of sicknes pouertie or some such like is vpon their bodyes and therewithall heauy inward troubles vpon their mindes This is indeede a very hard estate for as Salomon saith the spirit of a man will sustaine his infirmitie but a wounded spirit who can beare it and yet with both those at one time hath the Lord exercised his dearest seruants so hardly that the vehemency of their trouble hath forced them to poure out most lamentable complaints My heart saith Dauid is wounded within me My spirit is in perplexitie and my soule is amazed The Lord renewes his plagues and encreaseth his wrath against me saith Iob So that changes and armies of sorrowes are against me the Lord suffers me not to take my breath but fils me with bitternesse The Lord saith Nahomi hath giuen me much bitternesse I haue fightings without and terrours within sayth the Apostle It is a common disease of the Children of God in their troubles to thinke that their troubles are singular I haue therefore marked this that none of them should think themselues marrowlesse when the Lord deales with them after this manner For no tentation hath ouertaken you but that which appertaines to men Wee haue here in like manner to mark another kinde of tentation wherby God tryes the faith of his children which is when his work seemes directly to fight against his Word so that in working with his children hee appeareth to come against his promise As for example the Lord hath promised that if I repent hee will forgiue if I mourne for my sinnes he will comfort me if I aske from him hee will giue vnto mee so sayes he in his word Yet I finde in his working with mee the contrary will the troubled conscience of the Childe of God say I doe repent from mine heart of my sinnes and am sorrowful that euer I offended my God but I cannot feele the Remission of them I mourne but the Comforter who should refresh my soule commeth not I call and cry night day but the Lord heareth mee not Vnto this estate I know that oftentimes the dearest of Gods children are brought as if the Lord had forgot to bee mercifuli vnto them and shut vp his tender mercies in displeasure they can finde no promised rest to their soule nor peace to their troubled mindes CHAP. IX How we should be haue our selues in this tentation we are taught THou therefore whose heart is set to seeke the Lord in this perplexitie wouldst know what to doe and how to behaue thy selfe I can no better way resolue thee then to send thee to looke vnto Abraham Iacob Iob and the rest of these who haue been exercised with the like tentations before thee Marke therefore and consider how the Lord commanded Iacob to go backe againe vnto Canaan and promised to be with him yet now in the iourney as it would seeme he comes against him He bad him goe forward and yet disioynts his thigh bone so vnables him to goe as he was wont Notwithstanding Iacob still cleaues fast to the promise of the Lord being perswaded that the Lord could not faile him and therefore contrary to his present sence and feeling trusting still on the word of the Lord for all the appearing contrarietie of his working he craues a blessing from him that wrestles vvith him Againe will ye looke vnto Abraham our father the Lord made him a promise that in Isaac his seed should be blessed and yet hee commands him to slay him A wonderfull tentation that the Lord commands him to slay that child in whom hee had promised the multiplication and blessing of his posteritie for here the promise of God his commandement seemes to fight together Yet Abraham strengthned in the faith as he receiued Isaac from the dead wombe of Sara doth not doubt but God was able to raise him from the dead againe and therefore resting on the Lords promise he spares not to sacrifice Isaac being fully assured that the Lordes apparant contrary working could
no way be prejudiciall to the veritie of his word O strong O rare O wonderfull Faith Therefore the Lord who giueth no vaine stiles to his seruants honoureth Abraham with this name the father of the faithfull For by his example our weakenes is strengthned to giue credit to the Lord when he speaketh to vs. And the same lesson of Faith is in 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
take yee heede how ye come he saith not simplie let a man eate but let a man try himselfe and so let him eate This warning then of the Apostle stands in the entrie of this holy action like that Cherubin armed with a sword in the entry of Paradice yet not to hold out the Sonnes of Adam but onely to terrifie vs that wee presume not to draw nere without sanctification And herein doth our Lord Iesus discouer his wonderfull loue towards vs who before he inuite vs to eate and drinke at his table doth first of all instruct vs how we should doe it Absalom called his younger Brother Ammon to a banquet onely of purpose to slay him hee prepared delicate meate and drinke aboundant'y for him but concealed the danger It is not so with our elder bro ther he calls vs here to a banquet noâ—… of purpose to slay vs but to saue vs 〈◊〉 is no way willing we should make thâ—…s Table a snare to trappe our selues to damnation which he hath ordeined aâ—… a meane of our Saluation and therfore before hand forewarnes vs of the danger that we may eschew it It is pittie to see how the great multitude runne to this holy Sacrament without tryall examination of them selues and all because they heare of a bread of life which heere is exhibited to the Communicants at this holy Table it is verie true that great thinges are exhibited heere indeed but thou shouldest first of all enquire of thy selfe who art thou what interest thou hast in this Communion and whether or no thou be one of those to whom these holy things doe appertaine for if thou in thy person be a profane vnsanctified creature thy touching of these holy things may defile them and make thee guiltie of the contempt of them but shall not benefit thee yea a greater curse then that which Elisha pronounced on the vnbeleeuing Samaritane Prince shall light vpon thee thou shalt see the Table of the Lord and heare of the plentie of the bread of life therein communicate but shall not eate of it Let a man therefore trie himselfe so let him eate of this bread and drinke of this cup. For as this Sacrament is a holy and excellent thing so should they who celebrate it bee holy and seperate persons It should not bee receiued with common hands that is with earthly harts and vnsanctified affections The Pharises would not eat their common meate with vnwashed hands and that was but superstition but heere to wash before we eate both our hands and our head with Peter yea to wash as Ieremy exhorts vs Our hearts from our wickednesse is deuotion and good Religion both commended and commaunded by the word of God Otherwise fearefull is that warning of our Sauiour If I wash thee not thou shalt haue no part with mee To the vncleane all things are vncleane for euen their consciences are defiled CHAP. V. Vnreuerent handling of holy things hath neuer beene left vnpunished The Lord will not shew his presence without preparation The excellencie of this Sacrament and an exhortation to come vnto it with reuerence THe Lord hath neuer suffered vnpunished the vnreuerent looking to or handling of the holy signes of his presence Them of Bethshemesh looked vnreuerently into the Ark the Lord slew fifty thousand of them Uzza touched vnreuerently the Arke and the Lord in like manner strook him instantly to death Abimelech would not giue to Dauid the hallowed bread of proposition but conditionally that the young men who were with him were sanctifyed No vncircumcised man might eate of the pascall Lambe vnder paine of death and such as were circumcised being vncleane behooued to abstaine till they were clensed according to the law yea such of them as were cleane did not eate without foure daies preparation for the Lord commaunded them to take the Lambe the tenth day and not to slay it till the foureteenth day at night that all the space betweene they might the better prepare themselues to that holy action Neither will the Lord any other way be familiar with vs except we be sanctified Before the Lord came downe on Mount Sinai to giue his law to Israel hee appointed them three dayes of preparation wherein to sanctifie themselues The Lord appeared to Moses in the fiery bush but reuealed not his will vnto him till hee put off his shoes I will be sanctified saith the Lord in all that draw neere vnto me The Lord will not take a wicked man by the hand nor haue fellowship with the Throne of iniquitie his eye is so pure that hee can behold no iniquitie vnlesse we put off our worldly thoughts and sinfull affections whereby we haue troad in the vncleane wayes of sin it is not possible that the Lord can bee fa miliar with vs. All these stand vp as examples warning vs to draw neere to this holy action in assurance of Faith sprinckled in our hearts from an euill Conscience Here is a Sacrament more excellent then the Passeouer here is bread more holy then that Shew-bread here are the tokens of Gods presence more glorious then the Arke here the Lord commeth downe and saluation vnder his wings not to sound by Angels the precepts of his Law on Sinai but to scale vp by his Spirit the promises of his Gospell to the inhabitants of Sion shall wee then presume to come to this holy Table without sanctification Or if we will may wee not looke assuredly for iudgement The Corinthians were stricken with death and sundry diseases because they discerned not the Lords body that which is most feareful of al he that came to the marriage wating his wedding garment was he not taken from the banquet Table and cast into the place of vtter darknesse and shall we looke to escape the like iudgement if we fal into the like contempt of God Prepare thy selfe oh Israell to meet thy God let vs search and trye our wayes let vs lift vp our hands with our hearts vnto God in the heauens If wee be this day come to the Lord with our heart let vs put away our strange Gods which are our sinnes from among vs let vs with Iosephs Brethren make ready our presents sith we haue no better thing then our heart let vs sacrifice our hearts to the Lord and that in the best estate that possible wee can get it for the Lord our God is a great king Cursed is he that hath a male in his stock and voweth and sacrificeth a corrupt thing to the Lord. Beware therefore we offer not that which is lame and torne to the Lord a diuided heart a halting heart betweene two an vnpenitent heart is neyther a meete Sacrifice to offer vnto the Lord nor a meete vessell wherein to receiue that holy thing which here the Lords offers vnto thee CHAP. VI. Not to put new wine into olde vessels Comfort for
that strange Lords who can claime no right vnto him should tirannize ouer him and hee not endeauour to vvithstand it and that Sathan should leade him away in Captiuitie bound with chaines euen the cords of sinne blinder then Zedekiah hauing his eyes pulled out and man should not lament for it But where the spirit of the Lord is there is liberty and freedome there is a knowledge and detestation of sinne and a sighing to God for deliuerance from the Bondage The Prophet Ezechiel could not see the abhominable idolatries of the house of Israell till the Lord taught him to digge through the wall but we shall be farre lesse able to see the vile abhominations that are in our owne hearts vntill the spirit of the Lord digge through demolish that thick and hard wall of induration that naturallie hideth vs from the sight of our sins and keepeth vs in blindnesse vnder Sathans bondage The other thing whereby we are to proceede in this tryall is the word of God for euery thing that is imperfect must be tryed by another not by it self gold is tryed by the fire touch stone the weight of a thing is tryed by the ballance and the spots of the face are tryed by the glasse Thus euery imperfect thing that is tryed is tryed by another not by it selfe As to the law of God it is a most perfect rule by which God will haue men and their actions tryed but it is to be tryed by no other then it selfe If any man will trie scripture he must with the Nobles of Beraea trie it by the scripture so then the word serueth vnto vs as a touchstone for our tryall as a glasse for discouery of our spots as the ballance of the sanctuarie wherein we must bee weighed in the last day the secrets of all hearts will be iudged by the Gospell and therefore it were good that in time wee did iudge our selues by it some trie themselues by it some tâ—…ye themselues by themselues supposing they are such indeed as they haue conceiued themselues to be some againe measure themselues by others speciallie with such as in their opinion are behind them not with such as in light and grace doe farre excell them like that Pharisie who when hee came to examine himselfe before God thought he was good enough because he was not like the Publican wherein hee was also miserablie deceiued for suppose he spake the truth yet spake it ignorantlie as Caiaphas saide that one behooued to die for the people hee was not like the Publican indeede the Publican was much better then hee for hee came to the temple humble and penitent and went home to his house iustified whereas the Pharisie puft vp with a conceit of his own righteousnesse and iustifying himselfe went away out of the Temple more guiltie then he came In the tryall therfore of thy selfe make not thy neighbours disposition thy rule least thou in like manner be deceiued And yet if thou wouldst profit by the example of others remember it is a great follie to thinke that thou art religious enough because in religion some are behind thee and not rather to bee displeased with thy wants when thou seest so many before thee enriched aboue thee in all spirituall grace and haue profited more then thou in the mortification of their sinfull lusts hauing out run thee further in the way of Gods commaundements then that other Disciple ouer-ran Peter vnto Christs Sepulchre to learne his resurrection It is pittie that the Sonnes of men in worldlie things can looke to those who are aboue them thinking they haue little because they haue not so much as others yet in spirituall things they should looke to others that are inferior to them and so easily stand content with the little beginning of religion they haue because there be many who in their iudgement haue not so much whereas certainly if we could try our selues by the right rule wee should finde that as yet wee are farre from that which wee should bee and therefore haue more neede then that holy Apostle To forget that which is behinde indeauour our selues to that which is before following hard toward the marke for the prise of the high calling of God in Christ Iesus We haue therfore heere yet farther to obserue that seeing the Apostle commaunds vs to try our selues wee thinke it not enough that others try vs and giue vs their approbation we must also try our selues The Pastors may try thy knowledge and thinke it good enough thy superiors may try thy conuersation and finde it vnreprouable of man But thou must try thy owne conscience for no man knowes the things of a man saue the spirit of man the minde of a man will shew him more sometime then seauen watchmen that are in a tower When this sacrament was first instituted there were twelue who communicated with the Lord Iesus and one of them was a Diuell and a traiterous hypocrite the remnant knew him not therefore could not reproue him but that made not Iudas the better man yet the fault which man could not finde out the Lord discouered it one of you said he will betray me Thinke it not therefore enough albeit vnchallenged of man thou maiest sit downe at the Lords table Remember the king will come take a view of the Guests euen he who is the God of the Spirits of all flesh and to whom the secrets of the heart are manifest Iosaphats garment cannot hide Achab from him hee is not blinde like Isaac that hee should bee deceiued to take one for another therefore try thou thy selfe how thou commest to this holy table whether as Iohn louing Iesus and beloued of him or as Iudas betraying Christ and accursed of him for as Christ foretolde them that one of them was a Diuell so the Apostle hath foretolde vs that many will eate and drinke vnvnworthily at this holy table who they are wee know not yet are they known to the Lord let euery one of vs striue to purge one euerie man trie himselfe and wash his hart from his wickednes and so shall we be all cleane let euery man aske for himselfe with the Disciples is it I Lord am I one of them that comes to betray thee to crucifie thee againe to tread the blood of the new Testament vnder my feete let vs neuer rest til we haue gotten the Lords certificate in our consciences and that after due triall of our selues wee come not as Hypocrites vnpenitent and vnbeleeuing Atheists but as diseased and poore sinners to seeke the Lord Iesus the Sauiour of the world for if wee doe so then shall we get that answere which the Angell gaue to the two Maries feare not ye because ye seeke Iesus who was crucified we shall eate at this Table and be satisfied shall goe away not without feare indeede but hauing our feare tempered with great
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
kinde Pelican that sendeth out his owne bloud to nourish his young and all this hath our Lord Iesus done not grudgingly but willingly prouoked hereunto by that feruent Loue hee bare to the glory of God his father and to our saluation Which shall yet appeare more euidently out of his owne comfortable saying to his Disciples I haue greatly desired to eate this Passeouer with you O word full of consolation sundry Passeouers had hee eaten before with them but hee protesteth this was his desired Passeouer See yee not here his vnquenchable Loue hee knew it was the last hee was to eate vpon the earth he knew he was to drink no more with them of the fruit of the Vine till it was fulfilled in his Fathers kingdome hee knew that the same night they would â—…ay him and that after Supper a bitter Cup of Passion was abiding for him yet his loue ouercame all these impediments and made him thinke long to eate of this Passeouer And which is much more before euer hee gaue himselfe to bee crucified for vs on the Crosse hee prouided this Sacrament as a meanes of the communication of himselfe vnto vs thereby assuring vs that his subsequent passion should not defraude vs but rather affoord vnto vs and make ready for vs that righteousnesse and life by Christ purchased on the Crosse and communicate in his holy Table to them who are his In the one hee was prepared and made ready as the onely foode of our soules to eternall life in the other hee is applyed Communicated and giuen vnto vs both of these necessarily behooued to bee done for the work of our Saluation Sicut enim ad potandum vinum venire nemo potest nisi botrus calcetur ante prematur sic nos sanguinem Christi bibere non potuimus nisi Christus prius fuisset calcatus pressus It was a great Loue which made our Sauiour content that his bloud should be shed out on the Crosse and so should bee made both a ransome and a conuenient foode for vs for the father sent him Quasi saccum plenum misericordia in passione conscindendum vt effundatur quod in eo latet pretium nostrum So is this also a new declaration of his loue that before his body was broken and his blood was shed hee first ordeyned the meanes whereby it should be communicated vnto vs. These and many more spirituall meditations should bee vnto vs as the breathings of the mouth of God to kindle in our soules that little sparke of the loue of God which alas for fault of entertainement is almost ouer gone and extinguished with the ashes of our corruption for seeing our Sauiour longed to eate with vs shall not we long to eate with him he greatly desired to giue himself to vs in this table and for vs on the crosse shall not we earnestly desire to receiue him hee knew it was the last he should eat vpon earth that after it heauy sufferings abode him wee know that our banqueting here is the banquet that shall be accomplished in heauen it is begun here it shall not end here Comfortable is that word of our Sauiour it shall be fulfilled in my kingdome and will not we then ioyfully begin this banquet shall we be so foolish as to wait vpon lying vanities and forsake our owne mercies shall we turne our back vpon the fountaine of liuing waters and digge to our selues Cisterns that can hold no water certainely our darknesse is grosser then the darknesse of Egipt and our hearts harder then the Adamant except this burning loue of the Lord Iesus rauish vpward our hearts after him The spouse in the Canticles professeth she was sicke of the loue of her glorious husband the Lord Iesus but alas wee are not touched with the like loue wee feele not the smell of his oyntments therefore with the rest of the Virgins we runne not after him Eliah touched Elisha with his Mantle and therwithall the Lord ioyned his inward calling and suddenly Elisha left his plough of Oxen and of a husbandman became Prophet Now the Lord cals vpon vs by his word and Sacrament let vs also pray that the Lord would shed abroad in our harts by his holy spirit the sence of that loue of God then should wee neglecting all things runne after the Lord seeking onely to inioy him The men of this world maruell to beehold the suddaine change of life which is made in the children of God by his effectuall calling they maruell to see them running so feruently after Christ seeking him by continuance in prayer by hearing of his word by participation of his Sacrament and that with such an insatiable desire that in this life they can neuer be satisfied with hearing reading praying and communicating but if the Lord should in like manner touch their harts and let them feele the power of an inward calling then would they marueile no more farre lesse disdaine yea they would make hast and ioyne themselues to the company of the godly And Saul also should become amongst the Prophets The woman who had liued before a licentious life would now change it with Mary Magdalene shee had beene a great sinner in the Cittie but became an example of Repentance to all the sinners in the Cittie shee prostrates no more her body to her carnall Louers but falles downe at the feete of Christ to craue his mercy in stead of her wanton lookes her eyes poure out teares and her beautifull hayre which before shee set out as a proclaimer of her Lust now shee pulleth downe to wash the feete of Christ. Thus all the former meanes of her sin shee maketh new witnesses of her repentance the man in like manner who had sate all his dayes with Mathew at the receipt of Custome that is who had liued in the sinfull trade of vnlawfull gaine would now in like manner forsake it but where the Lord by effectuall calling workes not in the heart an earnest loue of God no meruaile they lye still in the graue of their sins and rise not to walke after the Lord. We are therfore so much the more to vse all the ordinary means which may entertaine in vs that little sparke of the Loue of God till it grow vp vnto a great flame for the farther vnion and coniunction of our Soules with Iesus Christ and this for our disposition towards God As concerning our Christian disposition to our neighbour it is vsuall to the spirit of God to comprise it vnder Loue. Our Sauiour saith that loue is the Cognisance of his Disciples and the Apostle calleth it the band of perfection and fulfilling of the Law and no meruaile for Loue speaketh with the tongue of euery Vertue All the sundry precepts wee are commaunded to doe vnto our neighbour are summarily comprehended vnder this one Loue one another As this Sacrament sealeth vp the Communion of the
our possession they shall be found but comfortles comforts in the end vnlesse we enjoy his fauour towards vs in Iesus Christ. CHAP. XXI Faith obtaines euery good thing that iâ—… craues Verse 27. Then hee said VPon this earnest desire of Iacob the Lord resolues that hee will blesse him we haue a promise of God Aske and it shall be giuen you we haue also manifold confirmations of this promise Zedekiah spoke it in a slattering manner to his Princes Ye know that the King can denie you nothing but it is most true in the Lord our God such is his louing affection towards all his subiects of the kingdome of grace that in very deed he can deny nothing which they ask in faith As to the wicked saith S. Iames they ask get not because they ask not in faith nor for the right end It is written of Uitellius the Emperour that one of his friends being denied his petition which was not rea sonable waxed angry and said vnto him what auailes to me thy friendship seeing I cannot obtaine that vvhich I craue vvho replyes vnto him what auailes to mee thy friendship if for thee I must do that which is vnlawful If such equitie hath beene found in man vvhat shall vve think of our God with vvhat face dare wee seeke that from God vvhich is vnlawfull to bee giuen But whatsoeuer vve aske of the Lord in faith we are sure to obtaine it or a better So rare a jewell is faith that hee vvho hath it hath all things to bee his God for his Father Iesus Christ for his Sauiour the holy Ghost for his Comforteâ—… the Angels for his ministâ—…ing Spirits this world for a sojourning place all the good creatures therein for his Seruants and the heauen for his inheritance therfore said Cyril Lata merâ—…atura est sides Before the Lord blesse him he asks Iacob what his name vvas hee answered My name is Iacob to vvhom the Lord sayes Thou shalt no more bee called Iacob onely but shalt be called Israell also I giue thee now a new name and this blessing that thou hast had power with God so hereafter shalt thou preuaile with men feare not therefore the face of thy Brother Esau. Hee that gaue thee strength in this vvrestling shall sustaine thee also in all thy conflicts with men Thus the Lord will haue Iacob vse the present experience of Gods mercy at this time as a confirmation of him in all time to come Iacob then as yee see hath two names and both of them he gets from wrestling Hee wrestled once vvith his brother Esau in the wombe of his mother and from it he receiued the name Iacob because he held his brother by the heele Now againe hee wrestleth with the Lord and from it he receiueth this other name Israel a prince of God As it was with Iacob so it is with all the true Israelits of God wrestling abides them and in wrestling they must bee exercised sometimes vvith God as Israell sometime with man as Iacob with Esau and Paul with beasts at Ephesus No man is crowned before he striue the husbandman must labour before he receiue the fruit and wee by many tribulations must enter into the kingdom of God Againe yee see that as the Lord bestoweth vpon Iacob a new name so therewithall hee bestoweth vpon him new graces increase of faith and spirituall strength to resist tentations It is not the Lords manner of dealing to set out his seruants with vaine glorious titles which imports nothing when hee giues them a new name he giueth also new graces answerable to the name by his vvord he cals things to be which vvere not Soli Deo idem facere quod loqui for vnto God it is one to speake and to doe And hee giues names to things according as they are Somtime he changeth a name from the better to the vvorse as the place once called Bethel the house of God the Lord called it Bethauen the house of vanitie and this the Lord doth not but where a change is indeed from good vnto euill Sometime againe hee changeth the name from the worse to the better Where it was said vnto you Yee are not my people it shall be said yee are the sons of the liuing God and this he doth not but vvhere a change is indeede of the persons who gets the name from euill vnto good And this is a rule whereby we may try our selues vvhether the new name that appertaineth to Christians be ginen vnto vs of the Lord or not or if vvee haue vsurped it our selues If the Lord haue changed thy name as he did Iacobs name let it appeare in this that he hath also changed thy selfe Hath he giuen thee that grace which the name imports Hast thou receiued an oyntment from that holy One Hath he illuminated thy darknes quickned thy dead heart sanctified thy vnclean affections Then maist thou be sure that thou hast receiued thy name from God but if yet we be such as remain in our naturall estate liuing in our old sinnes vnder the new name of a Christian as now the most profane men haue gotten on the couering of a Christian name Esau doth put on him the apparrell of Iacob thou that so dost maist bee sure the Lord neuer gaue vnto thee this new name but thou hast violently vsurped it vnto thy selfe It shall be no more auaileable to thee then was the garment of good king Iehosophat vnto wicked Achab yea it shall augment so much the more the wrath of God vpon thee because that vnder an holy name thou hast liued an vnholy life Beltasar sinned against God by excesse and intemperancie but that hee abused the holy vessels of the house of God to serue him to prophane drinking was a double sinne a horrible sacriledge yet not so horrible as thine Hee abused dead Vessels but thou profanest a liuing soule body they are not thine owne they were once made by the Lord and bought againe by the price of his bloud and so by all right are the Lords by Baptisme they were separate to the seruice of God and his mark put vpon them Notwithstanding all this thou darest sacrilegiously abuse them and make them weapons of vnrighteousnesse to the seruice of Sathan O miserable man what fearefull judgement maist thou looke for at the hands of God The wrath of God is reuealed against all vngodlinesse and vnrighteousnesse of man Tribulation and anguish shall be vpon the soule of euery man that doth euill euery man shall receiue according to that which hee hath done in the body Turkes and Pagans shall not escape vnpunisht but thou that abusest thy soule and body to the seruice of Sathan which by Baptisme wert separate consecrate to the Lord committest a double sacriledge and therefore must looke for a double judgement except in time thou repent CHAP. XXII It is the curse of the wicked to pray
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
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
the tender conscience cast downe with the sight of sinne after tryall two sorts of tryalls the one of things perfect the other of things vnperfect Dayly tryall most necessary THe Apostle saith that the breaking of this bread is the Communion of the body of Iesus Sith Christ is that holy thing which here is communicated take heede how wee make ready the heart wherin to receiue him Ioseph of Aramathia and the rest of those Godly ones who tooke downe Iesus from the Crosse wrapped his dead bodie in pure and fine linnen what shall wee then doe with the liuing body of Iesus shall not wee receiue it into pure sine and well prepared hearts No man sayes our Sauiour puts new wine into olde Vessels far lesse will any man put the ordinary food of his body into vncleane vnseasoned and vnsauery Vessels but least of al should men presume with vnholy harts and hands to meddle with things sacred heauenly here is new wine indeed let vs not put it into old vessels here is heauēly manna let vs not receiue it with earthly harts Euery man that is in Christ should become a new Creature If wee bee these blessed ones who are called to the participation of the Lambs supper then shall it bee graunted to vs to bee arrayed with pure fine linnen and shining which is the righteousnes of the Saints The Lord vouchsafe this grace vpon vs that sith he hath made vs pertakers of the heauenly vocation and called vs to the marriage of his Son that wee receiue not so excellent a grace in vaine but it may be vnto vs his seruants according to his word And now before we enter to speak of this tryall least the tender Consciences of the Godly by reason of that which I haue spoken should bee discouraged and cast downe with the sence of their owne vnworthines which at all times is great in their eyes but greatest when by trial they looke most narrowly vnto themselues Wee haue therefore to consider that there be two sorts of tryals One whereby a thing perfect is tryed in such sort that it is not made better but sound to be that which it is and with this kinde of tryall man is said to try the Lord and his Word so speakes the Lord by Malachie proue me and try me now if I will not poure you out a blessing without measure By this tryall if a man fall to try the Lord hee shall finde him such as hee is true constant and faithfull to performe that which hee hath spoken or if againe man will enter and try the word of the Lord hee shall finde that the law of the Lord is perfect no drosse in it but like siluer fined seauen times in the fire There is againe another tryall wherby things imperfect are so tryed that they are made better and at the length perfected and hereby God tryes man for so he speakes by the same Malachie The Lord will fine the sonnes of Leui and purifie them as gold siluer that they bring offerings to him in righteousnesse And with this tryall also man tryes himselfe searching out his iniquities that he may forsake them and this triall tends indeed to a perfection at the last but stands rather in a sinding out and forsaking of our imperfections then in any present perfection And of this t◅yall the Apostle meanes here so that this precept doth commaund vs to search out our iniquities to depart from them but doth no way import that we should not communicate at this Table because that new tryall discouers to vs new transgressions for wee come not here as men without sin but as poore and miserable sinners seeking the Sauiour of the world knowing that hee came not to call the righteous but sinners to repentance Thou then who after examination shalt finde thy selfe a miserable and yet a penitent sinner say not with Peter Lord depart from mee for I am a sinfull man but so much the rather goe to him and crie with Dauid haue mercy on me O God and according to the multitude of thy compassions put away mine iniquities for it is a true saying Christ came into the world to saue sinners Stay not thou therefore backe from him because thou art sinfull onely trie if thou bee wearie of thy sinnes for we are sure that a sinne discouered by tryall and cast out by repentance wil neuer condemne vs Wash you saith the Lord make you cleane take away the euill of your workes from before my eyes and then though your sinnes were as crimson they shall bee made white as snow though they were red like Scarlet they shall be as Wool Omne quod ipse mihi non imputare decreuerit Sic est quasi non fuerit euerie sin saieth the ancient which God hath concluded not to impute vnto me is as if it had neuer beene If therefore in thy conscience thou feele thy sins an heauy burden vnto thee vnder the which thou sighest gronest and whereof thou earnestly desirest to be releeued crying with that holy Apostle O miserable man that I am who shal deliuer me from this body of sin then goe thou to the Lord Iesus for surely thou art one of those whom he is seeking he came into the world to sane thee and the like of thee lay thy burden vpon the back of Christ and hee shall beare it and take thou vp his yoake which is easie and his burden which is light So shalt thou finde rest to thy soule O happy exchange when we are taken from the seruitude of sin and entred into the seruice of Christ when the burden of sin that presseth vs downe is taken from our backs and the sweete yoake of Christ that lifteth vs vp is laid vpon vs for albeit it bee called a burden yet is it such a burden as easeth vs and maketh vs lighter like the wings of a Bird Quidenim leuius co onere quod non solum onerat sed portat omnem cui portandum imponitur Where for our farther comfort let vs consider what manner of Guestes these were whom the great King commaunded to bring into his banquetting house euen the poore the maymed the halt and the blind Take heed vnto this O thou that art disquieted in minde wounded in spirit with the sence of thy infirmities the Lord is gracious ready to shew mercie Hee will not breake the brused reede nor quench the smoaking Flax he will not despise thee because thou art weake but bids thee come to him that he may heale all thy infirmities Art thou then poore and destitute of spirituall grace in thy seeling turne thee to Christ who being rich became poore for thy sake that thou in him mights bee made rich Art thou weake and diseased remember they who are whole need no Phisition but the sicke and that it is the glorie of this